Commentary on Genesis and Exodus

QUEST. I. How Laban had changed Jacob's wages ten times.

Vers. 7. HE hath changed my wages ten times. 1. Neither Cajetans exposition is to be received, that his wages was not so often changed, but it is (saith he) an hyperbolical speech: for where the words may be taken properly, what need a figure to be admitted? 2. Rasi is in the other extreme, who taketh the word monim, here used, for ten pieces of coin, so that he would have his wages changed ten times ten times, that is, an hundred times. 3. Jerome taketh it literally, and so doth Augustine, that he was deceived twice every year, for the five last, the first not counted, because twice in every year in Italy, and likewise in Mesopotamia, the Ewes have young: as Jerome allegeth out of Virgil; bis gravidae pecudes, • wes twice with young. 4. The Septuag. read, for ten times or turns, ten lambs: which Augustine would justify, because a lamb may be taken for the lambing time: as arista, an ear of corn, is taken for harvest: and so their meaning should be, that Jacob was deceived ten lambing times, q. 95. in Genes. But it is more like, that the Septuag. translated the word monim, 〈 in non-Latin alphabet 〉 , money: which by the Scribes, was made 〈 in non-Latin alphabet 〉 , by the addition of one letter: ex Mercer. 5. Wherefore I rather think, that here a certain number is taken for an uncertain: that neither less than ten times Jacob was deceived, nor yet just so many times: but that he was very often beguiled at Laban's hand: as the Lord saith, That the Israelites had tempted him ten times, Num. 14.22. and Job complaineth of his friends, that they had ten times reproved him, Job 19.2. that is, often, Mercer.

QUEST. II. Whence Jacob had his first particoloured goats that he saw in a dream.

Vers. 12. SEe all the he goats leaping upon the she goats, that are particoloured, &c. That are particoloured, must be referred to the he goats, not to the females, because gnac • dim is of the masculine gender: this difference is well observed by the Greek and Latin translators, Iun. Mercer. and therefore our English translations are herein faulty, that apply it to the she goats. But here the question is, from whence Jacob had these particoloured goats, that leaped upon the females: 1. Neither had Jacob these particoloured by miracle, as the Hebrews affirm, that an Angel brought them from Laban's flock. 2. Neither did Jacob borrow them of other shepherds, for that had been a fraud. 3. Neither did he put his own particoloured, after they were increased, to Laban's white cattle: for then he needed not to have used the device of the rods, and beside it had been a fraud. 4. Nor yet are they called particoloured, because they so appeared in the water, while they leaped upon the ewes, by reason of the pide and straked rods that were put into the gutters: 5 Nor yet are they so named in respect of the issue and effect, because they had particoloured lambs, as if the rams that leaped the sheep had been of that color, as Mercer. 6. But this vision is not to be referred to the beginning of this particoloured breed, but at once showeth to Jacob the great increase of them like to be, that he should have particoloured both male and female of his own, in such abundance, that they should ingender among themselves, and grow into flocks.

QUEST. III. Whether it were an Angel that spake unto Jacob in Bethel.

Vers. 13. I Am the God of Bethel, &c. 1. These two visions, though reported together to Jacob's wives, yet were not shown at once to Jacob, but at sundry times: the one concerning the particoloured cattle, 6. years before: but the other for his return, in the end of the 6. year, immediately before Jacob's departure from Laban, verse. 3. Mercer. 2. This Angel was not any ministering Spirit, which spake in the name of God, as some think, Mer. 3. But it was Christ himself, for here he is called the God of Bethel: and in that vision, beside the Angels ascending and descending, the Lord himself stood at the top of the ladder, who spake to Jacob: Christ Jesus then was the great Angel of God's presence, that appeared before to Jacob in Bethel, and now again speaketh to him in vision.

QUEST. IV. Why Rachel is set before Leah, and speaketh first.

Vers. 14. THen answered Rachel and Leah: 1. Rachel is named before Leah, as before, verse 4. because she was Jacob's principal wife, the chief matron of the house; Leah was thrust upon him undesired: for this cause afterward in the form of blessing, which they used toward Ruth, Rachel is preferred before Leah, even by the Bethlehemites, that came of Judah, of Leah, Ruth 4.11. 2. Hebrews note this as a presumptuous part in Rachel to speak before her elder sister, and therefore they say, she died first: but the truth is, the singular number is here used for the plural: and this answer, though it might be made by Rachel, was with the consent of both. 3. In that they say, All the riches which God hath taken, &c. is ours and our children's, they do somewhat obscure God's blessing, as though God had given them but their due, in as much as they being Laban's daughters, together with their children, had interest in his goods, Calvin. Mercer.

QUEST. V. Of the reasons that made Jacob's wives willing to depart.

Vers. 14. HAve we anymore portion? &c. Jacob's wives use four reasons of their willingness to depart: three domestical, and one divine. 1. Because they looked now for no more portion in their fathers house, than that which they had gotten, they had no reason to stay any longer: they say not, as some read, Have we not yet any portion? &c. for they had a great part by God's providence out of their fathers substance, as they confess, verse. 16. 2. He hath sold us: he hath been unkind to us, setting us forth with no dowry, but selling us for 14. years service, and making again and advantage thereof to himself. 3. They say, Should he still eat up our money? that is, should we remain here still, and suffer him to devour our substance? some do otherwise read, And hath eaten up our money, referring it to the time past, that whereas he had sold them, for Jacob's service, the price or money, that is, Jacob's labor he took to himself, Mercer. But the other reading is better: which the particle gam, etiam, also, doth imply: should he yet, or still, devour, &c. 4. The divine reason, which they use, is from the Commandment of God, verse. 16. Whatsoever God hath said unto thee, do it.

QUEST. VI. What the teraphim were which Rachel stole from Laban.

Vers. 19. RAchel stole her fathers idols: the word is teraphim: 1. Some by these teraphim, understand the Priestly ornaments and implements that belong to sacrificing: because Ose 3.4. the Prophet saith, the children of Israel shall remain a long time without Ephod and Teraphim: Hieron. epist. 113. ad Marcel. But in this place the Prophet showeth, that the children shall be without any form of Church or common-wealth, even such, as when it was deformed with teraphim, worship of idols, Iun. 2. Some think that the teraphim were other pictures and resemblances, than of men, as Aquilas translateth them, morphomata, figures, shapes: but that teraphim had an human shape, appeareth, 1 Sam. 19. where Mich • l put an image in the bed, instead of David. 3. Some think that the teraphim, was made of the head of the first borne child, which was embawmed and so kept, from the which by the working of the devil, they received answers, Lyranus. But if teraphim had been such a thing, it is not like Rachel would have stolen it away. 4. Some think that they were certain images, which they consecrated for divination, from whence they received answers, R. Kimhi: and they did represent the head of a man, made of some kind of metal: such a head Albertus Magnus had, which Thomas Aquinas his scholar brake, Tostat. and hereupon they derive the word from the root, raphaph, which signifieth, remiss, weak, because the oracles which they gave, were many times uncertain and false. It is true, that some teraphim were used for such purpose to consult withal: as Zachar. 10.2. The teraphim have spoken vanity: but yet all were not so used, as the teraphim which was in David's house. 5. And yet upon this example it cannot be gathered, that there were some teraphim, which were not idols: as Ramban inferreth, and Perer. numer. 4. for although David himself were far from idolatry, and idols in Saul's time were publicly removed, yet there might be some relics of superstition privately remaining: and this in David's house might be secretly kept by Mich • l without David's knowledge, or it was as an implement not regarded, Mercer. 6. Wherefore it is most like, that these teraphim did resemble an human shape, and that they were consecrated to superstitious uses, as those idols of Laban were, which he therefore afterward called his gods, verse. 30.

QUEST. VII. Wherefore Rachel stole away her fathers idols.

IT is further questioned, wherefore Rachel stole away Laban's idols. 1. Not as some think, that Laban should not consult with them, to know which way Jacob was gone: sic Ibn Ezra, Tostat. for though Laban missed them presently, that is to be imputed to his superstition, who did often visit his idols. 2. Neither did Rachel this, to revoke her father from idolatry, as Rab. Solomon, to whom give consent, Basil, Nazianzen, Theodoret, for then she needed not to have been ashamed of her fact: neither would Jacob so sharply have censured the fact to be worthy of death. 3. Nor yet did Rachel steal them away being made of some precious metal, that it might be some recompense unto her for part of her dowry, Perer. numer. 7. for this had been plain theft. 4. Neither yet, as Josephus thinketh, did Rachel carry away her fathers gods, that if he should pursue after them, haberat, qu • confugeret, 〈◊〉 impetratura, she might have recourse unto them, to ask pardon, and to appease her fathers wrath: for this had been plain idolatry. 5. Nor yet was this done by way of mystery: as Gregory collecteth: that as Laban found no • his idols with Jacob: sic diabolus ostensis mundi thesauris, in Redemptore nostro vestigia •• rena 〈◊〉 non invenit: so the devil, having shown the treasures of the world, did not find in our Redeemer any footsteps of terrene concupiscence, &c. 6. But it is most like that Rachel, though much reformed, and reclaimed from her fathers superstition by her husbands instruction, yet was somewhat touched therewith still: and therefore of a superstitious mind did take away her fathers idols: and hereof it was, that long after able, Jacob reforming his house, caused all the strange gods to be removed: sic Chrysostom. hom. 47. in Genes. Mercerus, Calvin.

QUEST. VIII. Whether Rachel were anything addicted to superstitious worship.

BUt some are of contrary opinion, that Rachel was not a • all addicted to her fathers superstition: whose reasons are these: 1. Because Rachel did worship God, and prayed unto him, Genes. 29.22. God remembered Rachel and heard her: and if she had purposed to worship these idols, she would not have used them so irreverently to have sat upon them, &c. Theodoret. qu. 89. in Genes. Cont. Though Rachel were a worshipper of God, yet she might have her imperfections: and some reliq •• of superstition might remain: Jacob's family professed the worship of God, and yet there were found amongst the • strange God's, Genes. 35. 4. Neither is Rachel's gesture to be much regarded in such a necessity: rather her superstitious mind may therein appear, how she was addicted to those images, seeing she sought excuses, to keep them still: her manner of sitting was no sign of irreverence, but it served for an excuse, both to pacify her fathers wrath, which she feared, and to with-hold those superstitious monuments still which she loved: 2. Wherefore it is more like, that Rachel was not free from all touch of superstition: both because she had been a long time trained up under a superstitious father, and could not so easily forget her manner of education, though much qualified with Jacob's instruction: as also for that, we read that a good while after, such images and mammets were found in Jacob's house, Gen. 35. which are like to have been these which Rachel had stolen from her father: sic Chrysostom. ex ponti • i. Cajetan. Oleaster. ex nostris, Musculus, Mercer. Calvin.

QUEST. IX. How Jacob is said to have stolen away Laban's heart.

Vers. 20. TH • s Jacob stole away the heart of Laban, &c. 1. This word is not taken, as 2 Sam. 15.6. where it is said, that Absalom stole away the heart of the people from David: the meaning cannot be so here, for Laban's heart was not toward Jacob. 2. Neither, because Rachel had stolen away his teraphim, where Laban's heart was: for Jacob yet knew not that. 3. Neither yet it is so said, because the hope of Laban's heart was gone, Jacob being departed, who was so profitable to him. 4. But because Jacob gave no notice of his going, he is said to steal away his heart, that is, to deceive and disappoint him, and secretly convey himself away: It is therefore rather to be read, to steal away from his heart: for so the word ceth, sometime signifieth, as Gen. 44.4. when they went out of the city, jut ••• , ceth, hagnor.

QUEST. X. What river it was that Jacob passed.

Vers. 21. HE passed the river, that is, Euphrates. 1. Sometime it is called the great river, Joshua. 1.4. sometime, the river, without any addition, Joshua. 24.3. and in this place. 2. For three causes is the river called great, and so much celebrated in Scripture. 1. For that it was the greatest river beside Nile that was known to the Jews. 2. For that it was one of the rivers of Paradise. 3. Because it was the bounds of that large land of Canaan promised to Abraham's seed, Genes. • 5.18. Perer. 3. Jacob is said to pass the river, as declining the ordinary way, fearing left Laban might overtake him, Mercer.

QUEST. XI. How the 7. days of Laban's pursuit are to be accounted.

Vers. 23. HE followed after him 7. days journey. 1. These 7. days must not be accounted from Jacob's first setting forth, as Rasi thinketh▪ for Jacob being three days journey from Laban, who was now gone to sheare his sheep, verse. 19. which were removed 3. days journey from Jacob's flock, Genes. 30.36. while the messenges went to tell Laban, Jacob was gone • . days journey: and so was in all six days journey before Laban: by this reckoning Laban should overtake Jacob in one day, from Carras to Gilead, which was not possible: Laban then overtook Jacob the seventh day, after that he himself set forward, that is, 13. days after Jacob's departure, Mus • ul. • . Neither with 〈…〉 we suppose, that Laban returned to Carras 〈◊〉 City, which was in the 〈◊〉 between the two •• ockes, as he thinketh, to take his friends with him, and so to pursue Jacob for the City was not 〈◊〉 off from the place where Jacob kept his sheep • , whence he sent for his 〈◊〉 into the 〈◊〉 , verse. 4. and therefore it could be little less than 3. days journey from Laban ▪ who is 〈◊〉 like, for 〈◊〉 haste and expedition, to take his journey from the place, whither the 〈◊〉 was brought him. 3. Though Jacob was six days journey before Laban, he might well overtake him in seven days, 〈…〉 was encumbered with his children and cattle, and could not drive fast, and for that he had pitched his tents in Gilead, there purposing to refresh himself, supposing the danger and fear of Laban's pursuit to be over, Mercer.

QUEST. XII. How Laban is charged neither to speak good or evil.

Vers. 24. TAke heed thou speak not ought save good, &c. The Hebrew phrase is from good to evil. 1. Which is not to begin with good words and end with evil, as Onkelos seemeth to take it. 2. Nor yet is he forbidden only not to speak evil, as the Latin and Septuagint, with others. 3. But he is forbidden to speak anything at all, either good or bad, either fair words or soul, not simply, but concerning Jacob's return again into Mesopotamia: and so Laban accordingly forbeareth to speak anything at all of that matter: the like phrase is used, Gen. 24.50. Mercer. Iun.

QUEST. XIII. When God appeared to Laban, and where he pitched his tents.

Vers. 25. THen Laban overtook Jacob. 1. This vision, which Laban had, was not in the beginning of his journey as some think, but in the same night that he came to Gilead: for so he saith: Yesternight, or the last night, (for so the word cemesh signifieth) the God of your Father appeared unto me: when he was now purposed to be revenged of Jacob, the Lord stayed him. 2. They pitched their tents both in the same mount not far asunder: some say Jacob was in the top of the hill, Laban in the bottom, some affirm the contrary, but this is uncertain, Mercer. It is most like, that Jacob seeing Laban to approach, set himself in as good order as he could, doubting the worst, Muscul.

QUEST. XIV. How Jacob saith, let him not live.

Vers. 32. WIth whom thou findest thy gods, let him not live, &c. 1. Not, as though he should say, I will kill him with mine own hand. 2. Neither by virtue of this curse, as the Hebrews note, did Rachel afterward die an untimely death: for Jacob knew not that she had them. 3. But either they are words of imprecation, whereby Jacob wisheth that God would show his judgments upon him, that had committed that theft, Mercer. Or else he giveth power to Laban, even to take away their life, Calvin.

QUEST. XV. Of the divers takings of the word brother in Scripture.

SEarch before our brethren. 1. Jerome noteth, that the word brother is four ways taken in Scripture: 1. For them that are so by nature and properly, as Jacob and Esau were brethren. 2. For them of the same nation, as the Israelites were all brethren, Act. 7.26. 3. They that were of one kindred were called brethren: as Abraham saith to Lot, We are brethren, Genes. 13.8. 4. They that are of the same Christian faith and profession: 1 Cor. 5.11. If any that is called a brother, &c. 2. By brethren here we understand not with Jerome, Jacob's children, which were yet of small discretion: Reuben the eldest not being above 13. year old: nor yet some other of his wives kindred, that Jacob brought away with him out of Mesopotamia, for they had been no competent Judges in this case: but the brethren were those whom Laban brought with him of his kindred, verse. 23. to whom Jacob referreth the judgment of this matter, Mercer.

QUEST. XVI. Of the order in Laban's searching of the tents.

Vers. 33. THen came Laban into Jacob's tent. 1. Neither as Rasi thinketh, had Jacob and Rachel one tent: for the text showeth, that Laban went first into Jacob's tent, and then into Leah's, and from thence to Rachel's. 2. Though last mention be made of Rachel's tent, that is because there the idols were hid: Laban last of all searched the maids tents: and out of Leah's tent he went into Rachel's, Mercer.

QUEST. XVII. Of Rachel's excuse.

Vers. 35. THe custom of women is upon me. 1. Not that women, while their monthly custom is upon them, are not able to rise: but many times they are beside that infirmity troubled with the head-ache, and are stomach-sick, and not fit to be disquieted. 2. As also they counted women in that case in times past unclean, they would neither talk with them, nor suffer them to breathe upon them: which might be the cause that Laban answereth not a word to his daughter, but goeth presently out of her tent: hereof the word niddah, that signifieth an unclean woman, is derived of nadah, which is, to remove, or send far off: because women at that season were separated from the company of others, Mercer. 3. Rachel made this excuse, not either in detestation of the Idols, vouchsafing them no better place than the Camels litter, nor yet so much of love to keep them, as of fear because of the present danger: in the mean time Laban by this excuse was blinded and deluded.

QUEST. XVIII. Whom Jacob meaneth by the fear of Isaac.

Vers. 42. THe fear of Isaac. 1. Jacob neither meaneth that fear of Isaac ▪ when his father would have offered him up in sacrifice, as some interpret, for that was but a natural fear of death: for his patience and obedience was more commendable at that time than his fear. 2. Neither doth Jacob speak of his own fear and reverence toward his father. 3. Nor yet of Isaac's fear or worship of God. 4. Or of Isaac's fear and care for the prosperity of his son Jacob ; all these are here unproper to be matched with the God of Abraham. 5. But fear is taken here not actively, but passively, for God himself, that is feared, Calvin. who sometime is called by names effective, in respect of the effect: so is God called our strength, our health, salvation; or objective, by way of object; so is God called our hope, our love, our joy, our fear, because he is the object of all these, Perer. Rasi thinketh, that he is called not the God, but fear of Isaac, because Isaac was yet living, and God doth not call himself by the living: but this is a false note, for Gen. 28.13. he is called the God of Isaac: some do in this difference of names, note a distinction of the persons; and understand the God of Abraham to be the father, the fear of Isaac to be Christ, of whom he was a special type. This collection may be admitted, Mercer. So then by the fear of Isaac, Jacob meaneth the God whom Isaac feared and worshipped: having a reference to that fear also, whereby Isaac was restrained from revoking the blessing given to Jacob, Gen. 27.33.

QUEST. XIX. Of the Syrian name which Laban gave, and of the use of that language in the Scripture.

Vers. 47. LAban called it Iegar-sahadutha, &c. 1. Laban though he came of There the father of Abraham, in whose family the Hebrew tongue was preserved, yet dwelling among the Syrians, he learned both their language and manners, and therefore calleth this place by a Syrian name: but Jacob by an Hebrew, who most used himself to that tongue, and so did his wives, that gave their children not Syrian, but Hebrew names, Calvin. 2. These Syrian words are only found in Genesis, and the rest of the books of Moses, and beside, one whole verse, Ierem. 10. and certain chapters in Ezra and Daniel, after the Syrian dialect: which is an honor, as the Hebrews note, wherewith the Syrian language is dignified, in that it is inserted into the holy Scriptures, and therefore is not to be neglected, Mercer. 3. Whereas verse 48. it is said, Laban called it Galeed, (whereas Jacob gave it that name, not Laban) Moses reporteth the sense of the name, in the Hebrew tongue, which Laban gave.

QUEST. XX. Of the mountain of Gilead.

Vers. 47. IAcob called it Galeed. 1. This name Galeed, or with some small change of points, called Gilead, is before mentioned, verse. 25. under that name, not as yet given unto that place, but now imposed by this occasion: which is interpreted, an heap of witness: so called of the heap of stones which was made as a witness of the league between Jacob and Laban. 2. There was one Gilead the son of Machir of Manasseh, of whom came the Gileadites, Numb. 26.29. but he gave not the first name to this mountain. 3. This mountain Gilead is the greatest of all beyond Jordan, it is in length 50. miles: and as it is continued, and runneth along, it receiveth divers names: from Arnon to the City Cedar, it is called Galaad: then to Bozra, it is named Seir, afterward Hermon: and so reaching to Damascus, it is joined to Libanus: and therefore as Jerome saith, Lebanon is called the head or beginning of Galeed, Ier. 22.6. Perer.

QUEST. XXI. Of the name Mizpah, and of divers places so called.

Vers. 49. HE called it Mizpah. 1. The Latin translator doth wholly omit this word, the Septuagint maketh it a name appellative, not proper, calling it a vision: which Augustine referreth to that vision, wherein by the way God appeared to Laban. But this Mizpah was another proper name given unto the same place: of the word tsaphah, to behold, whereof the reason is given in this verse: The Lord look between me and thee. 2. Of this Mizpah, which signifieth a looking or watch-tower, the whole country is called the land of Mizpah, under the hill Hermon, Joshua. 11.3. There were three other places of that name, a City in Judah, Joshua. 15.38. another belonging to Benjamin, Joshua. 18.26. a third in the land of Moab, 1 Sam. 22.3.

1. Doct. Wives and husbands to be preferred before parents.

Vers. 17. WHatsoever God hath said unto thee, do it. Jacob's wives are willing to leave and forsake their fathers house, and to go with their husband: for so the Scripture saith, Therefore shall a man leave father and mother, and cleave to his wife, Gen. 2.24.

2. Doct. Office of careful Pastors.

Vers. 38. THe rams of thy flock have I not eaten, &c. Jacob is an example of a vigilant and careful Pastor: he watched day and night to keep his flock, but he made no spoil or havoc of them: Such ought good pastors to be, not to feed themselves, but the flock, as S. Peter saith, 1 Pet. 5.2.

3. Doct. Polygamy unlawful.

Vers. 50. IF thou shalt take wives beside my daughters. Laban himself though upon a covetous mind he thrust many wives upon Jacob, yet by the light of natural reason condemneth the multiplying of wives: Thou shalt not vex my daughters: the taking then of other wives, is a vexation of them: this maketh against their obstinate blindness, that would maintain polygamy: if they would appeal to Laban, he would be a Judge against them, Calvin. But our Savior Christ the Judge of us all, hath given us a rule, They two shall be one flesh, Matth. 9.2. two then, not many can be made one flesh.

4. Doct. Of the blind and superstitious devotion of • dolaters.

Vers. 47. THou hast searched all my stuff. Such is the blind rage of idolaters, as here we see in Laban: he leaveth no corners unsought: he giveth no credit to Jacob's protestation, nor yet showeth any reverent affection to his daughters, but tosseth and tumbleth all their stuff: and all this was, to find out his house-gods: such blind devotion was in Micah, that howled and cried after the children of Dan, because they had carried away his images, Iud. 18. Such foolish superstition reigneth at this day among the Romanists, that do more cruelly punish the least wrong done to their dumb idols, than which are offered to their brethren the living images of God.

1. Confut. Against the worshipping of idols for remembrance.

Vers. 30. THou hast stolen my gods. Laban was not so blockish, to think that those idols were indeed his gods, or that his gods could be stolen away: for he afterward speaketh of the God of Abraham, and the God of Nachor, verse. 53. but he calleth them his gods, because he made them in the remembrance of God, or he looked towards them when he prayed to God, Vatab. Calvin. This taketh away that vain pretence of superstitious Romanists, who would excuse their idolatry, because they do not worship the idols themselves, but them whose images and representations they are: for Laban here did no more, Calvin.

2. Confut. Images and idols, where they are adored, all one.

FUrther let it be noted, that the word teraphim, images, is translated by the Septuagint and Latin interpreter, idols : yet Onkelos readeth, tsalmanaia, images, of tselem, which signifieth an image: whence is inferred, that an image and idol is all one: contrary to the conceit of the Papists, that do distinguish between the name of images and idols: which indeed being turned to a religious, or rather irreligious use, are all one.

3. Confut. Disparity of religion maketh not a nullity of marriage.

BEside, in that Rachel stole here fathers gods, it is evident that Laban was an idolater: yet Jacob refused not to marry his daughters: and this marriage was firm and sure: whereupon Cajetan noteth, Hic quoque prudens lector habes, quod disparitas cultus non est ex naturali jure impediens conjugium: Here thou hast, discreet reader, that the disparity of religion is no impediment by the law of nature to marriage. And he collecteth well: yet Catharinus another of that side, calleth it impium dogma, an impious opinion. lib. 5. annot. in Cajetan. But Cajetan opinion may be justified, both by example in Scripture: as Moses married Sephora, Samson Delilah, David Maacha, which were of idolatrous parents: as also by S. Paul's ▪ doctrine, who would have the believing party not to put away his unbelieving wife, 1 Cor. 7.12. which showeth that the marriage of such is sound and good, and not against the law of nature, though it be not safe nor convenient.

4. Confut. Antiquity no good rule for religion.

Vers. 53. THe God of Abraham, the God of Nahor, the God of their father, &c. Laban pretendeth antiquity for his God, whom his father and grand-father worshipped, yea, and Abraham also, who at the beginning before his calling was given to the same superstitious worship. But Jacob sweareth by the fear of his father Isaac: he riseth up no higher, neither to grandfather, nor grandfathers father, and yet he doubteth not, but that he worshipped God aright: wherefore antiquity is no good rule for religion: neither is it a warrant for us to be of the same religion which our fathers and grandfathers were of before us, Calvin.

1. Observ. Afflictions make us think of our heavenly Canaan.

Vers. 1. NOw he heard the words of Laban's sons, &c. Jacob, if he had not perceived some discontentment in Laban and his sons against him, would not so soon have bethought himself of his returning into Canaan: these crosses therefore and domestical wrongs do awake him and rouse him up, and bring Canaan to his remembrance: In like manner the Lord useth by afflictions and troubles to awake his servants, that otherwise would be drowned in the pleasures of this life, and so prepare them for their heavenly Canaan, Calvin. As the Prophet David saith, before I was afflicted, I wont astray, Psal. 119.67.

2. Observ. The wicked have no power to hurt the servants of God.

Vers. 7. GOd suffered him not to hurt me. The wicked may band themselves, and bend their strength against the servants of Christ, but they shall have no more power to hurt them, or to prevail against them, than shall be to God's glory, and his servants good: Calvin. As our Savior saith, My father is greater than all, and none is able to take them out of my fathers hands, John. 10.29.

3. Observ. The Lord delivereth in the time of extremity.

Vers. 24. GOd came to Laban the Aramite in a dream, &c. Laban was now come to mount Gilead, where Jacob was, with a malicious purpose toward him: but the Lord stayeth him, being now ready to have done him some mischief: thus the Lord showeth his power in the deliverance of his children, even in the time of greatest extremity, Mercer. Thus God turned Esau's heart, coming with a band of men against Jacob, Gen. 33. thus God delivered David from Saul in the wilderness of Maon, when Saul with his men had almost compassed him in, 1 Sam. 24.26.

4. Observ. A good conscience a bulwark against slanderous reports.

Vers. 30. WHy hast thou stolen my gods? this is the portion of the righteous in this world, to be slandered, and evil reported of: as Jacob here is made a thief: thus we must be tried, by honor, dishonor, by evil report and good report, as deceivers, and yet true: as the Apostle saith, 2 Cor. 6.8. but a good conscience is a sufficient bulwark against all such assaults of slanderous tongues: as Saint Paul saith, As touching me I pass very little to be judged of you, or of man's judgment, nor I judge not myself, I know nothing by myself, 1 Cor. 4.2.

5. Observ. Not to be forward to undertake for others honesty.

Vers. 32. WIth whom thou findest thy gods, let him not live: Jacob was too confident, and presumed too much of the innocence of his servants, and the rest of his family in this case: which teacheth us, that we ought not to be too ready to answer and undertake for the honesty and innocence of others, unless we be of a sure ground, lest it afterward turn to our rebuke, Calvin. As the wise man saith: He that praiseth his friend with a loud voice, rising early in the morning, it shall be counted to him as a curse, Prov. 27.14.

QUEST. I. Whether this vision of Angels were sensible or spiritual.

Vers. 1. THe Angels of God met him. 1. This is the third vision that Jacob had, the first was of the ladder, and the Angels ascending and descending upon it, as he went into Mesopotamia: the other of the particoloured rams leaping upon the ewes, while he was in Mesopotamia: the third of the Angels now at his returning home. 2. But this apparition of the Angels, was not by a spiritual vision, and in dream, as Cajetan and Pererius, but it was sensible and visible, for they appeared in the habit of heavenly soldiers: as the like apparition was shown to the Prophets servant, 1 King. 6. Mercer. 3. The Hebrews note, that Jacob knew these to be the same Angels, which he saw in vision to ascend and descend upon the ladder. 4. And whereas Jacob is not said to meet them, but they to meet Jacob: therein appeareth the dignity and preeminence of the Saints, whom the Angels are ready to attend upon, Mercer.

QUEST. II. Whether two armies only of Angels appeared to Jacob.

Vers. 2. HE called the place Mahanaim, which word is of the dual number, and signifieth two armies: 1. Not as though God made one army, and the Angels another. 2. Or as though Jacob had at the first taken one company to be against him, the other with him, as some Hebrews: for he knew them at the first to be God's Angels. 3. Neither were these two companies of Angels, the one that brought him out of Mesopotamia, the other that now received him into the land of Canaan, as Rasi: for these companies of Angels did all meet Jacob, and offered their protection. 4. Nor yet hath Jacob relation in this name to his host and company, that made one, and the Angels host, which was the other, as Junius: for Jacob had no reason to name the place by his host. 5. But the dual number is here taken for the plural: as the same word Mahanaim is used, Cantic. 6.12. so that Jacob saw not precisely two armies of Angels, one before, another behind, but he was compassed round with them: & beside the form of the dual number is often applied to proper names, though no reason can be yielded of it, as Ephraim, Misraim, & so may it be here, Mercer.

QUEST. III. Of the message which Jacob sent to Esau.

Vers. 3. IAcob sent messengers to Esau his brother. 1. R. Carus thinketh that Jacob sent Angels of his message to Esau: for the word malachim signifieth the Angels, verse. 1. and generally messengers: but this is too curious: for if Jacob had sent Angels, he would not have given them Commandment and instructions, what to say, as he doth. 2. Esau was now removed from his father, before Jacob came, Gen. 36.6. and it may be he had thereof intelligence from his mother, Calvin. He being now grown rich, and seeing his wives were an offense to his parents, but most of all desiring his own liberty, might remove into the land of Seir: Calvin. The country being near adjoining to Beerseba, where Isaac dwelt, Mercer. 3. He sendeth to Esau, 1. Because he must needs pass by his country; 2. And nameth himself his servant, not thereby renouncing his blessing, but yielding temporal subjection for a time, as David did to Saul, though he were even then the anointed King. 3. He maketh mention of his sojourning with Laban, not so much to excuse the matter; that he had not all this while sought to be reconciled to his brother, as R. Carus, as to report unto his brother, what the state and condition of his life had been, who as yet might be ignorant of it, Mercer. 4. He also speaketh of his cattle and riches, that Esau should not think that he sought unto him for any need, but only to have his favor.

QUEST. IV. Whether Esau came with 400. men, as an enemy or a friend.

Vers. 6. THe messengers came again to Jacob. 1. Some think the messengers spake not at all to Esau, because they were afraid, meeting him with four hundred men: but it is not like that Esau had notice of Jacob's coming, but first from him by his Messengers. 2. Neither did Esau come thus accompanied to make ostentation only of his power, Musculus. 3. Or to give his brother more honorable entertainment, Calvin. Mercer. For he needed not then to have brought so many with him, and he would have sent him some kind message before. 4. Wherefore it is more like, that Esau prepared himself to be revenged of Jacob: as may appear by Jacob's great fear, which was not without cause, and hereby also the power of God is more set forth, that could in the very way change the purpose and counsel of Esau.

QUEST. V. Of the divers takings of this word in Scripture.

Vers. 10. WIth my staff came I over: the phrase is, in my staff: this preposition in, is diversely taken in Scripture. 1. In is taken for with, as Luk. 1.75. to serve him in holiness, that is, with holiness: and so it is taken here. 2. In, for by, Psal. 63.11. all that swear in, that is, by him, shall rejoice. 3. In, for through, noting power and help: Act. 7.28. in him (that is, by him) we live, and move, and have our being. 4. In, for to, Psal. 136.8. he made the sun, in potestatem, for, or to rule the day. 5. In, for because, Hos. 5.5. they shall fall in their iniquity, that is, because of their iniquity. 6. In, for against, Psal. 44.5. by thy name have we trodden down those that rose in nos, against us. 7. In, for instead: Psal. 31.2. be unto me, in domum refug • i, for, or instead of an house of defense. 8. In, for among: John 1.16. the word was made flesh, and dwelt in nobis, among us. 9. In, for with: 1 Peter 5.2. feed the flock, qui in vobis, which is in you, that is, with you, committed to your care. 10. In, for of: Habbac. 2.14. woe to him that buildeth a town, in, that is, of blood, 11. In, for before, or at: in the name of Jesus shall every knee bow, that is, at or before the name of Jesus, Philip. 2.12. in for under, Psal. 91.1. he that dwelleth in the secret, &c. that is, under: ex Perer.

QUEST. VI. The cause of Jacob's fear.

Vers. 11. I Fe • re him, lest he will come and smite me, &c. Seeing that Jacob had the Lord's promise for his safety, Genes. 31.3. Return into the land of thy fathers, and I will be with thee: how cometh it to pass, that Jacob is so greatly afraid? for answer whereunto, I neither think with Augustine, qu. 102. in Genes. that Jacob feared not his own deliverance, but that it should not be without great slaughter; for even Jacob feareth concerning himself, lest he will come and smite me. 2. Neither as Lyranus, was Jacob thus afraid, because he was to go thorough his brothers country, where he and his might be easily surprised; Pererius thinketh, that Edom was not in Jacob's way, being entered into the land of Canaan already; but to go unto Beerseba or Hebron, where Isaac dwelt, which was in the south part of Canaan, the way was by Idumea, which lay south to Canaan, Mercer. But this was not only Jacob's fear: for Esau coming with 400. men, even out of his own territory, had been able to have spoiled Jacob and his company. 3. Nor yet did Jacob doubt of God's promise, lest by reason of some sins which he might have committed in idolatrous Laban's house, it should be suspended, as Lyranus again thinketh; for God's promise was absolute, and renewed to Jacob at his departure out of Mesopotamia. 4. Neither was this only a sudden and involuntary fear, such as wise men naturally are subject unto upon a strange accident, as upon the noise of thunder, and some sudden evil message; but they do recover themselves again▪ whereas foolish men do continue in the same fear still, as Epictetus the Stoike distinguisheth of fear; but this was a judicial and settled fear in Jacob as may appear by his careful preparation. 5. Wherefore we must confess that Jacob showeth his weakness and infirmity; that although looking to God's promise he had good confidence, yet turning himself to the present danger, he feared; Jacob while he prepareth himself, as the Hebrews note, for three things, for war, for prayer, for gifts, therein doth well; (for we must use all good means, at working under God's providence,) yet in that he was perplexed with such a great fear, it was his infirmity, Calvin. Mercer.

QUEST. VII. What present it was that came to Jacob's hand.

Vers. 13. HE took of that which came to hand. 1. Not without any choice, as we use to say, that which cometh next to hand ; as Muscul. For it is not like that he would send a present of his worst cattle. 2. Some think he meaneth those cattle which came under his own hand, which he had the keeping of himself; for so the pastoral charge is signified, sometime by the feet, Genes. 30.13. sometime by the hand, Genes. 32.16. and by the rod, Levite. 27.32. sic Iun. 3. But the plainer sense is, that he sent a present of such things which came into his hand, that is, were in his power: such as he had, he sent; he had no silver or gold to send, but cattle, Mercer.

QUEST. VIII. Of divers kinds of gifts.

Vers. 13. A Present for Esau his brother ; There are six sorts of presents or gifts. 1. Charitable gifts bestowed upon the poor, such as Cornelius gifts were, Act. 10. 2. Choyce gifts bestowed upon those whom we chiefly love; as Abraham's gifts to Isaac, and Joseph's to Benjamin. 3. Politike gifts, for the obtaining of friendship, such as Felix looked for at Paul's hand, Act. 24.27. 4. Covetous gifts, when by giving a little, one hopeth to obtain a greater benefit, as the men of Tyrus and Sidon, by such gifts persuaded Blastus Herod's chamberlaine to be a mediator for their peace, because their country was nourished by the Kings land, Act. 12.20. 5. There are gratulatory gifts, which one friend sendeth to another, to rejoice with them, as the Jews were commanded to do, to testify their joy for their deliverance from Haman's conspiracy, Esther 9.22. such a present did the King of Babel send to Hezekiah, after he was recovered from his sickness, 2 King. 20.12. 6. There are gifts of honor, testifying reverence and subjection; such presents the three wise men offered to Christ; such are the religious gifts employed for the service and honor of God. 7. There are gifts of pacification, to appease the wrath of such as are offended; of which kind is Jacob's gift here, Muscul.

QUEST. IX. Of the number and kind of the cattle which Jacob sent.

Vers. 14. TWo hundred she goats. 1. The whole number of all the cattle which Jacob sent, was 550. and so many were the sacrifices in the law, which were offered the whole year, as the Hebrews note: beside they observe that every word of this verse endeth in Mem, the like is found Num. 29. and these eight mems they will have to signify the eight Kings of Edom, Genes. 36. before there were any in Israel. 2. Further, they observe that Jacob in great discretion, knowing the nature of the cattle, did thus sort out the male and female; allotting one he goat to ten she goats, and one ram to ten ewes; but of laboring cattle, one bullock to four cows; of camels which are more employed, for every female a male; for so they count the camels with their colts, to be but thirty in all; fifteen female, and fifteen male Camels, which were the colts: of the asses, which were not so much used for carriage as the Camels, there are assigned for two females, one male foale. 3. The Hebrews are yet more curious in setting down the times of coupling and coming together of creatures; as for asses once in a week, camels once in 30. days; they prescribe also for men; for laborers twice in a week, for those that labor not, oftener; but these Rabbin's, pressing these matters so far, do but bewray the salacity and wantonness of their nation; and therefore they may be better omitted: ex Mercer.

QUEST. X. Of the ford Iabbock.

Vers. 20. HE rose up the same night. 1. This is not the same night mentioned verse. 13. but the night following; the day coming between was sent in sorting out the cattle which Jacob sent for a present to Esau. 2. This ford Jabbock is in the borders of the Ammonites, running between Philadelphia and Gerasa, and falleth into Jordan, Jerome: some would have it so called of abuk, which signifieth to strive or wrestle, because Jacob there wrestled with God, which word is used verse. 24. Muscul. But it rather cometh of bakak, which is, to empty, because it was emptied into Jordan: and in this place it should seem that Jacob was near to Jordan, where the two rivers joined: because he saith, verse. 5.10. I came over this Jordan, Mercer. 3. Whereas there is mention made but of Jacob's eleven children, whereas he had eleven sons and one daughter Dinah: the Hebrews think that Jacob locked her up in a chest; and conjecture that it fell out as a punishment to Jacob, that she was deflowered of the Shechemites, because he refused to give her to Esau to wife, who might have brought him to some goodness: but these are frivolous conjectures: Dinah is omitted, because of her sex: the Scripture is not so careful to take account of the women: and beside she was the youngest but Joseph, not above six or seven year old, Mercer. neither was Dinah a mother of the Israelites, as these eleven were fathers, and therefore not so diligently remembered.

QUEST. XI. Jacob's sight not spiritual or in vision, but real and corporal.

Vers. 24. THere wrestled a man with him to the breaking of the day. 1. This wrestling of God in the likeness of a man with Jacob, was neither spiritual only, as Jerome seemeth to think upon these words of Saint Paul, Ephes. 6.12. We wrestle not against flesh and blood, but against powers and principalities, &c. 2. Neither was it done in dream, as R. Levi, who thinketh that Jacob's thigh might be hurt upon some other occasion, as by the weariness of his travel, and the cold in the night: and that he dreamed of the same hurt. But Jacob had little list to sleep, being in such fear of his brother: likewise the continuance of the wrestling till the morning, the real and sensible hurt of his thigh, the imposition of a new name, the testimony of the Prophet Hosee, He had power over the Angel and prevailed, he wept and prayed unto him, 12.4. all these arguments do evidently show, that this was a corporal and real wrestling. 3. Neither yet was it only corporal, but spiritual also: for Jacob did as well contend by the strength of his Faith, as by the force of his body, Mercerus.

QUEST. XII. It was a good, not an evil Angel that Jacob wrestled with.

FUrther, a question is moved, what manner of Angel this was, with whom Jacob wrestled. 1. Origen thinketh he did strive against some of the spiritual adversaries, such as Saint Paul calleth Principalities and powers, and spiritual wickednesses, Ephes. 6.12. and that he was assisted by a good Angel, 3. lib. Periarch. Procopius reporteth the opinion of some, that say it was the devil in Esau's likeness, that strived against Jacob, and that by the power of an Angel he overcame, who lest he should ascribe this victory to his own strength, smote him upon the thigh: the Hebrews say it was Sammael, Esau's evil Angel, that contended with Jacob for the blessing. 2. But these are untrue and improbable assertions: 1. Here is mention made but of one that Jacob wrestled with. 2. He that he wrestled with, was the same that blessed him. 3. He that strived with him, was the same that touched his thigh. Ergo, it was a good, not an evil Angel: for an evil Angel would not have blessed him, Mercer. Perer.

QUEST. XIII. Whether it were a ministering spirit, or God Christ with whom Jacob wrestled.

NEither was this any of the ministering Angels, but Christ the Son of God, here called a man, because he so appeared. Pererius striveth to prove that it was an Angel, and not Christ. 1. Hosea calleth him an Angel without any addition, 12.4. but when Christ is called an Angel, some other word is added; as the Angel of the covenant, Malachi. 3.1. Cont. In that place the Prophet showeth, that by the Angel, we must understand God: for he saith, He had power with God, and he had power over the Angel : and further he found him in Bethel: the Angel, with whom Jacob wrestled, was the same that spake to him in Bethel, but he was God, Gen. 31.13. I am the God of Bethel. Neither always is an epithet added, when Christ is called an Angel: as Gen. 48.16. Jacob saith, The Angel which hath delivered me from all evil bless the children. But this Angel without any other addition is else-where called the God of Bethel. 2. If at any time in the Old Testament the son of God appeared, it is most like in mount Sinai, when the Law was given, which was the most famous and Noble apparition of all: but S. Steven saith, Ye have received the Law by the ordinance of Angels, Act. 7.53. Angels then appeared, not Christ, Perer. Cont. The Angels then were ministering Spirits, giving attendance, and executing their office, at the delivering of the Law: but it is no good argument, the Law was given by the Angels, Ergo not by Christ: for S. Paul affirmeth both, It was ordained by Angels in the hand of a Mediator, Galat. 3.19. the ministry was of the Angels, the authority of Christ. 3. If Christ had appeared at any time, then there was greatest cause, when word was sent to Mary of the incarnation of the Son of God, both because of the worthiness of that mystery, and dignity of the person, to whom that message was brought, Contra. 1. It was not fit that the Son of God himself should be the Messenger of his own coming into the world: Princes use to send their Ministers and officers before, to bring tidings of their coming: and it was fit that this great Prince should send his Angels before, that it might appear, that he was even Lord of the Angels. 2. There was greater reason, that the same Angel Gabriel, who was the first revealer of this prophecy to Daniel, concerning the Messiah, 〈…〉

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QUEST. XV. How it i • s • id, he could not prevail against Jacob.

Vers. 25. WHen he saw he could not prevail. 1. Not that either God gave unto Jacob greater strength to resist, than the Angel had to assault him, as some of the Hebrews think, that it was Esau's Angel, and so had no greater power than God permitted him▪ for it was no such Angel, as is shown before. 2. Neither as Cajetan thinketh, Factum est ut Angelus assumeret corpus in 〈◊〉 men's • ra virium, &c. It came so to pass that the Angel assumed a body in such measure of strength as should not be able to overcome Iac • b. 3. Neither as Tostatus; Angelus 〈…〉 non posse superare; The Angel feigned that he could not overcome Jacob: for I have declared before, that it was Christ himself, and not an Angel that wrestled with Jacob. 4. Wherefore in that it is said, when he saw, here the Lord descendeth to our capacity: for he knew before the event of this combat, and what he had purposed to do: the experience then of the thing is taken for God's knowledge, Calvin. and the Lord with the blast of his mouth had been able to have confounded Jacob. But he could not prevail, &c. that is, the Lord did both fight in and against Jacob: he gave Jacob strength to resist: and so in Jacob he overcometh, and seipso 〈◊〉 est, and, so is stronger than himself, Calvin. Thus in effect God could not prevail against Jacob, because he would not: he disposeth of his power according to his own will and purpose: so the Angel said to Lot, I can do nothing till thou be come thither, Gen. 19.22. and the Lord to Moses thus saith, Let me alone, &c. Exod. 32.10. Hereby the Lord showeth how effectual the faith and prayer of his servants are, which as it were bind the Lord's hands, and do give us victory (in a manner) against himself.

QUEST. XVI. In what place of the thigh Jacob was hurt.

Vers. 25. HE t •• ched the hollow of his thigh. 1. This was neither the inward or broad part of the thigh, as the Septuagint read. 2. Neither yet was the huckle-bone put out of joint, as some think, for that could not be without great pain and grief to Jacob. 3. But whereas the word is caph, which signifieth the bowing or hollow, and so is taken for the palm of the hand, and sole of the foot: here it properly betokeneth the hollow bone into the which the huckle-bone called ischion runneth: we may name it acetabulum, the pan of the huckle-bone: this hollow bone was not out of joint, but it only hanged by reason of the sinew or nerve that goeth out of the pan or hollow to the huckle-bone which was hurt, as it is expressed, verse. 32.

QUEST. XVII. How long Jacob continued in his halting.

NOw whereas Tostatus thinketh, that Jacob the next day was perfectly recovered of this hurt, to whom Junius subscribeth, because cap. 33.18. it is said that Jacob came safe to Shechem▪ I think rather with Mercerus, that Jacob was not perfectly recovered of this grief and halting till his dying day▪ but that it remained, though not always alike, for the remembrance of this thing: and it may so appear the rather, for that presently upon this accident they did forbear to eat the sinew of the thigh which shrank: whereunto the halting of Jacob being continually in their fight might be a greater motive: and so this custom being taken up in Jacob's time, was retained of his posterity the Israelites. Further, in that he came safe to Shechem, thereby it signified his deliverance from the danger which he feared by his brother Esau, rather than the recovering of his hurt.

QUEST. XVIII. Wherefore it pleased God that Jacob should halt upon the hurt in the thigh.

ANd the hollow of Jacob's thigh was loosed. 1. Augustine by Jacob's feet, the one halting, the other going upright, understandeth two sorts of people among the Jews; the unbelievers that halted in their faith, and believed not in Christ, and those which believed in him: Jacob overcoming signifieth the Jews that prevailed against Christ in putting him to death; but in being blessed he signifieth those which worshipped Christ, and were blessed of him, serm. 80. de temper. 2. Gregory understandeth by the halting foot, the infirmity of the flesh, by the other, the vigor of the spirit; for so in the children of God, as our Savior saith to his Apostles, The spirit is ready, but the flesh 〈◊〉 , sic. Muscul. 3. But the best application of the text is, that Jacob was stricken with this infirmity, that he should have an humble and lowly opinion of himself, not to ascribe this victory to his own strength: So for the same cause Saint Paul confesseth of himself, Lest I should be exalted 〈◊〉 of 〈◊〉 through the abundance of revelations, there 〈◊〉 given unto me a prick in the flesh, the messanger of Satan to b • ff •• me, because I should not 〈◊〉 exalted above measure, 2 Cor. 12.7. To the same end was Jacob touched with this infirmity lest he might have been 〈◊〉 much lifted up by these heavenly visions, and this great victory which he obtained, Mercer. Calvin.

QUEST. XIX. Why the Angel 〈◊〉 to depart because of the morning.

Vers. 26. LEt me go, for the •• rning appeareth. 1. Not as though the Angel was now to go to the rest of the blessed company of the Angels, to sing their morning hymn unto God, as the Hebrews imagine: for the Angels not only in the morning, but at other times are exercised in praising of God. 2. But the Angel thus speaketh according to the custom of men, having now taken the form and shape of a man, as though he had haste to other business, and leaving Jacob also to his affairs. 3. As also because the Angel would not have this vision deserved and discerned of others, seeing it specially concerned Jacob ; and that Jacob should not be too curious in gazing and looking upon that human shape wherein this great Angel Christ appeared, Mercer.

QUEST. XX. Why Jacob desireth the Angel to bless him.

I Will not let thee go unless thou bless me. 1. Not as though this were Esau's Angel, and Jacob would have him to confirm the blessing, and consent unto it, for evil Angels bless not. 2. Nor as some other Hebrews, as though Jacob would have his antagonist acknowledge him to be the superior, and to have the better: for Jacob perceiveth that it was an Angel, and therefore would not strive for superiority with him. 3. Neither doth Jacob desire to know his f • tum, or 〈◊〉 , as Josephus saith, what should happen •• to him in his whole life, for Jacob was not so curious. 4. But Jacob well perceiving that he with whom he wrestled was greater than himself, desireth to be blessed of him, for the less is blessed of the greater, Heb. 7.7. And Hilary beside noteth, that Jacob acknowledged him with whom he wrestled to be the Son of God, that should become man for us; Tenes in l • cta tua hominem. sed hic tibi home Demest ; Thou doest grapple with a man, but this man is God, lib. 5. de Trinitat. and therefore Jacob desireth to be blessed of him, in whom all the world should be blessed.

QUEST. XXI. Of the name Israel, and the true derivation thereof.

Vers. 28. THy name shall be no more called Jacob, but Israel, &c. 1. He asketh Jacob's name, not because he knew it not, but that by Jacob's answer the Lord might take occasion of the change of his name. 2. Neither was he so called Israel, as that he should no more be named Jacob, for he is also afterward so called, but his name Israel is hereby declared to be the more excellent and worthy name, which was also given unto the whole nation of his posterity, Mercer. 3. The name Israel, 1. doth not signify, that he stood against an Angel, as Josephus deriveth it, and Jerome therefore reprehendeth him: although Josephus keepeth the sense of the name. 2. Neither is it interpreted, a man seeing God ; for then aleph should be inserted in the beginning, and it should be expressed Ishrael, not Israel, with shin having a right point. This interpretation is also confuted by Jerome, though approved by divers of the ancient writers, as Origen, Basil, Nazianzen, Chrysostom, with others. 3. Neither doth it betoken one that is right, or directed of God, as Jerome sometime is of opinion; whereupon he thinketh, that Genesis is called the book 〈 in non-Latin alphabet 〉 , of the right, that is, of Abraham, Isaac, Jacob, comment. in Isaiah 44. for then this word should be derived from jashar, and so we should say Ishrael, not Israel, Mercer. 4. But the Lord himself showeth the interpretation of this name, Thou hast prevailed with God: and so to come of Sara, which is to prevail, or have rule: so the Septuag. translate: 〈 in non-Latin alphabet 〉 , thou hast had strength with God; and therefore should not doubt but that he might also prevail with men, as before with Laban, so now with Esau.

QUEST. XXII. Why the Lord refuseth to tell Jacob his name.

Vers. 29. TEll me I pray thee thy name, &c. The Lord here, as also the Angel, Iud. 13. refuseth to tell his name. 1. Not for that as Rasi thinketh, the Angels have no certain or fixed names, but which are continually changed according to their divers ministries whereof they are named. 2. Neither as Tostatus, because the Angels have no proper names to be distinguished by, but are discerned one from another by their nature and essence: for this notwithstanding in Scripture, for our understanding, they are called by their names. 3. Nor yet because as some think, if the names of Angels were known, they would come at our call: this is but a fancy of Magicians, ex Mercer. 4. But the Lord doth not utter his name, thereby staying Jacob's further curiosity, and insinuating unto him, that his name, which is himself, is greater than could of him then he comprehended: and hereupon the Latin text, and the Septuag. add, 〈 in non-Latin alphabet 〉 , which is wonderful; which words are supplied out of the 13. of Judges, Mercer. And beside, the time was not yet come, whereby the Lord would make himself known by his name Jehovah, as unto Moses, Exod. 6.3. and therefore Jacob should content himself with that revelation of God, which the Lord vouchsafed unto him, Calvin.

QUEST. XXIII. What manner of blessing was bestowed upon Jacob.

Vers. 29. HE blessed him there. 1. This was neither as the Hebrews imagine, that this Angel confirmed only and ratified the blessing pronounced before by Isaac. 2. Neither yet, as Thom. Anglieus, was the imposition of this new name the benediction here spoken of. 3. But the Lord did expressly bless Jacob, most like in that form and manner wherein he blessed Abraham, In thy seed shall the Nations of the world be blessed, Luther. and more particularly, what this blessing was may be gathered out of the 35. chap. verse. 10, 11. whereas the imposition of Jacob's new name is repeated, so also it is like there in commemoration of the same blessing, Mercer.

QUEST. XXIII. Of the place called Peniel.

Vers. 30. IAcob called the name of the place Peniel. 1. As before Jacob to testify his thankfulness, called the place Bethel, where he saw the vision of the ladder; so he calleth this place Peniel, that his posterity by that name might call to remembrance this heavenly vision in that place shown to their father Jacob. 2. The Latin readeth Phanuel, but the word is Peniel, with a, not e, and without an aspiration: it is called here both Peniel and Penuel, which both signify the face of God. 3. In this place afterward was built a City called Penuel, whose tower Gideon brake down, because they denied him bread, Iud. 8.17. but it was reedified by Jeroboam, 1 King. 12.25. it was situate by Jorden, Iud. 8.4.8. and belonged to the tribe of Gad. Strabo maketh mention of a City joined to Tripolis, called the face of God, where the mountain Libanus endeth, Lib. 16.

QUEST. XXIV. How Jacob saw God face to face.

I Have seen God face to face. 1. Not that Jacob saw the majesty and essence of God, which never any mortal man hath seen. 2. Nor yet in respect of any outward figure or representation is he said to see him face to face, as Thom. Aquin. p. 1. qu. 12. ar. 11. for God i • said to talk face to face with Israel, Deut. 5.4. and yet there was no image or representation seen, Deut. 4.15. 3. But Jacob saw him face to face, that is, more clearly and manifestly than at any time before, Calvin. or he saw him, praesens praesem • m, he himself talked with God present: as God is said to speak to Moses mouth to mouth, Num. 12 Mercer.

QUEST. XXV. How Jacob's life was preserved after he had seen God.

ANd my life is preserved, &c. 1. It was the common opinion of those times, that they should not live after they had seen God: as Iud. 1.12. Manoah saith, we shall surely die because we have seen God: therefore they rejoiced, when after they had seen God their life was preserved: as Jacob doth in this place, and Hagar, Gen. 16.13. 2. But therein they were deceived, thinking when an Angel had appeared unto them, that they had seen the very Majesty of God himself, which cannot be seen of any mortal creature: and therefore the Lord saith to Moses, No man shall see me and live: that is, in this life: as the Gospel also saith, no man hath seen God at any time, John. 1.18. therefore Augustine saith, Videri Deus in illa tantum vita potest, ubi ut vivatur, est huic mortali vita moriendum: God can be seen only in that life, where to live, we must first die unto this life.

QUEST. XXVI. Of the Jews custom in not eating of sinews.

Vers. 32. THerefore the children of Israeleat not of the sinew, &c. 1. This custom was not taken up of the Jews of any superstition, which that simple age was not given unto, but of a reverent remembrance of this which befell Jacob according to the pedagogy and rudiments of that time, Calvin. 2. Neither did the Jews abstain from the eating of all sinews, as Rupertus thinketh, but only of the sinews of the hinder parts: and because they knew not where these sinews he, they do refrain from the eating of the flesh also of the hanch and hinder parts: which custom, Josephus saith, remained till his time. 3. Whether Jacob were stricken in the right or left thigh is uncertain: but it is most like in the right, where a man's strength chiefly lieth, and that he might better bear in mind this combat, Mercer.

QUEST. XXVII. The sinew why it is said to shrink.

Vers. 32. OF the sinew that shrank. 1. It is a toy of some Hebrews that would have this to be the sinew where the fore-skin is, for that could not have caused Jacob to halt, as Ibn Ezra noteth, Mercer. 2. Some do translate, the sinew lifted up, of nasha, because the thigh that halteth seemeth to be lift up: some derive it of nashath, which is to be wanting; as Junius first translateth, Nervum defectionis, the short wanting or failing sinew, because it is shorter than his f • llowes: but in his last addition he readeth, Nervum mutuationis, the borrowed sinew, of the root nasha, which is to borrow, because certain sinews are as it were borrowed out of the pan of the huckle-bone, and communicated to the round or whirl-bone. Mercerus deriveth the word of nashah, which signifieth to forget; as though this sinew or nerve had forgotten his place, and to do his office. But the more received reading is the nerve or sinew, 〈 in non-Latin alphabet 〉 , which shrank or waxed feeble: for so nashah also signifieth to remove, or give way: and so verse. 25. it is said the hollow of Jacob's thigh was loosed out of his place.

1. Doct. Not one Angel, but many appointed for everyone of the elect.

Vers. 1. THe Angels of God met him. Jacob then had many Angels to attend upon him and to guard him; therefore it is but a conceit, that every man hath one particular Angel appointed for his keeper, or that special Angels are assigned to Countries as their quarters; seeing that Jacob here hath many Angels, even an host and army of them deputed of God for his protection, Calvin. as the Psalmist saith, He shall give his Angels charge over thee, to keep thee in all thy ways, Psal. 91.11.

2. Doct. The parts of prayer.

Vers. 10. I Am not worthy. Jacob's prayer standeth of three parts, which are required also in our prayers. 1. His thanksgiving and commendation of God's benefits. 2. His humility in acknowledging his own unworthiness. 3. His petition and request, Mercerus ; so the Apostle joineth together giving of thanks, supplications, prayers, 1 Tim. 2.1.

3. Doct. We must trust in God and not refuse the means.

Vers. 13. HE took of that which came to hand. Although Jacob doubted not of God's protection according to his promise, yet he wisely useth all the means which he could devise to seek his brothers favor, by sending a present, and to provide for his safety; whereby we do learn, that we must not immediately depend upon God's providence, but carefully use the means which the Lord showeth for our deliverance from danger, or confirmation in his promises: therefore Aha • is said to grieve God, for that he refused to ask a sign of God for the better assurance of their deliverance, Isaiah 7.13.

1. Confut. Against merits.

Vers. 10. I Am not worthy, or less than all thy mercies. Jacob ascribeth nothing to his merit or worthiness, but acknowledgeth all to have proceeded of God's mercy. Thus our Savior teacheth his Disciples humbly to confess of themselves; when you have done all that is commanded you, say ye are unprofitable servants, Luk. 17.10. Muscul. The popish doctrine then of merits is not agreeable to Jacob's faith. And if the benefits of this life cannot be merited, much less the Kingdom of heaven.

2. Confut. That Angels are not mediators or impetrators of grace and blessings.

Vers. 29. HE blessed him there, &c. Theodoret allegeth this as a reason that this was not an Angel, but the Son of God that wrestled with Jacob, because it belonged not to Angels, but unto God to bless: Pererius taketh upon him to confute Theodorets reasons, affirming, that Angels though they bless not as authors of any grace, yet a blessing may be asked of them as the impetrators and intercessors for the same at the hands of God; and therefore Saint John wisheth grace and peace to be given to him that was, and is, and is to come, and from the seven spirits which are before the throne, Apocal. 14. that is, from the seven Angels: In Gen. 32. numer. 18, 19.

Contra. 1. Spiritual blessings are conferred either by the author thereof, which is only God, or by the Mediator thereof, which is only Christ, or by the ministers or instruments thereof, which may be as well Angels as men; for as Isaac blessed Jacob, and Jacob his sons, ministerially only, as being God's mouth to pronounce them; so Angels likewise may be messengers or ministers of God's blessing, and not otherwise. 1. For every good gift cometh from God, I am. 1.17. 2. Neither are the Angels to be sued unto for any spiritual or temporal blessing, but only God; If any of you lack wisdom, let him ask it of God, I am. 1.5. and our Savior saith, Whatsoever ye shall ask the father in my name, he will give it you, John. 16.23. a promise is made to them that ask in Christ's name, and not otherwise: neither do we read that any of the ancient Patriarchs or Prophets became suitors to the Angels for any blessing. 3. In that place in the Revelation, by the seven spirits we must understand the holy spirit of God, with his manifold graces; for the seven spirits are the seven lamps of fire burning before the throne, Revel. 4.5. they are also the seven eyes of the Lamb, Revel. 5.6. the Angels are not the eyes, that is, the wisdom or knowledge of the Lamb, but the holy Ghost, which dwelleth in him bodily, Coloss. 2.9. that is, substantially, essentially: And whereas he urgeth that phrase, Which are before the throne, whereby a ministry and service should be expressed, this collection is not sound; for both in Daniel 7.13. Christ is brought before the Ancient of days; and in the Revelation 8.2. he is the Angel that stood before the Altar: Neither in all Saint Paul's salutations doth he wish grace and peace from any other than from God the Father, and the Lord Jesus ; nor yet Saint John 2. Epist. verse. 2. this form of benediction then here used must be expounded by the like place of Scripture.

1. Exhort. Prayer in extremity available.

Vers. 9. MOreover Jacob said, O God of my father Abraham. Jacob being driven to a great strait, turneth himself unto God by earnest prayer: and so indeed the prayers of the faithful which are poured forth in their necessity, are much available with God, Luther. as it is in the Psalm, Call upon me in the day of trouble and I will deliver thee, Psal. 51.15.

2. Exhort. The hope of our celestial inheritance to be preferred before all worldly things.

Vers. 14. TWo hundred she goats, &c. The sum of Jacob's present which he sent to Esau amounted to five hundred and fifty cattle of divers kinds, as is shown before, quest. 9. he spared no to redeem his quiet passage and return into the land of Canaan, which was promised to him and his seed for an everlasting inheritance: which teacheth us that we should pre •• rre 〈◊〉 heavenly inheritance before all earthly and worldly possessions, Calvin. 〈◊〉 Saint 〈…〉 all things 〈◊〉 , and even as 〈◊〉 , that he might win Christ, Philip. 3.8.

3. Exhort. With i •• oce •• y we must • oyne wisdom and prudence.

Vers. 13. A Present for his brother. Jacob as a wife and 〈…〉 for his own safety. 1. He sendeth an humble message to his brother. 2. When that would not speed, he divideth his company into two parts, that if Esau did strike the one, the other migh •• • cope. 3. He sendeth a liberal present to make a way to insinuate himself to his brothers favor. Thus according to our Savior's rule, we should be as wise as Serpents, and innocent as Doves, M •• th. 10.16. Mercer.

4. Exhort. Importunity in our prayers acceptable to God.

Vers. 26. I Will not let thee go till thou bless me. Jacob's importunity is striving and not giving over, both obtaineth victory, and procureth a blessing: so should we strive in our prayers with God, as Saint Paul saith of Epaphras, Coloss. 4.12. And Moses was so instant with God in his earnest prayers for Israel, that the Lord at his request suspended the judgments which he had thought to have brought upon them because of their idolatry, Exod. 32. Luther.

5. Exhort. Against curiosity.

Vers. 29. WHerefore now dost thou ask my name? Jacob is reproved for his curiosity, that could not be contented with this heavenly vision, and sensible apparition, glorious victory, and honorable name given unto him, but would inquire further as touching the Angels name. We learn then to be contented with such measure of knowledge as it pleaseth God to reveal unto us in his word, and not curiously to inquire after hid matters, Calvin. The Disciples were reproved for gazing after Christ into heaven, Act. 2. neither shall it be any profit for us to exercise ourselves in difficult and intricate questions.

6. Exhort. Not rashly to judge those which have defects or infirmities in their bodies.

Vers. 31. HE halted upon his thigh. We see then that the servants of God may have infirmities in their bodies, which are inflicted of God, not as punishments of their sin, but corrections for their trial. If Isaac then were blind, Jacob halting, L •• h squint eyed, Moses 〈◊〉 , Maph ••• seth lame, we ought not rashly to judge of those which have any infirmity or defect in their body, Muscul. It was the Disciples rashness, for the which they are reproved of Christ, to judge the blindman punished for his, or his parents sin, John. 9.2.

QUEST. I. The order of Jacob's company, and the reason thereof.

Vers. 1. HE divided the children, &c. Jacob doth dispose his company in order, not only for decency and comeliness sake▪ but both to move commiseration and pity in Esau, when he saw the mothers with their children, as also to this end, that if he smote one company with the sword, the other might escape, and therefore he placeth the dearest unto him, Rachel with Joseph in the last place, as furthest from danger, Mercer. 2. But whereas Joseph of Rachel, is preferred before Judah of L •• b, it may be answered, that • s yet it was not revealed unto him that the Messiah should come of Judah: and Joseph also proved a most excellent man, Calvin. 3. Jacob goeth first himself ready to be offered up in sacrifice for the safety of the flock, therein showing himself an example of a good Pastor, Calvin.

QUEST. II. To whom Jacob bowed himself, and wherefore.

Vers. 3. HE bowed seven times to the ground. 1. He adored not or worshipped God in this inclining and bowing of himself, as some think, but he bowed himself to his brother, as the text showeth, Mercer. 2. There were divers fashions used in bending and bowing of the body; sometime by bowing of the head, and inclining of the body, sometime by bowing of the knee, 1 King. 19.18. sometime by kissing the hand, as Job. 31.27. If my mouth did kiss my hand, that is, if I adore the Sun when he shined: as this use is retained still in saluta • ions to kiss the hand: sometime they bowed the body to the ground, as Nathan did to David, 1 King. 1.23. and Jacob in this place to Esau, Perer. 3. Neither doth Jacob by this means betray or give over his birth-right, in calling himself Esau's servant, but he is content to yield this temporal service to Esau, not doubting but the promise should be fulfilled in his posterity: for so indeed the Idumeans did serve the Israelites from David's time to Joram, an hundred and twenty years, but the Israelites never served the Idumeans, Mercer.

QUEST. III. Whether Esau were in truth reconciled to Jacob.

Vers. 4. THen Esau came to meet him. 1. Some Hebrews think that Esau did but dissemble his affection at this time. 2. But it is more like that Esau's heart was changed by the special work of God; some do gather so, because the word vajecabechehu, which signified, He kissed him, is pointed throughout, of which sort the Masorites note but fifteen: But it is otherwise collected, both by the circumstances here used, Esau runneth to meet Jacob, he embraceth him, kisseth him, and weepeth: as also we read not of any hatred after this shown to Jacob, but that they were perfectly reconciled, and both buried their father together, Gen. 35.29. 3. But whereas some infer hereupon, that Esau being thus ready to be reconciled to Jacob, did follow his fathers precepts and doctrine, and therefore doubt not but that he was saved, it cannot be hence concluded; certain it is that Esau posterity did wholly fall away from the worship of God, Mercer.

QUEST. IV. Why Joseph is named before Rachel.

Vers. 7. AFter Joseph and Rachel drew near, &c. 1. Joseph is not put before Rachel, that he might keep her from Esau his rage and violence, left he might desire her being a beautiful woman, as R. Solomon: for Joseph was but six year old, and therefore not able to preserve his mother from any such attempts. 2. Some think because Joseph was Rachel's only son, and dearly beloved of her, he is named first, Mercer. 13. But it is more like, that Joseph being the youngest of all the rest, went before his mother, as mothers use to put their little ones first, and so he is named according to his place, Iun.

QUEST. V. Why Esau refused Jacob's present.

Vers. 8. WHat meanest thou by all this drove? &c. 1. The Hebrews note, that Esau his questions are short; Jacob's answers large: because it is the manner of proud stately men to speak briefly, and hardly to bring forth half their words: and beside, Jacob often in his speech maketh mention of God, so doth not Esau. 2. Esau asketh not whose droves these were, as ignorant thereof, but because he would in Jacob's presence take occasion to refuse the present, 〈◊〉 2. It seemeth that Esau had not accepted of the present by the way which Jacob had sent before, no • as Ramban thinketh, as though the messengers were afraid of Esau's company, and so fled away: neither did Esau refuse it of hatred to his brother, for Jacob's prayer was heard, and it began presently to take effect: neither yet doth Esau in refusing the present, yield therein the birth-right to Jacob, but he deserteth the receipt thereof till he came to Jacob, that he might show his brotherly affection frankly and freely, not purchased before, or procured by any gift or present, Iun.

QUEST. VI. How Jacob saith he had seen the face of Esau at the face of God.

Vers. 10. I Have seen thy face, as if I had seen the face of God. 1. Jacob flattereth not as some think, to insinuate himself to his brother, sic Tostat. but he speaketh from his heart. 2. Neither, as the Hebrews, doth Jacob to terrify his brother make mention of that vision wherein he saw the Angel face to face. 3. Not yet doth he mean as the Chaldee readeth, that he had seen the face, as of some great or excellent man. 4. Not as Augustine conj • ctureth, by the name of God here doth he understand such as the gods of the Gentiles were; Sic non prajudicatur honori Dei; And so these words do not prejudice the honor of the true God, in that he resembleth Esau's face to the face of God, quaest. 105. in Genes. for Jacob was far off from assuming into his mouth the name of the heathen gods. 5. But in the effect Jacob saith thus much, that he acknowledged this to be God's work, that Esau was thus reconciled toward him: and the friendly countenance of his brother he taketh as an argument of the favor of God toward him, Mercer. Calvin. Iun.

QUEST. VII. By what reason Jacob persuaded Esau to accept of his present.

Vers. 11. TAke my blessing. Jacob useth divers reasons to persuade Esau to take his present: 1. Take it of my hand, that is, who am thy brother, Marlor. 2. He calleth it a blessing, not in the passive sense, as where with God had blessed him, but in the active, they used to bless in the offering of their gifts: this therefore should be a sign of perfect reconciliation, that thereby they should take occasion one to bless another, Mercer. 3. It is brought the • , that is, I have sorted it out, and appointed it for thee, let me not lose my labor. 4. I have enough, God hath blessed me: it shall be no hindrance unto me if thou accept of my present, Vatab.

QUEST. VIII. Whether Jacob lied in saying he would go to mount Seir to his brother.

Vers. 14. TIll I come to my Lord into Seir. 1. Some think that Jacob did go to Seir to his brother, though it be not mentioned in the story: but it appeareth by Jacob's excuse, that if he feared to accompany his brother in the way, he had greater cause to fear his brother at home in his own Country. 2. Some think that this was officio s • m mendacium, an officious lie, Tostat. and that Jacob promised one thing, and purposed another, Calvin. But where the Patriarchs acts may otherwise be defended, we should not easily yield them to be infirmities. 3. The Hebrews make a mystery here; as where Jacob saith, Let my Lord go before, and I will follow ; they apply it to Esau's posterity, who had the government of Kings 600. years before Israel had any King: and in that Jacob promiseth to go up to Seir, they refer the accomplishment thereof till the coming of Messiah, according to the prophesy of Obadiah, verse. 21. The Savior's shall come up to mount Zion, to judge the mount of Esau. But it is evident that Jacob here hath no such mystical meaning, speaking of his own coming, in his own person. 4. Wherefore it is rather like that Jacob did think to go to Seir, and so purposed, but yet conditionally, if God would, or if he should see nothing to the contrary, Iun. As all such promises are hypothetical and conditional; and that upon better reasons he afterward changed his mind, or was otherwise directed by the Lord, Lyranus. As Saint Paul purposed to go into Spain, but it is like that he was otherwise letted and came not thithither.

QUEST. IX. Whether Saint Paul according to his purpose were ever in Spain.

ANd here by the way, though it be the opinion of divers ancient writers, as of Cyrillus, Athanasius, Chrysostom, Jerome, to whom subscribe Tostatus, Pererius, that Saint Paul according to his determination was in Spain: yet it is more probable, that being otherwise hindered he arrived not there at all. 1. Because he purposed to pass by Rome into Spain, Rom. 15.28. and to be brought on his way thitherward by the disciples of Rome, verse. 24. But when Saint Paul came to Rome, he remained as a prisoner in his house, having a soldier appointed to keep him, and so continued two years, Act. 28.16, 30. therefore it is not like that he was at liberty then to hold his purpose. 2. Saint Paul being at Rome, if he were thence delivered, which is uncertain, did visit the East Churches presently, Heb. 13.19. that I may be restored to you more quickly ; and purposed to continue and remain with them, Philip. 1.25. This I am sure, that I shall abide, and with you all continue. If he quickly and speedily returned to the East Churches, and continued with them, it is not like that he went so far West-ward. It was an usual thing with the Apostle to fail in these purposes, in disposing of his journeys; sometime otherwise directed by God's spirit, Act. 16.7. sometime letted by Satan, 1 Thessalon. 2.18. sometime upon better reason altering his own purpose, 2 Corinth. 1.15, 23. he stayed his journey which he had determined to 〈…〉 like sort the Apostles determination to go into Spain might upon some other accident b • changed. 4. Of this judgment is Gelasius, 〈◊〉 ad Hispan • s se promisiss • t •• urum, dispositione divinum 〈…〉 patus ex causis, implore non potuit quod prom •• it, C. 22. q. 2. c. 5. Paul promising to go into Spain, being occupied in other greater cause • by the divine disposition, could not 〈◊〉 that which he had promised: to him subscribeth Tho. Aquin. cap. 15. ad Roman.

QUEST. X. Whether Jacob came to Salem.

Vers. 18. HE came safe to Shechem, &c. 1. Some read, he came to Salem a City of Shechem • , 〈…〉 Septuag. and Latin translator, and Mercer. but it were superfluous in the same place 〈◊〉 call a City by two names. 2. This Salem some would have to be Silo, as some Hebrews: some take it 〈◊〉 • erusalem, as Josephus ; some for Melchisedecks town, as Jerome ; where the ruins of Melchisedecks Palace were to be seen in his time: some will have this Salem to be that Salem spoken of, John. 3.23. where John the Baptist baptized: and that Salem and Shechem were names of that same City first called Salem, afterward Shechem, Tostat. But all these opinions are uncertain. Silo and Shechem were two distinct places, Iud. 21.19. Salem Melchisedecks town was Jerusalem, Psal. 76.2. In Shalem i • his Tabernacle, his dwelling in Zion: and if Shechem were the new name, Salem the old, it should in the Gospel be called by the new name rather than the old: and that Salem was a divers place from Shechem, called Sychar, is evident: for Salem was in Judea, John. 3.23. and our Savior leaving Judea came to Sychar or Shechem, John 4.6. there might be then another town beside Jerusalem, called Salem, but not the same with Shechem. 3. Wherefore the better reading is, that Jacob came safe and in peace to Shechem: not for that he was now healed of his halting, as the Hebrews imagine: which in part remained still as a monument of that combat with the Angel: but he came same safe in respect of the danger which he feared from the hands of Esau.

QUEST. XI. Whether Jacob did well in buying a piece of ground of the Shechemites.

Vers. 19. HE bought a parcel of ground, &c. Although Jacob had a promise to possess and inherit the whole land of Canaan, yet this purchase which he made did neither show any mistrust in him, neither did he in so doing depart from his right. 1. He did it for his necessity of dwelling, as Abraham had done the like before for burial. 2. The time of fulfilling the promise was not yet come, and therefore Jacob at this time, while the Canaanites were possessors of this land, doth not prejudice his right in buying this parcel, Mercer. 3. It was no great parcel of ground that he could buy for so little money, nor yet very fruitful, being in the sight and view of the City, Calvin.

QUEST. XII. Whether Jacob bought his ground for money or lambs.

Vers. 19. FOr an hundred pieces of money. 1. Some read, for an hundred lambs; for the word chesita signifieth both money and a lamb, sic Septuag. Latin. Oleaster, and so they would have the word taken, Job 42.11. where everyone of Job's friends gave him a lamb. But it is more like they gave him everyone a piece of money, which was a greater gift, and more suitable to the other gift of an earing of gold. 2. Some of the Hebrews affirm that the Arabians call money chesita, but the Scripture needeth not to beg or borrow words or phrases from them. 3. Wherefore it is like that this k • sita was a piece of money that was stamped with the mark or print of a lamb, and thereof was so called, Iun. as among us, Angels are so named of the stamp or print set upon the gold.

1. Doct. Honor to be given to evil magistrates.

Vers. 3. IAcob bowed himself seven times. It is lawful then to yield external honor to evil magistrates that are in authority, as here Jacob doth to Esau, Mercer. as Saint Paul saith, Give to all men their duty, tribute to whom tribute, custom to whom custom, &c. honor to whom honor belongeth, Rom. 13.7. And at this time there were none other but heathen rulers: Mordechai indeed refused to bow the knee to Haman, because it was more than a civil reverence which that proud man expected: and beside he was an Agagite or Amalekite, which was a Nation accursed of God, Exod. 17.14.

2. Doct. God turneth the heart.

Vers. 4. ESau ran to meet him. Thus we see, that God is not only a searcher of the heart, but a worker and changer of it: as here Esau his heart is altered, of an enemy he suddenly becometh a friend: wherefore the Wiseman saith, That God turneth the hearts of Kings, as the vessel upon the waters is ruled and turned by the steares-man, Prov. 21.1.

1. Confut. Against human inventions.

Vers. 20. HE set up there an Altar. Jacob inventeth not, neither bringeth in new ceremonies into God's worship, but such as he had received from the instruction of his fathers, directed by the spirit of God: such was the building of Altars to sacrifice upon: by this the Romanists are reproved, which have thrust into God's service so many human inventions, Calvin. and so our Savior's rebuke falleth upon them, They teach for doctrines the commandment of men, Mark. 7.3.

2. Confut. The sacred signs called by the name of the things.

Vers. 20. HE called it the mighty God. If this reading be received, we see that the signs are named by the things: as here the Altar is called of God, and Moses nameth his Altar, The Lord is my banner, Exod. 17.15. so the Prophet saith, the name of new Jerusalem shall be, The Lord is there, Ezech. 48.35. We need not marvel then if the bread in the Eucharist be called the body of Christ.

1. Moral. To be contented with our estate.

Vers. 11. GOd hath had mercy on me, therefore I have all things. So Saint Paul saith, I have learned in what state soever I am, therewith to be contented, I can be abased, I can abound, &c. I am able to do all things through the hope of Christ, which strengtheneth me, Philip. 4.13.

2. Moral. God's worship to be advanced in families.

Vers. 20. HE set up there an Altar. Jacob having settled himself, and pitched his Tabernacle, hath a special care to set forward God's worship, and doth consecrate as it were a Chapel and Altar to God: wherein Jacob may be an example to all householders, that they should exercise and train up their families in the service of God, and season all their worldly affairs with a relish of religion: as the Apostle saith, I will that men pray everywhere, lifting up pure hands, &c.

QUEST. I. Of the age of Dinah, when she was deflowered of Shechem.

Vers. 1. THen Dinah. 1. Neither is the opinion of Alexander Polyhistor, in Eusebius probable, that Dinah at the time of her ravishing was but ten years old: for she was at this time mariageable, and therefore above these years: and whereas the same Author saith, that Jacob remained in Shechem ten years after he came out of Mesopotamia, as Euseb. reporteth his opinion, lib. 9. de praepar. Evangel. it would follow that Dinah was borne in the land of Canaan in Succoth, where Jacob dwelt before he came to Shechem, and not in Mesopotamia, contrary to the Scripture. 2. Neither is Cajetan conjecture sound, that Dinah was but three or four years old, when Jacob came out of Mesopotamia: for all Jacob's children were borne in the second seven years of his service for his wives, before the last six years of service for his sheep, as may appear, Gen. 30.25. 3. Neither yet need we with the Hebrews to affirm, that Jacob's children were borne everyone at seven months: for admitting the ordinary time of nine months of child-bearing: Leah beginning to bear in the eighth year, the first of the second seven, might have her first four children in three years: then allow a year of intermission, her other two sons, and one daughter, she might have in somewhat more than two years. 4. Wherefore the truer opinion is, that Dinah was six or seven years old at