An Exposition of Genesis, Genesis · Chapter 33
CHAP. XXXIII.
HItherto we have heard the providence of God towards the constitution of his Church, Iacobs family, even unto his return from Padan-Aram, and his approach to the borders of the promised land; this Chapter giveth us an account of such providences as were manifested at his meeting with Esau: the blessing whereof accrued to the Church, then in it's infancy of gathering.
In the whole two general heads are considerable, first the history of the meeting of these brethren. Ver. 1. to 15.
Secondly, the history of their parting and sitting down, ver. 16. to 20.
In the former we have recorded more specially.
1. Iacobs discovery of Esau.
2. His prudent ordering his family, Ver. 1.2.
3. His man-like march in the front. Ver. 3.
4. Their mutual meeting and imbracing. Ver. 4, 5.
5. Their conference together in many things. Ver. 5. to 15.
First, Iacobs discovery of Esau is thus expressed, And Iacob lifted up his eyes, and saw, and behold Esau came, and with him four hundred men. — Sept. and Cald. same. No difficulty is here in the terms.
1. The order of the history is carried in the term of connection. (1) Which may be here a note of time and order. Then, after he had passed Peniel, and overtaken his family and had bin comforted by God with a blessing. shortly after, or thereupon, going forward, he looketh before him.
2. The matter related, is a new brunt of trial in the discovery of Esau, and with him four hundred men: such a sight must needs affect Iacob, and put him now upon preparations to break thorough it. Though God had honored and comforted him, and promised prevalence over men, which faith might evidence to that establishing of his Spirit; yet the sight of an army might put nature to work, by feare and passion; thus may we suppose it to be with Iacob, between hope and fear, from faith and sense; he faint's not at the sight, but in prudence ordereth his affairs, to best advantage. He saw his five droves past Esau without hurt, and faith evidenced the face of God; therefore he was not daunted at the sight; but proceed's.
2. Iacobs disposing of his family, wherein note.
1. He gives to each their charge, And he divided the children unto Leah, and unto Rachel, and unto the two handmaids. — Sept. and Cald. same. The sense is plain, he gave to Leah her children in charge, and to Rachel hers, and to the handmaids their children, which they had born to him, to each their own. Ver. 1.
2. He appoints their order in motion, And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost. — First. — After. — Last, Sept. — Concubins and their sons in the head, before, Cald. This order might be partly prudential, and partly affectionate, setting that last which he loved best, and so placing them for more safety; or that Esau might know each by themselves, and his Rachel and Ioseph especially. Ver. 2.
3. Iacobs leading in the front, wherein we read.
1. His action as to his family, And he passed over before them.—Went before them, Sept. and Cald.
1. The subject of motion, Iacob, an husband, father and governor.
2. His motion, he went on his way, he retreated not.
3. His order, he went first and in the head of his family, either to keep of harm, or procure favour for them all.
2. His action upon his approach to Esau, And he bowed himself to the ground. seven times, until he came neer to his brother — Sept. and Cald. same.
1. The subject, Iacob, who had victory with God.
2. The action, bowed himself by way of reverence and acknowledging subjection, he bowed to the ground even to prostration.
3 The object, Esau his brother whom Gods oracle declared to be servant unto him.
4. The iteration of this reverence, seven times. It may be a certain number put for uncertain; yet it may be also that number was observed in those parts, as three times bowing with us; but often he did bow and express reverence.
Quest. How could this stand with the truth of Gods oracle?
Answ. Very well; for,
1. That mainly aimed at Spiritual dignity.
2. It concerned more their seed than their persons.
3. It was an acknowledgement of Esau in his own territories, not in the land of promise, which was Jacobs. And this was well consistent with the oracle. Ver. 3.Ver. 3.
Learn.
D. 1. New trials usually follow the Saints after their former victories.
D. 2. Sight of any danger may shake the sense, but not the faith of Saints.
D. 3. Sense of danger distract's not the Saints, but stirreth them to duty.
D. 4. It is prudence in rulers upon fear of dangers to dispose to every one their charge. Ver. 1.
D. 5. Order is commendable in motion, even for honours sake to whom it is due. Servants to yeild to wives, &c.
D. 6. Affection in ordering affairs will put that which is dearest in the safest plac. Ver. 2.
D. 7. It is sutable courage, for rulers husbands, Fathers, to goe foremost in dangers.
D. 8. Faith will not let a man leave his station though sense suggest fears.
D. 9. A good man careth more for the safety of his own than of himself.
D. 10. It is not unsutable for Saints to give honour to the wicked in their own territories.
D. 11. Victory with God take's not away humility to men.
D. 12. Multiplied reverence is but needful to procure benevolence from Esaus. Ver. 3.
4. The next particular is their mutual congress or meeting. Wherein we have to note.
1. Esau's actions, which are these considerable in him.
Ver. 4.1. His speed, And Esau ran to meet him. Sept. and Cald. same. Not to hurt him, as we shall see, but God so turned his heart, that he who was glad of his departure, run's to meet him at his return.
2. His imbracing him, And he imbraced or hugged him. He took him about. Sept. Cald. An expression of closing of mind and heart with him; he clasped him in his arms.
3. His further expression of love, And he fel on his neck. (Sept. and Cald same.) An action of an indulgent brother, as it was of Joseph to his; bowels seem to be melted.
4. His larger discovery of kindness to him, And he kissed him; the Sept. puts this before the former. — Cald. as Hebr. This naturally is the token of dear respect of Fathers to children and brother to brother.foreign Criticks note this word extraordinarily pointed, noting much love.
2. Their mutual action each to other, And they wept; both wept. Sept. — Cald. as Hebr. Here nature works in both, hearts melting toward each other; grudgings are laid aside, and tender bowels now taken up by Esau to poor Iacob, which he cannot but answer with the like. Ver. 4.
Learn hence.
D. 1. Gods promise falls not short in making men yeeld to his Saints.
D. 2. Where God moveth, even wicked men will make speed and run, to shew kindness to his servants.
D. 3. The hardest hearts melt in affection when God toucheth them.
D. 4. When men please God, enemies are made friends to them. Pro. 16.7.
D. 5. Where greatest danger is feared, God turns it to greatest love.
D. 6. It is natural for brethren good and bad, to melt in tears upon providential turns and meetings. Ver. 4.
5. The last thing considerable in this meeting is the conference between Esau and Iacob, which, as here related, was upon 3. heads.
1. Concerning his family. ver. 5.6.7.
2. Concerning his present state ver. 8. to 11.
3. Concerning his journy. Ver. 12. to 15. In the first of these we have to observe these particulars.
1. Esaus question concerning his company, And he lifted up his eyes, Ver. 5.and saw the women and the children, and said, who are these to thee? Cald. same. — What are these unto thee? Sept. reading foreign for foreign. Note herein.
1. The occasion of his question, the sight of the women and children, upon whom it is probable after the imbracing of his brother he looked with a courteous and favorable eye.
2. The question itself, when he saw these women and children following Jacob, though he might conceive that they belonged unto Iacob, yet he knew not in what relation they stood; therefore he inquireth who are these unto thee? that is, in what relation stand they unto thee? This the reply supposeth.
2. Iacobs answere to him, And he said, the children, which God hath graciously given to thy servant. The children, wherein God hath had mercy on thy servant. Sept. — Hath given, &c. Cald. Wherein.
1. The relation acknowledged, they are my children, born of these mothers.
2. The mercy acknowledged, God hath graciously given me them, or in mercy bestowed them: here his piety is professed to God before his brother.
3. His humility still expressed towards Esau, naming himself his servant. So answereth he truly to the querie, piously to God, and humbly to his brother. Ver. 5.
3, The orderly address of them all towards Esau.
1. And the handmaids came neer, they and their children, and bowed themselves. — Cald. same. — And worshipped, Sept. They did obeisance respectively. (1) The access. (2) The reverence noted in all. ver. 6.Ver. 6.
2. And Leah also came neer and her children, and they bowed themselves. — Worshipped, Sept. Here is the second address as Iacob had set them, of whom is reported (1) Their approach, (2) Their obeisance.
3. And after Joseph came neer and Rachel, and they bowed themselves. — Cald. same. — Rachel and Ioseph, and worshipped, Sept. All this doubtless was acted by Iacobs order, to make his family orderly to humble themselves, as himself had given example. The address and the end of it with respect to Esau is here onelyonly mentioned; that he might have no offence from Iacob or from his, Ver. 7.Ver. 7.
Learn here.
D. 1. Brotherly respect unto brethren will work kind inquisition after their relations.
D. 2. Love make's queries to know such relations as are to be beloved
D. 3. Truth, piety and humility become all the answers to be made unto queries of love by Gods servants.
D. 4. Children are to be acknowledged the fruit of Gods mercy and goodness to his. Psal. 127.3.
D. 5. The anger of inraged men, is turned into love and tenderness, best by self-denying submission. The reed overcomes the wind by yeilding, the oakes fall by resisting. Ver. 5.
D. 6. It becommeth family relations to keep order designed by their head.
D. 7. Orderly approach and submission is the way to gain acceptance with great men.
D. 8. Providence work's by motions of creatures to turn hearts from fury to love. Ver. 6.7.
2. The next part of their conference is about the present, sent before by Iacob, and mett by Esau. Wherein.
1. Esaus question about it, And he said, what is all this troop, to thee which I meet? — Cald. same. — What are all these to thee? All these bands, &c. Sept.
1. The inquisitor here, is Esau.
2. The question for the matter of it was about the several parcells of the present which Iacob sent by his servants unto Esau.
3. The scope of the querie, was not to know what he knew, that they were Iacobs, but to know his meaning offending such a present to him. So it is well read, What meanest thou by these?
2. Iacobs answer, wherein he plainly satisfieth his brother of his intent therein, And he said to find grace in the eyes of my Lord. — Cald. same. — That thy servant may find grace in thy sight, Sept.
1. The answerer is Jacob.
2. The answer, the plain truth, it was to express Iacobs respect to Esau, and to gain favour with him at his return. Such tokens of love are rationally useful to ingage affection, love to work love. Ver. 8.Ver. 8.
Ver. 9.3. Esaus reply to him hereupon, And Esau said, much is to me my brother, let be to thee, which is with thee or thine. — Sept. same. — Many things. — Much good do thee what is thine. Cald. Where.
1. The replier, Esau, the first inquirer.
2. The reply, not of pride or scorn, or undervaluing, but of a free natural spirit; not desiring to take from his brother that which was his, having enough of his own; he was not of that covetous Spirit as Laban was. These moral qualifications are herein set out.
1. Modestly in refusing what he needed not.
2. Contentation with his own.
3. Freeness of Spirit in desiring others also to injoy theirs. Ver. 9.
4. Iacobs instance yet upon him. Wherein are observable.
1. His vehemency in pressing this on Esau, in there expressions.
1. Nay I pray, Ver. 10.if I have found grace in thine eyes, then take my present from my hand. Take the gifts by my hands. Sept. Cald. Here we have.
1. Supplication to accept.
2. Ingagement, If I have, &c.
2. Take, I pray thee, my blessing, which is brought unto thee. My blessing. Sept. — My gift. Cald. Herein appears.
1. Earnestness.
2. Humility.
3. Freeness and goodness, they were blessings where-with God had blessed Iacob, and wherewith he desired to blesse his brother.
3. And he was urgent on him, or forced it upon him. — Cald. same. — foreign Sept. In summe. By all importunity he pressed his brother to accept his present. This Moses relates of him.
2. His reasons of this instancy of his, which are two.
1. The good which he had sound from Esau, that might make thus much pressing For therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me. As if one seeth the face of God, and thou shalt bless me. Sept. — As if I had seen the face of Princes, &c. Cald. In summe, Esaus kind respects and unexpected favour kindled this flame of love in Jacob to make him so urgent with him. That Esau should fall upon his neck and kiss him, from whom he expected the most cruel usage, this inlargeth Iacobs heart.
Quest. But how doth Iacob say, that he saw his face as the face of God, Did not this lessen God, and heighthen Esau.
Answ. 1. The phrase is common with the Hebrewes to express any matters of eminency by the name of God; so it is no more but that he found great favour with him.
2. Yet if God be taken properly, the sense may be, that Iacob saw Gods face in Esau's, that is, Gods favour in turning the heart of Esau to him. No lessening of Gods glory is herein, but he ascribed all to him.
2. The good which himself had received from God, whereof.
Ver. 11.1. The cause is recorded, Because God hath bin gracious to me, God hath shewed me mercy. Sept. and Cald. The summe is, God hath graciously dealt with me, and should I not express somwhat to thee?
2. The effect which came to Jacob hence, And because all things are to me, or I have all things. Sept. and Cald. same. Esau had much and that which sufficed him, but Jacob had all; therefore he urgeth his brother to take his blessing.
3. The issue of this conference is Esaus acceptance, And he took it. (Sept. and Cald. same) That is, he yeilded to his brother Jacobs importunity, and accepted his pacifying present or blessing. Ver. 10.11.
Learn from it.
D. 1. Natural affection will urge to inquire of the outward state of brethren, as well as of relations. Connect.
D. 2. Modesty in nature, will expostulate about brethrens offers of love rather then covetously take them.
D. 3. Providential occurrencies of good pretended may occasion natural men to inquire about them.
D. 4. Humble soules as under providence they do seek favour with men by presents, so they profess it. Ver. 8.
D. 5. It is possible for natural men to have a kind of sufficiency and content in their possessions.
D. 6. Nature may desire others to keep their own, as it is contented with its portion.
D. 7. Nature is apt to think earthly possessions enough without God. Ver. 9.
D 8 Ingenuity and grace is not onelyonly liberal, but urgent to have fruits of love accepted
D. 9. Acceptance of loving presents is a token of acceptance of persons.
D. 10. It is just cause of importunity in pressing pacifying presents, when Gods face is seen in reconciled adversaries.
D. 11. Vnexpected love from displeased ones, ingageth to press kindness on them. Ver. 10.
D. 12. Presents of gracious soules from God to men are blessings.
D. 13. Grace is importunat with man as well as with God to win him.
D. 14. Gods gracious respects to Saints causeth them so to respect their brethren.
D. 15. Gods Jacobs, gracious soules, they have not onelyonly enough, but all in the grace of God.
D. 16. The all sufficiency which God giveth his Saints makes them so pressing kindness to others.
D. 17. Nature is overcom by the importunity of grace to accept an outward blessing.
D. 18. Brotherly conference is the way of winning upon men of bad Spirits. All this between Jacob and Esau, is by loving parly. Ver. 11.
3. The next head of conference is about their journy, wherein occurre observable.
1. Esaus profer the first time, And he said, let us journy and go, Ver. 12.and I wil go before thee.— Lifting up (i. e. our feet) let us goe on straight way, Sept. — Cald. as Hebr. Note
1. Esaus readiness of reply when Jacob had bin so urgent with him and had overcom him with kindness, he labours to return good for good and now invites him to his own place, as it appeareth by Jacobs answer: and herein, not to hinder Jacob any longer in his way, he moveth.
1. For an onset, let us set forward or journey along, willing to help his brother forward in his way.
2. For a sociable travelling, let us goe, that is move on, the right way, as Sept. Which seemeth to be to Seir.
3. For himself to be the guide and leader, I well go before thee; as a leader in the way and protector in the same. Ver. 12.
2. Jacobs return to this offer by way of modest refusal, wherein we may observe.
1. His preface by way of apologie. wherein he offers to Esau, some considerations well known to him; wherein note.
1. His continued appellation, my Lord; he still continueth reverential expressions.
2. The matters of his refusal of his brothers offer, subjected to his cognisance. My Lord knoweth.
1. That the children are tender.— More tender or very tender. — foreign. Sept. The eldest not six years old. above 13 years of age, the yongest about
2. And the flocks, and the herds (the sheep and the kine) with yong are with me. — Sept. same.— Giving suck, Cald. These also were part of Jacobs care, and Esau saw them with him.
3. And they wil over-drive them, or knock them on, in one day. — If therefore I should pursue them one day, Sept. — If they should weary them in one day. Cald. The summe is, that Esau knew to keep a sociable peace with him, they must needs drive hard, or els keep him to his prejudice perhaps to go so softly with them.
4. And all the sheep will dy.— All cattel, Sept. — Cald. same. Hebr. Esau knew this also, that it would be no less than danger of death to the flocks to keep company with him. Ver. 13.
2. These things premised, now he maketh his prayer, Let my Lord, I pray thee, pass over before his servant. — Let him goe before, &c. Sept. — Cald. as Hebr. In summe his prayer is, that Esau would go before and keep on his pace, without any further staying for him and his troop upon so slow a march, that he could make. It is but a reasonable request as things really stood with Iacob at this time.
3. Iacobs promise, And I will lead on softly, to the foot of the work which is before me, and to the foot of the children until I come to my Lord to Seir. — And I shall prevail in the way according to the leasure of the going before me, and according to the foot of the little children, &c. Sept. — According to the going of the family, &c. Cald. Wherein.
1. He resolveth to have respect in his movings to his family, children and cattle according to their several capacities: not to over drive them, but deal as a good shepherd and a tender father with them.
2. He promiseth for himself to come to Seir, and so accept of his kind profer.
Quest. Was this excuse of Iacob real, and not rather pretended having no mind further to trust Esau?
Answ. It is thought by some, to carry some such frivolous pretence, and a kind of an officiouslye; but there is no clear reason for such a conjecture; and besides, it is uncharitable to charge sinnes upon the Saints, which are not charged by God. Moreover, all that Iacob saith was true, and a very reasonable cause of his modest refusing to march after Esaus going.
Quest. Did he not dissemble in promising to goe to Seir and went not?
Answ. 1. A man may really purpose and promise, that which God will not let him doe.
2. It is no where said that Iacob did not go to Seir, though all his family and stuff were pitched in another place.
3. It is most probable that Iacob himself did go to Seir, though it be not here written: Or if he did not, upon other intimations from God, it was not lying nor falshood to be charged on him: Ver. 14.Ver. 14.
Learn thence.
D. 1. One kindness works another even in natural men to their brethren. Grace doth more. From connect.
D. 2. Love, even natural, hinders not, but helps on friends in their journy.
D. 3. Society and guidance in mens way, natural affection profereth to a friend. Ver. 12.
D. 4. A just loving and modest denial may be made to the kindest offers that may be prejudicial to those who were to receive them.
D. 5. Humility with truth alleaged, will make refusalls of such kindness otherwise acceptable.
D. 6. Tender Fathers and good shepheards study to keep children and flocks from dying. Ver. 13.
D. 7. Just apologies may usher in just requests unto friends to forbear proferd kindness.
D. 8. Humility may pray the departure of a friend and be blameless.
D. 9 Ingenuity and tenderness in Superiours will guide them to keep even pace with inferiour relations.
D. 10. Inconveniences avoided, it sutes good soules to accept loving invitations from natural friends Ver. 14.
3. Now followeth a second offer of Esau to Iacob, And Esau said, I will now set or place, or let me, I pray thee,Ver. 15. ordain or appoint with thee of the people which are with mee. I will leave with thee, &c. Sept. and Cald. Herein Esau urgeth other kindness upon Iacob to leave some of his company to attend him; surely this was offered in sincerity, neither had Iacob cause to fear otherwise, but that his brother desired to leave them for a guard.
4. Iacobs reply to this also, And he said, wherefore is this? Let me find grace in the eyes of my Lord. Cald. same. — It is sufficient, that I have found grace, &c. Sept, Note herein.
1. A modest refusal, because there was no need. Wherefore should it be so, seing it is troublesom to you and needless to me?
2. An humble desire, let me find grace, that is, let my desire be granted, and leave none, which will be a token of grace to thy servant; and herewith he satisfieth Esau from any further urgency.
Quest. Why did Iacob refuse this company?
Answ. 1. He had now neer finished his journy,
2. Gods armies with him and providence over him was better.
3. There was no necessity for present, and therefore needlessly would he not trouble his friends: therefore in simplicity without fraud or fear he refuseth this offer also. ver. 15.
Learn here.
D. 1. Brotherly love, moveth to serve by others when it is not convenient for mans self.
D. 2. Ingenuity is unwilling to put friends to trouble, when there is no need.
D. 3. Humility count's it favor to be denied what is needless for it's use.
D. 4. Gods presence and guard is the ground of beleevers refusing the help of creatures. Ver. 15.
2. The next general of the Chapter declare's the parting of these two brethren, Wherein.Ver. 16.
1. Esaus motion is related, And Esau returned on that day for his way to Seir. Sept. & Cald. same. Here is a short relation of Esaus parting from Jacob; wherein.
1. The connection. (1) Which knits this unto Jacobs humble excuse, he desired his brother neither to trouble himself nor his company, as to stay for him; so Esau was intreated; and he takes his leave.
2. The act related, his departure, wherein.
1. The subject, Esau reconciled, pacified and changed.
2. His motion, returned with his company.
3. The time, that very day.
4. The way he take's, that which led to his home.
5. The term intended; Seir his own place. In these nothing is obscure, onelyonly the providence of God to Jacob is herein sweetly manifested, to remove his feares and quiet his heart, Esau meet's with him kindly, and parts with him again in much love. Ver. 16.
Learn from it.
D. 1. Gracious providence makes enemies that were feared by his, to meet and part with them in love.
D. 2. Gods over-ruling hand on men of enmity in restraining them, giveth liberty to Saints. Esau departure is Jacobs freedom.
D. 3. Providence guides evill men in their journies. Ver. 16.
2. Iacobs motion is here recorded, which is twofold.
1. To Succoth whereabout three things are spoken.
1. His motion to it, And Iacob journied to Succoth. Departed to Tabernacles. Sept. — Cald. as Hebr. Here.
1. The subject, Iacob freed of his fears, upon Esaus meeting and parting.
2. The motion, he journied, or marched on, with all his retinue.
3. The term of motion or first stage, Succoth; not so called before Iacob came now thither; but so stiled in the dayes of Moses who wrote this; yet by way of anticipation is it related, for the reason of the name is afterwards given.
2. His work at this stage, And he built for himself an house, and for his cattel he made booths. Houses. Sept. — Shaddowing places, hovels. Cald. Here.
1. His provision for himself wife and children, he raised and built little cottages, for his present necessity, after a long journy.
2. His provision for his cattel, he made booths or hovels to shelter them; such as were fit to be within doors.
3. The original of naming this place, Therefore he called the name of the place Succoth. Cald. same. — Boothes. Sept. This was the first naming of the place, from Iacobs pitching and building tabernacles on it. Whether Iacobs motion hither were a breach of promise to his brothor; I have given resolution before; no more need's to this. Ver. 17.Ver. 17.
Learn thence.
D. 1. Providence in love carrieth on his own after removing of blocks from their way.
D. 2. The movings and journyings of his own, providence guides, as of the wicked, but with distinction.
D. 3. Esau under providence may be carried to Seir, strong mountaines, but Jacob to Succoth, a poor cottage and a booth.
D. 4. VnderUnder providence it concern's good housholders to build shelters, for themselves, families, and cattel.
D. 5. Such common works of Saints are recorded as pleasing unto God.
D. 6. Jacobs seed are careful to keep booth-providences in remembrance. Name of place sheweth this, Ver. 17. Here Luther begin's Ch. 34.
2. His motion to his second stage, wherein note.
1 The motion itself, and therein.
1. The mover Iacob, rising now from Succoth, where it is probable he was streitned; how long he staid there is not revealed; but conceived by some about a year and half.
2. The term of his motion, He came to Shalem a city of Schechem which is in the land of Canaan, in his coming from Padan-Aram. When he came from Mesopotamia of Syria. Sept. — Came safe. Cald. A difference there is among interpreters about this word Shalem, whether it be a proper name or a common adjunct. Some read, Jacob came safe or in peace to the city of Schecem, which they make the name of it from the chief therein. Plan. Luth. Jun. Ainsw. Others make Shalem a proper name of that city where Schecem Hamors son lived. The matter is not of that moment, but either may be received without loss of faith; they that understand it a proper name, make two names of the same place; and if Shalem be the name, it is not that which was Jerusalem, but that Salem where John baptised. Joh. 3.23. Fourty miles distant, as is said by some. They that make it appellative or common, read, Iacob came in safety, he and his unto the city of Shecem; rational are both; but by most is it taken as the proper name of the place. This is said to be in the land of Canaan, and to be the second stage of Iacob in his coming from Padan-Aram to his own country.
Secondly. His pitching there, And he encamped before the city, or pitched tent. Sept. same. — And he abode before the city. Cald. In summe, there he set is station, over against the city for some time of abode, after he had made his purchase; until God called him to Bethell; upon some sad afflictions befalling him there about his daughter Dinah. Ver. 18.
3. His purchase, And he bought a parcel of a field, wherein he stretched out his tent at the hand of the son i…s of Hamor the Father of Shecem, for an hundred lambs. Of Emor the Father of Shecem. Sept. — Cald. as Hebr. In which history may be noted.
1. The purchaser; Jacob, heir of the land in promise.
2. The purchase itself, a peece of ground, for a cottage and the pitching of a tent, which was no great thing.
3. The owners, the sonnes of Hamor Shecems father, these are the sellers of it.
4. The price, which was an hundred lambs, or sheep as some read, an hundred peeces of mony with a lamb stampt on them; as we say, a hundred Angells, by the reason of the stamp, which was the signal of ten shillings: whether be here understood, it will make no great difference; if mony, the value was then known; if lambs or sheep, the price may be guessed not to be great. Ios. 24.32. Iob. 42.11. Ver. 19.Ver. 19.
4. His special care of religion, when once he had a house; he now provides to worship as did Abraham his father before him, And he set up there an altar, and called it, El-Elohe-Israel. And he called upon the God of Israel. Sept — & sacrificed upon it before the most mighty God of Israel. Cald. Herein we may note.
I. His constitution, it was of an altar.
1. His work, he made to stand, So Heb and Sept.
2. The matter of his establishment, an Altar, one onelyonly, the type of Christ.Ver. 20.
3. The place, there, even in Shecem. In this place did Abraham build an Altar to the Lord; and it is not said that Iacob built one here, but he established or made to stand, or repaired, that Altar which Abraham built; that which is considerable.
II. His appellation, He called it, God the God of Israel.
1. The imposer Jacob, whose name was now Israel.
2. The name imposed, which is metonymical, The God, &c. That is, the Altar of God, the mighty God of Israel. So Jun. well; by Sept. and Cald. This notes the medium of invocation, and sacrifice to God; this is evident that he doth it.
1. By way of monumental commemoration of what God had done for him, in changing his name to Israel.
2. By way of adoration & worshipping God aright in his family opposit to the Shecemites.
3. By way of commendation of the true religion, and altar-worship unto posterity: Brutish is the Popish collection hence, to name their images God; this wickedness never came into Jacobs heart, to conceive the Altar to be God.
Quest. Did not Iacob undervalue his right from God to buy of them the ground, which God gave him by promise?
Answ. No, for 1. He had it now onelyonly in promise, and so had jus ad rem, not in re. 2. The time of possession was not come, but determined by God. 3. He kept Gods command in doing right, and buying rather to take it otherwise for present; and it was but a little space for a cottage; as Abraham bought enough for a grave.
Quest. How can this be true, that Jacob bought this parcel of land, when Stephen saith it was bought by Abraham? Acts. 7.16.
Answ. This relation of Stephen, hath wrought much trouble to many how to reconcile it; seing we read not of any purchase of Abraham, but onelyonly what he made of a burying place, and that was of Ephron. Gen. 23. It is therefore answered by most, that it was a slip of some scribe in writing Abraham for Jacob; which however God may permit, without just ground of suspecting the truth of scripture, yet it were good to remove this stumbling block more out of the way. I shall onelyonly offer this to consideration, why might not this be bought by both of them?
Gen. 12.6.1. It is certain Abraham built an altar there, which Iacob restored and established; it is just then, to think, Abraham had some right there; which probably he might have by buying.
2. All things done are not written, and yet were many things in those times continued by tradition. It is not unlikely that so Stephen might receive it, and name the first purchaser and not the second: this is not contrary to found reason. Ver. 20.
Learn from it.
D. 1. Weak booths or tabernacles are sutable to Saints removalls here from place to place.
D. 2. Tedious pilgrimages hath God appointed to his eminent Saints below insafety; from Padan-Aram to Salem.
D. 3. Saints under providence, may change habitations for more conveniency.
D. 4. The Church hath under God pitched its tent a while, by the cities of the world. Ver. 18.
D. 5. Jacob and his seed, desire to usurp nothing but what they buy from the world.
D. 6. Gods pilgrims mind no great purchase below, but onelyonly a place for a tent: a little place.
D. 7. It is lawful for Jacob, to deal with Canaanits in just exchanges. Ver. 19.
D. 8, Saints would not have an house but that God should dwell in it.
D. 9. Succeeding Saints repair religion and the meanes of the exercise of it, set up by progenitors.
D. 10. Altar-worship, or worship by Christ is that which Saints have ever practised.
D. 11. True religion is terminated in the almighty God.
D. 12. Religious Worship is the true memorial, of Gods making his Church truly Israel. Ver. 20.