John Calvin Commentary Genesis 32

And Jacob went on his way. After Jacob had escaped from the hands of his father-in-law (that is, from imminent death), he meets his brother, whose cruelty was as much to be dreaded, or even more so. For by this brother's threats he had been driven from his country, and now no better prospect lay before him.

He therefore proceeds with trepidation, as one who goes to the slaughter. However, since it was almost certain that he would sink, oppressed by grief, the Lord affords him timely aid and prepares him for this conflict, as well as for others, so that he would stand forth as a brave and invincible champion in all of them.

Therefore, so that he might know he was defended by God's guardianship, angels go forth to meet him, arranged in ranks on both sides. Hebrew interpreters think that the enemy's camp had been placed on one side, and that the angels, or rather God, stood on the other.

But it is much more probable that angels were distributed in two camps on different sides of Jacob, so that he might perceive he was everywhere surrounded and fortified by celestial troops. As in Psalm 34:7, it is declared that angels, to preserve the worshippers of God, pitch their tents around them.

Yet I am not dissatisfied with the opinion of those who take the dual number simply for the plural, understanding that Jacob was entirely surrounded by an army of angels. Now the use of this vision was twofold: for first, since the holy man was very anxious about the future, the Lord intended early to remove this cause of terror from him, or at least to afford him some alleviation, lest he should sink under temptation.

Secondly, God intended, after Jacob had been delivered from his brother, to fix the memory of the past benefit so firmly in his mind that it would never be lost. We know how prone people are to forget God's benefits. Even while God is stretching out his hand to help them, scarcely one out of a hundred raises his eyes toward heaven.

Therefore, it was necessary that God's visible protection should be placed before the holy man's eyes. This was so that, as if in a splendid theater, he might perceive that he had recently been delivered from Laban's hand, not by chance, but because God's angels were fighting for him. He could then also confidently hope that their help would be ready for him against his brother's attempts. And finally, when the danger was overcome, he might remember the protection he had received from them.

This teaching is useful to us all, so that we may learn to recognize God's invisible presence in his evident favors. Primarily, however, it was necessary that the holy man be equipped with new weapons to endure the approaching conflict. He did not know whether his brother Esau had changed for the better or the worse.

But he was more inclined to suspect that this bloodthirsty man would devise nothing but hostility. Therefore, the angels appeared to confirm his faith for the future, as well as to call past favors to his remembrance. The number of these angels also greatly encouraged him, for although a single angel would be sufficient as a guardian for us, yet the Lord acts more generously towards us.

Therefore, those who think that each of us is defended by only one angel wickedly belittle God's kindness. And undoubtedly, the devil, by this crafty device, has sought to diminish our faith to some extent. The holy man's gratitude is noted by Moses in the fact that he assigns a name to the place (Galeed), as a token of perpetual remembrance.

And Jacob sent messengers. It now happened, by the providence of God, that Esau, having left his father, had gone to Mount Seir of his own accord and had thus departed from the land of promise, by which means its possession would remain open for the posterity of Jacob, without slaughter among brothers.

For it was not to be believed that he had changed his residence, either because he was compelled by his father’s command or because he was willing to be considered inferior to his brother. I rather conjecture that he had become greatly enriched, and that this induced him to leave his father’s house.

For we know that profane persons and men of this world so vehemently pant for present advantages that, when anything offers itself in accordance with their desire, they are hurried towards it with a brutish impetuosity.

Esau was imperious and ferocious. He was incensed against his mother, had shaken off all reverence for his father, and knew that he himself was also offensive to them both. His wives were engaged in incessant contentions. It seemed hard and troublesome to him to be in the condition of a child in the family when he was now advancing to old age, for proud men do not regard themselves as free as long as anyone has preeminence over them.

Therefore, to live his life free from the authority of others, he chose to live in a state of separation from his father. Allured by this attraction, he disregarded the promised inheritance and left the place for his brother. I have said that this was done by the divine will, for God himself declares by Malachi that it was by a type of banishment that Esau was led to Mount Seir (Malachi 1:3).

For although he departed voluntarily, yet, by the secret counsel of God, he was deprived of that land which he had earnestly desired. But, attracted by the present lust of dominion, he was blinded in his choice, since the land of Seir was mountainous and rugged, destitute of fertility and pleasantness.

Moreover, he would appear to himself a great man in giving his own name to the country. Nevertheless, it is probable that Moses called that country the land of Edom by the figure prolepsis, because it afterwards began to be so called.

The question now occurs: How did Jacob know that his brother lived in that region? Though I assert nothing as certain, yet the conjecture is probable that he had been informed of it by his mother; for, in her great number of servants, a faithful messenger would not have been lacking.

And it is easily gathered from the words of Moses that Jacob, before he had entered the land, knew about his brother’s new residence. We know that many things of this kind were omitted by Moses, which may easily suggest themselves to the reader.

Thus shall ye speak unto my lord Esau. Moses here relates Jacob's anxiety to appease his brother. For this humble entreaty was wrung from him only by great and severe mental anguish. It seems, however, to be an absurd submission, by which he yields to his brother that dominion for which he had fought at the risk of his life.

For if Esau has the primogeniture, what does Jacob reserve for himself? To what end did he bring upon himself such hatred, expose himself to such dangers, and finally endure twenty years of banishment, if he is now willing to be subject to his brother? I answer, that though he gives up the temporal dominion, he yields nothing of his right to the secret benediction.

He knows that the effect of the divine promise is still suspended; therefore, being content with the hope of the future inheritance, he does not hesitate, for now, to honor his brother above himself and to profess himself his brother’s servant. Nor was there anything insincere in these words, because he was willing to bear his brother on his shoulders, so that he might not lose his own future right, which was still concealed.

I have oxen. Jacob does not proclaim his riches for the sake of boasting, but so that by this method Esau might be inclined to kindness. For it would have been exceedingly disgraceful to cruelly drive away someone who had been enriched by God's favor in a distant land.

Besides, he prevents future rivalry. If he had come empty and famishing, Esau might have conceived fresh indignation against him, fearing the expense that might be entailed on himself. Therefore, Jacob declares that he does not come for the purpose of consuming his father’s substance, nor of being made rich by his brother’s ruin.

It is as if he had said, “Let your earthly inheritance be secure; your claim shall not be injured by me; only allow me to live.”

By this example, we are taught how we are to cultivate peace with the wicked. The Lord does not indeed forbid us to defend our own right, as far as our adversaries allow; but we must rather yield that right than cause contention by our own fault.

And the messengers returned. Esau advances to meet his brother with a feeling of benevolence: but Jacob, reflecting on his cruel ferocity, inflated spirits, and savage threats, expects no humanity from him. And the Lord willed that the mind of his servant should be oppressed by this anxiety for a time, although without any real cause, in order to further excite the fervor of his prayer.

For we know what coldness, on this point, security engenders. Therefore, so that our faith, not being stirred up by any stimulants, does not become torpid, God often allows us to fear things that are not terrible in themselves. For although he anticipates our wishes and opposes our evils, he still conceals his remedies until he has exercised our faith.

Meanwhile, it should be noted that the sons of God are never endowed with a constancy so steadfast that the infirmity of the flesh does not betray itself in them. For those who imagine that faith is exempt from all fear have had no experience of the true nature of faith.

For God does not promise that he will be present with us to remove the sense of our dangers, but so that fear may not prevail and overwhelm us in despair. Moreover, our faith is never so firm at every point as to repel wicked doubts and sinful fears, as completely as might be wished.