Genesis 28 commentary

Jacob had blessings promised both as to this world and that which is to come; yet goes out to a hard service. This corrected him for the fraud on his father. The blessing shall be conferred on him, yet he shall smart for the indirect course taken to obtain it. Jacob is dismissed by his father with a solemn charge. He must not take a wife of the daughters of Canaan: those who profess religion, should not marry with those that care not for religion. Also with a solemn blessing. Isaac had before blessed him unwittingly; now he does it designedly. This blessing is more full than the former; it is a gospel blessing. This promise looks as high as heaven, of which Canaan was a type. That was the better country which Jacob and the other patriarchs had in view.

Good examples impress even the profane and malicious. But Esau thought, by pleasing his parents in one thing, to atone for other wrong doings. Carnal hearts are apt to think themselves as good as they should be, because in some one matter they are not so bad as they have been.

Jacob's conduct hitherto, as recorded, was not that of one who simply feared and trusted in God. But now in trouble, obliged to flee, he looked only to God to make him to dwell in safety, and he could lie down and sleep in the open air with his head upon a stone. Any true believer would be willing to take up with Jacob's pillow, provided he might have Jacob's vision. God's time to visit his people with his comforts, is, when they are most destitute of other comforts, and other comforters. Jacob saw a ladder which reached from earth to heaven, the angels going up and coming down, and God himself at the head of it. This represents, 1. The providence of God, by which there is a constant intercourse kept up between heaven and earth. This let Jacob know that he had both a good guide and a good guard. 2. The mediation of Christ. He is this ladder; the foot on earth in his human nature, the top in heaven in his Divine nature. Christ is the Way; all God's favours come to us, and all our services go to him, by Christ, Joh 1:51. By this way, sinners draw near to the throne of grace with acceptance. By faith we perceive this way, and in prayer we approach by it. In answer to prayer we receive all needful blessings of providence and grace. We have no way of getting to heaven but by Christ. And when the soul, by faith, can see these things, then every place will become pleasant, and every prospect joyful. He will never leave us, until his last promise is accomplished in our everlasting happiness. God now spake comfortably to Jacob. He spake from the head of the ladder. All the glad tidings we receive from heaven come through Jesus Christ. The Messiah should come from Jacob. Christ is the great blessing of the world. All that are blessed, are blessed in him, and none of any family are shut out from blessedness in him, but those that shut out themselves. Jacob had to fear danger from his brother Esau; but God promises to keep him. He had a long journey before him; to an unknown country; but, Behold, I am with thee, and God promises to bring him back again to this land. He seemed to be forsaken of all his friends; but God gives him this assurance, I will not leave thee. Whom God loves, he never leaves.

God manifested himself and his favour, to Jacob, when he was asleep. The Spirit, like the wind, blows when and where it listeth, and God's grace, like the dew, tarrieth not for the sons of men. Jacob sought to improve the visit God had made him. Wherever we are, in the city or in the desert, in the house or in the field, in the shop or in the street, we may keep up our intercourse with Heaven, if it is not our own fault. But the more we see of God, the more cause we see for holy trembling before him.

Jacob made a solemn vow on this occasion. In this observe, 1. Jacob's faith. He trusts that God will be with him, and will keep him; he depends upon it. 2. Jacob's moderation in his desires. He asks not for soft clothing and dainty meat. If God give us much, we are bound to be thankful, and to use it for him; if he gives us but little, we are bound to be content, and cheerfully to enjoy him in it. 3. Jacob's piety, and his regard to God, appear in what he desired, that God would be with him, and keep him. We need desire no more to make us easy and happy. Also his resolution is, to cleave to the Lord, as his God in covenant. When we receive more than common mercy from God, we should abound in gratitude to him. The tenth is a fit proportion to be devoted to God, and employed for him; though it may be more or less, as God prospers us, 1Co 16:2. Let us then remember our Bethels, how we stand engaged by solemn vows to yield ourselves to the Lord, to take him for our God, and to devote all we have and are to his glory!

1. And Isaac called Jacob, and blessed him. It may be asked, whether the reason why Isaac repeats anew the benediction which he had before pronounced, was that the former one had been of no force; whereas, if he was a prophet and interpreter of the will of God, what had once proceeded from his mouth ought to have been firm and perpetual. I answer, although the benedictions was in itself efficacious, yet the faith of Jacob required support of this kind: just as the Lord, in reiterating, frequently the same promises, derogates nothing either from himself or from his word, but rather confirms the certainty of that word to his servants, lest, at any time, their confidence should be shaken through the infirmity of the flesh. What I have said must also be kept in mind, that Isaac prayed, not as a private person, but as one furnished with a special command of God, to transmit the covenant deposited with himself to his son Jacob. It was also of the greatest importance that now, at length, Jacob should be blessed by his father, knowingly and willingly; lest at a future time a doubt, arising from the recollection of his father’s mistake and of his own fraud, might steal over his mind. Therefore Isaac, now purposely directing his words to his son Jacob, pronounces the blessing to be due to him by right, lest it should be thought that, having been before deceived, he had uttered words in vain, under a false character.

2. Arise, go to Padan-aram. In the first place, he commands him to take a wife from his maternal race. He might have sent for her by some one of his servants, as Rebekah had been brought to him; but perhaps he took this course to avoid the envy of Esau, who might regard it as a reproach if more solicitude were manifested about his brother’s marriage than about his own.

3. And God Almighty bless thee. Here follows the form of benediction, which slightly differs in words from the former, but nevertheless tends to the same end. First, he desires that Jacob should be blessed by God; that is, that he should be so increased and amplified in his own offspring, as to grow into a multitude of nations; or, in other words, that he should produce many people who might combine into one body under the same head; as if he had said, Let there arise from thee many tribes, who shall constitute one people. And this truly was, in some measure, fulfilled when Moses distributed the people into thirteen divisions. Nevertheless, Isaac looked for a further result, namely, that many were at length to be gathered together out of various nations, to the family of his son, that, in this manner, from a vast and previously scattered multitude, might be formed one assembly. For it is not to be doubted, that he wished to hand down what he had received; seeing that he immediately afterwards celebrates the memory of the original covenant, deriving his present benediction from thence as its source: as if he had said, that he transferred whatever right he had from his father; to his son Jacob, in order that the inheritance of life might remain with him, according to the covenant of God made with Abraham. They who expound this as being said in the way of comparison, as if Isaac In the editions of Amsterdam and Berlin, the name Jacob is here inserted; and the old English version has it too. The mistake is obvious, and stands corrected in the French translation. — Ed. wished those benefits which God had before conferred on Abraham to be in the same manner granted to his son, attenuate the meaning of the words. For since God, in making his covenant with Abraham, had annexed this condition, that it should descend to his posterity, it was necessary to trace its commencement to his person as its root. Therefore, Isaac constitutes his son Jacob the heir of Abraham, as successor to the benediction deposited with him, and promised to his seed. This also appears more clearly from the context following, where he assigns to him the dominion over the land, because it had been given to Abraham. Moreover, we perceive, in this member of the sentence, with what consistency of faith the holy fathers rested on the word of the Lord; for otherwise, they would have found it no small temptation to be driven about as strangers and pilgrims in the very land, the possession of which had been divinely assigned them a hundred years before. But we see, that in their wanderings and their unsettled mode of life, they no less highly estimated what God had promised them, than if they had already been in the full enjoyment of it. And this is the true trial of faith; when relying on the word of God alone, although tossed on the waves of the world, we stand as firmly as if our abode were already fixed in heaven. Isaac expressly fortifies his son against this temptation, when he calls the land of which he constitutes him lord, the land of his wanderings. For by these words he teaches him that it was possible he might be a wanderer all the days of his life: but this did not hinder the promise of God from being so ratified, that he, contented with that alone, might patiently wait for the time of revelation. Even the plural number Terram peregrinationum — the land of wanderings. seems to express something significant, namely, that Jacob would be a wanderer not once only, but in various ways and perpetually. Since, however, the Hebrew plural has not always such emphasis, I do not insist on this interpretation. It is more worthy of notice, that the faith of Jacob was proved by a severe and rigid trial, seeing, that for this very reason, the land is promised to him in word only, while in fact, he is cast far away from it. For he seems to be the object of ridicule, when he is commanded to possess the dominion of the land, and yet to leave it and to bid it farewell, and to depart into distant exile.

6. When Esau saw. A brief narration concerning Esau is here inserted, which it is useful to know; because we learn from it that the wicked, though they exalt themselves against God, and though, in contempt of his grace, they please themselves in obtaining their desires, are yet not able to despise that grace altogether. So now, Esau is penetrated with a desire of the blessing; not that he aspires to it sincerely and from his heart; but perceiving it to be something valuable, he is impelled to seek after it, though with reluctance. A further fault is, that he does not seek it as he ought: for he devises a new and strange method of reconciling God and his father to himself; and therefore all his diligence is without profit. At the same time he does not seem to be careful about pleasing God, so that he may but propitiate his father. Before all things, it was his duty to cast aside his profane disposition, his perverse manners, and his corrupt affections of the flesh, and then to bear with meekness the chastisement inflicted upon him: for genuine repentance would have dictated to him this sentiment, Seeing I have hitherto rendered myself unworthy of the birthright, my brother is deservedly preferred before me. Nothing, therefore, remains for me but to humble myself, and since I am deprived of the honor of being the head, let it suffice me to be at least one of the members of the Church. And, certainly, it would have been more desirable for him to remain in some obscure corner of the Church, than, as one cut off and torn away from the elect people, to shine with a proud preeminence on earth. He aims, however, at nothing of this kind, but attempts, by I know not what prevarications, to appease his father in whatever way he may be able. Moses, in this example, depicts all hypocrites to the life. For as often as the judgment of God urges them, though they are wounded with the pain of their punishment, they yet do not seek a true remedy; for having aimed at offering one kind of satisfaction only, they entirely neglect a simple and real conversion: and even in the satisfaction offered, they only make a pretense. Whereas Esau ought thoroughly to have repented, he only tried to correct the single fault of his marriage; and this too in a most absurd manner. Yet another defect follows: for while he retains the wives who were so hateful to his parents, he supposes he has discharged his duty by marrying a third. But by this method, neither was the trouble of his parents alleviated, nor his house cleansed from guilt. And now truly, whence does he marry his third wife? From the race of Ishmael, whom we know to have been himself degenerate, and whose posterity had departed from the pure worship of God. A remarkable proof of this is discernible at the present day, in the pretended and perfidious intermeddlers, who imagine they can admirably adjust religious differences by simply adorning their too gross corruptions with attractive colors. The Council of Trent is here obviously referred to, which held its sessions from the year 1545 to the year 1563. This council was the Romanist reaction upon the Protestant reformation. Father Paul gives a singular and graphic description of the persons, the characters, and the arguments, by which this last council of the Church of Rome was distinguished. It will be remembered that Calvin’s Commentary on Genesis was published about the middle of this protracted period. — Ed. The actual state of things compels them to confess that the vile errors and abuses of Popery have so far prevailed as to render a Reformation absolutely necessary: but they are unwilling that the filth of this Camarine marsh be stirred; Camarina was a city on the south of Sicily, placed near the mouths of two rivers, close to which was a march or lake, called the Camarine lake, injurious to health, and often producing pestilence. It is reported that the inhabitants consulted Apollo whether or not they should drain it. The answer was, that it would be better undrained. This answer they disregarded, and in consequence the enemy found it easy to attack and plunder the city. Hence the proverb, “Ne moveas Camarinam;” that is, “Do not get rid of one evil to bring on you a greater.” — Ed. they only desire to conceal its impurities, and even that they do by compulsion. For they had previously called their abominations the sacred worship of God; but since these are now dragged to light by the word of God, they therefore descend to novel artifices. They flatter themselves, however; in vain, seeing they are here condemned by Moses, in the person of Esau. Away, then, with their impure pretended reformation, which has nothing simple nor sincere. Moreover, since it is a disease inherent in the human race, willingly to attempt to deceive God by some fictitious pretext, let us know that we do nothing effectually, until we tear up our sins by the roots, and thoroughly devote ourselves to God.

10. And Jacob went out. In the course of this history we must especially observe, how the Lord preserved his own Church in the person of one man. For Isaac, on account of his age, lay like a dry trunk; and although the living root of piety was concealed within his breast, yet no hope of further offspring remained in his exhausted and barren old age. Esau, like a green and flourishing branch, had much of show and splendor, but his vigor was only momentary. Jacob, as a severed twig, was removed into a far distant land; not that, being ingrafted or planted there, he should acquire strength and greatness, but that, being moistened with the dew of heaven, he might put forth his shoots as into the air itself. For the Lord wonderfully nourishes him, and supplies him with strength, until he shall bring him back again to his father’s house. Meanwhile, let the reader diligently observe, that while he who was blessed by God is cast into exile; occasion of glorying was given to the reprobate Esau, who was left in the possession of everything, so that he might securely reign without a rival. Let us not, then, be disturbed, if at any time the wicked sound their triumphs, as having gained their wishes, while we are oppressed. Moses mentions the name of Beersheba, because, as it formed one of the boundaries of the land of Canaan, and lay towards the great desert and the south, it was the more remote from the eastern region towards which Jacob was going. He afterwards adds Charran, (Genesis 29:1,) where Abraham, when he left his own country, dwelt for some time. Now, it appears that not only the pious old man Terah, when he followed his son, or accompanied him on his journey, came to Charran where he died; but that his other son Nahor, with his family, also came to the same place. For we read in the eleventh chapter (Genesis 11:1,) that Terah took his son Abraham, and Lot his grandson, and Sarai his daughter-in-law. Whence we infer that Nahor, at that time, remained in Chaldea, his native country. But now, since Moses says, that Laban dwelt at Charran, we may hence conjecture, that Nahor, in order that he might not appear guilty of the inhumanity of deserting his father, afterwards gathered together his goods and came to him.

Moses here, in a few words, declares what a severe and arduous journey the holy man (Jacob) had, on account of its great length: to which also another circumstance is added; namely, that he lay on the ground, under the open sky, without a companion, and without a habitation. But as Moses only briefly alludes to these facts, so will I also avoid prolixity, as the thing speaks for itself. Wherefore, if, at any time, we think ourselves to be roughly treated, let us remember the example of the holy man, as a reproof to our fastidiousness.

12. And he dreamed. Moses here teaches how opportunely, and (as we may say) in the critical moment, the Lord succoured his servant. For who would not have said that holy Jacob was neglected by God, since he was exposed to the incursion of wild beasts, and obnoxious to every kind of injury from earth and heaven, and found nowhere any help or solace? But when he was thus reduced to the last necessity, the Lord suddenly stretches out his hand to him, and wonderfully alleviates his trouble by a remarkable oracle. As, therefore, Jacob’s invincible perseverance had before shone forth, so now the Lord gives a memorable example of his paternal care towards the faithful. Three things are here to be noticed in their order; first, that the Lord appeared unto Jacob in a dream; secondly, the nature of the vision as described by Moses; thirdly, the words of the oracle. When mention is made of a dream, no doubt that mode of revelation is signified, which the Lord formerly was wont to adopt towards his servants. (Numbers 12:6.) Jacob, therefore, knew that this dream was divinely sent to him, as one differing from common dreams; and this is intimated in the words of Moses, when he says that God appeared to him in a dream. For Jacob could not see God, nor perceive him present, unless his majesty had been distinguishable by certain marks.

And behold a ladder. Here the form of the vision is related, which is very pertinent to the subject of it; namely, that God manifested himself as seated upon a ladder, the extreme parts of which touched heaven and earth, and which was the vehicle of angels, who descended from heaven upon earth. The interpretation of some of the Hebrews, that the ladder is a figure of the Divine Providence, cannot be admitted: for the Lord has given another sign more suitable. Whatever force and truth, as well as beauty, there may be in the exposition of Calvin which follows, he appears to have dismissed too hastily the opinion of the Jews, that the vision was symbolical of Divine Providence. The circumstances of Jacob seemed to require some such intimations of Divine protection and care during his journey, as this interpretation of the vision presents. And in every way the passage thus understood is both useful and encouraging. There is, however, no need to question, that the higher mystical interpretation, on which Calvin exclusively insists, is the legitimately applicable, as conveying the ultimate and, in short, the most important meaning of the vision. The reader may consult the 123d Exercitation of Rivetus on this subject. — Rivetus in Gen., p. 602. But to us, who hold to this principle, that the covenant of God was founded in Christ, and that Christ himself was the eternal image of the Father, in which he manifested himself to the holy patriarchs, there is nothing in this vision intricate or ambiguous. For since men are alienated from God by sin, though he fills and sustains all things by his power; yet that communication by which he would draw us to himself is not perceived by us; but, on the other hand, so greatly are we at variance with him, that, regarding him as adverse to us, we, in our turn, flee from his presence. Moreover the angels, to whom is committed the guardianship of the human race, while strenuously applying themselves to their office, yet do not communicate with us in such a way that we become conscious of their presence. It is Christ alone, therefore, who connects heaven and earth: he is the only Mediator who reaches from heaven down to earth: he is the medium through which the fullness of all celestial blessings flows down to us, and through which we, in turn, ascend to God. He it is who, being the head over angels, causes them to minister to his earthly members. Therefore, (as we read in John 1:51,) he properly claims for himself this honor, that after he shall have been manifested in the world, angels shall ascend and descend. If, then, we say that the ladder is a figure of Christ, the exposition will not be forced. For the similitude of a ladder well suits the Mediator, through whom ministering angels, righteousness and life, with all the graces of the Holy Spirit, descend to us step by step. We also, who were not only fixed to the earth, but plunged into the depths of the curse, and into hell itself, ascend even unto God. Also, the God of hosts is seated on the ladder; because the fullness of the Deity dwells in Christ; and hence also it is, that it reaches unto heaven. For although all power is committed even to his human nature by the Father, he still would not truly sustain our faith, unless he were God manifested in the flesh. And the fact that the body of Christ is finite, does not prevent him from filling heaven and earth, because his grace and power are everywhere diffused. Whence also, Paul being witness, he ascended into heaven that he might fill all things. They who translate the particle על (al) by the word “near,” entirely destroy the sense of the passage. For Moses wishes to state that the fullness of the Godhead dwelt in the person of the Mediator. Christ not only approached unto us, but clothed himself in our nature, that he might make us one with himself. That the ladder was a symbol of Christ, is also confirmed by this consideration, that nothing was more suitable than that God should ratify his covenant of eternal salvation in his Son to his servant Jacob. And hence we feel unspeakable joy, when we hear that Christ, who so far excels all creatures, is nevertheless joined with us. The majesty, indeed, of God, which here presents itself conspicuously to view, ought to inspire terror; so that every knee should bow to Christ, that all creatures should look up to him and adore him, and that all flesh should keep silence in his presence. But his friendly and lovely image is at the same time depicted; that we may know by his descent, that heaven is opened to us, and the angels of God are rendered familiar to us. For hence we have fraternal society with them, since the common Head both of them and us has his station on earth.

13. I am the Lord God of Abraham. This is the third point which, I said, was to be noticed: for mute visions are cold; therefore the word of the Lord is as the soul which quickens them. The figure, therefore, of the ladder was the inferior appendage of this promise; just as God illustrates and adorns his word by external symbols, that both greater clearness and authority may be added to it. Whence also we prove that sacraments in the Papacy are frivolous, because no voice is heard in them which may edify the soul. We may therefore observe, that whenever God manifested himself to the fathers, he also spoke, lest a mute vision should have held them in suspense. Under the name יהוהJehovah God teaches that he is the only Creator of the world, that Jacob might not seek after other gods. But since his majesty is in itself incomprehensible, he accommodates himself to the capacity of his servant, by immediately adding, that he is the God of Abraham and Isaac. For though it is necessary to maintain that the God whom we worship is the only God; yet because when our senses would aspire to the comprehension of his greatness, they fail at the first attempt; we must diligently cultivate that sobriety which teaches us not to desire to know more concerning him than he reveals unto us; and then he, accommodating himself to our weakness, according to his infinite goodness, sill omit nothing which tends to promote our salvation. And whereas he made a special covenant with Abraham and Isaac, proclaiming himself their God, he recalls his servant Jacob to the true source of faith, and retains him also in his perpetual covenant. This is the sacred bond of religion, by which all the sons of God are united among themselves, when from the first to the last they hear the same promise of salvation, and agree together in one common hope. And this is the effect of that benediction which Jacob had lately received from his father; because God with his own mouth pronounces him to be the heir of the covenant, lest the mere testimony of man should be thought illusive.

The land whereon thou liest. We read that the land was given to his posterity; yet he himself was not only a stranger in it to the last, but was not permitted even to die there. Whence we infer, that under the pledge or earnest of the land, something better and more excellent was given, seeing that Abraham was a spiritual possessor of the land, and contented with the mere beholding of it, fixed his chief regard on heaven. We, may observe, however, that the seed of Jacob is here placed in opposition to the other sons of Abraham, who, according to the flesh, traced their origin to him, but were cut off from the holy people: yet, from the time when the sons of Jacob entered the land of Canaan, they had the perpetual inheritance unto the coming of Christ, by whose advent the world was renewed.

14. And thy seed shall be as the dust of the earth. The sum of the whole is this, Whatever the Lord had promised to Abraham, Jacob transmitted to his sons. Meanwhile it behoved the holy man, in reliance on this divine testimony, to hope against hope; for though the promise was vast and magnificent, yet, wherever Jacob turned himself, no ray of good hope shone upon him. He saw himself a solitary man; no condition better than that of exile presented itself; his return was uncertain and full of danger; but it was profitable for him to be thus left destitute of all means of help, that he might learn to depend on the word of God alone. Thus, at the present time, if God freely promises to give us all things, and yet seems to approach us empty-handed, it is still proper that we should pay such honor and reverence to his word, that we may be enriched and filled with faith. At length, indeed, after the death of Jacob, the event declared how efficacious had been this promise: by which example we are taught that the Lord by no means disappoints his people, even when he defers the granting of those good things which he has promised, till after their death.

And in thee, and in thy seed, shall all the families of the earth be blessed Et benedicent se in to omnes fines terrae. “And all the ends of the earth shall bless themselves in thee.” The reader will perceive that Calvin’s remarks turn chiefly on the expression “bless themselves,” which does not appear in our version. — Ed. This clause has the greater weight, because in Jacob and in his seed the blessing is to be restored from which the whole human race had been cut off in their first parent. But what this expression means, I have explained above; namely, that Jacob will not only be an exemplar, or formula of blessing, but its fountain, cause, or foundation; for though a certain exquisite degree of happiness is often signified by an expression of this kind; yet, in many passages of Scripture, it means the same as to desire from any one his blessing, and to acknowledge it as his gift. Thus men are said to bless themselves in God, when they acknowledge him as the author of all good. So here God promises that in Jacob and his seed all nations shall bless themselves, because no happiness will ever be found except what proceeds from this source. That, however, which is peculiar to Christ, is without impropriety transferred to Jacob, in whose loins Christ then was. Therefore, inasmuch as Jacob, at that time, represented the person of Christ, it is said that all nations are to be blessed in him; but, seeing that the manifestation of a benefit so great depended on another, the expression in thy seed is immediately added in the way of explanation. That the word seed is a collective noun, forms no objection to this interpretation, (as I have elsewhere said,) for since all unbelievers deprive themselves of honor and of grace, and are thus accounted strangers; it is necessary to refer to the Head, in order that the unity of the seed may appear. Whoever will reverently ponder this, will easily see that, in this interpretation, which is that of Paul, there is nothing tortuous or constrained.

15. I am with thee, and will keep thee. God now promptly anticipates the temptation which might steal over the mind of holy Jacob; for though he is, for a time, thrust out into a foreign land, God declares that he will be his keeper until he shall have brought him back again. He then extends his promise still further; saying, that he will never desert him till all things are fulfilled. There was a twofold use of this promise: first, it retained his mind in the faith of the divine covenant; and, secondly, it taught him that it could not be well with him unless he were a partaker of the promised inheritance.

16. And Jacob awaked. Moses again affirms that this was no common dream; for when any one awakes he immediately perceives that he had been under a delusions in dreaming. But God impressed a sign on the mind of his servant, by which, when he awoke, he might recognize the heavenly oracle which he had heard in his sleep. Moreover, Jacob, in express terms, accuses himself, and extols the goodness of God, who deigned to present himself to one who sought him not; for Jacob thought that he was there alone: but now, after the Lord appeared, he wonders, and exclaims that he had obtained more than he could have dared to hope for. It is not, however, to be doubted that Jacob had called upon God, and had trusted that he would be the guide of his journey; but, because his faith had not availed to persuade him that God was thus near unto him, he justly extols this act of grace. So, whenever God anticipates our wishes, and grants us more than our minds have conceived; let us learn, after the example of this patriarch, to wonder that God should have been present with us. Now, if each of us would reflect how feeble his faith is, this mode of speaking would appear always proper for us all; for who can comprehend, in his scanty measure, the immense multitude of gifts which God is perpetually heaping upon us?

17. And he was afraid, and said. It seems surprising that Jacob should fear, when God spoke so graciously to him; or that he should call that place “dreadful,” where he had been filled with incredible joy. I answer, although God exhilarates his servants, he at the same time inspires them with fear, in order that they may learn, with true humility and self-denial, to embrace his mercy. We are not therefore to understand that Jacob was struck with terror, as reprobates are, as soon as God shows himself; but he was inspired with a fear which produces pious submission. He also properly calls that place the gate of heaven, on account of the manifestation of God: for, because God is placed in heaven as on his royal throne, Jacob truly declares that, in seeing God, he had penetrated into heaven. In this sense the preaching of the gospel is called the kingdom of heaven, and the sacraments may be called the gate of heaven, because they admit us into the presence of God. The Papists, however, foolishly misapply this passage to their temples, as if God dwelt in filthy places. In foetidis lupanaribus. But if we concede, that the places which they designate by this title, are not polluted with impious superstitions, yet this honor belongs to no peculiar place, since Christ has filled the whole world with the presence of his Deity. Those helps to faith only, (as I have before taught,) by which God raises us to himself, can be called the gates of heaven.

18. And Jacob rose up early. Moses relates that the holy father was not satisfied with merely giving thanks at the time, but would also transmit a memorial of his gratitude to posterity. Therefore he raised a monument, and gave a name to the place, which implied that he thought such a signal benefit of God worthy to be celebrated in all ages. For this reason, the Scripture not only commands the faithful to sing the praises of God among their brethren; but also enjoins them to train their children to religious duties, and to propagate the worship of God among their descendants.

And set it up for a pillar. Moses does not mean that the stone was made an idol, but that it should be a special memorial. God indeed uses this word מצבה (matsbah,) when he forbids statues to be erected to himself, (Leviticus 26:1,) because almost all statues were objects of veneration, as if they were likenesses of God. But the design of Jacob was different; namely, that he might leave a testimony of the vision which had appeared unto him, not that he might represent God by that symbol or figure. Therefore the stone was not there placed by him, for the purpose of depressing the minds of men into any gross superstition, but rather of raising them upward. He used oil as a sign of consecration, and not without reason; for as, in the world, everything is profane which is destitute of the Spirit of God, so there is no pure religion except that which the heavenly unction sanctifies. And to this point the solemn right of consecration, which God commanded in his law, tends, in order that the faithful may learn to bring in nothing of their own, lest they should pollute the temple and worship of God. And though, in the times of Jacob, no teaching had yet been committed to writing; it is, nevertheless, certain that he had been imbued with that principle of piety which God from the beginning had infused into the hearts of the devout: wherefore, it is not to be ascribed to superstition that he poured oil upon the stone; but he rather testified, as I have said, that no worship can be acceptable to God, or pure, without the sanctification of the Spirit. Other commentators argue, with more subtlety, that the stone was a symbol of Christ, on whom all the graces of the Spirit were poured out, that all might draw out of his fullness; but I do not know that any such thing entered the mind of Moses or of Jacob. I am satisfied with what I have before stated, that a stone was erected to be a witness or a memorial (so to speak) of a vision, the benefit of which reaches to all ages. It may be asked, Whence did the holy man obtain oil in the desert? They who answer that it had been brought from a neighboring city are, in my opinion, greatly deceived; for this place was then void of inhabitants, as I shall soon show. I therefore rather conjecture, that on account of the necessity of the times, seeing that suitable accommodations could not always be had, he had taken some portion of food for his journey along with him; and as we know that great use was made of oil in those parts, it is no wonder if he carried a flagon of oil with his bread.

19. And he called the name of that place Beth-el. It may appear absurd that Moses should speak of that place as a city, respecting which he had a little while before said that Jacob had slept there in the open air; for why did not he seek an abode, or hide himself in some corner of a house? But the difficulty is easily solved, because the city was not yet built; neither did the place immediately take the name which Jacob had assigned, but lay long concealed. Even when a town was afterwards built on the spot, no mention is made of Beth-el, as if Jacob had never passed that way; for the inhabitants did not know what had been done there, and therefore they called the city Luz, The word לוז (Luz) signifies an almond-tree, and the town may have derived this name from the fact that almond-trees abounded in the neighborhood. Yet the verb from which it is taken means “to turn away, to depart, to go back;” also “to be perverse, or wicked;” and it is not impossible that this name may have been assigned to it on account of the wickedness of its inhabitants. See the Lexicons of Schindler, Gesenius, etc. — Ed according to their own imagination; which name it retained until the Israelites, having taken possession of the land, recalled into common use, as by an act of restoration, the former name which had been abolished. And it is to be observed, that when posterity, by a foolish emulation, worshipped God in Beth-el, seeing that it was done without a divine command, the prophets severely inveighed against that worship, calling the name of the place Bethaven, that is, the house of iniquity: whence we infer how unsafe it is to rely upon the examples of the fathers without the word of God. The greatest care, therefore, must be taken, in treating of the worship of God, that what has been once done by men, should not be drawn into a precedent; but that what God himself has prescribed in his word should remain an inflexible rule.

20. And Jacob vowed a vow. The design of this vow was, that Jacob would manifest his gratitude, if God should prove favorable unto him. Thus they offered peace-offerings under the law, to testify their gratitude; and since thanksgiving is a sacrifice of a sweet odour, the Lord declares vows of this nature to be acceptable to him; and therefore we must also have respect to this point, when we are asked what and how it is lawful to vow to God; for some are too fastidious, who would utterly condemn all vows rather than open the door to superstitions. But if the rashness of those persons is perverse, who indiscriminately pour forth their vows, we must also beware lest we become like those on the opposite side, who disallow all vows without exception. Now, in order that a vow may be lawful and pleasing to God, it is first necessary that it should tend to a right end; and next, that men should devote nothing by a vow but what is in itself approved by God, and what he has placed within their own power. When the separate parts of this vow are examined, we shall see holy Jacob so regulating his conduct as to omit none of these things which I have mentioned. In the first place, he has nothing else in his mind than to testify his gratitude. Secondly, he confines whatever he is about to do, to the lawful worship of God. Inthe third place, he does not proudly promise what he had not the power to perform, but devotes the tithe of his goods as a sacred oblation. Wherefore, the folly of the Papists is easily refuted; who, in order to justify their own confused farrago of vows, catch at one or another vow, soberly conceived, as a precedent, when in the meantime their own license exceeds all bounds. Whatever comes uppermost they are not ashamed to obtrude upon God. One man makes his worship to consist in abstinence from flesh, another in pilgrimages, a third in sanctifyingcertain days by the use of sackcloth, or by other things of the same kind; and not to God only do they make their vows, but also admit any dead person they please into a participation of this honor. They arrogate to themselves the choice of perpetual celibacy. What do they find in the example of Jacob which has any similitude or affinity to such rashness, that they should hence catch at such a covering for themselves? But, for the purpose of bringing all these things clearly to light, we must first enter upon an explanation of the words. It may seem absurd that Jacob here makes a covenant with God, to be his worshipper, if he will give him what he desires; as if truly he did not intend to worship God for nothing. I answer, that, by interposing this condition, Jacob did not by any means act from distrust, as if he doubted of God’s continual protection; but that in this manner made provision against his own infirmity, in preparing himself to celebrate the divine goodness by a vow previously made. See desposant a celebrer la bonnet de Dieu, en se vouant expressement a luy. Preparing himself to celebrate the goodness of God, in devoting himself expressly to him. — Fr. Tr. The superstitious deal with God just as they do with mortal man; they try to soothe him with their allurements. The design of Jacob was far different; namely, that he might the more effectually stimulate himself to the duties of religion. He had often heard from the mouth of God, I will be always with thee; and he annexes his vow as an appendage to that promise. He seems indeed, at first sight, like a mercenary, acting in a servile manner; but since he depends entirely upon the promises given unto him, and forms both his language and his affections in accordance with them, he aims at nothing but the confirmation of his faith, and gathers together those aids which he knows to be suitable to his infirmity. When, therefore, he speaks of food and clothing, we must not, on that account, accuse him of solicitude respecting this earthly life alone; whereas he rather contends, like a valiant champion, against violent temptations. He found himself in want of all things; hunger and nakedness were continually threatening him with death, not to mention his other innumerable dangers: therefore he arms himself with confidence, that he might proceed through all difficulties and obstacles, being fully assured that every kind of assistance was laid up for him in the grace of God: for he confesses himself to be in extreme destitution, when he says, If the Lord will supply me with food and raiment. It may nevertheless be asked, since his grandfather Abraham had sent his servant with a splendid retinue, with camels and precious ornaments; why does Isaac now send away his son without a single companion, and almost without provisions? It is possible that he was thus dismissed, that the mind of cruel Esau might be moved to tenderness by a spectacle so miserable. Yet, in my judgment, another reason was of greater weight; for Abraham, fearing lest his son Isaac should remain with his relatives, took an oath from his servant that he would not suffer his son to go into Mesopotamia. But now, since necessity compels holy Isaac to determine differently for his son Jacob; he, at least, takes care not to do anything which might retard his return. He therefore supplies him with no wealth, and with no delicacies which might ensnare his mind, but purposely sends him away poor and empty, that he might be the more ready to return. Thus we see that Jacob preferred his father’s house to all kingdoms, and had no desire of settled repose elsewhere.

21. Then shall the Lord be my God. In these words Jacob binds himself never to apostatize from the pure worship of the One God; for there is no doubt that he here comprises the sum of piety. But he may seem to promise what far exceeds his strength; for newness of life, spiritual righteousness, integrity of heart, and a holy regulation of the whole life, were not in his own power. I answer, when holy men vow those things which God requires of them, and which are due from them as acts of piety; they, at the same time, embrace what God promises concerning the remission of sins by the help of his Holy Spirit. Hence it follows that they ascribe nothing to their own strength; and also, that whatever falls short of entire perfection does not vitiate their worship, because God, mercifully and with paternal indulgence, pardons them.

22. And this stone which I have set for a pillar. This ceremony was an appendage to divine worship; for external rites do not make men true worshippers of God, but are only aids to piety. But because the holy fathers were then at liberty to erect altars wherever they pleased, Jacob poured a libation upon the stone, because he had then no other sacrifice to offer; not that he worshipped God according to his own will, (for the direction of the Spirit was instead of the written law,) but he erected in that place a stone — as he was permitted to do by the kindness and permission of God, which should be a testimony of the vision. Moreover, this form of speech, that the stone shall be Beth-el, is metonymical; as we are sanctioned, by common usage, to transfer to external signs what properly belongs to the things represented. I have lately shown how ignorantly posterity has abused this holy exercise of piety. What next follows respecting the offering of tithes, is not a simple ceremony, but has a duty of charity annexed; for Jacob enumerates, in a threefold order, first, the spiritual worship of God; then the external rite, by which he both assists his own piety, and makes profession of it before men; in the third place, an oblation, by which he exercises himself in giving friendly aid to his brethren; for there is no doubt that tithes were applied to that use.

CHAPTER 29.

Genesis 29:1-35

1. Then Jacob went on his journey, and came into the land of the people of the east.

1. Et levavit Iahacob pedes suos, et perrexit ad terram filiorum Orientalium.

2. And he looked, and behold a well in the field, and, lo, there were three flocks of sheep lying by it; for out of that well they watered the flocks: and a great stone was upon the well’s mouth.

2. Et vidit, et ecce puteus erat in agro, ecce quoque ibi tres greges pecudum, qui cubabant juxta illum: qua e puteo ipso potum dabant gregibus, et lapis magnus erat super os putei.

3. And thither were all the flocks gathered: and they rolled the stone from the well’s mouth, and watered the sheep, and put the stone again upon the well’s mouth in his place.

3. Et congregabant se illuc omnes greges, et revolvebant lapidem ab ore putei potumque dabant pecudibus: et restituebant lapidem super os putei in locum suum.

4. And Jacob said unto them, My brethren, whence be ye? And they said, Of Haran are we.

4. Dixit ergo ad eos Iahacob, Fratres mei unde estis? Et dixerunt, Novimus.

5. And he said unto them, Know ye Laban the son of Nahor? And they said, We know him

5. Tunc dixit ad eos, Numquid nostis Laban filium Nachor? Et dixerunt, Novimus.

6. And he said unto them, Is he well? And they said, He is well: and, behold, Rachel his daughter cometh with the sheep.

6. Et dixit ad eos, Numquid est pax ei? Et dixerunt, Pax: et ecce Rachel filia ejus veniens cum pecudibus.

7. And he said, Lo, it is yet high day, neither is it time that the cattle should be gathered together: water ye the sheep, and go and feed them

7. Tunc dixit, Ecce, adhuc dies magnus: non est tempus ut congregetur pecus: potum date pecudibus, et ite, pascite.

8. And they said, We cannot, until all the flocks be gathered together, and till they roll the stone from the well’s mouth; then we water the sheep.

8. Qui dixerunt, Non possumus, donec congregentur omnes greges, et revolvant lapidem ab ore putei, et potum demus pecudibus.

9. And while he yet spake with them, Rachel came with her father’s sheep: for she kept them.

9. Adhuc eo loquente cum eis, Rachel venit cum pecudibus quae erant patris sui: quia ipsa pascebat.

10. And it came to pass, when Jacob saw Rachel the daughter of Laban his mother’s brother, and the sheep of Laban his mother’s brother, that Jacob went near, and rolled the stone from the well’s mouth, and watered the flock of Laban his mother’s brother.

10. Fuit autem quando vidit Iahacob Rachel filiam Laban fratris matris suae, et pecudes Laban fratris matris suae, accessit Iahacob, et revolvit lapidem ab ore putei, et potum dedit pecudibus Laban fratris matris suae.

11. And Jacob kissed Rachel, and lifted up his voice, and wept.

11. Et osculatus est Iahacob Rachel, qui elevavit vocem suam, et flevit.

12. And Jacob told Rachel that he was her father’s brother, and that he was Rebekah’s son: and she ran and told her father.

12. Et nuntiavit Iahacob ipsi Rachel quod frater patris sui esset, et quod filius Ribcae esset: cucurrit itaque, et nuntiavit patri suo.

13. And it came to pass, when Laban heard the tidings of Jacob his sister’s son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things.

13. Et fuit, quum audisset Laban sermonem (vel, nuntium) Iahacob filii sororis suae, cucurrit in occursum ejus, et amplexatus est eum, osculatusque est eum, et deduxit eum ad domum suam, et narravit ipsi Laban omnia haec.

14. And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month.

14. Tunc dixit ei Laban, Profecto os meum et caro mea es. Et habitavit cum eo mensem integrum.

15. And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be?

15. Dixit autem Laban ad Iahacob, Num quoniam frater meus es, servies mihi gratis? indica mihi quae sit merces tua.

16. And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel.

16. Et Laban erant duae filiae: nomen majoris, Leah, et nomen minoris Rachel.

17. Leah was tender eyed; but Rachel was beautiful and well favoured.

17. Oculi autem Leah erant teneri: at Rachel erat pulchra forma, et pulchra aspectu.

18. And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter.

18. Dilexit itaque Iahacob Rachel: et dixit, Serviam tibi septem annos pro Rachel filia tua minore.

19. And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me.

19. Tunc dixit Laban, Melius est ut dem eam tibi, quam dem eam viro alteri: mane mecum.

20. And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her.

20. Servivit itaque Iahacob pro Rachel septem annos; et fuerunt in oculis ejus sicut dies pauci, eo quod diligeret eam.

21. And Jacob said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her.

21. Postea dixit Iahacob ad Laban, Da uxorem meam: quia completi sunt dies mei, ut ingrediar ad eam.

22. And Laban gathered together all the men of the place, and made a feast.

22. Et congregavit Laban omnes viros loci, et fecit convivium.

23. And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her.

23. Fuit autem vesperi, in vespera accepit Leah filiam suam, et adduxit eam ad illum, et ingressus est ad eam.

24. And Laban gave unto his daughter Leah Zilpah his maid for an handmaid.

24. Et dedit Laban ei Zilpah ancillam suam, Leah filiae suae ancillam.

25. And it came to pass, that in the morning, behold, it was Leah: and he said to Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me?

25. Et fuit mane, et ecce erat Leah, et dixit ad Laban, Quid hoc fecisti mihi? numquid non pro Rachel servivi tibi? et utquid decepisti me?

26. And Laban said, It must not be so done in our country, to give the younger before the firstborn.

26. Tunc dixit Laban, Non fit ita in loco nostro, ut detur minor ante primogenitam.

27. Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years.

27. Comple hebdomadem hujus, et dabimus tibi etiam hanc pro servitute, quam servies mihi adhuc septem annos alios.

28. And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also.

28. Fecit ergo Iahacob sic, et complevit hebdomadem illius, et dedit ei Rachel filiam suam in uxorem.

29. And Laban gave to Rachel his daughter Bilhah his handmaid to be her maid.

29. Et dedit Laban Rachel filiae suae Bilhah ancillam suam in ancillam.

30. And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years.

30. Et ingressus est etiam ad Rachel: et dilexit etiam Rachel magis quam Leah: servivitque ei adhuc septem annos alios.

31. And when the LORD saw that Leah was hated, he opened her womb: but Rachel was barren.

31. Vidit autem Iehova quod exosa esset Leah, et aperuit vulvam ejus, et Rachel erat sterilis.

32. And Leah conceived, and bare a son, and she called his name Reuben: for she said, Surely the LORD hath looked upon my affliction; now therefore my husband will love me.

32. Et concepit Leah, et peperit filium, vocavitque nomen ejus Reuben: quia dixit, Nempe vidit Iehova afflictionem meam: nunc enim diliget me vir meus.

33. And she conceived again, and bare a son; and said, Because the LORD hath heard that I was hated, he hath therefore given me this son also: and she called his name Simeon.

33. Et concepit adhuc, et peperit filium, et dixit, Quia audivit Iehova quod exosa essem, dedit mihi etiam hunc. Et vocavit nomen ejus Simeon.

34. And she conceived again, and bare a son; and said, Now this time will my husband be joined unto me, because I have born him three sons: therefore was his name called Levi.

34. Et concepit adhuc, et peperit filium, et dixit, Nunc vice hac copulabitur vir meus mihi, quia peperi ei tres filios. Idcirco vocavit nomen ejus Levi.

35. And she conceived again, and bare a son: and she said, Now will I praise the LORD: therefore she called his name Judah; and left bearing.

35. Et concepit adhuc, et peperit filium, et dixit, Vice hac confitebor Iehovae. Idcirco vocavit nomen ejus Iehudah: et destitit a pariendo.

CHAPTER 28

Ge 28:1-19. Jacob's Departure.

1. Isaac called Jacob and blessed him--He entered fully into Rebekah's feelings, and the burden of his parting counsel to his son was to avoid a marriage alliance with any but the Mesopotamian branch of the family. At the same time he gave him a solemn blessing--pronounced before unwittingly, now designedly, and with a cordial spirit. It is more explicitly and fully given, and Jacob was thus acknowledged "the heir of the promise."

6-9. when Esau saw that Isaac had blessed Jacob, &c.--Desirous to humor his parents and, if possible, get the last will revoked, he became wise when too late (see Mt 25:10), and hoped by gratifying his parents in one thing to atone for all his former delinquencies. But he only made bad worse, and though he did not marry a "wife of the daughters of Canaan," he married into a family which God had rejected. It showed a partial reformation, but no repentance, for he gave no proofs of abating his vindictive purposes against his brother, nor cherishing that pious spirit that would have gratified his father--he was like Micah (see Jud 17:13).

10. Jacob went out, &c.--His departure from his father's house was an ignominious flight; and for fear of being pursued or waylaid by his vindictive brother, he did not take the common road, but went by lonely and unfrequented paths, which increased the length and dangers of the journey.

11. he lighted upon a certain place--By a forced march he had reached Beth-el, about forty-eight miles from Beer-sheba, and had to spend the night in the open field.

he took of the stones, etc.--"The nature of the soil is an existing comment on the record of the stony territory where Jacob lay" [Clarke's Travels].

12. he dreamed ... and behold a ladder--Some writers are of opinion that it was not a literal ladder that is meant, as it is impossible to conceive any imagery stranger and more unnatural than that of a ladder, whose base was on earth, while its top reached heaven, without having any thing on which to rest its upper extremity. They suppose that the little heap of stones, on which his head reclined for a pillow, being the miniature model of the object that appeared to his imagination, the latter was a gigantic mountain pile, whose sides, indented in the rock, gave it the appearance of a scaling ladder. There can be no doubt that this use of the original term was common among the early Hebrews; as Josephus, describing the town of Ptolemais (Acre), says it was bounded by a mountain, which, from its projecting sides, was called "the ladder," and the stairs that led down to the city are, in the original, termed a ladder (Ne 3:15) though they were only a flight of steps cut in the side of the rock. But whether the image presented to the mental eye of Jacob were a common ladder, or such a mountain pile as has been described, the design of this vision was to afford comfort, encouragement, and confidence to the lonely fugitive, both in his present circumstances and as to his future prospects. His thoughts during the day must have been painful--he would be his own self-accuser that he had brought exile and privation upon himself--and above all, that though he had obtained the forgiveness of his father, he had much reason to fear lest God might have forsaken him. Solitude affords time for reflection; and it was now that God began to bring Jacob under a course of religious instruction and training. To dispel his fears and allay the inward tumult of his mind, nothing was better fitted than the vision of the gigantic ladder, which reached from himself to heaven, and on which the angels were continually ascending and descending from God Himself on their benevolent errands (Joh 1:51).

13. The Lord stood above it, and said--That Jacob might be at no loss to know the purport of the vision, he heard the divine voice; and the announcement of His name, together with a renewal of the covenant, and an assurance of personal protection, produced at once the most solemnizing and inspiriting effect on his mind.

16. Jacob awaked out of his sleep--His language and his conduct were alike that of a man whose mind was pervaded by sentiments of solemn awe, of fervent piety, and lively gratitude (Jr 31:36).

18-19. Jacob set up a stone, etc.--The mere setting up of the stone might have been as a future memorial to mark the spot; and this practice is still common in the East, in memory of a religious vow or engagement. But the pouring oil upon it was a consecration. Accordingly he gave it a new name, Beth-el, "the house of God" (Ho 12:4); and it will not appear a thing forced or unnatural to call a stone a house, when one considers the common practice in warm countries of sitting in the open air by or on a stone, as are those of this place, "broad sheets of bare rock, some of them standing like the cromlechs of Druidical monuments" [Stanley].

Ge 28:20-22. Jacob's Vow.

20. Jacob vowed a vow--His words are not to be considered as implying a doubt, far less as stating the condition or terms on which he would dedicate himself to God. Let "if" be changed into "since," and the language will appear a proper expression of Jacob's faith--an evidence of his having truly embraced the promise. How edifying often to meditate on Jacob at Beth-el.

And Isaac called Jacob - See note on Gen 27:46.

And blessed him - Now voluntarily and cheerfully confirmed to him the blessing, which he had before obtained through subtlety. It was necessary that he should have this confirmation previously to his departure; else, considering the way in which he had obtained both the birthright and the blessing, he might be doubtful, according to his own words, whether he might not have got a curse instead of a blessing. As the blessing now pronounced on Jacob was obtained without any deception on his part, it is likely that it produced a salutary effect upon his mind, might have led him to confession of his sin, and prepared his heart for those discoveries of God's goodness with which he was favored at Luz.

Go to Padan-aram - This mission, in its spirit and design, is nearly the same as that in Genesis 24 (note). There have been several ingenious conjectures concerning the retinue which Jacob had, or might have had, for his journey; and by some he has been supposed to have been well attended. Of this nothing is mentioned here, and the reverse seems to be intimated elsewhere. It appears, from Gen 28:11, that he lodged in the open air, with a stone for his pillow; and from Gen 32:10, that he went on foot with his staff in his hand; nor is there even the most indirect mention of any attendants, nor is it probable there were any. He no doubt took provisions with him sufficient to carry him to the nearest encampment or village on the way, where he would naturally recruit his bread and water to carry him to the next stage, and so on. The oil that he poured on the pillar might be a little of that which he had brought for his own use, and can be no rational argument of his having a stock of provisions, servants, camels, etc., for which it has been gravely brought. He had God alone with him.

That thou mayest be a multitude of people - לקהל עמים likhal ammim. There is something very remarkable in the original words: they signify literally for an assembly, congregation, or church of peoples; referring no doubt to the Jewish Church in the wilderness, but more particularly to the Christian Church, composed of every kindred, and nation, and people, and tongue. This is one essential part of the blessing of Abraham. See Gen 28:4.

Give thee the blessing of Abraham - May he confirm the inheritance with all its attendant blessings to thee, to the exclusion of Esau; as he did to me, to the exclusion of Ishmael. But, according to St. Paul, much more than this is certainly intended here, for it appears, from Gal 3:6-14, that the blessing of Abraham, which is to come upon the Gentiles through Jesus Christ, comprises the whole doctrine of justification by faith, and its attendant privileges, viz., redemption from the curse of the law, remission of sins, and the promise of the Holy Spirit, including the constitution and establishment of the Christian Church.

Bethuel the Syrian - Literally the Aramean, so called, not because he was of the race of Aram the son of Shem, but because he dwelt in that country which had been formerly possessed by the descendants of Aram.

Then went Esau unto Ishmael - Those who are apt to take every thing by the wrong handle, and who think it was utterly impossible for Esau to do any right action, have classed his taking a daughter of Ishmael among his crimes; whereas there is nothing more plain than that he did this with a sincere desire to obey and please his parents. Having heard the pious advice which Isaac gave to Jacob, he therefore went and took a wife from the family of his grandfather Abraham, as Jacob was desired to do out of the family of his maternal uncle Laban. Mahalath, whom he took to wife, stood in the same degree of relationship to Isaac his father as Rachel did to his mother Rebekah. Esau married his father's niece; Jacob married his mother's niece. It was therefore most obviously to please his parents that Esau took this additional wife. It is supposed that Ishmael must have been dead thirteen or fourteen years before this time, and that going to Ishmael signifies only going to the family of Ishmael. If we follow the common computation, and allow that Isaac was now about one hundred and thirty-six or one hundred and thirty-seven years of age, and Jacob seventy-seven, and as Ishmael died in the one hundred and thirty-seventh year of his age, which according to the common computation was the one hundred and twenty-third of Isaac, then Ishmael must have been dead about fourteen years. But if we allow the ingenious reasoning of Mr. Skinner and Dr. Kennicott, that Jacob was at this time only fifty-seven years of age, and Isaac consequently only one hundred and seventeen, it will appear that Ishmael did not die till six years after this period; and hence with propriety it might be said, Esau went unto Ishmael, and took Mahalath the daughter of Ishmael to be his wife. See note on Gen 26:34, etc.

A certain place, and tarried there - From Gen 28:19, we find this certain place was Luz, or some part of its vicinity. Jacob had probably intended to reach Luz; but the sun being set, and night coming on, he either could not reach the city, or he might suspect the inhabitants, and rather prefer the open field, as he must have heard of the character and conduct of the men of Sodom and Gomorrah. Or the gates might be shut by the time he reached it, which would prevent his admission; for it frequently happens, to the present day, that travelers not reaching a city in the eastern countries previously to the shutting of the gates, are obliged to lodge under the walls all night, as when once shut they refuse to open them till the next day. This was probably Jacob's case.

He took of the stones - He took one of the stones that were in that place: from Gen 28:18 we find it was one stone only which he had for his pillow. Luz was about forty-eight miles distant from Beer-sheba; too great a journey for one day, through what we may conceive very unready roads.

He dreamed, and behold a ladder - A multitude of fanciful things have been spoken of Jacob's vision of the ladder, and its signification. It might have several designs, as God chooses to accomplish the greatest number of ends by the fewest and simplest means possible. 1. It is very likely that its primary design was to point out the providence of God, by which he watches over and regulates all terrestrial things; for nothing is left to merely natural causes; a heavenly agency pervades, actuates, and directs all. In his present circumstances it was highly necessary that Jacob should have a clear and distinct view of this subject, that he might be the better prepared to meet all occurrences with the conviction that all was working together for his good. 2. It might be intended also to point out the intercourse between heaven and earth, and the connection of both worlds by the means of angelic ministry. That this is fact we learn from many histories in the Old Testament; and it is a doctrine that is unequivocally taught in the New: Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? 3. It was probably a type of Christ, in whom both worlds meet, and in whom the Divine and human nature are conjoined. The Ladder was set up on the Earth, and the Top of it reached to Heaven; for God was manifested in the Flesh, and in him dwelt all the fullness of the Godhead bodily. Nothing could be a more expressive emblem of the incarnation and its effects; Jesus Christ is the grand connecting medium between heaven and earth, and between God and man. By him God comes down to man; through him man ascends to God. It appears that our Lord applies the vision in this way himself, first, In that remarkable speech to Nathanael, Hereafter ye shall see the heaven opened, and the angels of God ascending and descending on the Son of man, Joh 1:51. Secondly, in his speech to Thomas, Joh 14:6 : I am the Way, and the truth, and the life; no man cometh unto the Father but by me.

I am the Lord God of Abraham - Here God confirms to him the blessing of Abraham, for which Isaac had prayed, Gen 28:3, Gen 28:4.

Thy seed shall be as the dust - The people that shall descend from thee shall be extremely numerous, and in thee and thy seed - the Lord Jesus descending from thee, according to the flesh, shall all the families of the earth - not only all of thy race, but all the other families or tribes of mankind which have not proceeded from any branch of the Abrahamic family, be blessed; for Jesus Christ by the grace of God tasted death For Every Man, Heb 2:9.

And, behold, I am with thee - For I fill the heavens and the earth. "My Word shall be thy help." - Targum. And will keep thee in all places, εν τῃ ὁδῳ πασῃ, in all this way - Septuagint. I shall direct, help, and support thee in a peculiar manner, in thy present journey, be with thee while thou sojournest with thy uncle, and will bring thee again into this land; so that in all thy concerns thou mayest consider thyself under my especial providence, for I will not leave thee. Thy descendants also shall be my peculiar people, whom I shall continue to preserve as such until I have done that which I have spoken to thee of - until the Messiah shall be born of thy race, and all the families of the earth - the Gentiles, be blessed through thee; the Gospel being preached to them, and they, with the believing Jews, made One Fold under One Shepherd, and one Bishop or Overseer of souls. And this circumstantial promise has been literally and punctually fulfilled.

The Lord is in this place; and I knew it not - That is, God has made this place his peculiar residence; it is a place in which he meets with and reveals himself to his followers. Jacob might have supposed that this place had been consecrated to God. And it has already been supposed that, his mind having been brought into a humble frame, he was prepared to hold communion with his Maker.

How dreadful is this place! - The appearance of the ladder, the angels, and the Divine glory at the top of the ladder, must have left deep, solemn, and even awful impressions on the mind of Jacob; and hence the exclamation in the text, How dreadful is this place! This is none other but the house of God - The Chaldee gives this place a curious turn: "This is not a common place, but a place in which God delights; and opposite to this place is the gate of heaven." Onkelos seems to suppose that the gate or entrance into heaven was actually above this spot, and that when the angels of God descended to earth, they came through that opening into this place, and returned by the same way. And it really appears that Jacob himself had a similar notion.

And Jacob - took the stone - and set it up for a pillar - He placed the stone in an erect posture, that it might stand as a monument of the extraordinary vision which he had in this place; and he poured oil upon it, thereby consecrating it to God, so that it might be considered an altar on which libations might be poured, and sacrifices offered unto God. See Gen 35:14.

The Brahmins anoint their stone images with oil before bathing; and some anoint them with sweet-scented oil. This is a practice which arises more from the customs of the Hindoos than from their idolatry. Anointing persons as an act of homage has been transferred to their idols.

There is a foolish tradition that the stone set up by Jacob was afterwards brought to Jerusalem, from which, after a long lapse of time, it was brought to Spain, from Spain to Ireland, from Ireland to Scotland, and on it the kings of Scotland sat to be crowned; and concerning which the following leonine verses were made: -

Ni fallat fatum, - Scoti quocunque locatum

Invenient lapidem, - regnare tenentur ibidem.

Or fate is blind - or Scots shall find

Where'er this stone - the royal throne.

Camden's Perthshire.

Edward I. had it brought to Westminster; and there this stone, called Jacob's pillar, and Jacob's pillow, is now placed under the chair on which the king sits when crowned! It would be as ridiculous to attempt to disprove the truth of this tradition, as to prove that the stone under the old chair in Westminster was the identical stone which served the patriarch for a bolster.

And poured oil upon the top of it - Stones, images, and altars, dedicated to Divine worship, were always anointed with oil. This appears to have been considered as a consecration of them to the object of the worship, and a means of inducing the god or goddess to take up their residence there, and answer the petitions of their votaries. Anointing stones, images, etc., is used in idolatrous countries to the present day, and the whole idol is generally smeared over with oil. Sometimes, besides the anointing, a crown or garland was placed on the stone or altar to honor the divinity, who was supposed, in consequence of the anointing, to have set up his residence in that place. It appears to have been on this ground that the seats of polished stone, on which the kings sat in the front of their palaces to administer justice, were anointed, merely to invite the deity to reside there, that true judgment might be given, and a righteous sentence always be pronounced. Of this we have an instance in Homer, Odyss. lib. v., ver. 406-410: - Εκ δ' ελθων, κατ' αρ' ἑζετ' επι ξεστοισι λιθοσιν, Οἱ οἱ εσαν προπαροιθε θυραων ὑψηλαων, Δευκοι, αποστιλβοντες αλειφατος· οἱς επι μεν πριν Νηλευς ἱζεσκεν, θεοφιν μηστωρ αταλαντος.

The old man early rose, walk'd forth, and sate

On polish'd stone before his palace gate;

With unguent smooth the lucid marble shone,

Where ancient Neleus sate, a rustic throne.

Pope.

This gives a part of the sense of the passage; but the last line, on which much stress should be laid, is very inadequately rendered by the English poet. It should be translated, -

Where Neleus sat, equal in counsel to the gods; because inspired by their wisdom, and which inspiration he and his successor took pains to secure by consecrating with the anointing oil the seat of judgment on which they were accustomed to sit. Some of the ancient commentators on Homer mistook the meaning of this place by not understanding the nature of the custom; and these Cowper unfortunately follows, translating "resplendent as with oil;" which as destroys the whole sense, and obliterates the allusion. This sort of anointing was a common custom in all antiquity, and was probably derived from this circumstance. Arnobius tells us that it was customary with himself while a heathen, "when he saw a smooth polished stone that had been smeared with oils, to kiss and adore it, as if possessing a Divine virtue."

Si quando conspexeram lubricatum lapidem, et ex olivi unguine sordidatum (ordinatum) tanquam inesset vis prasens, adulabar, affabar.

And Theodoret, in his eighty-fourth question on Genesis, asserts that many pious women in his time were accustomed to anoint the coffins of the martyrs, etc. And in Catholic countries when a church is consecrated they anoint the door-posts, pillars, altars, etc. So under the law there was a holy anointing oil to sanctify the tabernacle, laver, and all other things used in God's service, Exo 40:9, etc.

He called the name of that place Beth-el - That is, the house of God; for in consequence of his having anointed the stone, and thus consecrated it to God, he considered it as becoming henceforth his peculiar residence; see on the preceding verse. This word should be always pronounced as two distinct syllables, each strongly accented, Beth-El.

Was called Luz at the first - The Hebrew has אולם לוז Ulam Luz, which the Roman edition of the Septuagint translates Ουλαμλουζ Oulamlouz; the Alexandrian MS., Ουλαμμους Oulammaus; the Aldine, Ουλαμμαους Oulammaous; Symmachus, Λαμμαους Lammaous; and some others, Ουλαμ Oulam. The Hebrew אולם ulam is sometimes a particle signifying as, just as; hence it may signify that the place was called Beth-El, as it was formerly called Luz. As Luz signifies an almond, almond or hazel tree, this place probably had its name from a number of such trees growing in that region. Many of the ancients confounded this city with Jerusalem, to which they attribute the eight following names, which are all expressed in this verse: -

Solyma, Luza, Bethel, Hierosolyma, Jebus, Aelia,

Urbs sacra, Hierusalem dicitur atque Salem.

Solyma, Luz, Beth-El, Hierosolyma, Jebus, Aelia,

The holy city is call'd, as also Jerusalem and Salem.

From Beth-El came the Baetylia, Bethyllia, Βαιτυλια, or animated stones, so celebrated in antiquity, and to which Divine honors were paid. The tradition of Jacob anointing this stone, and calling the place Beth-El, gave rise to all the superstitious accounts of the Baetylia or consecrated stones, which we find in Sanchoniathon and others. These became abused to idolatrous purposes, and hence God strongly prohibits them, Lev 26:1; and it is very likely that stones of this kind were the most ancient objects of idolatrous worship; these were afterwards formed into beautiful human figures, male and female, when the art of sculpture became tolerably perfected, and hence the origin of idolatry as far as it refers to the worshipping of images, for these, being consecrated by anointing, etc., were supposed immediately to become instinct with the power and energy of some divinity. Hence, then, the Baetylia or living stones of the ancient Phoenicians, etc. As oil is an emblem of the gifts and graces of the Holy Spirit, so those who receive this anointing are considered as being alive unto God, and are expressly called by St. Peter living stones, 1Pet 2:4, 1Pet 2:5. May not the apostle have reference to those living stones or Baetyllia of antiquity, and thus correct the notion by showing that these rather represented the true worshippers of God, who were consecrated to his service and made partakers of the Holy Ghost, and that these alone could be properly called the living stone, out of which the true spiritual temple is composed?

Vowed a vow - A vow is a solemn, holy promise, by which a man bound himself to do certain things in a particular way, time, etc., and for power to accomplish which he depended on God; hence all vows were made with prayer.

If God will be with me, etc. - Jacob seems to make this vow rather for his posterity than for himself, as we may learn from Gen 28:13-15; for he particularly refers to the promises which God had made to him, which concerned the multiplication of his offspring, and their establishment in that land. If, then, God shall fulfill these promises, he binds his posterity to build God a house, and to devote for the maintenance of his worship the tenth of all their earthly goods. This mode of interpretation removes that appearance of self-interest which almost any other view of the subject presents. Jacob had certainly, long ere this, taken Jehovah for his God; and so thoroughly had he been instructed in the knowledge of Jehovah, that we may rest satisfied no reverses of fortune could have induced him to apostatize: but as his taking refuge with Laban was probably typical of the sojourning of his descendants in Egypt, his persecution, so as to be obliged to depart from Laban, the bad treatment of his posterity by the Egyptians, his rescue from death, preservation on his journey, re-establishment in his own country, etc., were all typical of the exodus of his descendants, their travels in the desert, and establishment in the promised land, where they built a house to God, and where, for the support and maintenance of the pure worship of God, they gave to the priests and Levites the tenth of all their worldly produce. If all this be understood as referring to Jacob only, the Scripture gives us no information how he performed his vow.

This stone shall be God's house - That is, (as far as this matter refers to Jacob alone), should I be preserved to return in safety, I shall worship God in this place. And this purpose he fulfilled, for there he built an altar, anointed it with oil, and poured a drink-offering thereon.

For a practical use of Jacob's vision, see note on Gen 28:12.

On the doctrine of tithes, or an adequate support for the ministers of the Gospel, I shall here register my opinion. Perhaps a word may be borne from one who never received any, and has none in prospect. Tithes in their origin appear to have been a sort of eucharistic offering made unto God, and probably were something similar to the minchah, which we learn from Genesis 4 was in use almost from the foundation of the world. When God established a regular, and we may add an expensive worship, it was necessary that proper provision should be made for the support of those who were obliged to devote their whole time to it, and consequently were deprived of the opportunity of providing for themselves in any secular way. It was soon found that a tenth part of the produce of the whole land was necessary for this purpose, as a whole tribe, that of Levi, was devoted to the public service of God; and when the land was divided, this tribe received no inheritance among their brethren. Hence, for their support, the law of tithes was enacted; and by these the priests and Levites were not only supported as the ministers of God, but as the teachers and intercessors of the people, performing a great variety of religious duties for them which otherwise they themselves were bound to perform. As this mode of supporting the ministers of God was instituted by himself, so we may rest assured it was rational and just. Nothing can be more reasonable than to devote a portion of the earthly good which we receive from the free mercy of God, to his own service; especially when by doing it we are essentially serving ourselves. If the ministers of God give up their whole time, talents, and strength, to watch over, labor for, and instruct the people in spiritual things, justice requires that they shall receive their support from the work. How worthless and wicked must that man be, who is continually receiving good from the Lord's hands without restoring any part for the support of true religion, and for charitable purposes! To such God says, Their table shall become a snare to them, and that he will curse their blessings. God expects returns of gratitude in this way from every man; he that has much should give plenteously, he that has little should do his diligence to give of that little.

It is not the business of these notes to dispute on the article of tithes; certainly it would be well could a proper substitute be found for them, and the clergy paid by some other method, as this appears in the present state of things to be very objectionable; and the mode of levying them is vexatious in the extreme, and serves to sow dissensions between the clergyman and his parishioners, by which many are not only alienated from the Church, but also from the power as well as the form of godliness. But still the laborer is worthy of his hire; and the maintenance of the public ministry of the word of God should not be left to the caprices of men. He who is only supported for his work, will be probably abandoned when he is no longer capable of public service. I have seen many aged and worn-out ministers reduced to great necessity, and almost literally obliged to beg their bread among those whose opulence and salvation were, under God, the fruits of their ministry! Such persons may think they do God service by disputing against "tithes, as legal institutions long since abrogated," while they permit their worn-out ministers to starve: - but how shall they appear in that day when Jesus shall say, I was hungry, and ye gave me no meat; thirsty, and ye gave me no drink; naked, and ye clothed me not? It is true, that where a provision is established on a certain order of priesthood by the law, it may be sometimes claimed and consumed by the worthless and the profane; but this is no necessary consequence of such establishment, as there are laws which, if put in action, have sufficient energy to expel every wicked and slothful servant from the vineyard of Christ. This however is seldom done. At all events, this is no reason why those who have served God and their generation should not be comfortably supported during that service; and when incapable of it, be furnished at least with the necessaries of life. Though many ministers have reason to complain of this neglect, who have no claims on a legal ecclesiastical establishment, yet none have cause for louder complaint than the generality of those called curates, or unbeneficed ministers, in the Church of England: their employers clothe themselves with the wool, and feed themselves with the fat; they tend not the flock, and their substitutes that perform the labor and do the drudgery of the office, are permitted at least to half starve on an inadequate remuneration. Let a national worship be supported, but let the support be derived from a less objectionable source than tithes; for as the law now stands relative to them, no one purpose of moral instruction or piety can be promoted by the system. On their present plan tithes are oppressive and unjust; the clergyman has a right by law to the tenth of the produce of the soil, and to the tenth of all that is supported by it. He claims even the tenth egg, as well as the tenth apple; the tenth of all grain, of all hay, and even of all the produce of the kitchen garden; but he contributes nothing to the cultivation of the soil. A comparatively poor man rents a farm; it is entirely out of heart, for it has been exhausted; it yields very little, and the tenth is not much; at the expense of all he has, he dresses and manures this ungrateful soil; to repay him and keep up the cultivation would require three years' produce. It begins to yield well, and the clergyman takes the tenth which is now in quantity and quality more in value than a pound, where before it was not a shilling. But the whole crop would not repay the farmer's expenses. In proportion to the farmer's improvement is the clergyman's tithe, who has never contributed one shilling to aid in this extra produce! Here then not only the soil pays tithes, but the man's property brought upon the soil pays tithes: his skill and industry also are tithed; or if he have been obliged to borrow cash, he not only has to pay tithes on the produce of this borrowed money, but five per cent interest for the money itself. All this is oppressive and cruelly unjust. I say again, let there be a national religion, and a national clergy supported by the state; but let them be supported by a tax, not by tithes, or rather let them be paid out of the general taxation; or, if the tithe system must be continued, let the poor-rates be abolished, and the clergy, out of the tithes, support the poor in their respective parishes, as was the original custom.

Isaac blessed him, and charged him - Those that have the blessing must keep the charge annexed to it, and not think to separate what God has joined.

Two great promises Abraham was blessed with, and Isaac here entails them both upon Jacob. The promise of heirs, God make thee fruitful and multiply thee. Through his loins that people should descend from Abraham which should be numerous as the stars of heaven. Through his loins should descend from Abraham that person in whom all the families of the earth should be blessed. The promise of an inheritance for those heirs, Ge 28:4. That thou mayest inherit the land of thy sojournings - (So the Hebrew) Canaan was hereby entailed upon the seed of Jacob, exclusive of the seed of Esau. Isaac was now sending Jacob away into a distant country to settle there for some time; and lest this should look like disinheriting him, he here confirms the settlement of it upon him. This promise looks as high as heaven, of which Canaan was a type. That was the better country which Jacob, with the other patriarchs, had in his eye when he confessed himself a stranger and pilgrim on the earth, Heb 11:16.

Rebekah is here called Jacob's and Esau's mother - Jacob is named first, not only because he had always been his mother's darling, but because he was now made his father's heir, and Esau was postponed.

This passage comes in, in the midst of Jacob's story, to shew the influence of a good example. Esau now begins to think Jacob the better man, and disdains not to take him for his pattern in this particular instance of marrying with a daughter of Abraham.

The stones for his pillow, and the heavens for his canopy! Yet his comfort in the divine blessing, and his confidence in the divine protection, made him easy, even when he lay thus exposed: being sure that his God made him to dwell in safety, he could lie down and sleep upon a stone.

Behold a ladder set upon the earth, and the top of it reached heaven, the angels ascending and descending on it, and the Lord stood above it - This might represent The providence of God, by which there is a constant correspondence kept up between heaven and earth. The counsels of heaven are executed on earth, and the affairs of this earth are all known in heaven. Providence doth his work gradually and by steps; angels are employed as ministering spirits to serve all the designs of providence, and the wisdom of God is at the upper end of the ladder, directing all the motions of second causes to his glory. The angels are active spirits, continually ascending and descending; they rest not day nor night. They ascend to give account of what they have done, and to receive orders; and desend to execute the orders they have received. This vision gave seasonable comfort to Jacob, letting him know that he had both a good guide and good guard; that though he was to wander from his father's house, yet he was the care of Providence, and the charge of the holy angels. The mediation of Christ. He is this ladder: the foot on earth in his human nature, the top in heaven in his divine nature; or the former is his humiliation, the latter is his exaltation. All the intercourse between heaven and earth since the fall is by this ladder. Christ is the way: all God's favours come to us, and all our services come to him, by Christ. If God dwell with us, and we with him, it is by Christ: we have no way of getting to heaven but by this ladder; for the kind offices the angels do us, are all owing to Christ, who hath reconciled things on earth and things in heaven, Col 1:20.

In thy seed shall all the families of the earth be blessed - Christ is the great blessing of the world: all that are blessed, whatever family they are of, are blessed in him, and none of any family are excluded from blessedness in him, but those that exclude themselves.

Behold I am with thee - Wherever we are, we are safe, if we have God's favourable presence with us. He knew not, but God foresaw what hardships he would meet with in his uncle's service, and therefore promiseth to preserve him in all places. God knows how to give his people graces and comforts accommodated to the events that shall be, as well as to those that are. He was now going as an exile into a place far distant, but God promiseth him to bring him again to this land. He seemed to be forsaken of all his friends, but God gives him this assurance, I will not leave thee.

Surely the Lord is in this place, and I knew it not - God's manifestations of himself to his people carry their own evidence along with them. God can give undeniable demonstrations of his presence, such as give abundant satisfaction to the souls of the faithful, that God is with them of a truth; satisfaction not communicable to others, but convincing to themselves. We sometimes meet with God there, where we little thought of meeting with him. He is there where we did not think he had been, is found there where we asked not for him.

He was afraid - So far was he from being puffed up. The more we see of God, the more cause we see for holy trembling and blushing before him. Those whom God is pleased to manifest himself to, are laid and kept very low in their own eyes, and see cause to fear even the Lord and his goodness, Hos 3:5. And said, How dreadful is this place! - That is, the appearance of God in this place is to be thought of, but with a holy awe and reverence; I shall have a respect for this place, and remember it by this token as long as I live. Not that he thought the place itself any nearer the divine visions than any other places; but what he saw there at this time was, as it were, the house of God, the residence of the Divine Majesty, and the gate of heaven, that is, the general rendezvous of the inhabitants of the upper world; as the meetings of a city were in their gates; or, the angels ascending and descending were like travellers passing and repassing through the gates of a city.

He set up the stone for a pillar - To mark the place again, if he came back, and erect a lasting monument of God's favour to him: and because he had not time now to build an altar here, as Abraham did in the places where God appeared to him, Gen 12:7, he therefore poured oil on the top of this stone, which probably was the ceremony then used in dedicating their altars, as an earnest of his building an altar when he should have conveniencies for it, as afterwards he did, in gratitude to God, Ge 35:7. Grants of mercy call for our returns of duty and the sweet communion we have with God ought ever to be remembered.

It had been called Luz, an almond - tree, but he will have it henceforth called Beth - el, the house of God. This gracious appearance of God to him made it more remarkable than all the almond - trees that flourished there.

And Jacob vowed a vow - By religious vows we give glory to God, and own our dependance upon him, and we lay a bond upon our own souls, to engage and quicken our obedience to him. Jacob was now in fear and distress, and in times of trouble it is seasonable to make vows, or when we are in pursuit of any special mercy, Jon 1:16 Psa 66:13,14 1Sam 1:11 Num 21:1,2,3. Jacob had now had a gracious visit from heaven, God had renewed his covenant with him, and the covenant is mutual; when God ratifies his promises to us, it is proper for us to repeat our promises to him. If thou wilt be with me and keep me - We need desire no more to make us easy and happy wherever we are, but to have God's presence with us, and to be under his protection. It is comfortable in a journey to have a guide in an unknown way, a guard in a dangerous way, to be well carried, well provided for, and to have good company in any way; and they that have God with them, have all this in the best manner. Then shall the Lord be my God - Then I will rejoice in him as my God, then I will be the more strongly engaged to abide with him. And this pillar shall be God's house - That is, an altar shall be erected here to the honour of God. And of all that thou shalt give me I will surely give the tenth unto thee - To be spent either upon God's altar or upon his poor, which are both his receivers in the world. The tenth is a very fit proportion to be devoted to God, and employed for him; though as circumstances vary, it may be more or less, as God prospers us.

1 AND Isaac called Jacob, and blessed him , and charged him; and said unto him, Thou shalt not take a wife of the daughters of Canaan.

Confirm'd his former blessing, being now thoroughly sensible both of Gods purpose, and of his own Duty, wishing him also a prosperous and successful journey; as the word is used, Ios. 22. 7.

Marginal references: chap. 24. 3.

2 Arise, go to Padan-aram, to the house of Bethuel , thy mothers father, and take thee a wife from thence of the daughters of Laban thy mothers brother.

See Gen. 22. 22, 23. and 25. 20.

Marginal references: Hos. 12. 12.; chap. 24. 29.

5 And Isaac sent away Jacob, and he went to Padan-aram, unto Laban, son of Bethuel the Syrian , the brother of Rebekah, Jacobs and Esaus mother.

Obj. He was no Syrian but a Mesopotamian. Ans. Syria is sometimes largely taken and so it comprehends Mesopotamia or Chaldea, yea and Assyria, as appears from Isa. 36. 11. Dan. 2. 4.

9 Then went Esau unto Ishmael , and took unto the wives which he had, Mahalath ▪ the daughter of Ishmael Abrahams son, the sister of Nebajoth , to be his wife.

Either to his Person; or, rather to his Family called Ishmael by their Fathers name, as David is sometimes put for Davids posterity: for Ishmael seems to have been dead before this, from Gen. 25. 17. though that may possibly be a Prolepsis, and then this may be Ishmael himself.

Called also Bashemath, Gen. 36. 3. He thought by this means to ingratiate himself with his Father, and so to get another and a better blessing: but he takes no care to reconcile himself to God, nor observes his hand in the business. Besides he mends one fault by committing another and taking a third wife when he had one too many before, and her too he unwisely fetcheth out of that stock which was begotten to bondage and was utterly uncapable of the inheritance.

Ishmaels eldest son, Gen. 25. 13. who alone is here mentioned, either in the name of all the rest, whose Sister she is by consequence supposed to be; or because peradventure she and Nebajoth were Ishmaels children by the same Mother, and the rest by another.

10 And Jacob went out from Beer-sheba, and went toward Haran.

It is not strange that Iacob went alone, as it appears that he did from Gen. 32. 10. when his Grandfathers servant was attended with a great retinue, Gen. 24. because attendance was then necessary to procure him Reputation and to obtain the consent of the Virgin and her Parents to so long a journey, but here as it was unnecessary, so it would have been troublesome and prejudicial, exposing him both to the envy and snares of his brother Esau, which by this private departure he did avoid. Besides God in his wise Providence did so order this and some other matters of the like nature, for the greater illustration of his care and kindness towards his Children. Add to this the great simplicity, humility, and innocency of those times if compared with ours, which made many things then usual which now would be ridiculous.

Marginal references: Hos. 12. 12.; called Acts 7. 2. Charran.

12 And he dreamed, and behold, a ladder set upon the earth, and the top of it reached to heaven: and behold, the Angels of God ascending and descending on it .

This Ladder may be considered, either 1. Literally, and so it represented to Iacob the Providence of God, who though he dwell in heaven extends his care and government to the earth, and particularly makes use of the Angels as ministring Spirits for the good of his People. And these Angels do not appear idle, or standing still, but always in motion, either ascending to God to receive his commands, or descending to Earth for the Execution of them. Which was a most seasonable Vision for Iacob in his sad and sorrowful condition, that he might see, that though he was forsaken and persecuted by men, and forced to flee away secretly for fear of his life, yet he neither was nor should be neglected or forsaken by God in this whole Journey. Or 2. Mystically, and so it represents Christ, by whom Heaven and Earth are united, who is called the way to Heaven, which this Ladder was, who, as the head of Angels, is perpetually sending them forth either to God or from God to Minister to the Heirs of Salvation. Heb. 1. 14. And this explication or accommodation of this Vision is warranted by our Saviour himself, Ioh. 1. 51.

Marginal references: Heb. 1. 14.

14 And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee, and in thy seed, shall all the Families of the earth be blessed.

(i. e.) The Nations, as that word is used.

Marginal references: Heb. break forth.; Deut. 12. 20.; chap. 12. 3. and 18. 18. and 22. 18. & 26. 4.

15 And behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land: for I will not leave thee untill I have done that which I have spoken to thee of .

Nor ever after: for so the word until is frequently used, as 2 Sam. 6. 23. Mat. 1. 25. not so as to exclude the time following, but so as to include all the foregoing time, wherein the thing spoken of might be most suspected or feared, as here the worst and most dangerous state in which Iacob was or was like to be was this time of his Banishment from his Country and Kindred, against which he is therefore particularly armed and comforted in these words.

16 And Jacob awaked out of his sleep, and he said: Surely the LORD is in this place , and I knew it not .

By his special and gracious presence and the manifestation of his Mind and Will to me.

I little expected to meet with such a Revelation out of my Fathers House, much less in this desart and doleful state and place, when I thought my self rejected by God as well as abandoned by men.

17 And he was afraid, and said, How dreadful is this place? this is none other, but the house of God , and this is the gate of heaven.

Or, venerable, both for the Majesty of the Person present, and for the glorious manner of his discovery of himself.

The Habitation of God and of his Holy Angels.

18 And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar , and poured oil upon the top of it .

As a Monument of Gods great kindness and gracious manifestation of himself to him; which might bring this Mercy to his remembrance in his return, Gen. 31. 13. This was an antient practise among the Patriarchs, Gen. 35. 14. but afterwards upon the growing abuse of it among the Heathens, it was forbidden by God, Levit. 26. 1. Deut. 7. 5. and 12. 3.

Which he brought with him either for Food or Medicine or for the anointing of himself, as need required.

As a token of his consecration thereof to this use to be a memorial of Gods favour to him. Oil was used in Sacrifices, and in the consecration of Persons and Places, Exod. 30. 25, 26. and 40. 9.

Marginal references: chap. 31. 45. and 35. 14.

19 And he called the name of that place Beth-el: but the name of that City was called Luz, at the first.

Either of that City which was nearest to the Field in which Iacob lay: or of that City which afterwards was built in or near to this place, and was known by the name of Bethel.

Marginal references: Judg. 1. 23, 20. Hos. 4. 15.; That is, the house of God.

20 And Jacob vowed a vow , saying, If God will be with me , and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,

(i. e.) Bound himself by a solemn promise or obligation. Compare Gen. 14. 22. Eccles. 5. 4.

He speaks not thus as if he doubted of the truth of Gods Promises, or would like a mercenary Person make a bargain with God, but rather supposeth that God will do this for him, as he had in effect promised ver. 15. and thereupon obligeth himself to a grateful return to God for this Mercy, If God will be with me, &c. as he hath just now assured me he will: or seeing God will be with me, &c. for the Hebrew im doth not alwayes imply a doubt, but rather a supposition, and is oft rendered seeing that, as Exod. 20. 25. Numb. 36. 4. 1 Sam. 15. 17. Amos 7. 2. And so the Greek particle answering to the Hebrew im is used Mat. 6. 22. Luk. 11. 34.

Food convenient, as it is called Prov. 30. 8. which is oft signifyed by the name of Bread, See Gen. 3. 19.

Marginal references: 1 Tim. 6. 8.

21 So that I come again to my fathers house in peace: then shall the LORD be my God .

I will publickly own him for my God and the Saviour of men, and will establish his solemn Worship, as it follows.

22 And this stone which I have set for a pillar, shall be Gods house : and of all that thou shalt give me, I will surely give the tenth unto thee .

(i. e.) A place where I will offer prayers and Sacrifices to God: such places being commonly called Gods houses, and God is oft sand to dwell in them, in regard of his special presence there. See Exod. 20. 24. Compare ver. 17. of this chapter and Gen. 35. 1, 3, 7.

To be laid out in thy service and for sacrifices and for the use and benefit of those who shall attend upon sacred things, as also for the relief of the poor and needy, whom God hath substituted in his room, and to whom part of the Tithes were to be given by a following Law, Deut. 14. 28, 29.

Gen 28:1-5

He called Jacob, therefore, and sent him to Padan-Aram to his mother’s relations, with instructions to seek a wife there, and not among the daughters of Canaan, giving him at the same time the “blessing of Abraham,” i.e., the blessing of promise, which Abraham had repeatedly received from the Lord, but which is more especially recorded in Gen 17:2., and Gen 22:16-18.

Gen 28:6-9

When Esau heard of this blessing and the sending away of Jacob, and saw therein the displeasure of his parents at his Hittite wives, he went to Ishmael - i.e., to the family of Ishmael, for Ishmael himself had been dead fourteen years - and took as a third wife Mahalath, a daughter of Ishmael (called Bashemath in Gen 36:3, a descendant of Abraham therefore), a step by which he might no doubt ensure the approval of his parents, but in which he failed to consider that Ishmael had been separated from the house of Abraham and family of promise by the appointment of God; so that it only furnished another proof that he had no thought of the religious interests of the chosen family, and was unfit to be the recipient of divine revelation.

Gen 28:10-15

Jacob’s Dream at Bethel. - As he was travelling from Beersheba, where Isaac was then staying (Gen 26:25), to Haran, Jacob came to a place where he was obliged to stop all night, because the sun had set. The words “he hit (lighted) upon the place,” indicate the apparently accidental, yet really divinely appointed choice of this place for his night-quarters; and the definite article points it out as having become well known through the revelation of God that ensued. After making a pillow with the stones (מאשׁת, head-place, pillow), he fell asleep and had a dream, in which he saw a ladder resting upon the earth, with the top reaching to heaven; and upon it angels of God going up and down, and Jehovah Himself standing above it. The ladder was a visible symbol of the real and uninterrupted fellowship between God in heaven and His people upon earth. The angels upon it carry up the wants of men to God, and bring down the assistance and protection of God to men. The ladder stood there upon the earth, just where Jacob was lying in solitude, poor, helpless, and forsaken by men. Above in heaven stood Jehovah, and explained in words the symbol which he saw. Proclaiming Himself to Jacob as the God of his fathers, He not only confirmed to him all the promises of the fathers in their fullest extent, but promised him protection on his journey and a safe return to his home (Gen 28:13-15). But as the fulfilment of this promise to Jacob was still far off, God added the firm assurance, “I will not leave thee till I have done (carried out) what I have told thee.”

Gen 28:16-17

Jacob gave utterance to the impression made by this vision as soon as he awoke from sleep, in the words, “Surely Jehovah is in this place, and I knew it not.” Not that the omnipresence of God was unknown to him; but that Jehovah in His condescending mercy should be near to him even here, far away from his father’s house and from the places consecrated to His worship-it was this which he did not know or imagine. The revelation was intended not only to stamp the blessing, with which Isaac had dismissed him from his home, with the seal of divine approval, but also to impress upon Jacob’s mind the fact, that although Jehovah would be near to protect and guide him even in a foreign land, the land of promise was the holy ground on which the God of his fathers would set up the covenant of His grace. On his departure from that land, he was to carry with him a sacred awe of the gracious presence of Jehovah there. To that end the Lord proved to him that He was near, in such a way that the place appeared “dreadful,” inasmuch as the nearness of the holy God makes an alarming impression upon unholy man, and the consciousness of sin grows into the fear of death. But in spite of this alarm, the place was none other than “the house of God and the gate of heaven,” i.e., a place where God dwelt, and a way that opened to Him in heaven.

Gen 28:18-19

In the morning Jacob set up the stone at his head, as a monument (מצּבה) to commemorate the revelation he had received from God; and poured oil upon the top, to consecrate it as a memorial of the mercy that had been shown him there (visionis insigne μνημόσυνον, Calvin), not as an idol or an object or divine worship (vid., Exo 30:26.). - He then gave the place the name of Bethel, i.e., House of God, whereas (ואוּלם) the town had been called Luz before. This antithesis shows that Jacob gave the name, not to the place where the pillar was set up, but to the town, in the neighbourhood of which he had received the divine revelation. He renewed it on his return from Mesopotamia (Gen 35:15). This is confirmed by Gen 48:3, where Jacob, like the historian in Gen 35:6-7, speaks of Luz as the place of this revelation. There is nothing at variance with this in Jos 16:2; Jos 18:13; for it is not Bethel as a city, but the mountains of Bethel, that are there distinguished from Luz (see my Commentary on Jos 16:2).The fact mentioned here has often been cited as the origin of the anointed stones (βαίτυλοι) of the heathen, and this heathen custom has been regarded as a degeneration of the patriarchal. But apart from this essential difference, that the Baetulian worship was chiefly connected with meteoric stones (cf. F. von Dalberg, όb. d. Meteor-cultus d. Alten), which were supposed to have come down from some god, and were looked upon as deified, this opinion is at variance with the circumstance, that Jacob himself, in consecrating the stone by pouring oil upon it, only followed a custom already established, and still more with the fact, that the name βαίτυλοι, Βαιτόλια, notwithstanding its sounding like Bethel, can hardly have arisen from the name Beth-El, Gr. Βαιθήλ, since the τ for θ would be perfectly inexplicable. Dietrich derives βαιτύλιον from בּטּל, to render inoperative, and interprets it amulet.

Gen 28:20-22

Lastly, Jacob made a vow: that if God would give him the promised protection on his journey, and bring him back in safety to his father’s house, Jehovah should be his God (והיה in Gen 28:21 commences the apodosis), the stone which he had set up should be a house of God, and Jehovah should receive a tenth of all that He gave to him. It is to be noticed here, that Elohim is used in the protasis instead of Jehovah, as constituting the essence of the vow: if Jehovah, who had appeared to him, proved Himself to be God by fulfilling His promise, then he would acknowledge and worship Him as his God, by making the stone thus set up into a house of God, i.e., a place of sacrifice, and by tithing all his possessions. With regard to the fulfilment of this vow, we learn from Gen 35:7 that Jacob built an altar, and probably also dedicated the tenth to God, i.e., offered it to Jehovah; or, as some have supposed, applied it partly to the erection and preservation of the altar, and partly to burnt and thank-offerings combined with sacrificial meals, according to the analogy of Deu 14:28-29 (cf. Gen 31:54; Gen 46:1).

Jacob Dismissed with a Blessing. (b. c. 1760.)

1 And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan. 2 Arise, go to Padan-aram, to the house of Bethuel thy mother's father; and take thee a wife from thence of the daughters of Laban thy mother's brother. 3 And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people; 4 And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham. 5 And Isaac sent away Jacob: and he went to Padan-aram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob's and Esau's mother.

Jacob had no sooner obtained the blessing than immediately he was forced to flee from his country; and, as it if were not enough that he was a stranger and sojourner there, he must go to be more so, and no better than an exile, in another country. Now Jacob fled into Syria, Hos. xii. 12. He was blessed with plenty of corn and wine, and yet he went away poor, was blessed with government, and yet went out to service, a hard service. This was, 1. Perhaps to correct him for his dealing fraudulently with his father. The blessing shall be confirmed to him, and yet he shall smart for the indirect course he took to obtain it. While there is such an alloy as there is of sin in our duties, we must expect an alloy of trouble in our comforts. However, 2. It was to teach us that those who inherit the blessing must expect persecution; those who have peace in Christ shall have tribulation in the world, John xvi. 33. Being told of this before, we must not think it strange, and, being assured of a recompence hereafter, we must not think it hard. We may observe, likewise, that God's providences often seem to contradict his promises, and to go cross to them; and yet, when the mystery of God shall be finished, we shall see that all was for the best, and that cross providences did but render the promises and the accomplishment of them the more illustrious. Now Jacob is here dismissed by his father,

I. With a solemn charge: He blessed him, and charged him, v. 1, 2. Note, Those that have the blessing must keep the charge annexed to it, and not think to separate what God has joined. The charge is like that in 2 Cor. vi. 14, Be not unequally yoked with unbelievers; and all that inherit the promises of the remission of sins, and the gift of the Holy Ghost, must keep this charge, which follows those promises, Save yourselves from this untoward generation, Acts ii. 38-40. Those that are entitled to peculiar favours must be a peculiar people. If Jacob be an heir of promise, he must not take a wife of the daughters of Canaan; those that profess religion should not marry those that are irreligious.

II. With a solemn blessing, v. 3, 4. He had before blessed him unwittingly; now he does it designedly, for the greater encouragement of Jacob in that melancholy condition to which he was now removing. This blessing is more express and full than the former; it is an entail of the blessing of Abraham, that blessing which was poured on the head of Abraham like the anointing oil, thence to run down to his chosen seed, as the skirts of his garments. It is a gospel blessing, the blessing of church-privileges, that is the blessing of Abraham, which upon the Gentiles through faith, Gal. iii. 14. It is a blessing from God Almighty, by which name God appeared to the patriarchs, Exod. vi. 3. Those are blessed indeed whom God Almighty blesses; for he commands and effects the blessing. Two great promises Abraham was blessed with, and Isaac here entails them both upon Jacob.

1. The promise of heirs: God make thee fruitful, and multiply thee, v. 3. (1.) Through his loins should descend from Abraham that people who should be numerous as the stars of heaven, and the sand of the sea, and who should increase more than the rest of the nations, so as to be an assembly of people, as the margin reads it. And never was such a multitude of people so often gathered into one assembly as the tribes of Israel were in the wilderness, and afterwards. (2.) Through his loins should descend from Abraham that person in whom all the families of the earth should be blessed, and to whom the gathering of the people should be. Jacob had in him a multitude of people indeed, for all things in heaven and earth are united in Christ (Eph. i. 10), all centre in him, that corn of wheat, which falling to the ground, produced much fruit, John 12. 24.

2. The promise of an inheritance for those heirs: That thou mayest inherit the land of thy sojournings, v. 4. Canaan was hereby entailed upon the seed of Jacob, exclusive of the seed of Esau. Isaac was now sending Jacob away into a distant country, to settle there for some time; and, lest this should look like disinheriting him, he here confirms the settlement of it upon him, that he might be assured that the discontinuance of his possession should be no defeasance of his right. Observe, He is here told that he should inherit the land wherein he sojourned. Those that are sojourners now shall be heirs for ever: and, even now, those do most inherit the earth (though they do not inherit most of it) that are most like strangers in it. Those have the best enjoyment of present things that sit most loose to them. This promise looks as high as heaven, of which Canaan was a type. This was the better country, which Jacob, with the other patriarchs, had in his eye, when he confessed himself a stranger and pilgrim upon the earth, Heb. xi. 13.

Jacob, having taken leave of his father, was hastened away with all speed, lest his brother should find an opportunity to do him a mischief, and away he went to Padan-aram, v. 5. How unlike was his taking a wife thence to his father's! Isaac had servants and camels sent to fetch his; Jacob must go himself, go alone, and go afoot, to fetch his: he must go too in a fright from his father's house, not knowing when he might return. Note, If God, in his providence, disable us, we must be content, though we cannot keep up the state and grandeur of our ancestors. We should be more in care to maintain their piety than to maintain their dignity, and to be as good as they were than to be as great. Rebekah is here called Jacob's and Esau's mother. Jacob is named first, not only because he had always been his mother's darling, but because he was now make his father's heir, and Esau was, in this sense, set aside. Note, The time will come when piety will have precedency, whatever it has now.

6 When Esau saw that Isaac had blessed Jacob, and sent him away to Padan-aram, to take him a wife from thence; and that as he blessed him he gave him a charge, saying, Thou shalt not take a wife of the daughters of Canaan; 7 And that Jacob obeyed his father and his mother, and was gone to Padan-aram; 8 And Esau seeing that the daughters of Canaan pleased not Isaac his father; 9 Then went Esau unto Ishmael, and took unto the wives which he had Mahalath the daughter of Ishmael Abraham's son, the sister of Nebajoth, to be his wife.

This passage concerning Esau comes in in the midst of Jacob's story, either, 1. To show the influence of a good example. Esau, though the greater man, now begins to think Jacob the better man, and disdains not to take him for his pattern in this particular instance of marrying with a daughter of Abraham. The elder children should give to the younger an example of tractableness and obedience; it is bad if they do not: but it is some alleviation if they take the example of it from them, as Esau here did from Jacob. Or, 2. To show the folly of an after-wit. Esau did well, but he did it when it was too late, He saw that the daughters of Canaan pleased not his father, and he might have seen that long ago if he had consulted his father's judgment as much as he did his palate. And how did he now mend the matter? Why, truly, so as to make bad worse. (1.) He married a daughter of Ishmael, the son of the bond-woman, who was cast out, and was not to inherit with Isaac and his seed, thus joining with a family which God had rejected, and seeking to strengthen his own pretensions by the aid of another pretender. (2.) He took a third wife, while, for aught that appears, his other two were neither dead nor divorced. (3.) He did it only to please his father, not to please God. Now that Jacob was sent into a far country Esau would be all in all at home, and he hoped so to humour his father as to prevail with him to make a new will, and entail the promise upon him, revoking the settlement lately made upon Jacob. And thus, [1.] He was wise when it was too late, like Israel that would venture when the decree had gone forth against them (Num. xiv. 40), and the foolish virgins, Matt. xxv. 11. [2.] He rested in a partial reformation, and thought, by pleasing his parents in one thing, to atone for all his other miscarriages. It is not said that when he saw how obedient Jacob was, and how willing to please his parents, he repented of his malicious design against him: no, it appeared afterwards that he persisted in that, and retained his malice. Note, Carnal hearts are apt to think themselves as good as they should be, because perhaps, in some one particular instance, they are not so bad as they have been. Thus Micah retains his idols, but thinks himself happy in having a Levite to be his priest, Judg. xvii. 13.

Jacob's Vision at Bethel. (b. c. 1760.)

10 And Jacob went out from Beer-sheba, and went toward Haran. 11 And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. 12 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. 13 And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed; 14 And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. 15 And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.

We have here Jacob upon his journey towards Syria, in a very desolate condition, like one that was sent to seek his fortune; but we find that, though he was alone, yet he was not alone, for the Father was with him, John xvi. 32. If what is here recorded happened (as it should seem it did) the first night, he had made a long day's journey from Beersheba to Bethel, above forty miles. Providence brought him to a convenient place, probably shaded with trees, to rest himself in that night; and there he had,

I. A hard lodging (v. 11), the stones for his pillows, and the heavens for his canopy and curtains. As the usage then was, perhaps this was not so bad as it seems now to us; but we should think, 1. He lay very cold, the cold ground for his bed, and, which one would suppose made the matter worse, a cold stone for his pillow, and in the cold air. 2. Very uneasy. If his bones were sore with his day's journey, his night's rest would but make them sorer. 3. Very much exposed. He forgot that he was fleeing for his life; or had his brother, in his rage, pursued, or sent a murderer after him, here he lay ready to be sacrificed, and destitute of shelter and defence. We cannot think it was by reason of his poverty that he was so ill accommodated, but, (1.) It was owing to the plainness and simplicity of those times, when men did not take so much state, and consult their ease so much, as in these later times of softness and effeminacy. (2.) Jacob had been particularly used to hardships, as a plain man dwelling in tents; and, designing now to go to service, he was the more willing to inure himself to them; and, as it proved, it was well, ch. xxxi. 40. (3.) His comfort in the divine blessing, and his confidence in the divine protection, made him easy, even when he lay thus exposed; being sure that his God made him to dwell in safety, he could lie down and sleep upon a stone.

II. In his hard lodging he had a pleasant dream. Any Israelite indeed would be willing to take up with Jacob's pillow, provided he might but have Jacob's dream. Then, and there, he heard the words of God, and saw the visions of the Almighty. It was the best night's sleep he ever had in his life. Note, God's time to visit his people with his comforts is when they are most destitute of other comforts, and other comforters; when afflictions in the way of duty (as these were) do abound, then shall consolations so much the more abound. Now observe here,

1. The encouraging vision Jacob saw, v. 12. He saw a ladder which reached from earth to heaven, the angels ascending and descending upon it, and God himself at the head of it. Now this represents the two things that are very comfortable to good people at all times, and in all conditions:—(1.) The providence of God, by which there is a constant correspondence kept up between heaven and earth. The counsels of heaven are executed on earth, and the actions and affairs of this earth are all known in heaven are executed on earth, and the actions and affairs of this earth are all known in heaven and judged there. Providence does its work gradually, and by steps. Angels are employed as ministering spirits, to serve all the purposes and designs of Providence, and the wisdom of God is at the upper end of the ladder, directing all the motions of second causes to the glory of the first Cause. The angels are active spirits, continually ascending and descending; they rest not, day nor night, from service, according to the posts assigned them. They ascend, to give account of what they have done, and to receive orders; and then descend, to execute the orders they have received. Thus we should always abound in the work of the Lord, that we may do it as the angels do it, Ps. ciii. 20, 21. This vision gave very seasonable comfort to Jacob, letting him know that he had both a good guide and a good guard, in his going out and coming in,—that, though he was made to wander from his father's house, yet still he was the care of a kind Providence, and the charge of the holy angels. This is comfort enough, though we should not admit the notion which some have, that the tutelar angels of Canaan were ascending, having guarded Jacob out of their land, and the angels of Syria descending to take him into their custody. Jacob was now the type and representative of the whole church, with the guardianship of which the angels are entrusted. (2.) The mediation of Christ. He is this ladder, the foot on earth in his human nature, the top in heaven in his divine nature: or the former in his humiliation, the latter in his exaltation. All the intercourse between heaven and earth, since the fall, is by this ladder. Christ is the way; all God's favours come to us, and all our services go to him, by Christ. If God dwell with us, and we with him, it is by Christ. We have no way of getting to heaven, but by this ladder; if we climb up any other way we are thieves and robbers. To this vision our Saviour alludes when he speaks of the angels of God ascending and descending upon the son of man (John i. 51); for the kind offices the angels do us, and the benefits we receive by their ministration, are all owing to Christ, who has reconciled things on earth and things in heaven (Col. i. 20), and made them all meet in himself, Eph. i. 10.

2. The encouraging words Jacob heard. God now brought him into the wilderness, and spoke comfortably to him, spoke from the head of the ladder; for all the glad tidings we receive from heaven come through Jesus Christ.

(1.) The former promises made to his father were repeated and ratified to him, v. 13, 14. In general, God intimated to him that he would be the same to him that he had been to Abraham and Isaac. Those that tread in the steps of their godly parents are interested in their covenant and entitled to their privileges. Particularly, [1.] The land of Canaan is settled upon him, the land whereon thou liest; as if by his lying so contentedly upon the bare ground he had taken livery and seisin of the whole land. [2.] It is promised him that his posterity should multiply exceedingly as the dust of the earth—that, though he seemed now to be plucked off as a withered branch, yet he should become a flourishing tree, that should send out his boughs unto the sea. These were the blessings with which his father had blessed him (v. 3, 4), and God here said Amen to them, that he might have strong consolation. [3.] It is added that the Messiah should come from his loins, in whom all the families of the earth should be blessed. Christ is the great blessing of the world. All that are blessed, whatever family they are of, are blessed in him, and none of any family are excluded from blessedness in him, but those that exclude themselves.

(2.) Fresh promises were made him, accommodated to his present condition, v. 15. [1.] Jacob was apprehensive of danger from his brother Esau; but God promises to keep him. Note, Those are safe whom God protects, whoever pursues them. [2.] He had now a long journey before him, had to travel alone, in an unknown road, to an unknown country; but, behold, I am with thee, says God. Note, Wherever we are, we are safe, and may be easy, if we have God's favourable presence with us. [3.] He knew not, but God foresaw, what hardships he should meet with in his uncle's service, and therefore promises to preserve him in all places. Note, God knows how to give his people graces and comforts accommodated to the events that shall be, as well as to those that are. [4.] He was now going as an exile into a place far distant, but God promises him to bring him back again to this land. Note, He that preserves his people's going out will also take care of their coming in, Ps. cxxi. 8. [5.] He seemed to be forsaken of all his friends, but God here gives him this assurance, I will not leave thee. Note, Whom God loves he never leaves. This promise is sure to all the seed, Heb. xiii. 5. [6.] Providences seemed to contradict the promises; he is therefore assured of the performance of them in their season: All shall be done that I have spoken to thee of. Note, Saying and doing are not two things with God, whatever they are with us.

Jacob's Vow. (b. c. 1760.)

16 And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. 17 And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. 18 And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. 19 And he called the name of that place Beth-el: but the name of that city was called Luz at the first. 20 And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, 21 So that I come again to my father's house in peace; then shall the Lord be my God: 22 And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee.

God manifested himself and his favour to Jacob when he was asleep and purely passive; for the spirit, like the wind, blows when and where he listeth, and God's grace, like the dew, tarrieth not for the sons of men, Mic. v. 7. But Jacob applied himself to the improvement of the visit God had made him when he was awake; and we may well think he awaked, as the prophet did (Jer. xxxi. 26), and behold his sleep was sweet to him. Here is much of Jacob's devotion on this occasion.

I. He expressed a great surprise at the tokens he had of God's special presence with him in that place: Surely the Lord is in this place and I knew it not, v. 16. Note, 1. God's manifestations of himself to his people carry their own evidence along with them. God can give undeniable demonstrations of his presence, such as give abundant satisfaction to the souls of the faithful that God is with them of a truth, satisfaction not communicable to others, but convincing to themselves. 2. We sometimes meet with God where we little thought of meeting with him. He is where we did not think he had been, is found where we asked not for him. No place excludes divine visits (ch. xvi. 13, here also); wherever we are, in the city or in the desert, in the house or in the field, in the shop or in the street, we may keep up our intercourse with Heaven if it be not our own fault.

II. It struck an awe upon him (v. 17): He was afraid; so far was he from being puffed up, and exalted above measure, with the abundance of the revelations (2 Cor. xii. 7), that he was afraid. Note, The more we see of God the more cause we see for holy trembling and blushing before him. Those to whom God is pleased to manifest himself are thereby laid, and kept, very low in their own eyes, and see cause to fear even the Lord and his goodness, Hos. iii. 5. He said, How dreadful is this place! that is, "The appearance of God in this place is never to be thought of, but with a holy awe and reverence. I shall have a respect for this place, and remember it by this token, as long as I live:" not that he thought the place itself any nearer the divine visions than other places; but what he saw there at this time was, as it were, the house of God, the residence of the divine Majesty, and the gate of heaven, that is, the general rendezvous of the inhabitants of the upper world, as the meetings of a city were in their gates; or the angels ascending and descending were like travellers passing and re-passing through the gates of a city. Note, 1. God is in a special manner present where his grace is revealed and where his covenants are published and sealed, as of old by the ministry of angels, so now by instituted ordinances, Matt. xxviii. 20. 2. Where God meets us with his special presence we ought to meet him with the most humble reverence, remembering his justice and holiness, and our own meanness and vileness.

III. He took care to preserve the memorial of it two ways: 1. He set up the stone for a pillar (v. 18); not as if he thought the visions of his head were any way owing to the stone on which it lay, but thus he would mark the place against he came back, and erect a lasting monument of God's favour to him, and because he had not time now to build an altar here, as Abraham did in the places where God appeared to him, ch. xii. 7. He therefore poured oil on the top of this stone, which probably was the ceremony then used in dedicating their altars, as an earnest of his building an altar when he should have conveniences for it, as afterwards he did, in gratitude to God for this vision, ch. xxxv. 7. Note, Grants of mercy call for returns of duty, and the sweet communion we have with God ought ever to be remembered. 2. He gave a new name to the place, v. 19. It had been called Luz, an almond-tree; but he will have it henceforward called Beth-el, the house of God. This gracious appearance of God to him put a greater honour upon it, and made it more remarkable, than all the almond-trees that flourished there. This is that Beth-el where, long after, it is said, God found Jacob, and there (in what he said to him) he spoke with us, Hos. xii. 4. In process of time, this Beth-el, the house of God, became Beth-aven, a house of vanity and iniquity, when Jeroboam set up one of his calves there.

IV. He made a solemn vow upon this occasion, v. 20-22. By religious vows we give glory to God, own our dependence upon him, and lay a bond upon our own souls to engage and quicken our obedience to him. Jacob was now in fear and distress; and it is seasonable to make vows in times of trouble, or when we are in pursuit of any special mercy, Jon. i. 16; Ps. lxvi. 13, 14; 1 Sam. i. 11; Num. xxi. 1-3. Jacob had now had a gracious visit from heaven. God had renewed his covenant with him, and the covenant is mutual. When God ratifies his promises to us, it is proper for us to repeat our promises to him. Now in this vow observe, 1. Jacob's faith. God had said (v. 15), I am with thee, and will keep thee. Jacob takes hold of this, and infers, "Seeing God will be with me, and will keep me, as he hath said, and (which is implied in that promise) will provide comfortably for me,—and seeing he has promised to bring me again to this land, that is, to the house of my father, whom I hope to find alive at my return in peace" (so unlike was he to Esau who longed for the days of mourning for his father),—"I depend upon it." Note, God's promises are to be the guide and measure of our desires and expectations. 2. Jacob's modesty and great moderation in his desires. He will cheerfully content himself with bread to eat, and raiment to put on; and, though God's promise had now made him heir to a very great estate, yet he indents not for soft clothing and dainty meat. Agur's wish is his, Feed me with food convenient for me; and see 1 Tim. vi. 8. Nature is content with a little, and grace with less. Those that have most have, in effect, no more for themselves than food and raiment; of the overplus they have only either the keeping or the giving, not the enjoyment: if God give us more, we are bound to be thankful, and to use it for him; if he give us but this, we are bound to be content, and cheerfully to enjoy him in it. 3. Jacob's piety, and his regard to God, which appear here, (1.) In what he desired, that God would be with him and keep him. Note, We need desire no more to make us easy and happy, wherever we are, than to have God's presence with us and to be under his protection. It is comfortable, in a journey, to have a guide in an unknown way, a guard in a dangerous way, to be well carried, well provided for, and to have good company in any way; and those that have God with them have all this in the best manner. (2.) In what he designed. His resolution is, [1.] In general, to cleave to the Lord, as his God in covenant: Then shall the Lord be my God. Not as if he would disown him and cast him off if he should want food and raiment; no, though he slay us, we must cleave to him; but "then I will rejoice in him as my God; then I will more strongly engage myself to abide with him." Note, Every mercy we receive from God should be improved as an additional obligation upon us to walk closely with him as our God. [2.] In particular, that he would perform some special acts of devotion, in token of his gratitude. First, "This pillar shall keep possession here till I come back in peace, and then it shall be God's house," that is, "an altar shall be erected here to the honour of God." Secondly, "The house of god shall not be unfurnished, nor his altar without a sacrifice: Of all that thou shalt give me I will surely give the tenth unto thee, to be spent either upon God's altars or upon his poor," both which are his receivers in the world. Probably it was according to some general instructions received from heaven that Abraham and Jacob offered the tenth of their acquisitions to God. Note, 1. God must be honoured with our estates, and must have his dues out of them. When we receive more than ordinary mercy from God we should study to give some signal instances of gratitude to him. 2. The tenth is a very fit proportion to be devoted to God and employed for him, though, as circumstances vary, it may be more or less, as God prospers us, 1 Cor. xvi. 2; 2 Cor. ix. 7.

CHAP. XXVIII.

ANd Isaak called Iakob, and blessed him: and commanded him, and said unto him; Thou shalt not take a wife of the daughters of Canaan. Arise goe to Padan Aram, to the house of Bethuel, thy mothers father: and take to thee a wife, from thence; of the daughters of Laban, thy mothers brother. And God Almighty, blesse thee; and make thee fruitfull, and multiply thee: and be thou an assembly of peoples. And he give to thee, the blessing of Abraham, to thee, and to thy seed with thee: that thou maist inherite the land of thy sojournings, which God gave unto Abraham. And Isaak sent-away Iakob, and he went to Padan Aram: unto Laban son of Bethuel, the Syrian; the brother of Rebekah, mother of Iakob and Esau. And Esau saw, that Isaak had blessed Iakob; and sent him to Padan Aram, to take unto him a wife from thence: when he blessed him, and commanded him, saying; thou shalt not take a wife, of the daughters of Canaan. And Iakob had obeyed his father and his mother: and was gone to Padan Aram. And Esau saw, that the daughters of Canaan were evill in the eyes of Isaak his father. Then went Esau, unto Ismael: and tooke Machalath daughter of Ismael, son of Abraham, the sister of Nebajoth, unto his wives, to him to wife. [non-Latin text not transcribed]

And Iakob went-forth, from Beersheba: and went to Charran. And he lighted upon a place, and taried there all night, because the sunne was gone-downe; and he tooke of the stones of the place, and put for his pillowes: and lay-downe, in that place. And he dreamed, and behold a ladder set-up on the earth, and the head of it, reaching to the heavens: and behold the Angels of God, ascending and descending on it. And behold Iehovah was standing above it, and said; I Iehovah the God of Abraham thy father, and the God of Isaak: the land, that which thou lyest upon, to thee will I give it, and to thy seed. And thy seed shall be, as the dust of the earth; and thou shalt spread-abroad, to the sea, and to the East, and to the North and to the south: and blessed shall be in thee, all families of the earth, and in thy seed. And behold I will be with thee, and will keepe thee, in all (the way) that thou shalt goe, and will returne thee againe, unto this land: for I will not leave thee, untill that I have done, that which I have spoken unto thee. And Iakob awaked, out of his sleepe; and he said. Surely Iehovah is, in this place: and I, knew it not. And he feared, and said; how fearefull, is this place? this is no other, but the house of God; and this is the gate of heavens. And Iakob rose-up-early in the morning; and took the stone, that he had put for his pillowes; and set it▪ for a pillar: and he powred oile, upon the head thereof. And hee called the name of that place, Bethel: but Luz was the name of the citie, at the first. And Iakob vowed a vow, saying: If God, will be with mee; and will keepe mee, in this way, which I am going; and will give me bread to eat, and rayment to put on. And I returne in peace, unto my fathers house: and Iehovah shall be to me a God. And this stone, which I have set for a pillar; shall be, the house of God: and of all, that thou shalt give to me; I will tithing givethe-tenth unto thee.

Annotations. BLessed him] God hereby confirmed Iakobs faith, against doubts and feares, both of things past and to come, while his father now wittingly and willingly blesseth him, and comforteth him against future troubles, that might befall him in his pilgrimage. The Hebrew Doctors say. Better is the end of a thing, then the beginning thereof, (Eccles. 7, 8.) the first blessings where with Isaak blessed Iaakob, were of the dew of heaven, and corne of the earth. Gen. 27. 28. the after blessings, were blessings that had an eternall foundation, and had no end of them, either in this world, or in the world to come: as it is written, And God almightie blesse thee, (Gen. 28. 3. 4. and addeth moreover unto him, the blessing of Abraham. Pirkei R. Eliezer. ch. 35. Vers. 2 Padan Aram] or Mesopotamia, as the Greeke turneth it: so vers. 5. 6. &c. see the notes on Gen. 25. 20. a wife,] The like care Abraham tooke, to provide a wife for Isaak, Gen. 24. But there, servants were sent with camels, and store of good things: here the son himselfe is sent on foot in poore estate, with his staffe, Gen. 32. 10. to serve for a wife, Hos. 12. 12. So great was the triall of Iakobs faith in this his pilgrimage, greater then all his fathers: and upon his inheriting of the blessing, there followed presently great afflictions. Vers. 3. Almighty] or, Alsufficient; see Gen. 17. 1. an assembly] or, church, congregation, company, that is, a multitude of peoples, as, Ezek. 23, 24. I he Greeke translateth it synagogues (or assemblies) of nations, and the Chaldee, an assembly of tribes: respecting the twelve tribes that came of Iakob: Exod. 24. 4. This blessing, God promised at Bethel to performe unto Iakob, Gen. 48. 3. 4. and 35. 11. Vers. 4. bessing of Abraham] which chiefly consisted in redemption frō the curse of the law, by forgivenesse of sinnes, and receiving the promise of the Spirit (of the adoption of children, and Sanctification) through faith in Christ, Gal. 3. 13. 14. 9. 29. Rom. 4. 7. 8. 13. &c. Here Iakob is made heyre of the blessing: so are all true Christians, 1 Pet. 3. 9. of thy sojournings] wherein thou art a sojourner and pilgrim, the land of Canaan. see Gen. 17. 8. gave to Abraham] to weet, by promise: of this gift, see Gen. 12. 7. and 13. 15. and 15. 7. 18. and 17. 8. Vers. 5. Syrian] so the Greeke usually translateth it, which the new testament followeth, Luk. 4. 27. The Hebrew is, the Aramite: see Gen 10. 22. Vers. 8. evill] that is, displeasing, grievous: so Gen. 48. 17. on the contrary, good, is for pleasing, Gen. 16. 6. 8. Vers. 9. Ismael] that is, Ismaels family, or the Is maelites: for Ismael himselfe was now dead, Gen. 25. 17. See the notes on Gen. 19. 37. Machalath] called also Basemath, Gen. 36. 3. he tooke her, (being of his kinred,) to please his father; though neither according to Gods will, nor his fathers. So the wicked would seeme to amend one evill, by running into another. of Nabajoth] that is, of the same mother that Nebajoth (Ismaels eldest sonne) was. unto his] that is, besides and unto the two Canaanitish wives which hee already had Gen. 26. 34. so now he had three wives. [non-Latin text not transcribed] Here beginneth the seventh section of Moses law, whereof see the annotations on Gen. 6. 9. Which section when it is lesse absolute, the Hebr. call Parasha, a distinction; and signifie it by a threefold P: but when it is more full and absolute, [non-Latin text not transcribed] they name it Seder, an Order, and denote it by a threefold S [non-Latin text not transcribed] as in this place. Vers. 10. Charan] of which place, see Gen. 11. 31. It was distant from Beersheba, almost 500 English miles. And Iakob was now about 77. yeeres of age, when hee undertooke this pilgrimage, as may be gathered by the historie following, and by Gen. 47. 9. Of which journey, the prophet after speaketh, how Iakob fled into the land of Syria, and Israel served for a wise, Hos. 12. 12. So the afflictions of the fathers, are examples unto the children in all ages, even whatsoever is written: Rom. 4. 23. 24. and 15. 4. 1 Cor. 10. 11. Of Iakobs age, the Rabbines also say, Seventy and seven yeeres old was Iakob, when he departed from his fathers house, Pirkei R. Eliezer. ch. 35. Vers. 11. he lighted upon,] or happened, met with, by Gods providence, not of his owne purpose or choise; who would have gone further, ha dnot night prevented him: and made no reckning of this place, above any other. It was about 48 English miles distant from Beersheba, whence Iakob came: and from Ierusalem 8. miles northward. pillowes] or head bolster: so in 1 Sam. 26. 7. The Greeke translateth, at his head. As this pillow of Iakob, sheweth his hard distresse for the present in body: so Gods appearing and word here revealed, manifesteth the comforts and refreshing of the spirit, which the faithfull have in their afflictions and pilgrimage. Hos. 12. 4. Gen. 35. 7. 2 Cor. 1. 5. See after, on vers. 18. Vers. 12. dreamed] a divine dreame, such as in times past God used to speak unto men by, Iob 33. 14. 15. Dan. 7. 1. and so hee usually spake unto the Prophets, as it is sayd, If there bee a Prophet among you, I Iehovah, will make my selfe knowne unto him in a vision, will speake unto him in a dreame: Num. 12. 6. See the notes on Gen. 15. 12. ladder,] representing Christ, the sonne of man, on whom the Angels of God, ascend and descend, Ioh. 1. 51. applyed now in speciall to Iakob, and his journey, as followeth in verse 13. 15. The Hebrew Doctors say; The things made knowne to a Prophet by propheticall vision, were made knowne unto him by way of parable: and immediately, the interpretation of the parable, was written in his heart, and he knew what it was. As the Ladder which Iakob our father saw, and the Angels ascending and descending on it. And that was a parable of the (foure) monarchies. Maimony in Misn. in Iesud. hatorah, ch. 7. S. 3. Other Rabbines also apply this vision to the monarchies in Daniel; but our Saviour is the best interpreter, Iohn 1. 51. on the earth] signifying Christs humane nature, and conversing with men, Iohn 16. 28. and 17. 4. the heavens] signifying Christs heavenly nature, and mediation for men with God, Heb. 8. 1. and 9. 24. By whom all things are reconciled unto God, and both the things in earth, and things in heaven, are set at peace through the blood of his crosse, Col. 1. 20. He is the way, no man commeth to the Father, but by him: Ioh. 14. 6. ascending, &c.] that is, looking with desire into the mysteries of Christ, 1 Pet. 1. 12. ministring unto him, and through him unto his people, Mark. 1. 13. Heb. 1. 14. and now in speciall, guarding Iakob from all perills in his journey: Gen. 32. 1. 2. Vers. 13. Iehovah] whose providence and grace is towards his in Christ. The Chaldee translateth it, the glory of the Lord. God of Abraham, &c.] See Gen. 17. 7. He is not ashamed to be called their God, for he hath prepared for them a citie, Heb. 11. 16. Hereby also the resurrection of the dead, was taught unto Iakob; God calling himselfe no lesse the God of Abraham (now dead to the world) then of Isaak now living: for Abraham also was alive unto him, Luk 20. 37. 38. to thy seed] that is, as the Chaldee expounds it, to thy sonnes: when as yet he had no child, (as is noted of Abraham, Acts 7. 5.) nor wife. Here God confirmeth to Iakob, the blessing of Abraham, which his father Isaak had bequeathed unto him, before in v. 3. 4. And as the former, so this promise also was spirituall, to be accomplished by Christ in whom (under the name of David) God promiseth, that his people should dwell in the land, that he gave unto Iakob his servant, Ezek. 37. 24. 25. So the ladder which Iakob saw, should be for him (besides this earthly voyage) to climbe by, unto his heavenly countrey, and inheritance eternall; Heb. 11. 14. 16. and 9. 15. So after, in Gen. 35. 11. 12. Vers. 14. the dust] that is, innumerable: see Gen. 13. 16. and 32. 12. So Balaam said, who can count the dust of Iakob Numb. 23. 20. In Gen. 32. 12. for dust, is said sand of the sea. The Chaldee here translateth, thy sonnes shall be multiplyed as dust. spread-abroad] Heb. breakeforth: that is, greatly increase and suddenly spread abroad. So the word is also used in Exod. 1. 12. Gen. 30. 30. 43. 1 Chron. 4. 38. The Greeke translateth it, inlarge; the Chaldee, prevaile. It is a Prophesie of the spreading of the Church, through all parts of the world. the sea] that is, as the Chaldee expounds it, the west: see Gen. 12. 8. all families] So the promise unto Iakob, pertaineth also to us, who may say with the Prophet, God found him in Bethel, and there hee spake with us: Hos. 12. 4. And it implyeth the blessing of eternal life. and in thy seed] that is, Christ: see Gen. 22. 18. and 12. 3. And, may here bee taken for That is to say; for it explaineth the former promise. See the notes on Gen. 13. 15. Vers. 15. I will be with thee] The like promise God made at his returne, Gen. 31. 3. which Iakob understood thus, I will doe thee good, Gen. 32. 9. The Chaldee translateth it, my word shall be thy helpe. See Exod. 33, 15. 16. Mat. 28. 20. Gen. 46. 4. all the way] so the Greeke expresseth the word way, here wanting; expressed also elsewhere in the Hebrew, Gen. 35. 3. And here the vision of the Ladder, (Christ,) is applyed to his present case & journey: for God giving his Sonne, doeth with him give all things also, Ro. 8. 32. & godlinesse hath the promise of the life present, and that which is to come, 1 Tim. 4. 8. not leave thee,] This taught Iakob to repose confidence in God, being content with things present: the like is spoken to us all, Heb. 13. 5. Vers. 16. Iehovah is] The Chaldee paraphraseth, the glory of the Lord dwelleth in this place. Vers. 17. this is, &c.] The Chaldee addeth, this is no common (or private) place, but a place wherein God taketh pleasure, and over against this place, is the gate of heaven. This place represented the Church of Christ, called the house of God, 1 Tim. 3. 15. which oftentimes is, where men are not aware of it, Rev. 12. 6. Iohn 1. 46. where the Ladder Christ standeth, Matt. 18. 20. Rev. 14. 1. and where his servants see and serve him, Rev. 22. 3. 4. Vnto which (as to the gate of heaven) the Lord bringeth such as shall bee saved, to walke in the light of it; Acts 2. 47. Rev. 21. 24. Vers. 18. the stone] either stone, is here put for stones, (as in Gen. 3. 2. tree, for trees,) or, that before in ver. 11. of the stones; is meant some one of them: sec Gen. 46. 23. a pillar] or statue, that is, a monument or title erected and standing up: This was here for a religious signe, as altars also were, Esay 19. 19. and Iakob did the like afterward, Gen. 35. 14. But when the Law was given by Moses, no pillars might any more be set up, Lev. 26. 1. Hos. 10. 1. but all such as the heathens had erected, were to be broken downe; Deut. 7. 5. and 12. 3. There were also pillars for civill monuments, Gen. 35. 20. 2 Sam. 18. 18. oile] to anoint and consecrate it for holy use: as after in the law, there was an anointing oile, for to sanctifie the tabernacle, altar, laver, and all other things used in Gods service, Exod. 40. 9. 10. 11. &c. So after Iakob powred both a drinke offring, and oile upon his pillar, Gen. 35. 14. Which oyle, represented the anoynting of the Holy Ghost upon Christ and his people, Psal. 45. 8. 1 Iohn 2. 20. 27. both which are also compared unto living stones, 1 Pet. 2. 4. 5. And the Hebrew Doctors commenting upon this place, in Bresith rabbah, doe make this stone to signifie the Messias. Vers. 19. Bethel] that is by interpretation, The house of God, as verse 17. and so the Greeke here also translateth it. And upon this ancient religious use of this place, which God himselfe approved of, Gen. 35. 1. it seemeth Ieroboam set up there the monument of his strange worship, which turned to him to sinne, 1 King. 12. 28. 29. 30. wherefore the Prophets changed the name from Beth-el, Gods house, to beth-aven, the house of iniquity, (or of anidol) Hos. 4. 15. Of Luz see Gen. 30. 37. Vers. 20. Uowed] that is, promised to God: for a vow, is an holy or religious promise, made therfore with prayers, as this place sheweth, and Psal. 61. 6. Iudg. 11. 30. 31. and payed with thanksgiving, Psal. 65 2. and 66. 13. 14. See more in the law of vowes, Lev. 27. and the annotations there. If God,] that is prayerwise, O that God would be with me; and in way of promise, When God shall have been with me, &c. For, a vow, implyeth both prayer and promise, as before is noted. And the Hebrew Im, that is, If, is used in prayers, as is noted on Gen. 24. 42. if thou bee, &c. It signifieth also, when, as in 1 Sam. 15. 17. Therefore one Prophet saith, If a man shall sinne, 2 Chron. 6. 22. another (relating the same) saith, When a man. So the Evangelists, one writeth, If thine eye be single, Matt. 6. 21. another, when thine eye is single, Luke 11. 34. with me] this respecteth the first part of that promise of God in v. 15. keepe me] as the second part of Gods promise was, v. 15. give me bread, &c.] this respecteth the fourth thing promised in ver. 15. I will not leave thee, which taught him contentation, Heb. 13. 5. and Iakob void of covetousnesse, desireth but food and raiment; wherewith wee all should likewise be content, 1 Tim. 6. 8. Vers. 21. returne] this respecteth the third part of Gods promise, in ver. 15. So Iakobs vow, was grounded in all points, upon the word and promise given him: to teach us how to vow, and pray unto the Lord. and Iehovah] or then Iehovah: for this may be the first part of Iakobs vow or promise againe to God, whom he would in faith and reverence constantly professe to be his God, that is, author of his welfare and salvation. And this respecteth Gods spirituall worship. Though it may also be meant on Gods part, as are the former branches, and respect the promises made in v. 13. and 14. Vers. 22. the house of God] that is, a place of Gods worship; as the Chaldee expoundeth, whereupon I will serve before the Lord. This Iakob after performed, when he built there an altar, Gen 35. 7. And this respected Gods outward service. tithing give] that is, surely give the tenth. A signe also of homage and subjection unto God: which therefore was given to the priests of the Lord; see Gen. 14. 20. and the law for tithes, in Lev. 27. Numb. 18. Deut. 14. 22. 23. &c.