An Exposition of Genesis

CHAP. XXXIII.

HItherto we have heard the providence of God towards the constitution of his Church, Jacob's family, even unto his return from Padan-Aram, and his approach to the borders of the promised land; this Chapter giveth us an account of such providences as were manifested at his meeting with Esau: the blessing whereof accrued to the Church, then in it's infancy of gathering.

In the whole two general heads are considerable, first the history of the meeting of these brethren. Ver. 1. to 15.

Secondly, the history of their parting and sitting down, ver. 16. to 20.

In the former we have recorded more specially.

1. Jacob's discovery of Esau.

2. His prudent ordering his family, Ver. 1.2.

3. His man-like march in the front. Ver. 3.

4. Their mutual meeting and embracing. Ver. 4, 5.

5. Their conference together in many things. Ver. 5. to 15.

First, Jacob's discovery of Esau is thus expressed, And Jacob lifted up his eyes, and saw, and behold Esau came, and with him four hundred men. — Sept. and Cald. same. No difficulty is here in the terms.

1. The order of the history is carried in the term of connection. (1) Which may be here a note of time and order. Then, after he had passed Peniel, and overtaken his family and had been comforted by God with a blessing. shortly after, or thereupon, going forward, he looketh before him.

2. The matter related, is a new brunt of trial in the discovery of Esau, and with him four hundred men: such a sight must needs affect Jacob, and put him now upon preparations to break thorough it. Though God had honored and comforted him, and promised prevalence over men, which faith might evidence to that establishing of his Spirit; yet the sight of an army might put nature to work, by fear and passion; thus may we suppose it to be with Jacob, between hope and fear, from faith and sense; he faint's not at the sight, but in prudence ordereth his affairs, to best advantage. He saw his five droves past Esau without hurt, and faith evidenced the face of God; therefore he was not daunted at the sight; but proceed's.

2. Jacob's disposing of his family, wherein note.

1. He gives to each their charge, And he divided the children unto Leah, and unto Rachel, and unto the two handmaids. — Sept. and Cald. same. The sense is plain, he gave to Leah her children in charge, and to Rachel hers, and to the handmaids their children, which they had born to him, to each their own. Ver. 1.

2. He appoints their order in motion, And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost. — First. — After. — Last, Sept. — Concubins and their sons in the head, before, Cald. This order might be partly prudential, and partly affectionate, setting that last which he loved best, and so placing them for more safety; or that Esau might know each by themselves, and his Rachel and Joseph especially. Ver. 2.

3. Jacob's leading in the front, wherein we read.

1. His action as to his family, And he passed over before them. —Went before them, Sept. and Cald.

1. The subject of motion, Jacob, an husband, father and governor.

2. His motion, he went on his way, he retreated not.

3. His order, he went first and in the head of his family, either to keep of harm, or procure favor for them all.

2. His action upon his approach to Esau, And he bowed himself to the ground. seven times, until he came near to his brother — Sept. and Cald. same.

1. The subject, Jacob, who had victory with God.

2. The action, bowed himself by way of reverence and acknowledging subjection, he bowed to the ground even to prostration.

3 The object, Esau his brother whom God's oracle declared to be servant unto him.

4. The iteration of this reverence, seven times. It may be a certain number put for uncertain; yet it may be also that number was observed in those parts, as three times bowing with us; but often he did bow and express reverence.

Quest. How could this stand with the truth of God's oracle?

Answ. Very well; for,

1. That mainly aimed at Spiritual dignity.

2. It concerned more their seed than their persons.

3. It was an acknowledgement of Esau in his own territories, not in the land of promise, which was Jacob's. And this was well consistent with the oracle. Ver. 3.

Learn.
• D. 1. New trials usually follow the Saints after their former victories.
• D. 2. Sight of any danger may shake the sense, but not the faith of Saints.
• D. 3. Sense of danger distract's not the Saints, but stirreth them to duty.
• D. 4. It is prudence in rulers upon fear of dangers to dispose to everyone their charge. Ver. 1.
• D. 5. Order is commendable in motion, even for honors sake to whom it is due. Servants to yield to wives, &c.
• D. 6. Affection in ordering affairs will put that which is dearest in the safest plac. Ver. 2.
• D. 7. It is suitable courage, for rulers husbands, Fathers, to go foremost in dangers.
• D. 8. Faith will not let a man leave his station though sense suggest fears.
• D. 9. A good man careth more for the safety of his own than of himself.
• D. 10. It is not unsuitable for Saints to give honor to the wicked in their own territories.
• D. 11. Victory with God take's not away humility to men.
• D. 12. Multiplied reverence is but needful to procure benevolence from Esau's. Ver. 3.

4. The next particular is their mutual congress or meeting. Wherein we have to note.

1. Esau's actions, which are these considerable in him.

1. His speed, And Esau ran to meet him. Sept. and Cald. same. Not to hurt him, as we shall see, but God so turned his heart, that he who was glad of his departure, run's to meet him at his return.

2. His embracing him, And he embraced or hugged him. He took him about. Sept. Cald. An expression of closing of mind and heart with him; he clasped him in his arms.

3. His further expression of love, And he fell on his neck. (Sept. and Cald same.) An action of an indulgent brother, as it was of Joseph to his; bowels seem to be melted.

4. His larger discovery of kindness to him, And he kissed him; the Sept. puts this before the former. — Cald. as Hebr. This naturally is the token of dear respect of Fathers to children and brother to brother. Critics note this word extraordinarily pointed, noting much love.

2. Their mutual action each to other, And they wept; both wept. Sept. — Cald. as Hebr. Here nature works in both, hearts melting toward each other; grudgings are laid aside, and tender bowels now taken up by Esau to poor Jacob, which he cannot but answer with the like. Ver. 4.

Learn hence.
• D. 1. God's promise falls not short in making men yield to his Saints.
• D. 2. Where God moveth, even wicked men will make speed and run, to show kindness to his servants.
• D. 3. The hardest hearts melt in affection when God toucheth them.
• D. 4. When men please God, enemies are made friends to them. Pro. 16.7.
• D. 5. Where greatest danger is feared, God turns it to greatest love.
• D. 6. It is natural for brethren good and bad, to melt in tears upon providential turns and meetings. Ver. 4.

5. The last thing considerable in this meeting is the conference between Esau and Jacob, which, as here related, was upon 3. heads.

1. Concerning his family. ver. 5.6.7.

2. Concerning his present state ver. 8. to 11.

3. Concerning his journey. Ver. 12. to 15. In the first of these we have to observe these particulars.

1. Esau's question concerning his company, And he lifted up his eyes, and saw the women and the children, and said, who are these to thee? Cald. same. — What are these unto thee? Sept. reading 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 . Note herein.

1. The occasion of his question, the sight of the women and children, upon whom it is probable after the embracing of his brother he looked with a courteous and favorable eye.

2. The question itself, when he saw these women and children following Jacob, though he might conceive that they belonged unto Jacob, yet he knew not in what relation they stood; therefore he inquireth who are these unto thee? that is, in what relation stand they unto thee? This the reply supposeth.

2. Jacob's answer to him, And he said, the children, which God hath graciously given to thy servant. The children, wherein God hath had mercy on thy servant. Sept. — Hath given, &c. Cald. Wherein.

1. The relation acknowledged, they are my children, born of these mothers.

2. The mercy acknowledged, God hath graciously given me them, or in mercy bestowed them: here his piety is professed to God before his brother.

3. His humility still expressed towards Esau, naming himself his servant. So answereth he truly to the query, piously to God, and humbly to his brother. Ver. 5.

3, The orderly address of them all towards Esau.

1. And the handmaids came near, they and their children, and bowed themselves. — Cald. same. — And worshipped, Sept. They did obeisance respectively. (1) The access. (2) The reverence noted in all. ver. 6.

2. And Leah also came near and her children, and they bowed themselves. — Worshipped, Sept. Here is the second address as Jacob had set them, of whom is reported (1) Their approach, (2) Their obeisance.

3. And after Joseph came near and Rachel, and they bowed themselves. — Cald. same. — Rachel and Joseph, and worshipped, Sept. All this doubtless was acted by Jacob's order, to make his family orderly to humble themselves, as himself had given example. The address and the end of it with respect to Esau is here only mentioned; that he might have no offense from Jacob or from his, Ver. 7.

Learn here.
• D. 1. Brotherly respect unto brethren will work kind inquisition after their relations.
• D. 2. Love make's queries to know such relations as are to be beloved
• D. 3. Truth, piety and humility become all the answers to be made unto queries of love by God's servants.
• D. 4. Children are to be acknowledged the fruit of God's mercy and goodness to his. Psal. 127.3.
• D. 5. The anger of enraged men, is turned into love and tenderness, best by self-denying submission. The reed overcomes the wind by yielding, the oakes fall by resisting. Ver. 5.
• D. 6. It becometh family relations to keep order designed by their head.
• D. 7. Orderly approach and submission is the way to gain acceptance with great men.
• D. 8. Providence work's by motions of creatures to turn hearts from fury to love. Ver. 6.7.

2. The next part of their conference is about the present, sent before by Jacob, and met by Esau. Wherein.

1. Esau's question about it, And he said, what is all this troop, to thee which I meet? — Cald. same. — What are all these to thee? All these bands, &c. Sept.

1. The inquisitor here, is Esau.

2. The question for the matter of it was about the several parcels of the present which Jacob sent by his servants unto Esau.

3. The scope of the query, was not to know what he knew, that they were Jacob's, but to know his meaning offending such a present to him. So it is well read, What meanest thou by these?

2. Jacob's answer, wherein he plainly satisfieth his brother of his intent therein, And he said to find grace in the eyes of my Lord. — Cald. same. — That thy servant may find grace in thy sight, Sept.

1. The answerer is Jacob.

2. The answer, the plain truth, it was to express Jacob's respect to Esau, and to gain favor with him at his return. Such tokens of love are rationally useful to engage affection, love to work love. Ver. 8.

3. Esau's reply to him hereupon, And Esau said, much is to me my brother, let be to thee, which is with thee or thine. — Sept. same. — Many things. — Much good do thee what is thine. Cald. Where.

1. The replier, Esau, the first inquirer.

2. The reply, not of pride or scorn, or undervaluing, but of a free natural spirit; not desiring to take from his brother that which was his, having enough of his own; he was not of that covetous Spirit as Laban was. These moral qualifications are herein set out.

1. Modestly in refusing what he needed not.

2. Contentation with his own.

3. Freeness of Spirit in desiring others also to enjoy theirs. Ver. 9.

4. Jacob's instance yet upon him. Wherein are observable.

1. His vehemency in pressing this on Esau, in there expressions.

1. Nay I pray, if I have found grace in thine eyes, then take my present from my hand. Take the gifts by my hands. Sept. Cald. Here we have.

1. Supplication to accept.

2. Ingagement, If I have, &c.

2. Take, I pray thee, my blessing, which is brought unto thee. My blessing. Sept. — My gift. Cald. Herein appears.

1. Earnestness.

2. Humility.

3. Freeness and goodness, they were blessings where-with God had blessed Jacob, and wherewith he desired to bless his brother.

3. And he was urgent on him, or forced it upon him. — Cald. same. — 〈 in non-Latin alphabet 〉 Sept. In sum. By all importunity he pressed his brother to accept his present. This Moses relates of him.

2. His reasons of this instancy of his, which are two.

1. The good which he had sound from Esau, that might make thus much pressing For therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me. As if one seeth the face of God, and thou shalt bless me. Sept. — As if I had seen the face of Princes, &c. Cald. In sum, Esau's kind respects and unexpected favor kindled this flame of love in Jacob to make him so urgent with him. That Esau should fall upon his neck and kiss him, from whom he expected the most cruel usage, this enlargeth Jacob's heart.

Quest. But how doth Jacob say, that he saw his face as the face of God, Did not this lessen God, and heighthen Esau.

Answ. 1. The phrase is common with the Hebrews to express any matters of eminency by the name of God; so it is no more but that he found great favor with him.

2. Yet if God be taken properly, the sense may be, that Jacob saw God's face in Esau's, that is, God's favor in turning the heart of Esau to him. No lessening of God's glory is herein, but he ascribed all to him.

2. The good which himself had received from God, whereof.

1. The cause is recorded, Because God hath been gracious to me, God hath shown me mercy. Sept. and Cald. The sum is, God hath graciously dealt with me, and should I not express somewhat to thee?

2. The effect which came to Jacob hence, And because all things are to me, or I have all things. Sept. and Cald. same. Esau had much and that which sufficed him, but Jacob had all; therefore he urgeth his brother to take his blessing.

3. The issue of this conference is Esau's acceptance, And he took it. (Sept. and Cald. same) That is, he yielded to his brother Jacob's importunity, and accepted his pacifying present or blessing. Ver. 10.11.

Learn from it.
• D. 1. Natural affection will urge to inquire of the outward state of brethren, as well as of relations. Connect.
• D. 2. Modesty in nature, will expostulate about brethren's offers of love rather then covetously take them.
• D. 3. Providential occurrencies of good pretended may occasion natural men to inquire about them.
• D. 4. Humble souls as under providence they do seek favor with men by presents, so they profess it. Ver. 8.
• D. 5. It is possible for natural men to have a kind of sufficiency and content in their possessions.
• D. 6. Nature may desire others to keep their own, as it is contented with its portion.
• D. 7. Nature is apt to think earthly possessions enough without God. Ver. 9.
• D 8 Ingenuity and grace is not only liberal, but urgent to have fruits of love accepted
• D. 9. Acceptance of loving presents is a token of acceptance of persons.
• D. 10. It is just cause of importunity in pressing pacifying presents, when God's face is seen in reconciled adversaries.
• D. 11. Vnexpected love from displeased ones, engageth to press kindness on them. Ver. 10.
• D. 12. Presents of gracious souls from God to men are blessings.
• D. 13. Grace is importunat with man as well as with God to win him.
• D. 14. God's gracious respects to Saints causeth them so to respect their brethren.
• D. 15. God's Jacob's, gracious souls, they have not only enough, but all in the grace of God.
• D. 16. The all sufficiency which God giveth his Saints makes them so pressing kindness to others.
• D. 17. Nature is overcome by the importunity of grace to accept an outward blessing.
• D. 18. Brotherly conference is the way of winning upon men of bad Spirits. All this between Jacob and Esau, is by loving parly. Ver. 11.

3. The next head of conference is about their journey, wherein occur observable.

1. Esau's profer the first time, And he said, let us journey and go, and I will go before thee. — Lifting up (i. e. our feet) let us go on straight way, Sept. — Cald. as Hebr. Note

1. Esau's readiness of reply when Jacob had been so urgent with him and had overcome him with kindness, he labors to return good for good and now invites him to his own place, as it appeareth by Jacob's answer: and herein, not to hinder Jacob any longer in his way, he moveth.

1. For an onset, let us set forward or journey along, willing to help his brother forward in his way.

2. For a sociable travelling, let us go, that is move on, the right way, as Sept. Which seemeth to be to Seir.

3. For himself to be the guide and leader, I well go before thee; as a leader in the way and protector in the same. Ver. 12.

2. Jacob's return to this offer by way of modest refusal, wherein we may observe.

1. His preface by way of apology. wherein he offers to Esau, some considerations well known to him; wherein note.

1. His continued appellation, my Lord; he still continueth reverential expressions.

2. The matters of his refusal of his brothers offer, subjected to his cognizance. My Lord knoweth.

1. That the children are tender. — More tender or very tender. — 〈 in non-Latin alphabet 〉 . Sept. The eldest not six years old. above 13 years of age, the youngest about

2. And the flocks, and the herds (the sheep and the kine) with young are with me. — Sept. same.— Giving suck, Cald. These also were part of Jacob's care, and Esau saw them with him.

3. And they will over-drive them, or knock them on, in one day. — If therefore I should pursue them one day, Sept. — If they should weary them in one day. Cald. The sum is, that Esau knew to keep a sociable peace with him, they must needs drive hard, or else keep him to his prejudice perhaps to go so softly with them.

4. And all the sheep will dy. — All cattle, Sept. — Cald. same. Hebr. Esau knew this also, that it would be no less than danger of death to the flocks to keep company with him. Ver. 13.

2. These things premised, now he maketh his prayer, Let my Lord, I pray thee, pass over before his servant. — Let him go before, &c. Sept. — Cald. as Hebr. In sum his prayer is, that Esau would go before and keep on his pace, without any further staying for him and his troop upon so slow a march, that he could make. It is but a reasonable request as things really stood with Jacob at this time.

3. Jacob's promise, And I will lead on softly, to the foot of the work which is before me, and to the foot of the children until I come to my Lord to Seir. — And I shall prevail in the way according to the leisure of the going before me, and according to the foot of the little children, &c. Sept. — According to the going of the family, &c. Cald. Wherein.

1. He resolveth to have respect in his movings to his family, children and cattle according to their several capacities: not to over drive them, but deal as a good shepherd and a tender father with them.

2. He promiseth for himself to come to Seir, and so accept of his kind profer.

Quest. Was this excuse of Jacob real, and not rather pretended having no mind further to trust Esau?

Answ. It is thought by some, to carry some such frivolous pretence, and a kind of an officiouslye; but there is no clear reason for such a conjecture; and besides, it is uncharitable to charge sins upon the Saints, which are not charged by God. Moreover, all that Jacob saith was true, and a very reasonable cause of his modest refusing to march after Esau's going.

Quest. Did he not dissemble in promising to go to Seir and went not?

Answ. 1. A man may really purpose and promise, that which God will not let him do.

2. It is nowhere said that Jacob did not go to Seir, though all his family and stuff were pitched in another place.

3. It is most probable that Jacob himself did go to Seir, though it be not here written: Or if he did not, upon other intimations from God, it was not lying nor falsehood to be charged on him: Ver. 14.

Learn thence.
• D. 1. One kindness works another even in natural men to their brethren. Grace doth more. From connect.
• D. 2. Love, even natural, hinders not, but helps on friends in their journey.
• D. 3. Society and guidance in men's way, natural affection profereth to a friend. Ver. 12.
• D. 4. A just loving and modest denial may be made to the kindest offers that may be prejudicial to those who were to receive them.
• D. 5. Humility with truth alleged, will make refusalls of such kindness otherwise acceptable.
• D. 6. Tender Fathers and good shepherds study to keep children and flocks from dying. Ver. 13.
• D. 7. Just apologies may usher in just requests unto friends to forbear proferd kindness.
• D. 8. Humility may pray the departure of a friend and be blameless.
• D. 9 Ingenuity and tenderness in Superiors will guide them to keep even pace with inferior relations.
• D. 10. Inconveniences avoided, it suits good souls to accept loving invitations from natural friends Ver. 14.

3. Now followeth a second offer of Esau to Jacob, And Esau said, I will now set or place, or let me, I pray thee, ordain or appoint with thee of the people which are with me. I will leave with thee, &c. Sept. and Cald. Herein Esau urgeth other kindness upon Jacob to leave some of his company to attend him; surely this was offered in sincerity, neither had Jacob cause to fear otherwise, but that his brother desired to leave them for a guard.

4. Jacob's reply to this also, And he said, wherefore is this? Let me find grace in the eyes of my Lord. Cald. same. — It is sufficient, that I have found grace, &c. Sept, Note herein.

1. A modest refusal, because there was no need. Wherefore should it be so, seeing it is troublesome to you and needless to me?

2. An humble desire, let me find grace, that is, let my desire be granted, and leave none, which will be a token of grace to thy servant; and herewith he satisfieth Esau from any further urgency.

Quest. Why did Jacob refuse this company?

Answ. 1. He had now near finished his journey,

2. God's armies with him and providence over him was better.

3. There was no necessity for present, and therefore needlessly would he not trouble his friends: therefore in simplicity without fraud or fear he refuseth this offer also. ver. 15.

Learn here.
• D. 1. Brotherly love, moveth to serve by others when it is not convenient for man's self.
• D. 2. Ingenuity is unwilling to put friends to trouble, when there is no need.
• D. 3. Humility count's it favor to be denied what is needless for it's use.
• D. 4. God's presence and guard is the ground of believers refusing the help of creatures. Ver. 15.

2. The next general of the Chapter declare's the parting of these two brethren, Wherein.

1. Esau's motion is related, And Esau returned on that day for his way to Seir. Sept. & Cald. same. Here is a short relation of Esau's parting from Jacob; wherein.

1. The connection. (1) Which knits this unto Jacob's humble excuse, he desired his brother neither to trouble himself nor his company, as to stay for him; so Esau was entreated; and he takes his leave.

2. The act related, his departure, wherein.

1. The subject, Esau reconciled, pacified and changed.

2. His motion, returned with his company.

3. The time, that very day.

4. The way he take's, that which led to his home.

5. The term intended; Seir his own place. In these nothing is obscure, only the providence of God to Jacob is herein sweetly manifested, to remove his fears and quiet his heart, Esau meet's with him kindly, and parts with him again in much love. Ver. 16.

Learn from it.
• D. 1. Gracious providence makes enemies that were feared by his, to meet and part with them in love.
• D. 2. God's over-ruling hand on men of enmity in restraining them, giveth liberty to Saints. Esau departure is Jacob's freedom.
• D. 3. Providence guides evil men in their journeys. Ver. 16.

2. Jacob's motion is here recorded, which is twofold.

1. To Succoth whereabout three things are spoken.

1. His motion to it, And Jacob journeyed to Succoth. Departed to Tabernacles. Sept. — Cald. as Hebr. Here.

1. The subject, Jacob freed of his fears, upon Esau's meeting and parting.

2. The motion, he journeyed, or marched on, with all his retinue.

3. The term of motion or first stage, Succoth; not so called before Jacob came now thither; but so styled in the days of Moses who wrote this; yet by way of anticipation is it related, for the reason of the name is afterwards given.

2. His work at this stage, And he built for himself an house, and for his cattle he made booths. Houses. Sept. — Shaddowing places, hovels. Cald. Here.

1. His provision for himself wife and children, he raised and built little cottages, for his present necessity, after a long journey.

2. His provision for his cattle, he made booths or hovels to shelter them; such as were fit to be within doors.

3. The original of naming this place, Therefore he called the name of the place Succoth. Cald. same. — Boothes. Sept. This was the first naming of the place, from Jacob's pitching and building tabernacles on it. Whether Jacob's motion hither were a breach of promise to his brothor; I have given resolution before; no more need's to this. Ver. 17.

Learn thence.
• D. 1. Providence in love carrieth on his own after removing of blocks from their way.
• D. 2. The movings and journeyings of his own, providence guides, as of the wicked, but with distinction.
• D. 3. Esau under providence may be carried to Seir, strong mountains, but Jacob to Succoth, a poor cottage and a booth.
• D. 4. Under providence it concern's good householders to build shelters, for themselves, families, and cattle.
• D. 5. Such common works of Saints are recorded as pleasing unto God.
• D. 6. Jacob's seed are careful to keep booth-providences in remembrance. Name of place showeth this, Ver. 17. Here Luther begin's Ch. 34.

2. His motion to his second stage, wherein note.

1 The motion itself, and therein.

1. The mover Jacob, rising now from Succoth, where it is probable he was straitened; how long he staid there is not revealed; but conceived by some about a year and half.

2. The term of his motion, He came to Shalem a city of Schechem which is in the land of Canaan, in his coming from Padan-Aram. When he came from Mesopotamia of Syria. Sept. — Came safe. Cald. A difference there is among interpreters about this word Shalem, whether it be a proper name or a common adjunct. Some read, Jacob came safe or in peace to the city of Schecem, which they make the name of it from the chief therein. Plan. Luth. Jun. Ainsw. Others make Shalem a proper name of that city where Schecem Hamors son lived. The matter is not of that moment, but either may be received without loss of faith; they that understand it a proper name, make two names of the same place; and if Shalem be the name, it is not that which was Jerusalem, but that Salem where John baptized. Joh. 3.23. Fourty miles distant, as is said by some. They that make it appellative or common, read, Jacob came in safety, he and his unto the city of Shecem; rational are both; but by most is it taken as the proper name of the place. This is said to be in the land of Canaan, and to be the second stage of Jacob in his coming from Padan-Aram to his own country.

Secondly. His pitching there, And he encamped before the city, or pitched tent. Sept. same. — And he abode before the city. Cald. In sum, there he set is station, over against the city for some time of abode, after he had made his purchase; until God called him to Bethel; upon some sad afflictions befalling him there about his daughter Dinah. Ver. 18.

3. His purchase, And he bought a parcel of a field, wherein he stretched out his tent at the hand of the son i • s of Hamor the Father of Shecem, for an hundred lambs. Of Emor the Father of Shecem. Sept. — Cald. as Hebr. In which history may be noted.

1. The purchaser; Jacob, heir of the land in promise.

2. The purchase itself, a piece of ground, for a cottage and the pitching of a tent, which was no great thing.

3. The owners, the sons of Hamor Shecems father, these are the sellers of it.

4. The price, which was an hundred lambs, or sheep as some read, an hundred pieces of money with a lamb stamped on them; as we say, a hundred Angels, by the reason of the stamp, which was the signal of ten shillings: whether be here understood, it will make no great difference; if money, the value was then known; if lambs or sheep, the price may be guessed not to be great. Ios. 24.32. Job. 42.11. Ver. 19.

4. His special care of religion, when once he had a house; he now provides to worship as did Abraham his father before him, And he set up there an altar, and called it, El-Elohe-Israel. And he called upon the God of Israel. Sept — & sacrificed upon it before the most mighty God of Israel. Cald. Herein we may note.

I. His constitution, it was of an altar.

1. His work, he made to stand, So Heb and Sept.

2. The matter of his establishment, an Altar, one only, the type of Christ.

3. The place, there, even in Shecem. In this place did Abraham build an Altar to the Lord; and it is not said that Jacob built one here, but he established or made to stand, or repaired, that Altar which Abraham built; that which is considerable.

II. His appellation, He called it, God the God of Israel.

1. The imposer Jacob, whose name was now Israel.

2. The name imposed, which is metonymical, The God, &c. That is, the Altar of God, the mighty God of Israel. So Jun. well; by Sept. and Cald. This notes the medium of invocation, and sacrifice to God; this is evident that he doth it.

1. By way of monumental commemoration of what God had done for him, in changing his name to Israel.

2. By way of adoration & worshipping God aright in his family opposit to the Shecemites.

3. By way of commendation of the true religion, and altar-worship unto posterity: Brutish is the Popish collection hence, to name their images God; this wickedness never came into Jacob's heart, to conceive the Altar to be God.

Quest. Did not Jacob undervalue his right from God to buy of them the ground, which God gave him by promise?

Answ. No, for 1. He had it now only in promise, and so had jus ad rem, not in re. 2. The time of possession was not come, but determined by God. 3. He kept God's command in doing right, and buying rather to take it otherwise for present; and it was but a little space for a cottage; as Abraham bought enough for a grave.

Quest. How can this be true, that Jacob bought this parcel of land, when Stephen saith it was bought by Abraham? Acts. 7.16.

Answ. This relation of Stephen, hath wrought much trouble to many how to reconcile it; seeing we read not of any purchase of Abraham, but only what he made of a burying place, and that was of Ephron. Gen. 23. It is therefore answered by most, that it was a slip of some scribe in writing Abraham for Jacob; which however God may permit, without just ground of suspecting the truth of scripture, yet it were good to remove this stumbling block more out of the way. I shall only offer this to consideration, why might not this be bought by both of them?

1. It is certain Abraham built an altar there, which Jacob restored and established; it is just then, to think, Abraham had some right there; which probably he might have by buying.

2. All things done are not written, and yet were many things in those times continued by tradition. It is not unlikely that so Stephen might receive it, and name the first purchaser and not the second: this is not contrary to found reason. Ver. 20.

Learn from it.
• D. 1. Weak booths or tabernacles are suitable to Saints removals here from place to place.
• D. 2. Tedious pilgrimages hath God appointed to his eminent Saints below insafety; from Padan-Aram to Salem.
• D. 3. Saints under providence, may change habitations for more conveniency.
• D. 4. The Church hath under God pitched its tent a while, by the cities of the world. Ver. 18.
• D. 5. Jacob and his seed, desire to usurp nothing but what they buy from the world.
• D. 6. God's pilgrims mind no great purchase below, but only a place for a tent: a little place.
• D. 7. It is lawful for Jacob, to deal with Canaanites in just exchanges. Ver. 19.
• D. 8, Saints would not have an house but that God should dwell in it.
• D. 9. Succeeding Saints repair religion and the means of the exercise of it, set up by progenitors.
• D. 10. Altar-worship, or worship by Christ is that which Saints have ever practiced.
• D. 11. True religion is terminated in the almighty God.
• D. 12. Religious Worship is the true memorial, of God's making his Church truly Israel. Ver. 20.

CHAP. XXXIV.

IN this Chapter is continued the history of the Church, in several sad events upon Jacob's family while he sojourned near Salem, and was neighbor to the Shecemits. The general heads are three.

• 1. Dinah's ravishing by Shecem. Ver. 1. to 5.
• 2. The after-contract for marriage, from Ver. 6 to 24.
• 3. The doleful revenge by Jacob's sons. From Ver. 25. to 31.

In the former these particulars are considerable.

1. The occasion given by Dinah. Ver. 1.

2. The sin done by Shecem, with its consequents. Ver. 2.3.4.

3. Jacob's resentment of it upon his hearing. Ver. 5.

First, as to the occasion, therein we have to note.

1. The connection between this event, and Jacob's condition mentioned before; he had made a purchase, and was now sat down, and settled his family; and established the Worship of God; now immediately after all this, the sad trial here mentioned did befall him; though Jacob thought that he was well settled, and fell upon a religious government of his family, yet he minded not his vow at Bethel many years after his return, which seemeth to provoke God that he ordereth sad things to him now for his trial: So it is hinted, Chap. 35.

2. The subject giving occasion, Dinah, And Dinah the daughter of Leah, which she bare unto Jacob, — Sept. and Cald. same. She is here described.

1. By her name, Dinah.

2. By her sex, a daughter.

3. By her parentage, Jacob her father, Leah her mother: she was now judged to be about fourteen years of age, and probably a beautiful maid; who though educated in religion and the knowledge of God; yet becomes the occasion of reproach upon the Church, and of grief unto good Jacob and her mother.

3. The action occasioning it, Went forth to see the daughters of the land, — Cald. same. — To learn of, or get acquaintance with the daughters of the inhabitants, the women of Shecem, Sept. 〈 in non-Latin alphabet 〉 — Brief is the account of this motion.

1. The action recorded, is, she went out, which seemeth to be thus circumstantiated.

1. Of her own head, without parents direction.

2. Upon her own confidence, having none with her to secure her from danger.

2. The end of this motion expressed, is to visit and see: or learn, and know the daughters of the land, and to be vain together with them. Wantonness and curiosity together with willfulness seem to steer her course, which are bad guides to young souls, leading them unto mischief and misery. The time was some festival as Josephus conceive's.

Learn hence
• D. 1. Sad occurrencies may be ordered to Saints while they sit by God's altar. Worship is not without trial.
• D. 2. Religious care of God misplaced doth not exempt parents and children from sad temptations. Jacob Worshipped by Shalem, not at Bethel.
• D. 3. Mothers sins providence may hit in daughters miscarriages.
• D. 4. The children of Saints, and specially daughters, may be occasion of great affliction to parents.
• D. 5. Wilfulness and wantonness eage on young souls to their own mischief, and grief of parents.
• D. 6. Vnruly appetites to know the fashions and vain courses of others, bring many souls into grievous snares.
• D. 7. Vain sights and spectacles in revells and wanton garbs may occasion loss of purity. Ver. 1.

2. The sin acted upon this occasion is the stupration of Jacob's daughter; whereabout we read.

1. The person by whom this was done, Shecem the son of Hamor the Hivite, Prince of the country. — Sept. and Cald. same. He is noted.

1. By his name, Shecem; a lascivious youth, as it appeareth by his carriages.

2. By his relation, he was son to Hamor, and that Hamor was chief or Prince of his country; one that should have better nurtured his son. His place and dignity adds something to the sin.

2. The acts of this unclean and wicked gallant, threefold.

1. Precedaneous, unto his violent corrupting of her, which however related in order of the text, yet reason will show us their order naturally, as they were acted.

1. And he saw her, That is, eyed her with lustful desire, she coming into such a concourse, there she is espied to be preyed upon; the eye work's to wickedness, from a lustful heart.

2. And he took her, Sept. and Cald. same. That is, either by fraud or force laid hold on her to get her into his house, or some place convenient for his unclean design.

2. Present acts of filthiness mentioned here, are two.

1. And he lay with her. — He slept with her. Sept. and Cald. Here was one beastly act of a lustful youth, to force her unto unclean gesture.

2. And he afflicted her or humbled her, That which is expressed he defiled her; he ravished her most villainously; reason may persuade, it was an act, which Dinah, as she could, resisted, but now God leaveth her in such places of evil. Well was it styled an afflicting of her. — Humbled Sept. — Oppressed. Cald. Ver. 2.

3. Consequential acts were such as followeth this violent polluting of her; some whereof may be conceived in measure to go before the act of pollution, but notwithstanding they may follow after no less; these are four.

1. And his soul clave unto Dinah the daughter of Jacob. — And he attended to the soul of Dinah, &c. Sept. — And his soul took pleasure in Dinah, &c. Cald, This note's the vehement prosecution of lust, that nothing would separate him from that which he desired, he was glued, his very soul and all, by lust unto Dinah.

2. And he loved the damsel. Cald. same. — The virgin. Sept. Here is lust burning still after its first firing, his love was adulterous wholly; he was swallowed up with carnal delight.

3. And he spake to the heart of the damsel. — And he spake to her according to the mind of the virgin to allure her. Sept. — He spake comforts unto the heart &c. Cald That is, by all fleshly complements, promising marriage, & all the pleasures of the flesh, so he moveth her further to become his wife. It may be also that all these were preparatory to persuade her unto the former act, as some conceive; yet were they also continued after. Ver. 3.

4. The last act consequent is his dealing with his father for the enjoyment of her. And Shecem spake unto Hamor his father, saying, get me, or take me this maid to wife. Sept. and Cald. same. Had this been the first undertaking, it had been better; but now he desireth it as a lustful man, wherein yet are observable.

1. His address to his father, he acknowledgeth his authority in this; though it may be for wickedness, they were like father and like son.

2. His desire of Dinah now in a more reasonable way for a wife; though hurried to it by brutish lust; which makes it sinful. Thus far, Shecems unclean attemps. Ver. 4.

Learn hence.
• D. 1. Great men's children are not usually the best; but vile and debauched. So Shecem the son of a Prince.
• D. 2. Sons of great men are apt to think they may sin by authority; being not restrained.
• D. 3. It is a dangerous thing for an innocent damsel to come under the eye of lascivious men.
• D. 4. Lustful sight of beauty moveth hearts to take hold of opportunities to enjoy it.
• D. 5. Lusts hold fast of its prey, will certainly close with it, humble, and afflict it. Ver. 2.
• D. 6. Lust layeth out the very soul of man upon its prey desired.
• D. 7. Vnclean love is the usual fruit of violent and injurious lust.
• D. 8. Lust will speak to the heart of any, whom it may tempt unto unclean enjoyment. Ver. 3.
• D. 9. Brutish lust cannot deny the parents right in ordering children unto marriage.
• D. 10. Lust itself will desire God's ordinance of marriage for its own vile ends. Ver. 4.

3. Jacob's resentment of this foul act done upon his daughter, Ver. 5. Wherein we have to consider.

1. The intelligence of it which came to him, And Jacob heard that he had defiled Dinah his daughter. Sept. adds, Sychem son of Emmor. — Was polluted. Cald.

1. The subject of reception of this sad news, is Jacob a gracious father, hating iniquity, who had nurtured up his daughter unto better hopes, now declining thorough age, and subject to griefs.

2. The means of his intelligence, it was by some report, quickly flying abroad of such a fact done so eminently, and by such a person, the city rung of it, and therefore it must quickly come to Jacob's tents.

3. The matter reported to, and heard by Jacob, and that was sad, the ravishing and defiling of his daughter by Shechem; news sadder in that kind could not be brought unto him; a poor innocent maid, violated and deflowered.

Secondly. The absence of his sons at this instant, when these sad tidings took Jacob solitary, & none by him to sustain or counsel in such a case, And his sons were with his cattle in the field, Sept. and Cald. same. They were in their calling, not dreaming of such wickedness.

3. Jacob's demeanour under this sad news, And Jacob held his peace until they were come. — He was silent. Sept. and Cald.

1. His posture or carriage is silence; no doubt mother and other relations at home with Jacob heard of it; and were all weeping & mourning & complaining upon so sad an event, but Jacob sit's still, and was silent.

1. It notes deep oppression of spirit.

2. Quietness and calmness under such a providence.

3. Consideration and studying the hand of God in it, what his mind might be; not meditating evil.

2. The term of time wherein he was thus afflicted, until his sons came home; with whom he might converse about it. Likely it was, some messenger might speed to them, and cause their return sooner than ordinary. What he did communicate to them from his own Spirit is not recorded; but doubtless nothing of wrath or revenge; which we see he laments when it was taken by his sons. Ver. 5.

Learn hence.
• D. 1. Sad tidings of children's miscarriages and miseries may be brought to gracious parents.
• D. 2. Reports and hearing of evil especially in dear children strike's deep, thorough ears, to the hearts of parents.
• D. 3. Shechems violence upon Dinah, or of wicked men upon the daughters of the Church, is very sad.
• D. 4. Such evils may befall relations, while they are honestly employed, and think not of it.
• D. 5. Silence in grieving, considering, and bearing such providences, becometh Saints.
• D. 6. Silence of grieved spirits may well be broken off, when such are present whom they may consult for ease. Ver. 5.

Secondly. The next general now followeth, which is an after contract for marriage, from V. 6. to the end of Ver. 24. Wherein these particulars occur.

1. Hamors address to Jacob. ver. 6.

2. Jacob's son's coming to meet him. ver. 7.

3. Hamors motion to them. V. 8.9.10.

4. Schechems motion for himself. Ver. 11.12.

5. The reply of Jacob's sons. Ver. 13.14.15.16.17.

6. The acceptance of the condition required. Ver. 18. to Ver. 24. — To the first, Hamors address to Jacob, And Hamor the Father of Shechem, went out to Jacob to speak with him. Sept. and Cald. same. Herein may we note.

1. The subject of this address Hamor shecems Father; His name, his condition as a Prince, his relation as a Father to that violent adulterer are considerable: It would have better become him to have done justice, for such violence, than to palliate the wickedness of his son; yet see respect of persons, destroyeth justice.

2. His address; he goeth forth of his city to Jacob, about this business, so far he condescends for his own ends.

3. The end of his address, to speak with him about the procuring Dinah to wife for his son, so laboring to satisfy the offense.

Note from it.
• D. 1. Wicked parents are indulgent to wicked children to cover their wickedness and sins.
• D. 2. Respect of persons and relations turn's judgment backward in wicked rulers.
• D. 3. Wicked powers may condescend to the weaker righteous, to palliate their wickedness.
• D. 4. Injurious persons offer wrong first, and treat of peace afterward. Ver. 6.

To the second. Jacob's sons coming and meeting him, And the sons of Jacob came out of the field, when they heard, and the men were grieved, and wrath was upon them vehemently, because he had done folly in Israel, to lie with Jacob's daughter, and so should it not be done. The men were pricked, and it was very doleful to them, becau • e Sychem had done a filthy thing in Israel, &c. Sept. — Ignominy or baseness was done in Israel, and so it ought not to be done. Cald. Note.

1. Their motion, they came from the field home to their sad and oppressed Father, probably being sent for, upon Hamors coming to Jacob: Reuben being now 22. years old, Simeon 21. Levi. 20. Judah. 19. All sons of Leah, the • our first.

2. The occasion of their motion, having heard of this sad news concerning their sister.

3. Their affection is twofold.

1. Grief for the suffering of their sister.

2. Wrath against the violence of Shecem; they were burning in anger with him.

4. The reason of all this their trouble because he had done folly in Israel.

1. The sinner, Shecem, a lustful youth.

2. The sin, he had done folly, the word is often used for uncleanness, which was extreme folly for the adulterer, pursuing therein his own slaughter; and ignominy and reproach upon God's people, among whom this evil should not be committed. Pro. 7.22.

3. The place where this was done, Israel, the name of God's Church in the time of Moses; & this is the first place where this is expressed as an aggravation of this sin, that it was done in Israel in the Church of God, or against Israel or the Church of God.

5. The law which maketh this fact so sinful, So it should not be done. Doubtless though Moses speaketh it as a law from God by him, yet it was given to the Church from the beginning. Deut. 13.17. Jacob and his sons knew this law, which did aggravate the fact. Some take this as spoken by Jacob's sons, and so they must be minatory; this shall not be so done among us, we will not endure it; Israel shall not suffer it unrevenged; but they seem to be added by Moses.

Note hence.
• D. 1. Sad news of misery on relations calling for help may take men of from their employments.
• D. 2. Grief is a duty for evil done to, or by, any of our relations.
• D. 3. Anger against sin committed is but due, if it be expressed orderly.
• D. 4. Men though in the Church, are apt to be transported in wrath beyond bounds.
• D. 5. Uncleanness acted is the greatest folly that can be expressed. Pro. 7.22.
• D. 6. Pollution of any members in the Church of God is an aggravated folly.
• D. 7. Jacob's daughter to be defiled, it is a sad and grievous reproach.
• D. 8. The Law of God expressly forbids such unclean actings. Therefore are they exceeding sinful in the Church. Ver. 7.

To the third, this containeth Hamors motion for his son, unto Jacob and his sons, wherein note.

1. His declaration by way of preface. And Hamor spake with them, saying, Shecem my son, his soul hath cleaved, or is affected to, or well pleased with your daughter. Sychem my Son hath chosen with his soul your daughter. Sept. — Your daughter hath pleased the soul of Shecem my son, Cald. In which we may consider.

1. The person declaring, Hamor, the Prince and Judge, who should have done judgment and not covered sin.

2. The parties to whom, Jacob and his sons, injured and grieved persons.

3. The manner of declaring, by speech and conference with them.

4. The matter declared, which was, the violent affection of his son to Dinah; he is bent in love even with his soul unto your daughter; It notes the transporting of him in affection to her. It is used to set out the love of God to his people. Deut. 7.7. In all this there is not a word to declare his son's sin, or craving pardon for it, but only so much as may cover his villainy, and persuade them of the entire affection of his son to Dinah.

2. His motion, which is twofold.

1. Special for his son, Give her to him, I pray you, for a wife. Sept. and Cald. same.

1. The manner of it is humble and petitionary, I pray.

2. The matter of it for marriage, that his son might have Dinah to wife. All this was to cover wickedness, and to salve the former violence by such pretended satisfaction. Ver. 8.

2. His motion is general as to affinity between Jacob's family and his people, And join marriages with us, give your daughters to us, and take ye our daughters unto you, Sept. and Cald. to same. 〈 in non-Latin alphabet 〉 : Sept. Here his motion is to mixe his people with Jacob's family, that they might become one; carried in those mutual transactions of giving and taking daughters So he useth general overtures of union, to bring about special aims or ends. Ver. 9.

3. His reason or motive here suggested to them, which is a presence of their own commodity by this engagement, and that various ways.

1. A settled habitation, And ye shall sit down with us, or dwell with us, (Sept. and Cald. same) As if he should say, it must needs be tedious to you to be in an unsettled condition as you have been, grant me this motion, and here you may sit down and dwell with us, and move your tents no more, which is more comfortable.

2. Liberty of making use of the whole territory, And the land shall be before you, or at your faces, to turn which way ye will in it. — Behold the land is broad before you, Sept. — Cald. as Hebr. The phrase notes freedom to go up and down as they pleased with their flocks.

3. Free trade and converse with the inhabitants, Dwell and compass it, or negotiate and trade in it. — Dwell and merchandize, Sept. and Cald. It notes travelling up and down for negotiations sake to buy and sell, and get gain.

4. Power of inheriting as naturalized, And get firm possessions therein. — And possess therein, Sept. Cald. In sum he offers them all freedom with his own subjects according to the power he had, that he might ingratiate himself and make his petition feasable. Thus for the father, Ver. 10.

Learn hence.
• D. 1. Sinful indulgent parents cover the foul enormities of rebellious children, with fair pretences.
• D. 2. Wicked offenders love to be silent as to the confession of their villainies.
• D. 3. Lustful love is given out with the very soul, and may continue after violence done, the object abiding.
• D. 4. Injurious violent men may entreat compliance with the afflicted and oppressed ones.
• D. 5. Marriage may be desired by wicked adulterers to hide their uncleanness. Ver. 8.
• D. 6. General overtures of kindness may be made by wicked men of power for their special ends.
• D. 7. The world have desired affinity with the Church of God upon design. Ver. 9.
• D. 8. Worldly powers may court the pilgrim Church to sit down with them for their own advantage.
• D. 9. Territories of Princes are opened to the sons of the Church to engage them to evil.
• D. 10. Free trade, commerce and possessions, are the baits wherewith worldly power's allure God's servants unto their lusts.
• D. 11. Kingdoms and all will lust part with all, to enjoy its pleasure. Ver. 10. So Herod. Mark. 6. ver 22.23.

To the fourth, this carrieth shechems motion unto Jacob and his sons for himself. Ver. 11.12. Wherein.

1. His desire of favor in general, And Shechem said to her father and her brethren, let me find grace in your eyes, Sept. and Cald. same.

1. The suitor here is Shecem, that vain fellow, who had abused Dinah, having deflowered her, he now entreateth her relations, and sits upon father and friends for their good will.

2. The parties entreated, Jacob and his sons, so nearly related to Dinah, and grieved about her.

3. The suit itself, which is to be accepted with them, that such grace might be granted from them, as might answer his desires.

2. His profer in order to gain his request, expressed,

1. Simply. And what ye shall say unto me I will give. So Cald. — We will give, Sept. In these he labors to buy out favor for covering his soul attempt.

1. He puts them to their demand, say with what price I shall purchase this favor, let me know your mind.

2. He promiseth satisfaction, I will give it or grant it, that I may have my lust, and your favor to enjoy it. Ver. 11.

2. Amplified exceedingly, Multiply upon me exceedingly dowry and gift, and I will give according as ye shall say unto me, (Sept. and Cald. same.) Here the lustful youth discovers the heat of his own passion.

1. In laying himself at their feet, to lay what burden of dowry or gift, they would demand to expiate his offense, and enjoy his carnal desire; see how fairly lust offer's for its end.

2. In promising to satisfy the utmost demand, I will give it. Prodigal lust! Some law there was upon enticing afterward to this purpose, but none for ravishing. Exod. 22.16.17.

3. His request from them in special, And give ye me the damsel to wi • e, Sept. and Cald. same. His desire is,

1. For their free grant, give ye now what I have taken already.

2. For his own enjoyment, let me have her to wife; here and in nothing else he doth acquiesce, such is the satisfaction of brutish sensual lust. Ver. 12.

Learn.
• D. 1. Lustful men may crouch to such as they have offended to get favor from them.
• D. 2. Lust is willing to buy out favor where it hath provoked. Ver. 11.
• D. 3. Lust maketh men profuse and prodigal to have their pleasure, though to their own undoing.
• D. 4. Lustful creatures would buy out their offenses though not confess or bemoan them.
• D. 5. Lust agreeth to give men their demands that it may enjoy its own.
• D. 6. Lust acquiesceth only in the enjoyment of its desired evil. Ver. 12.

To the fifth, this containeth the answer of Jacob's sons to Hamor and Shechem, whom it is probable Jacob had entrusted, to make answer. Wherein is recorded for observation.

1. The manner of their reply. Ver. 13. And the sons of Jacob answered Shechem and Hamor his father with deceit, and they spake because they had defiled Dinah their sister. — Spake to them, &c. Sept. — Spake in wisdom, or wisely. Cald. Herein we may note.

1. The form of their answer, it was guileful; that is, their whole reply was framed to deceive the Suitors, to pretend a possibility of marriage upon terms but intending nothing less; nay to lay a design thereby to take away their lives, as the event showeth.

2. The reason of this deceitful answer, they spake, that is, either among themselves, or, they spake so deceitfully to Hamor and Shechem, because he had defiled their sister. This wrought revengeful thoughts in these brethren, which they could not better execute, than by concealing it under a fair treaty. The Cald. read, they answered wisely: but by the Serpents wisdom.

2. The matter of their reply, which stands in three particulars.

1. In a necessitated denial to them as they were, and that urged by God's Law. V. 14. Wherein we may note.

1. The denial pleaded, And they said to them, we have not power to do this word or thing, to give our sister to a man, to whom there is a foreskin. Simeon an Levi said to them, &c. Sept. — Cald. as Hebr.

Herein they speak truth, though with a purpose to deceive.

1. The repliers here are the same sons of Jacob, yet the Seventy name Simeon and Levi: it is likely they might be most forward in speaking as they were in acting.

2. The matter of reply is the denial of their suit unto them as now they were, which they express under an impossibility laid upon them, we cannot do this thing which you demand, to give our sister unto a man uncircumcised; doubtless they could not do it by the law of their religion, which God gave them by Abraham; for justly is it presumed, that what Moses wrote afterward was given to the Church with the law of circumcision. And however both Isaac and Jacob did take wives from the uncircumcised, it was God's special direction, but they gave no daughters to the uncircumcised because they could not, that is, by right; or the law of God, they had no power to grant it. Id possumus, quod jure possumus.

2. A further reason of this denial, because this were a reproach unto us, Sept. and Cald. same. A good reason it was, from such as were professed members of the Church, for it is a reproach to them to act contrary to the ordinances of God; so far they speak true, though with a mind to deceive.

2. In a conditional consent. Ver. 15.16. Wherein.

1. The condition is proposed, Only in this will we consent unto you, if ye will be as we are, that every male of you be circumcised. Cald. same. — We will be like and dwell with you, &c. Sept. The words are easy, an universal circumcision of all with them is the condition proposed, answerable to the law; their sin in making this condition is not small, as will hereafter appear.

2. Their promise and profer upon this condition performed. Ver. 16. Which is in three particulars.

1. Then will we give our daughters to you. (So Sept. and Cald.) In sum, then ye shall have our sister, and we will give others of our daughters to you and your people.

2. And we will take your daughters to us. Sept. and Cald. same) That is, to be our wives, as ours shall be yours.

3. And we will dwell with you, and we will be for one people. One kindred. Sept. — Cald. as Hebr. Here they give consent to people with them; neither justly with God's leave, nor faithfully in their own intentions.

3. In a peremptory resolution, this condition being not granted, wherein are expressed.

1. Their answer supposed, And if ye will not hearken to us to be circumcised. Sept. same. — Yeild to us. Cald. This they purpose as an overture to a final determination, if you will not yield to the condition proposed.

2. The resolution taken up, which is twofold.

1. Then will we take our daughter. (Sept. and Cald. same) That is, either demand her by right, or take her by force, for it seemeth, all this while she was in Hamors house.

2. And we will be gone, that is, we shall be strangers to you as we have been, and depart without any further parly with you. This they pretend to draw them on.

Quest. 1. Was this answer of Jacob's sons lawful?

Answ. Surely no, but altogether sinful upon these accounts.

I. The principle of it is guile and fraud, altogether inconsistent with true religion.

II. The matter of it is sin and impiety.

1. To offer God's seal to them that were not in Covenant.

2. To set God's seal to human agreements and Covenants.

3. To make religion herein a cloak for their villainy.

III. The end of it was their intended perfidious and cruel dealing, to subject them to their revenge, not to gratify them in their desire.

Quest. 2. Was it not well for Jacob's sons to persuade them to be proselytes by circumcision?

Answ. 1. They did not aim at their conversion in it but destruction. 2. Circumcision though it were good, in its due place and relation to God's Covenant, yet it became vile when it degenerated. 3. Reception of sacraments by Pagans is a most horrid profanation of them. These sons of Jacob therefore did wickedly in offering circumcision unto such, or pressing them thereunto.

Quest. 3. Was all this done without Jacob?

Answ. It is so safely to be presumed.

1. It seemed that being over charged with sorrow, he left the negotiation unto his sons.

2. His detestation of their counsel and fact afterward, in this chapter.

3. His cursing of the chief actors for the future show it Gen. 49.5.6.7.

Learn thence
• D. 1. Overflowing sorrows may cause wise and good fathers, to intrust young children too much with great affairs.
• D. 2. Management of such great affairs, want's good success usually, because acted by such hands.
• D. 3. Brethren under fathers may have a right as to disposing their sisters, wherein they may give counsel.
• D. 4. The sons of Jacob may be guileful, though he be plain.
• D. 5. Corruption and thoughts of revenge may move the sons of the Church to deal deceitfully. Ver. 13.
• D. 6. The children of the Church cannot do justly what God forbids them.
• D. 7. It is unlawful for Church members to mingle themselves in marriages with God's enemies. 1. Cor. 7 Ver. 39.
• D. 8. It is a reproach unto the Church to act contrary to God's ordinances.
• D. 9. The sons of the Church may urge God's truths to wicked purposes. Ver. 14.
• D. 10. Visible professors in the Church may wickedly offer God's sacraments to be vilified by men.
• D. 11. Church-members may possibly err in annexing God's seals to men's Covenants.
• D. 12. Hypocrisy makes religio na cloak to iniquity.
• D. 13. Foolish men may consent to, what God forbids for their wicked ends. Ver 15.
• D. 14. Marriages between the Church and God's enemies, hypocrites may admit upon design.
• D. 15. Wickedness may persuade men of the Church to become one people with the world. Ver. 16.
• D. 16. Hypocrisy seems resolute to take its course where its conditions are refused.
• D. 17. Subtilty suggest's men's denials and departure to make adversaries follow after them. Ver. 17.

6. The last particular to the consummation of the desired contract is the acceptance of the terms proposed, by Hamor and Shechem, together with their expedition for performance. Ver. 18. to Ver. 24. In which passage we have to observe.

1. The acceptance of the terms proposed. Ver. 18.

2. The speed for performance by Shecem. Ver. 19.

3. The speech of Hamor and Shecem to the citizens. Ver. 20. to 24.

4. The concession of the people to their motion. Ver. 23

To the fi • st, the acceptance of the terms proposed thus related, And their words were good in the eyes of Hamor, and in the eyes of Shecem the son of Hamor. — The words were pleasing before Hamor, &c. Sept. and Cald. Where note.

1. The parties accepting, father and son; the name of the father signifying an asse, he giveth a sign of his brutishness in this; and a title afterwards of a child given to Shecem, notes him to be transported like a foolish child; both are hurried by their lusts.

2. The matter accepted, the words of Jacob's sons, which was the motion for their circumcision, an hard condition, in itself, but harder in the design, which lustful men could not discern.

3. The acceptance itself, the words were good to them, that is, they very well accepted them without pause or reply again unto any particular: what will not lust yield to, though most unreasonable? Lascivis nulla religio est quidvis perpeti aut admittere, dummodo aff • ctus expleant.

Note hence.
• D. 1 Sinful lust maketh like father like son.
• D. 2. Lust is pleased with the hardest terms for self enjoyment.
• D. 3. Lust make's men yield to their own ruin without deliberation. The greatest evil seemeth good. Ver. 18.

To the second, the expedition made for performance, especially by the lustful youth that was most concerned in it, wherein we have to note.

1. The proposition of his speed, And the youth or childish fellow delayed not to perform the word or thing. — Sept. and Cald. same.

1. The subject spoken of is Shecem, under the name of a boy, child, or foolish youth.

2. The matter spoken of him, he delayed not to do the thing, perform the word for a general circumcision of the males, which was proposed by the sons of Jacob; the doing of the thing here was not his own circumcision, for that was to no purpose, unless all the males were brought under it; he therefore now speeds to get them together, and to persuade them to it; that they might be all circumcised as well as Hamor & Shecem on the same day; he delayed not to perform this.

2. The reason of his speed, which, as expressed, is twofold.

1. His inordinate love to Dinah, Because he was delighted in Jacob's daughter. — 〈 in non-Latin alphabet 〉 , &c. For he had lain with, &c. Sept. — Cald. as Hebr. Delight of lust in the object of it, make's him to speed to the full enjoyment of the same; lust needs no spurs.

2. His exemplariness unto the men of the city, he hastens to draw them after him, And he was honored above all the house of his father. — Most honorable of all his fathers house, Sept. Cald. as Hebr.

1. His honor and repute is set as exemplary, he was among his people of the greatest repute and honor, none of his brethren in his fathers house like him, therefore he knowing his interest in the hearts of the people speeds to persuade them to gratify his lust, and yield to the means of their own destruction. Ver. 19.

Learn from it.
• D. 1. Childish fools hasten to the stocks and slaughter, and consider it not.
• D. 2. Lust needs no spurs, but haste's all it may to enjoy it's pleasure.
• D. 3. Lust made honorable in persons, become's most exemplary to lead others into the snare. Ver. 19.

To the third, this containeth the persuasive speech of Hamor & Shecem to the men of their city, herein.

1. Their address to the assembly, And Hamor came amd Shecem his son unto the gate of their city. — Sept. and Cald. same. It is probable they had summoned a court, and called the men together, and now Hamor their Prince and his son, give them meeting: the gate was the place of assemblies, & transacting matters politick, as to the common-weal; and thither they come to meet with the assembly. Deut. 17.5. Ruth. 4.1.11.

2. Their form of declaring their business which was the occasion of their convocation, And they spake to the men of their city saying. — Sept. and Cald. same. They opened their business by word of mouth; both of them in order declaring and urging the same matters unto their people. Ver. 20.

3. The matter of their speech, which containeth.

1. A preface ingratiating the men about whom they were to speak, These men they are peaceable with us, Sept. and Cald. same. They begin their speech from the commendation of their neighbors, Jacob and his family; these are all men of peace, of good and quiet conditions who are come to be our neighbors; ye need not fear nor suspect them, nor any hurt from them; it was a commendation of some of them a little too soon, who afterward made the contrary to appear; but yet lust is rhetorical, to gain favor to them who may pleasure it.

2. A proposition of some demands about them.

1. For their cohabitation and commerce, Therefore let them dwell in the land and trade therein, Sept. and Cald. same. This Hamor had offered Jacob's sons, and now persuade's his people to yield thereunto, that he might make it good. The reason swasory to this is added, For the land behold is large of hands or spaces before them. — Is broad, Sept. — Spatious and broad: Cald. That is, ye will have no streitning by them, room enough there is, that ye may grant this to them.

2. For their affinity, Let us take their daughters to us for wives, and let us give our daughters to them. — We will take, &c. Sept. Cald. Herein they persuade their citizens to make affinity with them; and come into kindred: and this the young man presseth upon his own account; to get his wife first, Ver. 21.

3. An offer of the condition which Jacob's sons had made subtly to them, Only in this will the men consent to us to dwell with us, to become one people, in that every male with us be circumcised, as they are circumcised. — So Sept. and Cald. Thus they propose the condition as they had it from Jacob's sons, this might seem an harsh and strange condition to their people, to bring them under such a penalty; therefore it needeth something to render it to them desirable.

1. The condition, circumcision.

2. The rule of it, as they had it. Ver. 22.4. An argument to make this take with them, Their cattle, and their substance, and every beast of theirs, shall they not be ours? — Sept. and Cald. to same. Here we have.

1. The medium, by which they persuade, by this we shall bring them under and make them and theirs ours. Which was,

1. Threacherous; for they pretended to Jacob's sons, that they should have all in the land as his own people; and here they persuade their people, they shall be enriched with their spoils. God make's the deceiver be deceived.

2. We have the persuasion concluded, Only let us consent unto them, and they will dwell with us. — Cald. same. — Let us be like them. Sept. In sum, from this pretended argument of gain, they labor to bring in a deluded people into the same danger with themselves. This will be nothing to loose a superfluous skin, and we shall gain them and all they have. ver. 23.

Learn hence.
• D. 1. Lustful rulers bring all under them into evils with themselves.
• D. 2. Judicatures, or gates of cities are perverted and seduced by wicked rulers: they are made places to plead for lust.
• D. 3. Evil rulers use their tongues and speeches to deceive their people. Ver. 20
• D. 4. Lust will commend any by whom it may be gratified, though it find the contrary.
• D. 5. Self-seeking Princes, will persuade people to anything for their own ends.
• D. 6. Wicked powers pretend lawful affinity to be made, when they aim at sinful lust. Ver. 21.
• D. 7. Lustful rulers do not only submit to hard conditions themselves, but press them on their people.
• D. 8. Lust is content to symbolize in the hardest duty external of religion, to enjoy its desire.
• D. 9. Lust desires to unite with any people, who gratify its desires. Ver. 22.
• D. 10. Pretence of gain, and spoil, and advantage, is a fit bait to bring seduced souls to consent to lust.
• D. 11. Rulers in sin, will never leave until they bring their people to consent with them to evil, Ver. 23.

To the fourth, This containeth the people's yielding unto the swasory speech of their rulers. Wherein.

1. Their concession by consent, And there hearkened unto Hamor and Shecem his son, all that went out of the gate of his city. — Heard, hearkened, obeyed, Sept. & Cald. to same. That is, all the male inhabitants subscribed to their motion, that it should be as they had proposed.

2. The execution or performance of their grant, And they were circumcised every male, all that went out of the gate of his city. That is, all in one day, as appointed, cut of the superfluous foreskin, so that they were all together sore and wounded; thus are a wicked people drawn on to act provocation, and to leave themselves wounded and prepared for slaughter.

Note from it.
• D. 1. Wicked people easily yield to wicked rulers to gratify their lusts.
• D. 2. It is usual for all to follow the example of rulers to sin. Regis ad exemplum totus componitur orbis.
• D. 3. Universal consent in evil, is permitted, where universal destruction is intended. Ver. 24-

3. The last general containeth the guilful and cruel revenge taken by Jacob's sons upon the Shecemites for the injury done to their sister. Herein note.

1. The execution of this revenge. Ver. 25. to 29.

2. Jacob's contest with his sons. Ver. 30.

3. Their reply. Ver. 31.

In the first, which is the execution, we have to observe.

1. The season of it, And it was in the third day, when they were sore, or grieving, with the wound of circumcision. — When they were in pain. 〈 in non-Latin alphabet 〉 — Sept. — When their pains were strong upon them, Cald.

1. The day was the third after the circumcision.

2. The state of them in that day was very painful, so that they were very unable to resist: why on the third day they should be sorer, physitions give their reasons, which are valid as to some wounds, but questioned whether so in this; yet this is clearly said, all the circumcised here were very full of pain on this third day, which is the time laid hold on by the executioners. Josephus omitts this soreness, and suggests drunkenness, &c.

2. The executioners of this revenge, And the two sons of Jacob, Simeon and levi, Dinah's brethren took each man his sword. — Sept. and Cald. same. Where we have.

I. The parties mentioned.

1. By name Simeon and Levi. The two middle sons of Leah.

2. By relation, brethren of Dinah, that is, by father and mother.

II. Their arms, they took each their sword, instruments of death they carried with them.

Quest. Were only these two in the action?

Answ. Surely we read afterward, there were others at the plunder, and however these two are mentioned as eminent for wrath and revenge in this matter, yet improbable it is, they would set upon a city by themselves, the very women being able to beat back more than they: It is more safely conjectured, that these were ring-leaders, but others of their brethren and servants were with them in this exploit, as well as in taking the spoil afterward.

3. Their assault of the circumcised, And they came upon the city in confidence or boldness. — Undaunted, securely, Sept. — City where he dwelt confidently. Cald. That is upon Hamors city, they fell on without the least demur, with violence, and confidence, incited doubtless by sin, but ordered by God.

4. The execution done, in two great effects.

I. Murder, and that twofold.

1. General upon all the males of the city, And they slew every male, (Sept. and Cald. same.) That is, all that by guile they had made sore by circumcision. Ver. 25.

2 Special, And they killed Hamor, and Shecem his son with the edge of the sword, and took Dinah out of Shecems house, and went out, Sept. and Cald. same. Wherein.

1. The slaughter, of father and son.

2. The rescue of Dinah their sister, who had occasioned all this. This cruel revenge is upon her score. Ver. 26.

II. Plunder, in the description whereof we have.

1. The actors, The sons of Jacob. Here the rest of the brethren of Dinah are expressed, elder and younger, fit for such attempts; and rational it is, that they who would help to spoil, would help to kill. These and other servants of their family doubtless were combined unto such an action as this.

2. Their act, which was spoiling, expressed thus.

1. They came upon the slain. — Upon the wounded, Sept. — To the spoil of the slain. Cald. That is, to strip them, and take their riches from them.

2. And spoiled the city, because they had defiled their sister Dinah. — Sept. and Cald. to same.

1. Their act is a fruit of covetousness, to fall on spoiling, as the other was of cruelty.

2. The reason, they charge the fact of Dinah's ravishing on the city; which how justly they do, it doth not appear. Ver. 27.

3. Their sheep, and their oxen, and their asses, and what was in the city, and what was in the field they took. — Sept. and Cald. to same.

Here is a more special inventory of their spoils, they take all in city and field, either in stable or abroad. Ver. 28.

4. And all their wealth, and all their little ones, and their wives they led captive, and spoiled, and all that was in the house. — All their bodies, (sometimes used for slaves) and all in their houses, Sept. — Houses. Cald. as Hebr. Here we have further cruelty.

1. In captivating wives and children.

2. In spoiling all their wealth within doors and without. Ver. 29.

So is here related a short history of a great cruelty, and bloody revenge.

Quest. Is this fact of Jacob's sons any way excusable?

Ans. This fact is considerable in a threefold respect.

1. With respect to God, who doubtless ordered all this in the hands of sinful men; so it is very just, however it may seem cruel. God knew their wickedness, former as well as latter.

2. With respect to the Shechemites, they were vile and abominable sinners; many of them, if not all, knowing of this fact of their Prince and applauding it, rather then reproving of mourning for it. There they can but justify God in it.

3. With respect to Jacob's sons; so it was a treacherous & bloody practice, condemned by God's Spirit in the mouth of Jacob, both here in the following verse, and afterward in his prophetical Testament before his death. Gen. 49.5.6. (1) Lying & treachery was in the design. (2) Cruelty and cry of blood to the highest, by men not called to take vengeance. (3) Covetousness and stealth abominable. (4) Oppression in captivating the widows & fatherless; all which show their abominable sin; which is enough to prove that book of Judith false, she imputing all this to God's moving of Simeon her father, whereas the Spirit of God condemneth their act as horrid. Judith. 9.2.

Learn from it.
• D. 1. Treachery and cruelty watch their season exactly to effect their designs.
• D. 2. Guileful cruelty hath it's method first to weaken men and then to kill them.
• D. 3. Anger and revenge ordered under providence may make two prevail against thousands.
• D. 4. Corrupt nature meditates revenge to vindicate injury done unto relations.
• D. 5. Revenge goeth armed with instruments of cruelty to execute its designs.
• D. 6. Cruelty, uncontrolled by God, goeth out with security and confidence to ruin cities.
• D. 7. Bloody revenge spareth none that either have provoked, or may resist it.
• D. 8. God sometimes suffers ruin to befall subjects when they comply with rulers sins. Ver. 25.
• D. 9. Exemplary destruction for rapes God orders upon father and son, sometimes even by wicked hands.
• D. 10. Ordinances of God abused to men's base ends, are made means to their own destruction.
• D. 11. Revenge is not quiet until it obtain its mark and carry back its desire. Ver. 26.
• D. 12. A few revengeful Spirits, are apt to gather many unto them
• D. 13. Bloody minds are covetous as cruel, set upon spoil.
• D. 14. Injury and provocation is usually urged by oppressing spoilers as just ground for their actings Ver. 27.
• D. 15. Rapine of goods God sometimes orders to avenge ravishing of innocents.
• D. 16. Vnsatiable is covetous revenge when it comes to spoil at its will. Ver. 28.
• D. 17. Revenge spareth neither sex nor age under its power.
• D. 18. Wealth within doors as, witout, the sword, take's up when it hath commission. Ver. 29.

2. The next particular in this last general is Jacob's resentment of his sons act in this bloody revenge, which was very irksome to him, as appears in his contestation with the ringleaders in this tragedy. ver. 30. Wherein he expresseth.

1. His anger or displeasure against the fact, And Jacob said to Simeon and to Levi, ye have troubled me to make me stink among the inhabitants of the land, among the Canaanites, and among the Perizites. — 〈 in non-Latin alphabet 〉 . — That ye have set enmity between me, &c. Cald. Herein we have to note.

1. The party affected, Jacob the Father of these violent men, in whose power alone it was to have ordered them▪ but they without him pursue their rage; he therefore as being neglected by them, and not consulted with nor obeyed in this matter, but finding their violence outrageous and wicked, thus bespeak's the two Captains of this rout at their return.

2. The parties to whom he expresseth his sad apprehension of this cruel deportment; they were the two chief, that had led on the rest, Simeon and Levi; these were named as notorious in the fact, and so they are here in Jacob's reproof, but not exclusively to others, who might have their hand in it.

3. The charge laid upon them, which showeth his displeasure against them, and it is twofold.

1. Ye have troubled me, ye have made me hateful. Sept.

1. The parties charged are his sons, so good fathers have cause to do sometimes, to wicked children.

2. The charge is, that by this bloody act they troubled him, this is, two ways.

1. Inwardly, they made his soul hoary, vexed, tossed with sad thoughts, and indignation at such a fact.

2. Outwardly, and so they troubled him by making him the mark of trouble, at whom all the neighboring people would aim, to lay trouble and revenge upon him and his; such apprehensions did wrack and vex him.

2. The next charge is the issue of the former, and the demonstration of it, ye have made me stink among the inhabitants, &c. This is a borrowed expression from carrion or dead corpses corrupted, which send such odious favors, that make men abhor them; and hence sin is said to be a stench, and make men stink before God and men. So the cruelty, rage, covetousness, and horrid wickedness of Jacob's sons, made him stink; that is, be of an evil savor, as a deceitful, bloody man, and therefore to be abhorred by them. And so much the worse, that this should be done by the children of the Church, toward them that were without, the Canaanites and Perrizites; this maketh religion itself and the professors of it to stink, when such wickedness is done by them, as is not among the heathen.

2. His fear is discovered, And I, men of number, and they will gather themselves against me, and smite me, and I shall be destroyed and my house. — 〈 in non-Latin alphabet 〉 , &c. Sept. — People of number. Cald. Herein he declareth what his fear is, will befall him and his upon their outrage, from the inhabitants; wherein we have.

1. The occasion of his fear expressed, I being men of number, that is, soon or easily numbered, which is here a paraphrase of few, such as were in his family; who compared to all the inhabitants of the country may well be styled few or easy to be numb • ed, when they were many and not easily numbered. The word — here, notes man in common, all sexes and ages.

2. The matter of his fear, which is a three-fold evil gradual.

1. And they will gather together. viz. the inhabitants against me; all the Canaanites & Perizites, will join together against me.

2. And they will smite me, slay me as ours read, unto which doubtless the smiting tends. 〈 in non-Latin alphabet 〉 — Sept. Slaughter to himself is feared, as if he had been the Author of all this revenge.

3. And I shall be destroyed, I and my house. 〈 in non-Latin alphabet 〉 . I shall be worn out, I and my house. — I shall perish, and the men of my house. Cald. Here ruin and destruction universal to his whole family is feared, from the Canaanites, upon this provocation of his sons in the murder of the Shechemits. Thus Jacob resent's this fact here, but curseth it when he made his Testament before his death. Ge. 49.7.

Quest. 1. How could Jacob detest this fact, when he own's the getting of this portion of land, by his own bow and sword? So he seemeth to call their arms in this atchievment, his own. Gen. 48.22.

Answ. 1. It is not expressly but probably only gathered, that it was this portion of Hamor spoken of: because Shecem is used, which is a common name for a portion, as well as a proper name of a place.

2. Others understand that. Gen. 48. Prophetically spoken, not historically, which is an hard reconciliation.

3. Some think Jacob's money was called his Arms, because money answereth all things. Eccl. 10.19. but this is an unusual speech to Jacob.

4. In fine, it is the best way to take the letter plainly, and then, if this portion of land were meant, which is not extra litem, doubtless it might be taken by Jacob afterward; seeing all actions are not recorded, that were done; but this is certain Jacob abhorred to call the cruelty of Simeon and Levi his bow and sword, for he cursed them.

Quest. 2. Why did not Jacob charge his sons more plainly with their offense against God and men; in corrupting religious rites, and making use of them to destroy men?

Answ. 1. Surely these were the causes of Jacob's trouble, therefore he was angry with them.

2. We have here but a brief of Jacob's expression to them, doubtless he spake and did a great deal more.

Quest. 3. Why suffered he the captives women and children to be held, if he abhorred the fact?

Answ. 1. It is not right to conclude, that Jacob confented to their captivity, because his action is not recorded.

2. It is more like to truth, that they were dismissed, and left to their own place, for we read of none, that went with Jacob to Bethel but his own family.

Quest. 4. Why should Jacob fear of killing by the Canaanites seeing he had God's protection?

Answ. 1. God's protection was promised to Jacob and his in the way of their obedience to his will.

2. The violence done was a sin against God and man, which wrought fear

3. Possibly this fear also may be numbered among Jacob's infirmities.

Learn here.
• D. 1. Gracious parents are justly angry with the sins of ungracious children and should express it.
• D. 2. The chiefest leaders into sin, should chiefly be set upon in angry reproof.
• D. 3. Sins of wicked children cannot but trouble and vex the Spirits of gracious parents.
• D. 4. Horrid enormities of sons may bring all vexation and trouble upon parents.
• D. 5. Sin where ever it is, makes an ill savor, a filthy stink.
• D. 6. Children's sins ofttimes make their parents stink in the nostrils of men.
• D. 7. Notorious crimes in the members of the Church make the best of men stink in the world.
• D. 8. Guilt in persons, families and Church, giveth just cause to fear dangers from God's hand.
• D. 9. Little strength in the arm of flesh, is an occasion of fear to Saints in respect of great enemies.
• D. 10. The combination of the wicked against the Church, provoked by it's members, is a just ground of fear.
• D. 11. The strokes of the wicked unto death may be terrible unto God's servants.
• D. 12. Destruction, usually sought by the wicked to the whole Church, may terrify the members of it.
• D. 13. Fear of danger may arise under the promise of God's protection, when souls obey not God. Ver. 30.

3. The last particular is the reply of Jacob's sons to their father, And they said, should he deal with our sister as with an harlot? — 〈 in non-Latin alphabet 〉 . &c Shall they use, &c. Sept. — Ought it to be done with our sister, &c. Cald. In this answer we may note.

1. The manner of it, it is by a bold, malepert, and slighting expostulation; shall he deal thus and we let him alone? shall we bear the dishonor of our sister as you do?

2. The matter of it is a medium to justify their own act, he and they have offered violence and stuprated our sister, and we are now avenged on them; come what will of it, no matter to us, we have done what we have done to take vengeance. So they speak who take no rule from God for it.

Learn from it.
• D. 1. Outragious Spirits though sons, regard not the honor of parents or God in their returns and replies to them.
• D. 2. Revenge seek's to justify outrage by pretence of sin, though men are not called to it.
• D. 3. Stupration of innocents, hath exemplary returns of judgment from God.
• D. 4. Crimes of Church members are recorded for the Churches instruction. Ver. 31.

CHAP. XXXV.

IN this Chapter succeed's a change of providence unto the Church; exhibited to Jacob and his family; it was a sad tragical scene related in the former Chapter, where we left Jacob in a most sad and perplexed condition afraid of ruin from neighbors round about; but God leaveth not poor Jacob long in that distress, here he hasten's for his comfort and support as the former part of this Chapter doth make out. In the whole Chap. We have recorded various acts of providence towards Jacob and the Church with him, which will best be viewed in the several motions of Jacob here mentioned, which are four, and accordingly so many general parts are there of this Chapter.

1. Jacob's motion from Shecem to Bethel. ver. 1. to the end of ver. 15.

2. His motion from Bethel to Ephrath. ver. 16. to ver. 20.

3. His motion from Ephrath to Edar. ver. 21. to ver. 26.

4. His motion from Edar to Hebron. ver. 27. to verse. ult.

In the former general these particulars occur.

1. The cause of his motion. ver. 1.

2. Jacob's preparation of his company for motion. ver. 2.3.

3. The obedience of all to his demand. ver. 4.

4. Their onset in the journey. ver. 5.

5. The arrival unto the place designed. ver. 6.7.

6. The events befalling him there, which are two.

1. Deborah's death. ver. 8.

2. God's appearance unto Jacob, ver. 9. to the end of ver. 15.

1. The cause of Jacob's motion now from Shecem to Bethel, is God's command, given, ver. 1. Wherein.

1. The term of connection is observable which joineth this unto the precedent sad estate of Jacob, And God, &c. It may be read as a term merely copulative, connecting the following incouragment to Jacob's foregoing fear, and it hath the force of the term of time, then, when Jacob was so perplexed, & full of sorrows & fears, shortly thereupon God speaketh to him.

2. The authority causing Jacob to move, is expressed, God enjoineth him. Elohim, God said to Jacob, Sept. and Cald. same.

1. God himself is the author of this motion, he layeth this upon Jacob who was able to effect it.

2. The subject to whom, is Jacob, full of fears; who perhaps upon such a call might be ready to suggest, how shall I move? My way will be hedged up by enemies; to him God giveth this charge.

3. The manner of causation, he spake unto him, doubtless immediately as he was wont to do, whether by vision in the day, or dream in the night is not here expressed, neither matters it much, which way it was, certain it is God spake to him.

3. The injunction itself from God laid on him, wherein we have to consider.

1. The matter enjoined, which is in four acts.

1. Preparation, Arise. So Sept. and Cald. That is, get up, move your stakes, take up your tents.

2. Motion, Go up to Bethel. This command prevents his objection of dangers in the way; neither doth he enjoin him only to go thither but to ascend; not so much with respect to the situation of the place, as to his condition, he was low now, and that by forgetting his vow, and therefore time it was for him to ascend thither where he met with God.

3. Habitation, And dwell there. So Sept. and Cald. Go pitch your tents there; it is better than to sit still in Shechem; better to sit down with the God of thy Covenant there, than to abide here.

4. Adoration or Worship of God, And make there an altar unto God. So Sept. and Cald. — The use of this was to worship and to pay that vow to God, which he made in the day of his distress. Gen. 28.22. He promised God to Worship him there, and that it should be his house; for thirty years before; and now had he been ten years in the land of Canaan & yet not performed this vow. The Hebrews are too harsh to say, that for this sin his daughter was ravished; but likely it was the occasion of her ravishing, for had Jacob been at Bethel, that evil might have been avoided. God therefore in order to his comfort sends him to pay his vow.

2. The reason of this injunction, which was God's former apparition unto him, Who appeared unto thee in thy flying from the face of Esau thy brother, Sept. and Cald. same. Which reason is made up.

1. Of the nature of God's appearance, and that was a kind of visible discovery of his care over him making his Angels to take charge of him; and keep him in his way.

2. Of the time of this apparition, when he fled for fear of his life from Esau. So that then God saved him, and carried him into Syria, and now returned him full; and that Jacob should be mindless of his vow made at such a time, God seem's to hint it unto him; and to show him withal, that he was as able to save him now as then; wherefore he commands him to Bethel; where he might meet with God indeed. Ver. 1.

Learn from it.
• D. 1. Providence order's comforts to the Saints not long behind their troubles.
• D. 2. Jacob's God is at hand to remove those fears, which Jacob's son's bring upon him.
• D. 3. Jacob in midst of distress, may be mindless of his vow, until God remember him of it.
• D. 4. Tenderly doth God hint to his Saints their failings, not to discourage them.
• D. 5. God graciously rouseth his Saints to duty, as he toucheth their slips in order to comfort.
• D. 6. Away must Saints from Shecem to Bethel, from their own to God's house, to be rid of evils.
• D. 7. Ascent to God is the way to help the Saints descent into sad conditions.
• D. 8. Habitation with God is better than to dwell by Shecem with sin and trouble.
• D. 9. Paiment of vowed-worship unto God is the means, to cure the punishment of the neglect of it.
• D. 10. God's former appearances to his Saints as they require thankfulness so are they tokens of future mercy.
• D. 11. Experience of God's saving apparition from Esau may work hope in Jacob of the like, from all evils.
• D. 12. God alone command's, and makes way for the deliverance of his Saints from their fears. Ver. 1.

2. The next particular in the first general, is Jacob's preparation for his journey to Bethel in ordering his family for that work, where note.

1. Jacob's bespeaking such as were under his charge to move with him, And Jacob said unto his house, and all that were with him. Sept. same. — The men of his house. Cald. Herein also occur.

1. The term connecting. (ו) Which some read only copulative, And, some a note of time, then, as ours, some make it a term causal, wherefore Jacob said, &c. All note the immediate connection of Jacob's obedience to God's call, as being together with it in time, and the effect of it as its cause.

2. The subject bespeaking, Jacob, as called of God, he being over his family, calleth them as God called him.

3. The subject to whom he imparts his mind under two expressions.

1. To his house or household as ours read, for so it must be meant of the men of his house as Cald. Continens pro contento. These most properly were his wives and children, and all born in his house; as we know the like account was to Abraham and Isaac. I should think it meet to confine the house unto these.

2. To all that were with him, that is, so with him as under his power despotical; for other power either military or tyrannical, I suppose is irrational to conceive as acted by Jacob; for he abhorred his sons act in subduing the Shecemits, and therefore it is most probable he would not lead captive whom they led captive; so that, by them who were with him to understand the Shecemits, seems to me unsuitable to reason, if we observe.

1. What was Jacob's work at Bethel, to pay his vow and sanctify his family.

2. What agreement had this work with the Shecemits, whom God calls not to Bethel? Surely none at all.

3. Jacob carrieth no more here, but whom he brings into the house of God; & for that end he prepareth them. To understand therefore this universal all, of the captive Shecemits, there is no cogent reason; but rather is it meant of the servants whom he bought & were with him under charge.

2. The matter of his speech unto them, which is an authoritative charge or command.

1. For aversion from provoking evils, which is the first part of repentance, so he bespeak's them, Put away the God's of the stranger, that are in the midst of you. Strange God's from the midst of you Sept. — Idols of the people, &c. Cald. In these he chargeth on them the first part of repentance to depart from evil; it is specified only in one kind of sin, and that touching the worship of God, but under it, all other enormities attending false Worship are no less enjoined to be put away; he that is false to God in worship, cannot be true to man in righteous actings. So far therefore as is in his power he drives them of his family from sin, as to externals. These that are here called God's, were images and relics of Worship, which its likely some in his family had gotten from the people among whom they lived, some from Syria as the Teraphim of Laban stolen by Rachel, and some it is likely from the Shecemits; all were strangers, that were not of Abraham's family and did not Worship God, as Abraham, Isaac and Jacob did.

Quest. How was Jacob's family God's Church when it was idolatrous?

Answ. 1. It was not so in the highest and best parts of it.

2. Neither is it likely that Jacob did suffer these to be worshipped in his house, but drew all to the altar of God with him.

3. It is probable they were kept of curiosity, and so might be an occasion of evil to them.

4. It is evident they were forbidden by Jacob.

2. For conversion to God, so far as he was able to bring them to it in outward things, expressed two ways.

I. Typically, And cleanse yourselves, and change your garments. Sept. and Cald. same. These ordinances we read of in the law of Moses about receiving lepers and other unclean into the congregation, that they washed in water, and put on new garments clean according to the law; which it seemeth God had enjoined his Church in these times, and so afterward were written in the law. These note spiritual cleansing and putting on fair linen. viz. the righteousness of the Saints. Ezek. 36.25. Heb. 10.22. Rev. 19.2. Jude v. 23. Ver. 2.

II. Really and truly, And let us arise, and go up to Bethel, and I will make there an altar unto God. Let us make there. Sept. — Cald. as Hebr. In these may be observed the true term of conversion, God himself; in turning to whom these steps are orderly.

1. Preparation, Let us arise hence, as it was formerly commanded to Jacob by God, in this act Jacob joineth himself with them, though not in the former, and so in the next.

2. Motion, And ascend to Bethel, that is, go up as God command's to his house and dwell with him, we have been too long already in a low sinful condition, sojourning with the World, let us now move up to God.

3. Adoration, or, true worshipping of God, And I will make there an altar unto God. Here is the utmost term of conversion noted, when the soul reacheth even unto God. More specially we may observe.

1. The hand ministerial, Jacob's, at God's command.

2. The work ministered, building an altar, setting up true means of worship and coming unto God.

3. The use of it, which was to bring them to the true God, to have that experience of him which he had.

III. The reason of this injunction on them, the same which God in his call for matter, but a little varied by Jacob, viz. God's goodness in two things.

1. In answering him in the day of his distress when Jacob called to him in flying from Esau. Sept. same. — Received my prayer in the time of tribulation.

2. In his protection of him, to Padan-Aram, in his abode there, and his return from thence thus far. All which sweet providences concerned Jacob's family as well as himself; & they lived in the strength of these providences at this day. — He saved me. Sept. — His word was for my help. Cald. &c. This is Jacob's call to his family Ver. 3.

Learn hence.
• D. 1. Grace keeps hearts close in obedience unto God's call.
• D. 2. It is duty of conscience in all governors of families and others, to enjoin all with them to obey God's call. It is no violence.
• D. 3. It is Rulers-duty in order to reconcile God, so much as they may, to bring souls to repentance.
• D. 4. The first part of repentance is to depart from evil.
• D. 5. Governors are bound to turn all under them from outward evils which they may prevent.
• D. 6. Images and relics of idolatry may not be suffered in the families of Jacob's children.
• D. 7. Repentance requireth not only negative but positive cleanness.
• D. 8. Typical repentance in outward washings was in the Church before the law written.
• D. 9. Real indowment with righteousness unto God's likeness was intended by it. Ver. 2.
• D. 10. It's Jacob's work to rouse his family to move towards God (so good rulers will do) when he himself is roused by him.
• D. 11. Not only preparation but motion must be in penitents to God's house.
• D. 12. Repentance is then complete, when men are brought fully home to God.
• D. 13. God is reached unto, when his true worship is entertained by men.
• D. 14. God may and doth use some eminent Minister to set up his worship, that others might know it.
• D. 15. God is known to Jacob & his seed to be a God answering prayer.
• D. 16. All good providences to Jacob are mercies truly to his family.
• D. 17. Mercies of God to our fathers, while we enjoy them, bind us to own and worship the same God. Ver. 3.

3. The next thing is, the obedience of Jacob's family to his injunction, wherein we have.

1. Their rendition of all those superstitious relics into the hands of Jacob. And they gave unto Jacob, all the God's of the stranger, which were in their hand, and the ear-rings which were in their ears. — Sept. and Cald. to same. — Idols of people. Cald. Herein we have to note.

1. The freeness,

2. The fullness of their answer to Jacob's call; as he answereth God, so they answer him; the matter which here they are said to give up, is expressed in two words.

1. All their God's; that is, Images or the like, of such God's as the strange nations worshipped.

2. All their ear-rings; such kind of monuments of superstitions began betimes, to wear them in their ears; as at this day the Papists have their relics for their ornaments. So it was in that time, when Aaron made the calf, &c. Exo. 32. These doubtless were dear and precious to their carnal fancies, yet they part with them all; doubtless, some overpowering act of God passed upon them.

2. Jacob's disposition of them, And Jacob hid them under the oak which was by Shecem. — Cald. same. — And Jacob hid them 〈 in non-Latin alphabet 〉 , &c. and destroyed them unto this very day. Sept. Herein as to Jacob's act the words are plain, he buried these monuments of idolatry out of the way; his hiding was a burial; the place, under an Oak, a long standing tree; under such they used to bury as we shall see hereafter; therefore seemeth this to me to be as much as the eternal putting them out of the world. Some queries here call for reply.

Quest. 1. Why do they give them to Jacob, seeing he demands no more but to put them away?

Answ. 1. As his authority commanded that, so doubtless he would see it done. 2. He might require them though not expressed. 3. They could not better satisfy him of their obedience than by doing thus: Which also giveth just ground to think, that these were not new-come idolaters to Jacob's house by captivity, but such as had been educated in the true religion, and therefore were now so soon persuaded.

Quest. 2. Why did they give him their ear-rings which he mentioned not?

Answ. 1. These were included under the cognizances of strange God's. 2. Ingenuity was apparent herein, that they answered Jacob's desire both in them and in all their appurtenances.

Quest. 3. Why did Jacob bury them, and not burn them?

Answ. 1. This act seem's in its scope to put them out of the world as dead things. 2. He might utterly destroy them before he buried them, for ought that doth appear. 3. No mention is that ever they were sought after or resumed by the parties, who gave them up. This therefore was sufficient. Ver. 4.

Learn hence.
• D. 1. When rulers obey God's call, he maketh subjects obey theirs.
• D. 2. Where God over power's, souls freely and fully part with their desired jewels of vanity and superstition.
• D. 3. Good rulers will execute as well as enjoin sentence against false God's.
• D. 4. In bringing false worshippers to God, its good to bury the monuments of their sin out of sight.
• D. 5. Jacob-rulers will not be content but in the destruction of all means of false worship.
• D. 6. Monuments of idolatry must die at Shecem, and not live at Bethel. Ver. 4.

4. The next particular is their onset in their journey, werein are considerable by us.

1. The liberty of their passage, And they journeyed. — Cald. same. — And Israel removed from the Sichemits, Septuag.

1. The connection here is to be eyed, Jacob's obedience to God's cal & his families obedience unto his, as to repentance together with the burial of those occasions of their sin went all immediately before, & now followeth immediately their motion; these things done, now they have liberty to move

2. The parties moving are Jacob and his family.

3. The motion carrieth in it their free passage in their way to Bethel without let.

2. The safety of their motion, set out here

1. By the cause of it, And the terror of God was upon the cities that were round about them. — Sept. same. — From the face of God, upon all people, &c. Cald. In sum it is God's extraordinary concussion of neighboring cities that were enraged, and otherwise were apt to seek utmost revenge.

1. The curb upon them, The terror of God, that is, actively taken, that fear or affrightment which God by his immediate hand fixed on them; which he might do either by inward impulses on spirits, or outward visions, the way is not expressed, but the thing is asserted; Terrors came out from God.

2. The subject on whom this was, the cities, or people of those cities which did surround them; of these Jacob was afraid, and these God maketh to fear him; they all stood trembling and let Jacob pass quietly; because God troubled them. It is groundless, that some pursued Jacob and he beat them back again, and so terror came on them; for this take's the glory from God; neither is there a word of it.

2. By the effect issuing, And they did not pursue after the sons of Jacob. — Of Israel, Sept — Cald. as Hebr.

1 Expressed we have a negative proposition, the nations did not follow, nor disturb Jacob, nor sought revenge upon his sons; they did not interrupt his journey.

2. Implicitly, it noteth that Jacob went on quietly, and safely under the good hand of God, until he came to his place appointed.

Note here.
• D. 1. God's call obeyed and repentance acted, may well encourage souls to move in their ways.
• D. 2. Liberty doth God vouchsafe for his to move to him at his call, though they be in straits.
• D. 3. God's terror upon wicked persecutors is the safe guard of his Church.
• D. 4. God can strike terror upon hearts, where no cause of fear is.
• D. 5. Cities, yea all inhabitants stand trembling at the Church when God plead's for them.
• D. 6. Revenge trembleth to pursue, when God rebukes it. Ver. 5.

5. The next particular is Jacob's arrival at Bethel, herein we have also to consider these things.

1. His access unto the place, And Jacob came to Luz, which is in the land of Canaan, that is, Bethel, he and all the people which were with him. — Sept. and Cald. same.

1. The parties arriving, Jacob and his family.

2. The place of their arrival, under two names.

1. Vulgar, and national given by the people.

2. Special, and singular given by Jacob, upon God's appearing to him there; the former Luz, the latter Bethel.

3. Their access, thither they came. Ver. 6.

2. Jacob's work when he came thither; twofold.

1. Edification, And he built there an altar, Sept. and Cald. same. This answered God's command, verse the first, and it carrieth in it, the use of the altar, which was the true Worship of God in Christ, and all the adjuncts and effects of the same; for it is senseless to conceive this altar built and the use of it not to be carried in it.

2. Nomination of the altar, wherein.

1. The imposition of the name, And he called the place El-Bethel. — Cald. same. — Bethel. Sept. — And he built an altar to the mighty God of Bethel, as he had called that place. Iun. But surely this hit's not the grammar, however it may not be amiss as to the sense. It is a sacrament appellation, wherein the name of God is put upon the place where he appeared. The use was not superstitious, but religious, to be a monument of God's praise.

2. The reason of this nomination in putting the name of God twice to it, which was at first reminded to Jacob by God, Because there God was revealed to him in his flying from the face of his brother. — For there God appeared to him, &c. Cald. of Esau, &c. Sept. — There appeared to him the Angel of God, &c. Cald. Here is some controversy about the Syntax. Elohim being joined with a verb plural, it is queried whether it note God here properly? And it is rendered by some Angels. Calv. There is no crime in this translation though some reproach him; for he might well build an altar to God, for the appearing of his Angels; but no necessity is of so rendering it, forasmuch as Elohim, noting God, is joined with a plural verb. So we are then to take it, that in remembrance of God's deliverance of him from Esau, and the vow which he then made, now he came to pay it; because God was revealed then so graciously unto him. Ver. 7.

Learn hence.
• D. 1. God securing his by his terrors upon enemies, they come in safety where God calleth them.
• D. 2. Names of places old and new may be indifferently used without superstition.
• D. 3. God's providence brings all with Jacob into the place of his security. Ver. 6.
• D. 4. Jacob is working to honor providence, even as that worketh to save them.
• D. 5. Double indigitation of God's name do his Saints make upon continued goodness.
• D. 6. The revelation of God by himself or Angels requireth Worship from his Saints to the utmost. Ver. 7.

6. The last thing considerable in Jacob's coming to Bethel, are the events there befalling him, and these were two memorable ones.

1. The loss of an old friend Deborah his mothers nurse. Ver. 8

2. God's appearing to him. Ver. 9.15.

In the former we have reported three things.

1. Deborahs death, And Deborah, Rebekah's nurse, died, Sept. and Cald. same.

1. The connection is observable, which noteth, that soon after Jacob was come to Bethel, and paid his vow, this providential event met with him.

2. The event itself, the loss of a good old friend, set out here.

1. By her name, Deborah.

2. By her relation, Nurse she was to Rebecca Jacob's mother, who it is likely might give her suck; she was sent with her when Rebecca was carried by Abraham's servant to be wife unto Isaac, Gen. 24.59. And doubtless a tender woman she was to Jacob in his minority.

3. By her death, there she died in Jacob's family when he was returned unto Bethel.

Quest. How came Deborah to be in Jacob's family now, seeing that she was with Isaac?

Answ. Many conjectures are made, neither is anything certainly spoken about it; but most probably it is conceived, that Rebekah being dead, either Jacob sent for her, or that she came in love to him, when he was returned unto Canaan. Scripture is silent of many such passages; yet may we guess that Jacob visited his father before this time, and had intercourse with his family, in which space Deborah came to him.

2. Deborahs burial, And she was buried beneath Bethel under an Oak. Sept. same. — In the plain of the valley. Cald. Werein.

1. Her burial is reported, she was interred, and laid out of sight.

2. The place generally noted under Bethel, or some distance from the place where Jacob dwelt.

3. The place singularly noted, under an Oak, so its expressly in the original, such a place as was fit to make a monument for her, where she might rest; he takes the place where providence orders her fall.

3. Deborahs lamentation by Jacob's family. And he called the name of it, the Oak of weeping. — Jacob called, &c. Sept. — The valley of weeping. Cald. This naming of the place importeth these things.

1. How dear this good old matron was to Jacob and his family, she having been so long in his fathers family and his own; accounted as a mother to him, she being no less than 50 years of age when Isaac was married and guessed to be about 180. now by some, but an old godly friend she was, who lived much desired and died much lamented by Jacob and his family.

2. How great the lamentation was, that it even named the place, weeping, to show their sorrow for the loss of so gracious a matron.

3. How perpetually Jacob desired this providence to be in the remembrance of posterity, that so long as the oak stood, and the place continued, the memory of God's providence in taking away Deborah might continue also. We have no mention of Rebekah's death or burial; the Spirit of God is arbitrary in relating such events.

Learn from it.
• D. 1. Sad providences in the loss of dearest friends may befall the Saints, when they are in duty with God.
• D. 2. Parents friends should be dear unto, and accepted with their children also. Especially gracious ones. Prov. 27.10.
• D. 3. Death and burial are the events of providence unto the holiest and the oldest and dearest friends.
• D. 4. Burial places are of natural and not religious consideration, any fit place pointed out by providence.
• D. 5. Old gracious friends as they live desired, so they die lamented.
• D. 6. Lamentation for good old friends deceased is a duty beseeming God's Church: yet not without hope.
• D. 7. Saints mourn for the loss of friends for goodness sake not for gain. Jacob had no gain by Deborah.
• D. 8. Monuments of sad providences, and lamentations over them, are not unbeseeming Saints to make. Ver. 8.

2. The next event which befell Jacob after that he came again to Bethel, was another appearance of God unto him. Whereabout note.

1. God's respect of grace unto Jacob, Ver. 9. to 13.

2. Jacob's return of thanks to God. Ver. 14.15. In the history of the former are recorded.

1. God's apparition to him, And God appeared unto Jacob again when he was come from Padan-Aram. Cald. to same. — God was seen again to Jacob in Luz, when he came from Mesopotamia of Syria. Sept. Herein.

1. The term of connection is not to be overpassed, which knits this comfortable event so close to that sad one precedent, Deborah his old friend depart's out of his sight, and God come's in immediately thereupon.

2. The event itself which is comfort to Jacob after several shaking troubles and griefs, given out in God's gracious appearing unto him, wherein occur to note.

1. The object of this vision; God himself, all good, able to comfort Jacob, being almighty, as beneath.

2. The subject to whom it is made, poor Jacob, afflicted several ways, by fears, and loss of creature-comforts, & the like.

3. The vision itself, it was a clear sensible discovery of God to eye and ear, not by dream, but by special manifestation to him waking.

4. The reiteration of it, Adhuc, amplius, 〈 in non-Latin alphabet 〉 . Which is to note, that it was another vision of God in Bethel besides that which he had when he fled from his brother into Syria. In all seven times.

5. The time is noted more plainly to specify it, which was in his return from Padan-Aram; this therefore must be distinct from the former, and near thirty years after; besides these two we read of many other apparitions of God to Jacob.

2. God's benediction is here reported, the end of his appearing to Jacob, which is expressed.

1. Generally, And he blessed him. Cald. same. — God blessed him. Sept. Therefore he shown himself even to bless him, that is, to speak good and do good, further for him, in all kinds for this life and that which is to come, and this he doth effectually. Ver. 9.

Learn from it.
• D. 1. God useth to knit comforts unto griefs for his Saints. When creature-comforts go out of sight, God come's in.
• D. 2. God's appearance is enough to countervail the disappearance of any comfort.
• D. 3. In various ways God hath appeared to his Saints, but now only in Christ.
• D. 4. Repeated manifestations of himself doth God afford to the necessities of his Saints.
• D. 5. All God's gracious appearances are to bless his people.
• D. 6. God's blessing for this life and that which is to come is effectual, and leaveth Jacob with his blessed. Ver. 9.

2. Specially is this blessing here described.

1. In the sanction of his new name, given Chap. 32. And God said unto him, thy name hath been Jacob, thy name shall not anymore be called Jacob, but Israel shall be thy name, and he called his name Israel. Thy name shall be no more called Jacob, but Israel shall thy name be. Sept. Cald. as Hebr. In these is the first special blessing in reiterating the change of his name, which was first made upon his wrestling with God, Gen. 32. And now upon his victory over other assaults of fears from men, God revives the name imposed, and there withal the good mentioned in it; that he was now a Prince prevailing with God and over men. Herein these particulars occur to observation.

1. The author of this imposition of the name repeated, God said unto him, he that would make it good.

2. The mention of what his name and condition had been, Thy name hath been Jacob, a poor, low, supplanter.

3. The abolition of that name. Thy name shall not anymore be called Jacob; this is not simply to be meant of the name, but with respect, this shall be less and laid as it were aside; but the main matter carried in it, is the removal of that low estate and condition signified by Jacob.

4. The reimposing of his new name, but Israel shall be thy name; with this, his prevalency, power and dominion is renewed.

5. The sanction of it by God's own appellation, And he called his name Israel, and who can uncal him, or undo that which God hath done? This name and condition therefore is here established by God to Jacob. Ver. 10.

Learn from it.
• D. 1. God make's good his general blessing in special effects to his Saints.
• D. 2. God mind's his Saints of their own mean name and state in changing it.
• D. 3. God alone removeth the lost estate and name of his people.
• D. 4. God alone bringeth his Saints to a higher name and state.
• D. 5. God's sanction alone settles the name and glory of his Saints.
• D. 6. This sanction God repeats at his pleasure for his people. Ver. 10.

2. Another special blessing here bestowed, is in a commemoration of God's sufficiency for him, as one God made out the same to Abraham, And God said to him, I am God Almighty, I am thy God. Sept. — Cald. as Hebr. In this is the main and fundamental blessing, which God opened to Abraham before. Gen. 17.1. And now confirmeth the same to Jacob. Herein note.

1. The assertion, Elohim is El-Schaddai, He is God almighty and all-sufficient, for any; nothing is too hard for him.

2. The relation of this almightiness, supposed necessarily to Jacob, for to him is the blessing, and the Septuag. express it I am thy God. So that, this blessing is, the engaging of the almightyness and sufficiency of God to Jacob for his support.

3. Another special blessing which flowe's from the former, is the promise renewed of a multiplied seed, Be thou fruitful and multiply, a nation, and an assembly of nation, shall be of thee, and Kings shall come out of thy loins. Sept. same. — People and congregation of tribes, &c. And Kings who shall have dominion over people's, &c. Cald. This was also first given to Abraham and Isaac, and is here confirmed to Jacob, wherein note.

1. The blessing of fruitfulness really bestowed, be fruitful, God speaks, and it is done.

2. The effect of this blessing expressed in three terms.

1. A Nation shall be of thee, viz. Israel.

2. An assembly of Nations, which might be their several tribes: so the Jews themselves are called Goijm, a name they use in reproach of Gentiles; or applied to a spiritual effect, it may note all nations called into Israel's God, which is of him as to promise of adoption.

3. Kings shall come out of thy loins, not only a multiplied but a royal seed: This the Hebrews refer to Saul, &c. but it is more rationally to David and the King of Judah: Or if spiritually applied, it may note the Kings of nations coming in to Israel's God; for a truth there is in this. Israel is their father. Ver. 11.

Learn hence.
• D. 1. God in blessing Jacob and his Church layeth his own omnipotency and all-sufficiency as the ground of all.
• D. 2. God's all sufficiency by his gracious blessing is Jacob's in relation, and the Churches in him.
• D. 3. All the fruitfulness of the Church is the fruit of God's almightines both natural and spiritual.
• D. 4. By God's blessing on Jacob the seed of the Church shall be many and glorious.
• D. 5. God hath named not only one nation of Israel but many nations to be of Jacob natural and adopted.
• D. 6. The seed of Jacob themselves, are nations accepted and blessed by grace as well others. Ver. 11.

4. The last special blessing is in confirming the inheritance promised, And the Land which I gave to Abraham and to Isaac, to thee will I give it, and to thy seed after thee will I give the land. Sept. same, — To thy sons, Cald. Herein we have to consider.

1. The inheritance specified, that land which God had given to Abraham and Isaac, which was Canaan.

2. The intail made by God of it unto Jacob and his seed. To thee will I give it, &c. This is easy to understand in the letter, of the temporal inheritance; but the Spiritual must not be wholly excluded, typified by this land of rest.

Quest. How is this made good in the letter, seeing Jacob's seed do not enjoy it?

Answ. God's promise faileth not; for, 1. He promised it upon condition of obedience. Deut. 28. They breaking with God, it was just to disinherit them. 2. Yet promises are, that inquities shall be turned away from Jacob, and a return shall yet be by a remnant. But this is God's grace; the former was his justice.

Note from it.
• D. 1. The place first singled out for the Church of God to be gathered in, was Abraham's land, &c.
• D. 2. Israel and his seed were intitled unto that place, as the Church of God, upon obedience.
• D. 3. God points out this first place of his Church, that we might be certain of the state and condition of it. Ver. 12.

3. The last particular in God's dealing with Jacob here is his discession from him. And God went up from him, in the place where he spake with him. Sept. same. — The glory of the Lord, &c. Cald. Here we have the close of God's appearing and blessing Jacob; this being done, God departs.

1. His departure is described, God went up or ascended; it is spoken after the manner of men for he that filleth heaven & earth can neither go up nor down, but in respect of the visible signals of his presence, as the cloud upon the tabernacle; so here it is likely was some visible token of God's presence; the Chaldee therefore saith, the glory of the Lord went up: In sum, God disappeared to him as to this manifestation.

2. The place of his departure, even that wherein he was talking with Jacob at Bethel: there God giveth him sensible comfort, and then leaveth him.

Learn here.
• D. 1. God in the visible signals of his presence may appear and disappear unto his Saints.
• D. 2. God in leaving his Saints, this way, goeth up higher than they, whence he may help them.
• D. 3. Places of sensible enjoyment of God may be places of loosing it.
• D. 4. Saints must not expect to have visible or sensible appearances of God always. Ver. 43.

2. Now followeth Jacob's return of thanks to God which closeth the first general of his coming to Bethel from Shecem, which is expressed by three eminent signals.

1. His erection of a pillar, And Jacob set up a pillar, in the place where he talked with him, a pillar of stone. — 〈 in non-Latin alphabet 〉 . Sept. — Kamta. Cald. — Titulum; an Eminent signal. In these also note.

1. Jacob's duty connected unto God's discovery. And, that is, immediately God having finished this appearance unto him, Jacob is at his returns to God.

2. The work connected is one signal of Jacob's acknowledgment of God's gracious aspect on him, and a memorial for thankfulness to him unto posterity. It comprehends.

1. The act, Erection, or constitution.

2. The object, a pillar, even a pillar of stone, this was but a signal of an heart monument; it may be the same, that he set up at first, and at this time it might be fallen down; of which we read. Gen. 28. The matter of it being a stone, it notes duration.

3. The place where he set it, even where God did stand and speak with him, and in memorial of that gracious conference with him; wherein he speak to Jacob's heart for consolation.

2. His libation. — And he poured out a drink-offering thereon, and he poured oil thereon. Sept. and Cald. to same purpose. The scope of this action is, both to consecrate the memorial, and to be an Eucharistical offering to God. In Gen. 28.18. No mention is of anything poured out but oil. Here we have two expressions.

1. He poured a drink offering, or an out poured-offering, The Sept. 〈 in non-Latin alphabet 〉 — This according to the law we find was of wine, Exod. 29.40. Numb. 28.7. It was called a pouring out, because it was of liquors as the mincha was of dry things: It is probable Jacob might do thus; and that in answer of his vow wherein he promised offerings and tithes.

2. He poured oil on it, as an unction for setting it apart as a memorial; not by any magical consecration, such as the Papists exercise in consecrating their places; and would ground it upon such examples as this, but foolishly and in vain. Ver. 14.

3. His nomination of the place, And Jacob called the name of the place where God spake with him, Bethel. Sept. and Cald. same. This is the third time we read of Jacob's imposition of this name upon the place and pillar, which imports, The house of God. The use of this also hath been discovered to be monumental; not to tie God to places, but to acknowledge God in them, so long as he appear's therein unto his servants; of which hath been spoken heretofore several times.

Quest. 1, It is queried. Was this stone the altar spoken of. Ver. 7?

Answ. 1. It seemeth clearly this was another thing from the altar so lately erected, that was for sacrifice, this for a memorial.

2. It is probable to be the same monument spoken of. Gen. 28. And now reaedified upon this last appearance of God.

Quest. 2. Was not this place as holy as Jerusalem? Why was Jeroboam condemned, for renewing the use of it? 1. Kings. 12.12.13. Chapters.

Answ. 1. As to that time, wherein God appointed it, and accepted his true worship in it, there was no fault found in it, in it; so long as it was under Jacob's use, first practiced. 2. When God chose Jerusalem for the place and temple where he would appear; this & all places, ceased to be of that general & public use; as to sacrifice, &c. 3. None o • these places excluded from spiritual communion with God in any other. 4. When these places were superstitiously abused as they were all, God abhorred them. So Bethel became Bethaven, the house of iniquity by Jeroboam, for which he justly was condemned. God forsook his Tabernacle in Shiloh; and laid waste his Temple at Jerusalem, when it was polluted with all abominations. No places now are distinguished, but only for conveniency of meeting: In all places God seeks for worshippers in spirit and truth. Ver. 15.

Learn from it.
• D. 1. The Saints duty immediately must answer God's discovery. This is just. So Jacob did.
• D. 2. It becometh Saints to set up durable memorials of God's appearance; then in stones; now in hearts.
• D. 3. It is just to keep memorials of God's sweet communications and speeches to men's souls.
• D. 4. Wine and oil-offerings, that is, cheerful thanksgivings are due to God upon his manifestations. V. 14.
• D. 5. Nomination of places for God's use, upon his direction and approbation hath been lawful.
• D. 6. In all places, even until now, where God will speak with men, it is fit to own God in them and to remember his name. V. 15.

The next general of this chapter contains the history of Jacob's second removal from Bethel to Ephrath, wherein we have to consider.

1. The journal recorded, And they journeyed from Bethel, & there was yet a little piece of ground to come to Ephrath. Cald. same. — & Jacob departing from Bethel pitched his tent beyond the tower of Gader; and it came to pass when he came near to Chabratha to go to Ephratah, &c. Sept. Here the Seventy forsake the o • iginal; for however he came to the tower of Gader, yet it was afterward in his motion from Ephrath. Ver. 21.

1. The connection here also is not to be overlookit. This motion is joined with his late new habitation at Bethel, where he enjoyed much of God; yet hence he moveth, and as safely is to be presumed, he goeth not without God's call, either special, or providential, seeing his fathers declining time might now move him to draw nearer to him; God doth not bind him to Bethel, nor is bound himself to places.

2. The journey itself is reported, wherein.

1. The term whence, of their motion, From Bethel, where he paid his vows, and was answered and comforted by God in his appearing.

2. The term whereunto, or the stage of this motion, was a place a little distant from Ephrath, a champian. There is much to do about the word, 〈 in non-Latin alphabet 〉 . The Sept renders it a proper name; but the Chaldee and others render it a space of ground, some a mile, so that, the place of his pitching was in a champian, about a mile or such a matter from Ephrath.

3. The motion itself, They journeyed, or they went forward, even Jacob and all his family, according to the ability of the parties with him.

2. The events befalling Jacob at this stage.

1. Rachel's travel, And Rachel travelled or bare child, and suffered hard things in child-bearing. — 〈 in non-Latin alphabet 〉 . Sept. Aggravata est in partu suo. Cald. Here note.

1. Her present state, it was of labor or travel for child; nothing is spoken of conception before, and this is thought sufficient to be mentioned.

2. The difficulty of this condition, she was sorely oppressed in bearing, heavy pains and troubles were upon her, such as proved fatal. The bitterness of that sentence in sorrow thou shalt bring forth children, &c. — Ver. 16.

2. Her deliverance, where we have mentioned.

1. Her bitter pains again foregoing, And it was in her hard pains in her child-bearing. Sept. & Cald. same. Here are mentioned her last bitter throws foregoing the birth; she suffered great torment in bearing.

2. The midwife's comfort in her pain, And the midwife said unto her, fear not. Cald. same. — 〈 in non-Latin alphabet 〉 . Sept. Herein we may note.

1. The party comforting, the midwife, whose name i • , from helping to bring forth; such as was designed to that office.

2. The party comforted, travelling and groaning Rachel, now full of pains and full of fears.

3. The consolation itself. Fear not, words of encouragement from pity and compassion, which becometh such persons in such conditions.

3. Her deliverance in the last words of the midwife, For this son also is to thee. Sept. and Cald. same. These are the words after her deliverance, for how else could the midwife know it was a son; and therefore clearly expresseth, that she was now delivered of this son, with the expiration of her soul. Ver. 17.

Thirdly. Rachel's death is here recorded, whereabout we have.

1. Something precedent, which was the naming of the child, and that we find two ways declared.

1. By his mother ready to depart, And it was in the going out of her soul (for she died) And she called his name Ben-oni. The son of my travelling sorrow. Sept. — The son of my grief. Cald. A grievous child to her. Wherein.

1. The season, a very little before her death, while she yet had time to speak, and under sense of languishings, for she expired shortly after.

2. The person naming was Rachel in the depth of her last pains, which wrought her death.

3. The imposition of the name, and she called his name Ben-oni, or the son of my sorrow. This was in the present sense of her own bitterness, not in assuming authority to leave the name upon the child; only declaring that it had cost her dear to bring him forth.

2. By his father; whose right it was to name him, And his father called him Benjamin. Sept. and Cald. same. Herein we have to note.

1. The imposer, Jacob the father of this son.

2. The name imposed, which import's, The son of the right hand; which may note, either the son of power as some, or the son beloved endeared, and set as it were at the right hand, as others. Psal. 80.17. This was not to cross the mothers name, but rather to show the indearedness of mother and child to him at this time; as if he had lost his right hand in Rachel, and yet it was restored in his son. — Ver. 18.

2. Her death accomplished, And Rachel died. Sept. and Cald. same. Her soul departed from her body as before expressed.

Fourthly. Her burial, And she was buried in the way to Ephrath, which is Bethlehem. Sept. and Cald. same. In these we may observe.

1. The last office of Jacob to Rachel, which was to interre her, she was buried doubtless by his care and appointment; and however no mourning is spoken of here, yet Jacob could not part with her without grief and bitterness; his respect to her afterward appears.

2. The place of her interrment, was there about were she died. A providential visitation of her was eminent; for it's probable, Jacob meant to pitch his family before the time of her deliverance; but God ordered it other ways: in his journey she travelleth and dieth; and hereupon her providential burial fell out; in the way to Ephrath there was she buried; not carried to Machpelah as others; it is likely dying in this condition, necessity made him speed the burial of her in that place. Jacob makes no difference in place of burial. The noted city adjoining hath two names Ephrath and Bethlehem. Neer this Benjamin was born; the only son born there in the land of Canaan to Jacob. Here also was Christ born; and here about, the poor infants were slain in the time of Herod; over whom their grand-mother Rachel is here brought in weeping because they were not. It was a place then memorable for great events. Mich, 5.2. Matth. 2.6.17.18. Ier. 31.15.19.

3. Jacob's resentment of this event in respect to Rachel being dead.

And Jacob set a pillar upon her grave; that is the pillar of Rachel's grave to this day, Sept. and Cald same. Two things are here recorded of Jacob's work.

1. The erection, He set or established a pillar upon her grave, Herein we may consider.

1. The subject acting, Jacob the surviving husband of Rachel, deeply affected with the loss of a dear wife.

2. The act itself, where.

1. The work was but to set a pillar, or monument of remembrance upon her grave; which was doubtless of stone.

2. The use of it, which was to perpetuate the memory of Rachel, a monument of his love, and her desert.

2. The duration of it, That is the pillar of Rachel's grave unto this day, Moses writes this in his time, and this continued to Saul's days. 1. Sam. 10.2. And so it hath been spoken of in latter times. No evil was in this act of Jacob. All this is reckoned to fall out in the 45 ^th year of Rachel, in the 106 year of Jacob, in the 166 year of Isaac, & of the world, 2274. Thus far the history of Jacob's motion to Ephrath or Bethlehem. Ver. 20.

Learn hence.
• D. 1. Providence ordereth the Saints below no long settlement, but to move sometimes from desired places.
• D. 2. Motions from Bethel to Ephrath, from God's comforts to God's chastenings are ordered to God's Saints by himself.
• D. 3. Providential afflictions may betide God's dearest servants unexpectedly in their ways.
• D. 4. Souls exorbitantly desirous of children, may have them from God with bitterness enough. V. 16.
• D. 5. The bitterest pains in child-bearing may befall the best of women.
• D. 6. It is the midwifes honor, with God's Spirit, to be pitiful and comfortable unto women in travel.
• D. 7. God doth add sons to his in their earnest desires sometimes, wherein they may take little delight. Gen. 30.24.
• D. 8. Providence sometimes brings living children out of dying mothers. Ver. 17.
• D. 9. Killing pains in child bearing may befall souls to much longing for children.
• D. 10. Dying mothers in their passions may name children their griefs and not their joy.
• D. 11. Souls die not but go out of bodies, to God who gave them. Eccles. 12.7.
• D. 12. Tender affection in fathers name their children more dear which they have with loss of wives. Ver. 18.
• D. 13. Rachel's may die when Leah's live, the beloved before the despised.
• D. 14. Comely interrment is a duty to relations in all places, where providence calleth them away.
• D. 15. Places notable for births and burials are sometime noted by God's Spirit. Ver. 19.
• D. 16. Its suitable to nature and not contrary to grace, to set up and keep memorials of deceased relations.
• D. 17. Durable monuments of providences may be useful for posterity.
• D. 18. It is not unlawful to leave monuments of the dead, only vanity & superstition avoided, V. 20.

3. The next general, is the third stage in Jacob's journey toward his father, when he removed from Ephrath, or Bethlehem to Edar. Wherein.

1. His journey is recorded to this third stage, And Israel journeyed, and stretched out his tent beyond the tower of Edar, Cald. same. — The Sept. leave out this verse wholly here, and mentions his pitching at Gader. Ver. 16. Herein note.

1. The connection of this to the former, Gader to Ephrath, they were both sad places to Jacob by reason of the events there, yet so God orders him from trouble to trouble, it was well that he was at Bethel first to be prepared for these occurrencies by God.

2. The journey itself, wherein is mentioned.

1. His motion, Israel journeyed or went forward.

1. The traveler is