An Exposition of Genesis, Genesis · Chapter 35
CHAP. XXXV.
IN this Chapter succeed's a change of providence unto the Church; exhibited to Iacob and his family; it was a sad tragical scene related in the former Chapter, where we left Iacob in a most sad and perplexed condition afraid of ruine from neighbors round about; but God leaveth not poor Iacob long in that distress, here he hasten's for his comfort and support as the former part of this Chapter doth make out. In the whole Chap. We have recorded various acts of providence towards Iacob and the Church with him, which will best be viewed in the several motions of Iacob here mentioned, which are four, and accordingly so many general parts are there of this Chapter.
1. Iacobs motion from Shecem to Bethel. ver. 1. to the end of ver. 15.
2. His motion from Bethel to Ephrath. ver. 16. to ver. 20.
3. His motion from Ephrath to Edar. ver. 21. to ver. 26.
4. His motion from Edar to Hebron. ver. 27. to vers. ult.
In the former general these particulars occurre.
1. The cause of his motion. ver. 1.
2. Iacobs preparation of his company for motion. ver. 2.3.
3. The obedience of all to his demand. ver. 4.
4. Their onset in the journy. ver. 5.
5. The arrival unto the place designed. ver. 6.7.
6. The events befalling him there, which are two.
1. Deborah's death. ver. 8.
2. Gods appearance unto Iacob, ver. 9. to the end of ver. 15.
1. The cause of Iacobs motion now from Shecem to Bethel, is Gods command, given, ver. 1. Wherein.
1. The term of connection is observable which joyneth this unto the precedent sad estate of Iacob, And God, &c. Ver. 1.It may be read as a term merely copulative, connecting the following incouragment to Iacobs foregoing fear, and it hath the force of the term of time, then, when Iacob was so perplexed, & full of sorrows & fears, shortly thereupon God speaketh to him.
2. The authority causing Iacob to move, is expressed, God injoyneth him. Elohim, God said to Iacob, Sept. and Cald. same.
1. God himself is the author of this motion, he layeth this upon Iacob who was able to effect it.
2. The subject to whom, is Iacob, full of fears; who perhaps upon such a call might be ready to suggest, how shall I move? My way will be hedged up by enemies; to him God giveth this charge.
3. The manner of causation, he spake unto him, doubtless immediately as he was wont to do, whether by vision in the day, or dream in the night is not here expressed, neither matters it much, which way it was, certain it is God spake to him.
3. The injunction itself from God laid on him, wherein we have to consider.
1. The matter injoyned, which is in four acts.
1. Preparation, Arise. So Sept. and Cald. That is, get up, move your stakes, take up your tents.
2. Motion, Go up to Bethel. This command prevents his objection of dangers in the way; neither doth he injoyn him onelyonly to go thither but to ascend; not so much with respect to the situation of the place, as to his condition, he was low now, and that by forgetting his vow, and therefore time it was for him to ascend thither where he met with God.
3. Habitation, And dwell there. So Sept. and Cald. Go pitch your tents there; it is better than to sit still in Sechem; better to sit down with the God of thy Covenant there, than to abide here.
4. Adoration or Worship of God, And make there an altar unto God. So Sept. and Cald. — The use of this was to worship and to pay that vow to God, which he made in the day of his distresse. Gen. 28.22. He promised God to Worship him there, and that it should be his house; for thirty years before; and now had he bin ten years in the land of Canaan & yet not performed this vow. The Hebrewes are too harsh to say, that for this sin his daughter was ravished; but likely it was the occasion of her ravishing, for had Iacob bin at Bethel, that evil might have bin avoided. God therefore in order to his comfort sends him to pay his vow.
2. The reason of this injunction, which was Gods former apparition unto him, Who appeared unto thee in thy flying from the face of Esau thy brother, Sept. and Cald. same. Which reason is made up.
1. Of the nature of Gods appearance, and that was a kind of visible discovery of his care over him making his Angels to take charge of him; and keep him in his way.
2. Of the time of this apparition, when he fled for fear of his life from Esau. So that then God saved him, and carried him into Syria, and now returned him full; and that Iacob should be mindless of his vow made at such a time, God seem's to hint it unto him; and to shew him withal, that he was as able to save him now as then; wherefore he commands him to Bethel; where he might meet with God indeed. Ver. 1.
Learn from it.
D. 1. Providence order's comforts to the Saints not long behind their troubles.
D. 2. Jacobs God is at hand to remove those fears, which Jacobs sonne's bring upon him.
D. 3. Jacob in midst of distress, may be mindless of his vow, until God remember him of it.
D. 4. Tenderly doth God hint to his Saints their failings, not to discourage them.
D. 5. God graciously rouseth his Saints to duty, as he toucheth their slips in order to comfort.
D. 6. Away must Saints from Shecem to Bethel, from their own to Gods house, to be rid of evils.
D. 7. Ascent to God is the way to help the Saints descent into sad conditions.
D. 8. Habitation with God is better than to dwell by Shecem with sin and trouble.
D. 9. Paiment of vowed-worship unto God is the means, to cure the punishment of the neglect of it.
D. 10. Gods former appearances to his Saints as they require thankfulnes so are they tokens of future mercy.
D. 11. Experience of Gods saving apparition from Esau may work hope in Jacob of the like, from all evils.
D. 12. God alone command's, and makes way for the deliverance of his Saints from their fears. Ver. 1.
2. The next particular in the first general, is Iacobs preparation for his journy to Bethel in ordering his family for that work, where note.
1. Jacobs bespeaking such as were under his charge to move with him, And Jacob said unto his house, and al that were with him. Ver. 2.Sept. same. — The men of his house. Cald. Herein also occur.
1. The term connecting. (ו) Which some read onelyonly copulative, And, some a note of time, then, as ours, some make it a term causal, wherefore Iacob said, &c. All note the immediate connection of Iacobs obedience to Gods call, as being together with it in time, and the effect of it as its cause.
2. The subject bespeaking, Iacob, as called of God, he being over his family, calleth them as God called him.
3. The subject to whom he imparts his mind under two expressions.
1. To his house or houshold as ours read, for so it must be meant of the men of his house as Cald. Continens pro contento. These most properly were his wives and children, and all born in his house; as we know the like account was to Abraham and Isaac. I should think it meet to confine the house unto these.
2. To all that were with him, that is, so with him as under his power despotical; for other power either military or tyrannical, I suppose is irrational to conceive as acted by Iacob; for he abhorred his sonnes act in subduing the Shecemits, and therefore it is most probable he would not lead captive whom they led captive; so that, by them who were with him to understand the Shecemits, seems to me unsutable to reason, if we observe.
1. What was Iacobs work at Bethel, to pay his vow and sanctify his family.
2. What agreement had this work with the Shecemits, whom God calls not to Bethel? Surely none at all.
3. Jacob carrieth no more here, but whom he brings into the house of God; & for that end he prepareth them. To understand therefore this universal all, of the captive Shecemits, there is no cogent reason; but rather is it meant of the servants whom he bought & were with him under charge.
2. The matter of his speech unto them, which is an authoritative charge or command.
1. For aversion from provoking evills, which is the first part of repentance, so he bespeak's them, Put away the Gods of the stranger, that are in the midst of you. Strange Gods from the midst of you Sept. — Idols of the people, &c. Cald. In these he chargeth on them the first part of repentance to depart from evill; it is specified onelyonly in one kind of sin, and that touching the worship of God, but under it, all other enormities attending false Worship are no less injoyned to be put away; he that is false to God in worship, cannot be true to man in righteous actings. So far therefore as is in his power he drives them of his family from sin, as to externals. These that are here called Gods, were images and reliques of Worship, which its likely some in his family had gotten from the people among whom they lived, some from Syria as the Teraphim of Laban stolen by Rachel, and some it is likely from the Shecemits; all were strangers, that were not of Abrahams family and did not Worship God, as Abraham, Isaac and Iacob did.
Quest. How was Iacobs family Gods Church when it was idolatrous?
Answ. 1. It was not so in the highest and best parts of it.
2. Neither is it likely that Iacob did suffer these to be worshipped in his house, but drew all to the altar of God with him.
3. It is probable they were kept of curiosity, and so might be an occasion of evill to them.
4. It is evident they were forbidden by Iacob.
2. For conversion to God, so far as he was able to bring them to it in outward things, expressed two wayes.
I. Typically, And cleanse your selves, and change your garments. Sept. and Cald. same. These ordinances we read of in the law of Moses about receiving lepers and other unclean into the congregation, that they washed in water, and put on new garments clean according to the law; which it seemeth God had injoyned his Church in these times, and so afterward were written in the law. These note spiritual cleansing and putting on fair linnen. viz. the righteousness of the Saints. Ezek. 36.25. Heb. 10.22. Rev. 19.2. Iude v. 23. Ver. 2.
II. Really and truly, And let us arise, Ver. 3.and go up to Bethel, and I will make there an altar unto God. Let us make there. Sept. — Cald. as Hebr. In these may be observed the true term of conversion, God himself; in turning to whom these steps are orderly.
1. Preparation, Let us arise hence, as it was formerly commanded to Iacob by God, in this act Iacob joyneth himself with them, though not in the former, and so in the next.
2. Motion, And ascend to Bethel, that is, go up as God command's to his house and dwell with him, we have bin too long already in a low sinful condition, sojourning with the World, let us now move up to God.
3. Adoration, or, true worshipping of God, And I will make there an altar unto God. Here is the utmost term of conversion noted, when the soul reacheth even unto God. More specially we may observe.
1. The hand ministerial, Iacobs, at Gods command.
2. The work ministred, building an altar, setting up true means of worship and comming unto God.
3. The use of it, which was to bring them to the true God, to have that experience of him which he had.
III. The reason of this injunction on them, the same which God in his call for matter, but a little varied by Jacob, viz. Gods goodness in two things.
1. In answering him in the day of his distress when Iacob called to him in flying from Esau. Sept. same. — Received my prayer in the time of tribulation.
2. In his protection of him, to Padan-Aram, in his abode there, and his return from thence thus far. All which sweet providences concerned Iacobs family as well as himself; & they lived in the strength of these providences at this day. — He saved me. Sept. — His word was for my help. Cald. &c. This is Iacobs call to his family Ver. 3.
Learn hence.
D. 1. Grace keeps hearts close in obedience unto Gods call.
D. 2. It is duty of conscience in all governours of families and others, to injoyn all with them to obey Gods call. It is no violence.
D. 3. It is Rulers-duty in order to reconcile God, so much as they may, to bring soules to repentance.
D. 4. The first part of repentance is to depart from evill.
D. 5. Governours are bound to turn all under them from outward evils which they may prevent.
D. 6. Images and reliques of idolatry may not be suffered in the families of Jacobs children.
D. 7. Repentance requireth not onelyonly negative but positive cleannes.
D. 8. Typical repentance in outward washings was in the Church before the law written.
D. 9. Real indowment with righteousness unto Gods likeness was intended by it. Ver. 2.
D. 10. It's Jacobs work to rouse his family to moove towards God (so good rulers will doe) when he himself is roused by him.
D. 11. Not only preparation but motion must be in penitents to Gods house.
D. 12. Repentance is then compleat, when men are brought fully home to God.
D. 13. God is reached unto, when his true worship is entertained by men.
D. 14. God may and doth use some eminent Minister to set up his worship, that others might know it.
D. 15. God is known to Jacob & his seed to be a God answering prayer.
D. 16. All good providences to Iacob are mercies truly to his family.
D. 17. Mercies of God to our fathers, while we injoy them, bind us to own and worship the same God. Ver. 3.
3. The next thing is, the obedience of Jacobs family to his injunction, wherein we have.
1.Ver. 4. Their rendition of all those superstitious reliques into the hands of Jacob. And they gave unto Jacob, all the Gods of the stranger, which were in their hand, and the ear-rings which were in their ears. — Sept. and Cald. to same. — Idols of people. Cald. Herein we have to note.
1. The freeness,
2. The fulness of their answer to Iacobs call; as he answereth God, so they answer him; the matter which here they are said to give up, is expressed in two words.
1. All their Gods; that is, Images or the like, of such Gods as the strange nations worshipped.
2. All their ear-rings; such kind of monuments of superstitions began betimes, to wear them in their ears; as at this day the Papists have their reliques for their ornaments. So it was in that time, when Aaron made the calf, &c. Exo. 32. These doubtless were dear and precious to their carnal phansies, yet they part with them all; doubtless, some overpowring act of God passed upon them.
2. Jacobs disposition of them, And Jacob hid them under the oak which was by Shecem. — Cald. same. — And Iacob hid them foreign, &c. and destroyed them unto this very day. Sept. Herein as to Iacobs act the words are plain, he buried these monuments of idolatry out of the way; his hiding was a burial; the place, under an Oak, a long standing tree; under such they used to bury as we shall see hereafter; therefore seemeth this to me to be as much as the eternal putting them out of the world. Some queries here call for reply.
Quest. 1. Why do they give them to Iacob, seeing he demands no more but to put them away?
Answ. 1. As his authority commanded that, so doubtless he would see it done. 2. He might require them though not expressed. 3. They could not better satisfie him of their obedience than by doing thus: Which also giveth just ground to think, that these were not new-come idolaters to Iacobs house by captivity, but such as had bin educated in the true religion, and therefore were now so soon perswaded.
Quest. 2. Why did they give him their ear-rings which he mentioned not?
Answ. 1. These were included under the cognizances of strange Gods. 2. Ingenuity was apparent herein, that they answered Iacobs desire both in them and in all their appurtenances.
Quest. 3. Why did Iacob bury them, and not burn them?
Answ. 1. This act seem's in its scope to put them out of the world as dead things. 2. He might utterly destroy them before he buried them, for ought that doth appear. 3. No mention is that ever they were sought after or resumed by the parties, who gave them up. This therefore was sufficient. Ver. 4.
Learn hence.
D. 1. When rulers obey Gods call, he maketh subjects obey theirs.
D. 2. Where God over power's, soules freely and fully part with their desired jewells of vanity and superstition.
D. 3. Good rulers will execute as well as injoyn sentence against false Gods.
D. 4. In bringing false worshippers to God, its good to bury the monuments of their sin out of sight.
D. 5. Jacob-rulers will not be content but in the destruction of all means of false worship.
D. 6. Monuments of idolatry must dye at Shecem, and not live at Bethel. Ver. 4.
4. The next particular is their onset in their journy, werein are considerable by us.
Ver. 5.1. The liberty of their passage, And they journied. — Cald. same. — And Israel removed from the Sichemits, Septuag.
1. The connection here is to be eyed, Jacobs obedience to Gods cal & his families obedience unto his, as to repentance together with the buriall of those occasions of their sin went all immediatly before, & now followeth immediatly their motion; these things done, now they have liberty to move
2. The parties mooving are Iacob and his family.
3. The motion carrieth in it their free passage in their way to Bethel without let.
2. The safety of their motion, set out here
1. By the cause of it, And the terror of God was upon the cities that were round about them. — Sept. same. — From the face of God, upon all people, &c. Cald. In summe it is Gods extraordinary concussion of neighboring cities that were inraged, and otherwise were apt to seek utmost revenge.
1. The curb upon them, The terror of God, that is, actively taken, that fear or affrightment which God by his immediate hand fixed on them; which he might do either by inward impulses on spirits, or outward visions, the way is not expressed, but the thing is asserted; Terrors came out from God.
2. The subject on whom this was, the cities, or people of those cities which did surround them; of these Iacob was afraid, and these God maketh to fear him; they all stood trembling and let Iacob pass quietly; because God troubled them. It is groundless, that some pursued Iacob and he beat them back again, and so terrour came on them; for this take's the glory from God; neither is there a word of it.
2. By the effect issuing, And they did not pursue after the sons of Jacob. — Of Israel, Sept — Cald. as Hebr.
1 Expressed we have a negative proposition, the nations did not follow, nor disturb Iacob, nor sought revenge upon his sons; they did not interrupt his journy.
2. Implicitly, it noteth that Iacob went on quietly, and safely under the good hand of God, until he came to his place appointed.
Note here.
D. 1. Gods call obeyed and repentance acted, may well incourage soules to move in their wayes.
D. 2. Liberty doth God vouchsafe for his to move to him at his call, though they be in straits.
D. 3. Gods terror upon wicked persecutors is the safe guard of his Church.
D. 4. God can strike terror upon hearts, where no cause of fear is.
D. 5. Cities, yea all inhabitants stand trembling at the Church when God plead's for them.
D. 6. Revenge trembleth to pursue, when God rebukes it. Ver. 5.
5. The next particular is Jacobs arrival at Bethel, herein we have also to consider these things.
1. His access unto the place,Ver. 6. And Jacob came to Luz, which is in the land of Canaan, that is, Bethel, he and all the people which were with him. — Sept. and Cald. same.
1. The parties arriving, Jacob and his family.
2. The place of their arrival, under two names.
1. Vulgar, and national given by the people.
2. Special, and singular given by Jacob, upon Gods appearing to him there; the former Luz, the latter Bethel.
3. Their access, thither they came. Ver. 6.
2. Jacobs work when he came thither; twofold.
1. Edification, And he built there an altar, Sept. and Cald. same. This answered Gods command, verse the first, and it carrieth in it, the use of the altar, which was the true Worship of God in Christ, and all the adjuncts and effects of the same; for it is senseless to conceive this altar built and the use of it not to be carried in it.
2. Nomination of the altar, wherein.
1. The imposition of the name, And he called the place El-Bethel. — Cald. same. — Bethel. Sept. — And he built an altar to the mighty God of Bethel, as he had called that place. Iun. But surely this hit's not the grammar, however it may not be amiss as to the sense. It is a sacrament appellation, wherein the name of God is put upon the place where he appeared. The use was not superstitious, but religious, to be a monument of Gods praise.
2. The reason of this nomination in putting the name of God twice to it, which was at first reminded to Jacob by God, Because there God was revealed to him in his flying from the face of his brother. — For there God appeared to him, &c. Cald. of Esau, &c. Sept. — There appeared to him the Angel of God, &c. Cald. Here is some controversy about the Syntax. Elohim being joyned with a verb plural, it is queried whether it note God here properly? And it is rendred by some Angels. Calv. There is no crime in this translation though some reproach him; for he might well build an altar to God, for the appearing of his Angells; but no necessity is of so rendring it, forasmuch as Elohim, noting God, is joyned with a plural verb. So we are then to take it, that in remembrance of Gods deliverance of him from Esau, and the vow which he then made, now he came to pay it; because God was revealed then so gratiously unto him. Ver. 7.Ver. 7.
Learn hence.
D. 1. God securing his by his terrours upon enemies, they come in safety where God calleth them.
D. 2. Names of places old and new may be indifferently used without superstition.
D. 3. Gods providence brings all with Jacob into the place of his security. Ver. 6.
D. 4. Jacob is working to honor providence, even as that worketh to save them.
D. 5. Double indigitation of Gods name do his Saints make upon continued goodnes.
D. 6. The revelation of God by himself or Angels requireth Worship from his Saints to the utmost. Ver. 7.
6. The last thing considerable in Jacobs coming to Bethel, are the events there befalling him, and these were two memorable ones.
1. The loss of an old friend Deborah his mothers nurse. Ver. 8
2. Gods appearing to him. Ver. 9.15.
In the former we have reported three things.Ver. 8.
1. Deborahs death, And Deborah, Rebeckah's nurse, died, Sept. and Cald. same.
1. The connection is observable, which noteth, that soon after Jacob was come to Bethel, and paid his vow, this providential event mett with him.
2. The event itself, the loss of a good old friend, set out here.
1. By her name, Deborah.
2. By her relation, Nurse she was to Rebecca Jacobs mother, who it is likely might give her suck; she was sent with her when Rebecca was carried by Abrahams servant to be wife unto Isaac, Gen. 24.59. And doubtless a tender woman she was to Jacob in his minority.
3. By her death, there she died in Iacobs family when he was returned unto Bethel.
Quest. How came Deborah to be in Iacobs family now, seing that she was with Isaac?
Answ. Many conjectures are made, neither is any thing certainly spoken about it; but most probably it is conceived, that Rebeckah being dead, either Iacob sent for her, or that she came in love to him, when he was returned unto Canaan. Scripture is silent of many such passages; yet may we guess that Iacob visited his father before this time, and had entercourse with his family, in which space Deborah came to him.
2. Deborahs burial, And she was buried beneath Bethel under an Oak. Sept. same. — In the plain of the valley. Cald. Werein.
1. Her burial is reported, she was interred, and laid out of sight.
2. The place generally noted under Bethel, or some distance from the place where Iacob dwelt.
3. The place singularly noted, under an Oak, so its expresly in the original, such a place as was fit to make a monument for her, where she might rest; he takes the place where providence orders her fall.
3. Deborahs lamentation by Iacobs family. And he called the name of it, the Oak of weeping. — Jacob called, &c. Sept. — The valley of weeping. Cald. This naming of the place importeth these things.
1. How dear this good old matron was to Iacob and his family, she having bin so long in his fathers family and his own; accounted as a mother to him, she being no less than 50 years of age when Isaac was married and guessed to be about 180. now by some, but an old godly friend she was, who lived much desired and died much lamented by Iacob and his family.
2. How great the lamentation was, that it even named the place, weeping, to shew their sorrow for the loss of so gracious a matron.
3. How perpetually Iacob desired this providence to be in the remembrance of posterity, that so long as the oak stood, and the place continued, the memory of Gods providence in taking away Deborah might continue also. We have no mention of Rebekahs death or burial; the Spirit of God is arbitrary in relating such events.
Learn from it.
D. 1. Sad providences in the losse of dearest friends may befal the Saints, when they are in duty with God.
D. 2. Parents friends should be dear unto, and accepted with their children also. Especially gracious ones. Prov. 27.10.
D. 3. Death and burial are the events of providence unto the holiest and the oldest and dearest friends.
D. 4. Burial places are of natural and not religious consideration, any fit place pointed out by providence.
D. 5. Old gracious friends as they live desired, so they dye lamented.
D. 6. Lamentation for good old friends deceased is a duty beseeming Gods Church: yet not without hope.
D. 7. Saints mourn for the loss of friends for goodness sake not for gain. Jacob had no gain by Deborah.
D. 8. Monuments of sad providences, and lamentations over them, are not unbeseeming Saints to make. Ver. 8.
2. The next event which befel Jacob after that he came again to Bethel, was another appearance of God unto him. Whereabout note.
1. Gods respect of grace unto Jacob, Ver. 9. to 13.
2. Iacobs return of thanks to God. Ver. 14.15. In the history of the former are recorded.
1. Gods apparition to him,Ver. 9. And God appeared unto Jacob again when he was come from Padan-Aram. Cald. to same. — God was seen again to Iacob in Luz, when he came from Mesopotamia of Syria. Sept. Herein.
1. The term of connection is not to be overpassed, which knits this comfortable event so close to that sad one precedent, Deborah his old friend depart's out of his sight, and God come's in immediatly thereupon.
2. The event itself which is comfort to Iacob after several shaking troubles and griefs, given out in Gods gracious appearing unto him, wherein occur to note.
1. The object of this vision; God himself, all good, able to comfort Iacob, being almighty, as beneath.
2. The subject to whom it is made, poor Jacob, afflicted several wayes, by fears, and losse of creature-comforts, & the like.
3. The vision itself, it was a clear sensible discovery of God to eye and ear, not by dream, but by special manifestation to him waking.
4. The reiteration of it, Adhuc, foreignamplius, foreign. Which is to note, that it was another vision of God in Bethel besides that which he had when he fled from his brother into Syria. In all seven times.
5. The time is noted more plainly to specify it, which was in his return from Padan-Aram; this therefore must be distinct from the former, and neer thirty yeers after; besides these two we read of many other apparitions of God to Iacob.
2. Gods benediction is here reported, the end of his appearing to Iacob, which is expressed.
1. Generally, And he blessed him. Cald. same. — God blessed him. Sept. Therefore he shewed himself even to bless him, that is, to speak good and do good, further for him, in all kinds for this life and that which is to come, and this he doth effectually. Ver. 9.
Learn from it.
D. 1. God useth to knit comforts unto griefs for his Saints. When creature-comforts go out of sight, God come's in.
D. 2. Gods appearance is enough to countervail the disappearance of any comfort.
D. 3. In various wayes God hath appeared to his Saints, but now onelyonly in Christ.
D. 4. Repeated manifestations of himself doth God afford to the necessities of his Saints.
D. 5. All Gods gracious appearances are to bless his people.
D. 6. Gods blessing for this life and that which is to come is effectual, and leaveth Jacob with his blessed. Ver. 9.
2. Specially is this blessing here described.
1. In the sanction of his new name, given Chap. 32. And God said unto him, thy name hath bin Jacob, thy name shall not any more be called Jacob, but Israel shall be thy name, and he called his name Israel. Thy name shall be no more called Iacob, but Israel shall thy name be. Sept. Cald. as Hebr. In these is the first special blessing in reiterating the change of his name, which was first made upon his wrastling with God, Gen. 32. And now upon his victory over other assaults of fears from men, God revives the name imposed, and there withal the good mentioned in it; that he was now a Prince prevailing with God and over men. Herein these particulars occur to observation.
1. The author of this imposition of the name repeated, God said unto him, he that would make it good.
2. The mention of what his name and condition had bin, Thy name hath bin Iacob, a poore, low, supplanter.
3. The abolition of that name. Thy name shall not any more be called Iacob; this is not simply to be meant of the name, but with respect, this shall be less and laid as it were aside; but the main matter carried in it, is the removal of that low estate and condition signified by Iacob.
4. The reimposing of his new name, but Israel shall be thy name; with this, his prevalency, power and dominion is renewed.
5. The sanction of it by Gods own appellation, And he called his name Israel, and who can uncal him, or undo that which God hath done? This name and condition therefore is here established by God to Jacob. Ver. 10.Ver. 10.
Learn from it.
D. 1. God make's good his general blessing in special effects to his Saints.
D. 2. God mind's his Saints of their own mean name and state in changing it.
D. 3. God alone removeth the lost estate and name of his people.
D. 4. God alone bringeth his Saints to a higher name and state.
D. 5. Gods sanction alone settles the name and glory of his Saints.
D. 6. This sanction God repeats at his pleasure for his people. Ver. 10.
2. Another special blessing here bestowed,Ver. 11. is in a commemoration of Gods sufficiency for him, as one God made out the same to Abraham, And God said to him, I am God Almighty, I am thy God. Sept. — Cald. as Hebr. In this is the main and fundamental blessing, which God opened to Abraham before. Gen. 17.1. And now confirmeth the same to Jacob. Herein note.
1. The assertion, Elohim is El-Schaddai, He is God almighty and alsufficient, for any; nothing is too hard for him.
2. The relation of this almightiness, supposed necessarily to Iacob, for to him is the blessing, and the Septuag. express it I am thy God. So that, this blessing is, the ingaging of the almightyness and sufficiency of God to Iacob for his support.
3. Another special blessing which flowe's from the former, is the promise renewed of a multiplied seed, Be thou fruitful and multiply, a nation, and an assembly of nation, shall be of thee, and Kings shall come out of thy loines. Sept. same. — People and congregation of tribes, &c. And Kings who shall have dominion over peoples, &c. Cald. This was also first given to Abraham and Isaac, and is here confirmed to Iacob, wherein note.
1. The blessing of fruitfulness really bestowed, be fruitful, God speakes, and it is done.
2. The effect of this blessing expressed in three terms.
1. A Nation shall be of thee, viz. Israel.
foreign2. An assembly of Nations, which might be their several tribes: so the Jewes themselves are called Goijm, a name they use in reproach of Gentiles; or applied to a spiritual effect, it may note all nations called into Israels God, which is of him as to promise of adoption.
3. Kings shall come out of thy loines, not onelyonly a multiplied but a royal seed: This the Hebrews refer to Saul, &c. but it is more rationally to David and the King of Iudah: Or if spiritually applied, it may note the Kings of nations coming in to Israels God; for a truth there is in this. Israel is their father. Ver. 11.
Learn hence.
D. 1. God in blessing Jacob and his Church layeth his owne omnipotency and al-sufficiency as the ground of all.
D. 2. Gods al sufficiency by his gracious blessing is Jacobs in relation, and the Churches in him.
D. 3. All the fruitfulness of the Church is the fruit of Gods almightines both natural and spiritual.
D. 4. By Gods blessing on Jacob the seed of the Church shall be many and glorious.
D. 5. God hath named not onelyonly one nation of Israel but many nations to be of Iacob natural and adopted.
D. 6. The seed of Iacob themselves, are nations accepted and blessed by grace as well others. Ver. 11.
Ver. 12.4. The last special blessing is in confirming the inheritance promised, And the Land which I gave to Abraham and to Isaac, to thee will I give it, and to thy seed after thee will I give the land. Sept. same, — To thy sonnes, Cald. Herein we have to consider.
1. The inheritance specified, that land which God had given to Abraham and Isaac, which was Canaan.
2. The intail made by God of it unto Iacob and his seed. To thee will I give it, &c. This is easy to understand in the letter, of the temporal inheritance; but the Spiritual must not be wholy excluded, typified by this land of rest.
Quest. How is this made good in the letter, seeing Iacobs seed do not injoy it?
Answ. Gods promise faileth not; for, 1. He promised it upon condition of obedience. Deut. 28. They breaking with God, it was just to disinherit them. 2. Yet promises are,Levitic. 26.14.31.32.33. that inquities shall be turned away from Iacob, and a return shall yet be by a remnant. But this is Gods grace; the former was his justice.
Note from it.
D. 1. The place first singled out for the Church of God to be gathered in, was Abrahams land, &c.
D. 2. Israel and his seed were intitled unto that place, as the Church of God, upon obedience.
D. 3. God points out this first place of his Church, that we might be certain of the state and condition of it. Ver. 12.
3.Ver. 13. The last particular in Gods dealing with Iacob here is his discession from him. And God went up from him, in the place where he spake with him. Sept. same. — The glory of the Lord, &c. Cald. Here we have the close of Gods appearing and blessing Iacob; this being done, God departs.
1. His departure is described, God went up or ascended; it is spoken after the manner of men for he that filleth heaven & earth can neither go up nor down, but in respect of the visible signals of his presence, as the cloud upon the tabernacle; so here it is likely was some visible token of Gods presence; the Caldee therefore saith, the glory of the Lord went up: In summe, God disappeared to him as to this manifestation.
2. The place of his departure, even that wherein he was talking with Iacob at Bethel: there God giveth him sensible comfort, and then leaveth him.
Learn here.
D. 1. God in the visible signals of his presence may appear and disappear unto his Saints.
D. 2. God in leaving his Saints, this way, goeth up higher than they, whence he may help them.
D. 3. Places of sensible injoyment of God may be places of loosing it.
D. 4. Saints must not expect to have visible or sensible appearances of God alwayes. Ver. 43.
2. Now followeth Iacobs return of thanks to God which closeth the first general of his comming to Bethel from Shecem, which is expressed by three eminent signals.
Ver. 14.1. His erection of a pillar, And Iacob set up a pillar, in the place where he talked with him, a pillar of stone. — foreign. Sept. — Kamta. Cald. — Titulum; an Eminent signal. In these also note.
1. Iacobs duty connected unto Gods discovery. And, that is, immediatly God having finished this appearance unto him, Iacob is at his returns to God.
2. The work connected is one signal of Iacobs acknowledgment of Gods gracious aspect on him, and a memorial for thankfulness to him unto posterity. It comprehends.
1. The act, Erection, or constitution.
2. The object, a pillar, even a pillar of stone, this was but a signal of an heart monument; it may be the same, that he set up at first, and at this time it might be fallen down; of which we read. Gen. 28. The matter of it being a stone, it notes duration.
3. The place where he set it, even where God did stand and speak with him, and in memorial of that gracious conference with him; wherein he speake to Iacobs heart for consolation.
2. His libation. — And he powred out a drink-offering thereon, and he powred oil thereon. Sept. and Cald. to same purpose. The scope of this action is, both to consecrate the memorial, and to be an Eucharistical offering to God. In Gen. 28.18. No mention is of any thing poured out but oil. Here we have two expressions.
1. He powred a drink offering, or an out poured-offering, The Sept. foreign — This according to the law we find was of wine, Exod. 29.40. Numb. 28.7. It was called a powring out, because it was of liquors as the mincha was of dry things: It is probable Iacob might do thus; and that in answere of his vow wherein he promised offerings and tithes.
2. He poured oil on it, as an unction for setting it apart as a memorial; not by any magicall consecration, such as the Papists exercise in consecrating their places; and would ground it upon such examples as this, but foolishly and in vain. Ver. 14.
Ver, 15.3. His nomination of the place, And Iacob called the name of the place where God spake with him, Bethel. Sept. and Cald. same. This is the third time we read of Iacobs imposition of this name upon the place and pillar, which imports, The house of God. The use of this also hath bin discovered to be monumental; not to tye God to places, but to acknowledge God in them, so long as he appear's therein unto his servants; of which hath bin spoken heretofore several times.
Quest. 1, It is queried. Was this stone the altar spoken of. Ver. 7?
Answ. 1. It seemeth clearly this was another thing from the altar so lately erected, that was for sacrifice, this for a memorial.
2. It is probable to be the same monument spoken of. Gen. 28. And now reaedified upon this last appearance of God.
Quest. 2. Was not this place as holy as Ierusalem? Why was Ieroboam condemned, for renewing the use of it? 1. Kings. 12.12.13. Chapters.
Answ. 1. As to that time, wherein God appointed it, and accepted his true worship in it, there was no fault found in it, in it; so long as it was under Iacobs use, first practised. 2. When God chose Ierusalem for the place and temple where he would appear; this & al places, ceased to be of that general & publick use; as to sacrifice, &c. 3. None o… these places excluded from spiritual communion with God in any other. 4. When these places were superstitiously abused as they were all, God abhorred them. So Bethel became Bethaven, the house of iniquity by Jeroboam, for which he justly was condemned. God forsook his Tabernacle in Shiloh; and laid waste his Temple at Jerusalem, when it was polluted with all abominations. No places now are distinguished, but onelyonly for conveniency of meeting: In all places God seeks for worshippers in spirit and truth. Ver. 15.
Learn from it.
D. 1. The Saints duty imediately must answer Gods discovery. This is just. So Iacob did.
D. 2. It becommeth Saints to set up durable memorials of Gods appearance; then in stones; now in hearts.
D. 3. It is just to keep memorials of Gods sweet communications and speeches to mens soules.
D. 4. Wine and oyl-offerings, that is, cheerful thanksgivings are due to God upon his manifestations. V. 14.
D. 5. Nomination of places for Gods use, upon his direction and approbation hath bin lawful.
D. 6. In all places, even until now, where God will speak with men, it is fit to own God in them and to remember his name. V. 15.
The next general of this chapter containes the history of Iacobs second removal from Bethel to Ephrath, wherein we have to consider.Ver. 16.
1. The journal recorded, And they journied from Bethel, & there was yet a little piece of ground to come to Ephrath. Cald. same. — & Iacob departing from Bethel pitched his tent beyond the tower of Gader; and it came to passe when he came neer to Chabratha to go to Ephrata, &c. Sept. Here the Seventy forsake the o…iginal; for however he came to the tower of Gader, yet it was afterward in his motion from Ephrath. Ver. 21.
1. The connection here also is not to be overlook't. This motion is joyned with his late new habitation at Bethel, where he injoyed much of God; yet hence he moveth, and as safely is to be presumed, he goeth not without Gods call, either special, or providential, seing his fathers declining time might now move him to draw neerer to him; God doth not bind him to Bethel, nor is bound himself to places.
2. The journy itself is reported, wherein.
1. The term whence, of their motion, From Bethel, where he paid his vowes, and was answered and comforted by God in his appearing.
2. The term whereunto, or the stage of this motion, was a place a little distant from Ephrath, a champian. There is much to do about the word, foreign. The Sept renders it a proper name; but the Caldee and others render it a space of ground, some a mile, so that, the place of his pitching was in a champian, about a mile or such a matter from Ephrath.
3. The motion itself, They journied, or they went forward, even Jacob and all his family, according to the ability of the parties with him.
2. The events befalling Jacob at this stage.
1. Rachels travel, And Rachel travelled or bare child, and suffered hard things in child-bearing. — foreign. Sept. Aggravata est in partu suo. Cald. Here note.
1. Her present state, it was of labour or travel for child; nothing is spoken of conception before, and this is thought sufficient to be mentioned.
2. The difficulty of this condition, she was sorely oppressed in bearing, heavy paines and troubles were upon her, such as proved fatal. The bitterness of that sentence in sorrow thou shalt bring forth children, &c. — Ver. 16.
2. Her deliverance, where we have mentioned.
Ver. 17.1. Her bitter paines again foregoing, And it was in her hard paines in her child-bearing. Sept. & Cald. same. Here are mentioned her last bitter throwes foregoing the birth; she suffered great torment in bearing.
2. The midwife's comfort in her pain, And the midwife said unto her, fear not. Cald. same. — foreign. Sept. Herein we may note.
1. The party comforting, the midwife, whose name i…, from helping to bring forth; such as was designed to that office.
2. The party comforted, travelling and groaning Rachel, now full of paines and full of fears.
3. The consolation itself. Fear not, words of incouragement from pitty and compassion, which becommeth such persons in such conditions.
3. Her deliverance in the last words of the midwife, For this son also is to thee. Sept. and Cald. same. These are the words after her deliverance, for how els could the midwife know it was a son; and therefore clearly expresseth, that she was now delivered of this son, with the expiration of her soul. Ver. 17.
Thirdly. Rachels death is here recorded, whereabout we have.
1. Something precedent, which was the naming of the child, and that we find two wayes declared.
1. By his mother ready to depart, And it was in the going out of her soul (for she died) And she called his name Ben-oni. The son of my travelling sorrow. Sept. — The son of my grief. Cald. A grievous child to her. Wherein.
1. The season, a very little before her death, while she yet had time to speak, and under sense of languishings, for she expired shortly after.
2. The person naming was Rachel in the depth of her last paines, which wrought her death.
3. The imposition of the name, and she called his name Ben-oni, or the son of my sorrow. This was in the present sense of her owne bitterness, not in assuming authority to leave the name upon the child; onelyonly declaring that it had cost her dear to bring him forth.
2. By his father; whose right it was to name him, And his father called him Benjamin. Sept. and Cald. same. Herein we have to note.
1. The imposer, Iacob the father of this son.
2. The name imposed, which import's, The son of the right hand; which may note, either the son of power as some, or the son beloved indeared, and set as it were at the right hand, as others. Psal. 80.17. This was not to cross the mothers name, but rather to shew the indearedness of mother and child to him at this time; as if he had lost his right hand in Rachel, and yet it was restored in his son. — Ver. 18.Ver. 18.
2. Her death accomplished,Ver. 19. And Rachel died. Sept. and Cald. same. Her soul departed from her body as before expressed.
Fourthly. Her burial, And she was buried in the way to Ephrath, which is Bethlehem. Sept. and Cald. same. In these we may observe.
1. The last office of Jacob to Rachel, which was to interre her, she was buried doubtless by his care and appointment; and however no mourning is spoken of here, yet Jacob could not part with her without grief and bitterness; his respect to her afterward appears.
2. The place of her interrment, was there about were she died. A providential visitation of her was eminent; for it's probable, Jacob meant to pitch his family before the time of her deliverance; but God ordered it otherwayes: in his journy she travelleth and dieth; and hereupon her providential burial fell out; in the way to Ephrath there was she buried; not carried to Machpelah as others; it is likely dying in this condition, necessity made him speed the burial of her in that place. Jacob makes no difference in place of burial. The noted city adioyning hath two names Ephrath and Bethlehem. Neer this Benjamin was born; the onelyonly son born there in the land of Canaan to Iacob. Here also was Christ born; and here about, the poor infants were slain in the time of Herod; over whom their grand-mother Rachel is here brought in weeping because they were not. It was a place then memorable for great events. Mich, 5.2. Matth. 2.6.17.18. Ier. 31.15.19.
3. Iacobs resentment of this event in respect to Rachel being dead.
And Jacob set a pillar upon her grave; that is the pillar of Rachels grave to this day, Sept. and Cald same. Two things are here recorded of Iacobs work.
1. The erection, He set or established a pillar upon her grave, Herein we may consider.
1. The subject acting, Iacob the surviving husband of Rachel, deeply affected with the loss of a dear wife.
2. The act itself, where.
1. The work was but to set a pillar, or monument of remembrance upon her grave; which was doubtles of stone.
2. The use of it, which was to perpetuate the memory of Rachel, a monument of his love, and her desert.
2. The duration of it, That is the pillar of Rachels grave unto this day, Moses writes this in his time, and this continued to Sauls dayes. 1. Sam. 10.2. And so it hath bin spoken of in latter times. No evil was in this act of Iacob. All this is reckoned to fall out in the 45th year of Rachel, in the 106 year of Iacob, in the 166 year of Isaac, & of the world, 2274. Thus far the history of Iacobs motion to Ephrath or Bethlehem. Ver. 20.Ver. 20.
Learn hence.
D. 1. Providence ordereth the Saints below no long settlement, but to move somtimes from desired places.
D. 2. Motions from Bethel to Ephrath, from Gods comforts to Gods chastenings are ordered to Gods Saints by himself.
D. 3. Providential afflictions may betide Gods dearest servants unexpectedly in their wayes.
D. 4. Soules exorbitantly desirous of children, may have them from God with bitterness enough. V. 16.
D. 5. The bitterest paines in child-bearing may befall the best of women.
D. 6. It is the midwifes honor, with Gods Spirit, to be pittiful and comfortable unto women in travel.
D. 7. God doth adde sons to his in their earnest desires somtimes, wherein they may take little delight. Gen. 30.24.
D. 8. Providence somtimes brings living children out of dying mothers. Ver. 17.
D. 9. Killing paines in child bearing may befall soules to much longing for children.
D. 10. Dying mothers in their passions may name children their griefs and not their joy.
D. 11. Soules dye not but go out of bodies, to God who gave them. Eccles. 12.7.
D. 12. Tender affection in fathers name their children more dear which they have with loss of wives. Ver. 18.
D. 13. Rachels may dye when Leahs live, the beloved before the despised.
D. 14. Comely interrment is a duty to relations in all places, where providence calleth them away.
D. 15. Places notable for births and burials are somtime noted by Gods Spirit. Ver. 19.
D. 16. Its sutable to nature and not contrary to grace, to set up and keep memorialls of deceased relations.
D. 17. Durable monuments of providences may be usefull for posterity.
D. 18. It is not unlawful to leave monuments of the dead, only vanity & superstition avoided, V. 20.
3. The next general, is the third stage in Iacobs journy toward his father, when he removed from Ephrath, or Bethlehem to Edar. Wherein.
Ver. 21.1. His journy is recorded to this third stage, And Israel journied, and stretched out his tent beyond the tower of Edar, Cald. same. — The Sept. leave out this verse wholy here, and mentions his pitching at Gader. Ver. 16. Herein note.
1. The connection of this to the former, Gader to Ephrath, they were both sad places to Jacob by reason of the events there, yet so God orders him from trouble to trouble, it was well that he was at Bethel first to be prepared for these occurrencies by God.
2. The journy itself, wherein is mentioned.
1. His motion, Israel journied or went forward.
1. The traveller is Israel, so Moses stileth him here first, though called him so before. He doubtless with all his family.
2. The motion it self, he went forward according to the state of his family, and as they were able to hold out.
2. His pitching, He spread his tent beyond the tower of Edar, This place was a very short journy, from Ephrath, some say a mile, others at most two German miles from Bethlehem; and four miles distant it is judged from Ierusalem. What might be the occasion of his pitching here, is not mentioned by Moses; it is enough that providence pitched him here. This was the place neer to Bethlehem, where the shepherds were feeding their flocks, when the Angels told them the glad tidings of the birth of Iesus the Saviour at Bethlehem. The name signifieth, the tower of the flock, & so the vulgar Latin reads it: but it is a proper name, by reason of some eminent tower built in those plaines for the defence of shepherds and watching their flocks; neither is it the place where the Temple was built, as some have mistaken, that being in Ierusalem some miles distant from this place; however Sion be called the tower of Geder, or of the flock in another sence. Micah 4.8. Here a little beyond Bethlehem Iacob for present pitched. V. 21.
Ver. 22.3. The event which befel Iacob here, which was a sad one, And it was when Israel dwelt in that land that Reuben went and lay with Bilhah his fathers concubine; and Israel heard it, Cald. same — Slept with, &c. Sept. and it was evil in his sight. — In this sad history we have.
1. The season of the event, It was while Iacob dwelt or sojourned in that land, It was no long while after the death of Rachel, and Deborah; and therefore close it came upon other precedent afflictions.
2. The sad event itself, Reuben went and slept with or lay with Bilhah his fathers concubine.
1. The persons by whom this affliction came, doth aggravate it. Reuben his first born of Leah, and Bilhah, who was given into Jacobs bed by Rachel, in a manner his wife, of whom two heads of the tribes were born, Dan and Naphtali.
2. The fact committed wilfully by both in Jacobs family and the Church of God was no less than abominable incest, such as Paul saith was not heard of among the heathen, for a son to discover the nakedness of his fathers wife. 1 Cor. 5. It was sad to have Dinah ravished by a stranger, yet that might be with her innocency; but to have his eldest son a companion of his own bed, commit such filthiness, is a piercing grief to Iacob! The Hebrewes make fictions, that Reuben did not defile her, but throw out her bed, which was removed to Rachels tent by Jacob; but this text, and Jacobs abdication of him from the birthright upon this account (Gen. 49.) shew fully the contrary.
3. Jacobs reception of this sad tidings, And Israel heard it. This is all that is related of his resentment of this fact here. The Sept. adde, it was evil or grievous in his sight. There is more doubtless insinuated in this that Israel heard it than is expressed; for there is a pause hereupon, and great gap, left with this mark. O! pointing out some thing of Jacobs inexpressible grief, and burden, and indignation upon this account. As the painter, that could not full enough express a father mourning for a son, drew him with his face covered: So Moses faith no more of Iacob, but that he heard it, and so leaveth a pause.
Quest. Why did not Iacob punish such a sin?
Answ. 1. Questionless it was a sin punishable by death. 2. Surely Iacobs heart was full of grief and indignation at it. 3. He doth at last abdicate him from his birthright for it. 4 The season of omitting further judicial proceedings seemeth to be the overruling providence of God, who yet had appointed one tribe of his Church to come from him, and it is presumed that Reuben repented, and was not rejected by God.
4. The catalogue of Iacobs sons, wherein.
1. The preface to it, Now or and, the sons of Jacob were twelve. Sept. & Cald. same. — These heads of twelve tribes. And written on the Priests brest, &c. Exod. 28.24. Revel. 21. This onelyonly leads to the naming of them. Ver. 21.
2. The orderly relation of them as followeth.
1. Leahs sons six. 1. Reuben Jacobs first born, So he was by nature, but spoiled himself of it by sin, and it was divided between Judah and Joseph, as afterward it appeareth. Gen. 49. 2. Simeon. 3. Levi. 4. Judah. 5. Issachar. 6. Zebulun. V. 23.Ver. 23.
2. Rachels sons two. Joseph and Benjamin. Ver. 24.
Bilhahs sons, Rachels handmaid, Dan nd N aphtali; this was the unfaithful woman with Reuben. Ver. 25.Ver. 25.
4. Zilpahs sons, two, who was Leahs handmaid, Gad and Ascher.
Ver. 26.3- The conclusion of this genealogy. These are the sonnes of Jacob which were born to him in Padan-Aram. Cald. same. Mesopotamia of Syria. Sept. Two differences arise here.
1. That the sonnes of Iacob plural should be joyned which a verb singular. Yet this is common in the Hebrew, without a mysterie.
2. That these are said to be born in Padan-Aram, when Benjamin was but a little since born in Canaan. This speech is synecdochically exprest when the most part is put for the whole.
Quest. Why is this genealogie recorded here?
Answ. Nothing certainly can be said, but the will of the author, who is free to doe what he please, and place what he writes where he will; but conjecturally it may be said. 1. To let us see that all the Patriarchs were born before Isaac died. 2. To set it before and distinguish it from the line of Esau. 3. To prepare for the following history of Iacobs children, which proceeds, Chap. 37. Ver. 26.
Learn from it.
D. 1. God carrieth his Iacobs somtimes, from Ephrath to Gader, from one affliction to a worse.
D. 2. The Churches journies and stages are appointed and ordered by God.
D. 3. Israel is willing to pitch his tents, where God allot's him.
D. 4. The Church and its pastor sit down by the tower of the flock's Shepheards and sheep have their tower. Ver. 21.
D. 5. The Churches habitation is not free from infection and affliction in the land of its sojournings.
D. 6. Providence ordereth the permission of the foulest crimes somtimes in his own Church.
D. 7. The chiefest in outward priviledge in the Church may fall into greatest sin. Gods wisdom orders it.
D. 8. God will not suffer the blots in his Church to be wholly covered, or silenced. Others may learn by them.
D. 9. Great is the fascination of lust which makes a son and wife conspire to pollute the fathers bed.
D. 10. Deep impressions the tidings of such wickedness in the Church make's upon gracious men, to consternation.
D. 11. Providence distinctly note's the genealogy and number of the Churches beginnings, to observe Gods making good his promises, Now Iacob was come to twelve. Ver. 22.
D. 12. God doth not alwayes cast out of his visible Church for greatest wickednes. Reuben is numbred.
D. 13. The twelve first Patriarchs were ordained of Gods grace not for their worth.
D. 14. Scripture useth figurative speeches, warily to be opened by Gods ministers. V. 23.24.25.26.
4. The last general of the Chap. is the history of Iacobs fourth journy from Eder to Hebron. Herein.
1. The access of Iacob to his father is recorded, And Iacob came to Isaac his Father unto Mamre unto the city of Arbah, (this is Hebron,) where Abraham and Isaac sojourned. Cald. same. — City of the field, which is Hebron in the land of Canaan, &c. Sept. Where occurr.
1. The traveller, Jacob doubtless with his family.
2. The end of his motion, set forth.
1. By the person to whom he came, Isaac his Father.
2. by the place whether he journied, expressed,
1. By a general name Mamre, noting the whole plain.
2. By a special name, the city of Arbah, and that the same as Hebron.
3. By the former inhabitants, here Abraham and Isaac sojourned; here Abraham intertained God and his Angels, Gen 18. but here they were but sojourners, however pitched here of a long time.
Quest. Was not Iacob with his father before now?
Answ. It is to be presumed he was, having bin in Canaan so many years, though it be not written. Natural affection could not abstain so long: But now he commeth with his family there to settle and succeed Isaac. Ver. 27.Ver. 27.
2. The number of Isaacs years is related, And the dayes of Isaac were an hundred and eighty yeares. — Cald. same. — Dayes which he lived. Sept Ver. 28.Ver. 28.
3. The death of Isaac is reported.
1. As to the death itself, it is expressed under three notions.
1. And he expired or breathed out his spirit, — foreign Sept.
2. And he died, in the dissolution of body and soul.
3. And he was added or gathered to his people. That is, to the Spirits o… just men made perfect, as Abraham was.
2. As to Isaac, he thus died, full of dayes, and old. So had he the blessing with Abraham; and attained to five years older, so that his life was to the 20th year of Joseph, neer the time, when he stood before Pharaoh; therefore his death is reported here by way of anticipation, and he saw all providences related about Iacobs family to the 41th Chapter of this book. He died then, in the 120th years of Jacob, after the flood, 632; and in the year of the world, 2288. No mention is made of Rebekah here but afterward we read of her burial with Isaac. Chap. 49.
4 Isaacs burial is her… recorded, And his sons Esau and Iacob buried him.— Sept. and Cald. same.
1. The parties here acting their last duty, are brethren, twins of the same womb, yet divided by Gods election of one, and passing by the other and opposite in many passages of life, yet these two are joyned in this work, natu…e and grace agree in paying duty though to dead parents.
2. Their work was of piety towards their old Father, and the last of all, in burial of him, according to his will. This they jointly performed. All this is here reported to finish the history of Isaac; and then to carry on the narration of Church-affaires as it was in the family of Iacob, from Chap. 37. and onward; the 36. Ch. being put in by way of parenthesis to dispatch the history of Esau and his family, who became bitter enemies unto the Church, and therefore so mentioned briefly together with it, Ver. 29.Ver. 29.
It learneth us.
D. 1. God brings at last his Jacob and Church to their desired place in their pilgrimage.
D. 2. God makes good his Word in making Jacob successor to Abraham and Isaac in their sojourning, Ver. 27.
D. 3. The blessing of long life God grant's to his Servants, whenand where it may be beneficial to his Church. Ver. 28.
D. 4. Expiration and dissolution are the appointed conditions of Saints in order unto glory.
D. 5. Saints in dissolution go out of the World unto their own People.
D. 6. Old age or fulness of dayes is given here sometimes to Gods Saints: i. e. Dayes full of work, as well as many.
D. 7. Nature and grace agree to evince and performe the duty of burial.
D. 8. It is piety to Parents deceased, so to order their burial and interrment that it may be comely and honorable.
D. 9. The death as well as the life of Saints, God recordeth for his Churches instruction, and to point out distinct periods, Ver. 29.
Fuit Isaacus vir Deo charus &c. Mortuus est exactis cum virtute annis 85. supra centum. …o…eph. lib. 2. Antiq.