An Exposition of Genesis

CHAP. XXVII.

AFter a short mention of Esau's impiety in marrying to the grief and heart-breaking of his Parents, Moses proceedeth to declare the fruit of such his impieties in the translating of the blessing from him to Jacob, according to the Oracle first given of him, The elder shall serve the younger. In the execution of which decree, though it were given when neither had done good or evil, it is to be observed wickedness p • ecedes both in despising his birth-right, and giving up himself to all profaneness of Spirit, before he was actually rejected from the blessing which he desired.

The history of which event being 37. years after his marriage, is here reco • ded by Moses who passeth over other particular occurrences of that time, and falleth upon the relation of God's dealing with Esau. In the whole Chapter three generals may be observed.

• 1. The translation of the blessing from Esau to Jacob. Ver. 1.29.
• 2. The access and attempt of Esau to regain it, with his demeanour. Ver. 30.41.
• 3. The care taken for securing Jacob against Esau's threats. Ver. 42.46.

In the former general are concurring these particulars.

• 1. Isaac's purpose and call to bless Esau. Ver. 1.2.3.4.
• 2. Rebekah's diversion of it from him to Jacob. Ver. 5.29.

To the first. In Isaac's endeavoring to bless Esau these special things are considerable.

1. The time and occasion of it. And it was when Isaac was old and his eyes were dark from seeing. — Were dull to see, Sept. — And he could not see. Cald.

1. This event as was noted, was 37 years after his marriage. So that Esau and Jacob were 77 years of age at this time, which will appear by computing the age of Jacob, when he went down to Egypt, together with his time of service to Laban, and Josephs time of birth and age when his father came into Egypt. Compare these texts, and it will appear he served Laban 20 years. Gen. 31.38. Joseph was born in the 14th. year of his service. Gen. 30.25.26. In the 40 ^th. year of Joseph came Jacob into Egypt. Gen. 41.46. with. Gen. 45.6. And then Jacob was 130 year old. Gen. 47.9.

2. The Age of Isaac which at this time was 137 years, hereupon it seems he was moved to settle his house.

3. The blindness upon him which we read not befell others, of as great and greater age; yet here providence so orders it upon him for his own glory, that by his sight the blessing might not be turned instrumentally from him, unto whom God had designed it.

2. The attempt of Isaac to bestow the blessing upon Esau as may appear.

1. In his calling for him. And he called Esau his elder son, and said to him, my son. Sep. and Cald. same. This calling and sending for him was in order to blessing. Two things are considerable in this.

1. The fathers call which was

• 1. Special, to Esau his eldest or first born.
• 2. Kind and loving. My son.

2. The sons ready reply. And he said unto him, behold me, Sept. and Cald. same. Here I am. He answered his fathers call; so far it proceeds. Ver. 1.

2. In his charge unto him, wherein note.

1. The rehearsal of the occasion of his calling him, made up.

1. Of the knowledge of his age. And he said behold now I am old. Sept. and Cald. same. Good Isaac here numbers his years and perceiveth himself decay whereupon he determine's, as he thought to provide for his son.

2. Of the ignorance of his death. I know not the day of my death. — Sept. same. — When I shall die. Cald. It seemeth he had apprehension of it to be nearer than it was, for he lived above 40. years after this. Yet being uncertain he deferred to make use of present time. v. 1.

2. The command which he giveth him.

1. To arm himself. And now take I pray thee thy weapons, thy quiver and bow. Sept. same. — Thy sword and thy bow. Cald. All this was but in preparation for some other work.

2. To hunt for him. And go forth into the field, and hunt for me an hunting. Which was venison, Sept. and Cald. same. Thus Isaac puts him in his own delightsome course to run and hunt for a blessing. ver. 3.

3. To provide him some refreshing. And make for me savory meat according to what I love. Sept. and Cald. to same. With such food Isaac was delighted before; and that with chearfulnes of Spirit he might bless his son, he desireth to eat and drink thus at his hand, however God frustrated all. This is the plain sense of the history; and allegories here are beside the matter, but only such as the Spirit of God maketh.

3. In his end proposed, And bring it to me and I will eat that my soul may bless thee before I die. That I may eat. Sept. and Cald. His end is made up.

• 1. Of his sons collation, he must bring it.
• 2. Of his own repast, Isaac should eat of it.
• 3. Of his fathers return, which was the blessing. Wherein.

1. The matter intended, was the blessing which God instrumentally did convey by the Patriarchs to the promised seed, which was the confluence of all spiritual and temporal good, under types at this time held out.

2. The manner of desposing it, in that expression my soul may bless, which though it signify a man's self, yet in acting, it notes the intimacy and cordialnes with which the blessing was intended to be bestowed.

3. The time, presently, this was intended before his death, which he knew not how soon it might fall out. At this Isaac aimeth, to fasten the blessing on Esau surely before his death. Thus far his attempt.

Quest. 1. What was this blessing so much desired?

Answer. Blessing falleth under various considerations.

1. It is taken for any good generally, which is either wished or done to any.

2. It is taken specially for that blessing which God gave to Abraham, and by him to Isaac, and by him to Jacob. Which was that Covenant whereby God severed them to be his Church, on whom all blessings in Christ should be completed.

Quest. 2. Could the Patriarchs bless what children they would?

Answer. 1. With common good they might, as Abraham to Ishmael, &c.

2. With this special blessing of the Church they could not, because it was entailed upon Isaac & upon Jacob by God. But afterward all the sons of Jacob were blessed. God making his Church of them.

Quest. 3. Did Isaac desire to part with the blessing for venison?

Answer. No, but blessing being an action of cheerfulness, for age to be refreshed to the discharge of this duty, cannot argue sensuality, nor the undervaluing of such a blessing. He had a mind to bestow it on Esau; but not for his venison.

Quest. 3. Did Isaac well in aiming the blessing to Esau?

Answer. Surely herein he cannot be excused.

1. He was not to give that blessing at pleasure but as God had appointed it.

2. God had revealed by his orracle, that the elder should serve the younger.

3. He could not be ignorant of the meaning of this Oracle, that God intended the blessing to Jacob.

4. He knew Esau despised the birth-right, and that Jacob had it by Covenant, therefore to alter God's mind or frustrate God Covenant must needs be evil.

Learn from it.
• D. 1. The sad events of wicked marriages come to pass soon enough though they seem to linger. This from the connection.
• D. 2. Old age and the infirmities of it incident to the best, put them in mind of settling affairs for posterity after them.
• D. 3. God ordereth and useth the blindness or infirmities of his Saints, to keep them sometimes from crossing his own counsels.
• D. 4. Isaac may call Esau to bless him and yet cannot, and Esau may come readily for a blessing, and not reach it. So it may be between good Fathers and bad children Ver. 1.
• D. 5. It becometh saints to mind the certainty of their age, and the uncertainty of their death.
• D. 6. The minding of these should put them upon present duty to God and man. So Isaac thought to do. Ver. 2.
• D. 7. Good fathers from their own mistakes may guide their children the worst way to a blessing. So Isaac to Esau. The blessing was not by running and hunting. Rom. 9.16. Ver. 3.
• D. 8. Bodily repast may not be unsuitable for saints in doing great duties of God, even blessing. Yet it may be a snare to them.
• D. 9. Sensuall delights in eating may sometimes turn away the saints hearts from following God's counsails. Therefore Christ cautions his. Luk. 21.34.
• D. 10. Holiest men may purpose to bestow the choicest blessing upon such as God hath rejected, and labor it to the death. But yet all in vain as will appear. Ver. 4.

2. The diversion which Rebekah maketh, now followeth. Wherein.

• 1. The occasion of her stirring. Ver. 5.
• 2. Her call and advise to Jacob. Ver. 6.10.
• 3. Jacob's exception made to her. Ver. 11.12.
• 4. Her reply for satisfaction. Ver. 13.
• 5. His obedience and preparation. Ver. 14.15.16.17.
• 6. Jacob's address to Isaac and carriage. Ver. 18.29.

1. The occasion of Rebekah's stirring in this matter at this time, is noted. Ver. 5. Wherein we have.

1. Rebekah's presence or acqaintance with Isaac's purpose. And Rebekah was hearing or heard Isaac in speaking to Esau his son — Heard him speaking. Sept. — when he spake. Cald. It is likely she was present, or near at hand where providence ordered her then to be, to prevent Isaac's design; and hearing his resolution to cross the Oracle of God, this stirs her up now to cast about for directing the blessing where God had appointed it.

2. Esau's absence after this, And Esau went into the field to hunt venison and to bring it. — To hunt a hunting for his Father. Sept. Cald. as Hebr. This he did in order to the blessing intended by Isaac. And this opportunity she taketh to dispatch the matter before his return.

Learn hence.
• D. 1. Providence orders the timely cognizance of designs against his counsels to such as shall prevent them.
• D. 2. Men may move out of the way, but God ordereth their absence, when they would hinder his work of blessing.
• D. 3. Hunting and running after men's own enterprises, may put them out of the way of blessing. Ver. 5.

2. Rebekah's work upon this occasion in her bespeaking Jacob. Ver. 6.10. Wherein are obvious.

1. Her relation of what she heard from his Father Isaac. And Rebekah spake, &c. — To Jacob her younger son. Sept. Cald. as Hebr. So she beginneth to impart the matter to her son Jacob whom it concerned, and related what she heard.

1. Isaac's call & speech to Esau. I heard, &c. Ver. 5.

2. Isaac's command to him

• 1. Br ing me venison.
• 2. Make me savory meat:

3. Isaac's purpose. I will eat and bless thee in the presence, name & power of Jehovah, before my death, that is, testamentally that it may not be reversed when I am dead. Ver. 7.

2. Her advise or injunction upon Jacob. Where.

1. She required obedience. And now my son obey my voice according to that I do co • mand thee. — Hear me as I do command. Sept. — Acquiesce in my word, &c. Cald. Wherein she bindeth him peremptorily to be obedient to her command whatsoever it should be.

Quest. But can any mother so absolutely command obedience whether it be right or wrong?

Answer. Surely she supposeth her command to be according to God's Oracle, and therefore she so presseth it; for otherwise no parents can command children against God. And now was Jacob 77 years of age when under this command. Ver. 8.

2. She giveth him her charge what she would have done.

1. To get meat for his Father before Esau. Wherefore.

1. She sends him to the flock. Go now I pray thee to the flock, and take for me from thence, two good kids of the goats. — Tender and good. Sept. Cald. as Hebr. she directs.

1. To a shorter way, only go to the flock of sheep and goats.

2. To an easy work, bring me two good kids of the goats.

2. Her encouragement thereunto. And I will make savory meats for thy Father, such as he loveth. Sept. and Cald, the same. So far she helps to speed before Esau's return from hunting, whose journey was longer, and labor greater, and yet in the issue to little purpose. Ver. 9.

2. To carry it to him. Wherein she proposeth.

1. The work, And bring thou to thy Father, that is, the savory meats provided. — Thou shalt bring it in, &c. Sept. and Cald. This was the way directed to Esau, and this way she directs Jacob.

2. The end proposed.

1. His Fathers repast. And he shall eat. Sept. and Cald. same. He shall take pleasure in thy meat and eat it.

2. His own blessing. That he may bless thee before his death. — Before he die. Sept. Cald. as Hebr. In this she aimeth to frustrate the counsel of Isaac, and his purpose to confer the blessing on Esau and to transfer it upon Jacob, according to the Oracle of God revealed; and encourageth Jacob thereby to do what she commanded. Some queries here would be answered. Ver 10.

Quest. 1. Was it fit for such a wife to cross such an husband in blessing their seed?

Answer. 1. Had the matter concerned no more but husband and wife in economicall affairs, it was not just but sinful.

2. But this having relation to God and his Oracle, it was no evil for the wife to cross her husband, that she might please God, God is nearer then Isaac to her.

Quest. 2. Was it just to attempt this by deceit and deluding her husband?

Answer. 1. God's promises need not the deceit of creatures to bring them about.

2. So far as the counsel of the flesh was used it was surely evil, yet God bears with the infirmities of his, when their rise and end are good. Faith may principally move, though sense do warp.

Quest. 3. Why doth she command two kids to be brought?

Answer. 1. It might be to take choice of the best of them.

Quest. 4. It is asked, why God would suffer things to go on after this manner?

Answer. Truly, God may do & suffer what he will. It is conjectured, that the corruption of one may cross another who would cross God's Oracle and purpose. So is Isaac crossed here by Rebekah.

2. It might be to take some of the choicest parts from both.

3. It might be for the family as well as this particular.

Learn thence.
• D. 1. God useth the affections of his creatures sometimes to the right disposing of his blessing. Rebekah's love for Jacob.
• D. 2. God makes timely discovery by his instruments of all the devises of men to keep his from a blessing.
• D. 3. A testamentall conveyance of blessing under God's testament would good fathers make where God intends not. Ver. 6.7.
• D. 4. The mothers command is sovereign when concurring with God's law. Ver. 8.
• D. 5. God ordereth one creatures guilt to evacuate another's design, which would work the frustration of God's counsel.
• D. 6. Believing souls may sometimes bring kids for venison, use fleshly ways to get the blessing.
• D. 7. The counsel of the saints sometimes may be good for the end, and yet evil for the way.
• D. 8. Such counsels under God's ordering may get the blessing from man by whom God conveyeth it. V. 9.10.

3. The next thing considerable in the translation of the blessing is Jacob's e • ception unto his mothers commands, which is made Ver. 11.12. Wherein are considerable.

1. His pause upon it in bespeaking his mother, And Jacob said unto Rebekah his mother, Sept and Cald. same. He doth not presently yield to his mothers advise, but first as becometh a man, he replieth to her something, that might be a reasonable stop in the way; prudence taught him at that time, to consider upon what grounds to obey his mother.

2. His objection proposed, which consists in two parts.

1. The sensible description of this brother, Behold Esau my brother is an hairy man, Sept. and Cald. same. The very outward form of him was like an hide, as may be safely conjectured by the kids skins which Rebekah put upon Jacob to deceive Isaac.

2. The description of himself, And I a smooth man, Sept. and Cald. same. His outward frame was soft and smooth, like the flesh of a man. Now these were very different; and discernible by one who had his feeling, though he had lost his sight. Ver. 11.

3. His supposition, Perhaps my father will feel me. — Lest haply therefore my father feel me, Sept. Cald. as Hebr. This was no more than rationally was to be supposed, considering many circumstances else which might bewray him; and he supposed not this in vain, for his father did feel him, being put to doubt by his voice.

4. His conclusion which is twofold.

1. And I shall be in his eyes as one that maketh to err, — As one despising him, Sept, — As one mocking, Cald. This of necessity would have fallen out, if he had gone in his own garb; his father would have judged him as a deceiver upon such defrauding practices.

2. And I shall make a curse to come upon me, but not a blessing, Sept. same. — Cursings and not blessings, Cald. This was not causelessly feared, for a curse was pronounced upon him that should make the blind to err, Deu. 27.18. In plain terms he was suspicious of this way, and therefore pauseth, Ver. 12. His judgment concerning a curse due to deceivers and not a blessing, maketh him put this stop to his mothers motion. Thus far Jacob dealeth uprightly.

Learn thence.
• D. 1. God's children in prudence may make a pause upon the doubtful command of parents.
• D. 2. Real objections are justly to be made unto questionable commands of superiors. Ver. 11.
• D. 3. Discoveries of sin either by man or God, are to be considered by such as fear God.
• D. 4. Some deceits and guileful dealings of men are palpable, and may be felt out.
• D. 5. It concerns all plain-hearted men to abhor such deceivings.
• D. 6. A curse and not a blessing ordinarily attends such guileful ways of men, which Saints fear. Ver. 12.

4. In this diverting of the blessing Rebekah's reply to this objection of Jacob followeth for his satisfaction, which carrieth in it these two things.

1. A resolute securing him from any curse, by interposing her-self, notwithstanding all the difficulties that might seem to be in the way, and this in a kind of an imprecation. And his mother said unto him upon me be thy curse my son, Sept. same. — It is told me by prophesy that curses shall not come upon thee but blessings. Cald.

• 1. The replier is his mother, full bent at this time to disappoint the counsels of the flesh.
• 2. Her reply is considerable.

1. In the matter of it, which is an assurance to him, that no curse shall come upon him, that is the scope of the expression, as the Chaldee paraphraseth.

2. In the form of it, which is a kind of imprecation, if any curse be, let it be upon me, I will bear it, thou shalt be free.

Quest. What maketh Rebekah so peremptory and confident as to wish evil upon herself?

Answ. 1. The rise of it doubtless was from faith on the oracle of God, which she knew must and would stand.

2. The manner of her acting in it seemeth to be from her passion & hastiness of Spirit to set Jacob about the business. Wherein some sin might not be wanting.

2. An instant command upon him for obedience. Only obey my voice and go and take for me. — Go and bring unto me, Sep. — Only rest on me. Cald.

1. The form of her command is instant and restrictive.

2. The matter, is hearkening to her voice and dispatch of the business, as if she had said, trouble not yourself with such fond fears, go and do what I would have you, I will stand between you and danger, if any curse be, let it be upon me; some reflection on the promise though mixed with corruption, must be conceived here to act her. Ver. 13.

Learn thence.
• D. 1. Faith pursueth God's oracle through the worst of difficulties and fears.
• D. 2. Fleshly passion may mixe with faith in its strongest operations.
• D. 3. Affection may make mothers adventure to bear a curse for their sons.
• D. 4. Natural affection may be instant to have things done irregularly upon a ground of faith. Ver. 13.

5. The next thing in this diversion of the blessing observable is the preparation made for procuring it to Jacob. Wherein we have to note.

1. Jacob's work in his obedience, And he went and took and brought to his mother, Sept and Cald. same. That is, he fetched two kids unto her, as she had appointed him, so far is his obedience expressed.

2. Rebekah's work for her purpose intended, which is taken up in 4 actions here recorded.

1. She made the meat. And his mother made savory meat, such as his Father loved, Sept. and Cald. same. That is, some dainty dish that might please Isaac's palate, to cause him to mistake it for venison. Ver. 14.

2. She attired him in Esau's habit. Wherein note.

1. The taking of them being in her keeping. And Rebekah took the desirable raiment of Esau her eldest son. — The beautiful robe or stole of Esau her eldest son, &c. Sept. — Garments which were fair, &c. Cald. what kind of garments these were is questioned, as whether they were Priestly robes, which is conceived did belong to the elder, or princely garments; or common wearing apparel of the best sort. Unto all which the text is silent in determining; we have here mentioned nothing but desirable garments, which doubtless were choice, and kept up in some sweet chests, or otherwise probably perfumed; because Isaac speaketh of the smell of them afterward.

2. The putting of them on. And she put them upon Jacob her younger son, Sept. and Cald. same. So Jacob is translated into Esau's clothes, so far to gain the blessing. Ver. 15.

3. She takes care at least to assimilate him unto Esau's skin, if his Father should feell him. And the skins of the kids of the goats she put, or made him put upon his hand, and upon the smooth of his neck. — Upon his arms and the bare of his neck, Sept. Cald. as Hebr. Thus she provides against his fear of his Fathers feeling of him, because his brother was rough and hairy it seems, even like a beasts hide. Ver. 16.

4. She dispatcheth the meat into his hand to carry to his Father, & now act his part. And she gave the savory meat & the bread which she had made into the hand of Jacob her son, Sept. and Cald. to the same. Thus now all things are ready by Rebekah's contrivance, that Jacob should prevent his brother, & carry his Father the refreshing appointed and get the blessing. Other difficulty in words there is none.

Quest. Was not all this contrivance fraudulent, and so sinful against God, against Isaac, against Esau, against Jacob, and against herself in imprecating a curse? &c,

Answ. 1. Were all these transactions nakedly between creatures and from themselves wholly, doubtless all is to be condemned, God hates guileful dealing, and was offended, Isaac had been abused, Esau injured, Jacob seduced, and herself voluntarily laid under the curse.

2. The ground of all this her acting was the Oracle of God, though flesh might work irregularly the • eupon. Therefore her infirmities are not to be excused, only God had the ordering of all this, and crosseth Isaac because he walketh contrary to him; and sets Esau beside the blessing, for it was none of his; and suffers Jacob to go the way which his mother showeth, and spareth all Rebekah's rashness in the flesh.

3. This whole was of extraordinary concernment, therefore not to be judged by the ordinary command, nor to be exemplary unto ordinary practice.

Learn thence.
• D. 1. Fearful souls upon encouragement from God by creatures set unto the work commanded.
• D. 2. Mothers affections are great incentives unto children to go and come and do their pleasure.
• D. 3. The mothers wit sometimes God ordereth to prevent the Fathers sin.
• D. 4 Savory meat may deceive those sometimes who are given to it. Ver. 14.
• D. 5. Esau's goodly raiment may fit Jacob under providence to procure the blessing from man.
• D. 6. The younger may be put into place of elder when God hath given the right to him. Ver. 15.
• D. 7. The skins of beasts may be used under providence to get the blessing from a beastly man
• D. 8. Fleshly coverings may be added unto faith, to conceal that from fleshly instruments. which they would not bless without it. This is not an ordinary case. Ver. 16.
• D. 9. Jacob's hand under God's over-ruling providence must serve Rebekah's head to get the blessing.
• D. 10. God suffers and orders in extraordinary ways the sensual preparations of creatures, to take away the blessing from sensual men. Ver. 17.

6. The last particular noted in the diverting of the blessing is Jacob's address to his Father with his provision, wherein several things are observable.

1. The discourse between Jacob and his Father. Ver. 18.24.

2. The yielding of Isaac to eat and drink. Ver. 25.

3. The collation of the blessing on Jacob. Ver. 26.29.

To the first. The discourse containeth 5 interchanges.

1. Jacob bespeaking his Father with his return, And he came to his Father and said my Father. And he said behold me, Sept. and Cald. same. Herein.

• 1. Jacob's entrance and speech, my Father, as became a son honoring his Father,
• 2. Isaac's reply in love, suitable to a a sons honor, behold me, here see me my son, I am ready for thee.

2. Isaac's question and Jacob's answer, Who art thou my son? Sept. and Cald. same.

1. This is the Fathers question, which notes his doubting by reason of his blindness, therefore inquireth of him who bespeaks him as a Father, perhaps also fearing some attempt to prevent Esau. V. 18.

2. Jacob's answer, where,

1. He pretends his relation and personats Esau, And Jacob said to his Father I am Esau thy first born. Where his words are express, and justified by some to be as true as John baptist was Elias. Matth. 11.14. But sure this being spoken to deceive, will hardly admit of such an evasion.

2. He declares his expedition pretended to be at his Fathers command, I have done according as thou spakest to me, Sept. and Cald. same. Herein also was there a dissimulation.

• 1. Of person, as if he had been Esau to whom Isaac spake.
• 2. Of work, as if he had brought venison hunted, when it was none, yet so he personates his brother.

3. He petition's his blessing. Arise I pray thee, sit and eat of my hunting or venison that thy soul may bless me, Sept. and Cald. same. Here he mentions what he cometh for, and desires.

• 1. His Fathers acceptance. Arise, sit, eat.
• 2. His Fathers blessing which is intended to Esau. Ver. 19.

3. Isaac's question and his reply about the suddennes of his provision, wherein are delivered.

1. Isaac's query, And Isaac said to his son, how this, that thou hast hastened to find it, my son. — What this that thou hast found it so quickly. Sept. Cald. to the same as Hebr. In this he discovers some jealousy, seeing more quick dispatch than usual in getting venison, and by the question, he puts Jacob to it for an answer to bewray himself.

2. Yet Jacob hath an answer at hand, And he said because Jehovah thy God made it meet before me. Or brought it before me. — For the Lord thy God gave it before me, Sept. — Prepared it before me. Cald. This was a quick and full reply, yet not without dissembling, that he had it from the flock. Wherein is.

1. A fallacious return to his Father, who supposed it to be venison caught by hunting, and might be persuaded God could bring it to hand.

2. A profanation of God's name, in making use of it to cover his dissimulations; yet thus far God suffers it. Ver. 20.

4. Isaac's demand for further fatisfaction. Wherein we have.

1. The Fathers desire, And Isaac said unto Jacob, come near I pray thee, and I will handle thee my son whether thou he my son Esau, or not, Sept. and Cald. same. Here he discovered his suspicion notwithstanding his fair pretence, and now puts Jacob to the trial which he feared, he will feel him before he trust him, as much as a blind man could do for his satisfaction Ver. 21.

2. The sons readiness to satisfy his Father, And Jacob came near to Isaac his Father, Sept. and Cald. same. Herein he doth nothing but right to answer his Fathers demand, yet with hope to deceive him.

3. The Fathers satisfaction discovered.

1. In his action, And he handled, or felt him, Sept. and Cald. same. Doubtless with what care he could, he labored by feeling to discover him.

2. In his speech, And he said the voice is the voice of Jacob, but the hands are the hands of Esau, Sept. and Cald. same. Here he inclineth to judge his feeling better than his hearing, by the hands though borrowed, than by the voice though natural. Just was this from God. Ver. 22.

4. The event, which was twofold.

1. Isaac's mistake, And he discerned him not because his hands were as the hands of Esau his brother hatry. — He knew him not, Sept. and Cald. Herein is declared.

1. His ignorance that he did not discover him to be Jacob.

2. The reason of his mistake, because his hands were rough like Esau's, hereby God suffered him to be deceived, that he might not cross his Oracle.

2. His concession to Jacob, And he blessed him. Sept. and Cald. same. In short, he yielded to give him that for which he came. The fuller discovery of which followeth. Ver. 27. &c. So far. Ver. 23.

5. The last parly between them, wherein the Father puts himself upon the truth of his son. Herein.

1. Isaac's question. And he said, art thou he my son Esau? Sept. and Cald. same. Here he presseth his credit, as if he should say, tell me in truth art thou my very son Esau?

2. Jacob's answer I. or I am he. 〈 in non-Latin alphabet 〉 Ego, I am. Sept. and Cald. same. Herein, he at last confirms his former falsehood, and in plain terms replieth, I am that Esau, and so deludes his father.

Quest. Here it is inquired whether Jacob did not grievously sin in all this carriage?

Answ. Some deny that he sinned at all in lying, either because it was an officious lie, or else from God's special command indulging him: But neither of these grounds can clear it; officious lies are sins, neither is God to be accounted the author of them, it is abominable.

2. It must therefore be granted that Jacob spake against his own knowledge, and therefore sinned.

3. Figurative speeches none can be found in this passage.

4. The case was extraordinary in the whole, God may order the sins of men to his own glory, but they are no whit the more excusable in themselves. Jacob doubtless did sin in all these dissimulations, yet God pardoned it and ordered the blessing to him.

Learn from it.
• D. 1. Good souls may adventure upon temptations in the pursuit of blessings. So Jacob in coming.
• D. 2. Childlike compellations of parents are fit in seeking blessing by them.
• D. 3. Tempting questions may justly meet which deceiving clyents. Ver. 18.
• D. 4. Good souls are overcome sometimes by tempting interrogations to dissemble themselves and actions. So Jacob.
• D. 5. These evils are adventured on in hope of some good, to get a blessing. Ver. 19.
• D. 6. Somtimes men's achievements may seem to be too speedy to be good. So Jacob; so rich men. He in his venison, They in their wealth.
• D. 7. Good men in such temptations may charge their faults on God. So Jacob. Ver. 20.
• D. 8. Pretences and personating of those men which we are not, may meet with stricter inquisition. So it was here. He feels, &c.
• D. 9. Hands may be used to help sometimes for eyes, though very badly. Ver. 21.
• D. 10. It is but meet that persons suspected of deceiving should yield to all sorts of trial, which are just.
• D. 11. Where hands are instead of eyes it is no hard matter to be mistaken.
• D. 12. Esau's hands and Jacob's voice may deceive an Isaac in blessing. Ver. 22.
• D. 13. Sense may deceive in judging persons and states of men by Outward signs.
• D. 14. Instruments may bless in the dark, under God's direction, better than in the light. Ver. 23. Isaac designed Esau but it is Jacob.
• D. 15. Natural affection is very jealous and suspicious of being misplaced. So was Isaac.
• D. 16. Entrance into sin doth so entangle, that it draws on good souls sometimes to greater evil. Ver. 24. So Jacob. Here is lie upon lie.

2. Isaac's acceptance of Jacob's provision is here recorded. Wherein are to be noted.

1. His call for it. And he said, bring near to me. Sept. same. — Come before me, Cald. Here only he calleth for the meat prepared.

2. His grant to eat it, And I will eat of my sons venison, Sept. and Cald. as Hebr. Here he accepts his provision.

3. His promise to bless, That my soull may bless thee, Sept. and Cald. same. Here

• 1. The good intended, the blessing which follows.
• 2. The form of bestowing it, with his soul.

4. The participation of all. Wherein.

1, Jacob's ministering, both meat and drink, And he made it approach, and he brought him wine, Sept. and Cald. same.

2. Isaac's reception, And he eat and drank, Septuag. and Cald. same. These were but signal actions preparatory to the cheerful conveyance of the blessing on his son. In all we find him brought to do that by wiles, against which he was resolved in himself.

It teacheth us.
• D. 1. Providence sometimes orders misguided Spirits to be won unto the right way by wiles.
• D. 2. Person and gift shall be accepted at last which God appointed for the blessing.
• D. 3. God ordereth him to be blessed with the soul, who was not by the man intended to be blessed with the mouth.
• D. 4. It is equal for such as expect a blessing to minister to them whom God appoints to convey it. So did Abraham to Melchizedek.
• D. 5. Eating and drinking are suitable preparatives to praise God and bless man. Spirits revived more cheerfully discharge their duty. Ver. 25.

3. The last thing noted in the diversion of the blessing, is the actual conferring of it upon Jacob. Whereabout we have to observe.

2. Isaac's invitation of him and that unto two things.

1. To access, Come near I pray thee, or now, Sept. and Cald. to the same. Approach is the first step unto blessing. He giveth him now boldness to come.

2. To sweetest acceptance, And kiss me, my son, Sept. and Cald. same. This was a signal of the sweetest indearment, and the best subjection of the soul to be blessed unto him that blessed it. This draweth nearer the blessing still. Ver. 26.

2. Jacob's obedience, And he came near, and kissed him, Sep. and Cald. same. All this was but due from the blessed to the blesser.

3. The collation of the blessing itself. Wherein note.

1. The occasion taken, And he smelt the smell of his garments, Sep. & Cal. same. It is likely this rich apparel of Esau was perfumed, and gave a fragrant savor unto Isaac; whereupon he takes occasion to give his blessing.

2. The act of blessing itself, of which are observable.

1. The form, it is prophetical and promissory, given out in the truth & strength of God; therefore it is said, by faith Isaac blessed, &c. Hebr. 11.20.

2. The matter of it, which stands in several good things here prophesied and bequeathed to him.

1. He makes him so blessed that he becomes the cause of blessing to others. In that passage, And he blessed him, and said, see, The smell of my son is as the smell of a field which Jehovah hath blessed. The relative is doubled to set out that field emphatically. The field which the Lord hath blessed even that. — A full field. Sep. Cald. as Hebr. It is evident to be a part of the blessing, wherein he maketh Jacob a fountain of blessing to others; even as a field is blessed when full of corn, not for itself but for others, so was Jacob filled with good to bless many, Ver. 27.

2. He blesseth him with plenty, Now the mighty God shall give thee of the dew of heaven and of the fatness of the earth, & plenty of corn & new wine, Sept. same. —Of good of the earth, Cald. Heavens influence, earths fruitfulness or fatness, multitude of corn and wine are the full paraphrase of a rich estate. This Isaac from God giveth unto Jacob, Ver. 28.

3. He blessed him with victory over Nations, People shall serve thee, and Nations shall bow down unto thee. — Princes shall adore thee, Sept. Kingdoms shall be subject to thee, Cald. In this Isaac as a Prophet of the Lord foretelleth not only the subjection of all nations to the Church in him, but their adoption also. As to Jacob's person little or nothing of this appeared; but to the Church his seed; and to Christ the head; this was eminently performed and will be more.

4. He blesseth him with dignity over his brethren, Be thou a lord to thy brethren, and the sons of thy mother shall bow unto thee, Cald. same.— Lord of thy brother, and thy fathers sons shall adore thee, Sept. This as to Jacob's person was not in outward power, he feared Esau, as to his posterity, they brought down the Edomits sometimes. The eminent performance of it therefore must be in Church privileges.

5. He sets him above every curse and fills him with blessing, Cursed be thy cursers, and blessed he that blesseth thee. Both singular in Sept. Both plural in Cald. It is that which God himself gave to Abraham, I will bless them that bless thee, &c. Which was an evident exalting of Abraham above all curse, and setting him even with all blessing. This Isaac from God conveyeth to Jacob as the heir of promise with himself; and herein pronounceth himself blessed in blessing Jacob. Cursing from man is wishing evil to any out of hatred. Cursing from God returned, is the speaking of all evil to them with effect. So blessing from man is wishing good out of love, but blessing from God is speaking good to make it rest upon souls. So Isaac hath blessed Jacob.

Quest. Was all this blessing only in earthly things?

A. 1. Surely no, then it had been no better than Esau's.

2. It is the same which God gave to Abraham and Isaac before, which took in all spiritual good things in Christ.

3. The Saints themselves contented not their hearts with the outward things but sought heaven in them, Heb. 11.13. Al good things therefore in Christ are carried here.

Quest. 2. Whether Jacob could take that blessing with a good conscience, and keep it which was gotten by guile!

Answ. To answer. 1. His evil doubtless was to be lamented.

2. • nder these infirmities of his, faith did work from God's Oracle.

3. God himself had given him the blessing, therefore any failing of his could not make it invalid, or give him ground to relinquish it.

Quest. 3. Whether the blessing given against the intent of his father could be confirmed to Jacob?

Answ. 1. Isaac himself saith, I have blessed and he shall be blessed. Ver. 33.

2. God had given it, therefore it could not be reversed; so he comforts him with it in his way. Gen. 28.14.

3. The act was extraordinary which God ordered in pardoning all the evil, & so confirmed the blessing as it was given. And what God confirm's none can disannul. V. 29

Learn thence.
• D. 1. Instruments of blessing must call and act below in bestowing it as God orders it.
• D. 2. God's vicegerent for blessing may demand access and homage of love in giving it. Ver. 26.
• D. 3. Souls seeking after blessing owe obedience and homage of love to such as convey it,
• D. 4. Accidental refreshings from creatures may be occasions of gaining greater blessing.
• D. 5. God's blessing maketh the best savor upon bodies and souls.
• D. 6. Jacob's blessing in all good things, was as the field to bring blessing to others. Ver. 27.
• D. 7. All plenty in spirituals and temporals, is Jacob's blessing for the Church. Ver. 28.
• D. 8. The blessing of the Church in Jacob, is adoption or subjection of nations to it.
• D. 9. God's blessing hath made Jacob Esau's Lord, and the Church in Christ to rule over its utter enemies. Hypocrites as others.
• D. 10. Jacob, and Christ signified in him, and the Church in Christ, is set above all curse and in all blessing. Ver. 29.

The second general of the chapter now followeth which is Esau's return from hunting, and attempt either to regain the blessing, or get one as good as that. The transaction of this business is taken up from Ver. 30. to 41. Herein occur to observation.

• 1. Esau's address to his father. V. 30.31.
• 2. Isaac's passionate entertainment of him. Ver. 32.33.
• 3. Esau's resentment of his fathers answer. Ver. 34.
• 4. Isaac's crimination upon Jacob in this, Ver. 35.
• 5. Esau's censure of his brother and suing to his father. Ver. 36.
• 6. Isaac's straight what he should do for him. Ver. 37.
• 7. Esau's importunity for blessing still. Ver. 38.
• 8. Isaac's return to him at last. Ver. 39.40.
• 9. Esau's revengeful resolution on Jacob. Ver. 41.

In the first of these Ver. 30.31. we have to note.

1. The instant of time which providence ordered for Esau's return and address to his father, expressed two ways.

1. As to his Fathers action, And it was even as Isaac had finished to bless Jacob. — After Isaac had ceased blessing Jacob his son, Sept. Cald. as Hebr. In that very point of time that the blessing was finished.

2. As to the sons departure, And it was one in going Jacob was gone out of the presence of Isaac his Father, Sept. and Cald. to the same. Which noteth also the season of dispatch, that Jacob was newly departed, enough to escape discovery by Esau. So providence ordered the blessing past, & Jacob gone, before he that ran to hunt returned.

2. Esau's part acted in several things.

1. In his return, And Esau his brother came from hunting, Sept. and Cald. same. He had bestirred himself and hunted and taken, and returned with good hopes. Ver. 30.

2. In his preparation of meat, And he also made savoury meats, Sept. and Cald. meat, This was according to his Fathers command, thus he doth also in order to blessing.

3. In his access unto his Father, And brought it to his Father, Sept. and Cald. same. This was also in obedience to his Father, and in pursuance of the blessing, and no way yet dashed in his hopes.

4. In his petition, which is threefold.

1. Let my Father arise, Sep. and Cald. same. The phrase is a little more peremptory and confident then that of Jacob. Ver. 19. Yet petitionary.

2. And let him eat of his sons venison or hunting, Sept. and Cald. same. This he desireth as it was promised him before he went out to hunt. Ver. 4. Yet not availing.

3. That thy soul may bless me, Sept. & Cald. same. This also his father had offered him, when he sent him out to hunt, and this now confidently he demands. Ver. 31.

Learn thence.
• D. 1. Providence is before hand with them that falsely seek God's blessing, to pass it where it should be.
• D. 2. God ordereth the seasons reaching home to, and coming short of blessing. So he did here.
• D. 3. God prevents moments among cratures, which may hinder from his blessing.
• D. 4. The wicked's haste cometh all to late for blessing though they run for it. Ver. 30.
• D. 5. Outward means may Esau's use unto men for blessing, and yet not be blessed by God.
• D. 6. Confidence may sinful men have in outward preparations for blessing, and yet may come short of it.
• D. 7. Esau's may have more boldness in demands for blessing than Jacob's.
• D. 8. Presumption maketh no question to have the blessing, though it be gone. Ver. 31.

In the second, which is Isaac's passionate ente • tainment of Esau we have to consider.

1. Isaac's question of him, And Isaac his Father said unto him who art thou? He was startled at another voice and now doubtless begins to question with some zeal, having blessed one before, Sept. and Cald. same. This expostulation carrieth some of that passion which followeth.

2. Esau's answer, And he said I am thy son, thy first born Esau, Sep. and Cald. same. This answer doubtless startles him more, having blessed one already under that name, and now hearing of another Esau more like the man he aimed at. This the son replieth, yet ignorant of with was done. Ver. 32.

3. Isaac's passionate reply, wherein we have to note.

1. His posture, And Isaac trembled a great trembling unto vehemency. — Astonished, or was in an ecstasy vehemently Sept. — Isaac wondered excessively. Here nature work's, when man seeth he is crossed.

1. The affection expressed, fear, ecstasy, admiration.

2. The measure of it is above, superlative, set out by many aggravating terms. So poor Isaac is transported when disappointed of his aim's & seeth his error.

2. His exclamation or calling out upon him that had deceived him, Who, where he that hunted an hunting & brought to me; and I have eaten of all before thou camest & have blessed him, S. & C. to the same. This is like the speech of a trembling astonished man, complaining of his mis-hap, crying out against him that had prevented him, and taken away the blessing; in such confusion was his Spirit upon this discovery of his mistake.

3. His ratification of what he had done, He also shall be blessed, Sept. and Cald. same. Here eminently God overruleth man in passion. By his temper one would conjecture, he would have called for Jacob and reproved him, and have reversed the blessing again; but we hear of no such thing, only he doth peremptorily ratify what he had done. He shall be blessed, and none can undo it. This can be no other but the over-ruling hand of God, who can make man do his work, and not reverse it. Eminent is this work of God.

Quest 1. Was his trembling only natural?

Answ. It is probable that it was not only so, but however his disappointment might occasion it, yet the remembrance of his error against God in attempting to cast the blessing from God's Oracle, may now make him tremble to repentance.

Quest. 2. But how doth he ratify the blessing when he saw his own mistake?

Answ. 1. He • ein he testifieth his repentance of being the occasion of so much evil in transmitting God's blessing.

2. He did bless in faith from God, and so confirmed it, as the Apostle speaketh. Hebr. 11.20.

It teacheth us.
• D. 1. God's providence may make ministers of blessing question them on whom they had resolved to cast it.
• D. 2. Men may answer to the right name to which blessing was intended, and yet go without it. Ver. 32.
• D. 3. Passion may make disappointed men tremble, but grace turneth it only to repentance.
• D. 4. Providence may well astonish men at their actings, when they heed not God's oracle.
• D. 5. Good men admire sometimes that they are carried out to do these works of God, which they intend not.
• D. 6. God makes his instruments at his pleasure to confi • m his blessing, and they cannot gainsay. Ver. 33.

3. Esau's resentment of his Fathers first answer, wherein.

1. His hearing of it, which was the ground of all, As Esau heard the words of his Father. — And it came to pass when Esau heard, &c. Sept. Cald. as Hebr. The first effect of his Fathers reply was by way of impression. He heard all the words of the translation and confirmation of the blessing, which tidings doubtless made deep impression upon his Spirit.

2. His crying out and complaint, And he cried with a great cry & bitter to vehemency, Sept. and Cald. same. This is his first expression by way of complaint. He cries, he howl's; in bitter passion, vehemently, he complain's that the blessing should be so irrecoverably gone, so as the Apostle note's he seeks now the blessing with tea • es. Heb. 12.17.

3. His praying and entreaty, And he said to his Father bless me also, me my Father or, also I my Father. Elliptically, that is, I also am thy son my Father. Bless me also my Father, Sept. and Cald. same. Here is expressed an earnest desire, such as he had in the flesh after this blessing; he cried & prayeth to his father the instrument, but not a whit mourning after God, nor seeking his face.

• 1. His hope in his Father.
• 2. His care is for the blessing.
• 3. His aim is himself. This is the sum of his resenting his Fathers reply. Ver. 34.

Learn thence.
• D 1. Hearing of disappointments of good expected cannot but make deep impression on carnal men.
• D. 2. Great and terrible out-cries doth the flesh make upon disappointments of desired blessing.
• D. 3. Creatures are only the hopes, and self the end of wicked men in all desires after disappointed blessing. Not a sigh to God by repentance. Ver. 34.

4. Isaac's crimination of Jacob to excuse himself in this matter, And he said thy brother came by guile and hath taken thy blessing, Sept. to the same. Thy brother came wisely, &c. Cald. Or in wisdom, &c. Wherein he seemeth to charge Jacob.

1. For his wile, he came with deceit.

2. For his stealth, he took thy blessing.

As to his wiles, all are not excusable; but to steal from Esau he did not, for it was his own, given him of God. However Isaac saith thy blessing. So indeed he intended, as by fleshly birth-right. But God did show his mind to the contrary: and his the blessing must be by right, unto whom God giveth it. Ver. 35.

Learn hence.
• D. 1. Good men when bound up from working by God, are apt to charge the evil or fault on others.
• D. 2. Good men may slip in overcharging evil on others, which they do not deserve.
• D. 3. Instruments of blessing may complain that the blessing falleth not where they would have it. But no help for that. God so disposeth it. Ver. 35.

5. The next thing is Esau's censure of his brother hereupon, which carrieth in it these particulars.

1. A branding of him by name, And he said, did he not truly call his name Jacob? — Justly was his name, Sept. and Cald. Here his carnal wit beginneth revenge, to play upon his brothers name, and so to gier him, was he not truly, called Jacob? He is Jacob indeed. Sarcastical is this expostulation.

2. A pleading of it by pretended reason, And, or for, he hath supplanted me at two turns, he took my birth-right, and behold now he hath taken my blessing, Sept. and Cald. same. Wherein he discovers his wickedness in false accusing.

1 That he took his birth-right by supplantation, when as, his profane heart despised it, and sold it for a morsel of meal.

2. That he took his blessing, when it was his own, given to Jacob by God. So sinners vent themselves against God's righteous ones.

3. An appeal hence again to his Father for a blessing. And he said hast thou not reserved a blessing for me? — And Esau said to his Father, is there not a blessing left for me Father? Sept. Cald. as Hebr. q. d. Father thou hast seen his supplantations and cozenage, and hast thou not kept a blessing for me? Ver. 36.

Learn here.
• D. 1. Profane hearts stick not to brand the blessed in their names, to be revenged on them.
• D 2. Slips in God's servants are by the wicked falsely charged and aggravated.
• D. 3. Carnal souls seek their own blessing by charging the just.
• D. 4. Blessing is desirable by the profanest heart even the leavings of the righteous. Ver. 36.

6. Isaac's straight as he makes it out to Esau. Wherein note.

1. He declareth what he had done for Jacob, in two things.

1. In casting upon him the dominion. And Isaac answered and said to Esau, lo I have set him a Lord to thee, and all his brethren have I given him for servants. — If I have made him thy Lord, &c. 〈 in non-Latin alphabet 〉 affirmative, Sept. — I have appointed him a prince to thee. Rab. Cald. In this is nothing but a declaration of what he had done for Jacob, and it could not be reversed. That the principality of the kingdom was from God by him settled on Jacob, and the blessing of it could not be had but by being subject unto him: For doubtless of the spiritual and ecclesiastical preeminence is this mainly to be understood, in respect of which Esau in his person and for his time was subjected unto Jacob, because he scorns it, and rather will have no blessing in the Church, than join by submission unto Jacob for it. Otherwise if it be meant of the posterity only of these two, we see, as to temporal power, it had its vicissitude between them, and more worldly power seemeth to be on Esau's side. But as to Church power and preeminence in spiritual things, unto which God's oracle seemeth most to look eminently was Jacob Lord over Esau, both in his person and seed; and none of his brethren were further blessed than as they were subjected to him. As Japheth also in the tents of Shem.

2. In filling him with all temporal blessing, And with corn and new wine I have supported him. or corn and new wine have I added to him. — I have established him, Sept. and Cald. That is, from God as his minister, by way of his Covenant, have I supported, sustained, or established him, with all good things for this life, according to God's oracle and promise, and so it must be.

2. He now is at a loss what he should do for Esau, And for thee now what shall I do my son? Sept. and Cald. to the same. This question discovers his straight, that he was at his wits end, and knew not what to do for Esau his son. What shall I do? Surely I know not what to do for thee my son. I am in a great straight.

Learn thence.
• D. 1. Good Fathers are willing to answer their worst children with blessing if they could.
• D. 2. The true seed of Jacob hath the preeminence or lordship in the kingdom of God, above Hypocrites and Apostates.
• D. 3. It is not possible for the carnal seed in Esau to be blessed; But by subjecting unto the blessing in Jacob.
• D. 4. God's blessing casteth all outward good things upon the Church, as well as spiritual dominion.
• D. 5. Supports of corn and wine are blessings only upon Jacob; and God's seed in him.
• D. 6. It is an inextricable straight unto gracious Fathers, how to bless their children out of the church. Ver. 37.

7. Esau's importunity is yet continued. Wherein.

1. His passionate expostulation, And Esau said unto his Father; is there this one or only blessing with thee or to thee my Father? Sept. and Cald. same. See here the frame of his spirit to be content with any blessing out of the Church, if he might not have the preeminence there; therefore he expostulat's, Is there no more but this one Oracle-blessing in thy power my father?

2. His importunat petition, Bless me, also, I, my Father, Cald. as Hebr, bless me also Father according to the expression, Ver. 34. The second pronown any may be read also in recto, Bless me I also am thine, my Father or else in apposition, Bless me, me also, & so noteth his importunity which way soever it be. As if he had said, if I may not have that Oracle-blessing, give me any other out of the Church. Somthing he would have, though but a bare worldly portion.

3. His discontented lamentation, And Esau lift up his voice and wept, Cald. as Hebr. And Esau cried out with his voice Sept. Herein appears the rottenness of his heart, he howles and weep's out of passion and envy to his Brother, and vexeth himself, but all this while no repenting for his profane spirit Crocodiles tears they be, which would end in revenge.

Learn here.
• D. 1. Profane hearts esteem any blessing as good as that which is from God's oracle. And as much desire it. Any as well as that one.
• D. 2. Carnal souls are apt to think their blessing and good depends on creatures.
• D. 3. Hypocrites are importunat for blessing from men, that they may vie with the Church of God.
• D. 4. Tears of discontent and rage are common with hypocrites, but none of grace or repentance. V. 38.

8. Isaac's last answer unto Esau which is not so much by way of blessing as of prediction of the state of him & his posterity, whereof these particulars occur.

1. The manner or form of his answer, And Isaac his Father answered and said unto him, Sept. and Cald. same. Where note, it is not said, that Isaac blessed him; but gave him the answer that followeth, which was as much as he could do, but a blessing properly it was not, because it came not by commission from the love of God.

2. The matter of his answer, which was prediction of three things concerning Esau.

1. His outward estate and lively-hood, Behold of the fatness of the earth shall be thy habitation, and of the dew of the heavens from above, Sept. same. Of the best of the earth, &c. Cald. The particle demonstrative doth but show his portion without wonder. His Father telleth him, God will allow him in his providence a portion in the earth of the fat and sweet. He shall have enough of the creature, which he acknowledgeth afterward. Gen. 33.9. So God makes his sun to shine and his rain to fall upon the wicked as upon the righteous. Ver. 39.

2. His course of life, And by thy sword shalt thou live, and thy brother thou shalt serve, Sept. and Cald. same.

1. The phrase of living by the sword noteth contention, disquietness, and trouble, though with self defense.

2. The phrase of serving is according to the word of God's Oracle, which fore told spiritual inferiority of the elder to the younger, in God's account; to serve him is to come behind him, short of the grace which he obtaineth of God: yet as an emblem of this outward subjection of his seed to the posterity of Jacob, is declared in the Prophets. So the Edomites were brought under by David. 2. Sam. 8.14. Ps. 6.8. But this was the last of his servitude.

3. His escape out of this servitude mainly in respect of the outward state of subjection wherein his children were unto the seed of Jacob. And, it shall be when thou shalt get dominion, then thou shalt break his yoke from off thy neck. — And it shall be wh • n thou shalt put off and draw his yoke from thy neck. Septuag. And it shall be when his sons shall transgress the word of the law, thou shalt take away his yoke from off thy neck, Cald. This escape as it concerned Esau in his seed, from serving Jacob's seed in the house of David was under Jehoram the son of Jehoshaphat. 150. years after their captivity; then they revoulted from under the hand of Judah, &c. 2. Kings. 8.20.22. But if this respect spiritual servitude, it must be meant.

1. That Esau should get from subjection to persecute the Church.

2. Of some of Edom, whom grace might convert as the promise of grace opens a way to all nations to the liberty of children, and so their bondage should be taken away by conversion. Ver. 40.

Some queries would be satisfied to clear all.

Quest. 1. Wherein differed Esau's blessing from Jacob's?

Answer. 1. That spoken to Esau was no blessing but a prediction.

2. What he had was from common providence, not from promise.

3. The very head of Jacob's blessing was in spiritual things, tending to the kingdom of God, which Esau prized not.

Quest. 2. How doth the Apostle say that he found no place for repentance when he wept so much? Heb. 12.17.

Answer. 1. It is certain Esau did not repent or weep for any sin, but was under his loss of birth-right and blessing.

2. Repentance, with the Apostle, respects his Father, not Esau. He could not make his Father repent of his bestowing the blessing on Jacob, so as to reverse it.

Qu. Did not Esau obtain a blessing at last?

Answ. 1. He had not that blessing of the Oracle which was given to Jacob.

Answ. 2. In propriety he had no blessing at all, for the love of God was not in it, neither was it a fruit of his promise, but a prediction of the various events which under providence should befall him and his.

Learn thence.
• D. 1. Importunity to wicked children may obtain an answer of well-wishing, though not the blessing from their parents.
• D. 2. Portions in the world and plentiful habitations, God may in his providence allow to Esau's; Ver. 39.
• D. 3. A contentious and quarrelsome life profane souls usually lead in the world, and that against the Church.
• D. 4. Providence orders sometimes such as are hypocritically subject to the Church, to break of its yoke.
• D. 5. External dominion is allotted to the wicked, in providence, as well as to the Church.
• D. 6. God can of slaves and servants, make free children to the Church. This follows, if the sense of breaking the yoke, be by conversion to the Church in Jacob. Ver. 40.

9. Esau's revengeful resolution to help himself, wherein the character of his wicked heart is fully given.

1. Of his inward disposition and affection toward his brother, And Esau hated Jacob for the blessing where with his Father blessed him. — 〈 in non-Latin alphabet 〉 . Esau was angry, &c. Sept.

1. His affection, deadly, inward hatred, or boiling of choler to extremity of indignation. Ps. 55.4.

2. The object, poor Jacob beloved of God, he is hated of Esau.

3. The reason working up this hatred, it was the blessing which his Father gave him of principality in the Church and kingdom of God, he hated him because he was blessed; and his Father falleth under it in measure, in that he should offer to bless Jacob; this is purely devilish to hate a man because God blessed him: so did his predecessor Cain. 1. John. 3.12.

2. In his heart and tongue resolution, And Esau said in his heart the days of mourning for my Father draw nigh, and I will kill Jacob my brother. Cald. same. And he said in his mind, or with his mind, let the days of mourning for my Father come near, that I may kill my brother Jacob, Sept.

1. The manner of his resolution is observable, it is said he spake in his heart, that is, not only in his secret soliloquies, for then Rebekah could not have known it, but he spake this with his heart and mind, as well as secretly resolved it within.

2. The matter of his resolution. Wherein note.

1. The opportunity desired, viz. the death of his father, which according to the Greck is by way of wish, so the Hebr. may also be read. Let the days, &c. o • O that the time of my fathers death were come. A desperate patricide. See what kind of tears he wept; wish death of parents and all relations in his revenge.

2. The main resolution. And or then, will I slay Jacob my brother. Here his repentance ends in blood; q. d. The old man Isaac stands in my way, but his time will not be long, we shall make a short mourning for him; and then I shall talk with that blessed man Jacob, I will make him sure enough from his blessing: I will kill him, and then let his blessing follow him. Note this combination of sins.

1. Sacrilegious contumacy against God, that though God and his father had blessed Jacob, yet he would make him fall short of it.

2. Desperat hypocrisy in pretending to cry for a blessing, and mourn for his father, and yet bent to seek blood, and desiring to shorten his fathers days.

3. Bloody cruelty against the blessed of the Lord. He is resolved to be the death of him that should attain the blessing before himself. Yet this expectation failed, for Isaac lived 40 years after.

It learneth us.
• D. 1. Esau's, wicked hypocrites, hate always bitterly such whom God loveth dearly.
• D. 2. God's blessing on his own is the cause why the wicked do so much hate and curse them.
• D. 3. The hearts of the wicked are meditating mischief and their tongues belching it out against the righteous.
• D. 4. Pretended mourning for the dead is the hypocrites cloak for the death of the living.
• D. 5. Mischievous hypocrites in the Church, stick not to hasten the death of parents, when they hinder from their ends.
• D. 6. Resolutions of the wicked are for the slaughter of the righteous and blessed, were it in their hand. So far of the second general. Ver. 41.

3. The next head is the care for Jacob's security and the issue of it in his deliverance, where-about we have considerable.

1. His mothers care. Ver. 42.46. The end of chap. 27.

2. His fathers dismission. Chap. 28. Ver. 1.5.

3. Esau's use of it. Ver. 6.9.

4. Jacob's depa • ture from Beersheba to Bethel with special occurrences. Ver. 10.22. The end of Chap. 28.

5. Jacob's arrival at Padan-Aram. Ch. 29.1. &c.

1. The first of these finisheth this Chapter, according to our division, wherein we have to consider.

1. The occasions of Rebekah's Sollicitousnes, it was the rumour of Esau's intended revenge, therefore he vented it with his tongue as well as devised it in his heart; by whom Rebekah heard it, it is not expressed, but probably by some of the family which told her, for no need was of revelation here. And there were declared to Rebekah the words of Esau her eldest son, Sept. and Cald. same. Her ear heard Isaac resolve to bless Esau and prevents it. And again she heareth Esau's purpose of revenge and diverts it. This tidings could not but sadly affect her, to consider into what straits she had brought Jacob her son: yet she bestirreth herself to deliver him.

2. Rebekah's address to Jacob immediately hereupon, Wherein we have to note.

1. Her mission for him, And she sent and called Jacob her younger son, Sept. and Cald. same. Immediatly doubtless she maketh means to speak with him about this matter.

2. Her declaration of the business to him, Behold Esau thy brother comforteth himself as to thee to kill thee. — Threatneth thee to kill thee, Sept. — Layeth wait for thee to kill thee. Cald.

1. Her earnestness and intention in discovery appears, she said, Behold. A note of attention to him that he might look to it, as well as her heart was troubled about it.

2. The matter discovered, that Esau's consolation was to be Jacob's death, so it is to the letter. He comforts himself in it; so revenge is sweeter then honey to the enraged, doubtless so this reprobate quieted his own wicked heart in this hope that he would make his brother fall short of the blessing for all God's Oracle and his Fathers confirmation. Ver. 42.

3. Her advise to Jacob in this straight, wherein are obvious to view.

1. Her counsel expressed two ways.

1. Generally, And now my son hear or obey my voice, Sept. same.— Rest upon me. Cald. Here she engageth his obedience again, in what God makes her instrumental for his safety.

2. Specially, in two things.

1. For present escape, And rise, fly for thyself to Laban my brother to Charan. — Run into Mesopotamia to Laban, &c. Sept. and Cald. as Hebr. Herein she seemeth to fear that Esau's revenge might fall out sooner, therefore she dispatcheth Jacob with all haste.

1. The speech advised, delay not, away.

2. The place, Charan her brothers city, where providence directed him for other ends than present safety. Ver. 43.

2. For some future abode, which advise carrieth in it.

1. His sitting down with him And sit down or dwell with him, Sept. and Cald. to the same. In this she proposeth safety and sufficiency for life there with Laban her brother.

2. The time expressed.

1. In measure or number, a few days, dies unos. Some single days which notes a little space of time.

2. In circumstance or adjunct of that time, Untill thy brothers fury turn away, &c. And again until thy brothers anger turn away from thee. Ver. 44. — Untill the wrath & anger of thy brother shall turn away from thee. Sept. — Untill thy brothers anger be appeased. Untill it return, &c. Cald. Yet further it is added, And he forget what thou hast done unto him, Sept. and Cald. same. Herein the term of time is bounded with two circumstances or adjuncts.

1. cessation of Esau's wrath and quenching his spleen.

2. Oblivion of the pretended injury, which Jacob had done him; which was none, but as it was mistaken. So time is apt to wear out anger and injuries: these being, over she promiseth to send and fetch him thence again home unto her, Then, or And, I will send and take thee from thence, so she comforts him and herself with hopes of his return from his exile.

2. The reason of all this advise, even her fear of the loss of both her sons at once, Why should I be deprived of you both in one day? — Least I be made childless of you both. Sept. Cald as Hebr. This she had cause to fear. For if Esau should slay Jacob, either man must shed his blood, or God would, or some other way curse him for a murderer as he did Cain. Therefore she is earnest with him to be gone.

Quest. Was not this solicitousnes in Rebekah from unbelief? Could not God secure Jacob at home?

Answer 1. Doubtless God could, yet providence doth order to save him other ways.

2. Avoidance out of Esau's reach, was the present means more rational to secure him, and it destroyeth not faith to make use of means lawful.

3. Probably this way God would chasten both mother and son, for their irregularities in seeking the blessing.

4. Providence had other ends there to match him and to bring forth the tribes of Israel. All which together may excuse Rebekah from unbelief.

Learn we.
• D. 1. Providence ordereth the counsels of the wicked to be revealed, that they may be prevented.
• D. 2. God maketh sometimes the Instruments of their straits to be Instruments of deliverance to his. So Rebekah was to Jacob.
• D. 3. It is but meet that such who bring into danger should be solicitous to prevent it.
• D. 4. Timely advise for safety should be taken with greatest heed, as given with greatest care.
• D. 5. The murder of the Innocent is the comfort of the cruel and wicked man. Revenge comforts the hypocrite, when no harm is done to him. Ver. 22.
• D. 6. The mothers voice must be heard when it tends to the good of children.
• D. 7. Flight from danger into exile is many times the lot of persecuted Saints.
• D. 8. God can make the wicked's habitations sometimes shelters to his people. Ver. 43.
• D. 9. Gracious parents and children would part but for a little time, if it might be.
• D. 10. Time wears out anger and memory of all pretended injuries in the wicked. Ver. 44.
• D. 11. Tender mothers long to preserve the lives of children, evil and good.
• D. 12. To be childless, or bereft of all, is an evil deprecated by the saints. Ver. 45. Jer. 31.15.

3. The last expression of her care is in bespeaking Isaac about this matter, and the manner of framing the same. Wherein we have to note.

1. Her plaint, And, or then, Rebeka said to Isaac, I am straitened in my life by reason of the daughters of Heth. — I am pained in my life for the daughters of the sons of Cheth, Sept. — I am grieved, &c. Cald. Herein her plaint was not unjust nor feigned, for she had long sufferance under that evil complained of.

1. The plaintiff here, is Rebekah a wife and mother, burdened under many pressures, speaking here only of one, which she conceived might take best.

2. The judge to whom she appeals, is Isaac, an husband and a father, who also bore part of her burden with her, and was grieved as well as she.

3. The evil complained of, is the streightning or anguish of her life, that is, her life was made a burden to her, she was willing as it were to cast it up, as something lying on her stomach so the words in Hebr. and Greek do intimate.

4. The reason of these straigths the daughters of Cheth, which were Esau's wives; their wickedness toward God, and man, did weary out Rebekah's life to abide near them. Such heavy burdens are rebellious children.

2. Her fear pretended, If Jacob take a wife of the daughters of Cheth, as these of the daughters of the land, Cald. same. — If I shall take to Jacob a wife of the daughters of this land, Sept. Her fear is of an evil contingent, though she might have more confidence in Jacob; and this she supposeth to Isaac might fall out, & therefore insinuate's to him a necessity to go and match in a better place.

3. Her despair of any comfort of her life if such a thing should fall out, What is life to me? or to what purpose should I live? Cald. same. — What then is it for me to live? Sept. It is a passionate expression, declaring her despair of life and comfort therein, if such a thing should come to pass. The vulgar latin reads. I will not live. But this is no true translation. The holy woman is to be supposed, not so to determine against God's wise providence. Thus far she labors to work Isaac to a willingness for Jacob's departure.

Quest. Was this pretence all that Rebekah aimed at?

Answ. No doubtless, for the fear of Esau's rage put her upon this course to secure Jacob, yet this which she speaketh was one real cause to match Jacob as God had ordained, to bring others under the Church-Covenant with him from the place of his ancestors. Good reason therefore might be of concealing the present instigation by Esau's threatening, in respect of her husband and son, prudence in such cases may conceal matters prejudicial unto safety.

Quest. Was it not passion in Rebekah to be so troubled?

Answ. 1. Infirmity doubtless might appear in not being able to bear something.

2. Grace doubtless did set her heart against the Hittites for their wickedness, and her zeal appear's in testifying against them.

3. She served herein the Oracle of God in sending Jacob from those tents of wickedness in Canaan, to marry where he had appointed, for raising of his Church.

Learn from it.
• D. 1. Good wives are ready in straights to unbosom themselves to good husbands.
• D. 2 Good mothers are in great trouble for the Good and safety of their Chil • ren.
• D. 3. Gracious women are burdened with the impieties of rebellious and wicked allies in their families.
• D. 4. Wicked matches are burdens to the very life of gracious parents.
• D. 5. God sometimes makes gracious mothers more solicitous to stir up fathers for right disposing of their Children. Ver. 46.

CHAP. XXVIII.

2. THe next step of providence for Jacob's security is Isaac's acting of his part upon the motion of Rebekah. Wherein.

1. His advocation or calling for his son Jacob, And Isaac called Jacob, Sept. and Cald. to the same. Herein note.

1. His call, Isaac by his wife or some other, sends for Jacob upon her motion; Here the Fathers care begins to appear now at the 77th year of his sons age to direct him toward a wife, which would seem past time with us, yet providence so ordered it; now Isaac bethinks himself of this, and sends for him upon his mothers motion.

2. The specification of his call from the end of it. Which was twofold,

• 1. To bless him, And he blessed him.
• 2. To lay his charge upon him. And he charged him. Sept. & Cald. same. Both these ends are mo • e fully declared in a transposed order.

1. Moses relates the charge, and that is twofold.

1. Prohibitive, And he said unto him, thou shalt not take a wife of the daughters of Canaan. Cald. same. — of the Canaanites. Sept. This was Rebekah's pretended fear; against this Abraham had charged Isaac; and he from the Oracle of God had charged Jacob, which afterward was a written law to Israel, not to marry with Idolaters. Ver. 1.

2. Mandatory, wherein he enjoineth him.

1. Preparation, arise. Sept. and Cald. same. That is, prepare thyself and sit for your journey; so the phrase of arising here must note it.

2. Motion, And go to Padan-aram to the house of Bethuel thy mothers father. — Fly to Mesopotamia, &c. Sept. Cald. as Hebr.

• 1. His motion commanded was to go and travel.
• 2. The term of his motion.

1. General, the country of Padan-Aram, that is Syria, between the pair, or two rivers, Mesopotamia. Gen. 25.20. Gen. 24.10.

2. Special, Bethuels house or family who was Rebekah's father, whence she came, & so the Church must.

3. His business or work there, And take to thee a wife from thence, of the daughters of Laban thy mothers brother, Sept. and Cald. same. In short, there he must marry, and take a wife from whom the promised seed was to come; and the people which were to inherit the promised land. The place and person seem to be pointed out of God, from the charge given, note only.

1. That as to person it was his mothers brothers daughter, which was not then judged unlawful.

2. That Isaac points him out but to one wife, and no more, however the event was otherwise.

Note hence.
• D. 1. Good Fathers disdain not the wise and gracious advice of Mothers for their Children's good.
• D. 2. Good men may change their minds upon God's convictions for disposal of blessing.
• D. 3. Blessing and command go together from God, by his instruments unto his Covenant ones,
• D. 4. Matches of the true seed with the Idolaters are expressly forbidden by God, Ver. 1.
• D. 5. Fathers have their due power to dispose of Children in marriage.
• D. 6. It is good for Fathers herein to follow the dictat's and guidance of God, to dispose Children, where the knowledge of God is. Ver. 2.

2. Moses relates the blessing, for which he calleth his son Jacob, somewhat different in words from the former, but aiming at the same scope. In the conferring whereof may be observed.

1. The manner of blessing, it is now done by Isaac knowingly, willingly, purposely, according to the will of God, to confirm the blessing on Jacob.

Quest. What need was there of this second blessing?

Answer. Much in respect of man.

1. On Isaac's part, to express now, that he did as willingly bless, as God would have him, which he did dubiously before.

2. On Jacob's part, it was to add strength to his faith, who might be tempted to think, that a blessing gotten by deceit, and under another name might be frustrate. Now therefore he is blessed under his own name, and in an upright way.

3. On both parts in respect of their parting, it was meet the father should send his son away blessed.

2. The matter of blessing now confirmed; which is laid down in 4 particulars.

1. And God almighty, or all sufficient bless thee. — And my God bless thee my son Sept. Cald. as Hebr. Here note.

1. The connection of the blessing and command precedent, do what I charge thee, and the Lord bless thee.

2. The fountain of the blessing prayed on him, God almighty or all-sufficient God, as he appeared to Abraham, mighty to do what ever he promised to do unto him, from the all-mighty spring of blessing doth Isaac fetch his benediction for his son.

3. The issue from this fountain bless, that is, out of his all-sufficient fullness shall give out streams of good spiritual & temporal. It is either promisory or prayerwise.

4. The object terminating this emanation of blessing, the • Jacob my son, let all God's springs empty themselves on thee, be thou the receptacle of the almighty God, and all his blessings.

2. And make thee fruitful and multiply thee, and be thou for an assembly of people's. — And thou shalt be for the synagogues of the nations, Sept. — And be thou for companies of tribes. Cald. All this part of the blessing concerneth the increase of the Church by him prophesied in 3 expressions.

1. In the cause of it, fruitfulness; which must be to make increase of seed, God make thee a fruitful root.

2. In the effect of it, multiplicity of seed, God cause out of thy fruitful stock to arise multitudes of seed.

3. In the end of it, to be assemblies, or Church, or synagogues of people for God: such as the Tribes of Israel were, to whom the nations also were gathered.

3. And give thee the blessing of Abraham to thee and thy seed with thee. — He will give thee the blessing of Abraham my father, &c. Sept. — And to thy sons with thee. Cald. Herein he prophesieth and prayeth upon Jacob Abraham's portion, about which is expressed.

1. The freeness of it, God shall give it, or God give it.

2. The nature of it, Abraham's blessing▪ which was all Covenant-mercy to be a God to him; it containeth all grace, adoption, righteousness, &c. and all temporal good annexed in the promised land, which afterward is expressed. Gal. 3.13.14. Rom. 4.7.8.13, &c.

3. The term of • eception or object of it, thee and thy seed, according as God had entailed it on Abraham and his.

4. To inherit the land of thy pilgrimages which God gave to Abraham, Sept. same. — Of thy habitation. Cald. This is exegetical as to part of Abraham's blessing, for God gave the land of Canaan to him wherein he sojourned also. Gen. 17.8.

1. The good promised, inheritance of the land of promise which now was but the place of sojourning & pilgrimage; that wherein thou art but a stranger now shall be thine inheritance, which God made good when he brought Israel out of Egypt.

2. The right title to it, which was God's gift unto Abraham, so that no claim could be laid unto it by others, seeing the God of heaven in whose dispose heaven and earth are, had thus made it sure to Abraham's seed, and so to Jacob in the line of promise.

Learn hence.
• D. 1. God's blessing need's to be repeated and confirmed unto souls, to answer temptations, and to prevent unbelief.
• D. 2. Obedience • eelded to the charge of God foregoing, the blessing shall follow after.
• D. 3. God almighty and all-sufficient is the only fountain of blessing
• D. 4. The issues of good from God almighty, upon poor creatures, they are blessings indeed.
• D. 5. God's all sufficiency giveth fruitfulness for the increase of his Church, Ver. 3.
• D. 6. Abraham's blessing from the Almighty is that which passeth from generation to generation upon the Church.
• D. 7. The rest typical as well as spiritual and eternal, is made the inheritance of God's Israel from his almightines.
• D. 8. God's gift to Abraham is the just title of all the seed of promise to that inheritance eternal, typed out in Canaan. Ver. 4.

2. Isaac's dismission of his son followeth, wherein note.

1. The fathers act of power, And Isaac sent away Jacob, Sept. and Cald. same. That is, with the solemn collation of the fore mentioned blessing he gave him leave to depart, and sent him from the place which was to be his inheritance into another country; for that end which he had given him in charge.

2. The sons act of obedience, And he went to Padan-Aram, &c. Cald, same. — Mesopotamia, Sept.

1. His discession from his father is noted. He went away.

2. The term of motion aimed.

1. In place, Padan-Aram.

2. In person. To Laban described relatively, by his father the son of Bethuel, and by relation to his sister, the brother of Rebekah, &c.

Quest. Why doth Isaac send away Jacob so bare and single, Abraham took another course for Isaac?

Answ. 1. God doubtless had an overruling hand in this providence, so to order it for greater ends than were now apparent.

2. Jacob's faith was to be tried more in this way.

3. God's glory more appeared in it, in his journey and issue of it.

Learn hence.
• D. 1. Providence makes parents willing to part with dearest children in order to accomplish his will.
• D. 2. Providence ordereth children's hearts in readiness to obey the fathers charge to execute God's purpose.
• D. 3. Providence sometimes sends out creatures naked and helpless the more to glorify itself. Ver. 5. He keeps them while they believe on his promises.

3. The appendix to this, Isaac's dismission of Jacob is the use which Esau makes of it. Where about note.

1. The occasion or cause of Esau's doing, which was his observation of some passages in Jacob's dismission.

1. He observes Isaac's blessing of Jacob, And Esau saw that Isaac had blessed Jacob, Sept. and Cald. same. This, it is like, he over-heard, or by some means had notice of it, in the solemn dismission of his brother, therefore he might have some fond hope of a blessing yet.

2. He observes his fathers dismission and charge to Jacob against marriage with the daughters of Canaan, And he sent him away, &c. Sept. and Cald. same. Here Esau perceiveth his fathers charge as to marriage, which he formerly regarded not. Ver. 6.

3. He observes Jacob's obedience, And Jacob had obeyed his father and mother, &c. Sept. and Cald. to same. Here he considering that his brother listened to his father and mother in this matter, and had the blessing; this puts him upon thoughts of what he had done, and what was best to be done yet. Ver. 7.

4. He observes that his father was not pleased with the Canaanitish women, And Esau saw that the daughters of Canaan were evil in the eyes of Isaac his father. — Before Isaac his father, Sept. — Were displeasing in the eyes, &c. Cald. This he gathers from the charge which Isaac gave Jacob against matching with them. Ver. 8.

2. Esau's action hereupon. Twofold.

1. His journey unto Ishmael's family, And Esau went to Ishmael, Sept. and Cald. same. This must be meant of Ishmael's family, for he himself was dead 14 years before in the 123 of Isaac who was now 137 as may be seen. Gen. 25.17.

2. His work, And he took Machalath the daughter of Ishmael, son of Abraham the sister of Nebajoth unto his wives, to him for a wife, Sept. and Cald. to the same. This Machalath is called Basemoth. Gen. 36.3 who was daughter of the same mother with Nebajoth Ishmael's eldest son. Her Esau now takes as a third wife to the two former, aiming, it is likely to please his father, by marrying one of his fathers kindred, as his brother by taking a wife among his mothers brethren. So he adds sin to sin in multiplying wives, and those bitter enemies to the Church.

Quest. Did this mend the matter with Esau?

Answ. Surely no, for 1. He turneth not to God at all.

2. His aim at best was but to please his father.

3. He matcheth among enemies to the seed of promise.

4. He multiplied sin in multiplying wives; which Isaac did not give in charge to Jacob.

It teacheth us,
• D. 1. Hypocrites hearing of blessing upon others, pretend to make to it as well as any.
• D. 2. Hypocrites hearing God's charge to accompany his blessing, would seem to observe it. Ver. 6.
• D. 3. Hypocrites seeing the obedience of Saints, would seem to imitate it. Ver. 7.
• D. 4. Hypocrites perceiving what is displeasing to God & his servants, would seem to avoid it. Ver. 8.
• D. 5. Hypocrites in all their pretences for God, take their own ways without his counsel.
• D. 6. Hypocrites in all their pretended imitations of the Saints do but add sin to sin. Ver. 9.

〈 in non-Latin alphabet 〉

Hitherto Moses hath continued the history of the Church and its affairs in the days of Isaac, & we have no more of it under his name until the mention of his death. Ch. 35.29. Here now is the history of the Church continued under the name of Jacob; which taketh up the most of this book following, saving a little of Joseph's time afterward. The occasion of Jacob's mention now, was his intended security from Esau's rage, and the saving of the line of the Church in him; how God moved father and mother in this matter we have heard & how the Lord moveth him & goeth with him we shall hear in the sequel of the history. At this verse the Hebrews begin the seventh section of the law; which was ordered to be read in their Synagogue, as one lecture on the Sabbath. In these sections, as it is observed, they noted some for distinction only, and called it Parasha, marked with 3 letters 〈 in non-Latin alphabet 〉 The first of that word, others they observe for order, called seder, and marked with these 3 〈 in non-Latin alphabet 〉 This continueth to the end of the 36 Chap. Where at the 37 ^th another of the like beginneth. This here in present is called by the Hebr. Vajetse. From the first word which beginneth the section.

In this history of Jacob so far as it is continued n this Chapter, we have 3 notable characters of God's providence toward him.

• 1. Events before his going to sleep Ver. 10.11.
• 2. Events from God in his sleep. Ver. 12.13.14.15.
• 3. Events after his sleep and refreshing. Ver. 16.22.

To the first. Therein we read these two things.

1. His onset and posture for his journey, And Jacob went out from Beer-sheba, and went toward Charan. — From the well of the Oath, Sept. Cald. as Hebr. Herein we have to note providence ordering.

1. His out • etting from his fathers house at B • ersheba.

2. His onsetting toward Charan, noted to be 500 miles distant in English account.

3. His solitariness in his undertaking, it was Jacob alone without retinue or associates, so God ordereth his entrance upon his journey. Ver. 10.

2. His first stage is recorded, wherein he maketh a stay for refreshment of nature, whe • ein may be observed.

1. The pitching of Jacob, And he lighted on, or met with a plac • & lodged there, because the sun was gone or set. — And he met with a place and slept there, &c. Sept. — And he came to a certain place and stayed there. Cald. Herein note.

1. His providential access, for so the word noteth (a meeting of place or parson) unthought of by him but so ordered by God.

2. The place itself set out under a general notion here, but afterward it appear's to be an open field, or place near Luz. Ver. 19.

3. His stay, he tarried but one night there, a nights lodging only, he took in the place, and no more. This place is conceived by some to be 48 English miles distant from Beersheba, therefore also is it conjectured that this fell out the second or third night after he left Beersheba; the Spi • it expresseth not that, what stage it was, yet it may not be impossible to be the first days journey, as day and strength might serve Jacob.

4. The reason of his pitching there, because the sun was set, so it seemeth he travelled late, and now it being not convenient to go further, here upon this occasion he sits down. Time called to rest, such as • od vouchsafed.

2. His provision for his rest, And he took of the stones of that place, and put them for his pillows. — Laid them at his head, Sept. Cald. as. Hebr. He • e are reported.

1. His labor, he gathered, or took o • the stones of the place.

2. His fitting or disposing them for his ease, hard pillows they were to comfort a weary head; yet such are many times the best retirement of God's dea • est Saints The ground for a bed, the stones for pillows, and heaven for a canopy.

3. His reposing himself to rest, And he laid him down in that place. Cald. same. — Slept. Sept. Here is a bare relation of his settling and reposing himself to sleep. Doubtless as to this also he looked up to God, and providence layeth him sweetly to rest.

Quest. Why did Jacob lie out in the • ield, seeing the place was so near to Luz? Ver. 19.

Answ. It is conceived by Josephus, that it was in dislike to those wicked inhabitants, being not willing to lodge there; but the scripture mentions no such thing. Therefore no other cause appeareth, but that providence by the latenes of the evening, appointed him to take a lodging there, where God would entertain him.

Learn from it.
• D. 1. As from Abraham to Isaac, so from Isaac to Jacob, is the true history of the Church continued by God's Spirit.
• D. 2. The Church in Jacob was an exile and went in a long pilgrimage.
• D. 3. It is no new thing that providence sends the dearest Saints from friends to strangers.
• D. 4. Providence orders Saints from Beersheba to Haran, to bring souls from Haran to Beersheba, from the world to the Church. Ver. 10.
• D. 5. God's care provideth all pitching places for his Saints in their motions.
• D. 6. An open field under God may be a better receptacle for Saints, than towns o • cities.
• D. 7. It is but a nights lodging which is ordered unto Saints, in the hardest places. A little time.
• D. 8 A stony pillow and a dusty bed, is good lodging when God makes it.
• D. 9. Good rest may they have whom God layeth down upon the earth to sleep. Saints are willing to rest where God will have them, and where he layeth them they shall sleep. Ver. 11.

2. The providential events to Jacob in his sleep now follow; In general it was a dream which God was pleased to present unto him; for so it is expressed that God appeared in it. Wherein 2 objects general were held out.

• 1. Somthing to his eye. Ver. 12.13
• 2. Somthing to his ear. Ver. 13.14.15.

1. In general the event is thus expressed, And he dreamed, Sept. & Cald. are the same. As God laid him to sleep, so to sweeten it he giveth him a comfortable apparition in a dream, that he might rest without fear, and be comforted when he awaked. This was one way wherein God was wont to reveal his mind unto his Prophets. Num. 12.6. Which afterward the Devil did imitate in false Prophets and filthy dreamers. Jer. 23. Nevertheless the way of God's discovery is never the woe • se, nor in case of truth therefore to be doubted. In this way God is pleased now to reveal himself to Jacob; so that this was no natural dream that may arise out of a man's constitution, or multitude of business, but a divine inspiration.

2. In this dream some things are presented to sight.

1. A ladder, And behold a ladder erected upon the earth, and his top reaching to heaven, Cald. same. — firmly set on the earth, whose head reached, &c. Sept. Wherein as to the lett • r we have to observe.

1. the term of animadversion. And behold, calling for observation in this place, as to the matter exhibited.

2. The thing itself presented, a ladder, which is an instrument used among men for sealing high places, and motion up and down; such a thing appeared to Jacob in a dream, as if he had looked on it.

3. The posture of it.

1. It was set up between earth and heaven, its foot upon earth and its head reaching to heaven.

2. It was firmly set, fixed, and established, beyond any shaking, or removing.

2. The next matter presented in the dream is a vision of Angels, And behold the Angels of God ascending and descending on it. Cald. same. — ascended, and descended. Sept. Herein also.

1. The note of attention, behold this too, even that which followeth.

2. The matter here pointed out, Angels of God, such as were his ministering spirits sent out to minister for them who are heirs of salvation, mighty, and swift, and willing messengers of providence, to effect God's will upon his chosen.

3. The motion of these heavenly ministers; they were always going up and coming down, conversing between God and Jacob, these expressions are but fitted to the instruments, and can note nothing but the continued motion of Angels between God & his Church. Ver 12.

3. The last thing presented is God himself, And behold Jehovah stood upon it, or above it. — And the Lord was firmly set upon it, that is, at the top. Sept. — And behold the glory of the Lord stood upon it. Cald. We have here also.

• 1. A call to observation. Behold more.
• 2. The matter exhibited, Jehovah the eternal God.

3. The posture of him, he stood upon the top of the ladder, as commanding all, sending down and calling up his Angels at his pleasure, and appointing them their proper motions in order to his creatures. This is the plain meaning of the letter thus far. But some queries would be resolved hereabout.

Quest. 1. What is God's scope in giving Jacob this dream?

Answ. Doubtless to afford him suitable comforts to those present fears, doubts, and troubles that might be upon him as to his exilement, solitary condition, fear of danger, &c. that might stir up troublesome thoughts within him.

Quest. 2. What is God's meaning of this dream of the ladder, &c. as may serve to the fore mentioned end?

Answ. 1. God teacheth him that Jehovah the eternal being and cause of all things is above, ordering and ruling all events toward his poor creatures below.

2. God maketh him know there is a settled way of his coming down to man, and man's ascending unto him. This the ladder noteth in the letter, but a means to bring heaven and earth together; but besides this, that the Son of God to come in the flesh is properly the only way of God's communion with poor sinners. Other way we know there is none; therefore this is best understood by the ladder; Christ himself also having assumed to himself the ministry of angels toward his Church, that they ascend and descend upon him. John. 1.51.

3. God informeth him that his Angels are his special messengers by whom he sends to man and receiveth from him; the Angels of his little ones behold the face of their father in heaven. In sum, this God would let Jacob know, that he & his Christ and his Angels were with him sleeping and waking, though he were left by creatures.

Quest. 3. How could Jacob see Angels, or God?

Answ. 1. This was but presented in the dream, not really acted.

2. In the dream God and Angels might be apprehended under such shapes, which sometimes they assumed. The Chaldee reads, the glory of the Lord,

In sum, the main end why this dream was given, was to let Iaocb know the way of performing all that followeth to him, therefore unto the sign is added God's word, which he undertakes thorough Christ and by his Angels to make good unto him.

3. In this dream God sendeth something to Jacob's ear, and repeats the word of Covenant which should be make good in the way formerly signified. All here spoken may be reduced unto two heads.

1. A word of narration what he is who appeared to Jacob now, And he said I am Jehovah the God of Abraham thy Father and the God of Isaac, Sept. and Cald. to the same. Herein he showeth to Jacob it was no vain apparition that came to him, but that which must cause everlasting good; God declareth therefore.

• 1. His eternal being as cause of all, enough for Jacob and his Church.
• 2. His relation, God of Abraham and God of Isaac his father, therefore in Covenant to be his God also.

2. A word of promise, in confirmation of what God had spoken to Abraham and Isaac before. It stands in these following expressions.

1. A promise of inheritance, The land in which thou liest upon it, to thee will. I give it and to thy seed. — Fear not the land in which thou sleepest, &c. Sept. — And to the sons. Cald. This is the same which God gave to Abraham and Isaac, and now showeth in a dream how he will do it for Jacob. God will make it good for an inheritance to him and his seed Ver. 1.

2. A promise of multitude of seed, And thou shalt spread abroad to the sea and to the East. and to the North, and to the South. — As the sand, Sept. — Thy sons as the dust, and shalt prevail. Cald. So God promised Abraham. Gen. 13.16. So Balaam admired the multitudes of Israel. Num. 13.10. The sea signifieth the west. Gen. 12.8. And so all the corners of the land promised shall be filled with the numerous seed of Jacob.

3. A promise of making him in his seed a means of blessing all others that are blessed, And blessed shall be in thee all the families of the earth, and in thy seed, Sept. same. — And blessed shall be for thee and thy sons. Cald. Herein.

1. The subject of blessing, all nations, or families of other nations whoever are blessed.

2. The means of conveying, even Jacob, as sending forth Christ, but especially Christ himself the promised seed, the mediator of all blessing.

4. A promise of special and parsonal protection in Christ of himself, now in his going forth and returning, And behold I will be with thee and I will keep thee in all the way where thou shalt go, and will return thee again unto this land, Sept. same. — Behold my word shall be for thy help, &c. Cald. Herein.

• 1. A note of attention, behold Jacob what I say.
• 2. The good promised, gracious presence and preservation.
• 3. The extent of it, even in all the way of his moving, both in going out and returning.

5. A promise of perfecting his will, which is the reason of the former, For I will not leave thee until I have done that which I have spoken unto thee, Sept. and Cald. the same. Herein.

1. The rational particle maketh this the reason of all the former, which is another superadded promise, I will make good all, for I will not leave thee, &c.

2. The good promised, his uninterrupted presence and providence, I will not be absent from thee a moment, Jacob, from keeping thee and doing thee good.

3. The term of duration unto this promise, until I accomplish all that I have said, not one title shall fail, and until • very word be fulfilled I will never leave thee nor forsake thee. All this hath Jacob given him in his sleep, which makes him awake with admiration.

These observations may be taken hence.
• D. 1. God can communicate himself to his Saints sleeping as well as waking. Somtimes in dreams.
• D. 2. God can recompense a hard lodging with a sweet dream of his care and presence with and over his.
• D. 3. Signalls, as well as promises, doth God afford of his care and dear respect unto his pilgrims.
• D. 4. The intercourse of divine providence keeps heaven and earth, God and man together.
• D. 5. God in Christ by his Angels orders all events for good unto his saints.
• D. 6. Christ is the true ladder of providence reaching from man to God. The only way to ascend heaven by.
• D. 7. Angels are willing and active instruments, going, coming and ministering to saints in Christ Joh. 1.51. Ver. 12.
• D. 8. God the Father the everlasting cause of good, moves & commands all providences to his Saints.
• D. 9. The everlasting Father delights to be known the God of Abraham Isaac and Jacob.
• D. 10. God repeats the promise of the inheritance to Jacob and his seed for establishment. Ver. 13.
• D. 11. The seed of Jacob or the Church shall spread into multitudes in Christ.
• D. 12. In Jacob's seed, even Christ, all families of the earth reach to blessing. Ver. 14.
• D. 13. God's presence and custody secures Jacob and his chosen sleeping and waking, going out and coming in. He slumbers not.
• D. 14. God's resolved presence of grace with his, is the cause perfecting all promises to them.
• D. 15 God will never leave nor forsake his covenanted ones, until he perform all his promises to them.
• D. 16. God will in his appointed time accomplish all that he hath spoken unto his. Ver. 15.

2. The last event of God's providence is upon Jacob at his awaking, wherein some notable impressions are made upon him from his dream, & also expressions suitable thereunto. These things are remarkable.

• 1. Jacob's opinion or Judgment made on it. Ver. 16.
• 2. Jacob's affection raised thereupon. Ver. 17.
• 3. Jacob's dedication of the place to God. Ver. 18.19.
• 4. Jacob's devotion or vow made hereupon. Ver. 20.21.22.

To the first. We have herein related two things.

1. Jacob's awaking, And Jacob awaked out of his sleep, Sept. and Cald. same. Herein is only noted the season of this event, It was when Jacob awaked; yet herein the goodness of providence is not to be slighted, that as mercy laid him down to sleep, mercy awakened him again; yea and as his sleep had a superadded revelation in a dream, so his awaking had an access of grace to make a right use of it.

2. Jacob's estimation of the place where he lay, impressed by his dream and expressed by his word, And he said surely Jehovah is in this place and I knew it not, Sept to the same. — Verily in truth the glory of the Lord dwelleth in this place, &c. Cald. In these we may conceive what impression the dream had made upon his mind by his expression; surely more working thoughts of God he had in his repose on this place than he had before. Two special things here delivers.

1. His apprehension of God's presence, verily Jehovah is in this place. wherein he discovers his thoughts.

1. About the owner of the place, it was Jehovah or the glory of the Lord; even the Son of God, the splendor of his Fathers glory.

2. About his presence, he is, or dwelleth in this place; Here I was shortened in my way in the night, and here I have found Jehovah, the glory of the Lord hath been with me here this night.

3. About the certainty, surely God is graciously in this place.

2. His confession of his own ignorance or inadvertency, And I knew it not. Wherein he seem's to check himself that he was not aware of God's appearance and discovery to him in that place, yet that hindered not God from giving out discoveries to him. He might perhaps conceive God's apparitions were nowhere but at his fathers house, but yet now he seeth God travels with him, and appear's to him where he pleaseth.

Learn thence
• D. 1. Comfortable awakenings as well as sleepings God commands for his beloved.
• D. 2. Where sleep brings in revelations of God, awakenings give grace to make a right use of them.
• D. 3. Jehovah visits the place of his Saints recumbency, at his pleasure.
• D. 4. Where God so appear's, he makes it sure and indubitable to his servants that he is certainly there.
• D. 5. Providential places of rest may prove the places of God's glory appearing unto Saints.
• D. 6. God's servants may at unawares meet with God's presence and not at first know it at all. Ver. 16.

2. Jacob's affection exercised is next related, here.

1. The impression made on his heart, And he was afraid Sept. & C. same. that is, from the glory appearing in an extraordinary way his heart was smitten & fear began to work, yet within its bounds & in order to God's Worship, it was no unbelieving, distracting fear, but steered by faith.

2. The expression of it made by his tongue. Two ways.

1. By admiring expostulation, And he said how terrible is this place? Sept. and Cald. to the same. Herein he expresseth the ground of his fear, and that was the wonderful dreadfulnes of God's appearance herein. The place was as other places over night, but after his dream and his awaking the glory of the Lord made it dreadful, though his appearance was in mercy.

2. By positive assertion concerning this place in two particulars.

1. This is not but the house of God, that is, no other but Elohims house, Sept. to the same. — It is no common place but a place wherein God is well pleased. Cal. His fear makes him thus to judge, this can be no other but the habitation of the almighty where I have been entertained this night. House here is but the place of God's special residence & appearance unto Jacob, not to inclose God but to entertain him; Prophetically also it may be spoken, pointing out the Church of God to come, which is called his house, not as if God were tied to places, for afterward, this was styled the house of wickedness by God.

2. And this is the gate of heaven, Sept. same. — And over against this place is the gate of heaven. Cald. So his affection carrieth him forth to express it. It is a metaphorical attribution to the place; but because that Jacob had a sight of God, and by such discoveries entrance is made into heaven, therefore fitly it may be termed the gate of heaven. So the Church of God is where he appeareth.

Qu st. How cometh Jacob to this opinion and affection, why doth he not take it as a dream without effect, and so slight it?

Answ. 1. Surely the Spirit of God ascertained him of the truth of his appearance in it, and that it was no common dream.

2. The impressions upon his Spirit were divine, therefore he was awed by the same, so to fear and so to speak.

Learn from it.
• D. 1. Impressions of God's presence in gracious appearances must raise an awful fear in Saints enjoying it.
• D. 2. The house of God is where his gracious and saving appearances are, even his Church.
• D. 3. The Church where God appears is the very means of seeing God, and entrance into heaven. Ver. 17.

3. Jacob's dedication unto God after his rising in the morning, where-about we have to note.

1. His early stirring. And Jacob rose up early in the morning, Sept. and Cald. same. His sleep and waking being so comfortable he could not choose but be early stirring toward God.

2. His religious care to perpetuate the memory of this me • cy exp • essed in a threefold action.

1. His erection of a stone for a memorial, And he took the stone which he had put for his pillows, and set it a pillar, — Which he put under at his head and set it for a title, Sept. and Cald. Herein he showeth his desire not only to be inwardly thankful, but to set an external monument of God's appearance to him for after time: the words have no difficulty, here we read.

1. The matter of his susception, it was a stone, he took either one or more, which he had used for his pillow.

2. The use of it, he sets it for a pillar, a visible monument, only to deliver to ages to come a memorial of God's mercies unto him. Not to make a superstitious rellique of it as the Papists do.

2. His unction. And he poured oil upon the head o • it. Cald. same. — top of it. Sept. The words are easy. If it be inquired whence he had the oil? It is most probaple he carried it which him from home. If, why he poured it on the stone? It is answered, not for a superstitious consecration, but on it, as an Altar, as providence now directeth, he powed it as a thank offering or peace offering, such as he had, to God. Ver. 13.

3. His nomination of his monument, And he called the name of the place Beth-El, but truly Luz was the name of the city at first. Cald to the same, — Lammaus was the name, &c. Sept. corruptly, and made of two words Vlam and Luz joined together. Herein are recorded.

1. Jacob's act, putting a new name upon the place, not for superstitious dedication, but for commemorations sake, as may appear from after-events, for however, providentially this became the house of God, which he appointed, as well as accepted; and afterward sent Jacob to worship there; yet when Idols were set up there, God turn's the name to Beth-aven the house of iniquity. So Jeroboam made it by his Calf. 1. Kings. 12.28. Hos. 4. v. 15. God is not tied to places as carnal minds conceive.

2. The name of the place or city adjoining before this time. It was called Luz. But now upon this occasion it is styled Bethel.

Quest. 1. Were not Luz and Bethel two distinct places? Jos. 16.2.

Answ. There was a • wofold Luz. Judge. 1.23.36. That which was distant from Bethel was not this spoken of, but another city built in the land of the Hittites, by a man, whom the tribe of Joseph spared. This was it which was distant from Bethel.

Quest. 2. Was not this called Bethel before?

Answ. It was there mentioned by way of anticipation, Moses speaks of places as called in his time, not in Abraham's. This was the fi • st naming of it.

Quest. 3. Did Jacob rightly in all this, and is it imitable?

Answ. 1. His action is a providential answer of God's present appearance, not invented upon his fancy, therefore no will-Worship.

2. So far imitable is it by us, as to make us mindful of mercies and raise spiritual monuments to God's praise, the outward expression ceaseth with all the administrations carnal of that time.

Quest. 4. Is this stone anointed, typical to Christ anointed with the holy Spirit & power?

Answ. 1. The Spirit doth not apply it so, therefore not safe for man to make it so.

2. The Messiah is said to be noted by it with the Hebrews.

3. Christ is called a stone, an anointed, elsewhere.

4. Allusion to this may not be amiss, but concluding it a type is not warranted.

Learn thence.
• D. 1. True piety to God is active and early at work to praise him.
• D. 2. The hardest pillow which giveth mercy to us, should be an occasion of remembering God.
• D. 3. Saints mercies should be God's monuments.
• D. 4. Thank-offerings such as we have, and God requireth, are due to God. A little oil of grace, is a fit present for him.
• D 5. Providential naming places, by mercies received, is good and imitable.
• D. 6. Justly is that called the house of God where the Lord appear's. Ver. 19.

4. Jacob's devotion or vow to God now followeth, wherein we have to note three parcels.

1. The work generally reported, And Jacob vowed a vow saying, Sept. and Cald. same. Wherein are,

1. The title of his work, it is a vow, or promise solemnly made to God in prayer. Ps. 6.6.

2. The expression of it by word of mouth, he made it; for sometimes it may be only in secret thoughts.

2. The ground or occasion of this work repeated, which was God's former promise to him, which though read by ours conditionally, yet may be read by the letter positively. When God, &c. In the whole we have mentioned 4 points of God's promise foregoing.

1. His presence, When Jehovah Elohim shall be with me. If the Lord God, &c. Sept. If the Lord will be for my help. This was promised. Ver. 15.

2. His protection, And shall keep me in this way which I am going. Sept. and Cald. same. This was promised also. Ver. 15.

3. His provision, And shall give me bread to eat and raiment to put on, Sept. & Cald. same. This was in that large promise of inheritance. Ver. 13. All this. Ver. 20.

4. His safe return to his father, And I return in peace to my fathers house, Cald. same. With safety, Sept. This was also promised. Ver. 15.

3. The vow itself. Wherein Jacob devotes three things to God, and all expressly due unto him.

1. He voweth himself to God, Then Jehovah shall be to me for a God, Sept. same. — The word of the Lord shall be to me for God. Cald This expression is sometime used as a promise from God to man, but here it is a vow from man to God, and it is as much as if Jacob did vow himself to be all to God, and for him; Jehovah shall be to me for God, that is, to love him, fear him, Worship him, and honor him as his all. Ver. 21.

2. He voweth an house to God when God shall accomplish his desire, And this stone which I have set for a pillar shall be the house of God. — To me the house of God, Sept. — Shall be where on I will serve before the Lord. Cald. That which he voweth is that the place where he set up the stone, should be remembered by him to be the place of Worshipping God, which he calleth God's house; now upon that account it is styled God's house, because of God's appearance to him. Thither God sent him afterward to build an altar, minding him of his vow.

3. He voweth homage unto God in paying his acknowledgment, And of all which thou shalt give me I will tithe the tenth to thee, Sept. same. — One of ten I will separate before thee. Cald. Tithing I will tithe to thee. This did Abraham pay to Melchizedek, who was in God's stead; and this Jacob voweth to God, as due homage, to give God the tenth of all which God should give him.

Quest. 1. Was this vow of Jacob lawful?

Answ. It was doubtless, as the first vow we read of, so a just and a good act.

1. For the matter of it, no other but what God required and accepted, viz.

• 1. Inward Worship, in himself.
• 2. Outward Worship, in the place.
• 3. Tribute to God, as Lord of all.

2. For the form of it he made it in faith upon God's promise, for thereunto he hath respect in all.

3. For the end of it, which was the glorifying of God for all his goodness promised.

Quest. 2. Is this vow exemplary and to be followed by us?

Answ. Yea, observing all the like grounds and ends, it doth concern us to imitate Jacob.

• 1. To vow to God only.
• 2. To vow nothing else but what God commands, and may be pleasing to him.
• 3. Matters neither forbidden nor commanded, to take heed of laying snares upon our souls.

Quest. 3. Are men bound to pay the tenth of all to God?

Answear. Yea, even till now. 1. Nature oweth God all.

2. It is God's law moral positive to have the tenth. For Abraham and Jacob must needs have their portion determined by God.

3. To God therefore for all his uses here below, the tenth portion of every man's estate is due. The Levitical tenths were ceremonial and ended with them. But this tenth is moral given before the law.

Learn we from it.
• D. 1. God's promises, and appearance to his, may well require their vows to him.
• D. 2. Vowes to God must follow his promises, not precede by conditioning with him.
• D. 3. God's presence, provision, protection, and safeguarding his own, is just ground of vowing souls to him.
• D. 4. It is just to vow man's self in inward worship to God, as the Lord promiseth himself to him.
• D. 5. It is righteous to vow outward worship to God in time and place, as he desireth.
• D. 6. It is man's duty to vow and pay the tenth of all his estate to God for the uses he hath appointed. V. 22.

CHAP. XXIX.

IN part of the former Chapter from the section beginning at Ver. 10. the history of the Church in Jacob began, of whom we have read, of his departure from his Fathers house, and God's special providence toward him; in part of his way even unto Bethel.

In this Chapter the history proceedeth, wherein we may note these general heads.

• 1. Jacob's journey and arrival to the end of it. Ver. 1.14.
• 2. Jacob's Covenant with Laban to serve him. Ver. 15.20.
• 3. Jacob's marriage, with Laban's guile Ver. 21.30.
• 4. Jacob's seed by Leah his wife. Ver. 31.35.

In the fi • st general these particulars occur.

• 1. His safe progress to the place of Laban.
• 2. His providential espying a well and parly with the shepherds. Ver. 2.8.
• 3. His meeting with, and saluting Rachel. Ver. 9.12.
• 4. His entertainment with his uncle Laban. Ver. 13.14.

The first of these carrieth in it these particulars.

1. His progress, And Jacob lifted up his feet, Sept. and Cald. to the same. Here.

1. The term of connection may be noted. And or then, that is, immediately after God's appearance to him, and his engagement made to God; this quickens and encourageth him unto his journey, when he hath God, and Christ, Angels, and promises with him.

2. Jacob's act under providence, he took up his feet. Which ours read he went on his journey, but the phrase original seem's to to carry in it alacrity, agility, and speed in his way, having had such a good nights lodging and comfortable viaticum. Ps. 74.3.

2. His arrival, And went, or came to the land of the sons of the east. Cald same. — The land of the east, to Laban the son of Bethuel, the brother of Rebekah, the mother of Esau and Jacob, Sept. Herein note.

1. His continued motion, he went or walked on, or persisted going.

2. The term unto which he reached, the land of the sons of the east, so was that of Laban viz. Mesopotamia from Canaan. Job. 1.3. Isai. 42.2. Gen. 12.1.

Learn hence.
• D. 1. God's gracious appearances to a soul may well encourage it to go any whither where God would have them.
• D. 2. Encouragements from God and engagements to him will make a man speed in the way where God calleth.
• D. 3. Providence bringeth an obedient soul safely to the place appointed for him.
• D. 4. Providence sendeth to every part his servants to raise his Church. The east is not exempted. Abraham from hence, Job in this place were eminent, and now Jacob is sent to it. Ver. 2.

2. The next particular obvious is Jacob's providential guidance to a place & persons discovering his approach to his journi • s end. Whe • ein we have to note.

1. His providential happening upon the place, so herein are related.

1. His discovery which he maketh, And he saw & behold a well in the field, Sept. and Cald. to the same. Where we read these things made out to his eye.

1. A well in the field or plain, whether he came, such as was needful, but it seems rare in that country, by the gathering to gather unto it, so his Fathers man met Rebekah at a well. Providence so directs. Some note also Christ's meeting the woman of Samaria at a well, and allegorize the well of salvation by it; but we are in the history of Jacob.

2. Three flocks of sheep, And behold there were three flocks of sheep lying by it, These are also allegorized by the Hebrews to be the Church lying by the well of salvation, Priests, Levites, and Israel; but we keep to the letter. The reason of their being there is added; For out of the well they watered the floks.

3. A stone, And a great stone upon the mouth of the well, doubtless to preserve the water and keep from hurt or damage any cattle, or other, that might fall in. Ver. 2.

2. A description of the custom of the place in 4 particulars.

1. And there were gathered there all the flocks, that is, they used to bring them together all about the well at one time.

2. And they rolled the stone from the wells mouth, that is, some, or all the shepherds together, because it was great.

3. And they watered the sheep, that is all their flocks in the troughs, which were made to hold water for that pu • pose.

4. And they returned the stone upon the wells mouth to its place, doubtless to secure their waters and to preserve it pure, this was the custom of that place▪ so to expect one another and help to public advantages that might redound to all.

Learn thence.
• D. 1. Providence maketh God's servants to see in due time some characters of their being near their journeys end, & accomplishment of his promise.
• D. 2. Things of usual account by some, may be made by providence of special use to comfort others. So the well, &c. here spoken of Jacob. Ver. 2.
• D. 3 To seek community of good in neight bourhood is the very Law of nature. Not each to prevent other.
• D. 4. Preservation of public commodities for life & comfort, is that which nature will teach men. It is unnatural to destroy. Ver. 3.4.5.

2. His discourse with the shepherds is related, whom he found upon the place, and it is taken up in 5 in tercourses between them and him.

1. About themselves, wherein.

1. Jacob inquires, And Jacob said unto him, my Brethren whence are ye? Sept and Cald. same. Wherein.

• 1. The inquirer, Jacob a traveler.
• 2. His compellation, full of love, my brethren, such were the salutes of Jacob to strangers.
• 3. His inquiry of their place or dwelling, whence are ye? of what place or city, or the like?

2. The shepherds answer, And they said, of Charan are we, Sept & Cald same, wherein is a kind • eply to a courteous iniquity which giveth occasion of farther discourse.

Learn here.
• D. 1. It becometh God's travellers to entreat kindly all upon whom providence may cast them.
• D. 2. Humanity will return kindness, for kindness in discourse.
• D. 3. Providence casts his servants in their travels sometimes upon such as may direct them. Ver. 4.

2. About Laban, wherein he inquires.

1. Of thei • knowledge, herein.

1. His question, And he said unto them, know ye Laban the son of Nachor? Cald. same. Sept. Achor. Herein we see he inquireth of Laban as son to Nachor, who was immediately the son of Bethuel, yet known at that time to be issue of Nachor whose name was more eminent, so that the city bore it.

2. Their answer, And they said we know him, Sept. and Cald. to the same. Wherein we perceive, Nahor, Abraham's brother, was famous in that place, and that by their language there remained some impressions of the true religion there, which Nahor professed, though mixed with corruptions. Here God casts Jacob upon some that knew how to direct him. Ver. 5.

2. He inquires of his welfare.

1. He speak's, And he said to them is it peace to him? Cald same. Sept. 〈 in non-Latin alphabet 〉 , Is he in health? under the notion of peace, he inquireth of all his welfare, that which was desirable to such relations.

2. They answer.

1. To his question, And they said peace. Or as Sept. He is in health, all is well with him.

2. To his further satisfaction showing him the approach of his daughter, And behold Rachel his daughter cometh with the flock. — Came with the sheep of her Father, Sept. Cald to the same. Here providence pointeth out another comfort to Jacob, sending out Rachel at this instant, and busy in an honest calling, in bringing the sheep to water. So by steps Jacob is comforted after his soar travel. Ver. 6.

Learn from it.
• D. 1. Providence maketh questions, means to the satisfaction of his.
• D. 2. Sons are best known by the most eminent of their ancestors.
• D. 3. Nahor and his descent, with their way & religion, were known in Syria. Ver. 5.
• D. 4. It is but natures dictate to inquire of the welfare of related friends.
• D. 5. Providence orders peace to others, that with them his servants may have peace.
• D. 6. Providence orders meeting of friends and comforts which man cannot project, and doth little think of. Here Jacob meets Rachel. Ver 6.

3. Jacob discourseth with them about the flocks as a man skilled in that husbandry; wherein we have.

1. His proposal, wherein.

1. He notes the time of the day, And he said, behold yet the day is great, or there is much day, that is, it is early yet, and not to evening, Sept. and Cald Much day. It seemeth it might be somewhat past noon.

2. He notes the season of the posture of their flocks, It is not time that the cattle should be gathered together, Sept. and Cald. to the same. It was not folding time which was near even.

3. He adviseth them, Water ye the flock and go and feed ye, i. e. The flock, Sept. and Cald. to the same. Herein though a stranger, yet he speaketh to the profit of them, to whom he was unknown, advising good, for them and their flocks. Ingenuity doth all this. Ver. 7.

2. Their reply, wherein they show the reason why they did not presently do after Jacob's advice. Wherein note.

1. The cause is given from their impotency, And they said we cannot, Sept. and Cald. same. This is carried unto a double sense.

1. Of power natural, we cannot, that is, we have not strength enough with us to do it.

2. Of power moral, which notes just leave and liberty, we cannot of right do it, until the rest come. The former seemeth rather to be intended, by the proofs following, yet a truth may be in the second also.

2. The proof of the reason.

1. From want of their company, Until all the flocks be gathered together, Cald. same. — Until all the shepherds be gathered together. If it be meant of shepherds, then it proves the want of strength, but if of flocks, it proves their moral inability, that they must not prevent one another.

2. From the motion of the stone, And they roll the stone from the mouth of the well, Sept. and Cald. same. This argueth want of help before; it may also carry in it consent and agreement between them.

3. Their concession to Jacob when these things are done, Th • n we water the sheep, Sept. and Cald. to the same. The term of connection is best read here a term of order, then we water. Thus they return a reasonable account without snarling at a strangers advice.

Learn from it.
• D. 1. Providential meetings may justly occasion providential advice from strangers to others.
• D. 2. Time and business should be rationally managed to the improvement of both. Ver. 7.
• D. 3. Ingenuity taketh not amiss occasional advice from strangers.
• D. 4 Ingenuous men, if they follow not counsel, will give their reason.
• D. 5. Impotency to duty, justly may excuse it.
• D. 6. Iniquity must not be done to others for private advantage. Ver. 8.

3. The next providential event is Jacob's meeting with Rachel reported. Ver. 9.10.11.12. Wherein may be noted.

1. The season of it, Yet he speaking with them, or while he was yet speaking to them, Sept. i. e. to the shepherds In that very moment

2. Rachel's access, wherein.

1. Her approach, And Rachel came, — Behold the daughter of Laban came. Sept. Here is her providential access at this time.

2. The manner of her approach, With the sheep which were her fathers. Sept. and Cald. same. As a shepheardesse she cometh, such it seems was the simple fashion of these times and countries.

3. The reason of her so coming, For she was feeding them. She was a shepheardesse.

Note here.
• D. 1. God's good hand sendeth the mercy sometimes to his servants while they inquire about it.
• D. 2. The eminent in his Church God hath called from the lowest condition in the world.
• D. 3. It is not unbeseeming the greatest ladies to be found in honest labor. It was not to Rachel. It suits the mother of the Church to be a shepherdesse. Ver. 9.

3. Jacob's carriage to her upon her approach in three particulars.

1. In his action and undertaking for her, where we have.

1. The occasion of it, And it was when Jacob saw Rachel the daughter of Laban his mothers brother, and the sheep of Laban his mothers brother. Sept. and Cald. same. upon sight & discovery of these he bestirs himself.

2. The action itself, And or that Jacob went near, and rolled the stone from the wells mouth and watered the sheep of Laban his mother s brother. Sept and Cald. same.

• 1. His readiness in moving.
• 2. His pains in rolling away the stone.

3. His kindness in watering his unkles sheep appear; so providence directs to do toward his future entertainment. The Rabbins are fabulous about the strength of Jacob in rolling away the stone; but no need of fables. Whether by himself, or with the help of others he did it, no matter; but probably it was by himself. Ver. 10.

Observe we.
• D. 1. Discoveries of such as are near in the flesh is enough in nature to move for doing them good.
• D. 2. Readines and pains to show kindness unto friends in the flesh becometh both grace and nature. Ver. 10.

2. In his salutation. Wherein.

1. His external expression is related, And Jacob kissed Rachel, Sept. & Cald. same. This expression was doubtless natural, and a signal of affection inward; which however abused by some to shame, yet it is used as a sincere signal of natural affection, and commanded for spiritual uses also.

2: His internal affection and moving of bowels toward her, And he lifted up his voice, and wept, Sept. and Cald. same.

1. The motive of this affection seems to be joy, where the heart was overcharged with the concurrence of so many good providences together, in the happy meeting of those whom God intended to make one flesh, and a visible fountain of his Church, though yet unknown.

2. The nature of the affection, it was melting and pouring out the soul in tears, and that not silently, but with exclamation & extended voice, eminency of God's goodness thus stirred up vehemency of affection.

Learn thence.
• D. 1. Suitable expressions of affection to dear friends is beseeming both grace and nature.
• D 2. Inward motions send out true signals of sincere affection.
• D. 3. Joy in unexpected good befalling Saints may melt them into tears.
• D. 4. Eminency of providences concurring, may stir up vehemency of affections, even to transports. Ver. 11.

3. In his narration and discovery of himself unto her, wherein we have.

1. His report in two particulars.

1. In his relation to her Father. And Jacob told Rachel that he was her fathers brother, Sept. same. — That he was the son of her fathers sister. Cald. A brother to her father is the Hebr. as the custom of speaking was among kindred.

2. In his explication of himself, And that he was the son of Rebekah, Sept. and Cald. same. This explicates in what degree he was her fathers brother, even his Nephew and her cosen-german.

2. Her reception of it, And she ran and told her father, Cald. same. — According to those words, Sept.

• 1. She received it joyfully.
• 2. She declareth it to her father effectually.

Quest. It is inquired whether all these carriages are related in order as they were acted?

Answ. 1. It is thought by some that the order is the writers as here expressed, and not the actors.

2. Yet no unseemlines was it, if things were acted as here related, only it is conjectured by some that he revealed himself, first and then saluted her, and acted for her as reported, no inconvenience either way.

It instruct's us.
• D. 1. Self discovery is proper, when God sends friends to meet at unawares.
• D. 2. Ingenuity gladly receiveth the manifestation of near friends in the flesh.

4. The last providential event in his arrival is his entertainment with Laban. V. 13.14. Wherein.

1. Laban's carriage, and herein.

1. The occasion of Laban's respect, And it was as Laban heard the hearing of Jacob his sisters son. — The name of Jacob, &c. Sept. Cald. as. Hebr. upon the very first news by Rachel.

2. His speed to him, And he ran to meet him, Sept. and Cald. same. Natural affection was stirring and speeding him; when he heard he made haste to see him.

3. His salutation of him, And he embraced him, and kissed him, Sept. and Cald. to the same. Both expressions of much natural affection to him. So bowels work now; though afterward he dealt very hardly with him

4. His entertainment, And he brought him in unto his house, Sept. and Cald. same. There to repose himself and abide with him all the time which God appointed. Hitherto affection was quick, & entertainment free.

2. Jacob's discovery of himself more fully then unto him, And he declared to Laban all these words. — All his words or matters, Sept. Cald. as Hebr. that is, he doubtless acquainted his unkle,

1. The occasion of his coming from home so naked.

2. God's presence with him in the way.

3. All the affairs of his fathers family which were convenient, by which he might ascertain Laban, that he was indeed his sisters son. Whereof there was but need, seeing he came not into Syria so attended as his fathers servant had done before him; which might have bred jealousies in Laban. Ver. 13.

3. Laban's reply unto his satisfaction.

1. In word, And Laban said unto him surely thou art my bone and my flesh. — Of my bones, &c. Sept. — Thou art my kinsman and my flesh. Cald. Herein he acknowledgeth natural interest and neernes to comfort him.

2. In deed, And he abode with him a monteh of days. Cald. same. — And he was with him, &c. Here was a suitable dealing with him for present as with his own flesh and bone; however afterward he turned unnatural,

It teacheth us.
• D. 1. Nature turns not away the ear from the tidings of near kindred to show them kindness.
• D. 2. Even nature will make speed to salute and entertain with kindness kindred in the flesh.
• D. 3. It is but equal to declare relations to friends, and providences from God to satisfy friends unknown. Ver. 13.
• D. 4. Nature acknowledgeth near kindred to be flesh and bone to itself.
• D. 5. Hospitable entertainment is but suitable to a man's own flesh and bone.
• D. 6. It is mercy for Jacob to be acknowledged, in his pilgrimage, the flesh and blood of Laban, how much more to be the flesh and bone of Christ. Eph. 5. Ver. 14.

2. The next general head of this Chapter, is Jacob's Covenant with • aban to serve him. Ver. 15.20. Wherein note.

1. Laban's reasonable proposition unto Jacob. Ver. 15. Herein.

1. The first mover, not Jacob to ask, but Laban to give, And Laban said unto Jacob. Or then, after a months experience of him in his family, Sept. and Cald. same.

2. The reason of this motion, which was, as he conceived, the unreasonablenes of Jacob's serving him for naught, Because my brother thou, shouldest thou even serve me for naught. — Because thou art my brother thou shalt not serve me in vain, or for naught, Sept. Cald. as Hebr.

1. The expostulation may be resolved into a negative as the Gr. doth, thou shalt not serve me for naught; so far Laban speaketh justice, that the laborer is worthy of his hire.

2. The seeming reason of such free service, because of kindred, shouldest thou labor for me in vain because thou art my brother? that was his Nephew as hath been noted. This might be a pretence, he is my Nephew, he may serve for nothing, but this was unreasonable in Laban's account: nay because a brother and yet will serve me, he deserves the more. Unreasonable is it that such a servant should labor for naught.

3. His motion itself, Declare to me what shall be thy wages, Sept. and Cald. same. He puts it unto Jacob to demand his hire what he will. Tell me what I shall return as wages for thy service? With what a self-seeking mind laban thus bespeaks him, is easily to be guessed by his after dealings with him; yet with this covetous self-seeking man this principle is granted, that every laborer, especially a near kinsman should not serve & take pains for naught. Thou art my flesh & my bone & shouldest thou serve me for naught? Yet as Jacob complains at last he would have sent him away empty, unless God had better provided for him.

Learn thence.
• D. 1. Honest gracious souls dare not be idle when they do but visit friends. Jacob's. From connection.
• D. 2. Laborious men in God's fear, will want no hirers; Laban looks after such a servant.
• D. 3. Laban's are first motioners for Jacob's; the covetous Masters for honest servants,
• D. 4. The most unrighteous men may grant principles of equity which they never mean to practice. So Laban.
• D. 5. The faithful servant and laborer is worthy of his due reward. A brother servant that is faithful is worthy of any wages reasonably to be expected. Ver. 15.

2. Jacob's reply to this followeth. Ver. 16.17.18. Herein.

1. Occasionally is a narration of Laban's progeny in daughters. which is reported.

1. Generally, And to Laban were 2 daughters, Sept. and Cald. same. Here is the number.

2. Specially are they described.

• 1. By their names, The name of the great or elder was Leah, and the name of the little or younger, was Rachel — Name to the second, &c. Sept. and Cald. as Hebr. Ver. 16.
• 2. By their persons, And the eyes of Leah were tender. — Weak. Sept. — Fair, Cald. And Rachel was fair in form, and fair in coun tenance, — And very beautiful in countenance. Sept. Cald. as Hebr. Ver. 17.

2. Jacob's answer to Laban's proposition, wherein.

• 1. His affection is declared, And Jacob loved Rachel, Sept. & Cald. same. Providence so had in that time of converse so pitched his heart, as it seemeth, to desire her as a wife.
• 2. His offer to Laban, And he said I will serve thee seven years for Rachel thy youngest daughter, Sept. and Cald. same. Whereas others got wives by giving dowries, Jacob procures his wife by service. Herein,
  • 1. His work, service, keeping sheep, &c.
  • 2. His time, 7 years.
  • 3. His wages, a wife, Rachel, under providence his own affection pitcheth upon this. To this purpose Isaac sent him to Syria.

Learn thence.
• D. 1. Providence ordereth the fruit of the womb to wicked parents for his Churches sake and its increase.
• D. 2. Names and persons are requisite to be mentioned in sacred history for special uses. Ver. 16.
• D. 3. Bodily Infirmities, and perfections are the issues of God's wise dispensations to his creatures. V. 17
• D. 4. Under providence, meet attractives of affection, in order unto marriage may have influence upon choice.
• D. 5. Honest endeavors and deliberate expectation carry on the condition of marriage more successfully.
• D. 6. Low hath been the condition of the greatest Fathers of the Church on earth. To serve for a wife. Hos. 12.12.

3. Laban's agreement, wherein we have to note.

1. The subtlety of the man, And Laban said it is better that I should give her to thee than that I should give her to another man. Sept. and Cald. same. He answers not positively, I will give her to thee, though Jacob takes it so for granted, but it is better that I should do so; and yet what a cheat he put upon him afterward, is evident in the history, see both subtlety with Jacob, and iniquity to his daughter to sell her for a servant.

2. The acceptance of Jacob's service, Abide thou with me. — Dwell with me. Sept. and Cald. Sit down with me, now set up your rest and go on and serve me. Ver. 19,

Learn hence.
• D. 1. Covetous Masters are subtle in their agreements to deceive simple souls.
• D. 2. Covetous fathers value children at no great rate if they may gain by them.
• D. 3. Profitable servants are easily entertained by covetous Masters, Ver. 19.

4. Jacob's assent to Laban and his service performed.

1. His service is reported to the full time, Jacob served for Rachel seven years, Sept and Cald. same. so he honestly performs his word, he faileth not a day with Laban.

2. His pleasure or willingness in his service, And they were in his eyes as days ones or few. Sept. and Cald. same. Here it is expressed chearfullnes in his labors, that which would seem long to men of other spirits.

3. His reason why all was so easy, In his loving her, or because he loved her. Sept. and Cald. to the same. This was reason with respect to Rachel, but with respect to God conscience of duty, and the fear of God kept him in this frame of spirit all the time.

Learn from it.
• D. 1. Humble souls grudge not at hard labors to attain their honest ends.
• D. 2. Chearfulnes will cause hard & long service to seem easy and short.
• D. 3. Providence concurring with man's just desires, giveth in alacrity in hardest work Or the hope of this.

3. The next general head in this Chapter contain's the history of Jacob's marriage, Ver. 21.30. Wherein are.

• 1. Jacob's just demand of his wages. Ver. 21.
• 2. Laban's guileful return. Ver. 22.23.24.
• 3. Jacob's challenge of him for his falsehood. Ver. 25.
• 4. Laban's apology for his fact. Ver. 26.27.
• 5. Jacob's consent to a new motion. Ver. 28.
• 6. Laban's performance at last. Ver. 28.29 30.

In the first of these we have to consider these particulars.

1. Jacob's demand, And or then Jacob said to Laban, give my wife. — Give me my wife, Sept. supplieth, Cald. as Hebr.

• 1. The demander is Jacob, that had done his articles of Covenant faithfully, and now desires his wages.
• 2. The demanded, or party of whom he makes demand, Laban an hard and deceitful Master, as well as uncle.
• 3. The demand▪ itself, give me my wife, according to Covenant. Wherein.

1. He acknowledgeth the fathers right.

2. He desireth but the fathers promise which he was bound to perform: he walks regularly in seeking his wife.

2. The reason of his demand in present, Because my days are fulfilled, Sept. same. — The days of my service or bondage. Cald. As if he should say, I have performed my Covenant and finished my 7 years service, therefore now it is just for you to perform your part and give me Rachel to wife.

3. The end of his demand, And I will go in unto her, or that I may. — I will. Cald. — That I may go in, Sept. This end was cohabitation and enjoyment of her as a wife; as she was his espoused wife by Covenant before, the time of contract being expired, now he requireth her in marriage and to enjoy her as a wife.

Learn from it.
• D. 1. Faithful and cheerful service may justly require its due reward. So Jacob.
• D. 2. Times of Covenant-contract being expired, perfect marriage is desirable. So Jacob asks his wife.
• D. 3. Full term of service being completed, liberty and promised reward is justly desired.
• D. 4. Righteous souls dare not take wives from fathers, but patiently expect the fathers gift.
• D. 5. Conjugal love may well desire conjugal enjoyment in God's time. Ver. 21.

To the second, Laban's guilful dealing with Jacob upon his demand; wherein we may note.

1. His solemn invitation of friends to the wedding. And Laban gathered all the men of the place, Sept. and Cald. same. that is doubtless all his neighbors and friends inhabitants in Charran, not all the citizens simply. Such were former customs to celebrat marriage with such solemnity.

2. His consummation of the marriage. And he made a feast, Cald. same. And he made the marriage. So Sept. Wherein.

1. By the phrase of making the feast, is implied the marriage, or actual giving of Rachel unto Jacob to wife in the presence of those witnesses and his accepting her. As the 70 do paraphrase.

2. By it is noted their general rejoicing which the bridegroom and bride; which custom was continued to Christ's days and after; mourning is no fit carriage for a bridegroom day, but feasting. 〈 in non-Latin alphabet 〉 in Gr. notes both.

It teacheth us.
• D. 1. Solemn invitations of friends to marriages, for witnesses & helps of good to the married, are according to God's will.
• D. 2. Marriage is most seemly completed in a congregation, and with public solemnity. Laban gathered, &c.
• D. 3. Feasting and rejoicing are most proper for the times of marriage. Ver. 22.

2. His fallacious dealing. Wherein we may note.

1. The time of acting this deceit, And it was in the evening, Cald. same. — And it was evening. Sept. In the day time he pretended Rachel as the bride, but at night he showeth Jacob a trick. Night is the fittest time for dishonesty.

2. His preparation to it, And he took Leah his daughter. Sept and Cald. same. This noteth his attiring her with a veil and conducting of her undiscovered, so he fitted the matter to deceive.

3. His resignation of her into Jacob's possession, An he brought her to him, and he went in unto her, Sept and Cald. to the same. See both a stupration of Leah and a deprivation of Rachel from her husband, & a prodition of Jacob to uncleanness. Ver. 23.

4. His assignation of a servant to his daughter, And Laban gave unto his daughter Leah, Zilpah his maid for an hand-maid for her, Sept. and Cald. to the same. Herein.

1. His respect to his daughter is declared, not to bestow her without some attendance, therefore he appoints her an hand-maid.

2. Probably it might be such a maid as might help on his own fallacious dealing with Jacob. Masters and servants are usually combined in such stratagems of deceit. However.

Learn from it.
• D. 1. The evening, night, or darkness, is the season fittest for acting wickedness.
• D. 2. Wicked fathers dispose their children to wickedness like their own.
• D. 3. Sin will make men prostitute their daughters to filthiness for advantage.
• D. 4. Gracious men may be drawn into evil by the slight of deceivers, being not wary of it. Ver. 23.
• D. 5. It is but just for parents in disposing children, to supply them with helps convenient.
• D. 6. Guileful fathers may give such servants to their children as may best serve their designs to deceive. Ver. 24.

To the third, which is Jacob's challenge upon Laban, wherein also we have to note.

1. The discovery of Laban's falsehood, and herein.

1. The season, And it was in the morning. Cald. same. — And the morning was. Sept. This is the season of revealing things hidden in the dark; when the light ariseth; then faces are discovered.

2. The discovery of the person to Laban's reproach, her shame, and Jacob's trouble, And behold she was Leah, Cald. same. — It was Leah. Sept. Herein appears Laban's wickedness, and Jacob's vexation to perceive how he was deluded.

Quest. How could this be hid till the morning?

Answer. 1. Subtilty might be used in her silence or voice, thereby to deceive Jacob.

2. Inadvertency with Jacob not suspecting such false dealing; no drunkenness as some argue.

3. Providence ordering all these affairs so determines it, that sooner it was not discovered.

3. Jacob's challenge or sharp contest with him about this matter in 3 questions.

• 1. Why hast thou done this to me? Sept. & Cald. same. What is this which thou hast done? It is an interrogation of indignation charging him with such an unnatural act, that never was heard of from a father to a child; or from a man of any honest profession to a neighbor, what is this which thou hast done? It is monstrous, it hath no parrallel, horrid deceit.
• 2 Did not I serve with thee for Rachel? Sept. and Cald. same. This is a question of conviction; was not my Covenant to serve for Rachel? Can you deny it? O false man, that should so shamefully abuse his Children, and break Covenant.
• 3. And why hast thou deceived me? 〈 in non-Latin alphabet 〉 ; Sep.— Why hast thou lied to me. Cald. This is a question condemning him, as if in plain terms he should say, thou art a cheater and hast deceived me of my wife, and broken Covenant, and caused other wickedness, how or why couldest thou do this?

Learn hence.
• D. 1. The day revealeth that evil usually which the night covereth, sin may hide itself a little while til the morning.
• D. 2. Seeming Rachel over night is found Leah in the morning. Fair offers to be deceits.
• D. 3. Honest souls, though drawn into error, are full of indignation against it, and the cursers of it when discovered.
• D. 4. Plain Covenant work is sufficient to convince deceivers that forsake it.
• D. 5. Service for Rachel should have Rachel for its reward.
• D. 6. It is gross falsehood and deceit to deny covenant-reward, and adulterate it with worse. Ver. 25.

4. Laban's apology for his fact to Jacob followeth. This is made up of two notorious shifts. Ver. 26.27.

1. The pretense of the custom of the place, And Laban said it is not so done in our place to give the younger before the first-born. — It is not so in this place, and to give the younger before the elder. Sept. — The less before the greater. Cald. See the best of his excuse for the base prostration of his daughter, and treacherous dealing with Jacob; which cannot lessen his fault before God or men.

1. What custom of man must prevail against providence, if God call the younger to marry before the elder?

2. If such a custom were, why did he not tell Jacob so, before he made Covenant for Rachel? This therefore is but a mere dishonest shift.

3. Such custom, were it so, did not allow him to thrust a wife upon any, against his will, it was therefore abominable treachery and wickedness. Ver. 26.

2. The proposal of a way for satisfaction to Jacob.

1. He proposeth to Jacob to accept of Leah to wife, Fulfil thou the 7 of this. That is, seven days of solemnizing that marriage and so acknowledge Leah for thy wife, which is carried in the phrase, Sept. and Cald. to the same. The phrase used notes only seven; years or days are not expressed, but must be understood as the truth of the thing related requireth. The Geneva transtatours read 7 years, but doubtless without ground, for considering the birth of the children and the barrenness of Rachel, and the time of bearing Joseph, she must needs be Jacob's wife before the second seven years completed. It is therefore here truly read 7 days, or a week, which was kept to solemnize marriages in feasting, among those eastern nations. Herein he imposeth an unlawful thing, to take one that was not his wife.

2. He promiseth, And we will give thee also this, or there shall be given, &c. Cald. same. — I will give, &c. Sept. that is, after thou hast taken Leah and acknowledged her for thy wife, then this, even Rachel, shall be given to thee also for a wife. This he supposeth will hide his fault, and satisfy Jacob, if he may have Rachel at last, though it be with Leah also; that which he intended not. A subtle fetch of a deceiver.

3. The condition of this promise also; For the service which thou shalt serve with me yet seven other years. Cald. same. — Work which thou mayest work, Sept. Here he showeth himself what he is, and at what he aim's, covetousness, oppression for self-gain, is that which sets him on work in this design; wrong to daughters, oppression to sons, do not stick with him, so he may get gain and enjoy service without wages. Ver. 27.