John Calvin Commentary Genesis 46

And Israel took his journey. Because the holy man is compelled to leave the land of Canaan and go elsewhere, he offers, on his departure, a sacrifice to the Lord, for the purpose of testifying that the covenant which God had made with his fathers was confirmed and ratified to himself.

For, though he was accustomed to practice the external worship of God, there was yet a special reason for this sacrifice. And, doubtless, he then had a special need of support, lest his faith should fail: for he was about to be deprived of the inheritance promised to him and of the sight of that land which was the type and the pledge of the heavenly country.

Might it not come into his mind that he had until now been deluded with a vain hope? Therefore, by renewing the memory of the divine covenant, he applies a suitable remedy against falling from the faith. For this reason, he offers a sacrifice on the very boundaries of that land, as I have just said; that we might know it to be something more than usual.

And he presents this worship to the God of his fathers, to testify that, although he is departing from that land, into which Abraham had been called; yet he does not thereby cut himself off from the God in whose worship he had been educated.

It was truly a remarkable proof of constancy that when cast out by famine into another region, so that he might not even be permitted to sojourn in the land of which he was the lawful lord; he yet retains, deeply impressed on his mind, the hope of his hidden right.

It was not without subjecting himself to odium that he differed openly from other nations by worshipping the God of his fathers. But what profit was there in having a religion different from all others?

Since, then, he does not repent of having worshipped the God of his fathers, and now also perseveres in fear and reverence towards him; from this we infer how deeply he was rooted in true piety.

By offering a sacrifice, he both increases his own strength and makes profession of his faith; because, although piety is not bound to external symbols, yet he will not neglect those helps, the use of which he has found to be, by no means, superfluous.

And God spake unto Israel. In this manner, God proves that Jacob’s sacrifice was acceptable to Him, and He again stretches out His hand to ratify His covenant anew. The vision by night served to give greater dignity to the oracle. Indeed, Jacob, since he was teachable and ready to yield obedience to God, did not need to be driven by force and terror. Yet, because he was a man encompassed with flesh, it was beneficial for him to be affected as with the glory of a present God, so that the word might penetrate more effectively into his heart.

It is, however, fitting to recall what I have said before: that the word was joined with it, because a silent vision would have benefited little or nothing. We know that superstition eagerly snatches at mere apparitions, by which means it presents God in a form of its own making.

But since no living image of God can exist without the word, whenever God has appeared to His servants, He has also spoken to them. Therefore, in all outward signs, let us be ever attentive to His voice, if we are not to be deluded by the schemes of Satan. But if those visions, in which the majesty of God shines, require to be animated by the word, then those who impose signs—invented at the will of men—upon the Church exhibit nothing but the empty spectacles of a secular theater. Just as in the Papacy, those things which are called sacraments are lifeless illusions that lead deceived souls away from the true God.

Let this mutual connection, then, be observed: that the vision which gives greater dignity to the word precedes it, and the word follows immediately, as if it were the soul of the vision. And it is certain that this was an appearance of the visible glory of God, which did not leave Jacob in suspense and hesitation but, by removing his doubt, firmly sustained him, so that he confidently embraced the oracle.

Jacob, Jacob. The purpose of the repetition was to make him more attentive. For by addressing him so familiarly, God more gently enters his mind, just as in Scripture, He kindly draws us to Himself to prepare us to become His disciples. The teachableness of the holy man is evident from this: as soon as he is convinced that God is speaking, he replies that he is ready to reverently receive whatever may be spoken, to follow wherever he may be called, and to undertake whatever may be commanded.

Then, a promise is added, through which God confirms and renews the faith of His servant. Since the descent into Egypt was a sad event for him, he is instructed to be of good and cheerful mind, because the Lord would always be his keeper. After increasing him there into a great nation, God would bring him back again to the place from which He now compelled him to depart.

Indeed, Jacob’s chief comfort depended on this point: that he would not wander endlessly as an exile, but would, at last, enjoy the expected inheritance. For since the possession of the land of Canaan was the sign of divine favor, spiritual blessings, and eternal happiness, if holy Jacob were deprived of this, it would have benefited him little or nothing to have riches and all kinds of wealth and power heaped upon him in Egypt.

The promised return, however, is not to be understood as referring to his own person, but to his descendants. Now, just as Jacob, relying on the promise, is commanded to go down boldly into Egypt, so it is the duty of all the godly, following his example, to draw such strength from the grace of God that they may prepare themselves to obey His commands.

The title by which God distinguishes Himself here is connected to the former divine revelations that Jacob had received by tradition from his fathers. For why does He not call Himself the Creator of heaven and earth, rather than the God of Isaac or of Abraham, except for this reason: that the dominion over the land of Canaan depends on the previous covenant, which He now confirms anew?

At the same time, He also encourages His servant with examples from his own family, so that he would not cease to proceed with steadfastness in his calling. For when he had seen that his father Isaac, and had heard that his grandfather Abraham, though long surrounded by great troubles, never yielded to any temptations, it was not fitting for him to be overcome by weariness in the same course, especially since, as they were dying, they handed their lamp to their descendants and took diligent care to leave the light of their faith to continue after them in their family.

In short, Jacob is taught that he must not seek, in crooked and various paths, the God whom he had learned from his childhood to regard as the Ruler of the family of Abraham, provided that family did not degenerate from its piety. Moreover, we have stated elsewhere to what extent, in this respect, the authority of the Fathers should prevail.

For it was not God’s design either that Jacob should submit himself to men, or that he should indiscriminately approve whatever was handed down from his ancestors—since He so often condemns in the Jews a foolish imitation of their fathers—but His design was to keep Jacob in the true knowledge of Himself.

And Joseph shall put his hand upon thine eyes. This clause was added to show greater indulgence. For though Jacob, in desiring that, when he died, his eyes should be closed by the hand of Joseph, showed that some weakness of the flesh was involved in the wish, yet God was willing to comply with it, to moderate the grief of a new banishment. Moreover, we know that the custom of closing the eyes was very ancient, and that this office was performed by someone most closely connected with the deceased, either by blood or affection.

And Jacob rose up. By using the words “rose up,” Moses seems to indicate that Jacob received new vigor from the vision. For although the former promises were not forgotten, the addition of this recent reminder came very opportunely, so that he, bearing the land of Canaan in his heart, might endure his absence from it with composure.

When it is said that he took with him all that he had acquired or possessed in the land of Canaan, it is probable that his servants and handmaids accompanied his cattle. However, on his departure, no mention is made of them. Indeed, a little later, when Moses enumerates the heads of each tribe, he says that only seventy souls came with him.

If anyone were to suggest that Jacob had been compelled to liberate his slaves because of the famine, or that he lost them through some misfortune unknown to us, this conjecture is unsatisfactory. For it is most incredible that he, who had been an industrious head of a household and had abounded in God’s earthly blessings, should have become so entirely destitute that not even one little servant remained to him.

It is more probable that when the children of Israel were themselves engaged in servile tasks, they were then deprived of their servants in Egypt; or, at least, a sufficient number was not left to them to inspire them with confidence in any enterprise. And although, in the account of their deliverance, Moses is silent about their servants, yet it may be easily gathered from other passages that they did not depart without servants.