Commentary on the Holy Bible

Verse 35. Which w-ere a grief of mind] Not the marriage, thouf^h that was improper, but the persons: they, by their perverse and evil ways, brought bitterness into the hearts of Isaac and Rebekah. The Targum of Joimthan ben Uzziel, and that of Jerusalem, say they were addicted to idol-worship, and rebelled against and would not hearken to the instructions either of Isaac or Rebekah. From Canaanites a different conduct could not be reasonably expected: Esau was far from being spiritual, and his wives were wholly carnal.

The same reflections which were suggested by Abraham's conduct in denying his wife in Egypt and Gerar, will apply to that of Isaac: but the case of Isaac was much less excusable than that of Abraham. The latter told no /a/s%; he only, through fear, stippressed a part of the truth.

1. A good m.an has a right to expect God's blessing on his honest industry: Isaac sowed, and received a hundredfold, and he had possessions of flocks, &c. for llie Lord blessed him. Uorldli/ men, if they))ray at all, ask for temporal things: " What shall we eat, what shall wc drink, and wherewithal shall we be clothed?" Most of the truly religious people go into another extreme — they forget the bod^ and ask only for the soul! And yet there are " things requisite and necessary as well for the body as the soul," and things which are only at God's disposal. The body lives lor the soul's sake; its life, and comfort, are in many respects essentially requisite to the salvation of the soul; and therefore the things necessary for its support, should be earnestly asked from the God of all

old when he took to wife Judith the

daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite:

35 Which ^ were ' a grief of mind unto Isaac and to Rebekah.

grace, the Father of bounty and providence. Ye have not, because ye ask not — may be said to many poor afflicted religious people; and they are afraid to ask, lest it should appear mercenar}', or that they sought their portion in this life. They should be belter taught. Surely to none of these will God give a «/o«e if they ask bread: he who is so liberal of his heavenly blessings, will not withhold earthly ones, which are of infinitely less consequence. Reader, expect God's blessing on thy honest industry; pray for it, and believe that God does not love tliee less, who hast taken refuge in the same hope, than he loved Isaac. Plead not only his promises, but plead on the precedents he has set before thee — Lord, thou didst so and so to Abraham, to Isaac, to Jacob, and to others who trusted in thee: bless w(j/ field, bless?)iy flocks, prosper viy labour; that I may be able to provide things honest in the sight of all men, and have something to dispense to those who are in want. And will not God hear such prayers? Yea, and answer them too, for he does not willingly afflict the children of men. And we may rest assured that there is more affliction and poverty in the world, than either the justice or providence of God requires. There are, however, many who owe their poverty to their want of diligence and oeconomy: they sink down into indolence, and forget that word, IVhalsoeter thy hand findeth to do, do it ivith thy might: nor do they consider, that by idleness, a man is clothed with rags. Be diligent in business, and fervent in • s|)irit, and God will withhold from thee no manner of thing that is good.

2. From many examjiles, we find that the wealth of the primitive inhabitants of the world did not consist in gold, silver, or precious stones, but principally in flocks of useful cattle, and the produce of the field. With precious 7netals and precious stones thej' were not unacquainted, and the former were sometimes used in purchases, as we have already seen in the case of y^braham buying a field from the children of Ileth. But the blessings which God promises are such as spring from the soil. Isaac sowed in tlie land, and had pos-.wssions of flocks and herds, and great store of servants, ver. 12 — I'k Commerce, by which nations and individuals so suddenly rise, and as suddenly fall, had not been then invented: every man was obliged to acquire property by honest and ])ersevering labour, or be destitute. Lucky hits, fortunate speculations, and adventurous risks, could then have no place: the Jield must be tilled, the herds watched and fed, and the proper seasons for ploui^liing, sowing, reaping, and laying up be carefully regarded and improved. No man, there.'bre, could grow rich by accident. Isaac waxed great, and went forward, and grew until he became very great, ver. 13. Specui lation was of no use, for it could have no object; and conse-.

qucntly many incitements to knaren/, and to idleness, tliat bane of the physical and moral health of the body and soul of man, could not shew themselves. Happy times! when every man wroiioht with his hands, and God particularly blessed his honest industr}'. As he had no Ittiuries, he had no unnatural indfacliiiousxaanis, few diseases and a long life.

But has not, what is termed commerce, produced the re- Verse of all this? A fcii) are speculators, and the many are comparatively i/«res; and slaves, not to enricii themselves; ibis is impossible: but to enrich tiie speculators and adventurers, by whom they are employed. Even the farmers become, at least partially, commercial men; and the soil, the fruitful parent of natural wealth, is comparatively disregarded: the consequence is, that the misery of the viany, and the luxury of the few encrease; and from both these spring, oa the one hand, pride, insolence, contempt of the poor, contempt of God's holy word and commandments, with the long catalogue of crimes which proceed from pampered apipetites, and unsubdued passions; and on the other, murmurinfr, repining, discontent, and often insubordination, and revolt, the most fell and most destructive of all the evils that can degrade and curse civil society. Hence, wars, fightings, and revolutions of states, and public calamities of all kinds. Bad as the world and the times are, men have made them much worse, by their unnatural methods of providing for the support of life. When shall men learn, that even this is but a subordinate pursuit; and that the cultivation of the soul in the knowledge, love, and obedience of God, is essentially necessary, not only to future glory, but to present happiness!

Isaac f^roTCii old and feeble, and apprehending the approach of death, desires his son Esau to provide some savourt/^ meat fur him, thai huiing eaten of it, he might convey to him the blessing connected zdlh the right of primogeniture, 1 — 4. Hebehah, hearing of it, relates the matter to Jacob, and directs him hozv to personate his brother, and by deceiving his father, obtain the blessing, 5 — 10. Jacob hesitates, 11, 12; but, being coioiselied and encouraged by his mother, he at last consents to use the means she prescribed, 14. Rebeknh disguises Jacob, and sends him to personate his brother, 15 — 17- Jacob comes to hisfather, and professes himself to be Esau, IS, If). Isaac doubts, questions, and examines him closely, but does 7iot discover the fraud, 20 — 24. He eats of the savourij meat, ami confers the blessing upon Jacob, 25 — 27. In what the blessing consisted, 28, 29- Esau arrives from the field with the meat he had gone to provide, and presents himself before hisfather, 30, 3i. Isaac discovers the fraud of Jacob, and is much ajjected, 32, 33. Esau is greatly distressed on hearing that the blessing had been received by another, 34. Isaac accuses Jacob of deceit, 35. Esau expostulates and prays for a blessing, 36. Isaac desiribcs the blessing jchich he has already conveyed, 37. Esau zceeps, and earnestly implores a blessing, 38. Isaac pronounces a blessing on Esau, and prophesies that his posterity should, in process of time, cease to be tributary to the posterity of Jacob, 39,40. Esaupurposes to kill his brother, 41. Rebekah hears of it, and counsels Jacob to take refuge zcith her brother Laban, in Padan Aram, 42 — 45. She professes to be greatly alarmed lest Jacob should take any of the Canaanitcs to zcife, 46.

AND it came to pass, that when Isaac was old, and ' his eyes Kennicou. -were dim, so that he could not see, he called Esau his eldest son, and said unto

Verse 1. Isaac ivas oW] It is conjectured, on good grounds, that Isaac was now about one hundred and seventeen years of age, and Jacob about fifty-seven; though the commonly received opinion, makes Isaac one hundred and thirty-seven, and Jacob seventy-seven: but see the notes on chap. xxxi. 38, &.c.

him. My son, and he said unto him, Behold, here am I.

2 And he said. Behold now, I am old, I '' know not the day of my death:

that affliction, of what kind we know not, under which Isaac now laboured; and from which, as well as from the affliction, he probably recovered, as it is certain he lived forty, if not forty-three years after his time; for he lived till the return of Jacob from Padan Aram. — Chap. xxxv. 27 — 29.

Verse 2. / know not the day of my deathi From his present weakness, he had reason to suppose that his death could not be at any great distance, and therefore would leave no act

3 ' Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the iicld, and "^ take me some venison;

4 And make me savoury meat, such as I love, and bring it to me, tlnit I may eat; that my soul ' may bless thee before I die.

5 And Rebekah heard when Isaac spake to Esau his son. And Esau went to the field to hunt /or venison, and to bring it.

G % And Rebekah spake unto Jacob her son, saying, Behokl, I heard thy father speak unto Esau thy brother, saying,

7 Bring me veziison, and make me savoury meat, that I may eat, and bless thee before the Lord, before my death.

8 Now therefore, my son, " obey my voice according to that which I command thee.

undone, whicli he belit;ved it his duty to perform. He %vho lives not in reference to eternity, lives not at all.

Ver-^e 3. Thy ■aeapons] Tiie original word, i"?3 kelcy, signifies vessels and Insiruinents of any kind; and is probably Used here for a hunting- spear, jnrelins, sii'ord, i)-c.

Snivel] 'Vn leli, from nSn iaUih, to hans; or suspend. Had not tlie.Sepliiagint translated the word, (pafEr^ov, and the Vulgate, pharetram, a quiver, I should have rather supposed some kind of shield was meant; but either can be suspended on the arm or from the shoulder. Some think a sword is ^neant; and becau.se the original signifies to hang or suspend; hence, they tliii;k, is derived our word hanger, so called because it is generally worn in a pendant posture; but llie word hanger did not exi.st in our language previous to the crusades, and we have evidently derived it from the Persian ».s\lLi khanjar, a poniard or dagger, the use of which, not only in battles, but in private assassinations, was well known.

Verse 4. Savoury meat'] D'GJJ'JO matedmmim, from Dl'D tadm, to taste or relish; how dressed, we know not, but Us name declares its nature.

I'liat I may eat; tluut my soul may bless thee] The blessing which Isaac was to confer on his son was a species of divine rii^hl, and must be communicated with appropriate ceremonies. A.1 eating and drinking were used among the Asiatics on almost all religious occasions, and especially in making and confirming covenants, it is reasonable to suppose that something of tiiiskind was e»stnlially nercssjiry on ihis occasion; and that Isaac could not convey the;/;,'///, till he had eaten of the meat provided for the purpose, by Ithn, wIkj was to receive the blessing. As Isaac was now old, and in a feeble and languishing condition, it was necessary that the (Icsh used on this occasion should.be prepared in sucli a way as to invite the appetite, that a snjicicw.y of it might be taken to

the goats; and I vvill make them "^ savoury meat for thy father, such as he loveth:

10 And thou shalt bring it to thy father, that he may eat, and that he ^ may bless thee before his death.

1 1 And Jacob said to Rebekah his mother. Behold, ^ Esau my brother is a hairy man, and I a7n a smooth man:

12 My father peradventure will " feel me, and I shall seem to him as a deceiver: and I shall bring ' a curse upon me, and not a blessing.

13 And his mother said unto him, "Upon me l/e thy curse, my son, only obey my voice, and go fetch me them.

14 And he went, and fetched, and brought them to his mother: and his mother ' made sa-

revive and recruit his drooping strength, that he might be the belter able to go through the whole of this ceremony.

This seems to be the sole reason why savoury meat is so particularly mentioned in the text: — I. Allien we consider that no covenant was deemed binding unless the parties had eaten together; 2. That to convey this blessing some rite of this kind was necessary; and 3. Th-tt Isaac's strength was now greatly exhausted, insomuch, that he supposed himself to be dying, we shall at once see why 7neat was required on this occasion, and why that meat was to be prepared in such a manner as to deserve the epithet of savoury. As I believe this to be the true sen.se of the place, I do not trouble my readers with interpretations, which I suppose to be either exceptionable or false.

Verse 5. And Rebekah heard] And was determined, if possible, to fru.strule the design of Isaac, and procure the blessing for her favourite son. Some have pretended, that she received a divine impiralion to this purpose; but if she had, she needed not to have liad recourse to deceit, to help forward the accomplishment of a divine purpose. Isaac, on being inrorn>ed, would have had too much piety not to prefer the will of his Maker to liis own partiality for liis eldest son; but Rebekah had nothing of the kind to plead, and therefore had recourse to tile most exceptionable means to accomplish her ends.

Verse 12. / shall bring a curse upon 7ne] For, even in those early times, the sj)iril of that law was understood, Deut. xxvii. 18. — Cursed is he that maketh the blind to wander out of the way; and Jacob seems to have possessed, at this lime, a more tender conscience than his mother.

Verse 13. Upon me be thy curse, my son] Onkelo.s gives this a curious turn — Jt has been revealed to me hy prophecy, that the curses will not come upon thee, my son. What a dreadful

1.5 And Rebckah took ''goodly raiment of her eldest son Esau'', which xcerc with her in the house, and put them upon Jaeoi) her younger st)n:

IG And she put the skins of" the kids of the goats upon his hands, and upt)n the smooth of his neck:

17 And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob.

1 8 % And he came unto his father, and said. My father: and he said. Here a?n 1; who art thou, my son?

19 And Jacob said unto his father, I am Esau thy firstborn; I have done according as thou badest me: arise, I pray thee, sit and eat of my venison, "that thy soul may bless me.

20 And Isaac said unto his son. How is it that thou hast found ii so quickly, my son? And he said, Because the Lord thy God brought it ''to me.

responsibility did this woman take upon her at this time! The sacred writer states the facts as they were, and we may depend on the truth of the statement; but he ho where says, tliiit God would have any man to topy tliis conduct. He often relates facts and sayings which he never recommends.

Verse 15. Goodly raiment] Mr. Ainswoith has a sensible note on this place. " The priest in the law had holy garments to minister in, Kxod. xxvili. 2 — 4. which the Septuagint there, and in this place, term rnv aTcMv, THE robe, and enoxw ayiav, the holy robe. ^V'hether the first-born, before the law, had such to minister in, is not certain; but it is probable by this example: for had they been common garments, why did not flsau himself, or his wives, keej) them? But being, in all likelihood, holy robes, received from their ancestors, the mother of the family kept them in sweet chests, from moths and the like; whereupon it is said, ver. 27. Isaac smelled the smell of his garments." The opinion of Ainsworth is followed by many critics.

Verse 19. / aiii Esau, thy first-born] Here are many palpable falsehoods, and such as should neither be imitated nor excused.. Jacob, says Calmet, ini|(Oses on his father in three dilfcrent ways. 1. l}y his xeords — /am thy first-born Esau. 2. By his actions — he gives him kids' flesh for venison, and; says he had executed his orders, and got it by hunting. 3. By his clothing — he put on Esau's garments, and the kids' I «kins upon his hands and the smooth of his neck. In short, I he made use of every species of deception that ceuld be prac-

I 21 And Isaac said unto Jacob, Come near, I pray thee, tliat I "may feel

I thee, my son, whether thou be my very Esau or not.

22 And Jacob went near unto Isaac his father; and he felt him, and said, The voice is Jacob's voice, but ihe hands are the hands of Esau.

23 And he discerned him not, because '^his hands were hairy, as his brother Esau's hands: so he blessed him.

24 And he said, Art thou my very son Esau? And lie said, I am.

2,5 And he said. Bring it near to mc, and I will eat of my son's venison, ^that my soul may bless thee. And he bi'ought it near to him, and he did cat: and Ire brought him wine, and he drank.

26 And his father Isaac said unto him. Come near now, and kiss me, my son.

27 And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, "the smell of my son is as the smell of a field which the Lord hath blessed:

tised on the occasion, in order to accomplish his end-^. To attempt to palliate, or find excuses for such conduct, instead observing, disserves the cause of religion and truth. Men have laboured, not only to excuse all this conduct of Rebekah and Jacob, but even to shew that it was consistent, and that tlie whole was according to the mind anii leill of God!

The cause of God and truth is under no obligation to such defenders: their hands are more unhallowed than those of Uzzah; and however the bearers may stumble, the arif of God requires not their support. It was the design of God, that the elder should scrte the younger; and he would have brought it about in the way of his own wise and just jiiovidcncc: but means, such as those here used, he could neither sanction nor recommend.

Verse 23. And he discerned him not, because his hands v;ere haiiy] From this circumstance we may learn, that Isaac's setise of feeling was much impaired by his present mahidy. When he could not discern the skia of a kid from ihejlesh of his son, we see that he was, through his infirmity, in a fit slate to be imposed on by the deceit of his wife, and the cunning of his younger son.

Verse '21. Tlie smell of my son is as the smell of a field] The smell of these garments, the goodly raiment -.ehich had been laid up in the house, (see on ver. 15.) was ])robablv occasioned by some arotnutic herbs, which we nwy naturally

God give thee of jl down to thee; be lord over thy brethe dew of heaven, and ' the fatness jl thren, and Het thy mother's sons bow

of the earth, and ""plenty of corn and wme: 29 'Let people serve thee, and nations bow

down to thee: * cursed he every one that curseth thee, and blessed he he that blesseth thee.

suppose were laid up with the clothes: a custom which prevails in many countries to the present day. Thyvie, lavender, &c. are often deposited in wardrobes, to communicate an agreeable scent, and under the supposition that the moths are thereby prevented from fretting the garments. 1 have often seen the leaves of aromatic plants, and sometimes whole sprigs, put in eastern MSS. to communicate a pleasant smell, and to prevent the worms from destroying them. Persons going from Europe to the East Indies, put pieces of llussia leather among their clothes for the same purpose. Such a «mell would lead Isaac's recollection to the fields, where aromatic plants grew in abundance; and where he had often been regaled by the odour.

Verse '28. God give thee of the dew of heaven] Bp. New- •ton's view of these predictions is.so correct and appropriate, as to leave no wish for any thing farther on the subject.

" It is here foretold, and in ver. 39. of these two brethren, that as to situation, and other temporal advantages, they should be much alike. It was said to Jacob — God irhe thee of the dew of heaven, and of the fatness of the earth, and plenty of com and wine: and much the same is said to Esau, ver. 39. — Behold, thy dwelling shall he the fatness of the earth, and of the dew of heaven from above. The spiritual blessing, or the promise of the blessed seed, could be given only to ONK; but temporal good things might be imparted to both. Mount Seir, and the adjacent country, was at first the possession of the Edomites; they afterwards extended thcmsckes farther into Arabia, and into the southern parts ofJudea. But wherever they were situated, we find, in fact, that the Edomites, in temporal advantages, were little inferior to the Israelites. Esau had cattle and beasts, and substance in abundance, and Vie went to dwell in Seir of his own accord; but he would hardly have removed thither with so many cattle, had it been such a barren and desolate country as some would represent it. The Edomites had dukes and Jcings reigning over them, while the Israelites were stares in Egypt. When the Israelites, on their return, desired leave to pass through the territories of Edom, it appears that the country abo\inded with ritUlTl-UL FIELDS and VINEYARDS — I,ct us pass, I pray thee, through thy country; we will not pass through the fields, or through tlie vineyards, neitlier will we drink of the water of the wells. Num. xx. 17. And the prophecy <sf Malachi, which is generally alleged as a proof of the Larre7mess of the country, is rather a proof of the contrary— / hated Esau, and laid his mountains and his heritage •uaste for tlie dragons of the wilderness, Mai. i. 2. for this implies that the country was fruitful before; and that its present unfruitfulness was rather an effect of war and devastation, than any natural defect in the soil. If the country is barren and unfruitful now, neither is Judeu, what it was /brmerly,"

The dew] As there was but little rain in Judea, except what was termed the early rain, which fell about the beginning of spring, to moisten and fertilize the earth; and the latter rain, which fell about September; the tack of this was supplied by the copious dews, MJiich fell both morning and evening, or rather through the whole of the night. And we may judge, says Calmet, of the abundance of these dews by what fell on Gideon's fleece. Judges vi. 38. which being wrung, filled a bowl. And Hushai compares an army ready to fall upon its enemies, to a dew fulling on the ground, 2 Sam. xvii. 12. which gives us the idea that this fluid fell in great profusion, so as to saturate every thing. Travellers in these countries assure us, that the dews fall there in an extraordinary abundance.

The fatness of the earth] What Homer calls ou9ap a^oupni, liias ix. 1. 141. and Virgil, uber glebte, jEneis i. 531. both signifying a soil naturally fertile. Under this, therefore, and the former expressions, Isaac wishes his son all the blessings which a plentiful country can produce: fur, as Le Cterc rightly observes, if the dews and seasonable rains of heaven fall upon a fruitful.soil, nothing but human industry is wanting to the plentiful enjoyment of all temporal good things. Hence they are represented in the Scripture as emblems of prosperity, of plenty, and of the blessing of God, Deut. xxxiii. 13. 28. Micah v. 1. Zech. viii. 12, And on the I other hand, the withholding of these, denotes barrenness, distress, and the curse of God, 2 Sam. i. 21. Hag. i. 10. — Sc.e Dodd.

Verse 29. Let people serve thee] " However alike their temporal advantages were to each other," says Bp. Newton, " in all spiritual gifts and graces the younger brother was to have the superiority, was to be the happy instrument of conveying the blessing to all nations — In thee and in thy seed shall all the families of the earth be blessed: and to this are ta be referred, in their full force, those expressions — Let people serve thee; and nations boxv down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee. The same ])roniise was made to Abraham in the name of God — / will bless them that bless thee, and curse him that curseth thee, ch. xii. 3. and it is here repeated to Jacob, and thus paraphrased in the Jerusalem Targuni — " He who curseth thee, shall be cursed as Balaam the son of Beor; and he vlio blesseth thee, shall be blessed as Moses the prophet, the lawgiver of Israel." It appears that Jacob was, on the whole, a man of more religion, and believed the divine promises more than Esau. The posterity of Jacob likewise preserved the true religion and the worship of one God, while the Edomitas were sunk in idolatry; and of the seed of Jacob was born at last the Saviour of the world. This was the peculiar privilege and advantage of Jacob, to be the happy instrument of conveying tliese blesings to all nations. This was hi«

A-M.tir.srt.i. 30 <^[ Vud it <: ^^•■^^'^. to pass as soon B.c.cir. m9. as im;i(j li;i,i jiv,1:1 encl of^ blessing Jacob, and Jacob was \\ juice gone out tioni the presence of Isaac his father, that Esau his brother came in fri)!n hi? hunting.

31 And he also had made savoury meat, and brought it unto his fiitlier, and said unto his father. Let my fatlier arise, and ^ eat of his son's venison, that th}' soul may bless me.

32 And Isaac his father said unto him, W\\o art thou? And he said, I am thy son, thy firstborn, Esau.

33 And Isaac " trembled very exceedingly, and said, AVho? wliere is he that hath "^ taken venison, and brought // me, and I have eaten of all before thou camest, and have blessed him? yea, "^ and he shall be blessed.

34 % And when Esau heard the words of his father, ' he cried with a great and exceedingbitter cry, and said unto his father. Bless me, even me also, O my father.

35 And he said, Thy brother came with subtilty, and hath taken away thy blessing.

36 And he said, ' Is not he rightly A.M.cir.ii?£.v named ^ Jacob? for he hath supplanted '"'" '" me these two times: " he took away my birthright; and, behold, now he hath taken away my blessing. And he said, Hast thou not reserved a blessing for me?

37 And Isaac answered and said unto Esau, ' IJchold, I have made him thy lord, and all his brethren have I given to him for servants; and " witli corn and wine have I ' sustained him: and what shall I do now unto thee, my son?

38 And Esau said unto his father. Hast thou but one blessing, my father? bless me, even mc also, O my father. And Esau lifted up his voice, "' and wept.

39 And Isaac his father answered and said unto him. Behold, " thy dwelling shall be "the fatness of the cartli, and of the dew of heaven from above;

40 And by thy sword shalt thou live, and '' shalt serve thy brother; and '' it shall come to pass, when thou shalt have the dominion, that thou shalt break his yoke from off thy neck.

greatest supf riority over Esau; and in this sen.ise St. Paul understood aiui applied the prophecy — The elder shall serve the youvcer. Koin. ix. 12. The Ciirist, the Saviour of the | florid, «a« to be born of some onefuinity; and Jacob's was preferred to Esau's, out t)f the arood pleasure of Ahniafhty God, wlio is certainly the best judLfc of fitness and expedience, and has undoubted right to dl.spense his favours as he siiall.see proper; for he says to Moses, as the Apostle proceeds to aifjue, ver. 15. — " I vill iiave merry on whom I will have luerey; and I will have compassion on whom I will have compassion." And when the Gentiles were converted to Cbnstianity, the prophecy was fulfilled literally — Let people scire thee, and let tiitlions boiv doien to thee; and will be more amply fulfilled, when the fulness of the Gentiles shall come in, and all Israel shall be suvkI."

VtV!'(- o'i. And Isaac trembled] The marginal reading is Tci-y hteral and proper— -.'iHf/ Isaar trembled ivith a great tre-tibling ^rcatlj/. And this shews the deep concern he felt for his o«n deception, and the iniquity of the means by which it had been bronght about. Though Isaac niu.>.t liavc heard of that which God had spoken to llebekah — The elder sItuU serve the i/nnnger, and could never have v ishcd' to reverse this divine purpose; yet he inlgiit ceriainly think that the s)iiit!ial blessing might be coiivtyed to E>au, and by him to all the n:it;onsof the ea-lh, noiuithstaiuliiig the superior.ly of secular dominion on the oilier side.

Yea, and he shall be blessed.] From what i.s said in this verse, collated with Heb. xii. 1". \\v see how binding, the conveyance of the birth-right was, when communicated with the rites already mentioned. M'hen I—aac fountl that he had been deceived by Jacob, he certainly would have reversed the blessing, if he could; but as it had been conveyed in the proper sacramental way, this was impossible. I have blessed him, says he, yea, and he must, or v:iU be blessed. Hence it is said by the Apostle, Esau,/bi/nrf no place for repentance, /x£Tav:ia; ya^ roTTCv vvx £i'f£, no place ioT chuKie of mind or purpose in his father, thoiii^h he sought it carefully liith leais. The father could not reverse it, because the grant had already been made and confirmed. But let the reader observe, that this had notliing to do with the final salvation of poor outwitted Esau, nor, indeed, with that of his iinnati;ral brother.

Verse 35. Jlalh taken axi-ay thy hlcssiniz.] This blessing, which was a ditliTeiit thing from the birth-right, seems to consist of ^.:o parts: I. The dominion generally and finally over the ether part of the fannly; and, 2. being the progenitor of the Messiah,,But the former is more explicitly declared than the latter. — See the notes on ch. x.\v. 31.

lie tool; avjay my birth-ri^hi] So he might say with ceinsiderable propriety; for though he.'sold it to Jacob, yet, as Jacob liud taken advantage of his perishing situation, he considered the act as a species of robbery.

Verse 'M. Behold I have made him thy lord] See on ver. 2r?. ■ ■ -.

A.M.cif.'i2i!5. 41 ^ And Esau * hated Jacob be- B.c.cif.i779 cause of the blessing wherewith his father blessed him: and Esau said in his heart.

'' The days of mourning for my fatlier are at hand; "then will I slay my brother Jacob.

Verse 40. By thy sivort) slialt thou Uie] Tliis does not abssolulely mean that tlie Edoniites should have constant wars, but that they should be of a fierce and warlike disposition, <;aining their sustenance by hunting, and by predatory excursions upon the possessions of others. Bishop Newton speaks on this subject with his usual good sense and judgment — " The elder branch, it is here foretold, should delight more in war and violence, but yet should he subdued by the younger. By thy siviird shall thou live, and shall serve thy brother. Esau himself might be said to live much by the sword; for he was a cunning hunter, a man of the field, ch. xxv. 27. He and Jiis children got possession of mount Seir by force and violence,'expelling from thence the Horites, the former inhabitants, Deut. ii. 22. By what means they spread themselves farther among the Ariibians is not known: but it appears that, upon a sedition and separation, several of the Edomites came and seized upon the southwest parts of Judea, during tbe Babylonish captivity, and settled there ever after. Before and after this, they were almost continually at war with the Jews: upon every occasion, they were ready to join widi.their enemies; and when Nebuchadnezzar besieged Jerusalem, they encouraged him, utterly to destroy the city, saying — Rase it, rase ii even to the foundations thereof, Psal. cxxxvii. 1. And even long after they were subdued by the Jews, they retained the same martial spirit; for Josephus, in his time, trives them the character of ' a turbulent and disorderly nation, always erect to commotions, and rejoicing in changes: at the least adulation of those who beseech them, beginning war, and hasting to battles as to a feast.' And a little before the last siege of Jerusalem, they came, at the entreaty of the Zealots, to assist thera against the- priests and people; and there, together with the Zealots, committed unheard-of cruelties, and barbarously murdered Annas, the high-priest, from whose death Josephus dates the destruction of the city." See Dr. Dodd.

Jnd — xvhen thou shult have the dotnininn'] It is here foretold, that Ihire was to be a time when the elder was to have dominion, and shake oft" the yoke of the younger, llie word Tin tarid, which we ixiA\i\a.\.t have dominion, is rather of doubtful meaning, n.s it may be deduced from three different roots, T\» ynrad, to dciccnd, to he brought doivn, or brovifht toiu; mi ruduh, to obtain nde, or have dominion; and "in rud, to complain: meaning either that when reduced very low, God would magnify his power in their behalf, and dtiivtr (hem foni the yoke of their brethren; or, when they siiould be increased so as to venture to set up a king over them, or lliat when they mourned for their transgressions, God would turn ihtir captivity. The Jerusalem Targuin gives the words the following turn: — " When the sons of Jacob attend to tlie law, and observe the precepts, they shall impose the yoke of servitude upon ihy neck; but when they shall turn away themselves from studying the law, and neglect the precepts, thou slialt break off the yoke of servitude from thy neck."

" It was David who imposed the yoke, and at that time the Jewish people observed the law; but the yoke was very nailing to the Edomites from the first; and towards the end of Solomon's reign, Hadad, the Edomite, of the blood royal, who had been carried into Egypt from his childhood, returned into his own country, and raised some disturbanLCS,

1 Kings xi. but was not able to recover his throne, his subjects being overawed by the garrisons which David had placed among them; but in the reign of Jehoram, the son of Jehosaphat, king of Judah, the Edomites revolted from under the dominion of Judah, and made themselves a king,

2 Kings viii. 20, 22. Jehoram made some attempts to subdue them again, but could not prevail; so the Edomites revolted from under the hand of Judah unto this day, 2 Chron. xxi. 8, 10. and hereby this part of the prophecy was fiilfilled about nine hundred years after it was delivered." — See Bishop Newton.

" Thus," says Dr. Dodd, quoting Bishop Newton, "have we traced, in our notes on this and the xxvth chapter, the accomplishment of this prophecy Ironi the beginning; and we find that the nation of the Edomites has, at several times, beer» conquered by, and made tributary to the Jews, but never the nation of the Jews to the Edomites: and the Jews have been the more considerable people, more known in the world, and more famous in historj". We know, indeed, little more of the history of the Edomites than as it is connected with that of the Jews; and where is the name or nation now? They were swallowed up and lost, partly among the Nabathean Arabs, and partly among the Jews; and the very name, as Dr. Prideaux has observed, was abolished and disused about the end of the first century of the Christian.Era. Thus were they rewarded for insulting and oppressing tlieir brethren the Jews; and hereby other prophecies were fulfilled, viz. Jerem. xlix. 7, &c. Ezek. xxv. 12, &c. Joel iii. 19. Amos i. II, &c. and particularly Obadiah: for at this day we see the Jews subsisting as a distinct people, while Edom is no more, agreeably to the words of Obadiah, ver. 10. For ihy violence against thy brother Jacob, in the return of his posterity from Egypt, shame shall cover thee, and thou shall be cut q(f for ever. And again, ver. 18. There shall not be any remaining of the house of Esau, for the Lord hath spoken it. In what a most extensive and circumstantial manner has God fulfilled all tliese predictions! and what a proof is this of the divine inspiration of the Pentateuch, and the omniscience of God! — See the notes on chap. xxv.

'\'^ei.i;c 4 1. The days of mourning for my father are at hand^ Such was the state of Isaac's health at tliat lime, though he lived more than forty years afterwanis, that his death was • txpectcd by all: and Esau thought, that would be a favourable time for him to avenge himself on his brother Jacob;

A.M.cir.«'.'S5. 42 ^ And these Avords of Esau her ^^•'"■""^- elder son, wore told to Rebckah: and she sent and called Jacob her younger son, and said unto him, Behold, thy brotlier Esau, as toucliinc; thee, doth * comfort himself, purposing to kill thee.

43 Now therefore, my son, obey my voice; and arise, flee thou to Laban my brother, '' to Haran;

44 And tarry with him a few days, until thy brother's fury tm-n away:

4,5 Until thy brother's anger turn away from thee, and lie forget tfiat which thou hast done to him: then I will send, and fetch thee from thence: why should I be deprived also of you both in one day?

46 And Rebckah said to Isaac, " I am weary of my life because of the daughters of Heth: '' if Jacob take a wife of the daughters of Heth, such as these •u'/iich are of the daughters of the land, what good shall my life do me?

as, according to the custom of the times, tlie.sons were alwaj's present at the burial of the fatiier. Ishmael came from his own country to assist Isaac to bury Abraham, ch. xxv. y. and both Jacob and Esau assisted in buryin" thtir father Isaac, ch. xxxv. 29. but the enuiiiy between thciu had happily subsided long before that time.

Verse 4'.:. Doth comfurt htmsrlj] pui'posing to kill theeJ] *]b DrtJno methnachem kca, lloubi^anl renders, cogiuu super te, he thinks or meditates to kill thee. This sense is natural enough here, but it does not appear to be the meaning of the original; nor does Houbisiant himself give it this sense in his Racincs Hebru'iqucs. Tliere is no doubt that I'.sau, in his hatred to his brother, felt himself p'eas^cd with the thought that lie should soon have the opportunity of avenging his wrongs.

Verse 44. Tarry with him a fciv daj/s] It was probably forti/ years before he returnetl; and it is likely Rebekah saw him no more; for it is the general opinion of the Jewish! Kabbnis, that she died before Jacob's return from Padanarain, whether the period of his stay be considered twenty or /orli/ years..See on chap. xxxi. 38, &c.

Versi- 45. Uliy should I be dcpriicd also of you both?] If Esau should kill Jacob, then tlie nearest akin to Jacob, who Was by the patriarchal law. Gen. ix. 6. the avenger of blood, vould kill Esau; and both these deaths might possibly take place in the same day. This appears to be the meaning of Kebekah. Those who are ever endeavouring to sanctify the tnemis by the end, are lull of perplexity and distress. God will not give his blessing to even a divine service, if not done in his own way, on principles of truth and righteousness. Rebekah and.her son would take the means out of God's hands — they compassed themselves with their own sparks, and warmed themselves with their own fire; and this had Ihey at the hand of God, they lay down m sorrow. God would have brought about his designs in a «ay consistent •with his own perfections; for he had fully determined liiat the elder should serve the younger, and that the Messiah should spring, not from the family of Esau, but i'rom that of Jacob; and needed not the cunning craftiness or deceits of men to accomplish his purposes. Yet in his mercy he overruled all these circumstances, and produced good, where things, if left to their own oj)erations and issues, would have produced nothing but evil. However, after this reprehensible transaction, we bear no more of Rebekah. The HoJy Spirit mentions her no more.

Verse 46. / am meaty of my i/fe'\ It is very likely that Rebekah kept many of the circumstances related above fropi the knowledge of Isaac; but as Jacolj could not go to Padanarani without his knowledge, she appears here quite in her etcrt character, iiaming an excuse lor his departure, and conceuling the true cause. Abraham had been solicitous to get a wife for his son Isaac from a branch of his own (amily; hence site was brought from Syria. She is now afraid, or pretends to be afraid, that her son Jacob will marry among the Hittites, as Ksau had done; and therefore makes this to Isaac the ostemible reason why Jacob should immediately go to I'adan-aram, that he might get a wife there. Isaac, not knowing the true cause of sending him away, readily falls in with Rebekah's proposal, and immediately calls Jacob, gives him suitable directions and his blessing, and sends him away. This view of the subject makes all consistent and natural; and we see at once the reaton of the abrupt speech contained in this verse, winch should be placed at the beginning of the following chapter.

1. In the preceding notes, I have endeavoured to represent things simply as tluy were. I have not copied the manner of many commentators, who have laboured to vindicate iIk characters of Jacob and his mother in the transactions here recorded. As I fear God, and wish to follow him, I dare not bless what he hath not blessed, nor curse what he hatli not cursed. I consider the whole of the conduct both of Rebekah and Jacob in some respects deeply criminal, and i(i all highly exceptionable. And the impartial relation of the facts contained in this and the xxvth chapter, gives me the fullest evidence of the truth and authenticity of the siicred original. How impartial is the history that God writes! We may see, from several commentators, what titan would have done, had lie had the same facts to relate. The historv given by God, details, as well the vices as the virtues of those who are its subjects. How widely ditlerent from that in the Bible, is the biography of the present day! Virtuous acts that were never performed; voluntary privations, which were never borne; piety, which was never felt; and, in a word, lives, which were never lived — are the principal subjects of our biographical relations. These may be well termed the Lives of the Saints; for to these are attributed all the virtues which can adorn the human character, with scarcely a failing or a blemish; while, on the other hand, those, in general mentioned in the sacred \vi-iting3, stand marked with deep shades. What is tl;c inference which a reflecting mind, acquainted witli human nature, draws from a comparison of the biography of the Scriptures with that palliate the iniquity of these transactions, but this must proceed either from weakness or mistaken zeal. God has sufficiently marked the whole with his disapprobation.

3. The enmity which Esau felt against his brother Jacob, seenw to have been transmitted to all his posterity; and doubtless the niatleis of the bi.rth-rl^ht, and the blessing, were of uninspired writers.' The inference is this: the scripture:| the grounds on wliich that perpetual enmity was kept up be- history is natural, is probable, bears all the characteristics of veracity; narrates circumstances which seem to make against its own honour, yet dwells on ther.i, and often seeks occasion to REPEAT them. It is true! infallibly true! In this conclusion, common sense, reason, and criticism, join. On the other hand, of biography in general we must say, that it is often unnatural, improbable, is destitute of many of the essential characteristics of truth; studiously avoids mentioning those circumstances which are dishonourable to its subject; ardently endeavours either to cast those which it caimot wholly hide int© deep shades, or sublime them into virtues. This is notorious; and we need not go far for numerous examples. From these facts, a reflecting mind will draw this general conclusion — an impartial history, in every respect true, can be expected only tioni God himself.

2. These should be only preliminary observations to an extended examination of the characters and conduct of Rebekah and her tvio sons; but this in detail would be an ungracious task, and I wish only to draw the reader's attention to what may, under the blessing of God, promote his moral good. No pious man can read the chapter before him without emotions of grief and pain. A mother teaches her favourite son to cheat and defraud his brother, deceive his father, and tell the most execrable lies! And God, the just, the impartial God, relates all the circumstances in the most ample and minute detail! I have already hinted, that this is a strong proof of the authenticity of the sacred book. Had the Bible been the work of an impostor, a single trait of this history had never appeared. God, it is true, had purposed that the elder should serve the youvger: but never designed that the supremacy should be brought about in this way. Had Jacob's unprincipled mother left the matter in the hands of God's providence, her favourite son would have had the precedency in such a way as would not only have manifested the justice and holiness of God, but would have been both honourable and lasting to HIMSELF. He got the birth-riglit, and he got the blessing; and how little benefit did he personally derive from either? W hat was his life frbm this time till his return from Padan-aram? A mere tissue of vexations, disappointments, and calamities. Men may endeavour to tween the descendants of both families, the Edomites and the Israelites. So unfortunate is an ancient family grudge, founded on the opinion, that an injury has been done by one! of the branches of the family, in a period no matter how re- I mo*e, provided its operation still continues, and certain secu-; lar privations to one side be the result. How possible it is to j keep feuds of this kind alive to any assignable period, the state of a neighbouring island sufficiently proves: and on the I subject in question, the bloody contentions of the two houses of YoiiK and Lancaster in this nation, are no contemptible I connnent. The facts, however, relative to this point, may 1 be summed up in a few words, 1. The descendants of I Jacob were peculiarly favoured by God. 2. They generally I had the dominion, and were ever reputed superior in every j respect to the Edomites. 3. The Edomites were generally! [tributary to the Israelites. 4. They often revolted, and some- ', times succeeded so far in their revolts, as to become an inde-; pendent people. 5. The Jews were never subjected to the i Edomites. 6. As in the case between Esau and Jacob, who, i after long enmity, were reconciled, so were the Edomites and the Jews, and at length they became one people. 1. The Edomites, as a nation, are now totally extinct; and the Jews still continue as a distinct people from all the inhabitants of the earth! So exactly have all the words of God, which he has spoken by his prophets, been fulfdled!

4. On the blessings pronounced on Jacob and Emn, these questions may naturally be asked. 1. Was there any thing in these blessings of such a spiritual nature, as to affect the eternal interests of eithel-? Certainly there was not, at least, as far as might absolutely/ involve the salvation of the one, or the perdition of the other. 2. Was not the blessing pronounced on Esau as good as that pronounced on.Jacob, the 7nere temporary lordship, and being the progenitor of the Messiah, excepted? So it evidently appears. 3. If the blessings had reftrred to their eternal states, had not Esau as fair a prospect for endless glory as his unfeeling brother? Justice and mercy both say — Yes. The truth is, it was their posterity, and not themselves, that were the objects of these blessings. Jacob, personally, gained no benefit j Esau, personally, sustained no loss.

Isaac directs Jacob to take a xcife from the family of Laban, 1, C; blesses and sends him azcay, 3, 4. Jacob begins his journei/, 5. Esau, perceiving that the daughters of Canaan rtere not pleasing to his parents, and that Jacob obeyed them in going to get a wife of his own kindred, G — 8, he went and took to wife Mahalath, the daughter of Ishmael, his father's brother, 9. Jacob in his journey towards Ilaran, came to a certain place (Luz, xer. \Q.) rc-here he lodged all night, 10, 11. J ft sees in a dream a ladder reaching fom earth to heaven, on which he beheld the angels of Cod ascending and descending, 12. God appears above this ladder, and renews those promises which he had made to Abraham and to Isaac, 13, 14. Promises Jacob personal proteclioii, and a safe return to his otni cnunlri/, lo. Jacob azcahes, and makes rcftcctinus upon his dream, Ki, 17. Sets up one of the stones he had had for his pillow, and pours oil on it, and calls the place Bctli-el, 18, IM- 3Iakes a vorc, that if Cod zeill preserve him in his journei/, and bring him back in safetij, the stone should be God's house, and that he zcould give him the tenths of all that he should have, GO— 22.

2 "Arise, goto " Padan-arani, to the house of • Bethuel thy mother's father; and take thee a i wife from thence of the daughters of ^ Laban thy mother's brother.

3 ^ And God Almighty bless thee, and make i thee fruitful, and multiply thee, that thou niayest be '' a nmltitude of people:

4 And give thee ' the blessing of Abrahain, to thee, and to thy seed with thee; that thou mayest inherit the land Svherein' thou art a stranger, which God gave unto Abraham.

Verse 1. And Isaac called Jacob] See the note on ver. 46. of the preceding chapter.

And blessed Itiiii] Now voUintarily and cheerfully confirmed to him the blessing, which he liad iiefore obtained through subtlety. It was necessary that he should have this confirmation previous to his departure; else, considering the way in which he had obtained both the birth-right and the blessing, he might be doubtful, according to his own words, whether he might not have got a curse instead of a blessing. As the blessing now pronounced on.latob was obtained without any trick or deception on his part, it is likely that it produced a salutary effect upon his mind, might have led him to confession of his sin, and prepared iiis heart for those discoveries of God's goodness, with which he was favoured at Luz.

Verse 2. Arise, go to Padan-aram^ This mission, in its spirit and design, is nearly the same as that chap. xxiv. which see. There have been several ingenious conjectures concerning the retinue whicii Jacob had, or might have had, for his journey; and by some he has been supposed to have been uell attended. Of this nothing is mentioned here, and the reverse seems to be intimated elsewhere. It appears from ver. 1 1. that he lodged in the open air, with a stone for his pillow; and from chap, xxxii. 10. he appears to have taken the journey on fovl, with his staff in his hand; nor is there even the most indirect mention of any attendants, nor is it probable there were any. lie took, no doubt, provisions with him sufficient to carry him to the nearest encampment, or village, on the way, where he would naturally recruit his

5 And Isaac sent away Jacob: and he went to Padan-aram unto Laban, son of Bethuel the Syrian, the brother of Rcbckah, Jacob's and Esau's inothcr.

6 % When Esau saw that Isaac had blessed Jacob, and sent him away to Padan-aram, to take him a wife from thence; and that as he blessed him, he gave him a charge, saying. Thou shalt not take a wife of the daughters of Canaan;

7 And that Jacob obeyed his father, and his mother, and was gone to Padan-aram;

8 And Esau seeing "that the daughters of Canaan "pleased not Isaac his father;

9 Then went Esau unto Ishmael, and took unto the wives which he had, ° Mahalath the

bread and water, to carry him to the next stage, and so on. The oil that he poured on the pillar, might be a little of that which he had brought for his own use, and can be no rational argument of his having a stock of provisions, servants, camels, &c. for wliicii it has been gravely brought. He had God alone with him.

Verse 3. That thou mai/est he a multitude of people] iT\7h D»DP tikehal dmmim. There is something very remarkable in the original words; they signify literally /ur an ussembh/, congregation, or church of peoples; referring, no doubt, to the Jewish church in the wilderness, but more particularly to the Christian Churc/i, compo.«cd of every kindred and nation and people and tongue. This is one essential part of the blessing of Abraham; see ver. 4.

Verse 4. Give thee the blessing of Abraham] May he confirm the inheritance with all its attendant blessings to thee, to the exclusion of Esaii; as he did to me, to the exclusion of Ishmael. But, according to.St. Paul, much more than this is certainly intended here; (or it appears, from Gal. iii. 6 — 14. that the biasing of Abrahfitn, which is to come upon lie Oentiles through Jtsus Christ, comprises the whole doctrine of justification by faith, and its attendant privileges, viz. reilcmjUion from the curse of the law, remission of sins, and the promise of the Holy Spirit, including the constitution and establishmentof the Christian Church.

Verse 5. Bethuel the Sj/rian] Literally the Aramean, so called, not becau.se he was of the race of Aram, the son of Shcm, but because he dwelt in that country winch had been formerly possessed by the descendants of Aram.

daughter of Ishmael Abraham's son, * the sister of Nebajoth, to be his

1 1 And he Hghted upon a certain place, and tarried there aU night, because the sun was set; and he took of tlie stones of that place, and put ihemfor his pillows, and lay down in that place to sleep.

apt to take every thing by tlie wrong handle, and who think it was utterly impossible for Esau to do any right action, have classed his taking a daughter of Ishmael among his crimes: uhereas, there is nothing more plain than that he did this with a sincere desire to obey and please his parents. Having heard the pious advice which Isaac gave to Jacob, he tlierefore went, and took a wife fiom the family of his grandfather Ahraham, as Jacob was desired to do out of the family of his Tnaternal uncle Laban. Blahalath, whom he took to wife, ttocd in the same degree of relationship to Isaac his father, as Hachel did to his modier Rebekah. Esau married his father's niece: Jacob married his mother's niece. It was therefore most obviously to please his parents that Esau took this additional wife. It is supposed that I-'hiTiael must have been dead thirteen or fourteen years before this time, and that going to Ishmael, signifies only going to i\\tfumilt/ of Ishmael. If vve follow the common computation, and allow that Isaac was now about one hundred and thirly-si.x, or one liundred and thirtyseven years of age, and Jacob seventy-seven, and as Ishmael died in the one hundred and thirty-seventh year of his age, which, according to the common computation, was the one liundred and twenty-third of Isaac, then Ishmael must have been dead about fourteen years. But if we allow the ingenious rea.-oniug of Mr. Skinner and Dr. Kennicott, that Jacob was at this time on\y fifiy-seien years of age, and Isaac consequeiitlv only one ItunJred and seventeen, it will appear that Ishmael did not die till sijr^fcocs after this period; and hence, with propriety it might be said, Esau went unto Uiinacl — and took i\ialialuth the daughter of Ishmael — to be his wife. See the notes on chap. xx.\i. 38, &c.

Verse 11. A certain place, and tarried there all night, because the Sim tvas set^ From ver. 19. we find this certain place was Luz or some part of its vicinity. Jacob had probably intended to reach Luz, but the sun being set, and night coming on, he either could not reach the citj', or he might suspect the inhabitants, and rather prefer the open field, as he must have heard of the character and conduct of the men of Sodom and Gomorrah: or the gates might be shut by the time he reached it, which would prevent his admission, for it frequently happens, to the present day, that travellers not reaching a city in the eastern countries, previous to the shutting of the gates, are obliged to lodge under the walls all night; as, when once shut, thty refuse to open them till the next day. This was probably Jacob's case.

12 And he "dreamed, and behold A.M.cir.222s. a ladder set upon the earth, and tlie ^■'^ ■•="■''''''% top of it reached to heaven: and behold, ' the angels of God ascending and descending on it.

13 '^ And, behold, the Lord stood above it, and said, ^ I am the Lord God of Abraham thy father, and the God of Isaac: '' tlie land whereon thou Uest, to thee will I give it, and to thy seed;

14 And 'thy seed shall be as the dust ctf

He took of the stones'] He took one of the stones that were in that place: for from ver. 18. we find it was one stone only, which he had for his pillow. Luz is supposed to have been about forty-eight miles distant from Beer-sheba; too great a journey for one day, tlirough what we may conceive, very un- < ready roads. ',

Verse 12. He dreamed, and behold a ladder] A multitude of fanciful things have been spoken of Jacob's vision of the i ladder, and its signification. It might have several designs, as God chuses to accomplish the greatest number of ends by the fewest and simplest means possible. 1. It is very likely that its primary design was to point out ihe providence of God, by which he watches over and regulates all terrestrial things: for nothing is left to merely natural causes: a he.ivenly agency pervades, actuates, and directs all. In his present circumstances, it was highly necessary that Jacob should have a clear and distinct view of this.subject, that he might be the better prepared to meet all occurrences with the conviction, that all was working together for his good. 2. It might be intended also to point out the intercourse between heaven and earth, and the connection of both worlds by the means of ans;elic ministry. That this is fact, we learn from many histories in the Old Testament; and it is a doctrine that is unequivocally taught in the New. Are they not all ministering spirits, sent forth to minister for litem who shall be Iteirs of salvation? 3. It was probably a /i/;)^ of CHRIST, in whom both worids meet, and in whom the divine and human nature are conjoined; the L.A.DDER was set upon the K.ARTH u7id the T(JP of it reached to UE.AVEN: for GOD was manifested in the FLESH; and in him dwelt all the fulness of the Godhead bodily. Nothing could be a more expressive emblem of the incarnation and its eflects: Jesus Christ is the grand cotuiecting medium between heaven and earth, and between God and man. By him, God comes down to man: through him, man ascends to God. It appears that our Lord applies the vision in this way himself, 1st. In that remarkable speech to Nicodetnus, Hereafter ye shall see the heaven opened, and the angels of God ascending and i descending on the Son of Man; John i. 51. 2dly. In his speech to Thomas, John xiv. 6. " I am the WAY, and the truth and tlie life: no man cometh unto the Father but by me."

Verse 14. Thy seed shall be as tlu dust] The people that shall '

A.M.cir.?.'i5. the earth, and thou shalt * spread B.C. cir. 17-p. j^jji-ojij b^Q jj^g wcst, aiid to thc east, and to the nortli, and to the south: and in thee and ' in thy seed shall all the families of the earth be blessed.

15 And, behold, " I am with thee, and will 'keep thee in all places whither thou goest, and will ' bring thee again into this land; for « I will not leave thee, " until I have done thai whicii I have spoken to thee of.

descend from tbee, shall be extremely numerous'; and in thee and ihy seed — the Lorrf J ESUS ilescemiinn; from thcc, according to the Jlesit — sluill all the families of the earth, not only all oC thy race, but all tlie other families or tribes of mankind, \vhich have not proceeded from any branch of the Abrahamic family, be blessed: for Jesus Ch.rist by the grace of God tasted death FOR EVERY MAN, Heb. ii. 9.

Verse 1 5. Atid, behold, J am with thee] For I fill the heavens and the earth: — my WORD shall be thy help; Targiim — and will Lrep thee in ull places, £v th oJiu Trairn, in all this way; Septuagiiit. I shall direct, help, and support thee in a peculiar manner, in thy present journey; be with thee while thou sojournest with thy uncle; and will bring thee again into this land; so that in all thy concerns thou mayest consider thyself under my especial providence, for I will not leave thee: thy descendants also, shall be my peculiar people, whom 1 shall continue to preserve as such, until I have done that loliicit I have spoken to thee of; until tile Messiah shall be born of thy race; and all the families of the earth, the Gentiles, be blessed lhroujj;h thee, the gospel beinj; preached to them, and they vith the believing; Jews, made ONE FOLD, under ONE SHEP- HERD, and one Bishop or Overseer o{ souls. And this circumstantial promise has been literally and punctually fulfilled. Known unto God are all his works from the begi}ining.

Verse 16. The Lord is in this place; and I knew it not.] That is, God has made this place his peculiar residence;, it is a place in which he meets with, and reveals himself to his followers. Jacob might have sujsposed that this place had been consecrated to God. And it has already been supposed, that his mind having been brought into a humble frame, he was prepared to hold communion with his Maker.

Verse IT. How dreadful is this place.'] Thc appearance of tile ladder, thc angch, and the divine glory at the top of the ladder, must have left deep, solemn, and even awful impressions uri the uiiud ol Jacob; and hence the e.xclamation in the Text, JIow dreadful is this place!

This is none other but the house of God] The Chaldee gives this place a curious turn i " This is not a common place, but a place in which God delights: and opposite to this place, is the gate of heaven." Onkelos seems to suppose that the gate or enuaiice into heaven was actually "ioif this spot; 9nd lliat when the angels of God descended to earth, they came tlirough that opening into this place, and returned by

16 ^ And Jacob awaked out of his sleep, and he said. Surely the Lord is in ' this place; and I knew ii not.

17 And he was afraid, and said, How dreadfiil is this place! this is none other but the house of God, and this is the gate of heaven.

18 And Jacob rose up early in the morning, and took the stone that he had put ybr his pillows, and '' set it up^r a pillar, ' and poured oil upon the top of it.

Verse IS. And Jacob — took the stone — and set it up for a pillar] He placed the stone in an erect posture, that it might stand as a monument of the extraordinary vision which he had in this place; and he poured oil upon it, thereby consecrating it. to God, so that it might be considered an altar,- on which libations might be poured, and sacrifices offered mito God. — See chap. x.\xv. 14.

There is a foolish tradition, that the stone set up by Jacob was afterwards brought. to Jerusalem, from which, after a long lapse of time, it was brought to Spain, from Spain to Ireland, from Ireland to Scotland, and on it the kings of Scotland.«at to be crowned; and concerning whicli the following leonine verses were made:

Nifallatfatum, — Scoti quocunque locatum Invenient lapidem, — regnare tenentur ibidem.

Or fate is blind — or Scots shall find Where'er this stone — the royal throne.

Edward the First had it brought to ^Vestminster, and there this stone, called Jacob's Pillar, and Jacob's Pillow, is now placed under the chair on which the king sits when crowned! It would be as ridiculous to attempt to disprove the truth of this tradition, as to prove that the stone under the old chair in Westminster was the identical stone which served the Patriarch for a bolster.

And poured oil upon thc top of it.] Stones, images, and altars dedicated to divine worship were always anointed with oil. Tl.is appears to have been considered as a consecration of them to the object of the worship, and a means of inducing the god or goddess to lake up their residence there, and answer the petitions of their votaries. Anointing stones, images, &c. is used in idolatrous countries to the present day, and the whole idol is generally smeared over with oil. Sometimes, besides the anointing, a crown or garland was placed on the stone or altar, to honour the divinity, who was supposed, in consequence of the anointing, to have set up his residence in that place. It appears to liave been on this ground that the seats of polished stone, on which the kings sat in the front of their palaces to administer justice, were anointed; merely to invite the

A.M.cir.2225. J 9 And hc Called the name of ' that Ij " God Avnll be with me, and will keep ^'^;^

^u:.cw_t7T9. place'' Beth-el: but the name of that ji me in this way that I go, and will city wm called Luz at the first. Il give me ' bread io eat, and rannent to put on.

Deity to reside there, that true judgment might be givefl, and a righteous sentence always be iironouiiced. Of this we have an instance in Homer, Odyss. F. v. 406 — 19.

21 So that ^ I come

This gives a part of the sense of the passage; hut the last line, on which much stress should be laid, is very inadequately rendered by the Kn-jlish poet; it should be translated,

"Where Neleus sat, equal in counsel lo tlie goch;" because inspired by their wisdom, and which mspiration he and his successor took pains to secure by consecrating- will* the anointing oil, the seat of judgment on which they were accustomed to sit..Some of the ancient commentators on Homer mistook the meaning of this place by not understandin"- the nature of the custom; and these Couper UKibrtunately follows, translat ng " re-plendcnt as with oil;" which as, destroys tiie whole sense, and obliterates the allusion. This sort of anointiniT was a common custom in all antiquity, and was probably derived from this,circuni,-.lance. ArauLuts {e\h\ us that it was customary witli himself wiiile a heathen, " when lie saw a smooth poli.slud stone that li;id bten smeared with <^!l, to kiss and adore it,.as if possessing a divine virtue." Si quando conspejcrum luhricatum IcipiJcm, et ex olivi itnguinc sorditatum, (ordinalum?) tancjuaui ineisct vis prasens, udidah'li; offafmr. And Tlieodoret, in his tighty-iburth Question on Genesis, asserls tiiat many pious women in his time, were accustomcil to anoint the coffins of the marlyrs, &c. And 1 in Catholic countries, wiien a church is cousicrattd, tlity anoint the door-po.>its, pilUirs, altars, &c. So under the law, there was a holy anointing oil, to sanctify the tabernacle, laver, and all other things used in GoD's service; Exod. xl. 9, &c.

Verse 1 9. Ih called the name of that place Be h-el\ That is, the house of (iod; for in consequence of his having a«o«iito/ the stone, and tliu> consecrated it lo God, he considered it as bt'coining benccfortli, his peculiar residence; sec on the preceding vtr.se. This word should be always pronounced as ttto distinct syllables, each strongly acecnicd, Betb-El.

chus, AaniJ.xou';, Larnmaous; and some others, OifT^i/n, Oidam. The Hebrew oblN ulain,.k sometimes a particle signifying as, just us; hence, it may signify that the place was called Belh-El, as it u-us formerly called Luz. As Luz, signifies an almond, almond or hazel tree, this place probably had its name from a number of such trees growing in that region. Many of the ancients confounded this city with Jerusalem, to which they attribute the eight folloiving names, which are all expressed in this verse: —

Solyma, Luz, Beth-El, Hierosulyma, Jebu<, JEVn The holy city is called, as also JerusaLm and Salem.

From Bcth-El came the BaiihuUa, Belht/llia, Bairu\ia, or animated stones, so celebrated in antiquity, and lo which divine honours were paid. The tradition of Jacob anointingtliis stone, and calling the place Beth-El, gave rise to all tlie super.-,litious accounts of the Baithylia or consecrated stones, which we find in Sunchoniatho and oihers. These became abused to idolatrous purposes, and hence God strongly prohibits them. Lev. xxvi. 1.; and it is very likely, that stones of this kind, were the most ancient objects of idolatrous worship: these were afterwards formed into beautiful human figures, male and female, when the art of sculpture became tolerably perfected: and htnce the origin of idolatri/, as far as it refers to the worshipping of i'mngci-; tor these being consecrated by anointing, &c. V'ere supposed, immediately to become instinct with the power and energy of s.mie divinity. Hence, tl»en, the Baithylia or living stones of the ancient Phoenicians, &c. As oil is an emblem of the gifts and graces of the holy Spirit, Psal. xlv. 1. 1 John ii. 20, 27; so tho_>e who receive this anointing, are considered as being a'iis unlo God, and are expressly called by St. Peter living stones, 1 Pet. il. 4, 5: may not the Apostle Lave reference to those living stones or Belht/llia of antiquity, and thus correct the notion, by shewing that these rather represented the true woishippers of God, who were con.^eel•atcd lo bis service and made partakers of the holy Ghost; and that these alone could be properly called the living stones, out of which the tiue spiritual temple is composed.'

Verse L'O. I'vued a vini'] A vow, is a sulemn holy promise, by wliich a man bound hinisilf to do certain thing.';, in a particular way, time, &c. and for power to accomplish winch, he depen.lcd on God; htni.e all vows were made with prayer,.^ee Psal. Ixi. 6. Judges xi. 30, 31. see on Lev. xvvii. I, &e. //■ God u'ill be ivith me, 5)C.] Jacob seems lo make ih;» vow rather for his posterity/ than for himself, as we may lear» from the 13 — 15 verse.-; fur he particularly refers to lli<?

22 And this stone, wliich I have set Jor a

promises which God had already made to hiin, which concerned tlic multipliailion of his qf^pring, nnd tl:eir eslahiinhmcni in that kind If thtn, God shall fulfil thtse promises, be binds his posterity to budd God a house or temple, and to devote, for the maintenance of his wor-ship, the tenth of all their earthly goods. This mode of interpretation, removes thai appearance of Mf-intercst \vhich almost any other view of the subject presonls. Jacob had ctrlainly, long ere this, taken Jrliovah for his God; and so thorouuldy had he been jnslruj'led in the kno\vUdi;e of Jehovah, that we may rest satisfied no reverjies of fortune could have induced him to apostatize: but as his taking n fuge with Laban, was probably typical of the sojourning of his descendants in Egypt; his persecution, so as to be obliged to depart from Laban; the bad irealnitnl of his posterity by the Egyptians; his rescue from death, preservation on his journey, re-establishment in his own country, &c. were all typical of the exodus of his dc- Bcendants, their travels in the desart, and establishment in the promised land — where they built a hou.se to God; and where, for the support and maintenance of the pure worship of God, they gave to the Priests and Levites the tenth of all their woridlt/ produce: for if all this be understood as referring to Jacob onltj, the Scripture gives us no information how he performed his vow.

Verse 2-'. This stone — shall he Cod's house"] That is, (as far as this matter refers to Jacob alone) should I be preserved to return in safety, I shall worship God in this place. And this purpose he fulfilled, see chap. xxxv. 7. & 14. for there he builded an altar, anointed it with oil, and poured a drink-offering thereon.

For a religious and practical use of Jacob's vision, see the notes on ver. 12.

On the doctrine of tyihes, perhaps a word may be borne from one who never received any; and has none in prospect. Ti/lhcs, in their origin, appear to have been a sort of eucharistic off rini; maile unto God; and probably were something timilar to the niincah, which we Itarn from Gen. iv. was in use, almost from tlie foundation of the world. When God established a regular, and we may add an exjiensive worship, it was necessary thai proper provi.-ion should be made for the »iip]K)rt of ihose who were obliged to devote their whole lime to it, and consequently were deprived of the opporlunily of providing for lliemselves in any secular way. It was soon found that a tenth part of the produce of the whole land was necessary for this purpo.-e, as a whole tribe, that of Ixvi, was devoted to the public service of God; and when the land was divided, this tribe received no inheritance among their brethren. Hence, lor tiieir support, the law of ti/lhes was enacted; Slid by llifscj the Priests and Levites were not only ^llpported pillar, ""shall he God'.s house: 'and ol' all that thou shalt g;ve me I will surely give the tenth unto thee.

as the ministers of God; but as the teachers and intercessors of the people; performing a great variety of religious duties for them, which, otherv.'ise, tliey themselves, were bound to perform. As this mode of supporting the ministers of God, \va» instituted by himself, so we may rest assured it was rational and just. Nothing can be more reasonable than to devote a portion of the eaithly good, which we receive from the free intrcy of God, to his own service; especially, when by doing if, we are essentially serving ourselves. If the ministers of God give up their whole time, talents, and slrenolh to watch over, labour for, and in.struct the people in spiritual things, justice requires that they shall receive their support from the work. How worthless and wicked must that man be, who is continually receiving good from the Lord's hands, without restorintr any part for the support of true religion, and for charitable purposes! To such, God says, their table shall bC' come a snare to them, and / will curse their blessings. God expects returns of gratitude in this way from every man: he that has much, should give plenteously; he that has little, should do his diligence to give of that little.

It is not the business of these notes to dispute on the article of tithes — perhaps it would be well could a proper substitute be found for them, and the national clergy paid by some other method. Hut still, the labourer is worthy of his hire; and tlie maintenance of the public ministry of the word of God, should not be left to the caprices of men. He who is only supported for his work, will be probably abandoned when he is no longer capable of public service: I have seen many aged and worn out ministers reduced to great necessity, and almost literally obliged to beg their bread among those whose opulence and salvation were, under God, the fruits of their ministry! Such! persons may think they do God service by disputing against " Tj/thes, as legal institutions, long since abrogated," while they permit their worn out ministers to starve: but how shall they appear in that day when Jesus shall say, J was hungiy and t/e gave me no meat; thirsty and ye gave 7>ie no drink; nuked and ye clothed me not! It is true, that where a provision \% established on a certain order of priesthood, by the law, it may be sometimes claimed and consumed by the worthless and the profane; but this is no necessary consequence of such establishment, as there are laws, which if put in action, have sufficient energy to expel every wicked and slothful servant from the vineyard of Christ. At all events, this is no reason why those who have served God and their generation, should not lie comfortably supported during that service; and when incapable of it, be furnished at least with the necessaries of life. Though many ministers have reason to complain of this neglect, \\\\o have no claims on a legal ecclesiastical establishment; yet none have cause for louder complaint than the generality of those called curates, or uubeueficed ministers, ia the Church of England.

Jacob proceeds on his journei/, 1: comes to a zaell where the flocks of his uncle Laban, as xcell as those of several others Tccre iisuallij tcatered, 1, 3: enquires from the shephertls concerning Laban and his famili/, 4 — 6. While theij are conversing about catering the sheep, 7, 8. Rachel arrives, 9. He assists her to zcater her flock, 10..

makes himself kno^vn nnto her, 11, l"-2. She hastens home and communicates the tidings of Jacob's arrival to her father, 12. Laban hastens to the tcell, embraces Jacob and brings him ho?ne, 13. jifter a month's stay, Lahua' proposes to give Jacob ic ages, 14, 15. Leah and Rachel described y \6, 17- Jacob proposes to serve seven i/ears.

for Rachel, 18; Laban consents, I9. When the seven years zcere fdfllled, Jacob demands his ufe, 20, 21'.,

Laban makes a marriage feast, 22,• and in the evening snbstitutes Leah for Rachel', to whom he had given Zil— pah for handmaid, 23, 24. Jacob discovers the fraad and upbraids Laban, 25. He excuses himself, 26,. and' promises to give him Rachel for another seven years of service, 27. ylj'ter abiding a neck zcilh Leah, he receives;

Rachel for zcife, to whom Laban gave Bilhah for handmaid, 28, 29. Jacob loves Rmhelmore than Leah, and serves^ seven years for lier, 30. Leah, being despised, the Lord nudies her fruitful, while Rachel contiiiues barren, 31. Leah ■

2 And he looked, and behold a -well in the field, and, lo, there xeere three flocks of sheep lying by it; for out of that well they watered the flocks: and a great stone xcas upon the well's moutli.

3 And tliither were all the flocks gather^ed:

Verse 1. Then Jacob went on liis journey'] The original is. Tery remarkable. And Jacob lifted up Ins feet, and he travelled ■unto the land of the chihhca of the east. There is a certain cheerfulness marked in the Hebrew, which comports well with the state of mind into which he had been brought by the vision of the ladder and the promises of God. He now saw, tliat having God for his protector, he had nothing to fear; and tlierefore he went on his way rejoicing.

People of the east."] The inliabitants of Mesopotamia and the whole country lieyond the Euphrates, are called Dip kedem, or easterns, in llie sacred writings.

Verse 2. Three flocks of sliecpl JSX Tson, small cattle, such as sheep, goats, Sfc. see on chap. xii. 16. Sheep in a lieallhy ^tate, seldom drink in colli and comparatively cold comitries; but it was proi)abIy difl'erent in hot climates. The three flocks, if flocks and not shepherds be meant, which were lying now at the well, did not belong to Laban, but to tliree other diiel's; for Laban's flock was yet to come, under the care of Ujthcl, vtr. 6.

Verse 3.,■/// the flocks'] Instead of D'ni?n ha-adarim, flocks, llie Samaritan reads »anTV'\?t haioim, shepherds; which reading Hottbigant strongly contends to be tlie true one, as well in this verse, as in ver^e 8. It certainly cannot be Said, that all the flocks rolled the st6ne from the well's mouth, and they rolled the stone from the A.M.cir.2225.. well's mouth, and watered the sheep; ''''"' and put tiie stone again upon the well's moutii. in his place^,

4 And Jacob said unto them, My brethren,, whence he ye? And they said, " Of Haran ar.jwe.

5 And he said unto them, Know ye Laban the son, of Nahor? And they said. We know Mm.

atid ^catered the sheep — and yet so it appears to read, if v ■:; prefer the common Hebrew text to the Samaritan. It is prrbable that the same reading was originally that of the secoii I verse also.

And put the stone again upon the well's mouth] It is vei y likely that the stone was a large one, which was necess:t! •• to prevent ill minded individuals from either disturbing t!. water, or filling up the welt: hence a great stone was provided, which required the joint exertions of several shephtr,! toremoN^eit; and hence those who arrived first, waited i; i all the others were come up, that they miglit water their i^- spective flocks in concert.

Ver.«e 4. My brethren, whence be ye^] It is certain tin' the langua"e of Laban and his family was Chaklee, and mn Hebrew: see chap. xxxi. 47.; but from the 7iames whu: Leah gave to her ehildreni we see that the two languages h. '. many words in common; and tlierefore Jacob and the slu 1 - herds might underst;incl each other witli little difficulty, i i is possible also that Jacob might have learned the Chahlee <r Aramitish language from his mother, as this was his mother'.:- tongue.

Verse 5. Laban the son of Nahor?] Son is here put for grandson, for Laban was the son of Bcthuel the son of N ahor.

A.M.cn.rxi. 6 And he said iinto tlicm, " 7* he -^c-'^"-^''^- ^vel^? And they said. He is well: and, behold, Rachel his daughter cometh with the sheep.

7 And he said, Lo, 'it is yet high day; neither is it time that the cattle should be gathered together: water ye the sheep, and go and feed t/iem.

8 And they said. We cannot, until all the flocks be gathered together, and till they roll the stone from the well's mouth; then, we water the sheep.

9 ^ And while he yet spake with them, '' Rachel came with her father's sheep: for she licpt them.

10 And it came to pass when Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's

peace to him? Peace amonj tl:e Hebrews, signified all 'kinds of prosperity. Is lie a prosperous uian in his family, and in his property? and they said. He is well, DiVb' shalom, ht has prosperity; he prospers.

Rachel cometh witit the shccpl Vm Rachel, (the ch sounded strongly guttural,) signifies:i slieep ot cur; and she probably had her name from her fondness for these animals.

Ver.sc 1. It is hii^h day — The d;»y is but about half run — ■neither is it lime that the cattle should be gathered together] It is surely not time yet to put them into the folds: give them therefore water, and take them again to pasture.

Verse 8. We cannot, until all llicftocks — shepherds — see ver. " — be gathered together] It Is a rule, that the stone shall not be removed till all the shepherds and tl;e flocks, which have a right to this well, be gathered together; then, and not before, ve may water the sheep.

Ver^e D. Rachel came with her fatlter's sheep] So we find that young \^■onlen were not kept concealed in the home, till the time they were married, wliich is the common gloss put on mhp almah. a virgin,' one concealed, see on chaj). xxiv. 43. Ntir was it beneath the dignity of the daughters of the most opulent ihiefs to carry water flora ihe well, a.? in the i case of Rebekah; or tend sheep, as in the ca.sc of Rachel. ' The chief property in those times consisted in flocks, and who so proper lo take care of them, as those who were in-, terested in their safety and increase } Honest labour, far from l)eing a discredit, is an honour both lo high and loxv. \ The king liimself is served by the field; and v< ithout it, and \ the labour necessary for its cultivation, all rank-; must perish. Let every son, let every daughter learn, that it is no discredit to be employed, whenever it may be necessary, in the meanest offices, by which the interests of the family may be lionestly promoted.

1 1 And Jacob ^ kissed Rachel, and lifted up his voice and wept.

1 2 And Jacob told Rachel that he xcns ^ her father's brother, and that he K'ffs- Rebekah's son: '' and she ran and told her father.

13 And it came to pass, when Laban heard the 'tidings of Jacob his si.ster's son, that '^iie ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things.

14 And Laban said to him, ' Surcl 'tboii art my bone and my flesh. And he aljinie with him ""the space of a moritli.

15 ^ And Laban said unto Jacob, Because

Verse 10. Jacob went near, and rolled ilic stone] Probably the flock of Laban was the last of those which had a right to the well: that flock being now come,.Jacob assisted the.shepherds to roll oft" tiic stone; for it is not likely he did it by Inmself, and so assisted his cousin, to whom he was as yet unknown, to water her flock.

Verse f 1. Jacob kissed Rachel] A simple. and pure method by which the primitive inhabitants of the earth testified their friendship to each other — first abused by liypocrites, vho pretended affection while their vile hearts meditated tenor — see the case of.loab and Judas — and afterwards disgraced by refiners on morals, who, whiie they pretended to stumble at those mnocetit expressions of affection and friendship, were capable of committing the grossest acr>i of impurity.

And lifted up his voice] It may be, in thanksgiving to God for tiie favour he had shewn him, in conducting hiui thus far in jieace and safety.

And wept] From a sense of the goodness of his heavenly Father, and his own nnworthiness of the protection and success Vv-ith which he had been I'noured. The same expressions of kindness and pure aflection are repeated on the part of Laban, ver. 13.

Verse 15. Because thou art my brother, c^c] Though thou art my nearest relative, yet I have no right to thy services without gi\ing thee an adequate recomjjence. Jacob hal passed a whole month in the family of Laban, in which li« had undoubtedly rendered liimself of considerable service. As Laban, who was of a very savitig, if not covetous disposition, saw that he was likely to be of great use to him in his secular concerns; he wished to secure his services, and therefore asks him what wages he wished to have.

ih And Laban had two daugliters: the name of the elder xvas Leah, and the name of the younger laas Rachel.

17 Leah KY« tender eyed: but Rachel was *bcautifid and well lixvoured.

Verse 17. Leah teas tender-ct/ed] ni51 racoth, -toft, delicate, lovely. I believe tlie word means just tl)e reverse of the signification generally given to it. The design of the inspired writer is to compare both tiie sisters together, that the balance may appear to be greatly in favour of Rachel. The chief recommendation of Leah, was her soft and bcituliful eyes; but Rachel was HNH n3' yephuth torn; beautiful in her shape, person, mien, and gait: and HiTlO nS' yephuth niareh, beautiful in her counl'.nance. The word? plainly signify, a fine shape i\nd Jine features; all tiiat ran be considered as essential to personal beauty. Therefore Jacob loved her; and was vvillin^f to bcco.ne a bund sen^ant for seven years, that he might get her to wile; for in his destitute state, he could produce no dowry, and it was the custom of those times, for the father to receive a portion for his daughter, and not to give one viith her. The bad system of education, by which, as far as it prevails, women are spoiled and rendered in general good for notiiing, makes it necessary for the liu.sband to get a dowry with his wife, to enable him to mamtain her: whereas in former times, they were well educated, and extremely useful j bence lie who got a wife, almost invarialjjy got a prize.

Verse 20. And Jacob served seven years for Rachel] In ancient times, it appears to have been a custom among all nations, that men should give dowries for their wives; and in many countries this custom still prevails. When Shechem asked Dinah for wife, he said: Ask me never so much dowiy and gift, and I viilt give according as ye shall say unto me, chap, xxxiv. 12. When Eliezcr went by Abraham's command, to get Rebekab to be wiie to Isaac, be took a profusion of riches with him, in silver, gold, jewels, and raiment, witli other co.s//y things, which, when the contract was made, he gave to Rebekab, her mother and her brothers, see chap. xxiv. 10, 22, S.S. David in order to he Saul's son-in-law, must, instead of a dowry, kill Goliah; and when this was done, he was not permitted to espouse Michal till he had killed one hundred Philistines, 1 Sam. xvii. 25. and xviii. 25. The prophet Hosea bouglit his wife for fifteen pieces of silver and a homer and a half of barley, chap. iil. 2. The same* custom prevailed among the ancient Greeks, Indians and Germans. Tlie Romans also had a sort of marriage which was entitii d, per cvemplionem, by purchase. The Tdrtrir'i and Turks still buy their wives; but among the latter, they are bouglit as a sort of slaves.

HerodoMs mentions a very singular custom among the Baiylonians, which may serve to throw light on the conduct of

" I will serve thee seven years

19 And Laban said, ' It is better that I give her to thee, than that I should give her to au» other man: abide with me.

20 And Jacob "^ served seven years for Ra-

chel; and they seemed unto him but a few days, for the love he had to her.

Laban towards Jacob. " In every district," says he, " thej annually assemble all the maniageable v'rgins on a certain da)'; and when the men are come together, and stand round the place, the CE:er rising up, sells one after arifji her, always I bringing forward the most beautiful first; ami having.sold her for a great sum of gold, he puts up Iter who is esteemed second in beaut)'. On this occasion, t!ie rii best of the Babylonians, used to contend for the faire^t wife, and to outbid one another. But the vulgar are content to take the ugly and laaie with money: for when all the beautiful virgins are sold, the crier orders the mos! deformed to stand up: and after he has openly demanded who will marry her with a ymall sum, she is at length given to the man that is contented to marry her with the least. And in this manner, the money arising from the sale of the handsome, serves for a portion to those, whose look was disagreeable, or who had any bodily imperfec-tion. A father was not permitted to indulge his own fancy in the choice of a husband for his daughter; neither might the purchaser carry off the woman which he had bought, without giving sufficient security that he would live with her as his own wife. Those also who reeei\ed a sum of money with such as could bring no price in this market, were obliged also to '.give sufficient security that they would live with them; and if they did not, they were obliged to refund the money." See Herodottfi, in Clio, p. 82, edit. Gale; and see Cahnct, in loco. Thus Laban made use of the beuuiy of Rachel, to dispose of his daughter Leah, in the spirit of the Babylonian custom, though not in the letter.

And they seemed to him but a few days] If Jacob had been obliged to wait seven years before he married liachel, could it possibly be said, that they coidd appear to him as a feio days? '^rhough the letter of the text seems to say the contrary, yet there are eminent men, who strongly contend that he received Rachel soon after the month was finished, sec ver. 1 4. and then served seven years for her; which might really appear but a f<i;w days to him, becau.se of his increasing love to her: but others think this quite incompatible with all the circumstances marked down in the text; and on the supposition that Jacob was not now seventy-seven years of • age, as most chronologers make him, but only fil'iy-seven, see on chap. xxxi. there will be time sufficient to allow for all the tran-actions which are recorded in his history, during his stay with Laban. As to the incredibility that?l passionate lover, as some have termed him, would wait patiently for seven years before he could possess tlte object of his wishes, and

A.M.cir.2.;3i. 21 If And Jacob said unto Laban, RC.rir.i77..'. Qjyg „;^ uiy wife, (foi" iny days are fulfilled,) that I may ' go in unto Jier.

22 And Laban gathered together all the men of the place, and "made a feast.

23 And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her.

24 And Laban gave unto his daughter Leah Zilpah his maid /or a hand-maid.

2.5 And it came to pass, tliat in the morning behold, it teas Leah: and he said to Laban, ■\Vliat is this thou hast done unto me? did not I

got Kachcl the week after he had marrifd Leah See on ver. 28.

Verse 22. Lahun — made a feast] T^^\Vi mkhtch, signifies a feast of drinking. As manias^e was a very soltmii contract, tlitre is much reason to believe that sacrljices were oHertd on the occasion, and libations poured out; and we know that, on festival occasions, a cup of iii?ie was offered to every guest; and as this was drunk with particular ceremonies, the feast miglii derive its name from this circumstance, which was the most prominent and observable on such occasions.