Commentary on the Holy Bible

book. Had the ni1)Ie been the work of an impostor, a single trd>. of this liistory had never appeared. God, it is true, had purposed that the elder should serve the younger; but never designed that the supremacy should be brouglit 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 Hi>rsEi.F. He got tlie birthright, and he got the blessing; and how little benefit did he personally derive from either! What was his life from this time till his return from Padan-aram? A mere tissue of vexations, disappointments, and calamities. Men may endeavour to palliate the iniquity of these transactions; but this must proceed either from weakness or mistaken zeal. God ha.s sufficiently marked the whole with his disai)pr(il):itii)n. 3. The enmity which Esau felt against his brother Jacob seems to have been transmitted to all his posterity; and doubtless the matters of the birthright and the blessing were the grounds on which that perpetual enmity was kept up between 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 remote, provided its operation still continues, and certain secular privations to one side be the result. How possible it is to keep feuds of this kind alive to any assignable period, the state of a neighbouring island sufficiently proves; and on the subject in question, the bloody contentions of the two houses of York and Lancaster in this nation are no contemptible comment. The facts, however, relative to this point, may be summed up in a few words. 1. The descendants of Jacob were peculiarly favoured by God. 2. They generally had the dominion, and were ever reputed superior in every respect to the Edomites. 3. The Edomites were generally tributary to the Israelites. 4. They often revolted, and sometimes succeeded so far in their revolts as to become an independent people. 5. The Jews were never subjected to the Edom ites. 6. As in the case between Esau and Jacob, who after long enmity were reconciled, so were the Edomites and the Jews, and at length they became one people. 7. 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 fulfilled!

4. On the blessings pronounced on Jacob and Esau, these questions may naturally be asked. 1. Was there any thing in these blessings of such a spiritual nature as to afiect the eternal interests of either 1 Certainly there was not, at least as far as might absoluleh/ 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 mere temporary lordship, and being the progenitor of the Messiah, excepted? So it evidently appears. 3. If the blessings had referred 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; Esau, personally, sustained no loss.

Isaac directs Jacob to take a loife from the family of Laban, 1,2; blesses and sends him away, 3, 4. Jacob begins his journey, 5. Esau, perceiving that the daughters of Canaan were not pleasing to his parents, and that Jacob obeyed them in going to get a toife of his oton kindred, 6—8, went and took to wife Mahalath, the daughter of Ishmael his father^ s brother, 9. Jacob, in his journey loxcards Haran, came to a certain place, (Luz, ver. 19,) where he lodged all night, 10, 11. He sees in a dream a ladder reaching from earth to heaven, on which he beholds the angels of God 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 protection and a safe return to his own country, 15. Jacob awakes, and makes reflections upon his dream, Ifi, 17. Sets up one of the stones he had for his pillow, and pours oil on it. and calls the place Uelh-cl, 18, 19. Makes a vow that tf God will preserve him in his journey, and bring him hack in safety, the stone should be God's house, and that he loould give him the tenths of all that he should have, 20— HH.

NOTES ON CHAP. XXVIII. Verse 1. And Isaac called Jacob] See the note on »«r. 46 of the preceding chapter.

And blessed him] Now voluntarily and cheerfully confirmed to him the blessing, which he had before obtained through subtlety. It was necessary that he should have this confirmation previously to his departure; else, considering the way in which he had obtained both the birthright and the Messing, be might be doubtful, according to his own words, whether he might not

3 ^ And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be "^ a multitude of people:

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

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

have got a curse instead of a blessing. As the blessing now pronounced on Jacob was obtained without any 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 his heart for those discoveries of God's goodness with which he was favoured at Luz.

Verse 2. Go to Padan-aram] This mission, in its spirit and design, is nearly the same as that in chap, xxiv., which see. There have been several ingenious conjectures concerning the retinue which Jacob had, or might have had, for his journey; and by some he has been supposed to have been loell attended. Of this nothing is mentioned here, and the reverse seems to be intimated elsewhere. It appears, from ver. 11, that he lodged in the open air, with a stone for his pillow; and from chap, xxxii. 10, that he went on foot with his staff in his hand; nor is there even the most indirect mention of any attendants, nor is it probable there were any. He no doubt took provisions with him sufficient to carry him to the nearest encampment or village on the way, where he would naturally recruit his bread and water to carry him to the next stage, and so on. The ml 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 which it has been gravely brought. He had God alone with him.

Verse 3. That thou mayest be a multitude of people] Q'Oi* bnpS hkhal ammim. There is something very remarkable in the original words: they signify literally for an assembly, congregation, or chmxh of peoples; referring no doubt to the Jewish Church in the wilderness, but more particularly to the Christian Church, composed 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 Esau; as he did to

6 When Esau saw that Isaac A. M. cir. 2223

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 Tlien went Esau unto Ishmael, and took unto the wives which he had, ° Mahalath the daughter of Ishmael, Abraham's son, ^ the sister of Nebajolh, to be his wife.

1 0 And Jacob 1 went out from Beer-sheba, and went toward "■ Haran.

me, to the exclusion of Ishmael. But, according to St. Paul, much more than this is certainly intended here, for it appears, from Gal. iii. 6-14, that the blessing of Abraham, which is to come upon the Gentiles through Jesus Christ, comprises the whole doctrine of justification by faith, and its attendant privileges, viz., redemption from the curse of the law, remission of sins, and the promise of the Holy Spirit, including the constitution and establishment of the Christian Church.

Verse 5. Bethuel the Syrian] Literally the Aramean, so called, not because he was of the race of Aram the son of Shem, but because he dwelt in that country which had been formerly possessed by the descendants of Aram.

Verse 9. Then icent Esau unto Ishmael] Those who are apt to take every thing by the UTong 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; whereas 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 therefore went and took a wife from the family of his grandfather Abraham, as Jacob was desired to do out of the family of his maternal uncle Laban. Mahalath, whom he took to wife, stood in the same degree of relationship to Isaac his father as Rachel did to his mother 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 Ishmael must have been dead thirteen or fom-teen years before this time, and that going to Ishmael signifies only going to the family of Ishmael. If we follow the common computation, and allow that Isaac was now about one hundred and thirty-six or one hundred and thirty-seven 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 compulation was the one hundred and twenty-third of Isaac, then Ish-

1 1 And he lighted upon a certain place, and tarried there all night, because the sun was set; and lie took of the stones of that place, and put them for his pillows, and lay down in tiiat place to sleep.

12 And he "dreamed, and behold a ladder set up on the earth, and the 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: "^ the land

mael must have been dead about /our/een years. But if we allow the ingenious reasoning of Mr. Skinner and Dr. Kennicott, that Jacob was at this time only fifty-seven years of age, and Isaac consequently only one hundred and seventeen, it will appear that Ishmael did not die till six years after this period; and hence with propriety it might be said, Esau went unto Ishmael, and look Malialath the daughter of Ishmael to be his wife. See the notes on chap. xxxi. 38, &c.

Verse II. A certain place, and tarried there] 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 city, or he might suspect the inhabitants, and rather prefer the open field, as he must have heard of llie 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 previously to the shutting of the gates, are obliged to lodge under the walls all night, as when once shut they refuse to open them till the next day. This was probably Jacob's case.

He took of the stones] lie took one of the stones that were in that place: from ver. 18 we find it was one stone only which he had for his pillow. Luz was about forty-eight miles di.^tant from Beer-sheba; too great a journey for one day, through what we may conceive very unready roads.

A'erse 12. He dreamed, and behold a ladder] A multitude of fanciful things have been spoken of Jacob's vision of the ladder, and its signification. It might have several designs, as God chooses to accomplish the greatest number of ends by the fewest and simplest means possible. 1. It is very likely thai its primary design was to point out the providence of God, by which he watches over and regulates all terrestrial things; for nothing is left to merely natural causes; a heavenly agency pervades, actuates, and directs all. In his present oircumslances it was highly necessary that Jacob should have a clear and distinct view of this subject, that he might be the better prepared to'

14 And ^ thy seed shall be as the dust of the earth, and thou shalt ^ spread abroad ' to the west, and to the east, and to the north, and to the south: and in thee and " in thy seed shall all the families of the earth be blessed.

1 5 And, behold, 'i I am with thee, and will '^ keep thee in all jdaces whither thou goest, and will '' bring thee again into this land; for " I will not leave thee, '' until I have done that which I have spoken to thee of.

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 beticeen heaven and earth, and the connection of both worlds by the means of angelic ministry. Tliat 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 them who shall be heirs of salvation? 3. It was probably a type of Chbist, in whom both worlds meet, and in whom the Divine and human nature are conjoined. Tlie LADDER was set up on the earth, and the TOP of it reached to heaven; 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 etfects; Jesus Christ is the grand connecting 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 Nathauacl, Hereafter ye shall see the heaven opened, and the angels of God ascending and descending on the Son of man, John i. 5 1. 2dly, In his speech to Thomas, John xiv. G: I am the way, and the truth, and the life; no man cometh unto the Father but by me.

Verse 11. Thy seed shall be as the dust] The people that shall descend from thee shall be extremely numerous, and in thee and thy seed — the Lord Jesus descending from thee, according to thejltsh, shall all the families of the earth — not only all of thy race, but all the other /ami/ici or tribes of mankind which have not proceeded from any branch of the Abrahamic family, be blessed; for Jesus Christ by the grace of God tasted death for every.m.\n, Heb. ii. 9.

A'erse 15. And, behold, /am teith thee] For I fill the heavens and the earth. " My Word shall be thy help.''' — Targum. And will keep thee in all places, cv rg 66u iroffj, in all this way. — Septuagint. I shall direct, help, and support thee in a peculiar manner, in thy

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

17 And he was afraid, and said, How dreadful is this place! this is none other but the

present journey, be with thee while thou sojournest with thy uncle, and wilt bring thee again into this land; so that in all thy concerns thou raayest consider thyself under my especial providence, /or / wilt not leave thee. Thy descendants also shall be my peculiar people, whom I shall continue to preserve as such until I have done that lohich I have spoken to thee of — until the Messiah shall be born of thy race, and all the families of the earth — the Gentiles, be blessed through thee; the Gospel being preached to them, and they, with the believing Jews, made one fold under one Shepherd, and one Bishop or Overseer of sonls. And this circumstantial promise has been literallv and punctually fulfilled.

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 supposed 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 17. Hoio dreadful is this place!] The appearance of the ladder, the angels, and the Divine glory at the top of the ladder, must have left deep, solemn, and even awful impressions on the mind of Jacob; and hence the exclamation in the text, Hoiv dreadful is this place!

This is none other btU the house of God] The Chaldee gives this place a curious turn: " 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 entrance into heaven was actually above this spot, and that when the angels of God descended to earth, they came through that opening into this place, and returned by the same way. And it really appears that Jacob himself had a similar notion.

"Verse 18. 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 unto God. See chap. xxxv. 14. The Brahmins anoint their stone images with oil before bathing; and some anoint them with sweet-scented oil. This is a practice which arises more from the customs of the Hindoos than from their idolatry. Anointing persons as an act of homage has been transferred to their idols.

There is a foolish tradition that the stone set up by Jacob was alterwards brought to Jerusalem, from wliich, after a long lapse of time, it was 'jrought to Spain,

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

from Spain to Ireland, from Ireland to Scotland, and on it the kings of Scotland sat to be crowned; and concerning which the following leonine verses were made: —

Ni fallat fatum, — Scoti quocunque locatum Invenient lapidem, — regnare tenentur ibidem. Or fate is blind — or Scots shall find Where'er this stone — the royal throne.

Camden's Perthshire. Edward I. had it brought to Westminster; and there this stone, called JacoVs 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 tliat the stone under the old chair in Westminster was the identical stone which served the patriarch for a bolster.

And poured oil upon the top of it.] Stones, images, and altars, dedicated to Divine worship, were always anointed with oil. This 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 take up their residence there, and answer the petitions of their votaries. Anointing stones, images, &c., is used in idolatrous countries to the present da\', atid 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 have 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 deity to reside there, that true judgment might be given, and a righteous sentence always be pronounced. Of this we have an instance in Homer, Odyss. lib. v., ver. 406-410: —

The old man early rose, walk'd forth, and sate On polished stone before his palace gate; With unguent smooth the lucid marble shone. Where ancient Neleus sate, a rustic throne. Pope.

This gives a part of the sense of the passage; but the last line, on which much stress should be laid, is very inadequately rendered by the English poet. It should be translated, —

AVhere Neleus sat, equal in counsel to the gods; because inspired by their wisdom, and which inspiration he and his successor took pains to secure by consecrating with the anointing oil the seat of judgment

name of that city tvas called Luz at the first. 20 "■ And Jacob vowed a vow, saying, If

on which they were accustomed to sit. Some of the ancient commentators on Homer mistook the meaning of this place by not understaniiing the nature of the custom; and these Cowpcr unfortunately follows, translating " resplendent as with oil;" which as destroys the whole sense, and obliterates the allusion. This sort of anointing was a common custom in all antiquity, and was probably derived from this circumstance. Arnobius tolls us that it was customary with himself while a heathen, "when he saw a smooth polished stone that had been smeared with oils, to kiss and adore it, as if possessing a Divine virtue." Si quando conspexcram lubricalum lapidcm, et ex olivi unguine sordidatum {ordinalum?) tanquam inesset vis prascns, adulabar, affabar. And Thcodorei, in his eighty-fourth question on Genesis, asserts that many pious women in his time were accustomed to anoint the coffins of the martyrs, &c. And in Catholic countries when a church is consecrated they anoint the door-posts, pillars, altars, &c. So under the law there was a holy anointing oil to sanctify llie tabernacle, laver, and all other things used in God's service, E.Kod. xl. 9, &c.

Verse 19. He called the name of that place Beth-el\ That is, the house of God; for in consequence of his having anointed the stone, and thus consecrated it to God, he considered it as becoming henceforth his peciJiar residence; see on the preceding verse. This word should be always pronounced as two distinct syllables, each strongly accented, Beth-El.

Was called Luz at the first.'] The Hebrew has tw D/IX Ulam Luz, which the Roman edition of the Septuagint translates OvXaiikuv!^ Oulamlouz; the Alexandrian MS., OfXa,uuaif Oulammaus; the Aldine, OvXappaovg Oulammaous; Symmachus, Aapfiaovc Lammaous; and some others, Ov?.a/t Oulam. The Hebrew a7lN tilam is sometimes a particle signifying as, just as; hence it may signify that the place was called Beth-El, as it tvas 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 tlicy attribute the eight following names, which are all expressed in this verse: —

Solyma, Luz, Beth-El, Ilierosolyma, Jebus, JEWz, The holy city is call'd. as also Jerusalem and Salem.

From Beth-El came the Baclijlia, Bethyllia, Bni- TvXia, or animated stones, so celebrated in antiquity, and to which Divine honours were paid. The tradition of Jacob anointing this stone, and calling the place Beth-El, gave rise to all the superstitious accounts of the Daeti/lia or consecrated stones, which we find in Sanchonialhon and others. These became abused to

" God will be with me, and will A. M. cir. 222a

and will give me " bread to eat, and raiment to put on,

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 hence the origin of idolatry as far as it refers to the worshipping of images, for these, being consecrated by anointing, &c., were supposed immediately to become instinct with the jinwer and energy of some divinity. Hence, then, the Baetylia or living stones of the ancient Phoenicians, &c. As oil is an emblem of the gifts and graces of the Holy Spirit, so those who receive this anointing are considered as being alive unto God, and are expressly called by St. Peter living stones, 1 Pet ii. 4, 5. May not the apostle have reference to those living stones or Baetyllia of antiquity, and thus correct the notion by showing that these rather represented the true worshippers of God, who were consecrated to his service and made partakers of the Holy Ghost, and that these alone could be properly called the living stones out of which the true spiritual temple is composed?

Verse 20. Vowed a vow] A vow is a solemn, holy promise, by which a man bound himself to do certain things in a particular way, time, &c., and for powe: to accomplish which he depended on God; hence all vows were made with prayer.

If God u'ill be with me, ^fc] Jacob seems to make this vow rather for his posterity than for himself, as we may learn from ver. 13-15; for he particularly refers to the promises which God had made to him, vrhich concerned the multiplication of his offspring, and their establishment in that land. If, then, God shall fulfil these promises, he binds his posterity to build God a house, and to devote for the maintenance of his worship the tenth of all their earthly goods. This mode of interpretation removes that appearance of self-interest which almost any other view of the subject presents. Jacob had certainly, long ere this, taken Jehovah for his God; and so thoroughly had he been instructed in the knowledge of Jehovah, that we may rest satisfied no reverses of fortune could have induced him to apostatize: but as his taking refuge 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 treatment of his posterity by the Egj'ptians, his rescue from death, preservation on his journey, re-establisbment in his own country, &c., were all typical of the exodus of his descendants, their travels in Ihe desert, and establishment in the promised land, where they built a house to God, and where, for the support and maintenance of the pure worship of God, they gave to the priests and Levitcs the tenth of all their worldly produce. If all this be understood as referring to Jacob only, the Scripture gives us no information how he performed his vow.

shall the Lord be my God: 22 And this stone, which I have set for

give me I will surely give the tenth unto

Verse 32. This stone — shall he God'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 ia this place. And this purpose he fulfilled, for there he buUt an altar, anointed it with oil, and poured a drink-offering thereon.

For a practical use of Jacob's vision, see note on

On the doctrine of (ithes, or an adequate support for the ministers of the Gospel, I shall here register my opinion. Perhaps a word may be borne from one who never received any, and has none in prospect. Tithes in their origin appear to have been a sort of eucharistic offering- made unto God, and probably were something similar to the minchah, which we learn from Gen. iv. was in use almost from the foundation of the world. When God established a regular, and we may add an expensive worship, it w'as necessary that proper provision should be made for the support of those who were obliged to devote their whole time to it, and consequently were deprived of the opportunity of providing for themselves in any secular way. It was soon found that a tenth part of the produce of the whole land was necessary for this purpose, as a whole tribe, that of Levi, was devoted to the public service of God; and when the land was divided, this tribe received no inheritance among their brethren. Hence, for their support, the law of tithes was enacted; and by these the priests and Levites were not only supported as the ministers of God, but as the teachers and intercessors of the people, performing a great variety of religious duties _/br Mem which otherwise they themselves were bound to perform. As this mode of supporting the ministers of God was 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 earthly good which we receive from the free mercy of God, to his own service; especially when by doing it we are essentially serving ourselves. If the ministers of God give up their whole time, talents, and strength, to watch over, labour for, and instruct 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 restoring any part for the support of true religion, and for charitable purposes! To such God says. Their table shall become a snare to them, and that be lotll 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 Jhat little.

It is not the business of these notes to dispute on the article of tithes; certainly it would be well could a proper substitute be found for them, and the clergy paid by some other method, as this appears in the present state of things to be very objectionable; and the mode of levying them is vexatious in the extreme, and serves to sow dissensions between the clergyman and his parishioners, by which many are not only alienated from the Church, but also from the power as well as the /onn of godliness. But still the labourer is worthy of his hire; and the 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 " tithes, 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, I teas hungry, and ye gave me no meat; thirsty, and ye gave me no drink; naked, and ye clothed me not? It is true, that where a provision is 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. This however is seldom done. At all events, this is no reason why those who have served God and their generation should not be comfortably supported during that service; and when incapable of it, be furnished at least with the necessaries of life. Tliough many ministers have reason to complain of this neglect, who have no claims on a legal ecclesiastical establishment, yet none have cause for louder complaint than the generality of those called curates, or unbeneficed ministers, in the Church of England: their employers clothe themselves with the wool, and feed themselves with the fat; they tend not the flock, and their substitutes that perform the labour and do the drudgery of the office, are permitted at least to half starve on an inadequate remuneration. Let a national worship be supported, but let the support be derived from a less objectionable source than tithes; for as the law now stands relative to them, no one purpose of moral instruction or piety can be promoted by the system. On their present plan tithes are oppressive and unjust; the clergyman has a right by law to the tenth of the produce of the soil, and to the tenth of all that is supported by it. He claims even the tenth egg, as well as the tenth apple; the tenth of all grain, of all hay, and even of all the pro duce of the kitchen garden; but he contributes nothing to the cultivation of the soil. A comparatively poor man rents a farm; it is entirely out of heart, for it

Jacob travels toward Haran, lias been exhausted; it yields very little, and the tenth is not much; at the expense of all ho has, he dresses and manures this ungrateful soil; to repay him and keep up the cullication would require three years' produce. It begins to yield well, and the clergyman takes the tenth which is now in quantity and quality more in value than a pound, where before it was not a shilling. But the whole crop would not repay the farmer's expenses. In projwrtio-ii to the farmer's improvement is the clergyman's tithe, who has never contributed one shilling to aid in this extra produce! Here then not only the soil pays tithes, but the m&n'aproperiy brought upon the soil pays tithes: his siill and industry als9 are tithed; or if he have been obliged to lorrmv cash, he not only has to pay tithes on the produce of this borrowed money, but five per cent, interest for the money itself. All this is oppressive and cruelly unjust. I say again, let there bo a national religion, and a national clergy supported by the state; but let them be supported by a tax, not by tithes, or rather let them be paid out of the general taxation; or, if tlie tithe system must be contiimed, let the poor-rates be abolished, and the clergy, out of the tithes, support the poor in their respective parishes, as was the original custom

Jacob proceeds on his journey, I. Comes to a well where the flocks of his uncle Lahcm, as well as those of several others, were usually watered, 2, 3. Inquires from the shepherds concerning Lahanand his family, 4—6. While they arc conversing about watering the sheep, 7, 8, Rachel arrives, 9. He assists her to water her flock, 10; makes himself known unto her, 11, 12. She hastens home and communicates the tidings of Jacobs arrival to her father, V2. Laban hastens to the well, embraces Jacob, and brings him home, 13. After a months stay, Laban proposes to give Jacob wages, H, 15. Leah and Rachel described, 16, 17. Jacob proposes to serve seven years for Rachel, 18. Laban cotisents, 19. When the seven years were fulfilled, Jacob demands his wife, 20, 21. Laban makes a marriage feast, 22; and in the evening substitutes Leah for Rachel, to whom he gives Zilpahfor handmaid, 23, 24. Jacob discovers the fraud, and upbraids LMban^ 25. He excuses himself, 2G; and promises to give him Rachel for aiwlher seven years of service, 27. After abiding a week with Leah, he receives Rachel for wife, to whom Laban gives Bilhah for handmaid, 28, 29. Jacob loves Rachel more titan Leah, and serves seven years for her, 30. Leah being despised, the Lord makes her fruitful, while Rachel continues barren, 31. Z/Co/i bears Reuben, 38, and Simeon, 33, and Levi, 34, and Judah; after which she leaves off bearing, 35.

2 And he looked, and behold a well in llic field, and, lo, there were liirec flocks of sheep lying by it; for out of that well they watered the flocks: and a great stone was upon the well's mouth.

Verse 1. Then Jacob went on his journei/] The original is very remarkable: And Jacob lifted up his feel, and he travelled unio the land of the children of the east. There is a certain cheerfulness marked in the original wliich comports wt-Il 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 that having God for his protector he had nothing to fear, and therefore he went on his way rejoicing.

People of the east.} The inhabitants of Mesopotamia and the whole country beyond the Euphrates are called mp kedem, or easterns, in the sacred wTitings.

A''erse 2. Three flocks of sheep] {XS tson, small cattle, such as sheep, goats, &c.; see on chap. xii. 16. Sheep, in a healthy slate, seldom drink in cold and comparalivcly cold countries: but it w.as probably different in hot climates. The three flocks, [(flocks and not shepherds be meant, which were lying now at the well, did not belong to Laban, but to three other chiefs; a 178

3 And thither were all tiic flocks gathered: and they rolled the stone from the well's mouth, and watered the sheep, and put the stone again upon the well's mouth in his place.

4 And Jacob said unto them, My brethren, whence be ye? And they said, '^ Of Haran

for Laban's flock was yet to come, under the care of Rachel, ver. 6.

Verse 3. All the flocks] Instead of a'ni;TI hadarim, flocks, the Samaritan reads -^(ITV^^ haroim, shepherds; for which reading Houbigant strongly contends, as well in this verse as in verse 8. It certainly cannot be said that all the flocks rolled the stone from the loetl's mouth, and watered the sheep: and yet so it appears to read if we prefer the common Hebreve text to the Samaritan. It is probable that the same reading was originally that of the second verse also.

And put the stone again upon the welVs mouth] It is very likely that the stone was a large one, which was necessary to prevent ill-minded individuals from citherdisturbingthewater,or filling up the well; hencea great stone was provided, which required the joint exer lions of several shepherds lo remove it; and hence those who arrived first wailed till all the others were come up, that they might water their respective flocks in concert.

5 And he said Know ye Laban

6 And he said unto them, * Is he well? ^ And tliey said, He is well: and behold, Rachel his daughter comcth 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 them. •

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 kept them.

10 And it came to pass, when Jacob saw

guage of Laban and his family was Chaldee and not Hebrew; (see chap. xxxi. 47;) but from the names which Leah gave to her children we see that the two languages had many words in common, and therefore Jacob and the shepherds might understand each other with little difficulty. It is possible also that Jacob might have learned the Chaldee or Aramitish 'anguage from liis mother, as this was his mothers tongue.

Verse 5. Laban the son of iVa/fo;-] Son is here put for grandson, for Laban was the son of Bethuel ■he son of Nahor.

Verse 6. Is he well.»] lV LUlbkyri hashalom. lo? Is there peace to him? Peace among the Hebrews signified all kinds of prosperity. Is he a prosperous man in his family and in his j)roperty? And they said, He is well, Zuhii/ shalom, he prospers.

Rachel — cometh ivith the sheep.] 7ni rachel (thec/i sounded strongly guttural) signifies a sheep or ewe; and she probably had her name from her fondness for these animals.

Verse 7. It is yet high day] The day is but about half run; neither is it tune that the cattle should be gathered together — it is surely not time yet to put them into the folds; give them therefore water, anil take them again to pasture.

Averse S. We cannot, until all the flocks be gathered together] It is a rule that the stone shall not be removed till all the shepherds and the flocks which have a right to this well be gathered together; then, and not before, we may water the sheep. See

Verse 9. Rachel came loith her father'' s sheep] So we find that young women were not kept concealed in the house till the time they were married, which is the common gloss put on TVx}^ ahnah, a virgin, one concealed. Nor was it beneath the dignity of the daughters of the most opulent chiefs to carry water from •a

sheep of Laban his mother's brother, that Jacob went near, and rolled ' the stone from the well's mouth, and watered the flock of Laban his mother's brother.

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

12 And Jacob told Rachel that he was ' her father's brother, and that he was Rebekah's son: "" and she ran and told her father.

1 3 And it came to pass, when Laban heard the ° tidings of Jacob his sister's son, that ° he 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, p Surely thou

the well, as in the case of Rebekah; or tend sheep, as in the case of Rachel. The chie( property in those times consisted in flocks: and who so proper to take care of them as those who were interested in their safety and increase 1 Honest labour, far from being a discredit, is an honour both to high and loic. The king himself is served by the field; and without it, and the labour necessary for its cultivation, all ranks 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 honestly promoted.

Verse 10. Jacob went near, and rolled the 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 off the stone, (for it is not likely he did it by himself) and so assisted his cousin, to whom lie was as yet unknown, to water her flock.

Verse 1 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 hypocrites, who pretended afleclion while their vile liearts meditated terror, (see the case of Joab,) and afterwards disgraced by refiners on morals, who, while they pretended to stumble at those innocent expressions of affection and friendship, were capable of committing the grossest acts of impurity.

And lifted up his voice] It may be, in thanksgiving to God for the favour he had shown him, in conducting him thus far in peace and safety.

And wept.] From a sense of the goodness of his heavenly Father, and his own unworthiness of the success with which he had been favoured. The same expressions of kindness and pure affection are repeated on the part of Laban, ver. 13.

15 And Laban said unto Jacob, Because thou ai't my brother, shouldcst thou therefore serve me for naught? tell me, what shall thy wages be?

1 6 And Laban iiad two daughters: the name of the elder luas Leah, and the name of the younger tvas Rachel.

Verse 15. Because thnu art my brother, tj-c] Though thou art my nearest re'ative, yet I have no right to thy services without giving thee an adequate recompense. Jacob had passed a whole month in the famUy of Laban, in wiiich ho had undoubtedly rendered himself of considerable service. As Laban, who was of a very saving if not covetous disposition, saw that he was likely to be of great use to hira in his secular concerns, he wished to secure his services, and therefore asks him what wages he wished to have.

Verse 17. Leah was tender-eyed] niDT raccolh, soft, delicate, lovely. I believe the word means just the reverse of the signification generally given to it. The design of the inspired writer is to compare both the sisters together, that the balance may appear to be greatly in favour of Rachel. The chief recommendation of Leah was her soft and beautiful eyes; but Rachel was ixn nS' yephalh toar, beautiful in her shape, person, mien, and gait, and HNID HD' yephalh march, beautiful in her countenance. The words plainly signify a fine shape o^ni. fine features, all that can be considered as essential to personal beauty. Therefore Jacob loved her, and was willing to become a bond servant for seven years, that he might get h(T to wife; 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 with her. One of the Hindoo lawgivers says, " A person may become a slave on account of love, or to obtain a wife." The bad system of education by which women are spoiled and rendered in general good for nothing, makes it necessary for the husband to get a dowry with his wife to enable him to maintain her; whereas in former times they were well educated and extremely useful, hence he who got a ivife almost invariably got a prize, or as Solomon says, got a good thing.

A'^erse 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 Shcchem asked Dinah for wife, he said, Ask me never so much dowry and gift, and I will give according as ye shall say unio me. W'licn Eliczcr went to get Rebekah for Isaac, he took a profusion of riches with him, in silver, gold, jewels, and raiment, with other costly things, which, when the contract w as made, ho gave to Rebekah, her mother, and her brothers.

1 8 And Jacob loved Rachel; and said, ' I will sene thee seven years for Rachel thy younger daugiiter.

1 9 And Laban said, ' It is better that I give her to thee, than that I should give her to another man: abide with me.

David, in order to be Sanl's son-in-law, must, instead of a dowry, kill Goliath; and when this w as done, he was not permitted to espouse Michal till he had killed one hundred Philistines. The Prophet Hosea bought his wife for fifteen pieces of silver, and a homer and a half of barley. The same custom prevailed among the ancient Greeks, Indian.';, and Germans. The Romans also had a sort of marriage entitled per coemplionem, " by purchase." The Tartars and Turks still buy their wives; but among the latter they are bought as a sort of slaves.

Herodotus mentions a very singular custom among the Babi/lonians, which may serve to throw light on Laban's conduct towards Jacob. " In every district they annually assemble all the marriageable virgins on a certain day; and when the men are come together and stand round the place, the crier rising up sells one after another, always bringing forward the most beautiful first; and having sold her for a great sum of gold, he puts up her who is esteemed second in beauty. On this occasion the richest of the Babylonians used to contend for the fairest wife, and to outbid one another. But the vulgar are content to take the ugly and lame with money; for when all the beautiful virgins are sold, the crier orders the most deformed to stand up; and after he has openly demanded who will mary her with a small 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 served for a portion to those whose look was disagreeable, or who had any bodily imperfection. 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 received 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." Thus Laban made use of the beauty of Rachel to dispose of his daughter Leah, in the spirit of the Babylonian cus torn, though not in the letter.

And they seemed unto him but a few days] If Jacob had been obliged to wait seven years before he married Rachel, could it possibly be said that they could appear to him as a few days.? Though the letter of the text seems to say the contrary, yet there ate emi

days are fulfilled, that I may ^ go in unto her.

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 handmaid.

nent men who strongly contend that he received Rachel soon after the month was finished, (see ver. 14,) and then served seven years for her, which might really appear but a few days to him, because 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 fifty-seven, (see on chap, xxxi.,) there will be time sufficient to allow for all the transactions which are recorded in his history, during his stay with Laban. As to the incredibility of a passionate lover, as some have termed him, waiting patiently for seven years before he could possess the object of his wishes, and those seven years appearing to him as only a few days, it may be satisfactorily accounted for, they think, two ways: 1. He had the continual company of his elect spouse, and this certainly would take away all tedium in the case. 2. Love affairs were not carried to such a pitch of insanity among the patriarchs as they have been in modern times; they were much more sober and sedate, and scarcely ever married before they were forty years of age, and then more for convenienctj, and the desire of having an offspring, than for any other purpose. At the very lowest computation Jacob was now fifty-seven, and consequently must have passed those days in which passion runs away with reason. Still, however, the obvious construction of the text shows that he got Rachel the week after he had married Leah.

Verse 21. My days are fulfilled] My seven years are now completed, let me have my wife, for whom I have given this service as a doxury.

Verse 22. Lahan — made a feast.] 'nnz'^ mishteh signifies a feast of drinking. As marriage vras a very solemn contract, there is much reason to believe that sacrifices were offered on the occasion, and libations poured out; and we know that on festival occasions a cup of wine was offered to every guest; and as this was drunk with particular ceremonies, the feast might derive its name from this circumstance, which was the most prominent and observable on such occasions.

Verse 23. In the evening — he took Leak his daughter] As the bride was always veiled, and the bride chamber generally dark, or nearly so, and as Leah was

and he said to Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me?

26 And Laban said, It must not be so done in our country, ''to give the younger before the first-born.

27 y Fulfil her week, and we will give thee this also, for the service which thou shall serve with me, yet seven other years.

28 And Jacob did so, and fulfilled her week:

brought to Jacob in the evening, the imposition here practised might easily pass undetected by Jacob, till the ensuing day discovered the fraud.

Verse 24. And Laban gave — Zilpah his maid] Slaves given in this way to a daughter on her marriage, were the peculiar property of the daughter; and over them the husband had neither right nor power.

Verse 26. It must not be so done in our country] It was an early custom to give daughters in marriage according to their seniority; and it is worthy of remark that the oldest people now existing, next to the Jews, I mean the Hindoos, have this not merely as a custom, but as a positive laic; and they deem it criminal to give a younger daughter in marriage while an elder daughter remains unmarried.' Among them it is a high offence, equal to adultery, " for a man to marry while his elder brother remains unmarried, or for a man to give his daughter to such a person, or to give his youngest daughter in marriage while the eldest sister remains unmarried." — Code of Gentoo Laws, chap. XV., sec. 1, p. 204. This was a custom at Mesopotamia; but Laban took care to conceal it from Jacob till after he had given him Leah. The words of Laban are literally what a Hindoo would say on such a subject.

Verse 27. Fulfil her week] The marriage feast, it appears, lasted seven days; it would not therefore have been proper to break off the solemnities to which all the men of the place had been invited, ver. 22, and probably Laban wished to keep his /rat«/ from the public eye; therefore he informs Jacob that if he will fulfil the marriage week for Leah, he will give him Rachel at the end of it, on condition of his serving seven other years. To this the necessity of the case caused Jacob to agree; and thus Laban had fourteen years' service instead of seven; for it is not likely that Jacob would have served even seven days for Leah, as his affection was wholly set on Rachel, the wife of his own choice. By this stratagem Laban gained a settlement for both his daughters. What a man soweth, that shall he reap. Jacob had before practised deceit, and is now deceived; and Laban, the instrument of it, was afterwards deceived himself.

Verse 28. And Jacob did.w — and he gave htm Rachel] It is perfectly plain that Jacob did not serve

29 And Laban gave to Rachel his daughter

30 And he went in also unto Rachel, and he • loved also Rachel more than Leah, and served with him •" yet seven other years.

3 1 And when the Lord " saw that Leah was hated, he '' opened her womb: but Rachel was barren.

A. M. eir. 2233. 32 And Leah conceived, and —^ — '■ — '— bare a son, and she called his name " Reuben: for she said. Surely the Lord hath ^ looked upon my affliction; now therefore my husband will love me.

seven years more before he got Rachel to wife; but having spent a week with Leah, and in keeping the marriage feast, he then got Rachel, and served afterwards seven years for her. Connections of this kind are now called incestuous; but it appears they were allowable in those ancient times. In taking both sisters, it does not appear that any blame attached to Jacob, though in consequence of it he was vexed by their jealousies. It was probably because of this that the law was made. Thou shall not take a wife to her sister, to vex her, besides the other in her life-lime. After this, all such marriages were strictly forbidden.

Verse 31. The Lord saw that Leah was hated] From this and the preceding verse we get the genuine meaning of the word ayZ' sane, to hate, in certain disputed places in the Scriptures. The word simply signifies a less degree of love; so it is said, ver. 30: " Jacob loved Rachel more than Leah," i. e., he loved Leah less than Rachel; and this is called hating in ver. 31; IVhcn the Lord saw that Leah teas hated — that she had le.is affection shown to her than was her due, as one of the legitimate wives of Jacob, he opened her womb — he blessed her with children. Now the frequent intercourse of Jacob with Leah (see the following verses) sufficiently proves that he did not hate her in the sense in which this term is used among us; but he felt and showed less affection for her than for iier sister. So Jacob have I loved, but Esau have I haled, simply means, I have shown a greater degree of affection for Jacob and his posterity than I have done for Esau and his descendants, by giving the former a better earthly portion than I have given to the latter, and by choosing the family of Jacob to be the progenitors of the Messiah. But not one word of all this relates to the eternal slates of either of the two nations. Those who endeavour to support certain peculiarities of their creed by such scriptures as these, do greatly err, not knowing the Scripture, and not properlv considering either the sovereignty or the mercy

cause the Lord hath heard that I was hated he hath therefore given me this son also: and she called his name ^ Simeon.

this time will my husband be joined unto ire, because I have borne him three sons: there fore was his name called '■ Levi.

ben, literally, see ye or behold a son; for Jehovah hath looked upon, HNI raah, beheld, my affliction; behold then the consequence, I have got a son I

Verse 33. She called his name Simeon.] pi'^tf shimon, hearing; i. e., God had blessed her with another son, because he had heard that she was haled — loved less than Rachel was.

Verse 34. Therefore was his name called Levi.] '17 levi, joined; because she supposed that, in consequence of all these children, Jacob would become joined to her in as strong affection, at least, as he was to Rachel. From Levi sprang the tribe of Leviles, who instead of the first-born, were joined unto the priests in the service of the sanctuary. See Num. sviii. 2, 4.

Verse 35. She called his name Judah] miiT yehudah, a confessor; one who acknowledges God, and acknowledges that all good comes from his hands, and gives him the praise due to his grace and mercy. From this patriarch the Jews have their name, and could it be now rightly applied to them, it would intimate that they were a people that confess God, acknowledge his bounty, and praise him for his grace.

Left bearing.] That is, for a time; for she had several children afterwards. Literally translated, the original m^T i:D>ri laamod milledetb — she stood still from bearing, certainly does not convey the same meaning as that in our translation; the one appearing to signify that she ceased entirely from having children; the other, that she oidy desisted for a time, which was probably occasioned by a temporary suspension of Jacob's company, who appears to have deserted the tent of Leah through the jealous management of Rachel.

The intelligent and pious care of the original inhabitants of the world to call their children by those names which were descriptive of some remarkable event in providence, circumstance of their birth, or domestic occurrence, is worthy, not only of respect, but of imitation. As the name itself continually called to the mind, both of the parents and the child, the circumstance from which it originated, it could not fail to be a lasting blessing to both. How widely different is our custom! Unthinking and ungodly, we impose names upon our offspring as we do upon our cattle; and often the dog, the horse, the monkey, and the parrot, share in common with our children the names which aie called Christian I Some of our Christian names, so called, are absurd, otliers are ridiculous, and a third class impious; these last being taken from the demon gods and goddesses of heathenism. May we hope that the rational and pious custom recommended in the Scriptures shall ever bo restored, even among those who profess to believe in, fear, and love God!

Rachel envies her sister, and chides Jacob, I. He reproves her and vindicates himself, 2. She gives nun her maid Bilhah, 3, 4. She conceives, and bears Dan, 5, 6; and afterwards Naphtali, 7, 8. 'Lesh gives Zilpah her maid to Jacob, 9. She conceives and bears Gad, 10, 11, and also Asher, 12, 13. Reuben Jinds mandrakes, of ivhich Rachel requests a part, 14. The bargain made between her and Leah, 15. Jacob in consequence lodges ivith Leah instead of Rachel, 16. She conceives, and bears Issachar, 17, 18, and Zebulun, 19, 30, and Dinah, 21. Rachel conceives, and bears Joseph, 22—24. Jacob requests permission from Laban to go to his own cnunlry, 25, 26. Laban entreats him to tarry, and offers to give him what wages he shall choose to name, 27, 28. Jacob details the importance of his services to Laban, 29, 30, and offers to continue those services for the speckled and spotted among the goats, and the brown among the sheep, 31—33. Laban consents, 34, and divides all the ring-streaked and spotted among the he-goats, the speckled and spotted among the she-goats, and the brown among the sheep, and puts them under the care of his sens, and sets three dwjs'' journey hetioeen himself and Jacob, 35, 36. Jacobus stratagem of the pilled rods, to cause the cattle to bring forth the ring-streaked, speckled, and spotted, 37—39. In consequence of which he increased his flock greatly, getting all that icas strong and healthy in the flock of Laban, 40-43.

A ND when Rachel saw that ^ she bare Jacob no children, Rachel '' envied her sister; and said unto Jacob, Give me children, ^ or else I die.

2 And Jacob's anger was kindled against Rachel: and he said, "^ Am I in God's stead, who hath withheld from thee the fruit of the womb?

3 And she said, Behold, " my maid Bilhah, go in unto her; ^ and she shall bear upon my knees, ^ that I may also '^ have children by her.

4 And she gave him Bilhah her handmaid ' to wife; and Jacob went in -unto her.

Verse 1. Give me children, or else I die.] This is a most reprehensible speech, and argues not only envy and jealousy, but also a total want of dependence on Gad. She had the greatest share of her hiisband's affecliojn, and yet was not satisfied unless she could engross all the privileges which her sister enjoyed! How true are those sayings, Envy is as rottenness of the bones! and. Jealousy is as cruel as the grave!

Verse 2. Am / in God's stead] Am I greater than God, to give thee what he has refused l

Verse 3. She shall bear upon my knees] The handmaid w.as the sole property of the mistress, as has already been remarked in the case of Hagar; and therefore not only all her labour, but even the children borne by her, were the property of the mistress. These female slaves, therefore, bore children vicari-

6 And Rachel said, God hath ^ judged me, and hath also heard my voice, and hath given me a son: therefore called she his name 1 Dan.

8 And Rachel said, With >» great wrest lings have I wrestled with my sister, and I have prevailed: and she called his name " Naphtali."

ously foT their mistresses; and this appears to be tiie imjiort of the term, she shall bear upon my knees.

That I may also have children by her.] n^OO nJDSl veibbaneh mimmennah, and I shall be built up by her. Hence p ben, a son or child, from HID bcinah, to build; because, as a house is formed of the stones, &c., that enter into its composition, so is a family by children.

Verse 6. Called she his name Dan.] Because she found God bad judged for her, and decided she should have a son by her handmaid; hence she called his name p dan, judging.

Verse 8. She called his name Naphtali.] "7n£i: naphtali, my wrestling, according to the common mode of interpretation; but it is more likely that the root SnS pathal signifies to twist or entwine. Hence Mr. Parkhurst translates the verse, " By the twistings — agency or operation, of God, I am entwisled with my

her maid, and >■ gave her Jacob to wife.

1 1 And Leah said, A troop comclh: and she called his name i Gad.

13 And Leah said, 'Happy am I, for the daughters ' will call me blessed: and she called his name ' Asher. A..M. cir. 2246. 14 And Reiibcn went in the

" mandrakes in the field, and brought them unto his mother Leah. Then Rachel said to Leah, ' Give me, I pray thee, of thy son's mandrakes.

sister; that is, my family is now entwined or interwoven with my sister's family, and has a chance of producing the promised Seed." The Sepluagint, Aquila, and the Vulgate, have nearly the same meaning. It is, however, difficult to fix the true meaning of the original.

Verse 11. She called his name Gad.'\ This has been variously translated. "M gad, may signify a troop, an army, a soldier, a false god, supposed to be the same as Jupiter or Mars; for as Laban appears to have been, if not an idolater, yet a dealer in a sort of judicial astrology, (see chap xxxi. 19,) Leah, in saying tj:: hagad, which we translate a troop cometh, might mean, By or with the assistance of Gad — a particular planet or star, Jvpitcr possibly, I have gotten this son; therefore she called him after the name of that planet or star from which she supposed the succour came. See the note on chap. xxxi. 19. The Septuagint translate it tv rvxij, with good fortune; the Vulgate, feliciter, happily; but in all this diversity our own translation may appear as probable as any, if not the genuine one, IJ N3 ha gad, for the keri, or marginal reading, has it in two words, a troop cometh; whereas the textual reading has it only in one, 112 lagad, with a troop. In the Bible published by Becie, 1549, the word is translated as an exclamation. Good luck!

Verse 13. And Leah said, Happy am /] "ICN^ heoshri, in my happiness, therefore she called his name la's asher, that is, blessedness or happiness.

Verse 14. Reuben — found jnandrake.^] ^3'^!^n dudaim. What these were is utterly unknown, and learned men have wasted much time and pains in endeavouring to guess out a probable meaning. Some translate the word lilics,ol\\eis jessamine, oiherscilrons, others mushrooms, others Jfg«, and some think the word means //ou-er5, ox fine flowers in general. Hassclquist, he inlmiate friend and pupil of Linni, who travelled

15 And she said unto her, a. m. cir. 224G " Is it a small matter that thou ^'^ "'' ''^ hast taken my husband ^ and wouldest thou take away my son's mandrakes also? And Rachel said, Therefore he shall lie with thee to-night for thy son's mandrakes.

16 And Jacob came out of the field hi the evening, and Leah went out to meet him, and said, Thou must come in unto me; for surely I have hired thee with my son's mandrakes. And he lay with her that night.

18 And Leah said, God hath given me my hire, because I have given my maiden to my husband: and she called his name ' Issachar.

into the Holy Land to make discoveries in natural history, imagines that the plant commonly called mandrake is intended; speaking of Nazareth in Galilee he says: " What I found most remarkable at this village was a great number of mandrakes which grew in a vale below it. I had not the pleasure to see this plant in blossom, the fruit now (May 5th, O. S.) hanging ripe to the stem, which lay withered on the ground. From the season in which this mandrake blossoms and ripens fruit, one might form a conjecture that it was Rachel's dudaim. These were brought her in the wheat harvest, which in Galilee is in the month of May, about this time, and the mandrake was now in fruit." Both among the Greeks and orientals this plant was held in high repute, as being of a prolific virtue, and helping conception; and from it philtres were made, and this is favoured by the meaning of the original, loves, i.e., incentives to matrimonial connections: and it was probably on this account that Rachel desired them. The whole account however is very obscure.

Verse 15. Thou hast taken my husband] It appears probable that Rachel had found means to engross the whole of Jacob's affection and company, and that she now agreed to let him visit the tent of Leah, on account of receiving some of the fniits or plants which Reuben had found.

Verse 16. / have hired thee'] We may remark among the Jewish women an intense desire of having children; and it seems to have been produced, not from any peculiar affection for children, but through the hope of having a share in the blessing of Abraham, by bringing forth Ilim in whom all the nations ofthe earth were to be blessed.

Verse 18. God hath given me my hire] "\3U seehart. And she called his name Issachar, 1017iy'. This word is compounded of ty yesh, is, and IJ'^ sachar, wages, from -lyz' sachar, to content, satisfy, saturate; hence a satisfaction or compensation for work done, &c

20 And Leah said, God hath endued me with a good dowry; now will my husband dwell with me, because I have borne him six sons: and she called his name ^ Zebulun.^ A. M. cir. 2250. 2 1 And afterwards she bare a

24 And she called his name " Joseph; and said, f The Lord shall add to me another son.

25 And it came to pass, when Rachel had borne Joseph, that Jacob said unto Laban, s Send me away, that I may go unto '^ mine own place, and to my country.

26 Give me my wives and my children, ' for whom I have served thee, and let me go: for

Verse 20. Now will my husband dioell with me] 'jV^r yizbelem; and she called his name Zehulun, jiS^I, a dwelling or cohabitation, as she now expected that Jacob would dwell with her, as he had before dwelt with Rachel.

Verse 21. And called hername Dinah.] nn dinah, judgment. As Rachel had called her son by Bilhah Dan, ver. 6, so Leah calls her daughter Dinah, God having judged and determined for her, as well as for her sister in the preceding instance.

Verse 22. And God hearkened to her] After the severe reproof which Rachel had received from her husband, ver. 2, it appears that she sought God by prayer, and that he heard her; so that her prayer and faith obtained what her impatience and unbelief had prevented. Verse 24. She called his name Joseph] '^^V Yoseph, adding, or he who adds; thereby prophetically declaring that God would add unto her another son, which was accomplished in the birth of iJen_7amm, chap. xxxv. 18. Verse 25. Jacob said unto Laban, Send me away] Having now, as is generally conjectured, fulfilled the fourteen years which he had engaged to serve for Leah and Rachel. See ver. 26, and conclusion of chap. xxxi. \erse 27. I have learned by experience] 'ntynJ nichashti, from Wn: nachash, to view attentively, to observe, to pry into. I have diligently considered the whole of thy conduct, and marked the increase of my property, and find that the Lord hath blessed me for thy sake. For the meaning of the word wn: nachash, tee on chap. iii. 1, &c.

Verse 30. For it was little whxch thou hadst before

27 And Laban said unto him, I pray thee, if I have found favour in thine eyes, tarry. for ^ I have learned by experience that the Lord hath blessed me ' for thy sake.

28 And he said, ^ Appoint me thy wages, and I will give it.

29 And he said unto him, "Thou knowest how I have served thee, and how thy cattle was with me.

30 For it was little which thou hadst before I came, and it is noiv ° increased unto a multitude; and the Lord hath blessed thee p since my coming: and now, when shall I 1 provide for mine own house also 1

3 1 And he said. What shall I give thee? And Jacob said, Thou shalt not give me any thing; if thou wilt do this thing for me, I will again feed and keep thy flock:

32 I will pass through all thy flock to-day removing from thence all the speckled and spotted cattle, and all the brown cattle among

/ came] Jacob takes advantage of the concession made by his father-in-law, and asserts that it was for his sake that the Lord had blessed him: Since my coming, 'iX'^'l leragli, according to my footsteps — every step I took in thy service, God prospered to the multiplication of thy flocks and property.

When shall I provide for mine own house] Jacob had already laid his plan; and, from what is afterwards mentioned, we find him using all his skill and experience to provide for his family by a rapid increase of his flocks.

Verse 32. / will pass through all thy flock] [NX tson, implying, as we have before seen, all smaller cattle, such as sheep, goats, &c.

All the speckled and spotted cattle] TW seh, which we translate cattle, signifies the young either of sheep or goats, what we call a lamb or a kid. Speckled,lpi nakod, signifies interspersed with variously coloured spots.

Spotted] a^ho talu, spotted with large spots, either of the same or diflferent colours, from nSh tola, Xo patch, to make party-coloured or patch-work; see Ezek. xvi. 16. I have never seen such sheep as are here described but in the islands of Zetland. There I have seen the most beautiful hroivn, or fine chocolate colour among the sheep; and several of the ring-streaked, spotted, speckled, and piebald among the same; and some of the latter description I have brought over, and can exhibit a specimen of Jacob's flock brought from the North Seas, feeding in Middlesex.

And all the brown] Din chum. I should rather suppose this to signify a lively brown, as the root signifies to be warm or hot.

A.M. 2250. the sheep, and the spotted and B.C. 1745.,,, '.u. J speckled among the goats: and

33 So shall my ' righteousness answer for me ' in time to come, when it shall come for my hire before thy face: every one that is not s{>eckled and spotted among the goats, and brown among the sheep, that shall be counted stolen with mc.

34 And Laban said, Behold, I would it miglit be according to thy word.

35 And he removed that day the he-goats

Verse 35. The he-goals that were ring-streaked'] D'Tpyn D'tynn hatteyashim haakuddim, the he-goats that had rings of black or other coloured hair around iheii feet or legs.

It is extremely difficult to find out, from the 32d and 35th verses, in ivhat the bargain of Jacob with his father-in-law properly consisted. It appears from verse 32, that Jacob was to have for his wages all the speckled, spotted, a.ni brown among the sheep and the goats; and of course that all those which were not party-coloured should be considered as the property of Laban. But in verse 35 it appears that Laban separated all the party-coloured cattle, and delivered them into the hands of his own sons; which seems as if he had taken these for his own property, and left the others to Jacob. It has been conjectured that Laban, for the greater security, when he had separated the party-coloured, which by the agreement belonged to Jacob, see verse 32, put them under the care of his own sons, while Jacob fed the flock of Laban, verse 36, three days' journey being between the two flocks. If therefore the flocks under the care of Laban's sons brought forth young that were all of one colour, these were put to the flocks of Laban under the care of Jacob; and if any of the flocks under Jacob's care brought forth party-coloured young, they were put to the flocks belonging to Jacob under the care of Laban's sons. This conjecture is not satisfactory, and the true meaning appears to be this: Jacob had agreed to take all the party-coloured for his wages. As he was now only beginning to act upon this agreement, consequently none of the cattle as yet belonged to him; therefore Laban separated from the flock, verse 35, all such cattle as Jacob might afterwards claim in consequence of his bargain, (for as yet he had no right;) therefore Jacob commenced his service to Laban with a flock that did not contain a single animal of the description of those to which he might be entitled; and the others were sent away under the care of Laban's sons, three days' journey from those of which Jacob had the care. The bargain, therefore, seemed to be wholly in favour of Laban; and to turn it to his own advantage, Jacob made use of the stratagems afterwards mentioned. This mode of interpretation removes all the apparent contradiction between the 32d and 35th verses, with wJiich commentators in general have been grievously

that were ring-streaked and spotted, and all the she-goats that were speckled and spotted, and every one that had some white in it, and all the brown among the sheep, and gave them into the " hand of his sons.

36 And he set tliree days' journey betwixt himself and Jacob: and Jacob fed the rest of Laban's flocks.

37 And ■^ Jacob took him rods of green poplar, and of the hazel and chestnut tree; and pilled white streaks in them, and made the white appear which toas in the rods.

perple.'ced. From the whole account we learn that Laban acted with great prudence and caution, and Jacob with great judgment. Jacob had already served fourteen years; and had got no patrimony whatever, though he had now a family of twelve children, eleven sons and one daughter, besides his two wives, and their two maids, and several servants. See ver. 43. It was high time that he should get some property for these; and as his father-in-law was excessively parsimonious, and would scarcely allow him to live, he was in some sort obliged to make use of stratagem to get an equivalent for his services. But did he not push this so far as to ruin his father-in-law's flocks, leaving him nothing but the refuse 1 See ver. 42.

Verse 37. Rods of green poplar] vh n33'7 libnch lach. The libneh is generally understood to mean the tvhile poplar; and the word lach, which is here joined to it, does not so much imply greenness of colour as hc'm^ fresh, in opposition to withcredness. Had they not hcen fresh — just cut off, he could not have pUled the bark from them.

And of the hazel] "iS luz, the nut or filbert tree, translated by others the almond tree; which of the two is here intended is not known.

And chestnut tree] JIDTJ' armon, the plane tree, from Wyj aram, he was naked. The plane free is properly called by this name, because of the outer bark naturally peeling off, and leaving the tree bare in various places, having smooth places where it has fallen ofl". A portion of this bark the plane tree loses every year. The Septuagint translate it in the same way, 'jvlaravor- and its name is supposed to be derived from TrXari'f, broad, on account of its broad spreading branches, for which the plane tree is remarkable. So we find the Grecian army in Homer, //. ii., ver. 307, sacrificing Ka^ij vtto n-^araviirru, under a beautiful plane tree.

Nobilis astivas plalanus diffuderat umbras. " The noble plane had spread its summer shade."

See more in Parkhurst. Such a tree would be peculiarly acceptable in hot countries, because of its shadi.

gutters in the watering troughs when the flocks came to drink, that they should conceive when they came to drink.

•39 And the flocks conceived before the rods, and brought '' forth cattle ring-streaked, speckled, and spotted.

40 And Jacob did separate the lambs, and set the faces of the flocks toward the ringstreaked, and all the brown in the flock of Laban; and he put his own flocks by them-

Pilled white streaks in them] Probably cutting the bark through in a spiral line, and taking it off in a certain breadth all round the rods, so that the rods would appear party-coloured, the lohite of the wood showing itself where the bark was stripped off.

A'erse 38. And he set the rods which he had pilled be/ore the flocks] It has long been an opinion that whatever makes a strong impression on the mind of a female in the time of conception and gestation, will have a corresponding influence on the mind or body of the fetus. This opinion is not yet rationally accounted for. It is not necessary to look for a miracle here; for though the fact has not been accounted for, it is nevertheless sufRciently plain that the eflfect does not e.xceed the powers of nature; and I have no doubt that the same modes of trial used by Jacob would produce the same results in simUar cases. The finger of God works in nature myriads of ways unknown to us; we see effects without end, of which no rational cause can be assigned: it has pleased God to work thus and thus, and this is all that we know; and God mercifully hides the operations of his power from man in a variety of cases, that he may hide pride from him. Even with the little we know, how apt are we to be puffed up! We must adore God in a reverential silence on such subjects as these, confess our ignorance, and acknowledge that nature is the instrument by which he chooses to work, and that he performs all things according to the counsel of his own will, which is always infinitely loise and infinitely good.

Verse 40. Jacob did separate the lambs, <^-c.] When Jacob undertook the care of Laban's flock, according to the agreement already mentioned, there were no party-coloured sheep or goats among them, therefore the ring-streaked, &c., mentioned in this verse, must have been born since the agreement was made; and Jacob makes use of them precisely as he used the pilled rods, that, having these before their etjes during conception, the impression might be made upon their imagination vhich would lead to the results already mentioned.

Verse 41. Whensoever the stronger cattle did conceive] The word nniyptj mekushsharoth, which we translate stronger, is understood by several of the ancient interpreters as signifying the early, first-born, or early spring cattle; and hence it is opposed to □'•)□>• atuphim, which we translate /eej7e, and which Symmathus properly renders Scvrepoyovoi, cattle of the second

41 And it came to pass, whensoever the stronger cattle did conceive, that Jacob laid the rods before the eyes of the cattle in the gutters, that they might conceive among the rods.

42 But when the cattle were feeble, he put them not in: so the feebler were Laban's, and the stronger Jacob's.

43 And the man ^ increased exceedingly, and y had much cattle, and m.aid-servants, and menservants, and camels, and asses.

birth, as he renders the word mekushsharoth by irpu- Toyovoi, cattle 0? t\ie first or earliest birth. Now this does not apply merely to two births from the same female in one year, which actually did take place according to the rabbins, the first in Nisan, about our March, and the second in Tisri, about our September; but it more particularly refers to early alid late lambs, &c., in the same year; as those that are born just at the termination of winter, and in the very commencement of spring, are every way more valuable than those which were born later in the same spring. Jacob therefore took good heed not to try his experiments with those late produced cattle, because he knew these would produce a degenerate breed, but with the early cattle, which were strong and vigorous, by which his breed must be improved. Hence the whole flock of Laban must be necessarily injured, while Jacob's flock was preserved in a state of increasing perfection. All this proves a consummate knowledge in Jacob of his pastoral ofiice. If extensive breeders in this country were to attend to the same plan, our breed would be improved in a most eminent degree. What a fund of instruction upon almost every subject is to be found in the sacred writings!

Verse 43. And the man increased exceedingly] No wonder, when he used such means as the above. And had maid-servants, and men-servants — he was obliged to increase these as his cattle multiplied. And camels and asses, to transport his tents, baggage, and family, from place to place, being obliged often to remove for the benefit of pasturage.

We have already seen many difliculties m this chapter, and strange incidents, for which we are not able to account. 1. The vicarious bearing of children; 2. The nature and properties of the mandrakes; 3. The bargain of Jacob and Laban; and 4. The business of the party-coloured flocks produced by means of the females looking at the variegated rods. These, especially the three last, may be ranked among the most diflicult things in this book. Without encumbering the page with quotations and opinions, I have given the best sense 1 could; and think it much better and safer to confess ignorance, than, under the semblance of wisdom and learning, to multiply conjectures. Jacob certainly manifested much address in the whole of hia conduct with Laban, but though nothing can excusSf overreaching or insincerity, yet no doubt Jacob supposed himself justified in taking these advantages of a man who had greatly injured and defrauded him. Had Jacob got Rachel at first, for whom he had honestly and faithfully served seven years, there is no evidence whatever that he would have taken a second wife. Laban, by having imposed his eldest daughter upon him, and by obliging him to serve seven years for her who never was an object of his affection, acted a part wholly foreign to every dictate of justice and honesty; (for though it was a custom in that country not to give the younger daughter in marriage before the elder, yet, as he did not mention this to J.icob, it cannot plead in his excu,se;) therefore, speaking after the manner of men, he had reason to expect that Jacob should repay him in his own coin, and right himself by whatever means came into his power; and many think that he did not transgress the bounds of justice, even in the ousiness of the party-coloured cattle.

The talent possessed by Jacob was a most dangerous one: he was what may be truly called a scheming man; his wits were still at work, and as he devised so he executed, being as fruitful in expedients as he was in plans. This was the principal and the most prominent characteristic of his life; and whatever was excessive here was owing to his mother's tuition; she was evidently a woman who paid little respect to what is called tnoral principle, and sanctified all hinds of

7npans by the goodness of the end at which she aimed; which in social, civil, and religious life, is the most dangerous principle on which a person can possibly act. In this art she appears to have instructed her son; and, unfortunately for himself, he was in some instances but too apt a proficient. Early habits are not easily rooted out, especially those of a bad kind. Next to the influence and grace of the Spirit of God is a good and religious education. Parents should leach their children to despise and abhor low cunning, to fear a lie, and tremble at an oath; and in order to be sucesssful, they should illustrate their precepts by their own regular and conscientious example. How far God approved of the whole of Jacob's conduct I shall not inquire; it is certain that he attributes his success to Divine interposition, and God himself censures La ban's conduct towards him; see chap. xxxi. 7—12. But still he appears to have proceeded _/br//(fr than this interposition authorized him to go, especially in the means he used to improve his own breed, which necessarily led to the deterioration of Laban's cattle; for, after the transactions referred to above, these cattle could be of but little worth. The whole account, with all its lights and shades, I consider as another proof of the impartiality of the Divine historian, and a strong evidence of the authenticity of the Pentateuch. Neither the spirit of deceit, nor the partiality of friendship, could ever pen such an account.

Ijaban and his sons envy Jacob, 1,2; on which he is commanded hy the Lord to return to his own country, 3. Having called his wives together, he lays before them a detailed statement of his situation in reference to their father, 4—5; the services he had rendered him, 6; the various attempts made by Laban to defraud him of his hire, 7; how, by God^s providence, his evil designs had been counteracted, 8—12; and then informs them that he is now called to return to his own country, 13. To the proposal of an immediate departure, Leah and Rachel agree; and strengthen the propriety of the measure by additional reasons, 14-16; on which Jacob collects all his family. Ins flocks and his goods, and prepares for his departure, 17, 18. Laban having gone to shear his sheep, Rachel secretes his images, 19. Jacob and his family, unhnoivn to Laban, take their departure, 20, 21. On the third day Laban is informed of their flight, 22; and pursues them to Mount Gilead, 23. God appears to Laban in a dream, and warns him not to molest Jacob, 24. He comes up with Jacob at Mount Gilead, 25; reproaches him with his clandestine departure, 26-29; and charges him icilh having stolen fiis gods, 30. Jacob vindicates himself, and protests his innocence in the matter of the theft, 31, 32. Laban makes a general search for his irnages in JacoVs, Leah's, Bilhah's, and Zilpah's tents; and not finding them, proceeds to examine Rachel's, 33. Rachel, having hidden them among the camel's furniture, sat upon them, 34; and making a delicate excuse for not rising up, Laban desists from farther search, 35. Jacob, ignorant of Rachel's theft, reproaches Laban for his suspicions, 36, 37; enumerates his long and faithful services, his fatigues, and Laban's injustice, 38-41; and shows that it was owing to God's goodness alone that he had any properly, 42. Laban is moderated, and proposes a covenant, 43, 44. Jacob sets up a stone, and the rest bring stones and make a heap, which Laban calls Jegar-Sahadutha, and Jacob Galeed, 45-47. They make a covenant, and confirm it by an oath, 48-53. Jacob offers a sacrifice; they eat together; and Laban and his companions, having lodged in the mount all night, lake a friendly leave of Jacob and his family next morning, and depart, 54, 65.

AND he heard the words of Laban's sons, saying, Jacob hath taken away all that was our father's; and

Verse 1. And he heard the words of Laban's son.i] The multiplication of Jacob's cattle, and the decrease 1 Laban's unfair treatment, and the direction he le- 188 »

2 And Jacob beheld '• the countenance of

and degeneracy of those of Laban, were sufficient to rouse the jealousy of Laban's sons. This, with

3 And the Lord said unto Jacob, " Return unto the land of thy fathers, and to thy kindred and I will be with thee.

4 And Jacob sent and called Rachel and Leah to the field unto his flock,

5 And said unto them, ^ I see your father's countenance, that it is not toward me as before; but the God of my father ^ hath been with me.

6 And 1" ye know that with all my power I have served your father.

7 And your father hath deceived me, and

Hath he gotten all this glory. '\ All these riches, this wealth, or property. The original word T33 signifies both to be rich and to be heavy; and perhaps for this simple reason, that riches ever bring with them heavy weight and burden of cares and anxieties.

Verse 3. And the Lord said unto Jacob, Return — and I xoill be with thee.] I will take the same care of thee in thy return, as I took of thee on thy way to this place. The Targum reads. My Word shall be for thy help, see chap. xv. 1. A promise of this kind was essentially necessary for the encouragement of Jacob, especially at this time; and no doubt it was a powerful means of support to him through the whole journey; and it was particularly so when he heard that his brother was coming to meet him, with four hundred men in his retinue, chap, xxxii. 6. At that time he went and pleaded the very words of this promise with God, chap, xxxii. 9.

Verse 4. Jacob sent and called Rachel and Leah] He had probably been at some considerable distance with the flocks; and for the greater secrecy, he rather sends for them to the field, to consult them on this most momentous affair, than visit them in their tents, where probably some of the family of Laban might overhear their conversation, though Laban himself was at the time three days' journey off. It is possible that Jacob shore his sheep at the same time; and that he sent for his wives and household furniture to erect tents on the spot, that they might partake of the festivities usual on such occasions. Thus they might all depart without being suspected.

\erse 7. Changed my loages ten times] There is a strange diversity among the ancient versions, and ancient and modern interpreters, on the meaning of these words. The Hebrew is a'j-: nity;' asereth monim, which Aquila translates (Ss/ca api0/j.ov/:, ten numbers; Symmachus, i5f/tn/«f apiO/icj, ten times in number; the Septuagint 6cna afivuv, ten lambs, with which Origen appears to agree. St. Augustine thinks that by ten lambs five years' wages is meant: that Laban had with-

' changed my wages ^ ten times; but A. M. 2265. God ' suffered him not to hurt me. — ' "^^'

8 If he said thus, "■ The speckled shall hf. thy wages; then all the cattle bare speckled and if he said thus, The ring-streaked shall be thy hire; then bare all the cattle ring-streaked.

9 Thus God hath " taken away the cattle of your father, and given the?n to me.

10 And it came to pass at the time that the cattle conceived, that I lifted up mine eyes, and saw in a dream, and, behold, the ° rams which leaped upon the cattle were ring-streaked, speckled, and grisled.

1 1 And " the angel of God spake unto me

held from him all the party-coloured lambs which had been brought forth for five years, and because the ewes brought forth lambs twice in the year, bis gravida pecudes, therefore the number ten is used, Jacob having been defrauded of his part of the produce of ten births. It is supposed that the Septuagint use lambs for years. as Virgil does aristas.

En unquam patrios longo post tempore fines. Pauperis el tuguri congestum cespite culmen. Post aliquot mea regna videns mirabor aristas 1 ViRG. Ec. i., ver. 68.

0 must the wretched exiles ever mourn; Nor, after length of rolling years, return 1 Are we condemn'd by Fate's unjust decree, No more our harvests and our homes to see? Or shall we mount again the rural throng. And rule the country, kingdoms once our own?

Here aristas, which signifies ears of corn, is put for harvest, harvest for autumn, and autumn for years. After all, it is most natural to suppose that Jacob uses the word ten times for an indefinite number, which we might safely translate frequently; and that it means an indefinite number in other parts of the sacred writings, is evident from Lev. xxvi. 26: Ten women shall bake your bread in one oven. Eccles. vii. 19: Wisdom strengtheneth the wise more than ten mighty men the city. Num. xiv. 22: Because all these men have tempted me now these ten times. Job xix. 3: These TEN times have ye reproached me. Zech. viii. 23: In those days — ten men shall take hold of the skirt of him that is a Jew. Rev. ii. 10: Ye shall have tribulation TEN days.

Verse 1 1. The angel of God spake unto me in a dream] It is strange that we had not heard of this dream before; and yet it seems to have taken place before the cattle brought forth, immediately after the bargain between him and Laban. If we follow the Samaritan the difficulty is at once removed, for it gives us the whole of this dream after verse 36 of the pre ceding chapter.

1 2 And he said. Lift up now thine eyes, and see, all the rams which leap upon the cattle are ring-strcakcd, speckled, and grisled: for "• I have seen all that Laban doclh unto thee.

13 I am the God of Bcth-cl, ■■ where thou anointedst the pillar, and where thou vowedst a vow unto me: now ' arise, get thee out from this land, and return unto the land of thy kindred.

14 And Rachel and Leah answered and said unto him, ' Is there yet any portion or inheritance for us in our father's house?

15 Arc wc not counted of him strangers? for " he hath sold us, and hath quite devoured also our money.

A'orse 12. Gnslcil] O'l^l licrucldun; ni3 iaraj signifies liail,a.nd the incaning must be, they had while spots on them similar to hail. Our word grisled comes from the old French, grcslc, hail, now written ^rc/e; hence grci/e, grisled, spotted with white upon a dark ground.

Verse 15. Are we not counted of him strangers?] Rachel and Leah, who well knew the disposition of their father, gave him here his true character. He has treated us as strangers — as slaves whom he had a right to dispose of as he pleased; in consequence, he hath sold us — disposed of us on the mere principle of gaining by the sale.

And hath quite devoured also our money] Has applied to his own use the jjrofits of the sale, and has allowed us neither portion nor inheritance.

Verse 1 9. Laban went to shear his sheep] Laban had gone; and this was a favourable time not only to take his images, but to return to Canaan without being perceived.

Rachel had stolen the images] D'3")n tcraphim. What the teraphim were is utterly unknown. In ver. 30 they are termed "n 7S clohai, gods; and to some it appears very likely that they were a sort of images devoted to superstitious purposes, not considered as gods, but as representatives of certain Divine attributes. Dr. Sliuckford supposes them lo be a sort of tiles, on which the names or figures of their ancestors were engraven. Theodiirct, in his 8'Jlh question, calls them. idols; anil says tliat Rachel, who was a ti/pc of the! true Church, stole them from her father that he might be delivered from idolatry, if. S. Jarchi gives nearly the same reason. i

The Targum of Jonathan ben Uzziel gives a strange ' turn to the whole passage. " And Rachel stole the images of her father: for tliey had murdered a man, who was a first-born son; and having cut olT his head, they embalmed it with salt and spices, and they wrote divinations ujmn a plate of gold, and put it under his tongue; and placed it again.st the wall, and it conversed with them, and Laban worshipped it. And Jacob stole

16 For all the riches which God A. M. 226S. hath taken from our father, that _' ' ' " is ours, and our children's: now then, what soever God hath said unto thee, do.

17 Then Jacob rose up, and set his sons and his wives upon camels;

18 And he carried away all his cattle, and all his goods which he had gotten, (the cattle of his getting, which he had gotten in Padan aram,) for to go to Isaac his father in the land of Canaan.

19 And Jjaban went to shear his sheep: and Rachel had stolen the " images ^ that were her I father's.

20 And Jacob stole away, ^ unawares to. Laban the Syrian, in that he told him not that he fled.

If the word be derived from K£31 rapha, to heal restore, then the teraphim may be considered as a sor of talistnans, kept lor the purpose of averting and curing diseases; and probably were kept by Laban for the sama purpose that the Romans kept their lares and penatesX It is however possible that □"Din teraphim is the same as D'iniy seraphim, the n tau and iV sin being changed which is very frequent in the Syrian or Chaldcc lan-J guage; and we know that Laban was an Aramean oi^ Syrian. Fire has been considered from the earliest) ages as a symbol of the Deity; and as the word sera4 phim comes from 'y^u saraph, to burn, it has been con jecturcd that the teraphim of Laban were luminoud forms, prepared of burnished brass, <tc., which ha might imagine a proper medium of communication be tween God and his worshippers. Mr. Parhhurst ha observed that the teraphim u-ere in use among believer and unbelievers. Among the yor»ic;-, see this chapter! for he denies that Laban was an idolater. See als Judg. xvii. 5; xviii. 14, 18, 20; I Sam. xix. 13, 16| Among the latter, see 2 Kings xxiii. 24; Ezek. xx 21; Zech. x. 2. Compare I Sam. xv. 23, and Hoa iii. 4. These arc all the places in which the origina word is found.

The Persian translator -seems to have considered these teraphim as tables or iH,T/rume»/i that served for purposes of judicial astrologi,', and hence translates the word l|t ^><jU—) astcrlahha, astrolabes. Ks the astrolabe was an instrument with which they took the altitude of the pole-star, the sun, &c., it might, in the notion of the Persian translator, imply tables, &c., by which the culminating of particular stars might be determined, and the whole serve foi purposes o( judicial astrology. Now as many who have professed themselves to be believers in Christianity, have nevertheless addicted tlicmsclves to judicial astrology, we might suppose such a thing in this case, and still con-

over the river, and ^ set his face toward the mount Gilead.

22 And it was told Laban on the third day that Jacob was fled.

23 And he took ^ his brethren with him, and pursued after him seven days' journey; and they overtook him in the mount Gilead.

24 And God " came to Laban the Syrian in a dream by night, and said unto him. Take heed that thou '' speak not to Jacob = either good or bad.

25 Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount: and Laban with his brethren pitched in the mount of Gilead.

26 And Laban said to Jacob, What hast thou done, that thou hast stolen away un-

sider Laban as no idolater. If the Persian translator has not hit on the true meaning, he has formed the most likely conjecture.

Verse 21. Passed over the river] The Euphrates, as the Targum properly notices. But how could he pass such a river with his flocks, &c.? This difflculty does not seem to have struck critics in general. The rabbins fell it, and assert that God wrought a miracle for Jacob on this occasion, and that he pa.ssed over dry shod. As we know not in what other way he could pass, it is prudent to refer it to the power of God, which accompanied him through the whole of his journey. There might, however, have been fords well known to both Jacob and Lahan, by which they might readily pass.

The mount Gilead.] What the ancient name of this mountain was, we know not; but it is likely that it had not the name of Gilead till after the transaction mentioned ver. 47. The mountains of Gilead were eastward of the country possessed by the tribes of Reuben and Gad; and extended from Mount Hermon to the mountains of Moa.b.—Calmet. It is joined to Mount Libanus, and includes the mountainous region called in the New Testament Trachonitis.— i)ofW.