An Exposition of Genesis, Genesis · Chapter 31

An Exposition of Genesis · Genesis · Chapter 31

p. 384CHAP. XXXI.

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

1. The flight of Iacob, from Ver. 1. to the end of Ver. 21.

2. The pursuit of Laban with his contest, Ver. 22. to 42.

3. The Covenant between them & departure, Ver. 43. to 55.

In the first general these particulars occurr.

p. 3851. The motives of his removal, Ver. 1.2.3.

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

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

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

1. Occasional, Ver. 1.2.

2. Causal. Ver. 3.

1. The occasional motives were two.

1. The reproaches of Labans sonnes. Ver. 1. Hereabout we have to note.

1. The spreading of this fame, and the coming thereof to Jacobs eare, And he heard the words of Labans sonnes saying, — Cald. same. — Jacob heard, &c. Sept. Herein occurr.

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

2. The extent of the fame, it came to Iacobs ear, either by others, or by hearing of the taunts from Labans sonnes. He heard their words, &c.

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

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

2. With self exalting upon the ruine of others. And of what was our fathers hath he made all this glory. — Sept. same. — All this substance or riches. Cald. So the terme is translated, riches, Prov. 3.16. Ch. 8.18. Herein Jacob is charged to be self-seeking and vainglorious, and that to the visible prejudice of his father; that he had gotten a magnificent estate, and all either cheated or wrested from Laban. Ver. i.Ver. 1.

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

1. Jacobs observation, he looked and considered Labans carriage; as was but reasonable upon so free and clear agreement.

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

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

1. Gods command to warrant his removal, Jehovah said to Jacob.

1. The connection of this is with the injurious carriage of Laban and his sonnes, immediatly hereupon he is warranted to be gon.

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

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

2. Gods promise to, and incouragement of him, And I wil be with thee. The Caldee paraphrase cleareth this to be the presence of Gods grace, my word shall be thy help; so God ingageth himself to help him in his departure, and journy, and abode in the land of promise; and if God be with him, it matters not who is against him. Ver. 3.Ver. 3.

Learn hence.

D. 1. Prosperity usually draweth on envy to the best of men.

D. 2. It is no rare thing that the Saints of God should hear ill of evil men for their best doings.

D. 3. Slanderous tongues are usually to be found in the houses of the wicked.

D. 4. Children are the natural heires of parents corruptions; Labans sonnes have Labans heart.

D. 5. Covetousness is discontented at any good that passeth unto others

p. 386D. 6. Heat of wicked youth is apt to break forth into railing upon the most upright

D. 7. Covetous envious Spirits, transfer the blessing of God on his to base reproaches. Ver. 1.

D. 8. Old subtile sinners keep their tongues and vent their hatred in their looks.

D. 9. As God changeth his providences from one to another, so the wicked change their carriages.

D. 10. Its Christian prudence to observe the discontented and angry faces of wicked rulers.

D. 11. Carnal respects from the wicked to the righteous are but momentany. Ver. 2.

D. 12. God somtimes useth the unjust carriages of wicked men to move his Saints unto respect of him.

D. 13. God calleth his Saints at last in his set time out of bondage to the wicked.

D. 14. Gods call alone warrant's soules, as to leaving of their stations.

D. 15. Gods gracious presence is ever with them, who are obedient to his call. Ver. 3.

2. Now followeth Jacobs consultation with his wives upon Gods call for his removal, wherein we have.

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

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

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

1. Pars accersens is Jacob.

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

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

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

Learn hence.

D. 1. Gods call will put men upon honest indeavours to accomplish it.

D. 2. It beseem's godly husbands to communicate Gods will to their wives about houshold affairs.

D. 3. Prudence imparts counsel in fittest places.

D. 4. Sedulity in mens calling will not suffer them to loose time. V. 4.

2. The proposals which he maketh unto them, which are many, all conducing to perswade their concurrence freely to remove with him according to Gods call.

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

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

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

Learn from it.

D. 1. Just occasions of moving place may be urged by husbands to wives for their concurrence, to and comfort in it.

D. 2. Real and undeserved disrespects from men are justly to be complained of, though Fathers.

D. 3. The gracious presence of God with his innocent ones, is enough to counterpoise the frownes of men.

D. 4. It is rational to leave Fathers with their unjust frownes, and follow God with his smiles. Ver. 5.

2. He proposeth to their knowledge, the hard service, which he had done for their Father, And ye know, that with al my force I p. 387have served your Father. Sept. and Cald. same.

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

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

Learn from it.

D. 1. It is the disposition as well as duty of gracious servants to serve their masters with all their might.

D. 2. It is honorable to have faithfull and mighty service attested by others.

D. 3. Such mighty service is justly alledged to self-justification; and to the charge of oppressors. Ver. 6.

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

Ver. 7.1. Labans consening & oppression of him And your father hath deceived me or lied unto me, and hath changed my wages ten times or courses. Cald. same. —. Reward of ten lambs, Sept. Herein he sheweth a most unworthy return to such mighty service.

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

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

2. Gods vindication of him, wherein is related.

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

1. His vindicator, the almighty God.

2. His vindication, that he did not give Iacob into Labans hand to hurt him.

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

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

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

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

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

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

1, The judge, God himself.

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

Learn we thence.

D. 1. No fraud, lying or deceit, come amiss to covetous worldly spirits for their own ends.

D. 2. Multiplied falshoods and oppressions are usual with wicked men, to oppresse the innocent & to help themselves.

D. 3. The greatest service is of no account with wicked worldly men.

D. 4. Safe are those faithful ones, who are taken into Gods charge.

D. 5. Men may invent many wayes to hurt the righteous, but God giveth them not up to their hand. Ver. 7.

D. 6. Gods power and justice turneth the very purposes of the wicketh to his Saints good and their evil.

D. 7. The subtilty of man can never prevent the power and wisdom of God, Ver. 8.

D. 8. God is the onelyonly Judge who can p. 388ta…e from one and give to another.

D. 9. It is just with God to take from unthankful and unjust men, and give to the righteous. Ver. 9.

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

1. The contriving of his wages.

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

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

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

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

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

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

4. The end of discovery, which was the comforting of Iacob against Labans hard dealings, which he doth,

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

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

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

1. The observer is God the Judg.

2. The Observation.

1. Labans injuries.

2. Jacobs sufferings. Ver. 12.Ver. 12.

Learn From it.

D. 1. Providence orders the best seasons of comforting his servants against their feares.

D. 2. Saints must take their comforts in the way, wherein God will impart them. In dreams, if God will.

D. 3. The Saints have reall proof of Gods care of them, and goodnes in suting te them their consolations. Ver. 10.

D. 4. God alone is the comforter of his people.

D. 5. God call's by name to poor soules, in application of comfort, to prepare them thereunto.

D. 6. Gods servants answer at his call to receive his consolations. V. 11.

D. 7. God sheweth his afflicted ones the way of his consolations, for their support.

D. 8. Gods observation of the oppressions of men cannot but stir him up to work his Saints relief. Ver. 12.

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

1. The incouragement,Ver. 13. which God giveth him, by a special description of himself, I am the God of Bethel — I am the God who appeared to thee in the place of God, Sept. — Who appeared to thee in Bethel. Cald.

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

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

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

2. That he was not a God as known in Padan Aram by Laban, but as revealed to p. 389Iacob in Bethel, twenty years before, wherein two things are to be noted concerning God then appearing. Chap. 28.

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

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

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

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

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

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

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

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

1. Preparation for it, arise.

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

Learn from it.

D. 1. God set's himself out to his Saints distinctly & eminently from the misconceits of him by nations.

D. 2. God is the God of Bethel to his Jacobs, of sweet providences and precious promises to his Saints.

D. 3. Gods providence and promise may justly cause soules to dedicate and vow themselves to him.

D. 4. Soules devoting of themselves to God, ingageth them to follow him at this call.

D. 5. God is forced to put his Saints in mind of their ingagement somtimes before they think of it.

D. 6. Gods call alone is the just ground of the egress and regress of his servants, for blessing, and with it.

D. 7. God will surely call in his sett time to his Saints for their returning to the place of rest.

D. 8. Preparation and execution to goe where God calleth, is due from Saints to the call of God. Ver. 13.

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

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

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

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

2. The reply itself, which comprehends in it.

1. Some considerations rehearsed, which are three.

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

2. That their Father had dealt with them rather as strangers and bondwomen,Ver. 15. than as his own daughters, Are we not counted of him strangers? for he hath sold us, and eating p. 390he hath eaten up also our mony. Sept. and Cald. same. Herein they discover.

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

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

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

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

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

1. That God had seen Labans injuries.

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

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

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

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

Learn thence.

D. 1. It becommeth wives especially in good families to listen unto advice of husbands from God.

D. 2. God can make them that disagre in a family sweetly to concurr, to do his work.

D. 3. Its unnatural for Children to find no portions in their fathers house, when they abound.

D. 4. Such brands of cruelty are left upon unnatural fathers by the Spirit. Ver. 14.

D. 5. It's cruel for fathers to use their children as slaves and make merchandize of them.

D. 6. It's savage for parents to consume the substance of children, for whom they should provide.

D. 7. Such unnatural dealings, in Gods justice alienate hearts of children from parents. Ver. 15.

D. 8. It's fit to consider how God recompenseth cruelties of unnatural parents in depriving them of their children.

D. 9. What God giveth to parents and children may be justly owned by them.

D. 10. Good women will be free and helpful to their husbands to go and do whatever is the will of God unto them. Ver. 16.

3. Now followeth the execution of the former counsells in Iacobs departing from Syria. ver. 17. to 21. Wherein several actions are observable.

1. Iacobs ordering and disposing all things for his journy, ver. 17.18. His preparation concerns.

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

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

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

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

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

3. His cattel, and all his substance.Ver. 18 And he led away all his cattel, and all his substance, which he had gathered, the cattel of his getting, which he had gotten in Padan Aram. — Cald. to same. — Sept. puts goods for cattel, and Mesopotamia for Padan Aram. Wherein note.

1. His prudence in ordering.

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

p. 3913. His resolution, & firm disposition to, his removal, without …ear; he led them away.

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

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

Learn from it.

D. 1. Concurrence of all things with the call of God points out the time of mans obedience to him.

D. 2. He that hath Gods call for himself and others to any undertaking should prepare first for it.

D. 3 It concerns husbands and Fathers to provide for convenient motions of wives and children upon Gods call. ver. 17.

D. 4. Prudence teacheth men to order all their substance as motions rightly upon Gods call.

D. 5. Justice will suffer no man to take any thing but that which is his own.

D. 6. Courage becommeth Gods servants to break thorough all difficulties to follow God. (Ver 18.) and goe where he calleth them.

2. Labans action is here observable.

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

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

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

foreign3. The object, is set out by the matter, and the owner; the matter is called Teraphim, many times mentioned by the Prophets, but here is the first mention we have of them. They were doubtless means whereby Laban worshipped the God whom he acknowledged; afterward he calleth them his Gods. The matter of them probably was precious, gold or silver; the form most like was of men as may be gathered from the same word used. 1. Sam. 19.13.16. Others think them to be of some other shape whereby they consulted with Devils. The owner of them was Laban the Father of Rachel; from whom especially she ought not to steal.

Quest. Why did Rachel steal these?

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

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

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

Learn hence.

D. 1. Providence finds work to call off such as would hinder obedience to his work from his servants.

D. 2. Hard it is for soules bred up in superstition to be wholly taken of from it.

D. 3. There may be a temptation upon children to rob parents, but it is grievous wickedness.

D. 4. Hearts not purged will have their superstitions, and means of will-worship, though they steal them.

D. 5. God suffers such irregular practises in good families somtimes for the trial of his own. Ver. 19.

4, Jacobs action in departing; where are to be noted.

1. The manner of it.Ver. 20. And Jacob stole away the heart of Laban the Syrian, in that he declared not to him, that he was slying.— He hid it from p. 392Laban the Syrian, &c. Sept. and Cald.

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

1. By adding a preposition, he stole from Labans heart, that is, without his knowledg or unawares to him he departed.

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

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

2. The actual remove and departure of him.

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

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

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

Quest. Did Iacob well in flying thus?

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

Learn hence.

D. 1. Providence directs Gods servants to prudence for escaping the hands of wicked men at his call.

D. 2. It is no iniquity, not to declare Gods call and way to such as would oppose them, Ver. 20.

D. 3. Flight is not unbeseeming Saints from under the hands of oppressors when God calleth to it.

D. 4. Difficult passages Gods servants find somtimes in following Gods call.

D. 5. No difficulties should discourage where God appear's to warrant mans motions.

D. 6. Mans face should be set to that mark which God points him out in his pilgrimage, Ver. 21.

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

1. Labans pursuit and overtaking Iacob, Ver. 22.23.24.25.

2. Labans charge and threatning, Ver. 26. to 30.

3. Iacobs answer to all, Ver. 31.32.

4. Labans search made, Ver. 33.34.35.

5. Iacobs just apology and reproof, Ver. 36. tot 42.

In the former of these do occurre these particulars.

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

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

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

Learn from it.

D. 1. Providence ordereth tidings of his delivering his servants, to come to their enemies, when they are not to be hindred by them. Job. 5.12.13.

D. 2. Tidings of mercy to Saints may come to the wickedsoon enough to try them. Ver. 22.

2. Labans pursuit to the overtaking them, wherein note.

p. 3931. His preparation for associats, And he took his brethren with him, — Cald. same. — His sonnes and brethren. Sept. Hereabout observe.

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

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

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

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

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

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

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

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

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

Learn from it.

D. 1. Labans upon tidings of Jacobs deliverance, hast in fury to avenge themselves on them.

D. 2. Wicked men of might joyn to themselves their allies, to help on their furious revenges.

D. 3. Injustice and cruelty will spurre soules on to the persecution of the innocent many dayes.

D. 4. Envy and revenge will not give over pursuing the innocent until they overtake their prey. Ver. 23.Ver. 23.

3. Gods meeting with Laban, that seventh night; wherein.Ver. 24,

1. The manner of it is described.

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

1. The approacher is the almighty God.

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

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

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

1. The authority charging, Gods word.

2. The matter charged, wherein.

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

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

Learn thence.

D. 1. The almighty God appears seasonably p. 394to stop the rage of cruel oppressors against his Saints.

D. 2. Night apparitions in dreams God can make to terrifie wicked enemies from their purposes.

D. 3. God Item's envious Spirits, that they look to themselves, if they oppress his Saints.

D. 4. God curbs the Spirits of wicked men somtimes, & charge's them not to speak an evil word to his people. Ver. 24.

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

1. Labans fetching up of Jacob. And Laban overtook Jacob. Sept. and Cald. to same. The same as before, now Laban began token Iacob at the end of the seventh dayes journy; and was neer to him.

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

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

Learn thence.

D. 1. It's no harm for the wicked to overtake the righteous, while they are curbed by God.

D. 2. Providence may bring enemies neer to his Saints, and yet keep mischief far of from them.

D. 3. God can cause the righteous to pitch neer their oppressors and yet secure them. Ver. 25.Ver. 25.

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

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

2. About his fact specially in two points.

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

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

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

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

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

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

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

Learn hence.

D. 1. The worst dealers, are most apt to question others for their doings, though good.

p. 395D. 2. Violence question's innocency for escaping from it's heart though God call it.

D. 3. The interrogatories of oppression pretend captivity of daughters, when they go freely. Ver. 26.

D. 4. Vnreasonable oppressors require a reason of the innocents escape, where there needs none to be rendered; it being apparent.

D. 5. Injurious men are displeased when the righteous escape without their knowledge.

D. 6. Hypocritical violence may pretend a free dismission of the righteous, which it never meant. Labans musick. Ver. 27.

D. 7. Vnnatural fathers are apt to question others as causes of their unnaturalness to children.

D. 8. Wicked and foolish men are very forward to charge the innocent with doing wickedly. Ver. 28.

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

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

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

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

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

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

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

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

Learn thence.

D. 1. It is the property of wicked oppressors to boast of their strength, which is more than they have.

D. 2. Wicked injurious men boast that they can do mischief against the righteous. Psal. 52.1.

D. 3. The hand of the wicked is ready to oppress the innocent, if God hinder not.

D. 4. Wicked oppressors complain that God hinders them in their cruel designes.

D. 5. The ungodly will not learn to own God, though they find him too mighty for them.

D. 6. Fear of self-destruction keeps oppressors from destroying Saints.

D. 7. God worshipped in truth by his, is stronger than God falsified by the wicked.

D. 8. God maketh the wicked enemy confess his soveraignity somtimes against their will. Deut. 32.31. Ver. 29.

4. Labans postulating crimination of Iacob about sacriledge. Ver. 30. Wherein we have.

1. A dissembling confession recorded,Ver. 30. And now going thou art gon because longing thou didst long after thy Fathers house. — Cald. same. — Now therefore be gon, for with desire thou hast desired to goe to thy fathers house. Sept. This is a dissembled concession of departure; as if he had p. 396said; you are eagerly departed, and have strongly desired your Fathers house, let it be so, let that pass; see the expressions of a forced spirit, be it so, patience perforce.

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

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

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

Learn we here.

D. 1. Wicked oppressors may grant liberty to innocent ones, when they must, whether they will or no.

D. 2. It is the part of wicked ones, to make Saints pretenders of good, to do evil, even like themselves.

D. 3. The most upright innocent soul, cannot escape the false and lying accusations of the wicked.

D. 4. Oppression of men, and corruption of Gods worship usually go together.

D. 5. Images, and God worshipped by them, are all one: he is images, and they are Gods. Worship alter's God, as to our notion of him.

D. 6. Idolaters are most zealous for their Gods, to vindicate them from stealing by others.

D. 7. Bad and simple Gods are they, who cannot keep themselves from stealing.

D. 8. Besotted spirits have idolaters, to be still doting upon such Gods. Ver. 30.

3. Jacobs answer followeth to all these expostulations and charge of Labans. Ver. 31.32. Wherein is observable a double answear to his charge.

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

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

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

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

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

Secondly, Against stealing Labans, Gods. Ver. 32.Ver. 32. Wherein.

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

p. 3971. The search of all his stuff, for find Laban could not without searching, where they should be.

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

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

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

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

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

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

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

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

2. Jacobs innocency, and detestation of all injurious dealing, in that, he so vehemently declareth against it. ver. 32.

Learn From it.

D. 1. Plain and ready answers become the Saints against the charges of the wicked.

D. 2. Just fear of violence, is a just ground of the Saints escaping it, under Gods call.

D. 3. Gods call and Saints fear of dangers from men, may well consist together.

D. 4 Violent rapture of wives and children by cruel men, may make the Saints afraid of, and fly from it. Ver. 31.

D. 5. Holy soules abhor idols, and much more the covering of them.

D. 6. Innocency it not afraid to put itself upon trial of life.

D. 7. Plain honest hearts dare put themselves upon the search and judgment of their enemies.

D. 8. Good Fathers of families, would have all with them innocent as themselves.

D. 9. Good men may be too confident of the goodness of such as are under them.

D. 10. Ignorance of others hearts and actions makes men so rash and confident of them. Ver. 32.

4. Labans search followeth hereupon, together with the event, wherein more particular occurre.Ver. 33.

1. The places of his search, which were five tents, pitched to lodge themselves and their stuff. Jacobs, Leahs, Zilpahs, Bilhahs, and Rachels, — Two Concubins, Cald.

2. The diligence & strictness of the search.

1. For the person, Laban searcheth himself.

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

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

3. The conveiance of them by Rachel. Wherein.Ver. 34.

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

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

3. Her pretended excuse to her Father, in which.Ver. 35.

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

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

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

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

Qu. Did Rachel well in such pretenses?

Answ. Surely no; for had they bin true, yet she useth them to deceive, and add's one sin to another; however p. 398providence orders her sin at this time to frustrate Labans wicked intentions toward Jacob.

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

Hence learn.

D. 1. False accusers of the Saints are willing to turn every stone, to make good their charge upon them. Ver. 33.

D. 2. God in his wisdome useth the sinn's of one creature to frustrate the sin of others. Ver. 34.

D. 3. Sin once committed putteth soules upon more sin to conceal it.

D. 4. Hypocrisie and lying is the way that sinners use to cover stealing.

D. 5. God may bear with the iniquity of some to clear the innocency of others.

D. 6. Such as seek occasion against the Saints, God so orders, that they find it not. Ver. 35.

5. The last thing in Labans pursuit of, and contest with Jacob, is Jacobs defence of himself and reproof of him. Ver. 36. to 42. Wherein note.

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

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

foreign2. The passion attributed to him anger, wrath, burning displeasure, which is here spoken of him.

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

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

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

3. Iacobs defence for himself, which is perfected in these particulars.

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

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

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

4. In charging Labans injustice done and intended. Ver. Part. 41.42.

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

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

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

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

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

2. His expostulation special, whereof occurr.

1. The ground of it,Ver. 37. Whereas or because thou hast felt al my vessels or my houshold-stuff. Sept. and Cald to same. So Laban had done upon Iacobs offer to clear his own innocency from stealth, and he did it to the purpose, handling and feeling every vessel and p. 399peece of houshold stuff that his covetousness could suspect. Hereupon Jacob questions in special.

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

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

1. The production of the stoln.

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

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

Learn from it.

D. 1. Vnjust charges and inquisitions may stir up anger in a gracious, patient soul.

D. 2. Lawful wrath, may be unlawfully managed, and grow exorbitant in the Saints.

D. 3. Innocence may justly chide with unjust accusers, but it is subject to mistakes.

D. 4. It beseemeth Gods Saints to prove innocency so exactly, as to stop the mouths of all reproachers.

D. 5. Persecution of the wicked, should put Gods servants upon their full purgation.

D. 6. It is not strange that the wicked persecute the righteous without their fault. Ver. 36.

D. 7. Subtile and severe is the inquisition of the wicked into the just soules state, to reproach him.

D. 8. It is good, when men of the world can find no just occasion of accusing Saints.

D. 9. Innocency dareth make enemies as well as brethren, judges of its actions. Ver. 37.

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

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

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

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

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

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

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

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

Learn hence.

D. 1. Grace maketh soules indure long in doing good to those that deserve it not.

D. 2. God honours his faithful ones sometimes so much, that nothing miscarrieth under their hand.

D. 3. Vpright soules destroy not their trust, but carefully preserve it. Ver. 38.

D. 4. The hardest exactions of worldly men goodness perswades poore soules to satisfy as they can.

p. 400D. 5. Day-and Night-sad-providences, wicked Lords lay upon good servants, to save themselves.

D. 6. Such hard dealings are justly charged upon such cruel dealers. Ver. 39.

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

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

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

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

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

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

1. And the frost in the night consumed me. And with the frost of the night, foreign. Sept. — The frost fell upon me by night. Cald. Here he sheweth his hard toil to rise in cold frosty nights, and to look to the flocks, induring the sharpest cold as well as the greatest heat to prosper Labans flocks.

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

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

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

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

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

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

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

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

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

Secondly a position exprest, Thou hadst now sent me away empty; that is, stript me of all, and sent me away a beggar. This was Labans spirit.

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

1. Gods respect to Iacob, God saw, and observed all Iacobs faithful labours, and sorrows indured in Labans service; and God took notice, so as to preserve, and reward him fully.

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

Learn from it.

D. 1. Faithfulness in good servants make's them indergoe day and night labours for the good of their rulers.

p. 401D. 2. Heat and cold-consumptions with restless nights will grace incline to indure, to honour God in service.

D. 3. Such faithful service is a testimony against the wrongs and injustice of cruel Masters. V. 40.

D. 4. Vnwearied doth grace make soules to be in the service to which they are called by God.

D. 5. Faithfulness will not let a soul to take wages or receive good gratis.

D. 6. The best service may be repaid with hardest measure from griping Masters.

D. 7. Good service will rise in judgment, against the hard dealing's of evill rulers. Ver. 41.

D. 8. Where man is injurious, God himself will plead for righteous servants.

D. 9. The true God is known to be the God of Abraham, Isaac and Jacob.

D. 10. Propriety in God and fear of him is the best way of knowing God.

D. 11. It is the design of wicked men to undoe those in this world whom God doth own and will prosper in it.

D. 12. God takes special notice of the sufferings and faithful doings of his servants towards wicked men.

D. 13. God rebuke's the envious and malicious spirit of cruel men against his righteous servants.

D. 14. Gods approbation of his own and reprehension of the wicked, is a full defence against false charges, or criminations. Ver. 42.

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

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

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

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

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

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

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

2. The matter of his answer taken up.

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

1. His bragg of propriety.

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

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

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

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

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

Learn hence.

D. 1. False accusers, though silent at a just defence, yet are not ready to clear the innocent.

D. 2. Guilt makes wicked men dumb to answere the plea of the righteous. Laban knew his guilt, but own's it not.

D. 3. Proud oppressors, when they cannot hurt, yet they bragg, all is theirs.

D. 4. Vnnatural parents when found out, pretend neerness, and interest in their offspring.

D. 5. Cruelty is somtimes crafty to pretend to spare for relations sake. Ver. 43.

p. 402D. 6. Bloody men over-awed by God are forced to seek peace with the righteous whom they hate.

D. 7. Oppressors are wily to secure their peace by Covenant, with the innocent, when forced to it.

D. 8. Crafty persecutors overcome, desire ingagement from the persecuted for their safety. Ver. 44.

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

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

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

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

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

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

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

2. The work. Whereof is reported.

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

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

2. The accessories who assist, about whom note.

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

2. Their action herein, And they took stones and made an heap. — Sept. and Cald. to same. foreign. — That is, they gathered stones and built round about the pillar which Iacob erected, to make it stand fast and indure; not to be easily shaken down.

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

Learn hence

D. 1. Innocent, righteous soules are readiest to intertain a righteous peace with their oppressors.

D. 2. Outward signals of peace concluded between man and man are lawful, and may be useful. Ver. 45.

D. 3. Peaceable soules are stirring up others to help on peace also, which is good.

D. 4. Ingenuous Spirits are easily called to give helping hands to settle a righteous peace.

D. 5. Outward commerce in eating and drinking is sutable with the transactions of peace.

D. 6. A stony or durable Covenant of peace do righteous soules desire and intend with their adversaries. Ver. 46.

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

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

2. The nomination by Iacob, And Jacob called it Galeed, which notes the same, as before, the heap of witness. — Cald. same. — foreign. Sept. Iacob keeps the language of the Church. Ver. 47.Ver. 47

3. The reason of this name given by Laban,Ver. 48 And Laban said, this heap is a witness between me and between thee this day, therefore was the name of it called Galeed. Cald. same. — foreign. — Sept. Herein note.

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

1. For solemne confirmation, stones are durable.

2. For mutual obligation.

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

p. 4032. The illation thereupon, Therefore was the name of it called Galeed. So he giveth the reason of that. Ver. 48. This by anticipation.

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

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

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

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

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

Learn from it.

D. 1. The righteous and wicked in Covenants of peace may agree in the same terms, but not in the same heart.

D. 2. Good and bad have inclination to use terms consonant to their country and religion.

D. 3. Imposition of names upon dead things may tend to the information of the living. Ver. 47.

D. 4. Visible tokens may lawfully bear the titles of things signified by them.

D. 5. The worst soules may be ready in word to appeal to witness, but such, as they conceive cannot hurt them.

D. 6. Pillars and places may bear the name of memorable actions to teach posterity. Ver. 48.

D. 7. Titles and words enough the falsest hearts may use for their own ends.

D. 8. Jehovah may be appealed unto by false hearts, as to self-seeking and their own security.

D. 9. Fair pretences, and guilty fears may move wicked soules, to lay bonds from God upon the innocent for their own safety.

D. 10. God doth over-see and watch all parties covenanted, what they do, when they are separated. Ver. 49.

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

1. Concerning Labans daughters, which were Iacobs wives; herein we have to consider both the Articles, and the attestation.

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

2. The matter of these Articles are twofold.

1. Against afflicting his wives who were Labans daugters, If thou shalt afflict my daughters, that is, in any kind to grieve or vex them, by carriages unsutable to an husband; great care Laban would seem now to have of his daughters. — Cald. same. — foreign. Sept.

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

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

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

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

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

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

1. To see & consider & assure himself.

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

p. 404Learn here.

D. 1. Injurious persons are most apt to suspect the innocent for doing wrong.

D. 2. Wicked men would not have others wrong their children though they do it themselves.

D. 3. Nature denieth polygamie though mens lusts designe and plead for it.

D. 4. Want of humane witness to require fealty, is no ground of breaking Covenant security.

D. 5. God himself is witness to the Covenants of men, and will see right to be done by them or judge for it.

D. 6. The most fraudulent men may be strict upon others to press on them the testimony of God. Ver. 50.

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

1. Labans pointing at the signal assurance between them, wherein appear.

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

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

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

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

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

2. The article itself drawn up mutually.

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

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

Learn hence.

D. 1. Treacherous deceitful men are most fearful of hurt pursuing them. So Laban.

D. 2. Guilty fear make's men solicitous and intent to save themselves.

D. 3. Sinful solicitousness for safety is full of words to little purpose. Ver. 51.

D. 4. Jealousie groundless, contents not itself with Gods witness, but will have visible assurance.

D. 5. Wickedness may somtimes be content not to do harm to others, when it is afraid itself.

D. 6. The most injurious are most solicitous to secure themselves from the innocent, who think no harm unto them. Ver. 52.

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

1. Laban lead's, and he sweareth after this manner, The God of Abraham, Ver. 53.the God of Nahor judge between us (even) the God of their father. — Cald. same. — Sept. leave out their father. Herein.

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

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

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

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

1. The Jurate is Iacob a true Worshipper.

2. His oath is the true worship of God.

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

p. 4054. The matter sworn is the Covenant between him and Laban, to secure him from fear of harm. Ver. 53.

Learn from it.

D. 1. An Oath of God is a just meanes of confirmation to a lawful Covenant, for setting things out of doubt.

D. 2. Superstitious men, though convinced of the true way of God, yet worship and swear in old corrupt wayes.

D. 3. Oathes taken by false Gods, or the true in false wayes, are yet binding.

D. 4. In making peace with idolaters it is lawful to take their corrupt swearing, but not to follow it.

D. 5. True Saints when called to swear must do it in the true fear of the true God.

D. 6. It is just for Saints to glorifie God by swearing in just cases and making him Judge. Ver. 53.

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

1. Iacobs entertainment, and feasting of Laban and his brethren, wherein, occurr to consideration.

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

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

1. The inviter Iacob, full of affection.

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

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

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

Learn hence.

D. 1. It is sutable unto a day of peacemaking, for Gods servants to make a feast.

D. 2. The Spirits of good men are free and ingenuous even to such as have bin adversaries to them.

D. 3. Friendly invitations and communion, are the best issue of hot debates.

D. 4. The power of God so overrule's, as to make persecutors sleep under the shelter of such, whom they have oppressed. Ver. 54.

2. Labans departure, wherein occurr these things.

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

2. His taking leave.

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

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

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

Learn from it.

D. 1. The purposes of wicked men are not in their own hands to effect them; Laban goeth changed home.

D. 2. Furious pursuits of the innocent p. 406God turneth to early departures of their enemies.

D. 3. Over-ruling providence can make unnatural men shew natural affection.

D. 4. Wicked men are convinced there commeth good to men onelyonly from the blessing of God.

D. 5. Vngodly ones may use forms of blessing, when yet they can procure none from God.

D. 6. God turnes oppressors to their own with rebukes, who thirsted after the possessions of the innocent. V. 55. So God delivereth his out of temptations.