An Exposition of Genesis, Genesis · Chapter 30
CHAP. XXX.
IN this Chapter the history of the Church is continued in the line of Iacob; whereof are three general heads.
1. A further relation of Iacobs issue. Ver. 1. to 24.
2. A new compact with Laban for wages, Ver. 25. to Ver. 36.
3. A notable success given to Iacob in his service, Ver. 37. to 43.
In the former general, we have the history of Iacobs issue by four women.
1. By Bilhah, Ver. 1. to 8.
2. By Zilpah, Ver. 9. to 13.
3. By Leah. Ver. 14. to 21.
4. By Rachel, Ver. 22. to 24.
In the first of these we have again to consider.
1. The occasion of Iacobs having seed by Bilhah, Ver. 1.2.
2. The giving of Bilhah to him as a wife, Ver. 3.4.
3. The fruit begotten of Bilhah, two sonnes, (1) Dan. Ver. 5, 6. (2) Naphtaly. Ver. 7, 8.
1. The occasion of Iacobs having seed by this woman, was a sharp contest between him and Rachel; wherein are obvious.
1. The onset by Rachel. Ver. 1.Ver. 1. And herein.
1. The cause of it, thus expressed. And Rachel saw, that she did not bear or bring forth to Iacob. — Septuagint. same. — Not brought forth from Jacob, Cald. — Others to.
1. The term of connexion calleth us to looke back, This was upon the evidence of Leahs fruitfulness in four sonnes reported before; after this was evident, and all this while, Rachel barren; hereupon her spirit begin's to work.
2. The matter here connected, is Rachels observation of Gods dealing with her sister and herself.
1. The act of observation, Rachel saw, that is, perceived and considered within her self; doubtless with trouble and discontent of Spirit; as the sequel declareth.
2. The matter of observation.
1. Supposed, her sisters fruitfulness in bearing four sonnes.
2. Expressed, her own barrennes, that she bare not unto Iacob. She perceived, that to her beauty God had denied fertility, that her sister despised was fruitful, and herself beloved was barren. This works upon her corruption.
2. The effect, that issueth from this her observation, which may be observed to be twofold.
1. Toward her sister,foreign And Rachel envied her sister. — Septuag. and Cald. same. The word used here somtimes signifieth good zeal, but here, the violent passion of envy, which cannot indure to have any preferred in the account of God or man, before it. Such was Cains envy to Abel, and in some degree this of Rachel to her sister; though her own sister, in whose comforts she should have rejoyced; this is one bad fruit of Rachels evill eye.
2. Towards her husband, And she said to Iacob, give me sonnes, and if not, dead am I. — Cald. same. — a son, and if not I will dye, Sept. This speech ariseth also from her evil eye upon Gods providence toward herself and sister.
1. The speaker is discontented and envious Rachel.
2. The bespoken, is innocent, holy and loving Iacob.
3. The speech containeth two heads.
1. A demand, give me sonnes; as if she had said, thou hast given Leah four sonnes, give me sonnes also.
2. A motive to it, If not I am dead, kill me if you will give me no children; for me to live childless, better I were dead; in all which are observable.
1. Peremptoriness to her husband, so to set on him.
2. Impiety against God, to ascribe his work to man, and ask children of Jacob.
3. Intemperancy against herself, els I shall dye. Ver. 1.
2. The reply of Jacob. Ver. 2.
Wherein are observable.
1. His affection discovered about it, And burning was the anger of Iacob against Rachel. Ver. 2.— And Iacob was angry with Rachel, Sept. — Cald. as Hebr.
1. The subject affected, Iacob a man sincerely addicted to honour God, and could not indure any injury against him.
2. The affection itself, anger against sin expressed towards God, and it is anger heightned, he was hotly angry.
3. The object whereupon, Rachel, not as to her person but for her sin in her carnal,foreign envious impious, and discontented speeches against God and her husband.
2. His expression, which giveth the reason of the former affection in two respects.
1. Of his own station. And he said, in the stead of God I? Or, am I for, God? Septuagint. — Doest thou ask sonnes of me, oughtest thou not to a…k them from before the Lord? Cald. A good paraphrase. Wherein.
1. He exalts God, who is like unto him?
2. He vilifies himself, who, I give children? alas what am I to do this?
3. He reprove's Rachel; ah foolish woman, doest thou come to me for sonnes? Goe to God.
2. Of Gods present execution of his wise providence on Rachel thus expressed. Who hath kept back from thee the fruit of the womb. — Who hath deprived thee of the fruit, &c, Sept. — The ofspring of thy bowels or womb. Cald.
1. He acknowledged Gods prerogative, he alone can open and shut wombs.
2. Gods just hand, upon himself and her, that he had kept back and forbidden the fruit of the womb.
3. Her folly and sinfulness, that she should open her mouth once to complaine of that which God hath done. Ver. 2.
Learn from it.
D. 1. God somtimes in his wisdom couples beauty and barrenness, deformity and fruitfulness, between sisters. From the subjects, Rachel and Leah.
D. 2. An evil eye is incident unto good soules, upon Gods goodness to others, when it is denied to themselves.
D. 3. Discontent with mens own conditions, put them upon envying others that seem better.
D. 4. Neerest relations are apt to be most envious at each other, when preferred in any mercy by God before each other.
D. 5. Discontents may make good soules forget and forsake God, and fly upon creatures, when there is no cause for it.
D. 6. Flesh is apt to think, that children are from creatures rather than from God.
D. 7. Passion may put good soules, somtimes, beyond their bounds in their expressions.
D. 8. Poor hearts, in discontent, may speak of, or wish for death, who little consider it, or their own fitnes for it. Ver. 2.
D. 9. Grace in neerest relations cannot but stir up anger against rash demeanours to God and man. Be angry and sin not. Eph 4.
D. 10. Anger in the Saints, is against sinnes not against persons. Jacob loved Rachel, but chides her sin.
D. 11. Gracious soules dare not suffer themselves to be accounted in Gods place, in any kind.
D. 12. It is Gods prerogative alone to open and shut wombs. When he denieth, creatures cannot grant. Ver. 2
2. After this contest and Rachel silenced, she to salve all, and quiet her self, motions unto Jacob Bilhah for his wife, wherein we have to note.
1. Her counsel and design. Ver. 3.Ver. 3. These particulars herein occurre.
1. Her offer, and overture to him, And she said, behold my hand-maid Bilhah, Septuag. and Cald. same. Here she holds out a bait for Jacob.
2. Her advise and councell. Go in unto her, Sept. and Cald. same. That is, take her to wife and injoy her so.
3. Her reason is twofold.
1. Her hoped fruitfulness. And she shall bear upon my knees, Septuag. and Cald. same. That is, resting upon my knees, as the custom was of Dames, who had children from their maids.
2. Rachels supply of children this way. And I also shal be builded by her. — — And from her I shall have sonnes, Sept. — And I will be nurse, and I shall receive sonnes, &c. Cald. — I shall be sonned by her.foreign So the word for sonnes, commeth from the word to build. Her meaning, she is my maid, & her children must be mine, and so I shall have seed one way, though denied to my self. Ver. 3.
Secondly. Her action, wherein occurr.
1. Her giving her maid to her husband. And she gave unto him Bilhah her hand-maid unto wife. — Septuagint. and Cald. same. As Sarah did before in a like case; the fact is clear, but the right is disputable; so much as was in her to do, she freely consent's and giveth her hand maid into her husbands bosom to be as a wife.
2. His accepting her offer and advice. And Jacob went in unto her, Septuagint. and Cald. same. That is, Iacob injoyed her as a wife, end performed an husbands duty to her. Ver. 4.Ver. 4.
Quest. It is questioned, whether this were justly done by Rachel, & wel accepted by Iacob?
Answ. 1. Neither can be justifyed by the law and institution of God from the beginning.
2. That it should be a lustful project, onelyonly to satisfy fleshly plasure, it is not probable to conceive.
3. That some extraordinary dispensation from God was in it, for raising the twelve tribes of Israel, is most rational to conceive, whose providence we know work's good by the irregularities of his creatures. No more can be said to justifie them, for customs and humane ends and such like are too weak to hold out against the express law of God.
Learn from it.
D. 1. Infirm soules, when they are denied by God, will be seeking their desires by creatures and from them.
D. 2. Helpes for duty may prove grievous tempters unto Gods servants.
D. 3. VnderUnder providence ordering, wives may be suffered to give away their right by irregular meanes.
D. 4. Good ends inordinatly desired, may put soules upon bad wayes to accomplish them.
D. 5. Children are the restless desire of the barren womb. Ver. 3.
D. 6. Good soules through infirmity may not onelyonly advise, but act things not warrantable by the law of God.
D. 7. Gracious men may be led aside to yeeld to the irregular desires of their wives.
D. 8. Gods extraordinary hand may rule all these extravagancies, and turn them to good to his. Ver. 4.
3. The next issue to this third marriage, is the first which Bilhah brings forth to Iacob; which were two sonnes.
1. Dan. of whom is reported.
1. His conception and birth. And Bilhah conceived and bare to Iacob a son. — The maid of Rachel, Septuagint. — So the Cald. Here is nothing but conception and birth reported. Ver. 5.Ver. 5.
2. Rachels collection from this providence, is threefold.
1. And Rachel said, God hath judged me. — Cald. same. — Judged for me, Sept. So she gathers, though naturally I have no child, yet by adoption I have obtained; and so God hath judged for me, not that I am by barrenness cast off from him. It is likely Leah might judge her otherwise.
2. And hath also heard my voice. — Septuagint. same. — And hath received my prayer. Cald. It is likely Rachel in her way did call upon God for giving her seed this way; and the appearance of it is judged by her to be Gods hearing.
Quest. Was this prayer of Rachel good?
Answer. 1. As for children it was a lawfull prayer.
2. As to the way to have children by another, is evill.
3. Yet God beareth; and 'tis probable his over-ruling hand, did appoint a return in mercy; though in such cases usually God heareth in wrath.
3. And hath given me a son. — Sept. and Cald. same. This was the real hearing and answere of her desire; so she glorieth, this is from God to me.
3. Rachels naming of the child. — Therefore she called his name Dan. Sept. and Cald. same. This she doth to remember Gods judging for her, as she presumed. Ver. 6.Ver. 6.
Learn hence.
D. 1. Conception and birth may be granted to irregular marriages. Ver. 5. God.
D. 2. Weak soules may judge Gods yeelding providences to be the jutifying of them in their wayes.
D. 3. Vneven walkers may presume that God hear's their prayers.
D. 4. Irregular hearts, may receive gifts from God; under his gracious condescension though they faile in the way of procuring them.
D. 5. Such creatures may make memorials to God in naming their mercies. Ver. 6.
2. Naphtali, of whom we have here recorded.
Ver. 7.1. His conception and birth. And Bilhah, Rachels hand m…id, conceived again, and bare a second son to Iacob. Septuag. and Cald. same. Here is nothing of difficulty; onelyonly the same Bilhah a second time conceived and bare.
Ver. 8.2. Her animadversion hereupon is twofold.
1. Her contention for this son thus expressed, And Rachel said, wrastlings of God have I wrastled with my sister. — God had helped me, and I am compared with my sister. Sept. — God hath received my prayer, when I intreated in my supplication, I desire that I might have a son as my sister. Cald.
In these, her strivings to outstrip her sister in sonnes, were great.
1. By irregular meanes.
foreign2. By prayer pretended. These are called wrastlings of God, not for the goodness of them, but their greatness. So Cedars of God are stiled.
2. Her prevailing, I have also prevailed. — And I have had power. Sept. — Which also is granted to me Cald. so far she prevailed to have two adopted sonnes, for four natural to Leah.
3. Her nomination of the child. And she called his name Naphtali. — Cald. same. — Naphtalim. Sept. The name signifieth my wrastling; which therefore she imposeth as a memorial of her wrastling and prevailing for another seed this way.
Learn we from it.
D. 1. Second increases may God permit unto irregular undertakings for them. Ver. 7.
D. 2. Mighty paines may soules take in the flesh to reach desired ends in issues of their bodies, or what they may repute as such.
D. 3. God may give success and prevalency to such undertakings.
D. 4. Monuments of labours are best made in the naming of the issue of the same thereafter. V. 8.
2. The next seed which Jacob is here said to have, was by Zilphah, handmaid to Leah, where about we have to note.
1. The giving of her also to wife unto Jacob. Ver. 9. Herein note.
1. The occasion of it is recorded. Ver. 9.Ver. 9. And Leah saw that she stood from bearing. — had staied from bearing, Septua. — Ceased to bear, Cald.
1. The connection sheweth, that this act of Leah followed that of her sister, and what she now doth, was in imitation of and competition with her sister; one evil follow's hard upon the other.
2. The matter connected which is the occasion of her following action. She perceived that she had staid from bearing; therefore willing to out-run her sister in her way, she make's haste to multiply by another. It may be demanded here.
Quest. How long had Leah desisted from bearing?
Answ. Considering the time of her former bearing, and the age of Iudah and others, it seem's not to be much above half a year, that she found herself not with child, and yet she is so hasty, as upon this to vie with her sister, by her maid also to multiply seed.
2. Her action. And she took Zilpah her hand-maid, and gave her to Jacob for a wife. — Septuag. and Cald. same. This was of the same kind with the act of Rachel before, so it seemeth she prevailed with Jacob.
Quest. Was this well done in giving, or taking by either of them.
Answ. Surely no.
1. It was against the rule.
2. Leah had no excuse, for she had born four sonnes (and afterward more.)
3. What overruling hand God had in it is left upon his score; he might dispense with his law, and order this way of bringing forth the tribes of Israel: but regularly it is not excusable.
Learn thence.
D. 1. It is incident to neerest relations to follow hard upon each others heels to sin.
D. 2. A little interruption of mercy from God causeth weak soules to seek it elsewhere.
D. 3. Soules weak in faith are hasty in seeking mercies, when, and where they should not.
D. 4 Haste of unbelief, put's soules upon unwarrantable means to get their desires.
D. 5. God permit's and orders irregular actions to his own ends. Ver. 9.
2. The fruit begotten of this Zilpah in two sonnes.
1. Gad, of whom here we read.
Ver. 10.1. His birth, And Zilpah Leahs hand-maid did bear unto Jacob a son. — Cald. same. — Conceived and bore, &c. Sept. Herein is clearly related the birth of the first seed from Zilpah.
2. The collection made by Leah from it, And Leah said with a troop. — I have good fortune, Sept. — Prosperity commeth, Cald. The letter here is variously rendred, some reading as one word foreign with a troop; others divide it into two, as. — foreign — A troop commeth; no great difference will this make in the sense; for if a troop be with his birth, then it must come. But others vary the meaning of this word Gad, some read it fortune, that is, good (as men speak) or prosperity, others make it the name of a constellation which they call Jupiter; and our simple astrologers account it a lucky star; as if Leah had consulted with that, but it is irrational; the general course of interpreters read it a troop; either with respect to four sonnes before, or to more following after, which suteth with Jacobs prophesy of him. Gen. 49.19.
3. The nomination of this lad, And she called his name Gad, — Sept. and Cald. same. This was to contend with her sister in number of children; and sheweth her desire to have a troop of them; such the name noteth. Ver. 11.Ver. 11.
Learne hence.
D. 1. Providence may order success and fruit desired unto irregular matches and undertakings. V. 10.
D. 2. Vnbeleeving soules may glory in perceiving success unto their irregular desires and enterprises.
D. 3. Vain hearts may name their successes according to their hopes.
D. 4. Al these works of creatures in weakness may be ordered by Gods power to good. Ver. 11.
2. Of Ascher, about him we have recorded.
Ver. 21.1. His birth, And Zilpah, Leahs hand-maid, did beare a second son unto Jacob — Cald. same. — Conceived, &c. Sept. No more is here remarkable then before; the former was born about the 88th year of Jacob, and this the 89th.
2. Leahs animadversion upon this also, And Leah said, Ver. 13.with my blessedness, for the daughters wil bless me, or call me blessed. — And Leah said, blessed am I, for the womb will count me blessed, Sept. — Praise shall be to me, for the women wil praise me.
1. She concludes a kind of happiness to herself in this seed by her maid, so men call the things that please them.
2. Creature esteem, praise or blessing is that which satisfieth weak soules much, it being the utmost of their desires somtimes. The virgin Mary useth this expression to better purpose. Luk. 1.48.
3. The nomination of this child also, And she called his name Asher, that is, Happy. — Sept. and Cald. to same. This nomination as to herself, might be, to mind her of her own comforts this way under temptations, or any outward disrespect; but as to the son it might carry somthing in it prophetical; according to that of Gen. 49.20.
Learn from it.
D. 1. Providence hath stinted number and measure to all his creatures in bringing forth for his Church.
D. 2. A second fruitfulness God may vouchsafe to unlawful matches. Ver. 12.
D. 3. Weak soules in faith are apt to pitch their happiness in mercies desired and obtained.
D. 4. Its pleasing to flesh to be applauded and cryed up as happy by creatures.
D. 5. Mothers are apt to name their happiness on their children.
D. 6. God may make that happiness indeed upon the seed, which is but vainly named by creatures on them. Ver. 13.
3. Jacobs issue by Leah now again made fruitful by God, is recorded. V. 14. to 21. Concerning which are reported.
1. The occasion. Ver. 14.15.
2. Leahs injoyment of Iacob. Ver. 16.
3. The fruit which God added. Ver. 17. to 21. In the first, the circumstances making up this occasion are these.
1. Reubens acts, which are three.
1. And Reuben went in the dayes of wheat harvest, Sept. and Cald. same.Ver. 14. Reuben was Leahs first born, and now about five or six years of age, and he went out as children use into the fields, to the reapers to his childish pleasure; their wheat harvest was accounted about our May.
2. And he found mandrakes in the field; many vain conceits are about these things which Reuben brought. The Sept. read, apples of Mandragoras. The Cald. Jabrochin rendred Mandragoras, foreignbut Cant. 7.13. By the Cald. rendred balsum. Some conceive them a fruit, others onelyonly flowers, the word is onelyonly used here, and Cant, 7.13. Where they are said to give a smell. The word notes amiable things, such as were desirable, whether flowers or fruit; such the child found, it seemeth as providence ordered.
3. And he brought them to Leah his mother, Sept. and Cald. same. So children are wont to do: when any thing of such sort commeth to th…ir hand; and it seem's he brought them in the sight of Rachel.
2. Rachels request about them, And Rachel said unto Leah, give me I pray thee, of thy sons mandrakes. — Sept. and Cald. same. She was taken either by sight or smell, that her appetite was very strong after them, as it seem's by the event; therefore she intreat's her sister so small a thing.
3. Leahs reply is churlish enough, — And she said unto her, Is it little, that thou take my husband, but to take also my son's mandrakes? — Cald to same. — And Leah said, Is it not enough for thee that thou hast taken my husband? Wilt thou take also my sons mandrakes? Wherein.
1. She chargeth her with injury past in keeping Jacob from her, is it little? Nay it is great wrong done me in that.
2. She checks her present desire, wouldst thou have my sons mandrakes also? Is this the amends of the former wrong? In summe, she denieth her. Such debates among sisters fall out by their irregular carriage, which were the necessary consequents of polygamy.
4. Rachels return, full of weakness, yet so ordered under Gods providence; And Rachel said, therefore he shall lye with thee this night, for thy sonnes mandrakes. Cald. same. — Let him sleep, &c. Sept. Herein.
1. Is implied that Rachel injoyed most of Jacobs company, and had greater command in his affections, that she taketh on her thus to dispose of him.
2. Is expressed her womanish, weak passion to part with an husband for a flower or the like toy.
Quest. Was it lawful for a wife to sell her husband?
Answer. 1. No, look upon marriage singly and regularly.
2. But in that state of polygamy, then presumed to be lawful (however evil it was) it cannot be judged wicked for one to consent to the other for mutuall injoyment. Ver. 15.Ver. 15.
Learn thence.
D. 1. Providence makes use of Childrens actions and motions sometimes to bring about his designes concerning his Church.
D. 2. Weak soules have strong appetites unto vain things which please their sense, though there be little good in them. Ver. 14.
D. 3. Polygamy doth alwayes breed quarrells about husbands, who shall injoy them.
D. 4. Even sisters grudge each other trifles, upon the least contest about their husband.
D. 5. Feeble spirits may spare an husband for a flower.
D. 6. Providence ordereth these weak motions and actions among Creatures to bring about his own ends. Ver. 15.
2. Leahs injoiment of Jacob, wherein we have.
1. Jacobs return from his dayes labour and imploiment thus recorded,Ver. 16▪ And Jacob came out of the field in the evening. Sept. and Cald. same.
1. Here is supposed his daily labour, he had bin in the field looking to the flocks, &c. Such honest imployment he used daily.
2. Here is expressed, his return to rest after his labour, which God ordained for man; the night for rest, as the day for labour. Psal. 104.23.
2. Leahs care and earnest desire to have him, expressed
1. In her going to meet him, And Leah went out to meet him, Sept. and Cald. same. Rachel did not so, though the best beloved; Leah doth it though less regarded.
2. In her speech to him, And she said, thou shalt come in to me, for hiring I have hired thee with my sonnes mandrakes. — I have hired, &c. Sept. —With a reward I have hired, &c. Cald. Herein observe.
1. Her claim, it was of his company for that night, either by desire, come in to me, or by confident interest, thou shalt come in to me, that is, to abide with her.
2. Her reason, for she had hired him of her sister with her sonnes mandrakes, & so Rachel was satisfied, therefore he must come in to her.
3. Iacobs grant, And he lay with her that night. Cald. same. — He slept with her, &c. Thus the man being devided between his wives, is willing to please both; Rachel hath the mandrakes, and Leah his company.
Learn here.
D. 1. Gods highest favorites have bin imployed in honest labours. Labour by day, and rest at night becommeth the best Saints.
D. 2. Creatures less regarded by man, may take more paines to get love, than they who have it
D. 3. It's but equal that husbands hearts should yeild themselves unto wives that seek them.
D. 4. Providence orders husbands & wives cohabitations, to fulfil his own will. Ver. 16.
3. Iacobs issue after this by Leah in two sonnes and one daughter, which we have in order related.
1. Issachar, of whom are here recorded.
1. The cause of his being, And God heard Leah. — Sep. same. — And God received the prayer of Leah. Cald. Wherein is supposed, Leahs desire unto God in the midst of her other miscarriages, It was for the fruit of the womb.
2. Expressed; Gods gracious dignation, in hearkning effectually unto her, and giving her the desire of her heart, which was yet to make her fruitful.
2. His conception and birth, And she conceived and bare unto Jacob the fifth son. — Sept. and Cald. same. Here is the sure effect of Gods hearing; he gave power to conceive, and bear a fifth son, and she did so. Ver. 17.Ver. 17.
3. Leahs observation hereupon, And Leah said, God hath given me my reward, who my self gave my maid to my husband, most read because I gave. — So Sept. and Cald. Yet that she should urge this as the reason of Gods hearing her, because she did that unlawful act; is not reasonable for her to do, nor probably, was her meaning. For hire here most naturally answer's the hire of her mandrakes, unto which it seemeth to look. The knot lieth in rendring the word foreign which most take as a particle causal; but I conceive, here it is rather a term of order, as if she should say, God hath given me this hire, after I gave my maid to my husband, when I thought I should have no more, yet upon the hire of my husband God hath heard and given me this.
4. Her naming of the son, And she called his name Issachar. — Cald same. — Septuagint adde, which is a hire or reward. — Which beareth to remembrance both the hire she gave for her husband, and Gods hire returned unto her. Thus she maketh a memorial of providence; which is good. Ver. 18.Ver. 18.
Learn thence.
D. 1. God in grace heareth and answereth his creatures a midst many in infirmities and irregularities.
D. 2. Prayer is the best way to procure children, or the fruit of the womb from God.
D. 3. Gods audience giveth conception and birth, and make's fruitful indeed.
D. 4. A five-fold fruit of the womb may God give to some and not one to others. Ver. 17.
D. 5. It is good to look upon all children as Gods hire, or reward in grace.
D. 6. After unlawful and irregular actions, God may return good to soules, but not for them.
D. 7. A memorial of Gods gracious hire is well made upon the mercies he affords us. Ver. 18.
2. Zebuluns birth and conception, Ver. 19.20.Ver. 19. Wherein.
1. Leahs conception and bearing is recorded thus. — And Leah yet conceived and brought forth a sixth son unto Iacob, Sept. and Cald. same. No new matter here, but onelyonly the number, a sixfold mercy to Jacob by Leah.
2. Leahs observation hereupon, which containeth two collections.
1. Of something past, And Leah said, Ver. 20.God hath indowed me with a good dowry. A good gift, Sept. —The good portion, Cald. This she notes upon the number of her sonnes, where she acknowledgeth.
1. The Author of this dowry, God.
2. The goodness of it, so she publisheth it a good dowry; as the Psalmist, Blessed is the man, that hath his quiver full of them.
2. Of something in hope, — At this time, or now will my husband dwell with me, because I have born to him six sonnes. — My husband will choose me, foreign. Sep. — The habitation of any husband will be with me, Cald.
1. Upon this good dowry she hopes her husband will choose her, and make his habitation with her.
2. The reason of her hope is the sixfold seed, Because I have born him six sonnes; and they are so many cords to bind him unto me.
3. Leahs nomination of his son, And she called his name Zebulun, Sept. and Cald. same.
1. The name imposed was dwelling.
2. The end of imposition.
1. To ingage her husbands society, as such pledges in reason must do.
2. To keep in remembrance Gods dowry.
Learn from all.
D. 1. Mercies of conceptions and births are to be numbred as multiplied to those and by those who injoy them, Ver. 19.
D. 2. A sixfold birth is a good dowry to a Mother.
D. 3. God alone can give those dowries to his creatures.
D. 4. Multiplied birth's are great ingagements for dearest cohabitation between husbands and wives.
D. 5. It much concerns parents to make the remembrance of Gods mercies and mutual comforts live in their children, Ver. 20.
3. The last issue is a daughter, of whom is here recorded.
1. Her birth, And afterward she bore a daughter, Sept. and Cald. same.
2. Her name, And she called her name Dinah, that is, judgment. It is rare to have the genealogie of Daughters in this sacred History; but this seems to be noted for the following relation about her; whether Iacob had more daughters it is not determined; but most probably he had no more; for no mention is of any, either in his line, or in his yournyings into Egypt, where the soules are numbred.
Learn from it.
D. 1. Daughters upon record are Gods mercies as well as sonnes.
D. 2. Providence sends them for special ends into the World.
D. 3. Gods judgment or right proceedings are observable in daughters as well as sonnes, and to be remembred by them. This in the name. Ver. 21.Ver. 21.
4. Jacobs issue by Rachel is lastly here recorded, where-about we have to note.
1. The great cause of her unexpected fruitfulness after so long barrenness expressed in three acts of God.
1. Gods remembrance of her, And God remembred Rachel. Ver. 22.Sept. same. — And the remembrance af Rachel came in the sight of God. Cald. This is spoken onelyonly more humano; Man seems to let slip out of mind, such, to whom they give not, what is desired in their own times; so when mercies desired come not, men apprehend that God forgets them: Here therefore it is said, that God remembred Rachel, in his first act of mercy toward her conception; Gods remembrance is an actual performance of good desired unto his creatures.
2. Gods audience of her, And God heard her, Sept. to same. — And received her prayer, Cald.
1. Here is supposed Rachels prayer; that she was still crying to God about her barrenness, to remove it; though she was foolishly hasty with Iacob.
2. Here is expressed, Gods audience & acceptance, God heard her, that is, to accept her, and to grant her desire.
3. Gods performance to her, And he opened her womb, Sept. same, — And gave her to conceive, Cald. This was the mercy longed and prayed for; to have a fruitful womb; after long delay, God was pleased to grant this in his best time; and made her fruitful, ver. 22.
Secondly, The effect produced thus registred, And she conceived and bare a son, Sept. and Cald. to same. No more in this than the former.
3. Rachels observation hereupon, And she said, God hath taken away my reproach. Septuag. and Cald, same. Wherein she observeth.
1. Evil removed, reproach of barrenness, which naturally was a defect, but among the people of those times, accounted a reproach on women.
2. The amotion of it, taken away now it was utterly by her unexpected fruitfulnes, and that after a more rare manner; to heal her after so long a shutting up.
3. The cause of all acknowledged is God; that is the mark aimed at, that his name may be praised in it, Ver. 23.Ver. 23.
4. Rachels nomination of her son, And she called his name Joseph, saying, The Lord adde or shall adde another son to me, — God hath added to me another son, Sept. Cald. as Hebr. Note herein.
1. The imposition of the name, she under her husband names him; the name itself notes addition, He shall adde.
2. The reason of imposition, which the Septuagint. make historical, as past; but not truly. It is in the future,foreign and therefore read as promise, God will adde, or as a prayer of faith; the Lord adde another son; and so consequentially a prediction of another seed, to fill up the number of the tribes, Ver. 24.Ver. 24.
Learn thence.
D. 1. Providence keeps back mercies sometimes, that creatures may take notice of his remembrance at last.
D. 2. Gods goodnes remember's those sometimes in mercy who have bin regardless of it, and him.
D. 3. Soules sometimes hasty in complaining, yet by grace may turn to praying. So Rachel.
D. 4. Gods ear is ready to hear, and hand to help such praying soules.
D. 5. Gods prerogative it is, to open and shut wombs, Ver. 22.
D. 6. God makes the barren woman bring forth sonnes and keep house, at his pleasure, Psal. 113.
D. 7. Barrenness in some cases may be a reproach.
D. 8. God alone removeth that reproach from his petitioners, V. 23.
D. 9. Gods taking away reproach, and adding fruit, should be mentioned and remembred with all thankfulnes.
D. 10. Thankfulness for one good is a sweet ground to pray and hope for more, Ver. 24.
Secondly, the next generall head of this Chapter containeth the new compact or agreement upon wages between Laban and Jacob, for his longer abode with him and service of him, from Ver. 25. to 36. Wherein we have to note.
1. The occasion of it, Jacobs desire and offer of return into Canaan. V. 25.26.
2. Labans desire and offer to him for his stay, Ver. 27.28.
3. Iacobs exception to Labans offer. Ver. 29.30.
4. The agreement between them. V. 31 32.33.34.
5. Labans performance with Iacobs service. Ver. 35.36.Ver. 35.
In the first of these we have to observe.
1. The time of Iacobs offer, thus stated, And it was, when as Rachel had brought forth Joseph. — Sept. and Cald. same. This notation of the time sheweth.
1. That Iacob had faithfully finished the term of fourteen years service with Laban for his wives; before this time, we find him not grumbling, nor throwing off the yoke, but patiently bearing all injuries, and faithfully serving out his time.
2. That after the birth of this son, Iacob was aged 92 years; and yet labouring in honest imploiment according to his strength & at this time was it but just to look more to his owne family.
2. Iacobs demand from Laban which is two fold.
1. For a just dismission, at his term expired. And Iacob said unto Laban, Dismiss me, and I will go to my place and to my country. Sep and Cald. same.
1. The matter of his demand is just, which was freedom after the term of his service was compleat.
2. The manner of it was ingenuous, he goeth not away rashly, but rationally and equally, demands his liberty by acquainting Laban with his desire.
3. The end of this demand, which was his return to his own place and countrey; this was not Beersheba onelyonly but Canaan, and this he desired to visit in faith; for so he calleth it his own, as given by promise, not for his nativity; and herein his parents were desired to be seen by him. Ver. 25.
2. For a just compensation unto all his service. Give my wives and my children because I have served thee for them, and I wil goe. — Cald. same. — For whom I have served thee, Sept. We may read here.
1. Meekness in desiring.
2. Justice in requiring but his own, even the fruit of his labours.
3. Ingenuity and freeness of Spirit, he would be gon to his own and not trouble Laban.
3. The pressing reason of this damand at this time, For thou hast known my service, which I have served thee, Sept. and Cald. to same. Wherein.
1. He appealeth to Laban for the justice of his demand.
2. He secretly presseth his hard service, thou knowest wel enough I have earned my wages, and served hard service for my wives and Children, therefore now let me go; I have deserved my liberty from any further service. Ver. 26.Ver. 26.
Learn thence.
D. 1. Men of Jacobs Spirit use all fidelity, patience, and constancy in their duties unto the ful appointed time.
D. 2. Fidelity doth not subject men to eternal servitude.
D. 3. It becommeth Jacobs children after faithful discharge of duty, ingenuously to desire their liberty.
D. 4. It is but just to desire dismission from mans service, to move to the free-hold which God giveth unto his. Ver. 15.
D. 5. It is equal for faithful servants to require Covenant recompence for their service, as well as dismission from it.
D. 6. It is honorable to be so faithful in service, as to make the hardest Masters judges of the same. Ver. 26.
2. Labans reply followeth with his desire of Jacobs longer stay, Ver. 27.28. Wherein we have to note.
1. Lebans desire expressed, And Laban said unto him, I pray thee if I have found grace in thine eyes. So the speech is elliptical, our translators adde, tarry, which is doubtless his meaning. — Sept. and Cald. same.
1. The condition of his desire is here onelyonly expressed, If I have found favour before thee; as if he had said, if you love me Jacob, by all that love, a father may have from his son, I now intreat you.
2. The desire itself is silenced by the former passionat expression; which form of speaking sheweth it to be more importunate and earnest than if he had said onelyonly I pray tarry.
2. The reason of this desire is expressed. I have divined or guessed, or by experience learned, that Jehovah hath blessed me for thy sake. — foreign — From a serpent. — foreign. — I have verily divined, as by birds, God hath blessed by thy entrance unto me, Sept. — I have had experience. Cald. Herein we have the confession of a covetous oppressor, he desireth his company onelyonly for his own gain.
1. His own act of observation is expressed,foreign I have learned by experience, the word notes a kind of auguration, or divining by serpents, as they were wont in those corrupted times & places; some say by birds, Sept Others by idols, but it matters not; he acknowledgeth his own observation and experience in the thing, which way soever he had it.
2. The matter of observation, that Jehovah had blessed him for Jacobs sake; which confession though it were passionat and earnest as to Iacob to move his stay; yet it was light and hypocritical in respect of God, whose name here he takes in vain; as such worldly hypocrites use to do. God hath blessed us, that is, in outward store, as they, blessed be God for we are rich. So Laban saith, I am the richer by thy labours for me, therefore pray stay still with me. Ver. 27.Ver. 27.
3. His offer, seconding his desire thus expressed, And he said expresly name thy wages unto me and I wil give. — foreign — Distinguish or distinctly appoint thy wages, &c. Sept. — Set or appoint. Cald. This seem's a free offer, to make Iacob his own carver for wages; but it is the subtilty of a covetous Master; he knew wel enough what he had deserved for fourteen years service, besides his wives, and what was fit to allow him and his increased family, but that he is not willing to give, and therefore would rather trust Jacobs ingenuity, who he thought would not ask to much. Here are obvious.
1. His offer to Iacob, name thy wages, but subtilly.
2. His promise, I wil give what ever thou wilt have; but that is spoken falsly, for he changed his wages many times: yet such fair words he giveth for his own ends. Ver. 28.Ver. 28.
Learn here.
D. 1. Providence sometimes causeth wicked Masters to seek the favour of good servants.
D. 2. Covetous masters use all importunity to continue with them profitable servants.
D. 3. Self ends in riches make wicked men earnestly desire Gods Servants to be with them.
D. 4. Wicked worldlings account riches all their blessing.
D. 5. Such rich men ascribe their blessings to Gods name, but all in vain.
D. 6. God wrests confession sometimes out of the mouth of the wicked that they are blessed for the righteous sake. Ver. 27.
D. 7. Covetous masters pretend to make fair offers to inslave righteous servants the more by them. Ch. 31.7.
D. 8. Such wicked ones are free to promise but false in performing. Ver. 28.
3. Jacobs exception to Labans motion followeth. Ver. 29.30. Wherein we have to observe his appeal to Labans own knowledg and conscience in some things, and his objection thereupon against his stay. First, his appeal to Labans conscience is in four things.
1. Concerning the greatness and goodness of his service past,Ver. 2.9 And he said unto him, thou knowest what or how I have served thee, and how thy possession hath bin with me. which was his cattel as it is rightly paraphrased, — And Jacob said to him thou knowest the service which I have served thee, and how many were thy cattel with me, Sept, — And how great thy cattel were with me. Cald. Herein Iacob maketh his own conscience judge of two things.
1. Of the hardness of his service, Thou knowest what and how I have served thee; My hard labours night and day thou knowest full well.
Ver. 30.2. Of the success of his labour; Thou knowest thy cattel or possession with me, were all well in good condition, it is not hid from thee, how all prospered under my hand, Ver. 29.
2. Concerning the smalness of his estate before Iacob came to him,Ver. 30. For little was it which was to thee before me, — Small things were they which thou hadst before me,foreign Sept. and Cald. That is, in my sight or before my face, that I could see at my comming to thee. Herein is but a due memento of what he was, and had before his service, which he was ready to forget.
3. Concerning the increase now made, And it is broken out or grown into a multitude, Sept. and Cald. to the same. This he proposeth also to Labans conscience, how much he was increased by his labour, and yet what little recompence he had now made him. Natural conscience might strike him, that he should gain so much by him, and recompence him so little.
4. Concerning the author or cause of this increase, And Jehovah hath blessed thee at my foot, — Sept. same, — For my sake. Cald. Herein he puts Laban upon more serious thoughts of God, from whose blessing all this good was: And he mindes him of two things here.
1. Of the cause principal, Jehovah indeed hath blessed thee, and this thou knowest, and shouldst more seriously acknowledg it.
foreign2. Of the cause instrumental, it was at my foot; which is an emblem either of motion or labour; to this sense, Jehovah blessed thee by my comming to thee, or rather by my travelling and labouring for thee among thy flock; so the foot notes labour and industry. Deut. 11.10. So Jacob puts the matter to Labans conscience to judge whether it were fit for him to abide in his service. Secondly, his objection after all this suggested, followeth, And now when shall I also work for my house? — Cald. same. — When shall I make for my self an house? Sept. This is a question of reasoning, to convince, how unjust the matter was which Laban desired: Wherein he suggests to a covetous father and master.
1. That his house and family was increased.
2. That his service had bin hard, and fruitless to himself.
3. That it was time and just for him to labour now for his wives and children; and all this was sufficient ground for him to deny his abode further in Labans service. It was the dictate of God & nature for every man to provide for his own houshold; and therefore high time for him unless he should be worse than an infidel, 1. Tim. 5. ver. 8. Ver. 30.
Learn hence.
D. 1. It is just for honest servants to except against the hard demands of cruel masters. So Jacob.
D. 2. Great and good services may be pleaded to hard and ungrateful masters, by such servants. V. 29.
D. 3. Covetous gripers may be minded of their former low and needy conditions.
D. 4. Present prosperity of wicked worldlings may be shewed to convince them of their ungratefulness.
D. 5. Righteous soules may justly mind Hypocrites of the blessing of God upon them to a real apprehension of it.
D. 6. Honest servants may testifie Gods blessing by their labours to unjust masters.
D. 7. It is just by the law of God and nature that every man should make timely provision for his owne, Ver. 30.
4. Now followeth the agreement between them. Wherein.
1. Laban urgeth him to set his own wages, And he said, what shall I give thee? Ver. 31.Sept. and Cald. same. Herein appears the importunity of a covetous man for his own advantage; tenderness of his relation as a father moveth him not, to offer good to Iacob and his family; but covetousness suggests to him to make his bargain as well as he can for his own gain; he knew Iacob a plain simple man would ask no great things, therefore he subtilly leaveth it to him.
2. Jacob answereth him, and that these two wayes.
1. By denial, And Jacob said thou shalt not give unto me any thing, — Sept. and Cald. same. In this reply, Jacob doth not deny to have a reward for his paines, which might maintain his family, but he denieth to have any from Laban by contract with him, he knew his deceit and unjust dealing, and would not trust him; he therefore peremptorily denieth, thou shalt give me nothing; I wil have no wages of your setting.
2. By proposal, which he maketh.
1. General, If thou wilt do for me this word or thing, I will return, I will feed, I will keep thy flock. — I will again feed and ke…p thy sheep Sept. — Cald. as H…br. Herein.
1. His proposition general, if thou wilt do for me this thing, that is, the same as afterward he expresseth.
2. His promise hereupon of further service, I will return, that is, find pasture for your flocks, And I will keep them, save them from rapine and spoil, by ravenous beasts and such like. Ver. 31.
2. Specially, wherein he expresseth his mind fully concerning his wages, which he would expect rather from God, than from Laban, here occurr.
1. His demand, wherein he proposeth to Laban.
Ver. 32.1. The separation of his flocks, I wil pass thorough all thy flock this day, removing from thence every lamb, speckled and spotted & every brown lamb among the sheep (or black) and the spotted and speckled among the goats. — Cal. same. — Let all sheep pass by to day & separate thou every brown sheep among the lambs, & every white & speckled among the goats, Sep. The expression is concise, & therefore somewhat obscure, the plain meaning is, that Iacob desires by him and Laban the flocks might be viewed and severed; all the brown, speckled, and spotted, were to be set together, and put to the keeping of Laban and his sonnes; but all the rest, white or fully black should be under Jacobs hand, & this division being made, Iacob proceed's to make his desire known.
2. His desire is thus expressed as the condition of his further service, And it shall be my reward. — Sept. and Cald. same. This also is brief, and the larger meaning of it is, Not that all the speckled and spotted, which were then in the flock should be his wages; but such as afterward should be so brought forth, by the flock which was of white and black under Jacobs hand, These which God in his providence should send, Jacob desires to be the reward of his future service; which was not in Labans power to hinder or further, for who could make an hair white or black? Therefore Iacob sheweth him, that he expected his wages from God, & if he sent none, he would have none. V. 32.
2. The reason or end of this demand, which in general is the prevention of future envyings, complaints or false dealings of Laban, which Jacob had much cause to suspect; this is made out two waies.
1. By Jacobs justification in this kind of wages, And my righteousnesse shall testify on me, or answere for me in the morrow day, because, or when it shall come as my wages before thy face. — foreign. And my righteousness shall hear me, &c. As much as answear for him. Sept. — When thou shalt come upon my reward. Cald. That is to view and see what my reward shall be this way. In all this Iacob provideth for justifying his innocency and upright dealing against Labans quarrells in after-times, which he both feared and found.
1. The matter of his justification is righteousness, that is, his just demand of reward, being no other than from providence.
2. The act of justification, it should answer for him all Labans actions.
3. The time, tomorrow, that is in aftertimes of dispute, if they come.
4. The end of this justification, that is, as to his wages in the sight of Laban himself, so that he might be forced so say, that he had given Iacob not so much as a lamb for all his wages, but that God gave him all.
2. By his acknowledgment of just condemnation if any thing else were found with him for his wages, Every one that is not speckled nor spotted among the goats, and brown among the sheep, it is taken with stealth by me. — Sept. and Cald. to the same. The summe is, if any other but party coloured cattel were owned by Iacob, Laban might charge him with theft for any such, and so proceed against him. Ver. 33.Ver. 33.
3. Labans consent followeth, which make's up the agreement fully, And Laban said behold, I would it might be according to thy word, — Cald. same. — foreign. Let it be according to thy word. Sept. Herein the readiness of a covetous wretch, who never lived upon Gods promise and providence, is visible, he thought a small portion of party coloured could issue from a white flock, and therefore sticks not at the matter, but easily condescends to Jacob in his motion for wages. Ver. 34.Ver. 34.
Quest. It is questioned, with what Spirit Iacob made this demand; either of subtilty or simplicity.
Answ. Doubtless upon the whole account of this transaction it must be concluded that he was acted herein by the Spirit of God; who had purposed this way to justify Iacob and condemne Laban for injustice.
Now Learn from it.
D. 1. Covetous fathers and Masters care not for the good of other families, though neer unto them, so their own doe well.
D. 2. Impudency and importunity, covetousness useth towards others, for its owne advantage.
D. 3. Gracious hearts slight and deny the offers of covetous worldlings.
D. 4. Grace makes men plain and punctual in their agreements with the men of the world.
D. 4. It is not unbeseeming a good heart to Covenant with wickedmen to serve them.
D. 6. Grace makes men do thorough service to rulers in their undertakings. Ver. 31.
D. 7. It is better trusting Gods providence for reward, than sinful mans promise.
D. 8. Signal distinctions of creatures somtimes God maketh, to shew his special providence to his.
D. 9. Improbable things in nature God somtimes makes the recompenses to the labours of his servants Ver. 32.
D. 10. Providential justifications of the righteous are the best against cavills about future events.
D. 11. Righteous dealings are the best proofes of mens righteous conditions. So acobs.
D. 12. Grace will not suffer any to refuse just reproof and condemnation if deserved. Ver. 33.
D. 13. Covetousness is very willing to pay where it seeth no cost from itself.
D. 14. Covetous hearts beguile themselves when they work by sight to accomplish their own ends, not eyeing God. So Laban. V. 34.
5. The last point of the agreement is the execution. in Labans performance, and Iacobs service. Ver. 35.36.
1. There is reported Labans action for accomplishing this agreement. Which is here threefold.
1. The separation of the flock, as was desired, wherein.
Ver. 35.1. The agent with his act, Laban himself, And he removed. — He separated, Sept. and Cald. He did it himself and would not trust Iacob. Laban separated.
2. The time punctually expressed, In that very same day. — Sept. and Cald. same. He delayeth not a moment to prosecute so good a bargain, as he thought he had made; and so it was in reason.
3. The object of this separation, The hee-goats that were ring-straked, &c. — foreign. — Sept. Corrupt. — Party coloured in the feet, Cald. Herein Laban dealeth exactly; and this one word is put in more than Jacob expressed before, which is, ring-straked, that is, such as had any circles of black or white about their feet, which ofttimes fall's out-by blinding the cattel, if any such mark was so much as about the feet of any, all them Laban removed. So he doth.
2. The disposition of them to the hands of his sonnes, And he gave into the hands of his sonnes, that is, all the speckled cattel. Cald same. — And gave by the hands of his sonnes, the flock alone, or by it self. foreign. Sept. Herein also he dealt wisely. when he had thoroughly purged his flocks, he commits to the keeping of his sonnes, who were of their fathers temper, to look to Jacob narrowly. So God useth the care of men to manifest more his owne providence, Ver. 35.
3. The distinction of place, which now he maketh between himself with his particoloured flock. and Jacob with his flock o… a single colour. And he set away of three dayes between himself and between Iacob, Cald. same. — Between them and Jacob, Septua. Herein see the care of a worldly man; for thus he makes sure, ther… shall be no mingling of the flocks, & so Iacobs wages should arise out of no more than the single-coloured flock; which he thought could be but little. Yet all this sollicitousness of this covetous man God orders so, that his providence may more eminently appear to be good unto Iacob for all his sufferings.
2. Here is related the close of all, which is Iacobs service thus recorded, And Iacob was feeding the flock of Laban, which remained, — The sheep of Laban, Septuag. and Cald. Here is a short record of Iacobs after-service, which was for the term of seven years more; though not here mentioned In all which time he did faithfully serve Laban, and take care of his flocks as before, Ver. 36.Ver. 36.
Learn thence.
D. 1. It is the genius of a worldly man to mind good bargaines himself and trust none other with them.
D. 2. Men of this generation are speedy in taking time for their owne advantage.
D. 3. Worldliness teacheth men to be rather over, than under, in transacting business for their gain. So Laban.
D. 4. Men of the World trust none hut such as are of the same kind, Ver. 35.
D. 5. Wise men of the World leave no circumstance unacted, to prevent others, & get their own gain.
D. 6 God suffers and orders such sollicitousness of men, that his providence may appear above them.
D. 7. Plain hearts trouble not themselves with suspicions or strict dealings of worldly overseers.
D. 8. Honest Jacob-like soules faithfully discharge their duties, unto their hardest governours. So Jacob. Ver. 36.
3. Now followeth the last general of the Chapter, containing the success of this agreement unto Iacob, under the good providence of God. Herein note,
1. The means which Iacob useth for his own advantage, and that is a threefold artifice.
1. His peeling of rods, and making white to appear between the bark, and then laying them in the troughs of water, that when the cattel came to drink, they might conceive.
1. His action in this is considerable, Ver. 37.38.Ver. 37.Ver. 38.
2. The success of this, Ver. 39.Ver. 39.
The sheep did conceive, that is, grew hot in natural desire, when the very seed was formed, and brought forth ring-straked. &c.
2. His setting of the parti-coloured lambs before the other cattel, when they ingendred at other times, then drinking; that so they might see the various colours and conceive the like. Ver. 40.Ver. 40.
3. His time observed of putting these rods, when the cattel were in their strength, as at the spring coupling, and not the autumne. So is it rendred by some; and thence came it to pass, that the stronger were Iacobs, and the feebler cattel Labans, Ver. 41.42.Ver. 41.Vsr. 42.
2. The issue of all this artifice, And the man increased mightily, mightily, &c. God was pleased to give such success, that in the space of six years, poor Iacob became mighty in wealth. So God did for him.
Quest. 1. Was not this a fraudulent way which Iacob took to advantage himself?
Answ. No, for however mention is not made here, yet after it appeareth, that God shewed him this way, Chap. 31.11. It was Gods just act.
Quest. 2. Was such conception natural, or miraculous?
Ans. 1. Partly it was natural, that phansy may make real impressions upon the fruit in conception. This is evident, in women as other creatues.
2. Partly it was miraculous and mostly from the power of God to fix the phansies of so many cattel upon such objects in conception. No created power could do this. Herein therefore God pleaded for Iacob against Laban, and rewarded him, as afterward it is all ascribed to God.
Learn from it
D. 1. Meanes of Gods owne invention and instinct must be used to serve Gods providence.
D. 2. Providence is sometimes eminent by working, in and about meanest creatures.
D. 3. Artifices grounded in nature are sometimes assisted by God to rare events.
D. 4. Prudence in ordering flocks toward conception and increase, is allowed by God.
D. 5. It is no injustice to take the best, and leave the worst to ones neighbour, when God commands it.
D. 6. Special and extraordinary cases in such dealing are not imitable by others.
D. 7. No man is a looser by trusting God and resting on his providence rightly.
D. 8. Impoverishing by men, is the just occasion of the Saints inriching by God. The end of the righteous is peace, from. Ver. 37. to 43.Ver. 43.