John Calvin Commentary Genesis 35:7

"And he built there an altar, and called the place El-beth-el; because there God was revealed unto him, when he fled from the face of his brother." — Genesis 35:7 (ASV)

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.