John Calvin Commentary Genesis 33

And Jacob lifted up his eyes. We have said how greatly Jacob feared for himself on account of his brother; but now, when Esau himself approaches, Jacob's terror is not only renewed but also increased. For although he advances like a courageous and spirited combatant to this contest, he is still not exempt from a sense of danger, from which it follows that he is not free from either anxiety or fear.

For his cruel brother still had the same cause for hatred against him as before. And it was not probable that, after leaving his father’s house and living as he pleased, he had become milder. Therefore, in an uncertain affair and one of great danger, Jacob placed his wives and children in the order described, so that if Esau should attempt anything hostile, his entire seed might not perish, but part might have time for flight.

The only thing he appears to do out of order is to prefer Rachel and her son Joseph to all the rest, whereas the substance of the benediction truly lay with Judah. But his excuse concerning Judah is that the oracle had not yet been revealed; nor, in fact, was it made known until shortly before Jacob’s death, so that he might become at once its witness and its herald.

Meanwhile, it cannot be denied that he was excessively indulgent to Rachel. It is, indeed, a proof of distinguished courage that, from a desire to preserve a part of his seed, he goes before his companies and offers himself as a victim, if necessity demanded it. For there is no doubt that the promise of God was his authority and his guide in this plan; nor would he have been able thus bravely to meet death, unless sustained by the confident expectation of celestial life.

Indeed, it sometimes happens that a father, regardless of himself, will expose his life to danger for his children; but holy Jacob’s reason was different, for the promise of God was so deeply fixed in his mind that, disregarding the earth, he looked up towards heaven. But while he follows the word of God, yet by the affection of the flesh, he is slightly drawn aside from the right way.

For the faith of the holy fathers was not so pure in all respects as to prevent them from being liable to swerve to one side or the other. Nevertheless, the Spirit always prevailed to such an extent that the infirmity of the flesh did not divert them from their aim, but rather they held to their course.

All the more, then, ought each of us to be suspicious of himself, lest he should deem himself perfectly pure merely because he intends to act rightly. For the flesh always mingles with our holy purpose, and many faults and corruptions steal in upon us. But God deals kindly with us and does not impute faults of this kind to us.

And bowed himself to the ground seven times. Indeed, he might have done this to give honor: for we know that people in the East are accustomed to far more ceremonies than are common among us. To me, however, it seems more probable that Jacob did not pay this honor simply to his brother, but that he worshiped God, partly to give Him thanks and partly to implore Him to make his brother favorable; for he is said to have bowed down seven times before he approached his brother.

Therefore, before he came in sight of his brother, he had already given a sign of reverence or worship. From this, we may conjecture, as I have said, that this homage was paid to God and not to man; yet this does not conflict with the fact that he also approached as a supplicant, to assuage his brother’s ferocity by his humiliation. If anyone objects that in this manner he devalued his right of primogeniture, the answer is easy: the holy man, by the eyes of faith, was looking higher; for he knew that the effect of the blessing was deferred to its proper season and was, therefore, now like decaying seed under the earth.

Therefore, although he was stripped of his inheritance and lay contemptible at his brother’s feet, yet since he knew that his birthright was secured for him, he was content with this hidden right, counted honors and riches as nothing, and did not shrink from being regarded as an inferior in his brother's presence.

And Esau ran to meet him. That Esau meets his brother with unexpected benevolence and kindness is the effect of the special favor of God. Therefore, by this method, God proved that He has human hearts in His hand, to soften their hardness and to mitigate their cruelty as often as He pleases; in short, that He tames them as wild beasts are usually tamed; and then, that He listened to the prayers of His servant Jacob.

Therefore, if at any time the threats of enemies alarm us, let us learn to resort to this sacred anchor. God, indeed, works in various ways and does not always incline cruel minds to kindness; but, while they rage, He restrains them from doing harm by His own power. Yet, if He deems it right, He can as easily make them peaceable towards us; and we see here that Esau became so towards his brother Jacob.

It is also possible that, even while cruelty was pent up within, the feeling of kindness may have had a temporary ascendancy. And just as we see that the Egyptians were constrained for a moment to exercise kindness (although they were made no better than before, as their madness, which soon afterwards broke out, bears witness), so it is believable that Esau’s malice was now under constraint; and not only this, but also that his mind was divinely moved to adopt fraternal affection.

For even in the reprobate, God’s established order of nature prevails—not, indeed, in a consistent manner, but insofar as He restrains them, so that they do not throw everything into a common slaughter. This restraint is essential for the preservation of the human race.

For few are so governed by the Spirit of adoption as to sincerely cultivate mutual love among themselves as brothers and sisters. Therefore, that people spare each other and do not furiously rush to mutual destruction arises from no other cause than the secret providence of God, which watches over the protection of humanity.

But to God, the lives of His own faithful people are still more precious, so He grants them special care. Therefore, it is no wonder that for the sake of His servant Jacob, He should have soothed Esau’s fierce disposition to gentleness.

And he lifted up his eyes. Moses relates the conversation held between the brothers. And as Esau had shown his brotherly affection by tears and embraces, there is no doubt that he asks about the children in a spirit of congratulation. Jacob's answer breathes piety as well as modesty; for when he replies that his numerous offspring had been given to him by God, he acknowledges and confesses that children are not produced by nature in such a way as to undermine the truth of the declaration that the fruit of the womb is a reward and gift of God.

And truly, since the fecundity of animals is the gift of God, how much more is this the case with humans, who are created in His own image. Let parents then learn to consider and to celebrate the singular kindness of God in their offspring.

It is the language of modesty when Jacob calls himself the servant of his brother. Here again, it is proper to recall what I have recently touched upon: that the holy man sought no earthly advantage or honor in the birthright, because the hidden grace of God was abundantly sufficient for him until the appointed time of its manifestation.

And it is fitting for us also, according to his example, while we sojourn in this world, to depend upon the word of the Lord, so that we may not consider it wearisome to be held wrapped in the shadow of death until our real life is manifested. For although our condition is apparently miserable and accursed, yet the Lord blesses us with His word; and, for this reason alone, He pronounces us happy because He acknowledges us as His sons.

Then the handmaidens came near. The wives of Jacob, having left their country, had come as exiles into a distant land. Now, at their first entrance, the terror of death meets them; and when they prostrate themselves in the presence of Esau, they do not know whether they are paying homage to him or if he is to be their executioner.

This trial was very severe for them and greatly tormented the mind of the holy man. But it was right that his obedience should be tested in this way, so that he might become an example to us all.

Moreover, the Holy Spirit here places a mirror before us, in which we may contemplate the state of the Church as it appears in the world. For though many signs of divine favor are evident in the family of Jacob, nevertheless we perceive no dignity in him as he is subjected to unmerited contempt in the presence of a profane man. Jacob also himself thinks that he is well treated if he may be permitted by his brother, as a matter of favor, to dwell in the land of which he was the heir and lord. Therefore, let us bear it patiently if, even today, the glory of the Church, covered with a sordid veil, is an object of derision to the wicked.