John Calvin Commentary Genesis 35

And God said to Jacob. Moses relates that when Jacob had been reduced to the last extremity, God came to his help at the right time and at the critical juncture. And thus he shows, in the person of one man, that God never deserts his Church which he has once embraced, but will procure its salvation.

We must, however, observe the order of his procedure; for God did not immediately appear to his servant, but allowed him first to be tormented by grief and excessive cares, so that he might learn patience, deferring his consolation to the time of extreme necessity. Certainly, the condition of Jacob was then most miserable.

For all, on every side, might be so incensed against him that he would be surrounded with as many sources of death as there were neighboring nations; and he was not so foolish as to be unaware of his danger. God allowed the holy man to be thus tossed with cares and tormented with troubles, until, by a kind of resurrection, he restored him, as one half-dead.

Whenever we read this and similar passages, let us reflect that the providence of God watches over our salvation, even when it seems most to be asleep. Moses does not say how long Jacob was kept in anxiety, but we may infer from the context that he had been very greatly perplexed when the Lord thus revived him.

Moreover, we must observe that the principal medicine by which he was restored was contained in the expression, "The Lord spoke." Why did God not, by a miracle, move him to some other place and thus immediately remove him from all danger? Why did he not even, without a word, stretch out his hand over him and repress the ferocity of all, so that no one should attempt to hurt him?

But Moses does not insist upon this point in vain. For by this we are taught from where our greatest consolation in our afflictions is to be sought; and also, that it is the principal business of our life to depend upon the word of God, as those who are certainly persuaded that, when he has promised salvation, he will deal well with us, so that we need not hesitate to walk through the midst of deaths.

Another reason for the vision was that Jacob might not only truly perceive that God was his deliverer, but, being forewarned by his word, might learn to ascribe to God whatever followed afterwards. For since we are slow and dull, bare experience by no means suffices to attest to the favor of God towards us, unless faith arising from the word is added.

Go up to Bethel. Though it is God’s design to raise his servant from death to life, he might yet have appeared to hold him up to derision; for the objection was ready: "You indeed, O Lord, command me to go up, but all the ways are closed; for my sons have raised such a flame against me that I cannot remain safe in any hiding-place."

"I scarcely dare move a finger. What, therefore, will become of me if, with a great multitude, I now begin to move my camp? Will I not provoke new enmities against myself by my movements?" But in this way the faith of Jacob was most fully tested; because, knowing God to be the leader and guardian of his journey, he girded himself to it, relying on the divine favor.

Moreover, the Lord does not simply command what he wills to be done, but he encourages his servant by adding the promise. For, in reminding him that he is the same God who had before appeared to him as he was fleeing in alarm from his brother, a promise is included in these words.

The altar also refers to the same point; for since it is the divinely appointed sign of thanksgiving, it follows that Jacob would come there in safety, so that he might duly celebrate the grace of God.

God chooses and assigns Bethel, rather than any other place, for his sanctuary because the very sight of it would greatly help to take away terror when he remembered that there the glory of the Lord had been seen by him.

Furthermore, since God exhorts his servant to gratitude, he shows that he is kind to the faithful, so that they, in return, may acknowledge themselves to be indebted for everything to his grace and may engage in celebrating it.

Then Jacob said to his household. The prompt obedience of Jacob is described here. For when he heard the voice of God, he neither doubted nor disputed with himself about what needed to be done; but, as he was commanded, he quickly prepared himself for his journey. To show that he obeyed God, he not only collected his goods but also purified his house from idols.

For if we desire God to be favorable to us, all hindrances must be removed that in any way separate him from us. From this we also perceive what Rachel's theft was aiming at. For (as we have said) she neither wished to draw her father away from superstition but rather followed him in his fault, nor did she keep this poison to herself but spread it throughout the whole family.

Thus, that sacred house was infected with the worst contagion. From this it also appears how great mankind's propensity is for impious and corrupt worship, since the household members of Jacob, to whom the pure religion had been handed down, so eagerly seized the idols offered to them.

And Jacob was not entirely ignorant of the evil. But it is probable that he was so much under his wife's influence that, by connivance, he silently cherished this plague in his family. And truly, in one word, he convicts and condemns both himself and the rest by calling idols “strange gods.” For from where did the distinction made here arise, unless from his knowing that he ought to be devoted to one God only?

For there is a tacit comparison between the God of Abraham and all other gods that the world had wickedly invented for itself. This was not because it was in Abraham's power to determine who the true God should be, but because God had manifested Himself to Abraham, He also wished to assume His name.

Jacob therefore confesses his own negligence in having admitted idols into his house, to which God had closed the door. For wherever the knowledge of the true God shines, it is necessary to drive far away whatever men devise for themselves that is contrary to the true knowledge of him.

But since Jacob had been lulled to sleep either by the flatteries of his wife or had neglected to do his duty through fleshly carelessness, he is now aroused by the fear of danger to become more earnest in the pure worship of God. If this happened to the holy patriarch, how much more ought we to dread carnal security in times of prosperity?

If, however, at any time such torpor and neglect should steal upon us, may God's paternal chastisement rouse and stimulate us to diligently purge ourselves from whatever faults we may have contracted by our negligence. God's infinite goodness is conspicuous here, since he still condescended to regard Jacob's house as his sanctuary, though it was polluted with idols.

For although Jacob associated with idolaters, and even his wife—a patroness of idolatry—slept in his bosom, his sacrifices were always acceptable to God. Yet this great kindness of God in granting pardon neither lessens the holy man's fault nor should be used by us as an occasion for negligence.

For though Jacob did not approve of these superstitions, yet it was not thanks to him that the pure worship of God was not gradually undermined. For the corruption that originated with Rachel was now beginning to spread more widely.

And the example of all ages teaches the same thing. For the truth of God scarcely ever prevails so much among people, however strenuously pious teachers may labor in maintaining it, that some superstitions do not remain among the common people. If dissimulation is added to them, the mischief soon spreads gradually, until it takes possession of the whole body.

By being cherished in this way, the mass of superstitions that today pervades the Papacy has gained its influence. Therefore, we must boldly resist these beginnings of evil, lest true religion should be injured by the sloth and silence of the pastors.

And be clean, and change your garments. This is an exhortation to the external profession of penitence. For Jacob wishes that his household members, who had previously polluted themselves, should testify to their renewed purification by a change of garments. With the same design and purpose, the people, after they had made the golden calves, were commanded by Moses to take off their ornaments.

Only, in that instance, a different method was observed: namely, that the people, having laid aside their ornaments, simply confessed their guilt with mournful and plain apparel. But in Jacob's house, the garments were changed so that those who had been defiled might come forth as new men. Yet the purpose (as I have said) was the same: that by this external rite, idolaters might learn how great the atrocity of their wickedness was.

For although repentance is an inward virtue and resides in the heart, yet this ceremony was by no means superfluous. For we know how little inclined men are to be displeased with themselves for their sins, unless they are pierced with many goads. Again, God's glory is also involved in this: that men should not only inwardly reflect on their guilt but at the same time openly declare it.

This then is the sum: although God had given no express command about purifying his house, yet because he had commanded an altar to be raised, Jacob, so that he might yield pure obedience to God, took care that all hindrances were removed. And he did this when necessity compelled him to seek God's help.

And they gave unto Jacob. Though the holy man had his household in suitable subordination, yet as all yielded such prompt obedience to his command by casting away their idols, I doubt not that they were influenced by the fear of danger. From this we also infer how important it is for us to be aroused from slumber by suffering.

For we know how stubborn and rebellious superstition is. If, in a peaceful and joyous state of affairs, Jacob had given any such command, the greater part of his family would have fraudulently concealed their idols; some, perhaps, would have obstinately refused to surrender them. But now the hand of God urges them, and with ready minds they quickly repent.

It is also probable that, according to the circumstances of the time, Jacob preached to them concerning the righteous judgment of God, to inspire them with fear. When he commands them to cleanse themselves, it is as if he had said, "Until now you have been defiled before the Lord; now, seeing that he has regarded us so mercifully, wash out this filth, lest he should again avert his face from us."

It seems, however, absurd that Jacob should have buried the idols under an oak, and not, instead, have broken them in pieces and consumed them in the fire, as we read that Moses did with the golden calves (Exodus 32:20), and Hezekiah with the brazen serpent (2 Kings 18:4).

This fact is not related this way without reason: Jacob's weakness is touched upon, because he had not been sufficiently provident for the future. And perhaps the Lord punished his previous excessive connivance and lack of firmness by depriving him of prudence or courage.

Yet God accepted his obedience, although it had some remaining defect, knowing that it was the holy man's design to remove idols from his family and, as a sign of his detestation, to bury them in the earth.

The earrings were doubtless badges of superstition, just as today innumerable trifles are seen in the Papacy, by which impiety displays itself.

And the terror of God was upon the cities. It now clearly appears that deliverance was not promised in vain by God to the holy man, since, amid so many hostile swords, he goes out not only safely but also undisturbed. By the destruction of the Shechemites, all the neighboring people were inflamed with enmity against a single family, yet no one moves to take vengeance.

Moses explains the reason: the terror of God had fallen upon them, which repressed their violent assaults. From this we may learn that the hearts of men are in the hands of God: He can inspire with fortitude those who are weak in themselves and, on the other hand, soften their iron-hardness whenever He pleases.

Sometimes, indeed, He allows many to display the foam of their pride, against whom He afterward opposes His power. But He often weakens with fear those who were naturally as bold as lions. Thus we find these giants, who could have devoured Jacob a hundred times, so struck with terror that they faint.

Therefore, whenever we see the wicked furiously bent on our destruction, so that our hearts do not fail with fear and are not broken by desperation, let us remember this terror of God, by which the rage of the whole world, however furious, can be easily subdued.

And he built there an altar. It has already been stated why it was necessary for the holy fathers, wherever they came, to have an altar of their own, distinct from those of other nations: namely, to make it manifest that they did not worship gods of various kinds—a practice to which the world was then everywhere given over—but that they had a God who was uniquely their own.

For although God is worshipped with the mind, yet an external confession is the inseparable companion of faith. Besides, all acknowledge how very useful it is for us to be stirred up by external aids to the worship of God. If anyone objects that these altars differed in no way from other altars in appearance, I answer that whereas others rashly and with inconsiderate zeal built altars to unknown gods, Jacob always adhered to the word of God.

And there is no lawful altar except that which is consecrated by the word; nor indeed was Jacob’s worship distinguished by any other mark than this: that he attempted nothing beyond the command of God. In calling the name of the place “The God of Beth-el,” he is thought to be too familiar; yet this very title rightly commends the faith of the holy man, since he confines himself within the divinely prescribed bounds.

The Papists act foolishly when they feign praiseworthy humility through a most degrading modesty. But the humility of faith is praiseworthy, since it does not desire to know more than God permits. And as, when God descends to us, He, in a certain sense, humbles Himself and stammers with us, so He allows us to stammer with Him.

And true wisdom is this: to embrace God in the manner in which He accommodates Himself to our capacity. For in this way, Jacob does not keenly dispute concerning the essence of God, but renders God familiar to himself by the oracle he had received. And because he applies his understanding to the revelation, this stammering and simplicity (as I have said) is acceptable to God.

Now, though in our day the knowledge of God has shone more clearly, yet since God, in the gospel, takes upon Himself the character of a nursing father, let us learn to subject our minds to Him. Only let us remember that He descends to us in order to raise us up to Himself. For He does not speak to us in this earthly manner to keep us at a distance from heaven, but rather by this vehicle, to draw us up there.

Meanwhile, this rule must be observed: since the name of the altar was given by a celestial oracle, its building was a proof of faith. For where the living voice of God does not sound, whatever pomps may be introduced will be like shadowy spectres; as in the Papacy, nothing can be seen except bladders filled with wind.

It may also be added that Jacob shows the consistent character of his faith from the time that God began to manifest Himself to him, because he keeps in view the fact that the angels had appeared to him.

For since the word is in the plural number, I willingly interpret it as referring to angels; and this is not contrary to the former doctrine. For although the majesty of God was then conspicuous, as far as he could comprehend it, Moses still, not without reason, mentions the angels whom Jacob saw ascending and descending on the steps of the ladder. For he then beheld the glory of God in the angels, just as we see the splendor of the sun flowing to us through its rays.