An Exposition of Genesis

CHAP. XXX.

IN this Chapter the history of the Church is continued in the line of Jacob; whereof are three general heads.

• 1. A further relation of Jacob's issue. Ver. 1. to 24.
• 2. A new compact with Laban for wages, Ver. 25. to Ver. 36.
• 3. A notable success given to Jacob in his service, Ver. 37. to 43.

In the former general, we have the history of Jacob's issue by four women.

• 1. By Bilhah, Ver. 1. to 8.
• 2. By Zilpah, Ver. 9. to 13.
• 3. By Leah. Ver. 14. to 21.
• 4. By Rachel, Ver. 22. to 24.

In the first of these we have again to consider.

1. The occasion of Jacob's having seed by Bilhah, Ver. 1.2.

2. The giving of Bilhah to him as a wife, Ver. 3.4.

3. The fruit begotten of Bilhah, two sons, (1) Dan. Ver. 5, 6. (2) Naphtali. Ver. 7, 8.

1. The occasion of Jacob's having seed by this woman, was a sharp contest between him and Rachel; wherein are obvious.

1. The onset by Rachel. Ver. 1. And herein.

1. The cause of it, thus expressed. And Rachel saw, that she did not bear or bring forth to Jacob. — Septuagint. same. — Not brought forth from Jacob, Cald. — Others to.

1. The term of connection calleth us to look back, This was upon the evidence of Leah's fruitfulness in four sons reported before; after this was evident, and all this while, Rachel barren; hereupon her spirit begin's to work.

2. The matter here connected, is Rachel's observation of God's dealing with her sister and herself.

1. The act of observation, Rachel saw, that is, perceived and considered within herself; doubtless with trouble and discontent of Spirit; as the sequel declareth.

2. The matter of observation.

1. Supposed, her sisters fruitfulness in bearing four sons.

2. Expressed, her own barrenness, that she bare not unto Jacob. She perceived, that to her beauty God had denied fertility, that her sister despised was fruitful, and herself beloved was barren. This works upon her corruption.

2. The effect, that issueth from this her observation, which may be observed to be twofold.

1. Toward her sister, And Rachel envied her sister. — Septuag. and Cald. same. The word used here sometimes signifieth good zeal, but here, the violent passion of envy, which cannot endure to have any preferred in the account of God or man, before it. Such was Cain's envy to Abel, and in some degree this of Rachel to her sister; though her own sister, in whose comforts she should have rejoiced; this is one bad fruit of Rachel's evil eye.

2. Towards her husband, And she said to Jacob, give me sons, and if not, dead am I. — Cald. same. — a son, and if not I will die, Sept. This speech ariseth also from her evil eye upon God's providence toward herself and sister.

1. The speaker is discontented and envious Rachel.

2. The bespoken, is innocent, holy and loving Jacob.

3. The speech containeth two heads.

1. A demand, give me sons; as if she had said, thou hast given Leah four sons, give me sons also.

2. A motive to it, If not I am dead, kill me if you will give me no children; for me to live childless, better I were dead; in all which are observable.

1. Peremptoriness to her husband, so to set on him.

2. Impiety against God, to ascribe his work to man, and ask children of Jacob.

3. Intemperancy against herself, else I shall die. Ver. 1.

2. The reply of Jacob. Ver. 2.

Wherein are observable.

1. His affection discovered about it, And burning was the anger of Jacob against Rachel. — And Jacob was angry with Rachel, Sept. — Cald. as Hebr.

1. The subject affected, Jacob a man sincerely addicted to honor God, and could not endure any injury against him.

2. The affection itself, anger against sin expressed towards God, and it is anger heightened, he was hotly angry.

3. The object whereupon, Rachel, not as to her person but for her sin in her carnal, envious impious, and discontented speeches against God and her husband.

2. His expression, which giveth the reason of the former affection in two respects.

1. Of his own station. And he said, in the stead of God I? Or, am I for, God? Septuagint. — Doest thou ask sons of me, oughtest thou not to a • k them from before the Lord? Cald. A good paraphrase. Wherein.

1. He exalts God, who is like unto him?

2. He vilifies himself, who, I give children? alas what am I to do this?

3. He reprove's Rachel; ah foolish woman, doest thou come to me for sons? Go to God.

2. Of God's present execution of his wise providence on Rachel thus expressed. Who hath kept back from thee the fruit of the womb. — Who hath deprived thee of the fruit, &c, Sept. — The offspring of thy bowels or womb. Cald.

1. He acknowledged God's prerogative, he alone can open and shut wombs.

2. God's just hand, upon himself and her, that he had kept back and forbidden the fruit of the womb.

3. Her folly and sinfulness, that she should open her mouth once to complain of that which God hath done. Ver. 2.

Learn from it.
• D. 1. God sometimes in his wisdom couples beauty and barrenness, deformity and fruitfulness, between sisters. From the subjects, Rachel and Leah.
• D. 2. An evil eye is incident unto good souls, upon God's goodness to others, when it is denied to themselves.
• D. 3. Discontent with men's own conditions, put them upon envying others that seem better.
• D. 4. Neerest relations are apt to be most envious at each other, when preferred in any mercy by God before each other.
• D. 5. Discontents may make good souls forget and forsake God, and fly upon creatures, when there is no cause for it.
• D. 6. Flesh is apt to think, that children are from creatures rather than from God.
• D. 7. Passion may put good souls, sometimes, beyond their bounds in their expressions.
• D. 8. Poor hearts, in discontent, may speak of, or wish for death, who little consider it, or their own fitness for it. Ver. 2.
• D. 9. Grace in nearest relations cannot but stir up anger against rash demeanors to God and man. Be angry and sin not. Eph 4.
• D. 10. Anger in the Saints, is against sins not against persons. Jacob loved Rachel, but chides her sin.
• D. 11. Gracious souls dare not suffer themselves to be accounted in God's place, in any kind.
• D. 12. It is God's prerogative alone to open and shut wombs. When he denieth, creatures cannot grant. Ver. 2

2. After this contest and Rachel silenced, she to salve all, and quiet herself, motions unto Jacob Bilhah for his wife, wherein we have to note.

1. Her counsel and design. Ver. 3. These particulars herein occur.

1. Her offer, and overture to him, And she said, behold my hand-maid Bilhah, Septuag. and Cald. same. Here she holds out a bait for Jacob.

2. Her advise and council. Go in unto her, Sept. and Cald. same. That is, take her to wife and enjoy her so.

3. Her reason is twofold.

1. Her hoped fruitfulness. And she shall bear upon my knees, Septuag. and Cald. same. That is, resting upon my knees, as the custom was of Dames, who had children from their maids.

2. Rachel's supply of children this way. And I also shall be built by her. — — And from her I shall have sons, Sept. — And I will be nurse, and I shall receive sons, &c. Cald. — I shall be sonned by her. So the word for sons, cometh from the word to build. Her meaning, she is my maid, & her children must be mine, and so I shall have seed one way, though denied to myself. Ver. 3.

Secondly. Her action, wherein occur.

1. Her giving her maid to her husband. And she gave unto him Bilhah her hand-maid unto wife. — Septuagint. and Cald. same. As Sarah did before in a like case; the fact is clear, but the right is disputable; so much as was in her to do, she freely consent's and giveth her hand maid into her husbands bosom to be as a wife.

2. His accepting her offer and advice. And Jacob went in unto her, Septuagint. and Cald. same. That is, Jacob enjoyed her as a wife, end performed an husbands duty to her. Ver. 4.

Quest. It is questioned, whether this were justly done by Rachel, & well accepted by Jacob?

Answ. 1. Neither can be justified by the law and institution of God from the beginning.

2. That it should be a lustful project, only to satisfy fleshly plasure, it is not probable to conceive.

3. That some extraordinary dispensation from God was in it, for raising the twelve tribes of Israel, is most rational to conceive, whose providence we know work's good by the irregularities of his creatures. No more can be said to justify them, for customs and human ends and such like are too weak to hold out against the express law of God.

Learn from it.
• D. 1. Infirm souls, when they are denied by God, will be seeking their desires by creatures and from them.
• D. 2. Helps for duty may prove grievous tempters unto God's servants.
• D. 3. Under providence ordering, wives may be suffered to give away their right by irregular means.
• D. 4. Good ends inordinately desired, may put souls upon bad ways to accomplish them.
• D. 5. Children are the restless desire of the barren womb. Ver. 3.
• D. 6. Good souls through infirmity may not only advise, but act things not warrantable by the law of God.
• D. 7. Gracious men may be led aside to yield to the irregular desires of their wives.
• D. 8. God's extraordinary hand may rule all these extravagancies, and turn them to good to his. Ver. 4.

3. The next issue to this third marriage, is the first which Bilhah brings forth to Jacob; which were two sons.

1. Dan. of whom is reported.

1. His conception and birth. And Bilhah conceived and bare to Jacob a son. — The maid of Rachel, Septuagint. — So the Cald. Here is nothing but conception and birth reported. Ver. 5.

2. Rachel's collection from this providence, is threefold.

1. And Rachel said, God hath judged me. — Cald. same. — Judged for me, Sept. So she gathers, though naturally I have no child, yet by adoption I have obtained; and so God hath judged for me, not that I am by barrenness cast off from him. It is likely Leah might judge her otherwise.

2. And hath also heard my voice. — Septuagint. same. — And hath received my prayer. Cald. It is likely Rachel in her way did call upon God for giving her seed this way; and the appearance of it is judged by her to be God's hearing.

Quest. Was this prayer of Rachel good?

Answer. 1. As for children it was a lawful prayer.

2. As to the way to have children by another, is evil.

3. Yet God beareth; and 'tis probable his over-ruling hand, did appoint a return in mercy; though in such cases usually God heareth in wrath.

3. And hath given me a son. — Sept. and Cald. same. This was the real hearing and answer of her desire; so she glorieth, this is from God to me.

3. Rachel's naming of the child. — Therefore she called his name Dan. Sept. and Cald. same. This she doth to remember God's judging for her, as she presumed. Ver. 6.

Learn hence.
• D. 1. Conception and birth may be granted to irregular marriages. Ver. 5. God.
• D. 2. Weak souls may judge God's yielding providences to be the jutifying of them in their ways.
• D. 3. Vneven walkers may presume that God hear's their prayers.
• D. 4. Irregular hearts, may receive gifts from God; under his gracious condescension though they fail in the way of procuring them.
• D. 5. Such creatures may make memorials to God in naming their mercies. Ver. 6.

2. Naphtali, of whom we have here recorded.

1. His conception and birth. And Bilhah, Rachel's hand m • id, conceived again, and bare a second son to Jacob. Septuag. and Cald. same. Here is nothing of difficulty; only the same Bilhah a second time conceived and bare.

2. Her animadversion hereupon is twofold.

1. Her contention for this son thus expressed, And Rachel said, wrestlings of God have I wrestled with my sister. — God had helped me, and I am compared with my sister. Sept. — God hath received my prayer, when I entreated in my supplication, I desire that I might have a son as my sister. Cald.

In these, her strivings to outstrip her sister in sons, were great.

1. By irregular means.

2. By prayer pretended. These are called wrestlings of God, not for the goodness of them, but their greatness. So Cedars of God are styled.

2. Her prevailing, I have also prevailed. — And I have had power. Sept. — Which also is granted to me Cald. so far she prevailed to have two adopted sons, for four natural to Leah.

3. Her nomination of the child. And she called his name Naphtali. — Cald. same. — Naphtalim. Sept. The name signifieth my wrestling; which therefore she imposeth as a memorial of her wrestling and prevailing for another seed this way.

Learn we from it.
• D. 1. Second increases may God permit unto irregular undertakings for them. Ver. 7.
• D. 2. Mighty pains may souls take in the flesh to reach desired ends in issues of their bodies, or what they may repute as such.
• D. 3. God may give success and prevalency to such undertakings.
• D. 4. Monuments of labors are best made in the naming of the issue of the same thereafter. V. 8.

2. The next seed which Jacob is here said to have, was by Zilphah, handmaid to Leah, where about we have to note.

1. The giving of her also to wife unto Jacob. Ver. 9. Herein note.

1. The occasion of it is recorded. Ver. 9. And Leah saw that she stood from bearing. — had stayed from bearing, Septua. — Ceased to bear, Cald.

1. The connection showeth, that this act of Leah followed that of her sister, and what she now doth, was in imitation of and competition with her sister; one evil follow's hard upon the other.

2. The matter connected which is the occasion of her following action. She perceived that she had staid from bearing; therefore willing to out-run her sister in her way, she make's haste to multiply by another. It may be demanded here.

Quest. How long had Leah desisted from bearing?

Answ. Considering the time of her former bearing, and the age of Judah and others, it seem's not to be much above half a year, that she found herself not with child, and yet she is so hasty, as upon this to vie with her sister, by her maid also to multiply seed.

2. Her action. And she took Zilpah her hand-maid, and gave her to Jacob for a wife. — Septuag. and Cald. same. This was of the same kind with the act of Rachel before, so it seemeth she prevailed with Jacob.

Quest. Was this well done in giving, or taking by either of them.

Answ. Surely no.

1. It was against the rule.

2. Leah had no excuse, for she had born four sons (and afterward more.)

3. What overruling hand God had in it is left upon his score; he might dispense with his law, and order this way of bringing forth the tribes of Israel: but regularly it is not excusable.

Learn thence.
• D. 1. It is incident to nearest relations to follow hard upon each others heels to sin.
• D. 2. A little interruption of mercy from God causeth weak souls to seek it elsewhere.
• D. 3. Souls weak in faith are hasty in seeking mercies, when, and where they should not.
• D. 4 Haste of unbelief, put's souls upon unwarrantable means to get their desires.
• D. 5. God permit's and orders irregular actions to his own ends. Ver. 9.

2. The fruit begotten of this Zilpah in two sons.

1. Gad, of whom here we read.

1. His birth, And Zilpah Leah's hand-maid did bear unto Jacob a son. — Cald. same. — Conceived and bore, &c. Sept. Herein is clearly related the birth of the first seed from Zilpah.

2. The collection made by Leah from it, And Leah said with a troop. — I have good fortune, Sept. — Prosperity cometh, Cald. The letter here is variously rendered, some reading as one word 〈 in non-Latin alphabet 〉 with a troop; others divide it into two, as. — 〈 in non-Latin alphabet 〉 — A troop cometh; no great difference will this make in the sense; for if a troop be with his birth, then it must come. But others vary the meaning of this word Gad, some read it fortune, that is, good (as men speak) or prosperity, others make it the name of a constellation which they call Jupiter; and our simple astrologers account it a lucky star; as if Leah had consulted with that, but it is irrational; the general course of interpreters read it a troop; either with respect to four sons before, or to more following after, which suiteth with Jacob's prophesy of him. Gen. 49.19.

3. The nomination of this lad, And she called his name Gad, — Sept. and Cald. same. This was to contend with her sister in number of children; and showeth her desire to have a troop of them; such the name noteth. Ver. 11.

Learn hence.
• D. 1. Providence may order success and fruit desired unto irregular matches and undertakings. V. 10.
• D. 2. Vnbeleeving souls may glory in perceiving success unto their irregular desires and enterprises.
• D. 3. Vain hearts may name their successes according to their hopes.
• D. 4. Al these works of creatures in weakness may be ordered by God's power to good. Ver. 11.

2. Of Ascher, about him we have recorded.

1. His birth, And Zilpah, Leah's hand-maid, did bear a second son unto Jacob — Cald. same. — Conceived, &c. Sept. No more is here remarkable then before; the former was born about the 88 ^th year of Jacob, and this the 89 ^th .

2. Leah's animadversion upon this also, And Leah said, with my blessedness, for the daughters will bless me, or call me blessed. — And Leah said, blessed am I, for the womb will count me blessed, Sept. — Praise shall be to me, for the women will praise me.

1. She concludes a kind of happiness to herself in this seed by her maid, so men call the things that please them.

2. Creature esteem, praise or blessing is that which satisfieth weak souls much, it being the utmost of their desires sometimes. The virgin Mary useth this expression to better purpose. Luk. 1.48.

3. The nomination of this child also, And she called his name Asher, that is, Happy. — Sept. and Cald. to same. This nomination as to herself, might be, to mind her of her own comforts this way under temptations, or any outward disrespect; but as to the son it might carry something in it prophetical; according to that of Gen. 49.20.

Learn from it.
• D. 1. Providence hath stinted number and measure to all his creatures in bringing forth for his Church.
• D. 2. A second fruitfulness God may vouchsafe to unlawful matches. Ver. 12.
• D. 3. Weak souls in faith are apt to pitch their happiness in mercies desired and obtained.
• D. 4. Its pleasing to flesh to be applauded and cried up as happy by creatures.
• D. 5. Mothers are apt to name their happiness on their children.
• D. 6. God may make that happiness indeed upon the seed, which is but vainly named by creatures on them. Ver. 13.

3. Jacob's issue by Leah now again made fruitful by God, is recorded. V. 14. to 21. Concerning which are reported.

1. The occasion. Ver. 14.15.

2. Leah's enjoyment of Jacob. Ver. 16.

3. The fruit which God added. Ver. 17. to 21. In the first, the circumstances making up this occasion are these.

1. Reuben's acts, which are three.

1. And Reuben went in the days of wheat harvest, Sept. and Cald. same. Reuben was Leah's first born, and now about five or six years of age, and he went out as children use into the fields, to the reapers to his childish pleasure; their wheat harvest was accounted about our May.

2. And he found mandrakes in the field; many vain conceits are about these things which Reuben brought. The Sept. read, apples of Mandragoras. The Cald. Jabrochin rendered Mandragoras, but Cant. 7.13. By the Cald. rendered balsum. Some conceive them a fruit, others only flowers, the word is only used here, and Cant, 7.13. Where they are said to give a smell. The word notes amiable things, such as were desirable, whether flowers or fruit; such the child found, it seemeth as providence ordered.

3. And he brought them to Leah his mother, Sept. and Cald. same. So children are wont to do: when anything of such sort cometh to th • ir hand; and it seem's he brought them in the sight of Rachel.

2. Rachel's request about them, And Rachel said unto Leah, give me I pray thee, of thy sons mandrakes. — Sept. and Cald. same. She was taken either by sight or smell, that her appetite was very strong after them, as it seem's by the event; therefore she entreat's her sister so small a thing.

3. Leah's reply is churlish enough, — And she said unto her, Is it little, that thou take my husband, but to take also my son's mandrakes? — Cald to same. — And Leah said, Is it not enough for thee that thou hast taken my husband? Wilt thou take also my sons mandrakes? Wherein.

1. She chargeth her with injury past in keeping Jacob from her, is it little? Nay it is great wrong done me in that.

2. She checks her present desire, wouldst thou have my sons mandrakes also? Is this the amends of the former wrong? In sum, she denieth her. Such debates among sisters fall out by their irregular carriage, which were the necessary consequents of polygamy.

4. Rachel's return, full of weakness, yet so ordered under God's providence; And Rachel said, therefore he shall lie with thee this night, for thy sons mandrakes. Cald. same. — Let him sleep, &c. Sept. Herein.

1. Is implied that Rachel enjoyed most of Jacob's company, and had greater command in his affections, that she taketh on her thus to dispose of him.

2. Is expressed her womanish, weak passion to part with an husband for a flower or the like toy.

Quest. Was it lawful for a wife to sell her husband?

Answer. 1. No, look upon marriage singly and regularly.

2. But in that state of polygamy, then presumed to be lawful (however evil it was) it cannot be judged wicked for one to consent to the other for mutual enjoyment. Ver. 15.

Learn thence.
• D. 1. Providence makes use of Children's actions and motions sometimes to bring about his designs concerning his Church.
• D. 2. Weak souls have strong appetites unto vain things which please their sense, though there be little good in them. Ver. 14.
• D. 3. Polygamy doth always breed quarrels about husbands, who shall enjoy them.
• D. 4. Even sisters grudge each other trifles, upon the least contest about their husband.
• D. 5. Feeble spirits may spare an husband for a flower.
• D. 6. Providence ordereth these weak motions and actions among Creatures to bring about his own ends. Ver. 15.

2. Leah's injoiment of Jacob, wherein we have.

1. Jacob's return from his days labor and employment thus recorded, And Jacob came out of the field in the evening. Sept. and Cald. same.

1. Here is supposed his daily labor, he had been in the field looking to the flocks, &c. Such honest employment he used daily.

2. Here is expressed, his return to rest after his labor, which God ordained for man; the night for rest, as the day for labor. Psal. 104.23.

2. Leah's care and earnest desire to have him, expressed

1. In her going to meet him, And Leah went out to meet him, Sept. and Cald. same. Rachel did not so, though the best beloved; Leah doth it though less regarded.

2. In her speech to him, And she said, thou shalt come in to me, for hiring I have hired thee with my sons mandrakes. — I have hired, &c. Sept. —With a reward I have hired, &c. Cald. Herein observe.

1. Her claim, it was of his company for that night, either by desire, come in to me, or by confident interest, thou shalt come in to me, that is, to abide with her.

2. Her reason, for she had hired him of her sister with her sons mandrakes, & so Rachel was satisfied, therefore he must come in to her.

3. Jacob's grant, And he lay with her that night. Cald. same. — He slept with her, &c. Thus the man being divided between his wives, is willing to please both; Rachel hath the mandrakes, and Leah his company.

Learn here.
• D. 1. God's highest favorites have been employed in honest labors. Labor by day, and rest at night becometh the best Saints.
• D. 2. Creatures less regarded by man, may take more pains to get love, than they who have it
• D. 3. It's but equal that husbands hearts should yield themselves unto wives that seek them.
• D. 4. Providence orders husbands & wives cohabitations, to fulfil his own will. Ver. 16.

3. Jacob's issue after this by Leah in two sons and one daughter, which we have in order related.

1. Issachar, of whom are here recorded.

1. The cause of his being, And God heard Leah. — Sep. same. — And God received the prayer of Leah. Cald. Wherein is supposed, Leah's desire unto God in the midst of her other miscarriages, It was for the fruit of the womb.

2. Expressed; God's gracious dignation, in hearkening effectually unto her, and giving her the desire of her heart, which was yet to make her fruitful.

2. His conception and birth, And she conceived and bare unto Jacob the fifth son. — Sept. and Cald. same. Here is the sure effect of God's hearing; he gave power to conceive, and bear a fifth son, and she did so. Ver. 17.

3. Leah's observation hereupon, And Leah said, God hath given me my reward, who myself gave my maid to my husband, most read because I gave. — So Sept. and Cald. Yet that she should urge this as the reason of God's hearing her, because she did that unlawful act; is not reasonable for her to do, nor probably, was her meaning. For hire here most naturally answer's the hire of her mandrakes, unto which it seemeth to look. The knot lieth in rendering the word 〈 in non-Latin alphabet 〉 which most take as a particle causal; but I conceive, here it is rather a term of order, as if she should say, God hath given me this hire, after I gave my maid to my husband, when I thought I should have no more, yet upon the hire of my husband God hath heard and given me this.

4. Her naming of the son, And she called his name Issachar. — Cald same. — Septuagint add, which is a hire or reward. — Which beareth to remembrance both the hire she gave for her husband, and God's hire returned unto her. Thus she maketh a memorial of providence; which is good. Ver. 18.

Learn thence.
• D. 1. God in grace heareth and answereth his creatures a midst many in infirmities and irregularities.
• D. 2. Prayer is the best way to procure children, or the fruit of the womb from God.
• D. 3. God's audience giveth conception and birth, and make's fruitful indeed.
• D. 4. A five-fold fruit of the womb may God give to some and not one to others. Ver. 17.
• D. 5. It is good to look upon all children as God's hire, or reward in grace.
• D. 6. After unlawful and irregular actions, God may return good to souls, but not for them.
• D. 7. A memorial of God's gracious hire is well made upon the mercies he affords us. Ver. 18.

2. Zebuluns birth and conception, Ver. 19.20. Wherein.

1. Leah's conception and bearing is recorded thus. — And Leah yet conceived and brought forth a sixth son unto Jacob, Sept. and Cald. same. No new matter here, but only the number, a sixfold mercy to Jacob by Leah.

2. Leah's observation hereupon, which containeth two collections.

1. Of something past, And Leah said, God hath endowed me with a good dowry. A good gift, Sept. —The good portion, Cald. This she notes upon the number of her sons, where she acknowledgeth.

1. The Author of this dowry, God.

2. The goodness of it, so she publisheth it a good dowry; as the Psalmist, Blessed is the man, that hath his quiver full of them.

2. Of something in hope, — At this time, or now will my husband dwell with me, because I have born to him six sons. — My husband will choose me, 〈 in non-Latin alphabet 〉 . Sep. — The habitation of any husband will be with me, Cald.

1. Upon this good dowry she hopes her husband will choose her, and make his habitation with her.

2. The reason of her hope is the sixfold seed, Because I have born him six sons; and they are so many cords to bind him unto me.

3. Leah's nomination of his son, And she called his name Zebulun, Sept. and Cald. same.

1. The name imposed was dwelling.

2. The end of imposition.

1. To engage her husbands society, as such pledges in reason must do.

2. To keep in remembrance God's dowry.

Learn from all.
• D. 1. Mercies of conceptions and births are to be numbered as multiplied to those and by those who enjoy them, Ver. 19.
• D. 2. A sixfold birth is a good dowry to a Mother.
• D. 3. God alone can give those dowries to his creatures.
• D. 4. Multiplied birth's are great engagements for dearest cohabitation between husbands and wives.
• D. 5. It much concerns parents to make the remembrance of God's mercies and mutual comforts live in their children, Ver. 20.

3. The last issue is a daughter, of whom is here recorded.

1. Her birth, And afterward she bore a daughter, Sept. and Cald. same.

2. Her name, And she called her name Dinah, that is, judgment. It is rare to have the genealogy of Daughters in this sacred History; but this seems to be noted for the following relation about her; whether Jacob had more daughters it is not determined; but most probably he had no more; for no mention is of any, either in his line, or in his yournyings into Egypt, where the souls are numbered.

Learn from it.
• D. 1. Daughters upon record are God's mercies as well as sons.
• D. 2. Providence sends them for special ends into the World.
• D. 3. God's judgment or right proceedings are observable in daughters as well as sons, and to be remembered by them. This in the name. Ver. 21.

4. Jacob's issue by Rachel is lastly here recorded, where-about we have to note.

1. The great cause of her unexpected fruitfulness after so long barrenness expressed in three acts of God.

1. God's remembrance of her, And God remembered Rachel. Sept. same. — And the remembrance af Rachel came in the sight of God. Cald. This is spoken only more humano; Man seems to let slip out of mind, such, to whom they give not, what is desired in their own times; so when mercies desired come not, men apprehend that God forgets them: Here therefore it is said, that God remembered Rachel, in his first act of mercy toward her conception; God's remembrance is an actual performance of good desired unto his creatures.

2. God's audience of her, And God heard her, Sept. to same. — And received her prayer, Cald.

1. Here is supposed Rachel's prayer; that she was still crying to God about her barrenness, to remove it; though she was foolishly hasty with Jacob.

2. Here is expressed, God's audience & acceptance, God heard her, that is, to accept her, and to grant her desire.

3. God's performance to her, And he opened her womb, Sept. same, — And gave her to conceive, Cald. This was the mercy longed and prayed for; to have a fruitful womb; after long delay, God was pleased to grant this in his best time; and made her fruitful, ver. 22.

Secondly, The effect produced thus registered, And she conceived and bare a son, Sept. and Cald. to same. No more in this than the former.

3. Rachel's observation hereupon, And she said, God hath taken away my reproach. Septuag. and Cald, same. Wherein she observeth.

1. Evil removed, reproach of barrenness, which naturally was a defect, but among the people of those times, accounted a reproach on women.

2. The amotion of it, taken away now it was utterly by her unexpected fruitfulness, and that after a more rare manner; to heal her after so long a shutting up.

3. The cause of all acknowledged is God; that is the mark aimed at, that his name may be praised in it, Ver. 23.

4. Rachel's nomination of her son, And she called his name Joseph, saying, The Lord add or shall add another son to me, — God hath added to me another son, Sept. Cald. as Hebr. Note herein.

1. The imposition of the name, she under her husband names him; the name itself notes addition, He shall add.

2. The reason of imposition, which the Septuagint. make historical, as past; but not truly. It is in the future, and therefore read as promise, God will add, or as a prayer of faith; the Lord add another son; and so consequentially a prediction of another seed, to fill up the number of the tribes, Ver. 24.

Learn thence.
• D. 1. Providence keeps back mercies sometimes, that creatures may take notice of his remembrance at last.
• D. 2. God's goodness remember's those sometimes in mercy who have been regardless of it, and him.
• D. 3. Souls sometimes hasty in complaining, yet by grace may turn to praying. So Rachel.
• D. 4. God's ear is ready to hear, and hand to help such praying souls.
• D. 5. God's prerogative it is, to open and shut wombs, Ver. 22.
• D. 6. God makes the barren woman bring forth sons and keep house, at his pleasure, Psal. 113.
• D. 7. Barrenness in some cases may be a reproach.
• D. 8. God alone removeth that reproach from his petitioners, V. 23.
• D. 9. God's taking away reproach, and adding fruit, should be mentioned and remembered with all thankfulness.
• D. 10. Thankfulness for one good is a sweet ground to pray and hope for more, Ver. 24.

Secondly, the next general head of this Chapter containeth the new compact or agreement upon wages between Laban and Jacob, for his longer abode with him and service of him, from Ver. 25. to 36. Wherein we have to note.

1. The occasion of it, Jacob's desire and offer of return into Canaan. V. 25.26.

2. Laban's desire and offer to him for his stay, Ver. 27.28.

3. Jacob's exception to Laban's offer. Ver. 29.30.

4. The agreement between them. V. 31 32.33.34.

5. Laban's performance with Jacob's service. Ver. 35.36.

In the first of these we have to observe.

1. The time of Jacob's offer, thus stated, And it was, when as Rachel had brought forth Joseph. — Sept. and Cald. same. This notation of the time showeth.

1. That Jacob had faithfully finished the term of fourteen years service with Laban for his wives; before this time, we find him not grumbling, nor throwing off the yoke, but patiently bearing all injuries, and faithfully serving out his time.

2. That after the birth of this son, Jacob was aged 92 years; and yet laboring in honest employment according to his strength & at this time was it but just to look more to his own family.

2. Jacob's demand from Laban which is twofold.

1. For a just dismission, at his term expired. And Jacob said unto Laban, Dismiss me, and I will go to my place and to my country. Sep and Cald. same.

1. The matter of his demand is just, which was freedom after the term of his service was complete.

2. The manner of it was ingenuous, he goeth not away rashly, but rationally and equally, demands his liberty by acquainting Laban with his desire.

3. The end of this demand, which was his return to his own place and country; this was not Beersheba only but Canaan, and this he desired to visit in faith; for so he calleth it his own, as given by promise, not for his nativity; and herein his parents were desired to be seen by him. Ver. 25.

2. For a just compensation unto all his service. Give my wives and my children because I have served thee for them, and I will go. — Cald. same. — For whom I have served thee, Sept. We may read here.

1. Meekness in desiring.

2. Justice in requiring but his own, even the fruit of his labors.

3. Ingenuity and freeness of Spirit, he would be gone to his own and not trouble Laban.

3. The pressing reason of this damand at this time, For thou hast known my service, which I have served thee, Sept. and Cald. to same. Wherein.

1. He appealeth to Laban for the justice of his demand.

2. He secretly presseth his hard service, thou knowest well enough I have earned my wages, and served hard service for my wives and Children, therefore now let me go; I have deserved my liberty from any further service. Ver. 26.

Learn thence.
• D. 1. Men of Jacob's Spirit use all fidelity, patience, and constancy in their duties unto the full appointed time.
• D. 2. Fidelity doth not subject men to eternal servitude.
• D. 3. It becometh Jacob's children after faithful discharge of duty, ingenuously to desire their liberty.
• D. 4. It is but just to desire dismission from man's service, to move to the free-hold which God giveth unto his. Ver. 15.
• D. 5. It is equal for faithful servants to require Covenant recompense for their service, as well as dismission from it.
• D. 6. It is honorable to be so faithful in service, as to make the hardest Masters judges of the same. Ver. 26.

2. Laban's reply followeth with his desire of Jacob's longer stay, Ver. 27.28. Wherein we have to note.

1. Lebans desire expressed, And Laban said unto him, I pray thee if I have found grace in thine eyes. So the speech is elliptical, our translators add, tarry, which is doubtless his meaning. — Sept. and Cald. same.

1. The condition of his desire is here only expressed, If I have found favor before thee; as if he had said, if you love me Jacob, by all that love, a father may have from his son, I now entreat you.

2. The desire itself is silenced by the former passionate expression; which form of speaking showeth it to be more importunate and earnest than if he had said only I pray tarry.

2. The reason of this desire is expressed. I have divined or guessed, or by experience learned, that Jehovah hath blessed me for thy sake. — 〈 in non-Latin alphabet 〉 — From a serpent. — 〈 in non-Latin alphabet 〉 . — I have verily divined, as by birds, God hath blessed by thy entrance unto me, Sept. — I have had experience. Cald. Herein we have the confession of a covetous oppressor, he desireth his company only for his own gain.

1. His own act of observation is expressed, I have learned by experience, the word notes a kind of auguration, or divining by serpents, as they were wont in those corrupted times & places; some say by birds, Sept Others by idols, but it matters not; he acknowledgeth his own observation and experience in the thing, which way soever he had it.

2. The matter of observation, that Jehovah had blessed him for Jacob's sake; which confession though it were passionate and earnest as to Jacob to move his stay; yet it was light and hypocritical in respect of God, whose name here he takes in vain; as such worldly hypocrites use to do. God hath blessed us, that is, in outward store, as they, blessed be God for we are rich. So Laban saith, I am the richer by thy labors for me, therefore pray stay still with me. Ver. 27.

3. His offer, seconding his desire thus expressed, And he said expressly name thy wages unto me and I will give. — 〈 in non-Latin alphabet 〉 — Distinguish or distinctly appoint thy wages, &c. Sept. — Set or appoint. Cald. This seem's a free offer, to make Jacob his own carver for wages; but it is the subtlety of a covetous Master; he knew well enough what he had deserved for fourteen years service, besides his wives, and what was fit to allow him and his increased family, but that he is not willing to give, and therefore would rather trust Jacob's ingenuity, who he thought would not ask to much. Here are obvious.

1. His offer to Jacob, name thy wages, but subtly.

2. His promise, I will give what ever thou wilt have; but that is spoken falsely, for he changed his wages many times: yet such fair words he giveth for his own ends. Ver. 28.

Learn here.
• D. 1. Providence sometimes causeth wicked Masters to seek the favor of good servants.
• D. 2. Covetous masters use all importunity to continue with them profitable servants.
• D. 3. Self ends in riches make wicked men earnestly desire God's Servants to be with them.
• D. 4. Wicked worldlings account riches all their blessing.
• D. 5. Such rich men ascribe their blessings to God's name, but all in vain.
• D. 6. God wrests confession sometimes out of the mouth of the wicked that they are blessed for the righteous sake. Ver. 27.
• D. 7. Covetous masters pretend to make fair offers to enslave righteous servants the more by them. Ch. 31.7.
• D. 8. Such wicked ones are free to promise but false in performing. Ver. 28.

3. Jacob's exception to Laban's motion followeth. Ver. 29.30. Wherein we have to observe his appeal to Laban's own knowledge and conscience in some things, and his objection thereupon against his stay. First, his appeal to Laban's conscience is in four things.

1. Concerning the greatness and goodness of his service past, And he said unto him, thou knowest what or how I have served thee, and how thy possession hath been with me. which was his cattle as it is rightly paraphrased, — And Jacob said to him thou knowest the service which I have served thee, and how many were thy cattle with me, Sept, — And how great thy cattle were with me. Cald. Herein Jacob maketh his own conscience judge of two things.

1. Of the hardness of his service, Thou knowest what and how I have served thee; My hard labors night and day thou knowest full well.

2. Of the success of his labor; Thou knowest thy cattle or possession with me, were all well in good condition, it is not hid from thee, how all prospered under my hand, Ver. 29.

2. Concerning the smallness of his estate before Jacob came to him, For little was it which was to thee before me, — Small things were they which thou hadst before me, Sept. and Cald. That is, in my sight or before my face, that I could see at my coming to thee. Herein is but a due memento of what he was, and had before his service, which he was ready to forget.

3. Concerning the increase now made, And it is broken out or grown into a multitude, Sept. and Cald. to the same. This he proposeth also to Laban's conscience, how much he was increased by his labor, and yet what little recompense he had now made him. Natural conscience might strike him, that he should gain so much by him, and recompense him so little.

4. Concerning the author or cause of this increase, And Jehovah hath blessed thee at my foot, — Sept. same, — For my sake. Cald. Herein he puts Laban upon more serious thoughts of God, from whose blessing all this good was: And he minds him of two things here.

1. Of the cause principal, Jehovah indeed hath blessed thee, and this thou knowest, and shouldst more seriously acknowledge it.

2. Of the cause instrumental, it was at my foot; which is an emblem either of motion or labor; to this sense, Jehovah blessed thee by my coming to thee, or rather by my travelling and laboring for thee among thy flock; so the foot notes labor and industry. Deut. 11.10. So Jacob puts the matter to Laban's conscience to judge whether it were fit for him to abide in his service. Secondly, his objection after all this suggested, followeth, And now when shall I also work for my house? — Cald. same. — When shall I make for myself an house? Sept. This is a question of reasoning, to convince, how unjust the matter was which Laban desired: Wherein he suggests to a covetous father and master.

1. That his house and family was increased.

2. That his service had been hard, and fruitless to himself.

3. That it was time and just for him to labor now for his wives and children; and all this was sufficient ground for him to deny his abode further in Laban's service. It was the dictate of God & nature for every man to provide for his own household; and therefore high time for him unless he should be worse than an infidel, 1. Tim. 5. ver. 8. Ver. 30.

Learn hence.
• D. 1. It is just for honest servants to except against the hard demands of cruel masters. So Jacob.
• D. 2. Great and good services may be pleaded to hard and ungrateful masters, by such servants. V. 29.
• D. 3. Covetous gripers may be minded of their former low and needy conditions.
• D. 4. Present prosperity of wicked worldlings may be shown to convince them of their ungratefulness.
• D. 5. Righteous souls may justly mind Hypocrites of the blessing of God upon them to a real apprehension of it.
• D. 6. Honest servants may testify God's blessing by their labors to unjust masters.
• D. 7. It is just by the law of God and nature that every man should make timely provision for his own, Ver. 30.

4. Now followeth the agreement between them. Wherein.

1. Laban urgeth him to set his own wages, And he said, what shall I give thee? Sept. and Cald. same. Herein appears the importunity of a covetous man for his own advantage; tenderness of his relation as a father moveth him not, to offer good to Jacob and his family; but covetousness suggests to him to make his bargain as well as he can for his own gain; he knew Jacob a plain simple man would ask no great things, therefore he subtly leaveth it to him.

2. Jacob answereth him, and that these two ways.

1. By denial, And Jacob said thou shalt not give unto me anything, — Sept. and Cald. same. In this reply, Jacob doth not deny to have a reward for his pains, which might maintain his family, but he denieth to have any from Laban by contract with him, he knew his deceit and unjust dealing, and would not trust him; he therefore peremptorily denieth, thou shalt give me nothing; I will have no wages of your setting.

2. By proposal, which he maketh.

1. General, If thou wilt do for me this word or thing, I will return, I will feed, I will keep thy flock. — I will again feed and ke • p thy sheep Sept. — Cald. as H • br. Herein.

1. His proposition general, if thou wilt do for me this thing, that is, the same as afterward he expresseth.

2. His promise hereupon of further service, I will return, that is, find pasture for your flocks, And I will keep them, save them from rapine and spoil, by ravenous beasts and such like. Ver. 31.

2. Specially, wherein he expresseth his mind fully concerning his wages, which he would expect rather from God, than from Laban, here occur.

1. His demand, wherein he proposeth to Laban.

1. The separation of his flocks, I will pass thorough all thy flock this day, removing from thence every lamb, speckled and spotted & every brown lamb among the sheep (or black) and the spotted and speckled among the goats. — Cal. same. — Let all sheep pass by today & separate thou every brown sheep among the lambs, & every white & speckled among the goats, Sep. The expression is concise, & therefore somewhat obscure, the plain meaning is, that Jacob desires by him and Laban the flocks might be viewed and severed; all the brown, speckled, and spotted, were to be set together, and put to the keeping of Laban and his sons; but all the rest, white or fully black should be under Jacob's hand, & this division being made, Jacob proceed's to make his desire known.

2. His desire is thus expressed as the condition of his further service, And it shall be my reward. — Sept. and Cald. same. This also is brief, and the larger meaning of it is, Not that all the speckled and spotted, which were then in the flock should be his wages; but such as afterward should be so brought forth, by the flock which was of white and black under Jacob's hand, These which God in his providence should send, Jacob desires to be the reward of his future service; which was not in Laban's power to hinder or further, for who could make an hair white or black? Therefore Jacob showeth him, that he expected his wages from God, & if he sent none, he would have none. V. 32.

2. The reason or end of this demand, which in general is the prevention of future envyings, complaints or false dealings of Laban, which Jacob had much cause to suspect; this is made out two ways.

1. By Jacob's justification in this kind of wages, And my righteousness shall testify on me, or answer for me in the morrow day, because, or when it shall come as my wages before thy face. — 〈 in non-Latin alphabet 〉 . And my righteousness shall hear me, &c. As much as answer for him. Sept. — When thou shalt come upon my reward. Cald. That is to view and see what my reward shall be this way. In all this Jacob provideth for justifying his innocence and upright dealing against Laban's quarrels in after-times, which he both feared and found.

1. The matter of his justification is righteousness, that is, his just demand of reward, being no other than from providence.

2. The act of justification, it should answer for him all Laban's actions.

3. The time, tomorrow, that is in aftertimes of dispute, if they come.

4. The end of this justification, that is, as to his wages in the sight of Laban himself, so that he might be forced so say, that he had given Jacob not so much as a lamb for all his wages, but that God gave him all.

2. By his acknowledgment of just condemnation if anything else were found with him for his wages, Everyone that is not speckled nor spotted among the goats, and brown among the sheep, it is taken with stealth by me. — Sept. and Cald. to the same. The sum is, if any other but party coloured cattle were owned by Jacob, Laban might charge him with theft for any such, and so proceed against him. Ver. 33.

3. Laban's consent followeth, which make's up the agreement fully, And Laban said behold, I would it might be according to thy word, — Cald. same. — 〈 in non-Latin alphabet 〉 . Let it be according to thy word. Sept. Herein the readiness of a covetous wretch, who never lived upon God's promise and providence, is visible, he thought a small portion of party coloured could issue from a white flock, and therefore sticks not at the matter, but easily condescends to Jacob in his motion for wages. Ver. 34.

Quest. It is questioned, with what Spirit Jacob made this demand; either of subtlety or simplicity.

Answ. Doubtless upon the whole account of this transaction it must be concluded that he was acted herein by the Spirit of God; who had purposed this way to justify Jacob and condemn Laban for injustice.

Now Learn from it.
• D. 1. Covetous fathers and Masters care not for the good of other families, though near unto them, so their own do well.
• D. 2. Impudency and importunity, covetousness useth towards others, for its own advantage.
• D. 3. Gracious hearts slight and deny the offers of covetous worldlings.
• D. 4. Grace makes men plain and punctual in their agreements with the men of the world.
• D. 4. It is not unbeseeming a good heart to Covenant with wickedmen to serve them.
• D. 6. Grace makes men do thorough service to rulers in their undertakings. Ver. 31.
• D. 7. It is better trusting God's providence for reward, than sinful man's promise.
• D. 8. Signal distinctions of creatures sometimes God maketh, to show his special providence to his.
• D. 9. Improbable things in nature God sometimes makes the recompenses to the labors of his servants Ver. 32.
• D. 10. Providential justifications of the righteous are the best against cavils about future events.
• D. 11. Righteous dealings are the best proofs of men's righteous conditions. So acobs.
• D. 12. Grace will not suffer any to refuse just reproof and condemnation if deserved. Ver. 33.
• D. 13. Covetousness is very willing to pay where it seeth no cost from itself.
• D. 14. Covetous hearts beguile themselves when they work by sight to accomplish their own ends, not eyeing God. So Laban. V. 34.

5. The last point of the agreement is the execution. in Laban's performance, and Jacob's service. Ver. 35.36.

1. There is reported Laban's action for accomplishing this agreement. Which is here threefold.

1. The separation of the flock, as was desired, wherein.

1. The agent with his act, Laban himself, And he removed. — He separated, Sept. and Cald. He did it himself and would not trust Jacob. Laban separated.

2. The time punctually expressed, In that very same day. — Sept. and Cald. same. He delayeth not a moment to prosecute so good a bargain, as he thought he had made; and so it was in reason.

3. The object of this separation, The he-goats that were ring-straked, &c. — 〈 in non-Latin alphabet 〉 . — Sept. Corrupt. — Party coloured in the feet, Cald. Herein Laban dealeth exactly; and this one word is put in more than Jacob expressed before, which is, ring-straked, that is, such as had any circles of black or white about their feet, which ofttimes fall's out-by blinding the cattle, if any such mark was so much as about the feet of any, all them Laban removed. So he doth.

2. The disposition of them to the hands of his sons, And he gave into the hands of his sons, that is, all the speckled cattle. Cald same. — And gave by the hands of his sons, the flock alone, or by itself. 〈 in non-Latin alphabet 〉 . Sept. Herein also he dealt wisely. when he had thoroughly purged his flocks, he commits to the keeping of his sons, who were of their fathers temper, to look to Jacob narrowly. So God useth the care of men to manifest more his own providence, Ver. 35.

3. The distinction of place, which now he maketh between himself with his particoloured flock. and Jacob with his flock o • a single color. And he set away of three days between himself and between Jacob, Cald. same. — Between them and Jacob, Septua. Herein see the care of a worldly man; for thus he makes sure, there • shall be no mingling of the flocks, & so Jacob's wages should arise out of no more than the single-coloured flock; which he thought could be but little. Yet all this sollicitousness of this covetous man God orders so, that his providence may more eminently appear to be good unto Jacob for all his sufferings.

2. Here is related the close of all, which is Jacob's service thus recorded, And Jacob was feeding the flock of Laban, which remained, — The sheep of Laban, Septuag. and Cald. Here is a short record of Jacob's after-service, which was for the term of seven years more; though not here mentioned In all which time he did faithfully serve Laban, and take care of his flocks as before, Ver. 36.

Learn thence.
• D. 1. It is the genius of a worldly man to mind good bargains himself and trust none other with them.
• D. 2. Men of this generation are speedy in taking time for their own advantage.
• D. 3. Worldliness teacheth men to be rather over, than under, in transacting business for their gain. So Laban.
• D. 4. Men of the World trust none hut such as are of the same kind, Ver. 35.
• D. 5. Wise men of the World leave no circumstance unacted, to prevent others, & get their own gain.
• D. 6 God suffers and orders such sollicitousness of men, that his providence may appear above them.
• D. 7. Plain hearts trouble not themselves with suspicions or strict dealings of worldly overseers.
• D. 8. Honest Jacob-like souls faithfully discharge their duties, unto their hardest governors. So Jacob. Ver. 36.

3. Now followeth the last general of the Chapter, containing the success of this agreement unto Jacob, under the good providence of God. Herein note,

1. The means which Jacob useth for his own advantage, and that is a threefold artifice.

1. His peeling of rods, and making white to appear between the bark, and then laying them in the troughs of water, that when the cattle came to drink, they might conceive.

1. His action in this is considerable, Ver. 37.38.

2. The success of this, Ver. 39.

The sheep did conceive, that is, grew hot in natural desire, when the very seed was formed, and brought forth ring-straked. &c.

2. His setting of the parti-coloured lambs before the other cattle, when they engendered at other times, then drinking; that so they might see the various colors and conceive the like. Ver. 40.

3. His time observed of putting these rods, when the cattle were in their strength, as at the spring coupling, and not the autumn. So is it rendered by some; and thence came it to pass, that the stronger were Jacob's, and the feebler cattle Laban's, Ver. 41.42.

2. The issue of all this artifice, And the man increased mightily, mightily, &c. God was pleased to give such success, that in the space of six years, poor Jacob became mighty in wealth. So God did for him.

Quest. 1. Was not this a fraudulent way which Jacob took to advantage himself?

Answ. No, for however mention is not made here, yet after it appeareth, that God shown him this way, Chap. 31.11. It was God's just act.

Quest. 2. Was such conception natural, or miraculous?

Ans. 1. Partly it was natural, that fancy may make real impressions upon the fruit in conception. This is evident, in women as other creatues.

2. Partly it was miraculous and mostly from the power of God to fix the fancies of so many cattle upon such objects in conception. No created power could do this. Herein therefore God pleaded for Jacob against Laban, and rewarded him, as afterward it is all ascribed to God.

Learn from it
• D. 1. Means of God's own invention and instinct must be used to serve God's providence.
• D. 2. Providence is sometimes eminent by working, in and about meanest creatures.
• D. 3. Artifices grounded in nature are sometimes assisted by God to rare events.
• D. 4. Prudence in ordering flocks toward conception and increase, is allowed by God.
• D. 5. It is no injustice to take the best, and leave the worst to ones neighbor, when God commands it.
• D. 6. Special and extraordinary cases in such dealing are not imitable by others.
• D. 7. No man is a looser by trusting God and resting on his providence rightly.
• D. 8. Impoverishing by men, is the just occasion of the Saints enriching by God. The end of the righteous is peace, from. Ver. 37. to 43.

CHAP. XXXI.

HItherto we have had the history of the Church in Jacob's person and family, from the time of hir departure from Canaan to Padan-aram. Now followeth the history of his return to Canaan and providences attending in the way, a part whereof we have in this Chapter recorded, which is taken up in three generals.

• 1. The flight of Jacob, from Ver. 1. to the end of Ver. 21.
• 2. The pursuit of Laban with his contest, Ver. 22. to 42.
• 3. The Covenant between them & departure, Ver. 43. to 55.

In the first general these particulars occur.

1. The motives of his removal, Ver. 1.2.3.

2. The consultation thereabout with his wives. Ver. 4. to 16.

3. The execution of their counsels in departing. Ver. 17. to 21.

First. as to the motives of his remooval they are of two sorts.

1. Occasional, Ver. 1.2.

2. Causal. Ver. 3.

1. The occasional motives were two.

1. The reproaches of Laban's sons. Ver. 1. Hereabout we have to note.

1. The spreading of this fame, and the coming thereof to Jacob's ear, And he heard the words of Laban's sons saying, — Cald. same. — Jacob heard, &c. Sept. Herein occur.

1. The term of connection, which is read by some as adversative, but, by others as a note of time, afterward, or then, by others as copulative, knitting this history to the precedent; all are good, for, it is connected in order of time to follow after the agreement for wages with Laban, against whose expectation, this estate was cast upon Jacob; and however at first, he seemed more than ordinarily free thereunto, yet now he and his sons are troubled at it; therefore adversatively also may it be read, but he heard, that is notwithstanding the former agreement.

2. The extent of the fame, it came to Jacob's ear, either by others, or by hearing of the taunts from Laban's sons. He heard their words, &c.

2. The matter of the fame, wherein Jacob is charged.

1. With notorious theft thus expressed, Jacob hath taken away all that was our fathers. — Sept. and Cald. to same. This crimination was fastened on Jacob, and published by them, to make Jacob odious. The falsehood whereof might appear, both by the former agreement made between Laban and Jacob, and by the inability of Jacob to make one hair naturally white or black; therefore the whole charge rightly must lie upon God, who alone had power to make this difference among the flocks. Yet this is made the iniquity of Jacob.

2. With self exalting upon the ruin of others. And of what was our fathers hath he made all this glory. — Sept. same. — All this substance or riches. Cald. So the term is translated, riches, Prov. 3.16. Ch. 8.18. Herein Jacob is charged to be self-seeking and vainglorious, and that to the visible prejudice of his father; that he had gotten a magnificent estate, and all either cheated or wrested from Laban. Ver. i.

2. The disrespect of Laban to him discovered in the sowrenes of his countenance, And Jacob saw the face of Laban, and behold, it was not with him as yesterday and the day before. — Cald. same. — as yesterday and the third day, Sept.

1. Jacob's observation, he looked and considered Laban's carriage; as was but reasonable upon so free and clear agreement.

2. A discovery of Laban's return unto him, And behold it was not with him, as yesterday, and the day before, which is in time past; Laban smiled heretofore and was very cheerful toward Jacob, while the bargain was making, but when he seeth what God had done for Jacob, he groweth discontended, and lowre's upon him; as if he would brow-beat him out of his agreement. This with the former was a just occasion for Jacob to think of removal from him. Ver. 2.

2. The causal motive which made him go indeed is God's command made known unto him, And Jehovah said unto Jacob, return unto the land of thy fathers, and to thy kindred, and I will be with thee. — So Sept. — To the land of thy nativity, and my word shall be for thy help. Cald. Herein we have.

1. God's command to warrant his removal, Jehovah said to Jacob.

1. The connection of this is with the injurious carriage of Laban and his sons, immediately hereupon he is warranted to be gone.

2. The authority enjoining; Jehovah, who had guided and rewarded him hitherto.

3. The command itself; to return to the land of promise; to his father and friends there abiding. This causeth Jacob to go, and not the former by themselves.

2. God's promise to, and encouragement of him, And I will be with thee. The Chaldee paraphrase cleareth this to be the presence of God's grace, my word shall be thy help; so God engageth himself to help him in his departure, and journey, and abode in the land of promise; and if God be with him, it matters not who is against him. Ver. 3.

Learn hence.
• D. 1. Prosperity usually draweth on envy to the best of men.
• D. 2. It is no rare thing that the Saints of God should hear ill of evil men for their best doings.
• D. 3. Slanderous tongues are usually to be found in the houses of the wicked.
• D. 4. Children are the natural heirs of parents corruptions; Laban's sons have Laban's heart.
• D. 5. Covetousness is discontented at any good that passeth unto others
• D. 6. Heat of wicked youth is apt to break forth into railing upon the most upright
• D. 7. Covetous envious Spirits, transfer the blessing of God on his to base reproaches. Ver. 1.
• D. 8. Old subtle sinners keep their tongues and vent their hatred in their looks.
• D. 9. As God changeth his providences from one to another, so the wicked change their carriages.
• D. 10. Its Christian prudence to observe the discontented and angry faces of wicked rulers.
• D. 11. Carnal respects from the wicked to the righteous are but momentary. Ver. 2.
• D. 12. God sometimes useth the unjust carriages of wicked men to move his Saints unto respect of him.
• D. 13. God calleth his Saints at last in his set time out of bondage to the wicked.
• D. 14. God's call alone warrant's souls, as to leaving of their stations.
• D. 15. God's gracious presence is ever with them, who are obedient to his call. Ver. 3.

2. Now followeth Jacob's consultation with his wives upon God's call for his removal, wherein we have.

1. His proposals unto them. Ver. 4. to 13.

2. Their reply. Ver. 14.15.16. In the former we have to note.

1. His calling for his wives unto him, And Jacob sent, and called Rachel and Leah to the field, unto his flock. Ver. 4. Cald. same. — Leah and Rachel to the field, where the flocks were, Sept.

1. Pars accersens is Jacob.

2. Partes accersitae, Rachel and Leah. Hebr. Leah and Rachel, Sept. That is both his wives, the order is of no moment whether Rachel or Leah be put first.

3. The place whereunto he called them, it was the field, where mostly he spent his time about his lawful calling.

4. The work about which he was, looking to his flocks in their respective conditions; so spent he his time more in providing for his flock than reposing himself in his house.

Learn hence.
• D. 1. God's call will put men upon honest endeavors to accomplish it.
• D. 2. It beseem's godly husbands to communicate God's will to their wives about household affairs.
• D. 3. Prudence imparts counsel in fittest places.
• D. 4. Sedulity in men's calling will not suffer them to loose time. V. 4.

2. The proposals which he maketh unto them, which are many, all conducing to persuade their concurrence freely to remove with him according to God's call.

1. He minds them of the disrespect, which their father expressed to him.

1. Laban's disrespect he noteth thus, And he said unto them, I see the face of your father, that it is not to me, as yesterday and the day before. Sept. and Cald. to same. Here he proposeth the first occasion of his removal, Laban's frowns and envious looks, which he observed before.

2. He hints to them an higher support and cause of his removal, subjoined and connected to it, And the God of my Father hath been with me. — Sept. same. — And the word of the God of my father hath been for my help. Cald. The connective particle here, is well read adversatively, but the God of my Father hath been with me; as if it were said, the face of your father is set against me, but the face of the God of my father Isaac, & Abraham, hath been with me to secure me under such frowns by the presence of his grace and call to remove. Ver. 5.

Learn from it.
• D. 1. Just occasions of moving place may be urged by husbands to wives for their concurrence, to and comfort in it.
• D. 2. Real and undeserved disrespects from men are justly to be complained of, though Fathers.
• D. 3. The gracious presence of God with his innocent ones, is enough to counterpoise the frowns of men.
• D. 4. It is rational to leave Fathers with their unjust frowns, and follow God with his smiles. Ver. 5.

2. He proposeth to their knowledge, the hard service, which he had done for their Father, And ye know, that with all my force I have served your Father. Sept. and Cald. same.

1. He appeal's to their knowledge, ye know.

2. The matter is as touching his service how faithfully and mightily he had served their Father, wherein he laid out all his strength, with all fidelity to seek the prosperity of Laban, & hereby both removes exceptions as to his own neglect, and leaveth Laban's injuries to him more aggravated. Ver. 6.

Learn from it.
• D. 1. It is the disposition as well as duty of gracious servants to serve their masters with all their might.
• D. 2. It is honorable to have faithful and mighty service attested by others.
• D. 3. Such mighty service is justly alleged to self-justification; and to the charge of oppressors. Ver. 6.

3. He suggesteth to them, their fathers hard dealings with him notwithstanding, Ver. 7.8.9. Whereabout he declareth.

1. Laban's consening & oppression of him And your father hath deceived me or lied unto me, and hath changed my wages ten times or courses. Cald. same. —. Reward of ten lambs, Sept. Herein he showeth a most unworthy return to such mighty service.

1. In Laban's lying and false dealing; though he had so freely granted him the wages which providence should pay him, yet afterward wickedly to deny them to him.

2. The multiplicity of his deceit and oppression in changing his wages ten times, that is, very many times & that in the space of six years: Num. 14.22. Job. 19.3. Some conceive ten a certain number, and those at so many seasons of bringing forth; the former is more probable. This was most unsufferable injury.

2. God's vindication of him, wherein is related.

1. God's care of Jacob generally, But God hath not given him to do me evil. — Wherein he asserts.

1. His vindicator, the almighty God.

2. His vindication, that he did not give Jacob into Laban's hand to hurt him.

Quest. Was it no hurt to Jacob to change his wages so often.

Answ. It was in Laban's intent, but God turned it to good, for what ever Laban changed, God made that good to Jacob, as followeth.

2. In special, his vindication is set down, in two particulars expressed by Laban, when he changed Jacob's wages: the agre ••• ent was that it should be of speckled, ring straked, &c. but Laban seeing in some time that so many of those sorts were brought forth, now he will make his bargain again. Whereof we have two instances.

1. If he said thus, the speckled shall be thy wages, then bare all the cattle speckled, Sept. and Cald. to same. That is, Laban being discontented with the former portion of providence, now he telleth Jacob, he shall have no more but the speckled, for his wages, and then God made all speckled.

2. And if he said thus, the ring straked shall be thy wages, then bare all the cattle ring-straked. — White, Sept. — spotted. Cald. So Laban would do, when he saw no ring-straked brought forth, then Jacob's wages should be of them, and then God made all rings-straked. ver. 8.

3. The conclusion of this recorded, And God hath taken away the cattle or possession of your father, and hath given it unto me, Sept. same. — And the Lord hath separated of your fathers cattle. Cald. Here Jacob concludes the eminency of Laban's injurious dealing, by God's pleading with him.

1, The judge, God himself.

2. His judgment in this case, he took from covetous oppressing Laban, and gave to poor oppressed Jacob according to his righteous will. ver. 9.

Learn we thence.
• D. 1. No fraud, lying or deceit, come amiss to covetous worldly spirits for their own ends.
• D. 2. Multiplied falsehoods and oppressions are usual with wicked men, to oppress the innocent & to help themselves.
• D. 3. The greatest service is of no account with wicked worldly men.
• D. 4. Safe are those faithful ones, who are taken into God's charge.
• D. 5. Men may invent many ways to hurt the righteous, but God giveth them not up to their hand. Ver. 7.
• D. 6. God's power and justice turneth the very purposes of the wicketh to his Saints good and their evil.
• D. 7. The subtlety of man can never prevent the power and wisdom of God, Ver. 8.
• D. 8. God is the only Judge who can ta • e from one and give to another.
• D. 9. It is just with God to take from unthankful and unjust men, and give to the righteous. Ver. 9.

4. Jacob imparteth to his wives the discoveries of God unto him, mainly concerning two things.

• 1. The contriving of his wages.
• 2. The call of him to his removal. The former, is ver. 10.11.12. Wherein are to be noted.

1. The manner of discovery. It was by dream, as God had appeared before to him and his fathers, And it was in the time of conceiving or warming of the cattle, and I lifted up mine eyes, and I saw in a dream, — Cald. same. — I saw with my eyes in a dream. Sept. Here may be noted.

1. The season of God's discovery, or appearing providence, even the time of the cattels conceiving, probably every time, or at least some of those seasons.

2. The manner of discovery, It was, that which was then usually the way of divine warnings even by dream.

2. The matter discovered, And behold the he-goats leaping upon the cattle, ringstraked, speckled and grisled, or hail-spotted. — Goats and rams, upon the ewes and she-goats, white, particoloured, and sprinkled as with ashes. Sept. — Cald. same. Hebr. The matter made known was, That providence had ordered the matter against Laban's plot, and effectually wrought, that the portion allotted to Jacob should increase, which no earthly power could do; whence it appears that the artifice used by Jacob was also God's discovery. Ver. 10.

3. The author of this discovery to him, And the Angel of God said to me in a dream. Sept. and Cald. same. This Angel is styled. Ver. 13. the God of Bethel, which was surely God in Christ, and no other was the author of the dream or artifice, which Jacob used.

4. The end of discovery, which was the comforting of Jacob against Laban's hard dealings, which he doth,

1. By calling to him, Jacob, — Sept. double's the call. — Cald. as Heb. Gdd calleth him by name to comfort him and Jacob replieth, And said behold me, — What is it? Sept. — Cald as Heb. In both Jacob is prepared for comfort, and he ready to receive what God will show him. Ver. 11.

2. By showing him God's providence in making all that Laban excepted to engender, And he said, lift up now thine eyes, and see all the he-goats leaping upon the cattle ring-straked, speckled and grisled — Cald. same. — He-goats and rams, &c. as before, Sept. Herein God showeth him all was ordered by his own hand for Jacob's good, against Laban's wrongs. This the Lord showeth him.

5. The reason of this discovery, which is, God's observation of all the injuries done to Jacob by Laban. For I have seen all that Laban doth unto thee. Sept. same. — It is manifest unto me, &c. Cald.

1. The observer is God the Judge.

2. The Observation.

• 1. Laban's injuries.
• 2. Jacob's sufferings. Ver. 12.

Learn From it.
• D. 1. Providence orders the best seasons of comforting his servants against their fears.
• D. 2. Saints must take their comforts in the way, wherein God will impart them. In dreams, if God will.
• D. 3. The Saints have real proof of God's care of them, and goodness in suiting te them their consolations. Ver. 10.
• D. 4. God alone is the comforter of his people.
• D. 5. God call's by name to poor souls, in application of comfort, to prepare them thereunto.
• D. 6. God's servants answer at his call to receive his consolations. V. 11.
• D. 7. God showeth his afflicted ones the way of his consolations, for their support.
• D. 8. God's observation of the oppressions of men cannot but stir him up to work his Saints relief. Ver. 12.

2. The next discovery of God which Jacob imparts unto his wives, is about his call for removing. Ver. 13. Wherein he relateth.

1. The encouragement, which God giveth him, by a special description of himself, I am the God of Bethel — I am the God who appeared to thee in the place of God, Sept. — Who appeared to thee in Bethel. Cald.

1. The subject, I, noteth the Angel spoken of before, it was therefore the Angel of the Covenant, God in Christ.

2. The attribute, The God, or that God of Bethel. Wherein is asserted.

1. That he was the true God, even God almighty.

2. That he was not a God as known in Padan Aram by Laban, but as revealed to Jacob in Bethel, twenty years before, wherein two things are to be noted concerning God then appearing. Chap. 28.

1. That he was the God of Providence, ruling all things in heaven and earth according to his own will; set out by the ladder, and the intercourse of the Angels between heaven and earth.

2. That he was the God of Promise, not forgetting what he had spoken to Jacob; but at this time to be in readiness, to perform it; So that, the God of Bethel, is not, with respect to the terrene place, He is tied to none, but to the promise made there to Jacob: Not the God of Luz but of Bethel.

2. The engagement laid and taken upon Jacob there, Where thou annointedst the pillar, where thou vowedst to me a vow. — Pillar to me. Sept. — Vowedst before me, &c. Cald. Herein is.

1. To be supposed that God guided Jacob to this dedication and vow, and so allowed it, and laid this service upon him, which was but answerable to God's providence and promise to him.

2. expressed, what Jacob did, which was, the ingageing of himself forever to serve that God who appeared to him at Bethel. Which is set out.

1. By his dedication of the place; in annointing the pillar, and naming it God's house, binding himself thereby to return from Syria into the land of promise to serve God.

2. By making his vow, which was to worship God in that place, and give the tenth of all to him, therein giving homage, and acknowledging himself truly the servant of the most high. This God brings to his remembrance, being twenty years past, since this engagement was made.

3. The injunction for his present removal, Now arise, go out of this land, and return to the land of thy kindred. Sept. & Cald. same. Upon the former encouragement and ingagememt, this injunction is but reasonable; as if God should say, Jacob, I was thy God at Bethel, when thou travelled'st from thy fathers house to Syria, I appeared to thee there, and went with thee in thy way; and now thou rememberest the vow of worshipping me in the place which I chose, arise therefore, now the time is come for thy return to Canaan the land of thy nativity. He enjoin's.

1. Preparation for it, arise.

2. Prosecution of it, Return, with thy family thither to serve me. This doubtless was a distinct vision from the former about his wages, for that was in the six years of service, when the cattle conceived, but this at the end of that term, when God would have him return; for his Covenant of serving Laban this last time, expressed no term of expiring, therefore God points the time which should be best.

Learn from it.
• D. 1. God set's himself out to his Saints distinctly & eminently from the misconceits of him by nations.
• D. 2. God is the God of Bethel to his Jacob's, of sweet providences and precious promises to his Saints.
• D. 3. God's providence and promise may justly cause souls to dedicate and vow themselves to him.
• D. 4. Souls devoting of themselves to God, engageth them to follow him at this call.
• D. 5. God is forced to put his Saints in mind of their engagement sometimes before they think of it.
• D. 6. God's call alone is the just ground of the egress and regress of his servants, for blessing, and with it.
• D. 7. God will surely call in his set time to his Saints for their returning to the place of rest.
• D. 8. Preparation and execution to go where God calleth, is due from Saints to the call of God. Ver. 13.

2. Now followeth the reply of Jacob's wives unto all these proposals made by him unto them, wherein we have to note.

1. The repliers, Then answered Rachel and Leah, and said unto him. Sept. and Cald. to the same. Wherein note.

1. The order of reply; after Jacob had acquainted them with the mind of God in all his discoveries.

2. The consent of both in answer, however they jarrred many times in other things; here God overpowered their spirits, to bring to pass his ends; each for themselves and both together, give one answer.

2. The reply itself, which comprehends in it.

1. Some considerations rehearsed, which are three.

1. That no portion was to be expected from their Father by them, Is there yet for us any portion or inheritance in the house of our Father? — Cald. same. — Any part of inheritance in the things of our Father? Sept. The affirmative question is to be rendered negatively, we have no portion farther to expect; what then should keep us here from consenting to thee? Ver. 14.

2. That their Father had dealt with them rather as strangers and bondwomen, than as his own daughters, Are we not counted of him strangers? for he hath sold us, and eating he hath eaten up also our money. Sept. and Cald. same. Herein they discover.

1. Their charge of unnaturalness upon their Father, he accounts us no other than strangers, not as his daughters.

2. Their proof of it, in two acts of his.

1. That he had dealt with them as bondwomen and sold them, For he hath sold us. As if they had said, he hath been so far from giving portions to us as a father, that he sold us as bondwomen for service, like a tyrant.

2. That he had consumed their substance, And eating he hath eaten up all our money; that is, most cruelly and injuriously for fourteen years together, all that our labors might have gotten, hath he taken it away and devoured it for himself. Ver. 15.

3. That God had regarded them and their children as Jacob had related, For, or therefore, all the riches which God hath taken away from our Father, that is for us and our sons. — Cald. same. — Riches and glory, Sept. The illative seemeth best to give this as the reason of God's dealings with Laban, because our Father hath been so cruel, therefore hath God taken wealth from him and hath given it to us: as Jacob before. Here they consider.

1. That God had seen Laban's injuries.

2. That he had judged for them against him, in making such provision for them: therefore their hearts were the more ready to yield unto Jacob's motion.

Secondly their answer in full concession, And now all that God hath said unto thee, do thou. Sept. & Cald. same. Herein.

1. They suppose the ground, that God had called Jacob.

2. Upon this and the former considerations, they consent freely, do as God hath said, we are for thee. This seem's to excuse them from rash charging of their father, or any profaneness in former expressions, for as much as thus they yield unto God's call. Ver. 16.

Learn thence.
• D. 1. It becometh wives especially in good families to listen unto advice of husbands from God.
• D. 2. God can make them that disagre in a family sweetly to concur, to do his work.
• D. 3. Its unnatural for Children to find no portions in their fathers house, when they abound.
• D. 4. Such brands of cruelty are left upon unnatural fathers by the Spirit. Ver. 14.
• D. 5. It's cruel for fathers to use their children as slaves and make merchandize of them.
• D. 6. It's savage for parents to consume the substance of children, for whom they should provide.
• D. 7. Such unnatural dealings, in God's justice alienate hearts of children from parents. Ver. 15.
• D. 8. It's fit to consider how God recompenseth cruelties of unnatural parents in depriving them of their children.
• D. 9. What God giveth to parents and children may be justly owned by them.
• D. 10. Good women will be free and helpful to their husbands to go and do whatever is the will of God unto them. Ver. 16.

3. Now followeth the execution of the former counsels in Jacob's departing from Syria. ver. 17. to 21. Wherein several actions are observable.

1. Jacob's ordering and disposing all things for his journey, ver. 17.18. His preparation concerns.

1. Himself, And, or then Jacob arose. — Cald. same. — And Jacob arising, Sept.

1. The time is carried in the particle of connection, then, after his wives had given consent and so soon as all other matters could be prudently ordered, which must needs take up some time; these done he delayeth not.

2. The person here concerned is Jacob the head of the family, now called and instructed by God.

3. The act of preparation, he rose up, that is, in the strength of God he bestirred himself towards his removal, not discouraged with any other difficulties.

2. His sons and wives, with whom were taken in also the two other women given to Jacob by Rachel and Leah, who bare sons to Jacob. And he lifted up, or set his sons and his wives upon camels. — He took his wives and children upon Camels. Sep. — Cald. as Hebr. Herein is the providence of an husband and a Father, towards wives and children for their suitable moving with him. ver. 17.

3. His cattle, and all his substance. And he led away all his cattle, and all his substance, which he had gathered, the cattle of his getting, which he had gotten in Padan Aram. — Cald. to same. — Sept. puts goods for cattle, and Mesopotamia for Padan Aram. Wherein note.

1. His prudence in ordering.

2. His justice in taking nothing, but his own well gotten goods.

3. His resolution, & firm disposition to, his removal, without • ear; he led them away.

2. Jacob's aim in all this preparation. To come to Isaac his Father in the land of Canaan. — Septuagint. and Cald. same. This no doubt, was the end of his journey which God proposed to him, to come to his Father's house where God was better known, and to the land of promise which the Lord had given him. ver. 18.

How long it was ere we read he came to his Father, is about the space of ten years, but it is probable he might visit his Father before, though not mentioned.

Learn from it.
• D. 1. Concurrence of all things with the call of God points out the time of man's obedience to him.
• D. 2. He that hath God's call for himself and others to any undertaking should prepare first for it.
• D. 3 It concerns husbands and Fathers to provide for convenient motions of wives and children upon God's call. ver. 17.
• D. 4. Prudence teacheth men to order all their substance as motions rightly upon God's call.
• D. 5. Justice will suffer no man to take anything but that which is his own.
• D. 6. Courage becometh God's servants to break thorough all difficulties to follow God. (Ver 18.) and go where he calleth them.

2. Laban's action is here observable.

And Laban went to shear his sheep. Sept. and Cald. same. This passage is providential; that when God would dispatch Jacob towards Canaan, without disturbance, he orders affairs to them who otherwise would hinder. The connection of Jacob's preparation, & this Laban's avocation from observing him, is to be noted. It was so ordered by God that he should be three days journey from Jacob and employed in other of his own affairs, when Jacob provides for his escape.

3. Rachel's action is here recorded. And Rachel had stolen the Teraphims which were her Fathers. — The idols. Sept. — The images. Cald. The agent here is Rachel, not well purged yet from her native superstition.

2. The act is injurious, she stole, which was an unjust taking of others goods, forbidden by God.

3. The object, is set out by the matter, and the owner; the matter is called Teraphim, many times mentioned by the Prophets, but here is the first mention we have of them. They were doubtless means whereby Laban worshipped the God whom he acknowledged; afterward he calleth them his God's. The matter of them probably was precious, gold or silver; the form most like was of men as may be gathered from the same word used. 1. Sam. 19.13.16. Others think them to be of some other shape whereby they consulted with Devils. The owner of them was Laban the Father of Rachel; from whom especially she ought not to steal.

Quest. Why did Rachel steal these?

Answ. Some make it a pious theft, as if she intended hereby to keep her Father from idolatry, but that is not probable; another way would then have been taken with them. Doubtless Rachel is not to be excused, either covetousness of the matter, or superstition which was natural, or both, might put her upon this action, or else that he might not consult them to discover the way Jacob took in his flight.

Quest. Did she well in it, or is it to be excused?

Answ. Doubtless no, for Jacob condemneth it as an act to be abhorred when he replied to Laban, with whomsoever, &c. Let him die. ver. 32. So then this was wickedly done. ver. 19.

Learn hence.
• D. 1. Providence finds work to call off such as would hinder obedience to his work from his servants.
• D. 2. Hard it is for souls bred up in superstition to be wholly taken of from it.
• D. 3. There may be a temptation upon children to rob parents, but it is grievous wickedness.
• D. 4. Hearts not purged will have their superstitions, and means of will-worship, though they steal them.
• D. 5. God suffers such irregular practices in good families sometimes for the trial of his own. Ver. 19.

4, Jacob's action in departing; where are to be noted.

1. The manner of it. And Jacob stole away the heart of Laban the Syrian, in that he declared not to him, that he was sling. — He hid it from Laban the Syrian, &c. Sept. and Cald.

1. Here is an action charged on Jacob also, and that is stealth, Jacob stole the heart of Laban; Rachel stole his God's, and now Jacob steal's his heart; but this is far honester than that: The meaning is made out two ways.

1. By adding a preposition, he stole from Laban's heart, that is, without his knowledge or unawares to him he departed.

2. By noting a figure in the term [heart,] put for that which the heart of Laban desired, viz. more service from Jacob and wealth by him; this by departing he deprived him of. The Septua. and Cald. rather incline to the former.

2. The interpretation of the action which suiteth best the former meaning; in that he discovered not to Laban his purpose of departing, or flying, or escaping from him; the reason whereof he intimates afterward, was partly his fear, but his warrant was the call of God, Ver. 20.

2. The actual remove and departure of him.

1. His onset, And he fled himself and all that was his, Sept. and Cald. same. This relateth his first motion from Syria. Under the call of God, he leaveth nothing behind.

2. His progress, And he arose and passed over the river, Sept. same. — He passed over Euphrates, Cald. which divided Syria and Canaan. The way was surely pointed out of God, which now he taketh.

3. His posture to his journeys end, And he set his face towards mount Gilead, — And he hasted to mount Gilead, Septuag. Cald. as Hebr. It was a famous mountain in some part conterminate with Lebanon, supposed in all pertaining to it, to contain 50 miles, with a fruitful country that bore its name, the Land of Gilead, Deut. 34.1. Here it is so named by anticipation, for the reason of this name followeth in this Chapter. Moses writes of it now as it was called in his time. This flight was, Anno Mundi 2266. Anno Diluvii 610. Anno 158. of Isaac, Anno 98. of Jacob.

Quest. Did Jacob well in flying thus?

Answ. Yea, 1. The call of God put him upon it. 2. All circumstances considered, it was but just for him to secure himself thus, from the fraud and cruelty of a wicked man, V. 21.

Learn hence.
• D. 1. Providence directs God's servants to prudence for escaping the hands of wicked men at his call.
• D. 2. It is no iniquity, not to declare God's call and way to such as would oppose them, Ver. 20.
• D. 3. Flight is not unbeseeming Saints from under the hands of oppressors when God calleth to it.
• D. 4. Difficult passages God's servants find sometimes in following God's call.
• D. 5. No difficulties should discourage where God appear's to warrant man's motions.
• D. 6. Mans face should be set to that mark which God points him out in his pilgrimage, Ver. 21.

2. The next general head of the Chapter is Laban's pursuit of Jacob and contest with him, from Ver. 22. to 42. Wherein we have to note.

• 1. Laban's pursuit and overtaking Jacob, Ver. 22.23.24.25.
• 2. Laban's charge and threatening, Ver. 26. to 30.
• 3. Jacob's answer to all, Ver. 31.32.
• 4. Laban's search made, Ver. 33.34.35.
• 5. Jacob's just apology and reproof, Ver. 36. tot 42.

In the former of these do occur these particulars.

1. The tidings of Jacob's flight, V. 22. brought to Laban, And it was told Laban on the third day that Jacob was fled. — Laban the Syrian. Sept. No difficulty is here in the letter, only two notable things about this providence are worth observing.

1. The tidings, that God ordered the matter so, that Laban should come to the hearing of Jacob's departure, whether ordinarily, or by some envious person to seek Jacob's trouble, it matters not.

2. The time of this tidings coming to Laban, and that was on the third day; no sooner would God let him hear it, because he should not hinder Jacob; and then he sends him word, that he might try Jacob. Wisdom and goodness appear in this.

Learn from it.
• D. 1. Providence ordereth tidings of his delivering his servants, to come to their enemies, when they are not to be hindered by them. Job. 5.12.13.
• D. 2. Tidings of mercy to Saints may come to the wickedsoon enough to try them. Ver. 22.

2. Laban's pursuit to the overtaking them, wherein note.

1. His preparation for associates, And he took his brethren with him, — Cald. same. — His sons and brethren. Sept. Hereabout observe.

1. The undertaker, Laban, at this time moved with rage against Jacob, full of thoughts to pursue him and be avenged, either by reducing him to slavery or destroying him and what he had; such a frame of spirit is presumed now to be in Laban, and no less doth he discover, but that God bridled him, and kept him back from his purpose.

2. The parties here associated, are set out under the name of brethren, who were doubtless, of his kindred, neighbors, fellow citizens, whom he call's in to his help, for revenge upon Jacob; and these doubtless armed, and fitted for such an enterprise.

3 The engaging of these, it is said, He took them, that is, either by command engaged such as were under him, or by false pretences persuading others, that Jacob was a thief, deceiver, sacrilegious person, had stolen his God's, such as they all worshipped, and so had reproached their religion; doubtless by such suggestions as these he raised his troop now to pursue them.

2. His prosecution, And he pursued after him the way of seven days. Sept. and Cald. same.

1. His motion is here to be noted, he followed after him, that is, in such a motion, as his fury and thoughts of revenge could suggest, speedy enough, subtle enough, cruel enough, to the terrifying of Jacob.

2. His continuation of it, the way of seven days, or seven days journey. Some variety there is in numbering these days and journeys, upon this doubt, whether Laban pursued from the place of sheep-shearing; or whether first he went home, and gathered his company and harnessed himself for pursuit. The last is most probable and then the seven days journey must be reckoned from the time that Laban set forth from Haran; so that it was three days, from Jacob's departure, before Laban heard, and three days of his coming to Haran, which were six; wherein Jacob had been travelling, and seven days after this did Laban march, before he came to Jacob, which was the thirteenth day, of Jacob's motion.

3. His overtaking of him. And he overtook him, in the mount Gilead. Sept. and Cald. to same. — He comprehended him, not by laying hold on him, but fetching him up • in his way, and coming within sight of him. Herein are.

1. His approach, God let him march on so far with his troop, in his rage, and now at the seventh even, to pitch within sight of Jacob; which was doubtless an hard temptation to Jacob, and all his family to see such a pursuer.

2. The place is mentioned mount Gilead; in what part of the mount either were pitched, is not mentioned, neither is it of that moment; but hitherto is Laban come with a mind full of rage; and his seventh nights rest he taketh here, wherein God meets him.

Learn from it.
• D. 1. Laban's upon tidings of Jacob's deliverance, hast in fury to avenge themselves on them.
• D. 2. Wicked men of might join to themselves their allies, to help on their furious revenges.
• D. 3. Injustice and cruelty will spurr souls on to the persecution of the innocent many days.
• D. 4. Envy and revenge will not give over pursuing the innocent until they overtake their prey. Ver. 23.

3. God's meeting with Laban, that seventh night; wherein.

1. The manner of it is described.

And God came to Laban the Syrian in a dream of the night. Septuagint. same. The word came from the face of the Lord, &c. Cald.

1. The approacher is the almighty God.

2. The approached is Laban a poor angry creature, led by the laws of his own lust and country.

3. The manner of approach is by dream; but such as was divine, wherein God left such impressions, that souls knew it was from God; and to wicked men hath God so appeared as to awe them for the good of his.

2. The scope of it. And he said unto him, take thou heed least thou speak with Jacob from good to evil. Cald. same. — That thou speak not evil, &c. Sept.

1. The authority charging, God's word.

2. The matter charged, wherein.

1. Menacing, take heed, look to yourself, you are a dead man if you obey not my word.

2. Command, speak not from good to evil with Jacob, which in general imports, not a word to hurt him, much less to express an action; some conceive it to this purpose, neither speak good by slattery, nor evil by reproof, to draw Jacob back again to Padan-Aram; which he did forbear, however he speak's not without reproach.

Learn thence.
• D. 1. The almighty God appears seasonably to stop the rage of cruel oppressors against his Saints.
• D. 2. Night apparitions in dreams God can make to terrify wicked enemies from their purposes.
• D. 3. God Item's envious Spirits, that they look to themselves, if they oppress his Saints.
• D. 4. God curbs the Spirits of wicked men sometimes, & charge's them not to speak an evil word to his people. Ver. 24.

4. The pitching of Laban and Jacob near together, under the great Supervisor, who keep's them distinct from hurting. Wherein is recorded.

1. Laban's fetching up of Jacob. And Laban overtook Jacob. Sept. and Cald. to same. The same as before, now Laban began token Jacob at the end of the seventh days journey; and was near to him.

2. Jacob's pitching his tents. And Jacob had pitched his tent in the mount, Sept. and Cald. same. Whether this was before Laban's approach or after, it matters not; it is likely Jacob pitched all the tents, and ordered his company so as to keep themselves from harm.

3. Laban's pitching near the same place, And Laban pitched with his brethren in mount Gilead. Setled or placed his brethren in mount Gilead. Sept. and Cald. Doubtless this was some what near, whence they came to parly the next morning.

Learn thence.
• D. 1. It's no harm for the wicked to overtake the righteous, while they are curbed by God.
• D. 2. Providence may bring enemies near to his Saints, and yet keep mischief far of from them.
• D. 3. God can cause the righteous to pitch near their oppressors and yet secure them. Ver. 25.

2. Now followeth Laban's contest with Jacob, made up of expostulation, menacing, and charge of injury done by Jacob unto him. ver. 26. to 30. Herein note.

1. His expostulation about his fact generally, And Laban said unto Jacob, what hast thou done? Sept. and Cald. same. This is but a general challenge upon the whole; knowest thou what thou hast done?

2. About his fact specially in two points.

1. Pretended wrong to him, And hast stolen my heart, or from my heart. Why hast thou run away privily, and hast stolen me? Sept. — And hast concealed from me? Cald. The phrase was used before, it note's private withdrawing, or secret bereaving Laban of his heart, or his desire. Why hast thou so done to steal from me?

2. Pretended wrong to his daughters. And hast led away my daughters as captives by the sword? Sept. and Cald. same. This is falsely pretended, for they went voluntarily; yet willing to pick a quarrel, thus he questions with him, as a man-stealer. He forgets, that they were wives to Jacob. v. 26.

3. About the reason of his fact, wherein we have.

1. A pretended crime. Wherefore didst thou hide thyself to fly, and hast stolen me, or from me, and didst not tell me? All this is left out in the Sept. — Why didst thou go away secretly, and concealdst and didst not declare it to me? Cald. In all this Laban expostulat's about the reason of Jacob's secret departure from him, insinuating that he had no cause so to have done; and surely then had he been to blame if he could show no reason, but he giveth sufficient afterward.

2. A pretended reason for such expostulation. And I should have sent thee away with mirth, and with songs, with timbrel and with harp. And if thou hadst told me, I had sent thee away with mirth, and musicians, &c. Septuagint. Cald. as Hebr. Here we have an hypocritical pretence of that, which was never intended; but something he must have to make his queries plausible. He that grinded him and them at home, would hardly have sent them away with so much honor. Ver. 27.

4. About the aggravation of his fact from some unnaturalness, in keeping a Father from due respect unto his children, And hast not suffered me to kis my sons and my daughters? — Cald same. — And I was not counted worthy to kiss, &c. Sept. Herein he thinks to load Jacob with sinning against the law of nature, and yet when he had his sons and daughters at home, he was so far from kissing them; that he used them as slaves, and oppressed them.

Secondly. His charge upon all, Now thou hast plaid the fool in doing all this. — Thou bast done foolishly. Sept. and Cald. This is his plain charge, that Jacob had done wicked in all this matter of his departure; folly and wickedness, are synonomous here; thou hast acted wickedly in all this. Ver. 28.

Learn hence.
• D. 1. The worst dealers, are most apt to question others for their doings, though good.
• D. 2. Violence question's innocence for escaping from it's heart though God call it.
• D. 3. The interrogatories of oppression pretend captivity of daughters, when they go freely. Ver. 26.
• D. 4. Vnreasonable oppressors require a reason of the innocents escape, where there needs none to be rendered; it being apparent.
• D. 5. Injurious men are displeased when the righteous escape without their knowledge.
• D. 6. Hypocritical violence may pretend a free dismission of the righteous, which it never meant. Laban's music. Ver. 27.
• D. 7. Vnnatural fathers are apt to question others as causes of their unnaturalness to children.
• D. 8. Wicked and foolish men are very forward to charge the innocent with doing wickedly. Ver. 28.

Thirdly. Laban's menacing of Jacob is the next thing observable in this contest, Ver. 29. Wherein we have to note.

1. His brag or boast of what mischief he could do to Jacob, It is in the strength of my hand to do with you hurt. so Cald. — And now my hand is able to afflict thee. Singular. Sept. The very letter is, My hand is unto strength or power to do evil with you. Herein note the genius or disposition of the man, to express his revengeful desire, though God had rebuked him; note.

1. The matter of his boasting, that he had strength and power, when alas he could do nothing against God; however he had armed men with him.

2. The readiness he was in, his hand was up to his power to put it out against Jacob, and his.

3. The scope of all this boasted of, to do evil or hurt, or mischief unto you all, it is in the plural, that is, to destroy Jacob and his family. His hand was to power, but not to justice to do so.

2. His curb, which he is not ashamed to acknowledge though to his own condemnation, But the God of your Father the last night spake unto me, saying, keep watch of thyself, from speaking with Jacob from good to evil. Cald. same. — Yesterday spake to me, saying, keep thyself that thou speak not evil with Jacob. Sept. wherein we have to note.

1. The power confessed, which held his hand, the God of your Father; see the man, your God, not mine; yet Laban doubtless confessed the same God in being abstracted, but not the same in will and worship as Abraham, Isaac, & Jacob had; therefore he styled him, the God of your Father; wherein yet he grant's, that the God of Jacob's Father was stronger than his God, and better too; for his God let him go on to revenge, but Jacob's God kept him of: where also is a malicious complaint, had not your God curbed me I should have taught you for flying away.

2. The curb imposed, he spake to me last night, and threatened me to look to myself, and not to speak with Jacob from good to bad; he hath over-awed me, that I cannot do what I would. See, a vile man bewraying himself, so God wrested this confession of his mouth; the phrases here were opened before. In sum the charge of God upon him was to do Jacob no hurt in word or deed. Ver. 29.

Learn thence.
• D. 1. It is the property of wicked oppressors to boast of their strength, which is more than they have.
• D. 2. Wicked injurious men boast that they can do mischief against the righteous. Psal. 52.1.
• D. 3. The hand of the wicked is ready to oppress the innocent, if God hinder not.
• D. 4. Wicked oppressors complain that God hinders them in their cruel designs.
• D. 5. The ungodly will not learn to own God, though they find him too mighty for them.
• D. 6. Fear of self-destruction keeps oppressors from destroying Saints.
• D. 7. God worshipped in truth by his, is stronger than God falsified by the wicked.
• D. 8. God maketh the wicked enemy confess his sovereignty sometimes against their will. Deut. 32.31. Ver. 29.

4. Laban's postulating crimination of Jacob about sacrilege. Ver. 30. Wherein we have.

1. A dissembling confession recorded, And now going thou art gone because longing thou didst long after thy Fathers house. — Cald. same. — Now therefore be gone, for with desire thou hast desired to go to thy fathers house. Sept. This is a dissembled concession of departure; as if he had said; you are eagerly departed, and have strongly desired your Fathers house, let it be so, let that pass; see the expressions of a forced spirit, be it so, patience perforce.

2. A most lying charge, wherefore hast thou stolen my God's? Sept. same, — My fear. Cald. Wherein we have to consider the charge.

1. In the act, which was stealing, whereof Jacob was not in the least measure guilty; yet he is bold to lay it to him in his question, as if he had said, you pretended it was for love to your Fathers house, you would depart, but your intent was to play the thief. Why did you steal?

2. In the matter of this stealth, no less than his God's, so he saith, my God's, that which went under the name of Teraphim before, Laban put's under the name of the true God. Elohai: the same name whereby God was known to Abraham, Isaac, and Jacob. See the idolatrous spirit of the man, to frame God after the images of men; and persuade himself, that these were the right way of apprehending and worshipping God; which was the religion of all his armed troop, that followed him; and probably this was the greatest argument of persuading them, to engage with him, even for their God's and Religion. How Laban could be so stupid, as to call them God's, as if he thought, the work of his hands, could be God, it is not to be thought; but he giveth the name of God unto the representations which his invention made of them; a metonymical expression, where the signum is called the signatum. Little help then have the Popish Idolaters hence, because they say, they do not call their images God's; grant it; yet they make the same use of them, which is to worship God by them, as their Doctors affirm; which indeed is to falsify God, and make him so their God, and no other, than he, that will be worshipped by these lies. Ver. 30.

Learn we here.
• D. 1. Wicked oppressors may grant liberty to innocent ones, when they must, whether they will or no.
• D. 2. It is the part of wicked ones, to make Saints pretenders of good, to do evil, even like themselves.
• D. 3. The most upright innocent soul, cannot escape the false and lying accusations of the wicked.
• D. 4. Oppression of men, and corruption of God's worship usually go together.
• D. 5. Images, and God worshipped by them, are all one: he is images, and they are God's. Worship alter's God, as to our notion of him.
• D. 6. Idolaters are most zealous for their God's, to vindicate them from stealing by others.
• D. 7. Bad and simple God's are they, who cannot keep themselves from stealing.
• D. 8. Besotted spirits have idolaters, to be still doting upon such God's. Ver. 30.

3. Jacob's answer followeth to all these expostulations and charge of Laban's. Ver. 31.32. Wherein is observable a double answer to his charge.

1. Against stealing away Laban's heart; or his furtive departure, wherewith Laban accuseth him, he replieth ver. 31. Herein may be noted.

1. His allegation of the just ground for his secret departure. And Jacob answered and said to Laban, because I feared; Cald. same. — The Sept. leave out I feared. Here he renders the very reason of his secret withdrawing as it concerned him with respect to Laban. He might have urged his call from God to return, to stop his mouth, but as to Laban, he replieth, it was his fear that moved him to this concealed flight, under God's call.

2. His allegation of the reason of his fear, For I said, least thou take away by violence thy daughters from me, or from with me. — Cald. same. — And all my things, or possessions. Sept. These particulars are considerable in the reason of his fear.

1. His own apprehensions, I said, that is, I thought, and reasoned, and determined with myself.

2. The matter of these thoughts, and that was Laban's violence, least he should spoil him of his wives; being acquainted with the subtlety and cruelty of Laban's dealings before time. This he simply urgeth in apology for himself; which was a just plea as unto him. The Sept. add his goods also, least he might be spoiled of them, but that is not expressed in the Hebr. He showeth his main care was of his wives, and children, and his fear thereupon least evil should befall them. Ver. 31.

Secondly, Against stealing Laban's, God's. Ver. 32. Wherein.

I. His confident concession to him. With whomsoever thou findest thy God's, let him not live. With whom thy God's are found, he shall not live before our brethren. Sept. Only this they read in the second place. Hebr. in first. — Let not the place abide, wherein thou shalt find thy God. Cald. Wherein out of zeal against Laban's idols, and too much confidence of the innocence of his own family, he yields two things.

1. The search of all his stuff, for find Laban could not without searching, where they should be.

2. The just doom of death, upon any that should be found guilty of that fact in stealing such things for idolatry; herein he fully voucheth his own innocence and abhorrency of such a fact, but rashly subjecteth others unto danger.

II. His plain honest offer to an arbitration of their brethren, for taking away Laban's groundless suspicion, of any wrong that Jacob might do him.

Before our brethren discern thou for thee, what is thine with me, and take it. Cald. same. — The seventy add, and he knew nothing with him. Herein he offer's.

1. The judges, the men of Laban's company, whom he calleth Brethren in kind respect.

2. The trial before them, search, discern, and know thou whatever is with me, that belongs to thee.

3. The judgment, let them determine it for thee, and take it to thee; and let me suffer in judgment.

III. The reason of his confidence, and offer so freely made. But Jacob knew not; that Rachel had stolen them. Rachel his wife, &c. Sept. — Taken them. Cald. Herein Jacob's ignorance of the sin of Rachel causeth him rashly to give her over to death, which he would not have done, but would some other way have purged his family, had he been conscious unto such a fact. Wherein we may read.

1. Jacob's weakness, in being so hasty to avouch for his family, of whom he could not be confident.

2. Jacob's innocence, and detestation of all injurious dealing, in that, he so vehemently declareth against it. ver. 32.

Learn From it.
• D. 1. Plain and ready answers become the Saints against the charges of the wicked.
• D. 2. Just fear of violence, is a just ground of the Saints escaping it, under God's call.
• D. 3. God's call and Saints fear of dangers from men, may well consist together.
• D. 4 Violent rapture of wives and children by cruel men, may make the Saints afraid of, and fly from it. Ver. 31.
• D. 5. Holy souls abhor idols, and much more the covering of them.
• D. 6. Innocency it not afraid to put itself upon trial of life.
• D. 7. Plain honest hearts dare put themselves upon the search and judgment of their enemies.
• D. 8. Good Fathers of families, would have all with them innocent as themselves.
• D. 9. Good men may be too confident of the goodness of such as are under them.
• D. 10. Ignorance of others hearts and actions makes men so rash and confident of them. Ver. 32.

4. Laban's search followeth hereupon, together with the event, wherein more particular occur.

1. The places of his search, which were five tents, pitched to lodge themselves and their stuff. Jacob's, Leah's, Zilpahs, Bilhahs, and Rachel's, — Two Concubins, Cald.

2. The diligence & strictness of the search.

1. For the person, Laban searcheth himself.

2. For motion, he went up and down from one to the other with much activity.

3. For trial, he handled and felt everything he suspected; he came, and he went out, he searched or felt, and searched, &c. These four-words show, what a stir he made to find his lost idols.

3. The conveyance of them by Rachel. Wherein.

1. Her hiding of them is described. And Rachel had taken the Teraphim & put them in the Camels furniture. Sept. & Cald. to same. Herein is her first project to conceal her theft.

2. Her posture, when Laban came to search, she sat upon them. Her self by her posture becomes a greater covering.

3. Her pretended excuse to her Father, in which.

1. Her petition is discovered. And she said to her Father, let it not be anger in the eyes of my Lord, that I cannot rise up before thee. Cald. same. — Take it not heinously my Lord. Sept. Wherein her theft put's her upon an Hypocritical desire to her Father, to deceive him.

1. In her title, my Lord, fair words she giveth him, to please him.

2. In her request deprecating his displeasure, for her uncivil carriage to him.

II. Her reason pretended, for the way of women is upon me. Sept. and Cald. same. Whether such were her condition or no, is to be questioned. However by this pretence, she elude's her Fathers inquisition, who sought the occasion of hurting innocent Jacob, and of taking occasion of reproaching him.

Qu. Did Rachel well in such pretenses?

Answ. Surely no; for had they been true, yet she useth them to deceive, and add's one sin to another; however providence orders her sin at this time to frustrate Laban's wicked intentions toward Jacob.

4. The event or issue of all his search, And he found not the Teraphim. The images. Sept. and Cald. He lost his labor at last, and missed of his purpose to leave reproach upon Jacob, and to make good his charge upon an innocent man. Ver. 33.34.35.

Hence learn.
• D. 1. False accusers of the Saints are willing to turn every stone, to make good their charge upon them. Ver. 33.
• D. 2. God in his wisdom useth the sin's of one creature to frustrate the sin of others. Ver. 34.
• D. 3. Sin once committed putteth souls upon more sin to conceal it.
• D. 4. Hypocrisy and lying is the way that sinners use to cover stealing.
• D. 5. God may bear with the iniquity of some to clear the innocence of others.
• D. 6. Such as seek occasion against the Saints, God so orders, that they find it not. Ver. 35.

5. The last thing in Laban's pursuit of, and contest with Jacob, is Jacob's defense of himself and reproof of him. Ver. 36. to 42. Wherein note.

1. Jacob's disposition or frame of spirit in doing what followeth, after Laban's search And burning wrath was to Jacob. Jacob was angry. Sept. Cald.

1. The subject is Jacob, a man of much patience formerly, yet now provoked.

2. The passion attributed to him anger, wrath, burning displeasure, which is here spoken of him.

Quest. Was this anger good and lawful in Jacob here?

Answ. It is conceived by some to be so, as arising from that reproof which God gave Laban, which might be a cause of Jacob's displeasure with him also, to be angry where God is angry. Yet by others it is condemned as evil, arising from the sense of Laban's crimination, & search which he had made amongst his goods; but it may very well be cast between both, for it was partly good so far as it was on God's side, and against sin to maintain innocence; and partly evil so far as it looked toward self-injuries, and was grounded upon a mistaken confidence of the innocence of his family, whereas guilt was among them in stealing, though he knew it not. It seemeth no less to carry something of rashness, to burn in displeasure and express it to them, that might be provoked to do mischief, as Laban and his company were intended.

2. Jacob's dealing hereupon with Laban And chode with Laban, that is, pleaded; strove, contended with him in angry words out of this heat. — Cald. same. — He fought. Sept. That is, with words. It noteth in all the terms, a very hot and sharp dispute, that Jacob now undertakes, after Laban's hot pursuit of him, and searching of his stuff. This doubtless was the fruit of his passion, and therefore must carry some mixture of evil and infirmity, though it were fully deserved by Laban. The wrath of man worketh not the righteousness of God; something then of failing might be herein.

3. Jacob's defense for himself, which is perfected in these particulars.

1. In quitting himself from the charge of theft. Ver. 36.37.

2. In minding Laban of the good done by him. Ver. 38.39.

3. In pleading his hard labors for all. Ver. 40.41.

4. In charging Laban's injustice done and intended. Ver. Part. 41.42.

5. In producing God's testimony for him. Ver. 42. The first part of his Apology containeth two heads.

1. His expostulation general with Laban, concerning any fault that he could charge on him, which deserved such a violent pursuit of him. This he offer's in a double question.

1. What is my transgression, or trespass? my unrighteousness? Sept. and Cald.

2. What is my sin? (Sept. and Cald. to same.

3. The ground of these expostulations, Because or that thou hast hotly pursued or followed after me. Here Jacob expresseth, that Laban did in all heat of heart or Spirit, persecute Jacob to revenge himself for pretended injuries; but withal suggest's in his two questions, which are to be resolved negatively, (and unto which Laban could make no reply) that, there was not a fault for twenty years, that Laban could lay to Jacob's charge, for which he should pursue him: some make the first word note sin of omission, and the second sin of commission, and so the meaning to be, that Jacob had neither omitted duty, nor committed evil, which might deserve this persecution. Ver. 36.

2. His expostulation special, whereof occur.

1. The ground of it, Whereas or because thou hast felt all my vessels or my household-stuff. Sept. and Cald to same. So Laban had done upon Jacob's offer to clear his own innocence from stealth, and he did it to the purpose, handling and feeling every vessel and piece of household stuff that his covetousness could suspect. Hereupon Jacob questions in special.

2. The query itself. What hast thou found of all the vessels or stuff of thy house? Sept. and Cald. same. This question supposeth nothing found, yet put's Laban to it, to consider whether he were able to produce anything for making good his charge against Jacob for theft.

3. The scope and drift of this question. Set it here before my brethren and thy brethren and let them judge between us two. Convince, &c. Sept. or reprove between us both, whoever is in fault. — Cald. as Hebr. This Jacob drives at to clear his innocence before competent witnesses and judges: Wherein he demands.

1. The production of the stolen.

2. He appeal's to judges of his side as his own, such as came with Laban, as well as they who were with himself.

3. He submits to the judgment of all, if he had offended in anything. Let them reprove and judge me if I have wronged thee, if not, let them justify me and condemn thee. ver. 37.

Learn from it.
• D. 1. Unjust charges and inquisitions may stir up anger in a gracious, patient soul.
• D. 2. Lawful wrath, may be unlawfully managed, and grow exorbitant in the Saints.
• D. 3. Innocence may justly chide with unjust accusers, but it is subject to mistakes.
• D. 4. It beseemeth God's Saints to prove innocence so exactly, as to stop the mouths of all reproachers.
• D. 5. Persecution of the wicked, should put God's servants upon their full purgation.
• D. 6. It is not strange that the wicked persecute the righteous without their fault. Ver. 36.
• D. 7. Subtile and severe is the inquisition of the wicked into the just souls state, to reproach him.
• D. 8. It is good, when men of the world can find no just occasion of accusing Saints.
• D. 9. Innocency dareth make enemies as well as brethren, judges of its actions. Ver. 37.

2. The next head of his Apology, is a mention of all the good he had done for Laban, which little deserved such returns. Wherein note.

1. The term of duration. These twenty years have I been with thee. Sept. and Cald. same. All these years he spent in the faithful service of Laban, upon what account, it is declared hereafter.

2. The success of these twenty years service set out in three events.

1. The safe production of his cattle according to their kinds. Thy ewes and thy she-goats have not cast their young or been abortive. Sept. and Cald. same. This was no small mercy, that for Jacob's sake, not an ewe should miscarry for twenty years together.

2. The faithfulness of Jacob in preserving them. And the rams of thy flock I have not eaten. Sept. and Cald. same. That is, Jacob did not devour his flock, but preserve them. Evil shepherds do otherwise, destroy all to enrich themselves. ver. 38.

3. The freeness of Jacob in answering all cross providences, though the Law required it not.

1. In case any of the flock was torn by wild beasts. The torn I brought not to thee, I bore the loss, or made recompense for the fault, or made it good; — I bore the punishment of it myself. Sept. — What was wanting of the number, thou requiredst that if me. Cald. This Laban exacted against the law. Exod. 22.13. And yet this Jacob's was content to pay that Laban should be no looser.

2. In case of their being stolen. Of my hand didst thou require it, stolen by day or stolen by night. I bore the loss of thefts by day and thefts by night. Sept. — I kept by day, and kept by night. Cald. In this also, was the cruel exaction of Laban, and yet hereunto the submission of Jacob, to seek the prosperity of Laban. Now all this considered, should Laban return nothing but violence, and evil for good? This was unnatural. Ver. 39.

Learn hence.
• D. 1. Grace maketh souls endure long in doing good to those that deserve it not.
• D. 2. God honors his faithful ones sometimes so much, that nothing miscarrieth under their hand.
• D. 3. Vpright souls destroy not their trust, but carefully preserve it. Ver. 38.
• D. 4. The hardest exactions of worldly men goodness persuades poor souls to satisfy as they can.
• D. 5. Day-and Night-sad-providences, wicked Lord's lay upon good servants, to save themselves.
• D. 6. Such hard dealings are justly charged upon such cruel dealers. Ver. 39.

3. The next head of Apology is the hard labor which Jacob underwent for Laban, which was ill requited by such an envious and cruel pursuit of him. Hereabout we have to note.

1. The greatness of his labor, set forth here.

1. By his day-labor, I was by day, the heat consumed me. So Cald. — I was burnt up with the heat of the day. Sept. Two assertions are here.

1. I was in the day, a defective speech, thus supplied, I was feeding; keeping, ordering the flock.

2. The heat consumed me or eat me up, that is, his spirits were wasted, laboring in the sun, sweating out his life; he sat not idle by day.

2. By his night-pains, in two expressions.

1. And the frost in the night consumed me. And with the frost of the night, 〈 in non-Latin alphabet 〉 . Sept. — The frost fell upon me by night. Cald. Here he showeth his hard toil to rise in cold frosty nights, and to look to the flocks, enduring the sharpest cold as well as the greatest heat to prosper Laban's flocks.

2. And my sleep fled from mine eyes. So Sept. and Cald. The sum is, that many restless nights he had in caring for Laban's flocks; his solicitousnes thereabout, oftentimes broke his sleep; yet all was he willing to undergo for Laban: little then had he deserved such persecution. V. 40.

2. The continuance of his labor thus expressed, This to me were twenty years in thy house. I am, or was in thy house. Sept. — I served thee. Cald. This term of years was long and mentioned Ver. 38.

3. The price of his labor I served thee fourteen years for thy two daughters, and six years for thy cattle. Sep. and Cald. same. He had not a wife but what he purchased by seven years labor, and so fourteen years he served hardly for them; therefore they were his own; he stole not away Laban's daughters as charged before, nor had from Laban a sheep grat is but what he hardly labored for, and earned.

4. The next head of his defense, is the hard dealings of Laban with him, notwithstanding all this his grievous labor for him, charged on Laban.

1. In respect of time past what he had done. Thus recorded, And thou hast changed my wages tentimes. Cald. same. — Thou hast deceived my wages often lambs. Sept. This injury Laban had done him already, very many times, breaking his bargain, abating his wages as much as he could, and changing them as he thought for the worst still; otherwise change for better were no injury or matter of complaint. Of this was it spoken. Ver. 7. And here he justly urgeth it for his defense in leaving Laban's house. ver. 41.

2. In respect of his purpose to undo Jacob utterly if he could, Except the God of my Father, the God of Abraham and the fear of Isaac had been with me, surely now hadst thou sent me away empty. Sept. to same. — And he whom Isaac feared had been for my help, &c. Cald. All this verse is read by some under, Nisi, as being elliptical and making an Aposiopesis. Iun. But no need of it, for the sentences are distinct. This justifieth Jacob's departure, and condemneth Laban for his malicious pursuit. Wherein we have.

1. A supposition, if God had not helped me;

1. The subject of supposition, God, described. (1) The God of his father. (2) The God of Abraham. (3) The fear of Isaac, objective, the God whom Isaac feared, as Cald.

2. The attribute supposed, If he had not been with me, that is, for my help, to give me my wages; as he did, in making still the cattle of that color which Laban allowed.

Secondly a position expressed, Thou hadst now sent me away empty; that is, stripped me of all, and sent me away a beggar. This was Laban's spirit.

5. The last thing in his defense, he bringeth in God as a witness for him, which is the strongest of all. My affliction and the labor of my hands God hath seen, and rebuked yesternight, rebuked thee, &c. Sept.— My affliction and labor, &c, was manifest before the Lord, &c. Cald. Wherein is.

1. God's respect to Jacob, God saw, and observed all Jacob's faithful labors, and sorrows endured in Laban's service; and God took notice, so as to preserve, and reward him fully.

2. God's respect to Laban, he rebuked, and chode him in the night season, and charged him to do no hurt to Jacob; now when God appear's blaming Laban, and comforting Jacob; This must needs justify Jacob in all the charge laid on him by Laban. Ver. 42.

Learn from it.
• D. 1. Faithfulness in good servants make's them indergoe day and night labors for the good of their rulers.
• D. 2. Heat and cold-consumptions with restless nights will grace incline to endure, to honor God in service.
• D. 3. Such faithful service is a testimony against the wrongs and injustice of cruel Masters. V. 40.
• D. 4. Vnwearied doth grace make souls to be in the service to which they are called by God.
• D. 5. Faithfulness will not let a soul to take wages or receive good gratis.
• D. 6. The best service may be repaid with hardest measure from griping Masters.
• D. 7. Good service will rise in judgment, against the hard dealing's of evil rulers. Ver. 41.
• D. 8. Where man is injurious, God himself will plead for righteous servants.
• D. 9. The true God is known to be the God of Abraham, Isaac and Jacob.
• D. 10. Propriety in God and fear of him is the best way of knowing God.
• D. 11. It is the design of wicked men to undo those in this world whom God doth own and will prosper in it.
• D. 12. God takes special notice of the sufferings and faithful doings of his servants towards wicked men.
• D. 13. God rebuke's the envious and malicious spirit of cruel men against his righteous servants.
• D. 14. God's approbation of his own and reprehension of the wicked, is a full defense against false charges, or criminations. Ver. 42.

3. The last general of the chapter now followeth, which is the covenanting between Laban and Jacob. Wherein we have to consider.

1. The occasion of it, Ver 43. 44.

2. The making of it with its circumstances, ver. 45. to 53.

3. The consequents of it. ver. 54. 55.

1. The occasion of this Covenant-making is Laban's reply and motion, ver. 43. 44. Wherein.

1. His answer, or reply occur's And Laban answered and said to Jacob, &c. — Sept. and Cald. to same in the whole, about which note.

1. The manner of his answer, it is subtle, prevaricating, not one title against anything that Jacob had urged for his own defense; as a man struck in the head, and self convicted, he hath not a word to speak for himself, against what Jacob had pronounced; but waveth all and turneth his speech another way.

2. The matter of his answer taken up.

1. In an arrogant proud assertion painted with dissimulation enough, These daughters are my daughters, &c. All is mine. Wherein.

1. His brag of propriety.

2. His hypocrisy in owning daughters and children whom he desired to destroy.

3. His iniquity, in making Jacob as if he were beholden to him for all, when it was God's dowry.

2. In a cunning expostulation with him, And to these my daughters, what shall I do this day, and to their sons which they have brought forth? As if he should say, they are mine, I dare not hurt them, good I would do for them, thus the terror of God and guilt of conscience drive him from his former fury to pretend a little natural affection; which was by sin almost worn out. ver. 43.

2. His motion to Jacob therein, And now come let us strike a Covenant, I and thou, and let it be for a witness between me and thee.

See the wolf turned to a fox; being under such restraints by the hand of God, he now will become a Covenanter with Jacob for peace; who was but now a bloody persecutor, yea and is first in the motion of it. This giveth occasion to Jacob of his following work. Ver. 44.

Learn hence.
• D. 1. False accusers, though silent at a just defense, yet are not ready to clear the innocent.
• D. 2. Guilt makes wicked men dumb to answer the plea of the righteous. Laban knew his guilt, but own's it not.
• D. 3. Proud oppressors, when they cannot hurt, yet they brag, all is theirs.
• D. 4. Vnnatural parents when found out, pretend nearness, and interest in their offspring.
• D. 5. Cruelty is sometimes crafty to pretend to spare for relations sake. Ver. 43.
• D. 6. Bloody men over-awed by God are forced to seek peace with the righteous whom they hate.
• D. 7. Oppressors are wily to secure their peace by Covenant, with the innocent, when forced to it.
• D. 8. Crafty persecutors overcome, desire engagement from the persecuted for their safety. Ver. 44.

2. The framing or making the Covenant between them is the next matter considerable. Wherein concur.

1. The signal or visible tokens of it, ver. 45.46.

2. The nomination and interpretation of them, ver. 47.48.49.

3. The articles of the Covenant expressed, ver. 50.51.52.

4. The confirmation of it by oath, Ver. 53. First, the signal or visible token of the Covenant is recorded, as in preparation, and order to the accomplishment thereof, wherein note.

1. The principal, or first mover, and his work, And Jacob took a stone, and set it up a pillar, Or for a pillar or statue. — Sept. and Cald. same. Herein are set out.

1. The agent, Jacob, the party most injured, yet most ready, to pass by, and to entertain peace and secure it with an injurious man.

2. The work. Whereof is reported.

1. The immediate act, he took a stone, such doubtless as was at hand in the place.

2. The ultimate, which was the end of his taking, And raised it or set it up as a pillar; such was the custom of those times, to have some visible token of men's agreements; the grounds of it are in part mentioned afterward. This seemeth to be set as a middle stone raised up to some height above the rest. Ver. 45.

2. The accessories who assist, about whom note.

1. Their invitation to it, And Jacob said to his brethren gather stones. — Sept. and Cald. same. As he is first himself, so he incites others toward the work of peace; therefore calleth he them to help as to the visible signal, to erect it.

2. Their action herein, And they took stones and made an heap. — Sept. and Cald. to same. 〈 in non-Latin alphabet 〉 . — That is, they gathered stones and built round about the pillar which Jacob erected, to make it stand fast and endure; not to be easily shaken down.

3. The mutual communion kept thereupon the work when it was finished, And they did eat there upon the heap. — So Cald. — Eat and drink, Sept. But in relating this, there is a prolepsis, for this was not done until the whole Covenant was finished. Ver. 46.

Learn hence
• D. 1. Innocent, righteous souls are readiest to entertain a righteous peace with their oppressors.
• D. 2. Outward signals of peace concluded between man and man are lawful, and may be useful. Ver. 45.
• D. 3. Peaceable souls are stirring up others to help on peace also, which is good.
• D. 4. Ingenuous Spirits are easily called to give helping hands to settle a righteous peace.
• D. 5. Outward commerce in eating and drinking is suitable with the transactions of peace.
• D. 6. A stony or durable Covenant of peace do righteous souls desire and intend with their adversaries. Ver. 46.

2. The nomination, and intitling these stones, together with the interpretation of the name followeth.

1. The nomination by Laban, And Laban called it, Jegar-sahadutha, that is, the heap of witness. Sept. and Cald. same. Thus Laban speaketh in the Syrian tongue; though himself was of the family of Heber, yet he turned Syrian in language, as well as Religion and manners.

2. The nomination by Jacob, And Jacob called it Galeed, which notes the same, as before, the heap of witness. — Cald. same. — 〈 in non-Latin alphabet 〉 . Sept. Jacob keeps the language of the Church. Ver. 47.

3. The reason of this name given by Laban, And Laban said, this heap is a witness between me and between thee this day, therefore was the name of it called Galeed. Cald. same. — 〈 in non-Latin alphabet 〉 . — Sept. Herein note.

1. The proposition of the use of this heap of stones, This heap is a witness, &c. It is a metonimical and sacramental speech, to this sense, this is the signal or token of witness, for indeed God himself properly was witness, as afterward. Now this heap in use was but a signal.

1. For solemn confirmation, stones are durable.

2. For mutual obligation.

3. For a signal to posterity, to keep such Covenants in remembrance.

2. The illation thereupon, Therefore was the name of it called Galeed. So he giveth the reason of that. Ver. 48. This by anticipation.

4. The addition of another name to this pillar by Laban, wherein also we have to note.

1. The name imposed Mitspah, which signifieth a watch-tower or beacon; now this name also doth Laban leave upon the heap; and in after-times near to this were built two towns, bearing the name of Galeed and Mitspah. Numb. 26. Josh. 13.

2. The reason of this pretended, because he said, the Lord watch between me and thee when we shall be hid, each from his neighbor, that is, one from another. — Cald. same. — And the vision which he spake, the Lord look between me and thee, because we shall depart one from another. Sept. Herein.

1. The fair pretence of a malicious spirit calling in God to see.

2. The guilty fear, least it should be returned to him according to his deserts, when Jacob should be separated from him. Therefore thus doth he seem to bind Jacob for the future. Ver. 49.

Learn from it.
• D. 1. The righteous and wicked in Covenants of peace may agree in the same terms, but not in the same heart.
• D. 2. Good and bad have inclination to use terms consonant to their country and religion.
• D. 3. Imposition of names upon dead things may tend to the information of the living. Ver. 47.
• D. 4. Visible tokens may lawfully bear the titles of things signified by them.
• D. 5. The worst souls may be ready in word to appeal to witness, but such, as they conceive cannot hurt them.
• D. 6. Pillars and places may bear the name of memorable actions to teach posterity. Ver. 48.
• D. 7. Titles and words enough the falsest hearts may use for their own ends.
• D. 8. Jehovah may be appealed unto by false hearts, as to self-seeking and their own security.
• D. 9. Fair pretences, and guilty fears may move wicked souls, to lay bonds from God upon the innocent for their own safety.
• D. 10. God doth over-see and watch all parties covenanted, what they do, when they are separated. Ver. 49.

3. The Articles of the Covenant now follow, which are taken up in two heads here expressed.

1. Concerning Laban's daughters, which were Jacob's wives; herein we have to consider both the Articles, and the attestation.

1. As touching the articles, we have to note the form of them, they are delivered conditionally, if, and if, which importeth a negative charge, and if Jacob should forget it, no less is laid upon him than God's animadversion for it.

2. The matter of these Articles are twofold.

1. Against afflicting his wives who were Laban's daugters, If thou shalt afflict my daughters, that is, in any kind to grieve or vex them, by carriages unsuitable to an husband; great care Laban would seem now to have of his daughters. — Cald. same. — 〈 in non-Latin alphabet 〉 . Sept.

2. Against taking any other wife besides them, they surviving, And if thou shalt take wives besides, or unto or over and above my daughters. Sept. and Cald. same. Herein he bind's him from Polygamie, unto which by his wicked design, he had formerly persuaded him. See the shape of an Hypocrite: great charge's he layeth on others and yet guilty of breaking them himself: great care he pretends to his daughters, whom he had sold as slaves before, yet now he presseth Jacob of whom there was no cause of fear, that he must not wrong them.

2. The attestation by which he presseth this charge, is expressed two ways.

1. Negatively, There is not a man with us. Sept. and Cald. same. His meaning herein is.

1. There is no man now with us meet to witness, for all were alliance or kindred upon one side and other.

2. There may be none with us when we are parted, to see injuries done to my daughters, and require them: yet let not this work security in doing evil.

2. Affirmatively, see God is witness between me and thee. Sept. same. — That the word of the Lord is witness, &c. Cald. Herein he puts him hard to it.

1. To see & consider & assure himself.

2. God is set against him, if he should break this article. The almighty God is witness, and he will require it, and judge in this case if thou do wrong. Ver. 50.

Learn here.
• D. 1. Injurious persons are most apt to suspect the innocent for doing wrong.
• D. 2. Wicked men would not have others wrong their children though they do it themselves.
• D. 3. Nature denieth polygamy though men's lusts design and plead for it.
• D. 4. Want of human witness to require fealty, is no ground of breaking Covenant security.
• D. 5. God himself is witness to the Covenants of men, and will see right to be done by them or judge for it.
• D. 6. The most fraudulent men may be strict upon others to press on them the testimony of God. Ver. 50.

2. The other articles concern Laban himself and Jacob; in the proposal whereof note.

1. Laban's pointing at the signal assurance between them, wherein appear.

1. His zeal in producing, Behold and behold. He calleth on Jacob again and again.

2. The matter produced, This heap, this pillar, which I have cast between me and thee. — Sept. and Cald. same. Ver. 51.

3. The use of these proposed, to be signal testimonies of the present transactions, This heap be witness and this pillar be witness. — Cald. same. — Which I have set up doth witness, Sept.

Quest. Was not God witness? How can stones witness in such a case?

Answ. God doubtless properly and truly is the only witness, who will see right done; but these stones and heaps are sacramentally or signally witnesses, being set up as visible monuments to keep matters in remembrance.

2. The article itself drawn up mutually.

1. That I will not pass to thee over this heap for harm.

2. And that thou shalt not pass over this heap and this pillar to me for harm, Sept. & Cald. to same. See here the solicitous care of a guilty soul, inculcated for his own safety, he knew what he had done and deserved and fearing retaliation, he is very solicitous, with many words to make himself secure from harm; when alas Jacob had no thought of hurt, and therefore here useth not a word for his own security, but condescend's freely to Laban's motion. Ver. 52.

Learn hence.
• D. 1. Treacherous deceitful men are most fearful of hurt pursuing them. So Laban.
• D. 2. Guilty fear make's men solicitous and intent to save themselves.
• D. 3. Sinful solicitousness for safety is full of words to little purpose. Ver. 51.
• D. 4. Jealousy groundless, contents not itself with God's witness, but will have visible assurance.
• D. 5. Wickedness may sometimes be content not to do harm to others, when it is afraid itself.
• D. 6. The most injurious are most solicitous to secure themselves from the innocent, who think no harm unto them. Ver. 52.

4. The confirmation of this Covenant followeth, which is by mutual oath made to each other. Wherein.

1. Laban lead's, and he sweareth after this manner, The God of Abraham, the God of Nahor judge between us (even) the God of their father. — Cald. same. — Sept. leave out their father. Herein.

1. The party swearing, Laban, an idolater to God, as well as an oppressor to man.

2. The power sworn by, is God, whom he styleth the God of Abraham, and he was the same in being as God by whom Jacob sweareth, but falsified in Worship, in that he is called the God of Nahor and Terah, of whom its said by Joshua, that they worshipped other God's. Ios. 24.2. Yet it was the same God, but diversified by their corrupt worship, which is as bad as to set up another God in opposition to the true; so then he sweareth by idols.

3. The matter sworn by imprecation, they judge, or he judge, it is plural; that is, discern our carriages of one to the other and take vengeance of the evil doer, whoever it be according to his own righteous judgment.

2. Jacob followeth, but in a better way, And Jacob swear by the fear of his father Isaac.

1. The Jurate is Jacob a true Worshipper.

2. His oath is the true worship of God.

3. The power sworn by is the fear of Isaac, that is, the God whom Isaac feared, and as he was feared & worshipped by him; or in the fear and religion of Isaac toward God.

4. The matter sworn is the Covenant between him and Laban, to secure him from fear of harm. Ver. 53.

Learn from it.
• D. 1. An Oath of God is a just means of confirmation to a lawful Covenant, for setting things out of doubt.
• D. 2. Superstitious men, though convinced of the true way of God, yet worship and swear in old corrupt ways.
• D. 3. Oaths taken by false God's, or the true in false ways, are yet binding.
• D. 4. In making peace with idolaters it is lawful to take their corrupt swearing, but not to follow it.
• D. 5. True Saints when called to swear must do it in the true fear of the true God.
• D. 6. It is just for Saints to glorify God by swearing in just cases and making him Judge. Ver. 53.

3. The conclusion of this sad stage now followeth in a more amicable treaty; two events are the issue.

1. Jacob's entertainment, and feasting of Laban and his brethren, wherein, occur to consideration.

1. His provision made for them, And Jacob slew a slaughter in the mount, that is, of beasts fit for food. — Sacrificed a sacrifice, so Sept. and Cald. where ours read, Jacob offered a sacrifice. But the words used note any common slaughter of beasts for meat, and in this place it is most meetly so taken from the invitation following; which is thought, that Jacob would not invite Idolaters to his sacrifice, but only to eat and drink in civil communion. It is likely therefore mutton and kid he did provide. Such as take it for sacrifice, make it to be another confirmation of the Covenant; but this act is not mutual between them, only Jacob's free expression of his kindness to his brethren.

2. His invitation of them, And he called his brethren to eat bread, Cald. same. — Sept. read only called.

1. The inviter Jacob, full of affection.

2. The guests, Laban and his company whom he styleth brethren.

3. The invitation, to eat bread, that is, partake of all his provisions made for them. Such return's grace makes to its enemies.

3. Their acceptance and friendly communion, And they did eat bread and lodged all night in the mount. — They slept. Sept. and Cald. So now all the hot disputes end in a friendly banquet; So God over-powerd the spirit of Laban and his confederates, to make them eat, and lie down, and sleep with Jacob in peace. Ver. 54.

Learn hence.
• D. 1. It is suitable unto a day of peacemaking, for God's servants to make a feast.
• D. 2. The Spirits of good men are free and ingenuous even to such as have been adversaries to them.
• D. 3. Friendly invitations and communion, are the best issue of hot debates.
• D. 4. The power of God so overrule's, as to make persecutors sleep under the shelter of such, whom they have oppressed. Ver. 54.

2. Laban's departure, wherein occur these things.

1. His early preparation for it, And Laban morninged it in the morning, that is, rose very early, speeding now to return from his hot pursuit, Sept. and Cald. to same,

2. His taking leave.

1. By saluting his children, And he kissed his sons and his daughters. Sept. and Cald. same. Now Laban is turned natural, some affection worketh at last to his own flesh.

2. By blessing them, And he blessed them. Bid them farewell, as some; but it was doubtless with some expression of wishing well from God; where he is still convinced; that only can do men good to have good from God, though he have little interest in him to obtain it. Not a word of Jacob in his blessing.

3. His departure, And Laban went and returned to his place. Septuag. and Cald. to same. So God wrought, that he who came enraged to destroy and lead captive, is now returned alone to his own place; and the innocent discharged from their fears and troubles. Ver. 55.

Learn from it.
• D. 1. The purposes of wicked men are not in their own hands to effect them; Laban goeth changed home.
• D. 2. Furious pursuits of the innocent God turneth to early departures of their enemies.
• D. 3. Over-ruling providence can make unnatural men show natural affection.
• D. 4. Wicked men are convinced there cometh good to men only from the blessing of God.
• D. 5. Ungodly ones may use forms of blessing, when yet they can procure none from God.
• D. 6. God turns oppressors to their own with rebukes, who thirsted after the possessions of the innocent. V. 55. So God delivereth his out of temptations.

CHAP. XXXII.

HIther to we have had the history of the Church continued in Jacob's motion from Padan-Aram to mount Gilead, whether Laban pursued him, and where he departed from him. Now it is carried on in his progress unto Canaan. Chapters., 32.33.34.35. Wherein many memorable passages are recorded before he came to Hebron unto his Father. In this present Chapter we have recorded several notable providences, unto his meeting with Esau.

• 1. His onset from Laban, with the event. Ver. 1.2.
• 2. His message to Esau with the answer. Ver. 3. to 8.
• 3. His refuge by prayer to God. V. 9. to 12.
• 4. His present prepared and sent to Esau. Ver. 13. to 23.
• 5. His wrestling with God. Ver. 24. to 32.

In the first we have to consider.

1, Jacob's motion from Laban, And Jacob went on his way, Sept. and Cald. same.

1. The term of connection showeth this to be immediately coupled with Laban's departure, Laban returned and then Jacob went forward in his journey; this therefore might have been put to the former Chapter, with this first and second verse; the seventh section of the Law beginning at the third verse according to the Hebrews.

2 His motion, whereabout may be observed.

1. The mover Jacob, now freed from Laban's stop.

2. The motion, he walked forward, according to the state of all those parties and retinue which he carried with him.

3. The course wherein he moveth, His way, that is, his as appointed of God, for it was God's way primarily, he commanded Jacob to return; it was his obedientially as submitting unto God, and directed by him; in this way he goeth on.

2. Jacob's friends that presently met him, And the Angels of God met him, — And looking up he saw the camp of God incamping him, and the Angels of God met him. Septuagint. Cald. as Hebr. Wherein note.

1. The subjects spoken of, Angels of God so called not only for their office which was to be messengers, as sometimes men are called who are sent of God, or by men, as, ver. 3. But for their nature, they were true Angels ministering spirits, which stand about the throne of God ready at his word to execute his will towards them that are heirs of salvation; these from God are sent now to visit Jacob, after his conflict with Laban, and before his meeting with Esau his brother, of whom he was more afraid.

2. The matter spoken of them, they met Jacob, they appeared coming towards him, to wait on him, and conduct him in his way, unto which God had called him. The word noteth the falling upon any to kill them sometimes, as Judge. 8.21. But sometimes to put in by way of entreaty. Gen. 23.8. Here it must needs be taken for a friendly meeting or falling upon Jacob in his way; such as friends use to express, for comforting and encouraging others in their way. These and God with them do thus go forth to meet Jacob and guide him homeward. Ver. 1.

3. Jacob's sight, and judgment of them

And Jacob said when he saw them, the Camp of God is this. Sept. same. — The host before God are these. Cald. Herein occur to note.

1. Jacob's sight, he saw them, doubtless with his eyes, as going along in his way; and therefore they must needs appear in some visible shape, and it is likely they appeared as an army; horse and foot; horses of fire and chariots of fire, as. 2. Kings. 6.17. Thus they appeared pitching camp about Jacob in his way.

2. Jacob's judgment passed on them, This is the host of God, here the word is singular. — Afterward it is plural. Now Jacob's judgment upon this unexpected occurrence is according to truth and as it appeared to him, and was found by him. This was one of God's Armies, by which he defendeth his, and offend's his enemies; and such an host was this; that one of these heavenly Spirits, in a short time dispatched. 185000. Of the Assyrian Army Isai 27.36. Yet an Army of these are sent to attend on Jacob.

4. Jacob's memorial which he maketh of this meeting, in leaving a name upon the place. And he called the name of that place Machanaim. Camps. Sept. — Cald. as Hebr.

1. The imposer is Jacob, he whom God favored in sending such friends to meet him, he cannot forget such a mercy at such a time.

2. The imposition, an act of gratitude, leaving with the name a memorial of the providence.

3. The name itself imposed Machanaim, which is looked on as in the plural number, noting two hosts or Armies, upon which, vain conceits have been made by the Jews; viz. That one army of Angels were tutelaries for Syria, and they brought Jacob so far, and then another host of Angels which were tutelaries for Canaan, met him, and conveyed him along thither; but this is a mere fancy. Others think, the Angels were one Army, and Jacob's company another: and these made two. But, this Jacob speaks of them that met him, and by reason of them, and not of himself and his own company. It is more plain and simple that he speaketh plurally, to note the great strength God had sent him, and thereupon to leave a monument of praise. Others conceive, two they might be, either in front or rear, or on left and right side; but no need of any such critical exposition. This became afterward a name of a city where the Priests inhabited, as is presumed about this place. Ios. 21. v. 38. This is not restrained to Jacob but allowed also to the Church of God to have such a guard. Cant. 6.13. Ver. 2.

Learn from it.
• D. 1. Laban's departure and Jacob's progress are adjoining, oppressors retreat and Saints advance.
• D. 2. God's servants are careful to move in their own way enjoined by God.
• D. 3. In their way commanded, God appoints his Angels to meet them. Psa. 91.11.
• D. 4. God with his Angels appears to comfort his, after conflicts with their adversaries. Ver. 1.
• D. 5. God sometimes affords his visible helps unto visible troubles for his Saints support.
• D. 6. God's Angels are God's mighty host indeed, and that in the judgment of the Saints.
• D. 7. Not single Angels but troops God appoints for the guard of single Saints.
• D. 8. God's Saints desire to call mercies by their right names; God's Angels are called God's hosts.
• D. 9. It is proper to God's saved ones, to leave memorials of God's strength in saving them. Ver. 2.

2. At this second head noted in this Chapter, beginneth the section of the Law, according to the division with the Hebrews, but is not distinguished with great letters as others be. It is called Vaischlac. From the first word, And he sent; and it is continued to the 37 ^th Chap. According to which division, the two former verses belong to the Chapter foregoing, as indeed they depend upon the matter related therein. But to take it according to its place in this Chap. It is the second head, from the third to the end of the 8 ^th verse. Wherein we are to note.

1. Jacob's mission unto Esau. Ver. 3.4.5. Herein first. The party sending, And Jacob sent. Sept. and Cald. same.

1. The term of connection is to be noted as annexing this act of Jacob to his condition immediately foregoing: Jacob had the Armies of God attending him, and he rejoiced doubtless in their appearance; his faith made his gratulation upon that account, and he was doubtless at present above fears of any dangers that might meet him in his way: immediately now upon this he sends away to Esau; to what purpose will appear hereafter.

2. The subject spoken of is Jacob, accepted with God, & in confederacy with him.

3. His act is a mission, or dispatching an express.

Secondly. The parties sent Messengers, 〈 in non-Latin alphabet 〉 . — Angels. Hebr. It is the same word as Ver. 1. But here it noteth only office. Some have vainly therefore conceited, that Jacob sent those Angels of God to Esau; but it is vain.

1. Jacob had no power to send them.

2. Such messengers, if Esau had seen them, would have stopped his course. It is therefore plain messengers. Cald. — Sept. omit's the word.

1. These messengers were men, either his servants or friends; such he sendeth.

2. The order of sending them, before his face, that is, before himself to visit Esau; before he come to him.

Thirdly. The party to whom he sends, to Esau his Brother. Sept and Cald. same. To him from whom twenty years before he fled, who had vowed the death of him, and yet his brother, not only of the same womb but of the same time; he of whom he bought the birth-right, and from whom he got the blessing; therefore it is rationally conceived he sends to him to feel now his temper.

Fourthly, The place whether he sends them, To the land of Seir, the field of Edom. 〈1 page duplicate〉 〈1 page duplicate〉 — To the region of Edom, Sept. and Cald. It was the portion of the land that Esau chose, and it was possessed formerly by the Horites, and had its name from Seir the father of them. Seir is called a mountain some eminent part, and Edom note's the country, or region wherein Seir was; whereof more is to be spoken. Chap. 36.6. Some think it was called Edom afterward, and here is mentioned by prolepsis.

Quest. how did Jacob know that his brother dwelt there?

Answ. There can rationally be no doubt but that intelligence passed in the compass of twenty years between Syria and Canaan; though all passages are not related; and now Jacob being to pass that way into Canaan, whether of necessity or choice, thither he sends to Esau. Ver. 3.

5. The message which he sendeth his brother by them, and it containeth three special heads.

1. He chargeth them to give his due salutation, thus, And he commanded them saying, so shall ye say to my Lord Esau, so saith thy servant Jacob. — Sept. and Cald. same.

1. The power charging. Jacob the master of those messengers, and he sets on his word by command.

2. The charge itself, Say to my Lord Esau, Jacob is thy servant; and saith thus as followeth.

Quest. Was this truly said of Jacob? Or if so, well? Did he not deny God's oracle?

Answ. God's oracle was not denied, for.

1. It mainly concerned spiritual dignity, which he giveth not to Esau.

2. As to the temporal it was intended for Jacob's seed, rather than his person. Malachi. 1.2.

3. What Jacob saith, was in truth, honoring Esau in his own earthly peace and territories, which was lawful. He was Lord of Seir though not of Canaan.

2. He commands them to give his declaration to Esau.

1. Concerning the space of his absence. I have sojourned with Laban, and tarried until now. — Sept. and Cald. same. This he declares that Esau might know his being with his unkle, and his long stay there among strangers, with his present desire now to put an end to it, and visit his own kindred, it might also mind him of his sad departure; and after so long a time to move natural bowels. Ver. 4.

2. Concerning his present state and possessions, And I have ox, and ass, sheep, and servant, and maid servant, Sept. and Cald. plural. — I have oxen and asses &c. As it must be. In sum he saith, he had much wealth; and this not in way of boasting; but to let his brother know, he came not for want to him, only desired to visit him, and pass by his place onward to his country. So did the seed of Jacob, bespeak the children of Esau, when they came out of Egypt to their own country. Numb. 20.14, &c.

3. He chargeth them to show his right intention, And I have sent to tell my Lord to find grace in thine eyes, Cald. same. — To my Lord Esau, that thy servant may find, &c. Sept. In these the end of his message is declared, viz. Brotherly love and to conciliate him, acknowledging his earthly dignity in his place, which God gave him. His end is good to seek peace with all, and keep it; and so under providence to pass safely in his way to his desired place. Ver. 5.

Learn hence.
• D. 1. God's appearance to his Saints for help, forbids not reasonable duties to wicked men. From connect.
• D. 2. It is just and rational to prevent enraged and wicked men, with real messages of kindness.
• D. 3. It's God's will, that all sorts of men should be duly entreated in their own place. Ver. 3.
• D. 4. It's rational that masters give messengers their charge and instructions for their service.
• D. 5. It is suitable to God's will, that Saints who have preeminence in heavenly things, should yet acknowledge Lord's below.
• D. 6. Long absence, and hard service declared, is a rational ground to persuade tenderness in natural relations. Ver. 4.
• D. 7. Saints as they boast not of their own, so they dare not hide God's blessings.
• D. 8. God's Saints in desiring peace with the world, desire not to be burdensome to them.
• D. 9. It is just for Saints to seek peace with the wicked, and to keep it in outward things. Ver. 5. Jacob sues for it from an Esau.

2. The answer of Jacob's messengers; with the issue of it. Wherein we have to note.

1. Their return to him, And the messengers returned to Jacob saying. Sept. and Cald. same. No difficulty here; it is plain that they whom Jacob sent to Esau, came back from Edom to him again.

2. The account of their business and journey given him. We came to thy brother to Esau, and also he is coming to meet thee and four hundred men with him. Sept. and Cald. same. Two things they give account of.

1. Their access to Esau, and that doubtless they did their message sent by them in all parts of it.

2. Tidings of Esau's coming with four hundred men and them armed now to meet him; which could not but be somewhat strange and terrible. ver. 6.

Secondly. The issue of this with respect to Jacob, in a double event.

1. The stirring of his affection, And Jacob feared greatly, and straights were upon him. Cald. same. — He was in doubts. Sept. Herein though he were a Saint, he showeth himself a man subject to fear. It is foolish what the Jews feign, that he was guilty of Laban's idolatry, and his guilt begat his fear; it is evident that Jacob hated his idolatry, however forced to dwell with him; doubtless, former dissensions raised these fears, which were agreeable to man's nature, though he had very great cause by God's appearance to live above them.

2. The betaking of himself to a prudent action hereupon, And he divided the people that was with him, and the flock and the oxen, — the Camels into two bands, Sept. and Cald. same. This action is prudent to prevent the damage that might be by a military troop, which he heard was coming against him; therefore he so ordered, that he might secure something under God's providence. Ver. 7.

3. The reason of this action thus expressed. And he said, if Esau come to the one company and smite it, then the company which shall remain, shall be for escaping. The second shall be to be saved. Sept. — Cald. to same. Herein we may see.

1. He supposeth Esau to come as an enemy to destroy.

2. Hereupon he casteth that he would be too strong, and smite the first troop.

3. Yet he casteth about under providence to save some, therefore put he them into two troops at a distance, that the danger of the one might be a warning to the other; so judging in his sense and reason, he wisely determine's; though none of these evils came on him, by God's good hand preventing them. Ver. 8.

Learn hence.
• D. 1. Providence ordereth returns of messages sometimes to be cross to the expectation of his Saints.
• D. 2. Messages of peace are delivered to wicked men from Saints sometimes without answerable return.
• D. 3. Faithful messengers will perform their charge whatever the issue be. Pro. 25.13.
• D. 4. Wicked men though entreated, may show themselves in their power and terror to the Saints. Ver. 6.
• D. 5. Creature-terrors are apt to stir up fears vehemently in the hearts of God's dearest ones.
• D. 6. Fears in Saints are not so violent, but that they rationally provide for their safety under them.
• D. 7. It is good prudence to save part from ruin when the whole is in danger.
• D. 8. Military order in setting troops in place, is not unbeseeming Saints. Ver. 7. Genes. 14.15.
• D. 9. God's armies do not quiet Saints sometimes, when sense worketh on outward danger.
• D. 10. Smitings of some by enemies are reasonable warnings for others to escape. Ver. 8.

3. The next head is Jacob's refuge, which he taketh up in God, by prayer. Ver. 9. to 12. Wherein are eminently considerable.

1. The due representation of God, the object of prayer. Ver. 9.

2. The low dejection of himself, the subject of prayer. Ver. 10.

3. The prayer itself,