John Calvin Commentary Genesis 31:13

"I am the God of Beth-el, where thou anointedst a pillar, where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy nativity." — Genesis 31:13 (ASV)

I am the God of Beth-el. It is not surprising that the angel should speak in the person of God: either because God the Father appeared to the holy patriarchs in His own Word, as in a living mirror, and this under the form of an angel; or because angels, speaking by the command of God, rightly utter their words, as if from His mouth.

For the prophets are accustomed to this form of speaking; not in order to exalt themselves to the place of God, but only so that the majesty of God, whose ministers they are, may shine forth in His message. Now, it is fitting that we should more carefully consider the force of this form of expression.

He does not call Himself the God of Bethel because He is confined within the limits of a given place, but for the purpose of renewing for His servant the remembrance of His own promise. For holy Jacob had not yet attained that degree of perfection which rendered the simpler rudiments unnecessary for him.

However, little light of true doctrine prevailed at that time, and even that was wrapped in many shadows. Nearly the whole world had apostatized to false gods, and that region, indeed, even the house of his father-in-law, was filled with unholy superstitions. Therefore, amidst so many hindrances, nothing was more difficult for him than to keep his faith in the one true God firm and invincible.

For this reason:

1. Pure religion is commended to him, so that, among the various errors of the world, he might adhere to the obedience and worship of that God whom he had once known.
2. The promise which he had previously received is confirmed anew to him, so that he might always keep his mind fixed on the special covenant which God had made with Abraham and his posterity.

Thus he is directed to the land of Canaan, which was his own inheritance, so that the temporal blessing of God, which he was soon to enjoy, would not detain his heart in Mesopotamia. For since this oracle was only an appendix to the previous one, whatever benefits God afterwards bestowed should be referred to that first design.

We can also conjecture from this passage that Jacob had previously preached to his household concerning the true God and the true religion, as was fitting for a pious father of his family. For he would have acted absurdly by uttering this discourse unless his wives had been previously instructed concerning that wonderful vision.

What he had said before also relates to this point: that the God of his father had brought him assistance. For it is as if he were openly distinguishing the God whom he worshipped from the god of Laban. And now, because he speaks familiarly with his wives about subjects they know, it is probable to conjecture that it was not Jacob’s fault if they were not imbued with the knowledge of the one God and with sincere piety.

Furthermore, by this oracle the Lord declared that He is always mindful of the godly, even when they seem to be cast down and deserted. For who would not have said that the outcast Jacob was now deprived of all celestial help? And indeed, the Lord appears to him late; but beyond all expectation shows that He had never been forgetful of him.

Let the faithful also, today, feel that He is the same towards them. If, in any way, the wicked tyrannically oppress them by unjust violence, let them bear it patiently, until at length, in due time, He shall avenge them.