Commentary on Genesis and Exodus, Book 1 · Chapter 31
CHAP. XXXI.
1. The Contents.
IN this Chapter, first we have Iacobs departure from Laban, with his wives, and children, and cattell: where wee have, 1. The occasion that moved Iacob, the murmuring of Labans sonnes, and change of Labans countenance, vers. 1, 2. 2. The Commandement of God for Iacobs departure, vers. 3. 3. Iacobs consultation with his wives: first Iacob maketh report of his faithfull service, vers. 6. Labans churlish dealing, vers. 7, 8. of Gods blessing, vers. 10. to vers. 14. then his wives give their consent, vers. 14. to 15. and so Iacob departeth, he and his, vers. 17. to 22.
Secondly, there is described Labans pursuit, and expostulation with Iacob: where is set forth Labans accusation, and Iacobs recrimination. 1. Laban accuseth Iacob of two things, the secret carrying away of his daughters, vers. 26, 27. the stealing away of his gods, vers. 30. Iacob defendeth himselfe, in shewing the cause why he went a way secretly, vers. 31. in giving Laban leave to search for his gods, which hee doth, but findeth them not, by reason of Rachels excuse, to vers. 36. 2. Iacob againe accuseth Laban for his hard dealing, making profession of his great travell and faithfull service, and Gods blessing, to 42. then Laban yeeldeth himselfe, vers. 43.
Thirdly, there is declared in this Chapter, how Iacob and Laban make a covenant together: 1. The covenant it selfe is expressed, vers. 49. to 52. 2. The ratification of it of each side by an oath, and ceremonies: Laban sweareth by the God of Nahor, 53. and together with Iacob, maketh an heape of stones, vers. 47, 48. Iacob sweareth by the feare of his father Isaack, 53. and offereth sacrifice, vers. 54, 55.
2. The divers readings.
S.T. ad. C.r. cor. C.r. cor. div. sig. S. cor.v. 1. And Iacob heard. S. T. and he heard, cater.
hath gotten all this substance. C. all this glory. caet. cabhor. glorie.
v. 5. the God of my father was with me. caet. the word of the God of my father was my helpe. C.
v. 7. your father hath lied unto me. C. hath mocked me. T. hath deceived me. caet. hatal, signifieth all these. hath changed my reward or wages often lambs: so also vers. 41. S. ten times or turnes, caeter. manah, a portion.
S.H. cor.v. 8. if he said, the white shall be thy reward, they brought forth white. H.S. if hee said, the particoloured, G. or ring-straked. B. or spotted. C. or spotted in the legs. T. gnàcadh, to binde, whereof commeth the word here used, that signifieth them that are spotted in the binding places, that is, the shankes and the legs.
v. 10. of divers colours. H. sprinkled as with ashes. S. spotted or party. B.G.C. spotted as with haile: heb. baradh, signifieth haile. T.
S. ap. f. prop. B.v. 13. I am the God which appeared unto thee in the place of God. S. I am the God of Bethel. cater.
v. 14. have we had as yet any portion? B. is there yet any more portion for us in our fathers house? caet. for they could not say, that they had hitherto no part, seeing it followeth in the next verse, vers. 16. all the riches which God hath taken from our father, is ours, &c.
mut. temp.v. 15. and should he also devoure our money? T. should wee suffer him still to devoure that God hath given us? and hath eaten also our money. caet.
S. cor.v. 18. he tooke all his cattell and houshold stuffe. S. all his cattell and goods. cat.
v. 20. and he would not confesse to his father in law. H. he concealed from Laban the Aramite. S. C. stole away the heart of Laban. B.G. he stole away from Laban, as v. 27. or deceived the heart of Laban. Tr.
v. 23. he tooke his sonnes and brethren. S. his brethren. caet. that is, kinsfolkes.S. ad.
v. 24. that thou speake nothing bitterly to Iacob. H. that thou speake not evill. S. that thou speake ought save good. B.G. that thou speake neither good nor bad: that is, concerning his returning againe. T. heb. from good to bad. P.C.
v. 29. it is in my hand through God. B. there is power in my hand. caet. cel, is the name of God,B. it signifieth also strength.
v. 31. that I departed without thy knowledge, I feared, &c. I was afraid, and said,H. ad. lest thou wouldest have taken thy daughters. cat.
v. 32. the place where thou findest thy God, let it not remaine. C. with whom thou findest thy gods,Ch. let him be slaine before our brethren. H. with whom thou findest, &c. let him not live. caeter.
and he found or knew nothing with him: added by the Septuag.S. ad. H.c.
v. 36. so the sollicitude or care of the searcher was marked. H. Laban searched through all the house, and found not the idols. S.G. Laban tossed or handled all the tent. C.B.T. mashesh, to feele, to handle.
v. 38. were not barren. H.S.G. cast not their young. C.P.T.B. shacall, to be deprived of young.
v. 40. what was stollen, thou didst require of me. H. what was wanting of the number,H. de. Ch. cor. thou diddest require of me, I kept them by day and by night. C. of my hand didst thou require what was stollen by day or night. caeter.
v. 43. are mine and my daughters. S. are mine, &c.S. ad. H. S. ap. f. pr.
v. 47. Laban called it, the heape is witnesse, Iacob called it, the heape of witnesse. H.S. Laban called it legar sahadutha, Iacob called it Galeed. caet. gnal, is an hillocke or heape, gnedh, a witnesse: put together, gnalgnedh.
v. 49. and Laban added, &c. H. and he called it a watch tower.H.c. H.S. det. S. ad. S.C. and he called it Mispah. G.B.T.
v. 54 and he offered sacrifice. H.S. Iacob offered sacrifice. caet. they did eat and drinke. S. they did eat. caeter.
3. The explanation of doub…full questions.
QUEST. I. How Laban had changed Iacobs wages ten times.
Vers. 7. HE hath changed my wages ten times. 1. Neither Cajetans exposition is to bee received, that his wages was not so often changed, but it is (saith he) an hyperbolicall 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 peeces of coine, so that he would have his wages changed ten times ten times, that is, an hundred times. 3. Hierome taketh it literally, and so doth Augustine, that he was deceived twice every yeare, for the five last, the first not counted, because twice in every yeare in Italy, and likewise in Mesopotamia, the Ewes have young: as Hierome alleageth out of Virgil; bis gravidae pecudes, …wes twice with young. 4. The Septuag. read, for ten times or turnes, ten lambs: which Augustine would justifie, because a lamb may be taken for the lambing time: as arista, an eare of corne, is taken for harvest: and so their meaning should be, that Iacob was deceived ten lambing times, q. 95. in Genes. But it is more like, that the Septuag. translated the word monim, foreign, money: which by the Scribes, was made foreign, by the addition of one letter: ex Mercer. 5. Wherefore I rather thinke, that here a certaine number is taken for an uncertaine: that neither lesse than ten times Iacob was deceived, nor yet just so many times: but that he was very often beguiled at Labans hand: as the Lord saith, That the Israelites had tempted him ten times, Num. 14.22. and Iob complaineth of his friends, that they had ten times reproved him, Iob 19.2. that is, often, Mercer.
QUEST. II. Whence Iacob had his first particoloured goats that he saw in a dreame.
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 Greeke and Latine 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 Iacob had these particoloured goats, that leaped upon the females: 1. Neither had Iacob these particoloured by miracle, as the Hebrewes affirme, that an Angell brought them from Labans flocke. 2. Neither did Iacob borrow them of other shepherds, for that had beene a fraud. 3. Neither did he put his owne particoloured, after they were increased, to Labans white cattell: for then he needed not to have used the device of the rods, and beside it had beene 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 sheepe had beene of that colour, as Mercer. 6. But this vision is not to be referred to the beginning of this particoloured breed, but at once sheweth to Iacob the great increase of them like to be, that he should have particoloured both male and female of his owne, in such abundance, that they should ingender among themselves, and grow into flocks.
QUEST. III. Whether it were an Angell that spake unto Iacob in Bethel.
Vers. 13. I Am the God of Bethel, &c. 1. These two visions, though reported together to Iacobs wives, yet were not shewed at once to Iacob, but at sundry times: the one concerning the particoloured cattell, 6. yeares before: but the other for his returne, in the end of the 6. yeare, immediately before Iacobs departure from Laban, vers. 3. Mercer. 2. This Angell was not any ministring Spirit, which spake in the name of God, as some thinke, Mer. 3. But it was Christ himselfe, for here hee is called the God of Bethel: and in that vision, beside the Angels ascending and descending, the Lord himselfe stood at the top of the ladder, who spake to Iacob: Christ Jesus then was the great Angell of Gods presence, that appeared before to Iacob in Bethel, and now againe 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, vers 4. because she was Iacobs principall wife, the chiefe matron of the house; Leah was thrust upon him undesired: for this cause afterward in the forme of blessing, which they used toward Ruth, Rachel is preferred before Leah, even by the Bethlemites, that came of Iudah, of Leah, Ruth 4.11. 2. Hebrewes 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 plurall: 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 childrens, they doe somewhat obscure Gods blessing, as though God had given them but their due, in as much as they being Labans daughters, together with their children, had interest in his goods, Calvin. Mercer.
QUEST. V. Of the reasons that made Iacobs wives willing to depart.
Vers. 14. HAve we any more portion? &c. Iacobs wives use foure reasons of their willingnesse to depart: three domesticall, 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 Gods providence out of their fathers substance, as they confesse, vers. 16. 2. He hath sold us: he hath beene unkind to us, setting us forth with no dowry, but selling us for 14. yeares service, and making againe and advantage thereof to himselfe. 3. They say, Should he still eat up our money? that is, should we remaine here still, and suffer him to devoure our substance? some doe otherwise read, And hath eaten up our money, referring it to the time past, that whereas he had sold them, for Iacobs service, the price or money, that is, Iacobs labour he took to himselfe, Mercer. But the other reading is better: which the particle gam, etiam, also, doth imply: should hee yet, or still, devoure, &c. 4. The divine reason, which they use, is from the Commandement of God, vers. 16. Whatsoever God hath said unto thee, doe 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 remaine a long time without Ephod and Teraphim: Hieron. epist. 113. ad Marcel. But in this place the Prophet sheweth, that the children shall bee without any forme of Church or common-wealth, even such, as when it was deformed with teraphim, worship of idols, Iun. 2. Some thinke that the teraphim were other pictures and resemblances, than of men, as Aquilas translateth them, morphomata, figures, shapes: but that teraphim had an humane shape, appeareth, 1 Sam. 19. where Mich…l put an image in the bed, in stead of David. 3. Some thinke 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 devill, they received answers, Lyran. But if teraphim had beene such a thing, it is not like Rachel would have stollen it away. 4. Some thinke that they were certaine 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 metall: such a head Albertus Magnus had, which Thomas Aquinas his scholler brake, Tostat. and hereupon they derive the word from the root, raphaph, which signifieth, remisse, weake, because the oracles which they gave, were many times uncertaine and false. It is true, that some teraphim were used for such purpose to consult withall: as Zachar. 10.2. The teraphim have spoken vanity: but yet all were not so used, as the teraphim which was in Davids house. 5. And yet upon this example it cannot bee gathered, that there were some teraphim, which were not idols: as Ramban inferreth, and Perer. numer. 4. for although David himselfe were farre from idolatry, and idols in Sauls time were publikely removed, yet there might be some reliques of superstition privately remaining: and this in Davids house might bee secretly kept by Mich…l without Davids knowledge, or it was as an implement not regarded, Mercer. 6. Wherefore it is most like, that these teraphim did resemble an humane shape, and that they were consecrated to superstitious uses, as those idols of Laban were, which he therefore afterward called his gods, vers. 30.
QUEST. VII. Wherefore Rachel stole away her fathers idols.
IT is further questioned, wherefore Rachel stole away Labans idols. 1. Not as some thinke, that Laban should not consult with them, to know which way Iacob was gone: sic Aben 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. Salomon, to whom give consent, Basil, Nazianzene, Theodoret, for then shee needed not to have beene ashamed of her fact: neither would Iacob so sharply have censured the fact to bee worthy of death. 3. Nor yet did Rachel steale them away being made of some precious metall, that it might be some recompence unto her for part of her dowry, Perer. numer. 7. for this had beene plaine theft. 4. Neither yet, as Iosephus 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 aske pardon, and to appease her fathers wrath: for this had beene plaine idolatry. 5. Nor yet was this done by way of mystery: as Gregory collecteth: that as Laban found no… his idols with Iacob: sic diabolus ostensis mundi thesauris, in Redemptore nostro vestigia …rena … non invenit: so the devill, having shewed the treasures of the world, did not finde 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, Iacob reforming his house, caused all the strange gods to be removed: sic Chrysostom. hom. 47. in Genes. Mercerus, Calvin.
QUEST. VIII. Whether Rachel were any thing 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 remembred Rachel and heard her: and if she had purposed to worship these idols, she would not have used them so irreverently to have sate 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 remaine: Iacobs family professed the worship of God, and yet there were found amongst the… strange Gods, Genes. 35. 4. Neither is Rachels gesture to bee much regarded in such a necessity: rather her superstitious minde may therein appeare, how she was addicted to those images, seeing she sought excuses, to keepe them still: her manner of sitting was no signe of irreverence, but it served for an excuse, both to pacifie 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 beene a long time trained up under a superstitious father, and could not so easily forget her manner of education, though much qualified with Iacobs instruction: as also for that, wee reade that a good while after, such images and mammets were found in Iacobs house, Gen. 35. which are like to have beene these which Rachel had stollen from her father: sic Chrysostom. ex ponti…i. Cajetan. Oleaster. ex nostris, Musculus, Mercer. Calvin.
QUEST. IX. How Iacob is said to have stollen away Labans heart.
Vers. 20. TH…s Iacob stole away the heart of Laban, &c. 1. This word is not taken, as 2 Sam. 15.6. where it is said, that Absolon stole away the heart of the people from David: the meaning cannot be so here, for Labans heart was not toward Iacob. 2. Neither, because Rachel had stollen away his teraphim, where Labans heart was: for Iacob yet knew not that. 3. Neither yet it is so said, because the hope of Labans heart was gone, Iacob being departed, who was so profitable to him. 4. But because Iacob gave no notice of his going, he is said to steale away his heart, that is, to deceive and disappoint him, and secretly convey himselfe away: It is therefore rather to bee read, to steale 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 Iacob passed.
Vers. 21. HE passed the river, that is, Euphrates. 1. Sometime it is called the great river, Iosu. 1.4. sometime, the river, without any addition, Iosu. 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 Nilus that was knowne to the Jewes. 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 Abrahams seed, Genes. …5.18. Perer. 3. Iacob is said to passe the river, as declining the ordinary way, fearing left Laban might overtake him, Mercer.
QUEST. XI. How the 7. dayes of Labans pursuit are to be accounted.
Vers. 23. HE followed after him 7. dayes journey. 1. These 7. dayes must not bee accounted from Iacobs first setting forth, as Rasi thinketh▪ for Iacob being three dayes journey from Laban, who was now gone to sheare his sheepe, vers. 19. which were removed 3. dayes journey from Iacobs flocke, Genes. 30.36. while the messenges went to tell Laban, Iacob was gone …. dayes journey: and so was in all six dayes journey before Laban: by this reckoning Laban should overtake Iacob in one day, from Carras to Gilead, which was not possible: Laban then overtooke Iacob the seventh day, after that he himselfe set forward, that is, 13. dayes after Iacobs departure, Mus…ul. …. Neither with … wee suppose, that Laban returned to Carras … City, which was in the … betweene the two …ockes, as hee thinketh, to take his friends with him, and so to pursue Iacob for the City was not … off from the place where Iacob kept his sheep…, whence hee sent for his … into the …, vers. 4. and therefore it could be little lesse than 3. dayes journey from Laban ▪ who is … like, for … haste and expedition, to take his journey from the place, whither the … was brought him. 3. Though Iacob was six dayes journey before Laban, he might well overtake him in seven dayes, … was encumbred with his children and cattell, and could not drive fast, and for that hee had pitched his tents in Gilead, there purposing to refresh himselfe, supposing the danger and feare of Labans pursuit to be over, Mercer.
QUEST. XII. How Laban is charged neither to speake good or evill.
Vers. 24. TAke heed thou speake not ought save good, &c. The Hebrew phrase is from good to evill. 1. Which is not to begin with good words and end with evill, as Onkelos seemeth to take it. 2. Nor yet is he forbidden only not to speak evil, as the Latine and Septuagint, with others. 3. But he is forbidden to speak any thing at all, either good or bad, either faire words or soule, not simply, but concerning Iacobs returne againe into Mesopotamia: and so Laban accordingly forbeareth to speake any thing 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 overtooke Iacob. 1. This vision, which Laban had, was not in the beginning of his journey as some thinke, 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 bee revenged of Iacob, the Lord staied him. 2. They pitched their tents both in the same mount not farre asunder: some say Iacob was in the top of the hill, Laban in the bottome, some affirme the contrary, but this is uncertaine, Mercer. It is most like, that Iacob seeing Laban to approach, set himselfe in as good order as he could, doubting the worst, Muscul.
QUEST. XIV. How Iacob 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 owne hand. 2. Neither by vertue of this curse, as the Hebrewes note, did Rachel afterward dye an untimely death: for Iacob knew not that she had them. 3. But either they are words of imprecation, whereby Iacob wisheth that God would shew his judgements 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. Hierome noteth, that the word brother is foure wayes taken in Scripture: 1. For them that are so by nature and properly, as Iacob 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, Wee 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 wee understand not with Hierome, Who are understo…d to be Iacobs brethrē.Iacobs children, which were yet of small discretion: Ruben the eldest not being above 13. yeare old: nor yet some other of his wives kindred, that Iacob brought away with him out of Mesopotamia, for they had beene no competent Judges in this case: but the brethren were those whom Laban brought with him of his kindred, vers. 23. to whom Iacob referreth the judgement of this matter, Mercer.
QUEST. XVI. Of the order in Labans searching of the tents.
Vers. 33. THen came Laban into Iacobs tent. 1. Neither as Rasi thinketh, had Iacob and Rachel one tent: for the text sheweth, that Laban went first into Iacobs tent, and then into Leahs, and from thence to Rachels. 2. Though last mention bee made of Rachels tent, that is because there the idols were hid: Laban last of all searched the maids tents: and out of Leahs tent he went into Rachels, Mercer.
QUEST. XVII. Of Rachels excuse.
Vers. 35. THe custome of women is upon me. 1. Not that women, while their monethly custome is upon them, are not able to rise: but many times they are beside that infirmity troubled with the head-ake, and are stomacke-sicke, and not fit to be disquieted. 2. As also they counted women in that case in times past uncleane, they would neither talke 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 uncleane woman, is derived of nadah, which is, to remove, or send farre 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 keepe them, as of feare because of the present danger: in the meane time Laban by this excuse was blinded and deluded.
QUEST. XVIII. Whom Iacob meaneth by the feare of Isaack.
Vers. 42. THe feare of Isaack. 1. Iacob neither meaneth that feare of Isaack ▪ when his father would have offered him up in sacrifice, as some interpret, for that was but a naturall feare of death: for his patience and obedience was more commendable at that time than his feare. 2. Neither doth Iacob speake of his owne feare and reverence toward his father. 3. Nor yet of Isaacks feare or worship of God. 4. Or of Isaacks feare and care for the prosperity of his sonne Iacob; all these are here unproper to be matched with the God of Abraham. 5. But feare is taken here not actively, but passively, for God himselfe, that is feared, Calvin. who sometime is called by names effectivè, 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 feare, because he is the object of all these, Perer. Rasi thinketh, that hee is called not the God, but feare of Isaack, because Isaack was yet living, and God doth not call himselfe by the living: but this is a false note, for Gen. 28.13. he is called the God of Isaack: some doe in this difference of names, note a distinction of the persons; and understand the God of Abraham to bee the father, the feare of Isaack to be Christ, of whom he was a speciall type. This collection may bee admitted, Mercer. So then by the feare of Isaack, Iacob meaneth the God whom Isaack feared and worshipped: having a reference to that feare also, whereby Isaack was restrained from revoking the blessing given to Iacob, 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 Thare 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 Iacob by an Hebrew, who most used himselfe 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 certaine chapters in Ezra and Daniel, after the Syrian dialect: which is an honour, as the Hebrewes 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 vers 48. it is said, Laban called it Galeed, (whereas Iacob gave it that name, not Laban) Moses reporteth the sense of the name, in the Hebrew tongue, which Laban gave.
QUEST. XX. Of the mountaine of Gilead.
Vers. 47. IAcob called it Galeed. 1. This name Galeed, or with some smal change of points, called Gilead, is before mentioned, vers. 25. under that name, not as yet given unto that place, but now imposed by this occasion: which is interpreted, an heape of witnesse: so called of the heape of stones which was made as a witnesse of the league betweene Iacob and Laban. 2. There was one Gilead the sonne of Machir of Manasses, of whom came the Gileadites, Numb. 26.29. but he gave not the first name to this mountaine. 3. This mountaine 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 joyned to Libanus: and therefore as Hierome saith, Lebanon is called the head or beginning of Galeed, Ier. 22.6. Perer.
QUEST. XXI. Of the name Mispah, and of divers places so called.
Vers. 49. HE called it Mispah. 1. The Latine 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 Mispah 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 looke betweene me and thee. 2. Of this Mispah, which signifieth a looking or watch-tower, the whole countrey is called the land of Mispah, under the hill Hermon, Iosu. 11.3. There were three other places of that name, a City in Juda, Iosu. 15.38. another belonging to Benjamin, Iosu. 18.26. a third in the land of Moab, 1 Sam. 22.3.
4. Places of Doctrine.
1. Doct. Wives and husbands to be preferred before parents.
Vers. 17. WHatsoever God hath said unto thee, doe it. Iacobs wives are willing to leave and forsake their fathers house, and to goe 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 carefull Pastors.
Vers. 38. THe rams of thy flocke have I not eaten, &c. Iacob is an example of a vigilant and carefull Pastor: hee watched day and night to keepe his flocke, but hee made no spoile or havocke of them: Such ought good pastors to bee, not to feed themselves, but the flocke, as S. Peter saith, 1 Pet. 5.2.
3. Doct. Polygamy unlawfull.
Vers. 50. IF thou shalt take wives beside my daughters. Laban himselfe though upon a covetous mind hee thrust many wives upon Iacob, yet by the light of naturall 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 blindnesse, that would maintaine polygamy: if they would appeale to Laban, he would be a Judge against them, Calvin. But our Saviour 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 stuffe. Such is the blind rage of idolaters, as here we see in Laban: he leaveth no corners unsought: he giveth no credit to Iacobs protestation, nor yet sheweth any reverent affection to his daughters, but tosseth and tumbleth all their stuffe: 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 doe more cruelly punish the least wrong done to their dumbe idols, than which are offered to their brethren the living images of God.
5. Places of Confutation.
1. Confut. Against the worshipping of idols for remembrance.
Vers. 30. THou hast stollen my gods. Laban was not so blockish, to thinke that those idols were indeed his gods, or that his gods could be stollen away: for hee afterward speaketh of the God of Abraham, and the God of Nachor, vers. 53. but he calleth them his gods, because hee made them in the remembrance of God, or hee looked towards them when he prayed to God, Vatab. Calvin. This taketh away that vaine pretence of superstitious Romanists, who would excuse their idolatry, because they doe 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 Latine interpreter, idols: yet Onkelos readeth, tsalmanaia, images, of tselem, which signifieth an image: whence is inferred, that an image and idoll is all one: contrary to the conceit of the Papists, that doe distinguish betweene 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 Iacob refused not to marry his daughters: and this marriage was firme and sure: whereupon Cajetanus 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 Cajetanus opinion may be justified, both by example in Scripture: as Moses married Sephora, Samson Dalila, David Maacha, which were of idolatrous parents: as also by S. Pauls ▪ doctrine, who would have the beleeving partie not to put away his unbeleeving wife, 1 Cor. 7.12. which sheweth 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 Iacob sweareth by the feare of his father Isaack: hee 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.
6. Morall Observations.
1. Observ. Afflictions make us thinke of our heavenly Canaan.
Vers. 1. NOw he heard the words of Labans sonnes, &c. Iacob, if hee had not perceived some discontentment in Laban and his sonnes against him, would not so soone have bethought himselfe of his returning into Canaan: these crosses therefore and domesticall wrongs doe 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 mee. 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 prevaile against them, than shall be to Gods glory, and his servants good: Calvin. As our Saviour saith, My father is greater than all, and none is able to take them out of my fathers hands, Ioh. 10.29.
3. Observ. The Lord delivereth in the time of extremity.
Vers. 24. GOd came to Laban the Aramite in a dreame, &c. Laban was now come to mount Gilead, where Iacob was, with a malicious purpose toward him: but the Lord stayeth him, being now ready to have done him some mischiefe: thus the Lord sheweth his power in the deliverance of his children, even in the time of greatest extremity, Mercer. Thus God turned Esaus heart, comming with a band of men against Iacob, Gen. 33. thus God delivered David from Saul in the wildernesse of Maon, when Saul with his men had almost compassed him in, 1 Sam. 24.26.
4. Observ. A good conscience a bulwarke against slanderous reports.
Vers. 30. WHy hast thou stollen my gods? this is the portion of the righteous in this world, to be slandered, and evill reported of: as Iacob here is made a theefe: thus we must be tried, by honour, dishonour, by evill report and good report, as deceivers, and yet true: as the Apostle saith, 2 Cor. 6.8. but a good conscience is a sufficient bulwarke against all such assaults of slanderous tongues: as Saint Paul saith, As touching me I passe very little to be judged of you, or of mans judgement, nor I judge not my selfe, I know nothing by my selfe, 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: Iacob was too confident, and presumed too much of the innocency 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 innocency of others, unlesse we be of a sure ground, lest it afterward turne to our rebuke, Calvin. As the wise man saith: He that praiseth his friend with a loud voyce, rising early in the morning, it shall bee counted to him as a curse, Prou. 27.14.