An Exposition of Genesis, Genesis · Chapter 28
CHAP. XXVIII.
2. THe next step of providence for Jacobs security is Isaac's acting of his part upon the motion of Rebekah. Wherein.
1. His advocation or calling for his son Jacob, And Isaac called Jacob, Ver. 1.Sept. and Cald. to the same. Herein note.
1. His call, Isaac by his wife or some other, sends for Jacob upon her motion; Here the Fathers care begins to appear now at the 77th year of his sons age to direct him toward a wife, which would seem past time with us, yet providence so ordered it; now Isaac bethinkes himself of this, and sends for him upon his mothers motion.
2. The specification of his call from the end of it. Which was twofold,
1. To blesse him, And he blessed him.
2. To lay his charge upon him. And he charged him. Sept. & Cald. same. Both these ends are mo…e fully declared in a transposed order.
1. Moses relates the charge, and that is twofold.
1. Prohibitive, And he said unto him, thou shalt not take a wife of the daughters of Canaan. Cald. same. — of the Canaanites. Sept. This was Rebekahs pretended fear; against this Abraham had charged Isaac; and he from the Oracle of God had charged Jacob, which afterward was a written law to Israel, not to marry with Idolaters. Ver. 1.
2. Mandatory, wherein he injoyneth him.
Ver. 2.1. Preparation, arise. Sept. and Cald. same. That is, prepare thy self and sit for your journy; so the phrase of arising here must note it.
2. Motion, And go to Padan-aram to the house of Bethuel thy mothers father. — Fly to Mesopotamia, &c. Sept. Cald. as Hebr.
1. His motion commanded was to go and travell.
2. The term of his motion.
1. General, the country of Padan-Aram, that is Syria, between the pair, or two rivers, Mesopotamia. Gen. 25.20. Gen. 24.10.
2. Special, Bethuels house or family who was Rebekahs father, whence she came, & so the Church must.
3. His busines or worke there, And take to thee a wife from thence, of the daughters of Laban thy mothers brother, Sept. and Cald. same. In short, there he must marry, and take a wife from whom the promised seed was to come; and the people which were to inherit the promised land. The place and person seem to be pointed out of God, from the charge given, note onelyonly.
1. That as to person it was his mothers brothers daughter, which was not then judged unlawful.
2. That Isaac points him out but to one wife, and no more, however the event was otherwise.
Note hence.
D. 1. Good Fathers disdain not the wise and gracious advice of Mothers for their Childrens good.
D. 2. Good men may change their minds upon Gods convictions for disposal of blessing.
D. 3. Blessing and command go together from God, by his instruments unto his Covenant ones,
D. 4. Matches of the true seed with the Idolaters are expressely forbidden by God, Ver. 1.
D. 5. Fathers have their due power to dispose of Children in marriage.
D. 6. It is good for Fathers herein to follow the dictat's and guidance of God, to dispose Children, where the knowledge of God is. Ver. 2.
2. Moses relates the blessing, for which he calleth his son Jacob, somewhat different in words from the former, but aiming at the same scope. In the conferring whereof may be observed.
1. The manner of blessing, it is now done by Isaac knowingly, willingly, purposely, according to the will of God, to confirm the blessing on Jacob.
Quest. What need was there of this second blessing?
Answer. Much in respect of man.
1. On Isaac's part, to expresse now, that he did as willingly blesse, as God would have him, which he did dubiously before.
2. On Jacobs part, it was to adde strength to his faith, who might be tempted to thinke, that a blessing gotten by deceit, and under another name might be frustrate. Now therefore he is blessed under his own name, and in an upright way.
3. On both parts in respect of their parting, it was meet the father should send his son away blessed.
2. The matter of blessing now confirmed; which is laid down in 4 particulars.
1. And God almighty, Ver. 3.or all sufficient blesse thee. — And my God blesse thee my son Sept. Cald. as Hebr. Here note.
1. The connection of the blessing and command precedent, do what I charge thee, and the Lord blesse thee.
2. The fountain of the blessing prayed on him, God almighty or alsufficient God, as he appeared to Abraham, mighty to do what ever he promised to do unto him, from the all-mighty spring of blessing doth Isaac fetch his benediction for his son.
3. The issue from this fountain blesse, that is, out of his all-sufficient fulnes shall give out streames of good spirituall & temporall. It is either promisory or prayerwise.
4. The object terminating this emanation of blessing, the… Jacob my son, let all Gods springs empty themselves on thee, be thou the receptacle of the almighty God, and all his blessings.
2. And make thee fruitful and multiply thee, and be thou for an assembly of peoples. — And thou shalt be for the synagogues of the nations, Sept. — And be thou for companies of tribes. Cald. All this part of the blessing concerneth the increase of the Church by him prophesied in 3 expressions.
1. In the cause of it, fruitfulnes; which must be to make increase of seed, God make thee a fruitful root.
2. In the effect of it, multiplicity of seed, God cause out of thy fruitful stocke to arise multitudes of seed.
3. In the end of it, to be assemblies, or Church, or synagogues of people for God: such as the Tribes of Israel were, to whom the nations also were gathered.
Ver. 4.3. And give thee the blessing of Abraham to thee and thy seed with thee. — He will give thee the blessing of Abraham my father, &c. Sept. — And to thy sonnes with thee. Cald. Herein he prophesieth and prayeth upon Jacob Abrahams portion, about which is expressed.
1. The freenes of it, God shall give it, or God give it.
2. The nature of it, Abrahams blessing▪ which was all Covenant-mercy to be a God to him; it containeth all grace, adoption, righteousnes, &c. and all temporal good annexed in the promised land, which afterward is expressed. Gal. 3.13.14. Rom. 4.7.8.13, &c.
3. The term of …eception or object of it, thee and thy seed, according as God had intailed it on Abraham and his.
4. To inherit the land of thy pilgrimages which God gave to Abraham, Sept. same. — Of thy habitation. Cald. This is exegetical as to part of Abrahams blessing, for God gave the land of Canaan to him wherein he sojourned also. Gen. 17.8.
1. The good promised, inheritance of the land of promise which now was but the place of sojourning & pilgrimage; that wherein thou art but a stranger now shall be thine inheritance, which God made good when he brought Israel out of Egypt.
2. The right title to it, which was Gods gift unto Abraham, so that no claim could be laid unto it by others, seeing the God of heaven in whose dispose heaven and earth are, had thus made it sure to Abrahams seed, and so to Jacob in the line of promise.
Learn hence.
D. 1. Gods blessing need's to be repeated and confirmed unto soules, to answear temptations, and to prevent unbeliefe.
D. 2. Obedience …eelded to the charge of God foregoing, the blessing shall follow after.
D. 3. God almighty and alsufficient is the onelyonly fountain of blessing
D. 4. The issues of good from God almighty, upon poor creatures, they are blessings indeed.
D. 5. Gods alsufficiency giveth fruitfulnes for the increase of his Church, Ver. 3.
D. 6. Abrahams blessing from the Almighty is that which passeth from generation to generation upon the Church.
D. 7. The rest typical as well as spiritual and eternal, is made the inheritance of Gods Israel from his almightines.
D. 8. Gods gift to Abraham is the just title of all the seed of promise to that inheritance eternal, typed out in Canaan. Ver. 4.
2. Isaac's dismission of his son followeth, wherein note.
1. The fathers act of power, And Isaac sent away Jacob, Ver. 5.Sept. and Cald. same. That is, with the solemne collation of the fore mentioned blessing he gave him leave to depart, and sent him from the place which was to be his inheritance into another country; for that end which he had given him in charge.
2. The sons act of obedience, And he went to Padan-Aram, &c. Cald, same. — Mesopotamia, Sept.
1. His discession from his father is noted. He went away.
2. The term of motion aimed.
1. In place, Padan-Aram.
2. In person. To Laban described relatively, by his father the son of Bethuel, and by relation to his sister, the brother of Rebekah, &c.
Quest. Why doth Isaac send away Jacob so bare and single, Abraham took another course for Isaac?
Answ. 1. God doubtles had an overruling hand in this providence, so to order it for greater ends than were now apparent.
2. Jacobs faith was to be tried more in this way.
3. Gods glory more appeared in it, in his journy and issue of it.
Learn hence.
D. 1. Providence makes parents willing to part with dearest children in order to accomplish his will.
D. 2. Providence ordereth childrens hearts in readines to obey the fathers charge to execute Gods purpose.
D. 3. Providence somtimes sends out creatures naked and helples the more to glorify itself. Ver. 5. He keeps them while they beleeve on his promises.
3. The appendix to this, Isaacs dismission of Jacob is the use which Esau makes of it. Where about note.
1. The occasion or cause of Esaus doing, which was his observation of some passages in Jacobs dismission.
1. He observes Isaac's blessing of Jacob, And Esau saw that Isaac had blessed Jacob, Sept. and Cald. same. This, it is like, he over-heard, or by some meanes had notice of it, in the solemne dismission of his brother, therefore he might have some fond hope of a blessing yet.
2. He observes his fathers dismission and charge to Jacob against marriage with the daughters of Canaan, And he sent him away, &c. Sept. and Cald. same. Here Esau perceiveth his fathers charge as to marriage, which he formerly regarded not. Ver. 6.Ver. 6.
3. He observes Jacobs obedience, And Jacob had obeyed his father and mother, &c. Sept. and Cald. to same. Here he considering that his brother listened to his father and mother in this matter, and had the blessing; this puts him upon thoughts of what he had done, and what was best to be done yet. Ver. 7.Ver. 7.
4. He observes that his father was not pleased with the Canaanitish women, And Esau saw that the daughters of Canaan were evil in the eyes of Isaac his father. — Before Isaac his father, Sept. — Were displeasing in the eyes, &c. Cald. This he gathers from the charge which Isaac gave Jacob against matching with them. Ver. 8.Ver. 8.
2. Esaus action hereupon. Twofold.
Ver. 9.1. His journy unto Ismaels family, And Esau went to Ismael, Sept. and Cald. same. This must be meant of Ismaels family, for he himself was dead 14 years before in the 123 of Isaac who was now 137 as may be seen. Gen. 25.17.
2. His work, And he took Machalath the daughter of Ismael, son of Abraham the sister of Nebajoth unto his wives, to him for a wife, Sept. and Cald. to the same. This Machalath is called Basemoth. Gen. 36.3 who was daughter of the same mother with Nebajoth Ismaels eldest son. Her Esau now takes as a third wife to the two former, aiming, it is likely to please his father, by marrying one of his fathers kindred, as his brother by taking a wife among his mothers brethren. So he addes sin to sin in multiplying wives, and those bitter enemies to the Church.
Quest. Did this mend the matter with Esau?
Answ. Surely no, for 1. He turneth not to God at all.
2. His aim at best was but to please his father.
3. He matcheth among enemies to the seed of promise.
4. He multiplied sin in multiplying wives; which Isaac did not give in charge to Iacob.
It teacheth us,
D. 1. Hypocrites hearing of blessing upon others, pretend to make to it as well as any.
D. 2. Hypocrites hearing Gods charge to accompany his blessing, would seem to observe it. Ver. 6.
D. 3. Hypocrites seeing the obedience of Saints, would seem to imitate it. Ver. 7.
D. 4. Hypocrites perceiving what is displeasing to God & his servants, would seeme to avoid it. Ver. 8.
D. 5. Hypocrites in all their pretences for God, take their own wayes without his counsail.
D. 6. Hypocrites in all their pretended imitations of the Saints do but adde sin to sin. Ver. 9.
foreign
Hitherto Moses hath continued the history of the Church and its affaires in the dayes of Isaac, & we have no more of it under his name untill the mention of his death. Ch. 35.29. Here now is the history of the Church continued under the name of Iacob; which taketh up the most of this book following, saving a little of Iosephs time afterward. The occasion of Iacobs mention now, was his intended security from Esaus rage, and the saving of the line of the Church in him; how God mooved father and mother in this matter we have heard & how the Lord mooveth him & goeth with him we shall hear in the sequel of the history. At this verse the Hebrews begin the seventh section of the law; which was ordered to be read in their Synagogue, as one lecture on the Sabbath. In these sections, as it is observed, they noted some for distinction onelyonly, and called it Parasha, marked with 3 letters foreign The first of that word, others they observe for order, called seder, and marked with these 3 foreign This continueth to the end of the 36 Chap. Where at the 37th another of the like beginneth. This here in present is called by the Hebr. Vajetse. From the first word which beginneth the section.
In this history of Jacob so farre as it is continued n this Chapter, we have 3 notable characters of Gods providence toward him.
1. Events before his going to sleep Ver. 10.11.
2. Events from God in his sleep. Ver. 12.13.14.15.
3. Events after his sleep and refreshing. Ver. 16.22.
To the first. Therein we read these two things.
1. His onset and posture for his journy, And Jacob went out from Beer-sheba, and went toward Charan. — From the well of the Oath, Sept. Cald. as Hebr. Herein we have to note providence ordering.
1. His out…etting from his fathers house at B…ersheba.
2. His onsetting toward Charan, noted to be 500 miles distant in English account.
3. His solitarines in his undertaking, it was Jacob alone without retinue or associates, so God ordereth his entrance upon his journy. Ver. 10.Ver. 10.
2. His first stage is recorded, wherein he maketh a stay for refreshment of nature, whe…ein may be observed.
Ver. 11.1. The pitching of Jacob, And he lighted on, or met with a plac… & lodged there, because the sun was gon or set. — And he met with a place and slept there, &c. Sept. — And he came to a certain place and stayed there. Cald. Herein note.
1. His providential accesse, for so the word noteth (a meeting of place or parson) unthought of by him but so ordered by God.
2. The place itself set out under a general notion here, but afterward it appear's to be an open field, or place neer Luz. Ver. 19.
3. His stay, he tarried but one night there, a nights lodging onelyonly, he took in the place, and no more. This place is conceived by some to be 48 English miles distant from Beersheba, therefore also is it conjectured that this fell out the second or third night after he left Beersheba; the Spi…it expresseth not that, what stage it was, yet it may not be impossible to be the first dayes journy, as day and strength might serve Jacob.
4. The reason of his pitching there, because the sun was set, so it seemeth he travelled late, and now it being not convenient to go further, here upon this occasion he sits down. Time called to rest, such as …od vouchsafed.
2. His provision for his rest, And he took of the stones of that place, and put them for his pillowes. — Laid them at his head, Sept. Cald. as. Hebr. He…e are reported.
1. His labour, he gathered, or took o… the stones of the place.
2. His fitting or disposing them for his ease, hard pillowes they were to comfort a weary head; yet such are many times the best retirement of Gods dea…est Saints The ground for a bed, the stones for pillowes, and heaven for a canopy.
3. His reposing himself to rest, And he laid him down in that place. Cald. same. — Slept. Sept. Here is a bare relation of his setling and reposing himself to sleep. Doubtles as to this also he lookt up to God, and providence layeth him sweetly to rest.
Quest. Why did Jacob lye out in the …ield, seeing the place was so neer to Luz? Ver. 19.
Answ. It is conceived by Josephus, that it was in dislike to those wicked inhabitants, being not willing to lodge there; but the scripture mentions no such thing. Therefore no other cause appeareth, but that providence by the latenes of the evening, appointed him to take a lodging there, where God would entertain him.
Learn from it.
D. 1. As from Abraham to Isaac, so from Isaac to Jacob, is the true history of the Church continued by Gods Spirit.
D. 2. The Church in Jacob was an exile and went in a long pilgrimage.
D. 3. It is no new thing that providence sends the dearest Saints from friends to strangers.
D. 4. Providence orders Saints from Beersheba to Haran, to bring soules from Haran to Beersheba, from the world to the Church. Ver. 10.
D. 5. Gods care provideth all pitching places for his Saints in their motions.
D. 6. An open field under God may be a better receptacle for Saints, than townes o… cities.
D. 7. It is but a nights lodging which is ordered unto Saints, in the hardest places. A little time.
D. 8 A stony pillow and a dusty bed, is good lodging when God makes it.
D. 9. Good rest may they have whom God layeth down upon the earth to sleep. Saints are willing to rest where God will have them, and where he layeth them they shall sleep. Ver. 11.
2. The providential events to Jacob in his sleep now follow; In general it was a dream which God was pleased to present unto him; for so it is expressed that God appeared in it. Wherein 2 objects general were held out.
1. Somthing to his eye. Ver. 12.13
2. Somthing to his eare. Ver. 13.14.15.
Ver. 12.1. In general the event is thus expressed, And he dreamed, Sept. & Cald. are the same. As God laid him to sleep, so to sweeten it he giveth him a comfortable apparition in a dream, that he might rest without fear, and be comforted when he awaked. This was one way wherein God was wont to reveal his mind unto his Prophets. Num. 12.6. Which afterward the Devil did imitate in false Prophets and filthy dreamers. Jer. 23. Nevertheles the way of Gods discovery is never the wo…se, nor in case of truth therefore to be doubted. In this way God is pleased now to reveal himself to Jacob; so that this was no natural dream that may arise out of a mans constitution, or multitude of busines, but a divine inspiration.
2. In this dream some things are presented to sight.
1. A ladder, And behold a ladder erected upon the earth, and his top reaching to heaven, Cald. same. — firmly set on the earth, whose head reached, &c. Sept. Wherein as to the lett…r we have to observe.
1. the term of animadversion. And behold, calling for observation in this place, as to the matter exhibited.
2. The thing itself presented, a ladder, which is an instrument used among men for sealing high places, and motion up and down; such a thing appeared to Jacob in a dream, as if he had looked on it.
3. The posture of it.
1. It was set up between earth and heaven, its foot upon earth and its head reaching to heaven.
2. It was firmly set, fixed, and established, beyond any shaking, or removing.
2. The next matter presented in the dream is a vision of Angels, And behold the Angels of God ascending and descending on it. Cald. same. — ascended, and descended. Sept. Herein also.
1. The note of attention, behold this too, even that which followeth.
2. The matter here pointed out, Angels of God, such as were his ministring spirits sent out to minister for them who are heires of salvation, mighty, and swift, and willing messengers of providence, to effect Gods will upon his chosen.
3. The motion of these heavenly ministers; they were alwayes going up and comming down, conversing between God and Jacob, these expressions are but fitted to the instruments, and can note nothing but the continued motion of Angels between God & his Church. Ver 12.
3. The last thing presented is God himself, And behold Jehovah stood upon it, Ver. 13.or above it. — And the Lord was firmly set upon it, that is, at the top. Sept. — And behold the glory of the Lord stood upon it. Cald. We have here also.
1. A call to observation. Behold more.
2. The matter exhibited, Jehovah the eternal God.
3. The posture of him, he stood upon the top of the ladder, as commanding all, sending down and calling up his Angels at his pleasure, and appointing them their proper motions in order to his creatures. This is the plain meaning of the letter thus farre. But some queries would be resolved hereabout.
Quest. 1. What is Gods scope in giving Iacob this dream?
Answ. Doubtles to afford him sutable comforts to those present feares, doubts, and troubles that might be upon him as to his exilement, solitary condition, fear of danger, &c. that might stirre up troublesome thoughts within him.
Quest. 2. What is Gods meaning of this dream of the ladder, &c. as may serve to the fore mentioned end?
Answ. 1. God teacheth him that Iehovah the eternal being and cause of all things is above, ordering and ruling all events toward his poor creatures below.
2. God maketh him know there is a setled way of his comming down to man, and mans ascending unto him. This the ladder noteth in the letter, but a meanes to bring heaven and earth together; but besides this, that the Son of God to come in the flesh is properly the onelyonly way of Gods communion with poor sinners. Other way we know there is none; therefore this is best understood by the ladder; Christ himself also having assumed to himself the ministry of angels toward his Church, that they ascend and descend upon him. Ioh. 1.51.
3. God informeth him that his Angels are his special messengers by whom he sends to man and receiveth from him; the Angels of his litle ones behold the face of their father in heaven. In summe, this God would let Iacob know, that he & his Christ and his Angels were with him sleeping and waking, though he were left by creatures.
Quest. 3. How could Iacob see Angels, or God?
Answ. 1. This was but presented in the dream, not really acted.
2. In the dream God and Angels might be apprehended under such shapes, which somtimes they assumed. The Caldee reads, the glory of the Lord,
In summe, the main end why this dream was given, was to let Iaocb know the way of performing all that followeth to him, therefore unto the signe is added Gods word, which he undertakes thorough Christ and by his Angels to make good unto him.
3. In this dream God sendeth somthing to Jacobs ear, and repeats the word of Covenant which should be make good in the way formerly signifyed. All here spoken may be reduced unto two heads.
1. A word of narration what he is who appeared to Jacob now, And he said I am Jehovah the God of Abraham thy Father and the God of Isaac, Sept. and Cald. to the same. Herein he sheweth to Jacob it was no vain apparition that came to him, but that which must cause everlasting good; God declareth therefore.
1. His eternal being as cause of all, enough for Jacob and his Church.
2. His relation, God of Abraham and God of Isaac his father, therefore in Covenant to be his God also.
2. A word of promise, in confirmation of what God had spoken to Abraham and Isaac before. It stands in these following expressions.P…onasme. v…inary i… the He… tong…e.
1. A promise of inheritance, The land in which thou lyest upon it, to thee will. I give it and to thy seed. — Fear not the land in which thou sleepest, &c. Sept. — And to the sons. Cald. This is the same which God gave to Abraham and Isaac, and now sheweth in a dream how he will do it for Jacob. God will make it good for an inheritance to him and his seed Ver. 1.
Ver. 14.2. A promise of multitude of seed, And thou shalt spread abroad to the sea and to the East. and to the North, and to the South. — As the sand, Sept. — Thy sons as the dust, and shalt prevail. Cald. So God promised Abraham. Gen. 13.16. So Balaam admired the multitudes of Israel. Num. 13.10. The sea signifieth the west. Gen. 12.8. And so all the corners of the land promised shall be filled with the numerous seed of Jacob.
3. A promise of making him in his seed a meanes of blessing all others that are blessed, And blessed shall be in thee all the families of the earth, and in thy seed, Sept. same. — And blessed shall be for thee and thy sonnes. Cald. Herein.
1. The subject of blessing, all nations, or families of other nations whoever are blessed.
2. The meanes of conveying, even Jacob, as sending forth Christ, but especially Christ himself the promised seed, the mediatour of all blessing.
Ver. 15.4. A promise of special and parsonal protection in Christ of himself, now in his going forth and returning, And behold I will be with thee and I will keep thee in all the way where thou shalt goe, and will return thee again unto this land, Sept. same. — Behold my word shall be for thy help, &c. Cald. Herein.
1. A note of attention, behold Jacob what I say.
2. The good promised, gracious presence and preservation.
3. The extent of it, even in all the way of his moving, both in going out and returning.
5. A promise of perfecting his will, which is the reason of the former, For I will not leave thee until I have done that which I have spoken unto thee, Sept. and Cald. the same. Herein.
1. The rational particle maketh this the reason of all the former, which is another superadded promise, I will make good all, for I will not leave thee, &c.
2. The good promised, his uninterrupted presence and providence, I will not be absent from thee a moment, Jacob, from keeping thee and doing thee good.
3. The term of duration unto this promise, until I accomplish all that I have said, not one title shall faile, and until …very word be fulfilled I will never leave thee nor forsake thee. All this hath Iacob given him in his sleep, which makes him awake with admiration.
These observations may be taken hence.
D. 1. God can communicate himself to his Saints sleeping as well as waking. Somtimes in dreames.
D. 2. God can recompence a hard lodging with a sweet dream of his care and presence with and over his.
D. 3. Signalls, as well as promises, doth God afford of his care and dear respect unto his pilgrims.
D. 4. The entercourse of divine providence keeps heaven and earth, God and man together.
D. 5. God in Christ by his Angels orders all events for good unto his saints.
D. 6. Christ is the true ladder of providence reaching from man to God. The onelyonly way to ascend heaven by.
D. 7. Angels are willing and active instruments, going, comming and ministring to saints in Christ Joh. 1.51. Ver. 12.
D. 8. God the Father the everlasting cause of good, moves & commands all providences to his Saints.
D. 9. The everlasting Father delights to be known the God of Abraham Isaac and Jacob.
D. 10. God repeats the promise of the inheritance to Jacob and his seed for establishment. Ver. 13.
D. 11. The seed of Jacob or the Church shall spread into multitudes in Christ.
D. 12. In Jacobs seed, even Christ, all families of the earth reach to blessing. Ver. 14.
D. 13. Gods presence and custody secures Jacob and his chosen sleeping and waking, going out and comming in. He slumbers not.
D. 14. Gods resolved presence of grace with his, is the cause perfecting al promises to them.
D. 15 God will never leave nor forsake his covenanted ones, until he perform all his promises to them.
D. 16. God will in his appointed time accomplish all that he hath spoken unto his. Ver. 15.
2. The last event of Gods providence is upon Jacob at his awaking, wherein some notable impressions are made upon him from his dream, & also expressions sutable thereunto. These things are remarkable.
1. Jacobs opinion or Judgement made on it. Ver. 16.
2. Jacobs affection raised thereupon. Ver. 17.
3. Iacobs dedication of the place to God. Ver. 18.19.
4. Iacobs devotion or vow made hereupon. Ver. 20.21.22.
To the first. We have herein related two things.
Ver. 16.1. Iacobs awaking, And Jacob awaked out of his sleep, Sept. and Cald. same. Herein is onelyonly noted the season of this event, It was when Iacob awaked; yet herein the goodnes of providence is not to be slighted, that as mercy laid him down to sleep, mercy awakened him again; yea and as his sleep had a superadded revelation in a dream, so his awaking had an accesse of grace to make a right use of it.
2. Iacobs estimation of the place where he lay, impressed by his dream and expressed by his word, And he said surely Jehovah is in this place and I knew it not, Sept to the same. — Verily in truth the glory of the Lord dwelleth in this place, &c. Cald. In these we may conceive what impression the dream had made upon his mind by his expression; surely more working thoughts of God he had in his repose on this place than he had before. Two special things here delivers.
1. His apprehension of Gods presence, verily Jehovah is in this place. wherein he discovers his thoughts.
1. About the owner of the place, it was Jehovah or the glory of the Lord; even the Son of God, the splendour of his Fathers glory.
2. About his presence, he is, or dwelleth in this place; Here I was shortned in my way in the night, and here I have found Iehovah, the glory of the Lord hath bin with me here this night.
3. About the certainty, surely God is graciously in this place.
2. His confession of his own ignorance or inadvertency, And I knew it not. Wherein he seem's to check himself that he was not aware of Gods appearance and discovery to him in that place, yet that hindred not God from giving out discoveries to him. He might perhaps conceive Gods apparitions were no where but at his fathers house, but yet now he seeth God travels with him, and appear's to him where he pleaseth.
Learn thence
D. 1. Comfortable awakenings as well as sleepings God commands for his beloved.
D. 2. Where sleep brings in revelations of God, awakenings give grace to make a right use of them.
D. 3. Jehovah visits the place of his Saints recumbency, at his pleasure.
D. 4. Where God so appear's, he makes it sure and indubitable to his servants that he is certainly there.
D. 5. Providential places of rest may prove the places of Gods glory appearing unto Saints.
D. 6. Gods servants may at unawares meet with Gods presence and not at first know it at all. Ver. 16.
2. Jacobs affection exercised is next related, here.
1. The impression made on his heart,Ver. 17. And he was afraid Sept. & C. same. that is, from the glory appearing in an extraordinary way his heart was smitten & fear began to work, yet within its bounds & in order to Gods Worship, it was no unbeleeving, distracting fear, but steered by faith.
2. The expression of it made by his tongue. Two wayes.
1. By admiring expostulation, And he said how terrible is this place? Sept. and Cald. to the same. Herein he expresseth the ground of his fear, and that was the wonderful dreadfulnes of Gods appearance herein. The place was as other places over night, but after his dream and his awaking the glory of the Lord made it dreadful, though his appearance was in mercy.
2. By positive assertion concerning this place in two particulars.
1. This is not but the house of God, that is, no other but Elohims house, Sept. to the same. — It is no common place but a place wherein God is well pleased. Cal. His fear makes him thus to judge, this can be no other but the habitation of the almighty where I have bin entertained this night. House here is but the place of Gods special residence & appearance unto Iacob, not to inclose God but to entertain him; Prophetically also it may be spoken, pointing out the Church of God to come, which is called his house, not as if God were tied to places, for afterward, this was stiled the house of wickednes by God.
2. And this is the gate of heaven, Sept. same. — And over against this place is the gate of heaven. Cald. So his affection carrieth him forth to expresse it. It is a metaphorical attribution to the place; but because that Iacob had a sight of God, and by such discoveries entrance is made into heaven, therefore fitly it may be termed the gate of heaven. So the Church of God is where he appeareth.
Qu st. How commeth Iacob to this opinion and affection, why doth he not take it as a dream without effect, and so slight it?
Answ. 1. Surely the Spirit of God ascertained him of the truth of his appearance in it, and that it was no common dream.
2. The impressions upon his Spirit were divine, therefore he was awed by the same, so to fear and so to speak.
Learn from it.
D. 1. Impressions of Gods presence in gracious appearances must raise an awfull fear in Saints enjoying it.
D. 2. The house of God is where his gracious and saving appearances are, even his Church.
D. 3. The Church where God appeares is the very meanes of seeing God, and entrance into heaven. Ver. 17.
3. Iacobs dedication unto God after his rising in the morning, where-about we have to note.
1. His early stirring.Ver. 18. And Jacob rose up early in the morning, Sept. and Cald. same. His sleep and waking being so comfortable he could not choose but be early stirring toward God.
2. His religious care to perpetuate the memory of this me…cy exp…essed in a threefold action.
1. His erection of a stone for a memorial, And he took the stone which he had put for his pillowes, and set it a pillar, — Which he put under at his head and set it for a title, Sept. and Cald. Herein he sheweth his desire not onelyonly to be inwardly thankful, but to set an external monument of Gods appearance to him for after time: the words have no difficulty, here we read.
1. The matter of his susception, it was a stone, he took either one or more, which he had used for his pillow.
2. The use of it, he sets it for a pillar, a visible monument, only to deliver to ages to come a memorial of Gods mercies unto him. Not to make a superstitious rellique of it as the Papists do.
2. His unction. And he powred oyle upon the head o… it. Cald. same. — top of it. Sept. The words are easy. If it be inquired whence he had the oyle? It is most probaple he carried it which him from home. If, why he powred it on the stone? It is answeared, not for a superstitious consecration, but on it, as an Altar, as providence now directeth, he powed it as a thank offering or peace offering, such as he had, to God. Ver. 13.
3. His nomination of his monument,Ver. 19. And he called the name of the place Beth-El, but truly Luz was the name of the city at first. Cald to the same, — Lammaus was the name, &c. Sept. corruptly, and made of two words Vlam and Luz joyned together. Herein are recorded.
1. Iacobs act, putting a new name upon the place, not for superstitious dedication, but for commemorations sake, as may appear from after-events, for however, providentially this became the house of God, which he appointed, as well as accepted; and afterward sent Jacob to worship there; yet when Idols were set up there, God turn's the name to Beth-aven the house of iniquity. So Jeroboam made it by his Calf. 1. Kings. 12.28. Hos. 4. v. 15. God is not tied to places as carnal minds conceive.
2. The name of the place or city adjoyning before this time. It was called Luz. But now upon this occasion it is stiled Bethel.
Quest. 1. Were not Luz and Bethel two distinct places? Jos. 16.2.
Answ. There was a …wofold Luz. Judg. 1.23.36. That which was distant from Bethel was not this spoken of, but another city built in the land of the Hittites, by a man, whom the tribe of Joseph spared. This was it which was distant from Bethel.
Quest. 2. Was not this called Bethel before?
Answ. It was there mentioned by way of anticipation, Moses speakes of places as called in his time, not in Abrahams. This was the fi…st naming of it.
Quest. 3. Did Iacob rightly in all this, and is it imitable?
Answ. 1. His action is a providential answear of Gods present appearance, not invented upon his phansy, therefore no will-Worship.
2. So farre imitable is it by us, as to make us mindful of mercies and raise spiritual monuments to Gods praise, the outward expression ceaseth with all the administrations carnal of that time.
Quest. 4. Is this stone anointed, typical to Christ anointed with the holy Spirit & power?
Answ. 1. The Spirit doth not apply it so, therefore not safe for man to make it so.
2. The Messiah is said to be noted by it with the Hebrewes.
3. Christ is called a stone, an annointed, elswhere.
4. Allusion to this may not be amisse, but concluding it a type is not warranted.
Learn thence.
D. 1. True piety to God is active and early at work to praise him.
D. 2. The hardest pillow which giveth mercy to us, should be an occasion of remembring God.
D. 3. Saints mercies should be Gods monuments.
D. 4. Thank-offerings such as we have, and God requireth, are due to God. A little oyle of grace, is a fit present for him.
D 5. Providential naming places, by mercies received, is good and imitable.
D. 6. Justly is that called the house of God where the Lord appear's. Ver. 19.
4. Jacobs devotion or vow to God now followeth, wherein we have to note three parcells.
1. The work generally reported, And Jacob vowed a vow saying, Ver. 20.Sept. and Cald. same. Wherein are,
1. The title of his work, it is a vow, or promise solemnely made to God in prayer. Ps. 6.6.
2. The expression of it by word of mouth, he made it; for somtimes it may be onelyonly in secret thoughts.
2. The ground or occasion of this work repeated, which was Gods former promise to him, which though read by ours conditionally, yet may be read by the letter positively. When God, &c. In the whole we have mentioned 4 points of Gods promise foregoing.
1. His presence, When Jehovah Elohim shall be with me. If the Lord God, &c. Sept. If the Lord will be for my help. This was promised. Ver. 15.
2. His protection, And shall keep me in this way which I am going. Sept. and Cald. same. This was promised also. Ver. 15.
3. His provision, And shall give me bread to eat and raiment to put on, Sept. & Cald. same. This was in that large promise of inheritance. Ver. 13. All this. Ver. 20.
4. His safe return to his father, And I return in peace to my fathers house, Cald. same. With safety, Sept. This was also promised. Ver. 15.
3. The vow itself. Wherein Iacob devotes three things to God, and all expresly due unto him.
1. He voweth himself to God, Then Jehovah shall be to me for a God, Sept. same. — The word of the Lord shall be to me for God. Cald This expression is somtime used as a promise from God to man, but here it is a vow from man to God, and it is as much as if Iacob did vow himself to be all to God, and for him; Iehovah shall be to me for God, that is, to love him, fear him, Worship him, and honour him as his all. Ver. 21.Ver. 21.
2. He voweth an house to God when God shall accomplish his desire,Ver. 22. And this stone which I have set for a pillar shall be the house of God. — To me the house of God, Sept. — Shall be where on I will serve before the Lord. Cald. That which he voweth is that the place where he set up the stone, should be remembred by him to be the place of Worshipping God, which he calleth Gods house; now upon that account it is stiled Gods house, because of Gods appearance to him. Thither God sent him afterward to build an altar, minding him of his vow.
3. He voweth homage unto God in paying his acknowledgment, And of all which thou shalt give me I will tithe the tenth to thee, Sept. same. — One of ten I will separate before thee. Cald. Tithing I will tithe to thee. This did Abraham pay to Melchizedek, who was in Gods stead; and this Iacob voweth to God, as due homage, to give God the tenth of all which God should give him.
Quest. 1. Was this vow of Iacob lawful?
Answ. It was doubtles, as the first vow we read of, so a just and a good act.
1. For the matter of it, no other but what God required and accepted, viz.
1. Inward Worship, in himself.
2. Outward Worship, in the place.
3. Tribute to God, as Lord of all.
2. For the form of it he made it in faith upon Gods promise, for thereunto he hath respect in all.
3. For the end of it, which was the glorifying of God for all his goodnes promised.
Quest. 2. Is this vow exemplary and to be followed by us?
Answ. Yea, observing all the like grounds and ends, it doth concern us to imitate Iacob.
1. To vow to God onelyonly.
2. To vow nothing else but what God commands, and may be pleasing to him.
3. Matters neither forbidden nor commanded, to take heed of laying snares upon our souls.
Quest. 3. Are men bound to pay the tenth of all to God?
Answear. Yea, even till now. 1. Nature oweth God all.
2. It is Gods law morall positive to have the tenth. For Abraham and Iacob must needs have their portion determined by God.
3. To God therefore for all his uses here below, the tenth portion of every mans estate is due. The Levitical tenths were ceremonial and ended with them. But this tenth is moral given before the law.
Learn we from it.
D. 1. Gods promises, and appearance to his, may well require their vowes to him.
D. 2. Vowes to God must follow his promises, not precede by conditioning with him.
D. 3. Gods presence, provision, protection, and safeguarding his own, is just ground of vowing soules to him.
D. 4. It is just to vow mans self in inward worship to God, as the Lord promiseth himself to him.
D. 5. It is righteous to vow outward worship to God in time and place, as he desireth.
D. 6. It is mans duty to vow and pay the tenth of all his estate to God for the uses he hath appointed. V. 22.