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5. And the terror of God was upon the cities. It now manifestly appears that deliverance was not in vain promised to the holy man by God; since, amidst so many hostile swords, he goes forth not only in safety but 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. The reason is explained by Moses, that the terror of God had fallen upon them, which repressed their violent assaults. Hence we may learn that the hearts of men are in the hands of God; that he can inspire those with fortitude who in themselves are weak; and, on the other hand, soften their iron-hardness whenever he pleases. Sometimes, indeed, he suffers many to cast up the foam of their pride, against whom he afterwards opposes his power: but he often weakens those with fear who were naturally bold as lions: thus we find these giants, who were able to devour Jacob a hundred times, so struck with terror that they faint away. Wherefore, whenever we see the wicked furiously bent on our destruction, lest our hearts should fail with fear and be broken by desperation, let us call to mind this terror of God, by which the rage, however furious, of the whole world may be easily subdued.

7. And he built there an altar. It has been already stated why it behaved 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 addicted, but that they had a God peculiar to themselves. 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 to us to be stirred up by outward helps to the worship of God. If any one object that these altars differed nothing 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 but that which is consecrated by the word; nor indeed did the worship of Jacob excel 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,”¹²²¹²²     As the word Beth-el means the House of God, the farther addition of El, the name of God, seems to be a tautology; and this is made by Calvin the basis of an objection which he proceeds to answer. — Ed. he is thought to be too familiar; and yet this very title commends the faith of the holy man, and that rightly, since he confines himself within the divinely prescribed bounds. The Papists act foolishly in affecting the praise of humility by a modesty which is most degrading. But the humility of faith is praiseworthy, seeing it does not desire to know more than God permits. And as when God descends to us, he, in a certain sense, abases himself, and stammers with us, so he allows us to stammer with him. And this is to be truly wise, when we 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 which he has received. And because he applies his senses to the revelation, this stammering and simplicity (as I have said) is acceptable to God. Now, though at this day, the knowledge of God has shined more clearly, yet since God, in the gospel, takes upon him 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 thither. Meanwhile this rule must be observed, that since the name of the altar was given by a celestial oracle, the building of it 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 be added that Jacob shows the constant tenor 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 unto him.¹²³¹²³     Quia apparuerunt ei Angeli dum fugeret a facie fratris sui In the English translation the name of God is put instead of angels, and no doubt rightly. The reason given for Calvin’s translation of the word אלהים (Elohim,) by angels is, that, contrary to the usual custom, when the word means God, it is accompanied by a verb in the plural number. But this is not conclusive. See note 2, vol. 1., p. 531, on chap. 20, ver. 13.
   Yet there is some difficulty in the passage, arising from the apparent harshness of the repetition of El, the name of God, in this title. Bush thinks that the first EL does not belong to the name of the place. Rivetus reads the first El as the genitive, supposing the word place to be understood. “And he called the place, ‘the place of the God of Beth-el.’ This Dathe thinks harsh, and he follows Michaelis in connecting למקום with the first אל And he called the place of God, Beth-el.” — Ed For since the word is in the plural number, I willingly interpret it of angels; and this is not contrary to the former doctrine; for although the majesty of God was then conspicuous, so far as he could comprehend it, yet Moses does not without reason mention 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, as we see the splendor of the sun flowing to us through his rays.

8. But Deborah, Rebecca’s nurse, died. Here is inserted a short narration of the death of Deborah, whom we may conclude to have been a holy matron, and whom the family of Jacob venerated as a mother; for the name given in perpetuity to the place, testifies that she was buried with peculiar honor, and with no common mourning. Shortly afterwards the death and burial of Rachel are to be recorded: yet Moses does not say that any sign of mourning for Deborah was transmitted to posterity;¹²⁴¹²⁴     The meaning, perhaps, is, that no monumental pillar was raised to Deborah, as was done to Rachel; the probable reason given for the fact, namely, that she was regarded as a grandmother, does not seem very intelligible. — Ed. therefore it is probable that she was held by all in the place of a grandmother: But it may be asked, how she then happened to be in Jacob’s company, seeing that he had not yet come to his father; and the age of a decrepit old woman rendered her unfit for so long a journey.¹²⁵¹²⁵     It appears, from a calculation of the ages of Rebekah, of Jacob, and of Rachel, that Deborah must, at this time, have lived far beyond the common term of human life. “Jacob was then about one hundred and seven years of age. Isaac had been sixty years old when Jacob was born; he married Rebekah when he was at the age of forty, and she could not be less than twenty at the time of her marriage; it will follow that she bore twins in, or after, the fortieth year of her age. If these forty years be added to the one hundred and seven of Jacob’s life, this will make one hundred and forty-seven. Supposing Deborah to have been twenty-five when she was given as a nurse to Rebekah, she could not now be less than one hundred and seventy years old” — See Rivetus, p. 701. — Ed. Some interpreters imagine that she had been sent by Rebecca to meet her son Jacob; but I do not see what probability there is in the conjecture; nor yet have I anything certain to affirm, except that, perhaps, she had loved Jacob from a boy, because she had nursed him; and when she knew the cause of his exile, she followed him from her regard for religion. Certainly Moses does not in vain celebrate her death with an eulogy so remarkable.

9. And God appeared unto Jacob. Moses, having introduced a few words on the death of Deborah, recites a second vision, by which Jacob was confirmed, after his return to Bethel. Once, in this place, God had appeared unto him, when he was on his way into Mesopotamia. In the meantime God had testified in various methods, as need required, that he would be present with him everywhere through his whole journey; but now he is brought back again to that very place where a more illustrious and memorable oracle had been given him, in order that he may receive again a new confirmation of his faith. The blessing of God here means nothing else than his promise; for though men pray for blessings on each other; God declares himself to be the sole Dispenser of perfect happiness. Now Jacob heard at this time nothing new; but the same promise is repeated to him, that he, as one who had returned from captivity to his own country, and had gathered new strength to his faith, might accomplish with greater courage the remaining course of his life.

10. Thy name shall not be called any more Jacob. We have before given the meaning of these words. The former name is not abolished, but the dignity of the other, which was afterwards put upon him, is preferred: for he was called Jacob from the womb, because he had strongly wrestled with his brother; but he was afterwards called Israel, because he entered into contest with God, and obtained the victory; not that he had prevailed by his own power, (for he had borrowed courage and strength and arms from God alone,) but because it was the Lord’s will freely to confer upon him this honor. He therefore speaks comparatively, showing that the name Jacob is obscure and ignoble when compared with the name Israel. Some understand it thus, “Not only shalt thou be called Jacob, but the surname of Israel shall be added;” yet the former exposition seems to me the more simple; namely, that the old name, having in it less of splendor, should give place to the second. What Augustine adduces is specious rather than solid; namely, that he was called Jacob in reference to his present life, but Israel in reference to his future life. Let this, however, be regarded as settled, that a double name was given to the holy man, of which one was by far the most excellent; for we see that the prophets often combine them both, thus marking the constancy of God’s grace from the beginning to the end.