Genesis 35 commentary

Beth-el was forgotten. But as many as God loves, he will remind of neglected duties, one way or other, by conscience or by providences. When we have vowed a vow to God, it is best not to defer the payment of it; yet better late than never. Jacob commanded his household to prepare, not only for the journey and removal, but for religious services. Masters of families should use their authority to keep up religion in their families, Jos 24:15. They must put away strange gods. In families where there is a face of religion, and an altar to God, yet many times there is much amiss, and more strange gods than one would suppose. They must be clean, and change their garments. These were but outward ceremonies, signifying the purifying and change of the heart. What are clean clothes, and new clothes, without a clean heart, and a new heart? If Jacob had called for these idols sooner, they had parted with them sooner. Sometimes attempts for reformation succeed better than we could have thought. Jacob buried their images. We must be wholly separated from our sins, as we are from those that are dead and buried out of sight. He removed from Shechem to Beth-el. Though the Canaanites were very angry against the sons of Jacob for their barbarous usage of the Shechemites, yet they were so kept back by Divine power, that they could not take the opportunity now offered to avenge them. The way of duty is the way of safety. When we are about God's work, we are under special protection; God is with us, while we are with him; and if He be for us, who can be against us? God governs the world more by secret terrors on men's minds than we are aware of.

The comfort the saints have in holy ordinances, is not so much from Beth-el, the house of God, as from El-beth-el, the God of the house. The ordinances are empty things, if we do not meet with God in them. There Jacob buried Deborah, Rebekah's nurse. She died much lamented. Old servants in a family, that have in their time been faithful and useful, ought to be respected. God appeared to Jacob. He renewed the covenant with him. I am God Almighty, God all-sufficient, able to make good the promise in due time, and to support thee and provide for thee in the mean time. Two things are promised; that he should be the father of a great nation, and that he should be the master of a good land. These two promises had a spiritual signification, which Jacob had some notion of, though not so clear and distinct as we now have. Christ is the promised Seed, and heaven is the promised land; the former is the foundation, and the latter the top-stone, of all God's favours.

Rachel had passionately said, Give me children, or else I die; and now that she had children, she died! The death of the body is but the departure of the soul to the world of spirits. When shall we learn that it is God alone who really knows what is best for his people, and that in all worldly affairs the safest path for the Christian is to say from the heart, It is the Lord, let him do what seemeth him good. Here alone is our safety and our comfort, to know no will but his. Her dying lips called her newborn son Ben-oni, the son of my sorrow; and many a son proves to be the heaviness of her that bare him. Children are enough the sorrow of their mothers; they should, therefore, when they grow up, study to be their joy, and so, if possible, to make them some amends. But Jacob, because he would not renew the sorrowful remembrance of the mother's death every time he called his son, changed his name to Benjamin, the son of my right hand: that is, very dear to me; the support of my age, like the staff in my right hand.

What a sore affliction Reuben's sin was, is shown, “and Israel heard it.” No more is said, but that is enough. Reuben thought that his father would never hear of it; but those that promise themselves secrecy in sin, are generally disappointed. The age and death of Isaac are recorded, though he died not till after Joseph was sold into Egypt. Isaac lived about forty years after he had made his will, chap. 27:2. We shall not die an hour the sooner, but much the better, for timely setting our hearts and houses in order. Particular notice is taken of the agreement of Esau and Jacob at their father's funeral, to show how God had wonderfully changed Esau's mind. It is awful to behold relations, sometimes for a little of this world's goods, disputing over the graves of their friends, while they are near going to the grave themselves.

1. And God said unto Jacob. Moses relates that when Jacob had been reduced to the last extremity, God came to his help in the right time, and as at the critical juncture. And thus he shows, in the person of one man, that God never deserts his Church which he has once embraced, but will procure its salvation. We must, however, observe the order of his procedure; for God did not immediately appear to his servant, but suffered him first to be tormented by grief and excessive cares, that he might learn patience, deferring his consolation to the time of extreme necessity. Certainly the condition of Jacob was then most miserable. For all, on every side, might be so incensed against him that he would be surrounded with as many deaths as there were neighboring nations: and he was not so stupid as to be insensible of his danger. God suffered the holy man to be thus tossed with cares and tormented with troubles, until, by a kind of resurrection, he restored him, as one half-dead. Whenever we read this and similar passages, let us reflect that the providence of God watches for our salvation, even when it most seems to sleep. Moses does not say how long Jacob was kept in anxiety, but we may infer from the context, that he had been very greatly perplexed, when the Lord thus revived him. Moreover, we must observe that the principal medicine by which he was restored, was contained in the expression, The Lord spoke. Why did not God by a miracle translate him to some other place, and thus immediately remove him from all danger? Why did he not even, without a word, stretch out the hand over him, and repress the ferocity of all, so that no one should attempt to hurt him? But Moses does not insist upon this point in vain. For hereby we are taught whence our greatest consolation in our afflictions is to be sought; and also, that it is the principal business of our life, to depend upon the word of God, as those who are certainly persuaded that, when he has promised salvation, he will deal well with us, so that we need not hesitate to walk through the midst of deaths. Another reason for the vision was, that Jacob might not only truly perceive that God was his deliverer; but, being forewarned by his word, might learn to ascribe to God whatever afterwards followed. For seeing that we are slow and dull, bare experience by no means suffices to attest the favor of God towards us, unless faith arising from the word be added.

Go up to Beth-el. Though it is God’s design to raise his servant from death to life, he may yet have appeared to hold him up to derision; for the objection was ready, Thou indeed, O Lord, commandest me to go up, but all the ways are closed; for my sons have raised such a flame against me, that I cannot remain safe in any hiding-place. I dare scarcely move a finger: what therefore will become of me, if with a great multitude, I now begin to move my camp? shall I not provoke new enmities against me by my movements? But by this mode the faith of Jacob was most fully proved; because, knowing God to be the leader and guardian of his journey, he girded himself to it, relying on the divine favor. Moreover, the Lord does not simply command what it is his will to have done, but he encourages his servant, by adding the promise. For, in reminding him that he is the same God who had before appeared unto him as he was fleeing in alarm from his brother, a promise is included in these words. The altar also refers to the same point; for since it is the divinely appointed token of thanksgiving, it follows that Jacob would come thither in safety, in order that he might duly celebrate the grace of God. God chooses and assigns Bethel, rather than any other place, for his sanctuary; because the very sight of it would greatly avail to take away terror, when he should remember that there the glory of the Lord had been seen by him. Further, since God exhorts his servant to gratitude, he shows that he is kind to the faithful, in order that they, in return, may own themselves to be indebted for everything to his grace, and may exercise themselves in the celebration of it.

2. Then Jacob said unto his household. The prompt obedience of Jacob is here described. For when he heard the voice of God, he neither doubted nor disputed with himself respecting what was necessary to be done: but, as he was commanded, he quickly prepared himself for his journey. But to show that he obeyed God, he not only collected his goods, but also purified his house from idols. For if we desire that God should be propitious to us, all hindrances are to be removed, which in any way separate him from us. Hence also we perceive to what point the theft of Rachel tended. For, (as we have said,) she neither wished to draw her father away from superstition, but rather followed him in his fault; nor did she keep this poison to herself, but spread it through the whole family. Thus was that sacred house infected with the worst contagion. Whence also it appears, how great is the propensity of mankind to impious and vicious worship; since the domestics of Jacob, to whom the pure religion had been handed down, thus eagerly laid hold on the idols offered to them. And Jacob was not entirely ignorant of the evil: but it is probable that he was so far under the influence of his wife, that, by connivance, he silently cherished this plague of his family. And truly, in one word, he convicts and condemns both himself and the rest, by calling idols “strange gods.” For whence arose the distinction here made, unless from his knowing that he ought to be devoted to one God only? For there is a tacit comparison between the God of Abraham and all other gods which the world had wickedly invented for itself: not because it was in the power of Abraham to determine who should be the true God: but because God had manifested himself to Abraham, he also wished to assume His name. Jacob therefore confesses his own negligence, in having admitted to his house idols, against which the door had been closed by God. For wherever the knowledge of the true God shines, it is necessary to drive far away whatever men fabricate to themselves which is contrary to the true knowledge of him. But whereas Jacob had been lulled to sleep either by the blandishments of his wife, or had neglected to do his duty, through the carelessness of the flesh, he is now aroused by the fear of danger, to become more earnest in the pure worship of God. If this happened to the holy patriarch, how much more ought carnal security to be dreaded by us, in the season of prosperity? If, however, at any time such torpor and neglect shall have stolen upon us, may the paternal chastisement of God excite and stimulate us diligently to purge ourselves from whatever faults we, by our negligence, may have contracted. The infinite goodness of God is here conspicuous; seeing that he still deigned to regard the house of Jacob, though polluted with idols, as his sanctuary. For although Jacob mingled with idolaters, and even his wife, — a patroness of idolatry, — slept in his bosom, his sacrifices were always acceptable to God. Yet this great benignity of God in granting pardon, neither lessens the fault of the holy man, nor ought to be used by us as an occasion for negligence. For though Jacob did not approve of these superstitions, yet it was not owing to him that the pure worship of God was not gradually subverted. For the corruption which originated with Rachel was now beginning to spread more widely. And the example of all ages teaches the same thing. For scarcely ever does the truth of God so prevail among men, however strenuously pious teachers may labor in maintaining it, but that some superstitions will remain among the common people. If dissimulation be added to them, the mischief soon creeps onward, until it takes possession of the whole body. By being thus cherished, the mass of superstitions which at this day pervades the Papacy, has gained its influence. Wherefore we must boldly resist those beginnings of evil, lest the true religion should be injured by the sloth and silence of the pastors.

And be clean, and change your garments. This is an exhortation to the external profession of penitence. For Jacob wishes that his domestics, who before had polluted themselves, should testify their renewed purification by a change of garments. With the same design and end, the people, after they had made the golden calves, were commanded by Moses to put off their ornaments. Only in that instance a different method was observed; namely, that the people having laid aside their ornaments, simply confessed their guilt by mournful and mean apparel: but in the house of Jacob the garments were changed, in order that they who had been defiled might come forth as new men: yet the end (as I have said) was the same, that by this external rite, idolaters might learn how great was the atrocity of their wickedness. For although, repentance is an inward virtue, and has its seat in the heart, yet this ceremony was by no means superfluous; for we know how little disposed men are to be displeased with themselves on account of their sins, unless they are pierced with many goads. Again, the glory of God is also concerned in this, that men should not only inwardly reflect upon their guilt, but at the same time openly declare it. This then is the sum; although God had given no express command concerning the purifying of his house, yet because he had commanded an altar to be raised, Jacob, in order that he might yield pure obedience to God, took care that all impediments should be removed; and he did this when necessity compelled him to seek help from God.

4. And they gave unto Jacob. Though the holy man had his house in suitable subordination; yet as all yielded such prompt obedience to his command by casting away their idols, I doubt not that they were influenced by the fear of danger. Whence also we infer how important it is for us to be aroused from slumber by suffering. For we know how pertinacious and rebellious is superstition. If, in a peaceful and joyous state of affairs, Jacob had given any such command, the greater part of his family would have fraudulently concealed their idols: some, perhaps, would have obstinately refused to surrender them; but now the hand of God urges them, and with ready minds they quickly repent. It is also probable, that, according to the circumstances of the time, Jacob preached to them concerning the righteous judgment of God, to inspire them with fear. When he commands them to cleanse themselves, it is as if he had said, Hitherto ye have been defiled before the Lord; now, seeing that he has regarded us so mercifully, wash out this filth, lest he should again avert his face from us. It seems, however, absurd, that Jacob should have buried the idols under an oak, and not rather have broken them in pieces and consumed them in the fire, as we read that Moses did with the golden calves, (Exodus 32:20,) and Hezekiah with the brazen serpent, (2 Kings 18:4.) The fact is not thus related without reason: but the infirmity of Jacob is touched upon, because he had not been sufficiently provident against the future. And perhaps the Lord punished his previous excessive connivance and want of firmness, by depriving him of prudence or courage. Yet God accepted his obedience, although it had some remainder of defect, knowing that it was the design of the holy man to remove idols from his family, and, in token of his detestation, to bury them in the earth. The earrings were doubtless badges of superstition; as at this day innumerable trifles are seen in the Papacy, by which impiety displays itself.

5. And the terror of God was upon the cities. It now manifestly appears that deliverance was not in vain promised to the holy man by God; since, amidst so many hostile swords, he goes forth not only in safety but undisturbed. By the destruction of the Shechemites all the neighboring people were inflamed with enmity against a single family; yet no one moves to take vengeance. The reason is explained by Moses, that the terror of God had fallen upon them, which repressed their violent assaults. Hence we may learn that the hearts of men are in the hands of God; that he can inspire those with fortitude who in themselves are weak; and, on the other hand, soften their iron-hardness whenever he pleases. Sometimes, indeed, he suffers many to cast up the foam of their pride, against whom he afterwards opposes his power: but he often weakens those with fear who were naturally bold as lions: thus we find these giants, who were able to devour Jacob a hundred times, so struck with terror that they faint away. Wherefore, whenever we see the wicked furiously bent on our destruction, lest our hearts should fail with fear and be broken by desperation, let us call to mind this terror of God, by which the rage, however furious, of the whole world may be easily subdued.

7. And he built there an altar. It has been already stated why it behaved the holy fathers, wherever they came, to have an altar of their own, distinct from those of other nations; namely, to make it manifest that they did not worship gods of various kinds, a practice to which the world was then everywhere addicted, but that they had a God peculiar to themselves. For although God is worshipped with the mind, yet an external confession is the inseparable companion of faith. Besides, all acknowledge how very useful it is to us to be stirred up by outward helps to the worship of God. If any one object that these altars differed nothing from other altars in appearance; I answer, that whereas others rashly, and with inconsiderate zeal, built altars to unknown gods, Jacob always adhered to the word of God. And there is no lawful altar but that which is consecrated by the word; nor indeed did the worship of Jacob excel by any other mark than this, that he attempted nothing beyond the command of God. In calling the name of the place “The God of Beth-el,” As the word Beth-el means the House of God, the farther addition of El, the name of God, seems to be a tautology; and this is made by Calvin the basis of an objection which he proceeds to answer. — Ed. he is thought to be too familiar; and yet this very title commends the faith of the holy man, and that rightly, since he confines himself within the divinely prescribed bounds. The Papists act foolishly in affecting the praise of humility by a modesty which is most degrading. But the humility of faith is praiseworthy, seeing it does not desire to know more than God permits. And as when God descends to us, he, in a certain sense, abases himself, and stammers with us, so he allows us to stammer with him. And this is to be truly wise, when we embrace God in the manner in which he accommodates himself to our capacity. For in this way, Jacob does not keenly dispute concerning the essence of God, but renders God familiar to himself by the oracle which he has received. And because he applies his senses to the revelation, this stammering and simplicity (as I have said) is acceptable to God. Now, though at this day, the knowledge of God has shined more clearly, yet since God, in the gospel, takes upon him the character of a nursing father, let us learn to subject our minds to him; only let us remember that he descends to us in order to raise us up to himself. For he does not speak to us in this earthly manner, to keep us at a distance from heaven, but rather by this vehicle, to draw us up thither. Meanwhile this rule must be observed, that since the name of the altar was given by a celestial oracle, the building of it was a proof of faith. For where the living voice of God does not sound, whatever pomps may be introduced will be like shadowy spectres; as in the Papacy nothing can be seen except bladders filled with wind. It may be added that Jacob shows the constant tenor of his faith, from the time that God began to manifest himself to him; because he keeps in view the fact, that the angels had appeared unto him. Quia apparuerunt ei Angeli dum fugeret a facie fratris sui In the English translation the name of God is put instead of angels, and no doubt rightly. The reason given for Calvin’s translation of the word אלהים (Elohim,) by angels is, that, contrary to the usual custom, when the word means God, it is accompanied by a verb in the plural number. But this is not conclusive. See note 2, vol. 1., p. 531, on chap. 20, ver. 13.

Yet there is some difficulty in the passage, arising from the apparent harshness of the repetition of El, the name of God, in this title. Bush thinks that the first EL does not belong to the name of the place. Rivetus reads the first El as the genitive, supposing the word place to be understood. “And he called the place, ‘the place of the God of Beth-el.’ This Dathe thinks harsh, and he follows Michaelis in connecting למקום with the first אל And he called the place of God, Beth-el.” — Ed For since the word is in the plural number, I willingly interpret it of angels; and this is not contrary to the former doctrine; for although the majesty of God was then conspicuous, so far as he could comprehend it, yet Moses does not without reason mention the angels whom Jacob saw ascending and descending on the steps of the ladder. For he then beheld the glory of God in the angels, as we see the splendor of the sun flowing to us through his rays.

8. But Deborah, Rebecca’s nurse, died. Here is inserted a short narration of the death of Deborah, whom we may conclude to have been a holy matron, and whom the family of Jacob venerated as a mother; for the name given in perpetuity to the place, testifies that she was buried with peculiar honor, and with no common mourning. Shortly afterwards the death and burial of Rachel are to be recorded: yet Moses does not say that any sign of mourning for Deborah was transmitted to posterity; The meaning, perhaps, is, that no monumental pillar was raised to Deborah, as was done to Rachel; the probable reason given for the fact, namely, that she was regarded as a grandmother, does not seem very intelligible. — Ed. therefore it is probable that she was held by all in the place of a grandmother: But it may be asked, how she then happened to be in Jacob’s company, seeing that he had not yet come to his father; and the age of a decrepit old woman rendered her unfit for so long a journey. It appears, from a calculation of the ages of Rebekah, of Jacob, and of Rachel, that Deborah must, at this time, have lived far beyond the common term of human life. “Jacob was then about one hundred and seven years of age. Isaac had been sixty years old when Jacob was born; he married Rebekah when he was at the age of forty, and she could not be less than twenty at the time of her marriage; it will follow that she bore twins in, or after, the fortieth year of her age. If these forty years be added to the one hundred and seven of Jacob’s life, this will make one hundred and forty-seven. Supposing Deborah to have been twenty-five when she was given as a nurse to Rebekah, she could not now be less than one hundred and seventy years old” — See Rivetus, p. 701. — Ed. Some interpreters imagine that she had been sent by Rebecca to meet her son Jacob; but I do not see what probability there is in the conjecture; nor yet have I anything certain to affirm, except that, perhaps, she had loved Jacob from a boy, because she had nursed him; and when she knew the cause of his exile, she followed him from her regard for religion. Certainly Moses does not in vain celebrate her death with an eulogy so remarkable.

9. And God appeared unto Jacob. Moses, having introduced a few words on the death of Deborah, recites a second vision, by which Jacob was confirmed, after his return to Bethel. Once, in this place, God had appeared unto him, when he was on his way into Mesopotamia. In the meantime God had testified in various methods, as need required, that he would be present with him everywhere through his whole journey; but now he is brought back again to that very place where a more illustrious and memorable oracle had been given him, in order that he may receive again a new confirmation of his faith. The blessing of God here means nothing else than his promise; for though men pray for blessings on each other; God declares himself to be the sole Dispenser of perfect happiness. Now Jacob heard at this time nothing new; but the same promise is repeated to him, that he, as one who had returned from captivity to his own country, and had gathered new strength to his faith, might accomplish with greater courage the remaining course of his life.

10. Thy name shall not be called any more Jacob. We have before given the meaning of these words. The former name is not abolished, but the dignity of the other, which was afterwards put upon him, is preferred: for he was called Jacob from the womb, because he had strongly wrestled with his brother; but he was afterwards called Israel, because he entered into contest with God, and obtained the victory; not that he had prevailed by his own power, (for he had borrowed courage and strength and arms from God alone,) but because it was the Lord’s will freely to confer upon him this honor. He therefore speaks comparatively, showing that the name Jacob is obscure and ignoble when compared with the name Israel. Some understand it thus, “Not only shalt thou be called Jacob, but the surname of Israel shall be added;” yet the former exposition seems to me the more simple; namely, that the old name, having in it less of splendor, should give place to the second. What Augustine adduces is specious rather than solid; namely, that he was called Jacob in reference to his present life, but Israel in reference to his future life. Let this, however, be regarded as settled, that a double name was given to the holy man, of which one was by far the most excellent; for we see that the prophets often combine them both, thus marking the constancy of God’s grace from the beginning to the end.

11. I am God Almighty. God here, as elsewhere, proclaims his own might, in order that Jacob may the more certainly rely on his faithfulness. He then promises that he will cause Jacob to increase and multiply, not only into one nation, but into a multitude of nations. When he speaks of “a nation,” he no doubt means that the offspring of Jacob should become sufficiently numerous to acquire the body and the name of one great people. But that follows concerning “nations” may appear absurd; for if we wish it to refer to the nations which, by gratuitous adoption, are inserted into the race of Abraham, the form of expression is improper: but if it be understood of sons by naturals descent, then it would be a curse rather shall a blessing, that the Church, the safety of which depends on its unity, should be divided into many distinct nations. But to me it appears that the Lord, in these words, comprehended both these benefits; for when, under Joshua, the people was apportioned into tribes, as if the seed of Abraham was propagated into so many distinct nations; yet the body was not thereby divided; it is called an assembly of nations, for this reason, because in connection with that distinction a sacred unity yet flourished. The language also is not improperly extended to the Gentiles, who, having been before dispersed, are collected into one congregation by the bond of faith; and although they were not born of Jacob according to the flesh; yet, because faith was to them the commencement of a new birth, and the covenant of salvation, which is the seed of spiritual birth, flowed from Jacob, all believers are rightly reckoned among his sons, according to the declaration, I have constituted thee a father of many nations.

And kings shall come out of thy loins. This, in my judgment, ought properly to be referred to David and his posterity; for God did not approve of the kingdom of Saul, and therefore it was not established; and the kingdom of Israel was but a corruption of the legitimate kingdom. I acknowledge truly that, sometimes, those things which have sprung from evil sources are numbered among God’s benefits; but because here the simple and pure benediction of God is spoken of, I willingly understand it of David’s successors only. Finally; Jacob is constituted the lord of the land, as the sole heir of his grandfather Abraham, and of his father Isaac; for the Lord manifestly excludes Esau from the holy family, when he transfers the dominion of the land, by hereditary right, to the posterity of Jacob alone.

13. And God went up from him. This ascent of God is analogous to his descent; for God, who fills heaven and earth, is yet said to descend to us, though he changes not his place, whenever he gives us any token of his presence; a mode of expression adopted in accommodation to our littleness. He went up, therefore, from Jacob, when he disappeared from his sight, or when the vision ended. By the use of such language, God shows us the value of his word, because, indeed, he is near to us in the testimony of his grace; for, seeing that there is a great distance between us and his heavenly glory, he descends to us by his word. This, at length, was fully accomplished in the person of Christ; who while, by his own ascension to heaven, he raised our faith thither; nevertheless dwells always with us by the power of his Spirit.

14. And Jacob set up a pillar. Though it is possible that he may again have erected a sacred monument, in memory of the second vision; yet I readily subscribe to the opinion of those who think that reference is made to what had been done before; as if Moses should say, that was the ancient temple of God, in which Jacob had poured forth his libation: for he had not been commanded to come thither for the sake of dwelling there; but in order that a fresh view of the place might renew his faith in the ancient oracle, and more fully confirm it. We read elsewhere that altars were built by the holy fathers, where they intended to remain longer; but their reason for doing so was different: for whereas Jacob had made a solemn vow in Beth-el, on condition that he should be brought back by the Lord in safety; thanksgiving is now required of him, after he has become bound by his vow, Nune gratiarum actio ab eo exigitur, postquam reus voti factus est, ut confirmatus alio transeat. The French translation of “postquam reus voti factus est” is, “apres qu’il a eu jouissance de son souhait,” “after he had obtained the enjoyment of his wish;” and this would read more smoothly than the translation given above; but is “reus voti” capable of such a version? — Vide Lexicon Facciolati, sub voce reus. — Ed. that, being strengthened, he may pass onward on his journey.

16. And they journeyed from Beth-el. We have seen how severe a wound the defilement of his daughter inflicted on holy Jacob, and with what terror the cruel deed of his two sons had inspired him. Various trials are now blended together, by which he is heavily afflicted throughout his old age; until, on his departure into Egypt, he receives new joy at the sight of his son Joseph. But even this was a most grievous temptation, to be exiled from the promised land even to his death. The death of his beloved wife is next related; and soon after follows the incestuous intercourse of his firstborn with his wife Bilhah. A little later, Isaac his father dies; then his son Joseph is snatched away, whom he supposes to have been torn in pieces by wild beasts. While he is almost consumed with perpetual mourning, a famine arises, so that he is compelled to seek food from Egypt. There another of his sons is kept in chains; and, at length, he is deprived of his own most beloved Benjamin, whom he sends away as if his own bowels were torn from him. We see, therefore, by what a severe conflict, and by what a continued succession of evils, he was trained to the hope of a better life. And whereas Rachel died in childbirth, through the fatigue of the journey, before they reached a resting-place; this would prove no small accession to his grief. But, as to his being bereaved of his most beloved wife, this was probably the cause, that the Lord intended to correct the exorbitance of his affection for her. The Holy Spirit fixes no mark of infamy upon Leah, seeing that she was a holy woman, and endowed with greater virtue; but Jacob more highly appreciated Rachel’s beauty. This fault in the holy man was cured by a bitter medicine, when his wife was taken array from him: and the Lord often deprives the faithful of his own gifts, to correct their perverse abuse of them. The wicked, indeed, more audaciously profane the gifts of God; but if God connives longer at their misconduct, a more severe condemnation remains to them on account of his forbearance. But in taking away from his own people the occasion of sinning, he promotes their salvation. Whoever, therefore, desires the continued use of God’s gifts, let him learn not to abuse them, but to enjoy them with purity and sobriety.

17. The midwife said unto her. We know that the ancients were very desirous of offspring, especially of male offspring. Since Rachel therefore does not accept this kind of consolation when offered, we infer that she was completely oppressed with pain. She therefore died in agonies, thinking of nothing but her sad childbirth and her own sorrows: from the feeling of which she gave a name to her son; but Jacob afterwards corrected the error. For the chance of the name sufficiently shows, that, in his judgment, the excess of sorrow in his wife was wrong; seeing that she had branded his son with a sinister and opprobrious name; Rachel, in the act of dying, called her son Benoni, the son of my sorrow; Jacob called him Benjamin, the son of my right hand. It is worthy of remark that Benjamin was the only son of Jacob born in the land of Canaan. — Ed. for that sadness is not free from ingratitude, which so occupies our minds in adversity that the kindness of God does not exhilarate them; or, at least, does not infuse some portion of sweetness to mitigate our grief. Then her burial is mentioned; to which the holy fathers could not have attended with such religious care, except on account of their hope of the future resurrection. Whenever, therefore, we read concerning their burying the dead, as if they were anxious about the performance of some extraordinary duty, let us think of that end of which I have spoken; for it was no foolish ceremony, but a lively symbol of the future resurrection. I acknowledge, indeed, that profane and degenerate men at that time, in various places, vainly incurred much expense and toil in burying their dead, only as an empty solace of their grief. But although they had declined from the original institution into gross errors, yet the Lord caused that this rite should remain entire among his own people. Moreover, he designed that a testimony should exist among unbelievers, by which they might be rendered inexcusable. For since, independently of instruction, this sentiment was innate in all men, that to bury the dead was one of the offices of piety, nature has clearly dictated to them that the human body is formed for immortality; and, therefore, that, by sinking into death, it does not utterly perish. The statue or monument, erected by him, signifies the same thing. He reared no citadel which might stand as a token of his glory among his posterity: but he took care to raise the memorial of a sepulcher, which might be a witness to all ages that he was more devoted to the life to come; and, by the providence of God, this memorial remained standing, till the people returned out of Egypt.

22. Reuben went and lay with Bilhah. A sad and even tragic history is now related concerning the incestuous intercourse of Reuben with his mother-in-law. Moses, indeed, calls Bilhah Jacob’s concubine: but though she had not come into the hands of her husband, as the mistress of the family and a partaker of his goods; yet, as it respected the bed, she was his lawful wife, as we have before seen. If even a stranger had defiled the wife of the holy man, it would have been a great disgrace; it was, however, far more atrocious that he should suffer such an indignity from his own son. But how great and how detestable was the dishonor, that the mother of two tribes should not only contaminate herself with adultery, but even with incest; which crime is so abhorrent to nature, that, not even among the Gentiles, has it ever been held tolerable? And truly, by the wonderful artifice of Satan, this great obscenity penetrated into the holy house, in order that the election of God might seem to be of no effect. Satan endeavors, by whatever means he can, to pervert the grace of God in the elect; and since he cannot effect that, he either covers it with infamy, or at least obscures it. Hence it happens that disgraceful examples often steal into the Church. And the Lord, in this manner, suffers his own people to be humbled, that they may be more attentively careful of themselves, that they may more earnestly watch unto prayer, and may learn entirely to depend on his mercy. Moses only relates that Jacob was informed of this crime; but he conceals his grief, not because he was unfeeling, (for he was not so stupid as to be insensible to sorrow,) but because his grief was too great to be expressed. For here Moses seems to have acted as the painter did who, in representing the sacrifice of Iphigenia, put a veil over her father’s face, because he could not sufficiently express the grief of his countenance. In addition to this eternal disgrace of the family, there were other causes of anxiety which transfixed the breast of the holy man. The sum of his happiness was in his offspring, from which the salvation of the whole world was to proceed. Whereas, already, two of his sons had been perfidious and sanguinary robbers; the first-born, now, exceeds them both in wickedness. But here the gratuitous election of God has appeared the more illustrious, because it was not on account of their worthiness that he preferred the sons of Jacob to all the world; and also because, when they had fallen so basely, this election nevertheless remained firm and efficacious. Warned by such examples, let us learn to fortify ourselves against those dreadful scandals by which Satan strives to disturb us. Let every one also privately apply this to the strengthening of his own faith. For sometimes even good men slide, as if they had fallen from grace. Desperation would necessarily be the consequence of such ruin, unless the Lord, on the other hand, held out the hope of pardon. A remarkable instance of this is set before us in Reuben; who, after this extreme act of iniquity, yet retained his rank of a patriarch in the Church. We must, however, remain under the custody of fear and watchfulness, lest temptation should seize upon us unawares, and thus the snares of Satan should envelop us. For the holy Spirit did not design to set before us an example of vile lust, in order that every one might rush into incestuous connections; but would rather expose to infamy the baseness of this crime, in an honorable person, that all, on that account, might more vehemently abhor it. This passage also refutes the error of Novatus. Reuben had been properly instructed; he bore in his flesh, from early infancy, the symbol of the divine covenant; he was even born again by the Spirit of God; we see, therefore, what was the deep abyss from which he was raised by the incredible mercy of God. The Novatians, therefore, and similar fanatics, have no right to cut off the hope of pardon from the lapsed: for it is no slight injury to Christ, if we suppose the grace of God to be more restricted by his advent.

Now the sons of Jacob were twelve. Moses again recounts the sons of Jacob in a regular series. Reuben is put the first among them, not for the sake of honor, but that he may be loaded with the greater opprobrium: for the greater the honor which any one receives from the Lord, the more severely is he to be blamed, if he afterwards makes himself the slave of Satan, and deserts his post. Moses seems to insert this catalogue before the account of the death of Isaac, for the purpose of discriminating between the progeny of Jacob and the Idumeans, of whom he is about to make mention in Genesis 36:1. For on the death of Isaac the fountain of the holy race became divided, as into two streams; but since the adoption of God restrained itself to one branch only, it was necessary to distinguish it from the other.

28. And the days of Isaac. The death of Isaac is not related in its proper order, as will soon appear from the connection of the history: but, as we have elsewhere seen, the figure hysteron proteron was familiar to Moses. The death of Isaac is mentioned here, out of place, to prevent the subsequent interruption of the history. The events of the thirty-seventh and thirty-eighth chapters preceded it; for Isaac lived about fifteen years after the removal of Joseph into Egypt. — Ed. When it is said, that he died old, and full of days, the meaning is, that, having fulfilled the course of his life, he departed by a mature death; this, therefore, is ascribed to the blessing of God. Nevertheless, I refer these words not merely to the duration of his life, but also to the state of his feelings; implying that Isaac, being satisfied with life, willingly and placidly departed out of the world. For we may see certain decrepit old men, who are not less desirous of life then they were in the flower of their age; and with one foot in the grave, they still have a horror of death. Therefore, though long life is reckoned among the blessings of God; yet it is not enough for men to be able to count up a great number of years; unless they feel that they have lived long, and, being satisfied with the favor of God and with their own age, prepare themselves for their departure. Now, in order that old men may leave their minds formed to this kind of moderation, it behaves them to have a good conscience, to the end, that they may not flee from the presence of God; for an evil conscience pursues and agitates the wicked with terror. Moses adds, that Isaac was buried by his two sons. For since, at that time, the resurrection was not clearly revealed, and its first fruits had not yet appeared, it behaved the holy fathers to be so much the more diligently trained in significant ceremonies, in order that they might correct the impression produced by the semblance of destruction which is presented in death. By the fact that Esau is put first, we are taught again, that the fruit of the paternal benediction was not received by Jacob in this life; for he who was the first-born by right, is still subjected to the other, after his father’s death.

CHAPTER 36.

Genesis 36:1-43

1 Now these are the generations of Esau, who is Edom.

1. Istae vero sunt generationes Esau, hic est Edom.

2. Esau took his wives of the daughters of Canaan; Adah the daughter of Elon the Hittite, and Aholibamah the daughter of Anah the daughter of Zibeon the Hivite;

2. Esau accepit uxores suas e filiabus Chenaan, Hadah filiam Elon Hittaei, et Aholibamah filiam Anah, filiam Sibhon Hivvaei,

3. And Bashemath Ishmael’s daughter, sister of Nebajoth.

3. Et Bosmath filiam Ismael sororem Nebajoth.

4. And Adah bare to Esau Eliphaz; and Bashemath bare Reuel;

4. Et peperit Adah ipsi Esau Eliphaz: et Bosmath peperit Rehuel.

5. And Aholibamah bare Jeush, and Jaalam, and Korah: these are the sons of Esau, which were born unto him in the land of Canaan.

5. Et Aholibamah peperit Jehus, et Jahalam, et Corah: isti filii Esau, qui nati sunt ei in terra Chenaan.

6. And Esau took his wives, and his sons, and his daughters, and all the persons of his house, and his cattle, and all his beasts, and all his substance, which he had got in the land of Canaan; and went into the country from the face of his brother Jacob.

6. Et accepit Esau uxores suas, et filios suos, et filias suas, et omnes animas domus suae, et pecudes suas, et omnia jumenta sua, et omnem acquisitionem suam, quam acquisierat in terra Chenaan: et profectus est ad aaliam terram a facie Iahacob fratris sui.

7. For their riches were more than that they might dwell together; and the land wherein they were strangers could not bear them because of their cattle.

7. Erat enim substantia eorum multa, ita ut nequirent habitare pariter: nec poterat terra peregrinationum eorum ferre eos propter substantiam eorum.

8. Thus dwelt Esau in mount Seir: Esau is Edom.

8. Habitavit itaque Esau in monte Sehir: Esau est Edom.

9. And these are the generations of Esau the father of the Edomites in mount Seir:

9. Ac istae sunt generationes Esau patris Edom in monte Sehir.

10. These are the names of Esau’s sons; Eliphaz the son of Adah the wife of Esau, Reuel the son of Bashemath the wife of Esau.

10. Ista sunt nomina filiorum Esau: Eliphaz filius Hadah uxoris Esau, Rehuel filius Bosmath uxoris Esau.

11. And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz.

11. Et fuerunt filii Eliphaz, Theman, Omar, Sepho, et Gahatham, et Cenaz.

12. And Timna was concubine to Eliphaz Esau’s son; and she bare to Eliphaz Amalek: these were the sons of Adah Esau’s wife.

12. Timnah autem fuit concubina Eliphaz filii Esau, et peperit ipsi Eliphaz Hamalec. Isti sunt filii Hadah uxoris Esau.

13. And these are the sons of Reuel; Nahath, and Zerah, Shammah, and Mizzah: these were the sons of Bashemath Esau’s wife.

13. Isti vero sunt filii Rehuel: Nahath, et Zerach, Sammah, et Mizza: isti sunt filii Bosmath uxoris Esau.

14. And these were the sons of Aholibamah, the daughter of Anah the daughter of Zibeon, Esau’s wife: and she bare to Esau Jeush, and Jaalam, and Korah.

14. Et isti fuerunt filii Aholibamah filiae Hanah filiae Sibhon uxoris Esau, quos peperit ipsi Esau: Jehu, et Jahalam, et Corah.

15. These were dukes of the sons of Esau: the sons of Eliphaz the firstborn son of Esau; duke Teman, duke Omar, duke Zepho, duke Kenaz,

15. Isti duces filiorum Esau. Filii Eliphaz primogeniti Esau, dux Theman, dux Omar, dux Sepho, dux Chenaz,

16. Duke Korah, duke Gatam, and duke Amalek: these are the dukes that came of Eliphaz in the land of Edom; these were the sons of Adah.

16. Dux Corah, dux Gahatham, dux Hamalex: isti sunt duces Eliphaz in terra Edom: isti sunt filii Hadah.

17. And these are the sons of Reuel Esau’s son; duke Nahath, duke Zerah, duke Shammah, duke Mizzah: these are the dukes that came of Reuel in the land of Edom; these are the sons of Bashemath Esau’s wife.

17. Et isti sunt filii Rehuel filii Esau: dux Nahath, dux Zerach, dux Sammah, dux Mizzah: isti sunt duces Rehuel in terra Edom: isti sunt filii Bosmath uxoris Esau.

18. And these are the sons of Aholibamah Esau’s wife; duke Jeush, duke Jaalam, duke Korah: these were the dukes that came of Aholibamah the daughter of Anah, Esau’s wife.

18. Isti autem sunt filii Aholibamah uxoris Esau, dux Jehus, dux Jahalam, dux Corah: isti sunt duces Aholibamah filiae Hanah uxoris Esau.

19. These are the sons of Esau, who is Edom, and these are their dukes.

19. Isti sunt filii Esau, et isti duces eorum: ipse est Edom.

20. These are the sons of Seir the Horite, who inhabited the land; Lotan, and Shobal, and Zibeon, and Anah,

20. Isti sunt filii Sehir Horaei, habitatores terrae: Lotan, et Sobal, et Sibhon, et Hanah,

21. And Dishon, and Ezer, and Dishan: these are the dukes of the Horites, the children of Seir in the land of Edom.

21. Et Dison, et Eser, et Disan. Isti duces Horaeorum filiorum Sehir in terra Edom.

22. And the children of Lotan were Hori and Hemam; and Lotan’s sister was Timna.

22. Et fuerunt filii, Lotan, Hori, et Heman: et soror Lotan, Thimnah.

23. And the children of Shobal were these; Alvan, and Manahath, and Ebal, Shepho, and Onam.

23. Isti sunt filii Sobal: Halvan, et Manahath, et Hebal, Sepho, et Onam.

24. And these are the children of Zibeon; both Ajah, and Anah: this was that Anah that found the mules in the wilderness, as he fed the asses of Zibeon his father.

24. Et isti sunt filii Sibhon: Ajah et Hanah: hic est Hanah, qui invenit mulos in deserto, quum passceret asinos Sibhon patris sui.

25. And the children of Anah were these; Dishon, and Aholibamah the daughter of Anah.

25. Et isti sunt filii Hanah: Disan, et Aholibamah filia Hanah.

26. And these are the children of Dishon; Hemdan, and Eshban, and Ithran, and Cheran.

26. Et isti sunt filii Dison: Hemdan, et Esban, et Ithran, et Cheran.

27. The children of Ezer are these; Bilhan, and Zaavan, and Akan.

27. Isti sunt filii Eser: Bilhan, et Zaavan, et Acan.

28. The children of Dishan are these; Uz, and Aran.

28. Isti sunt filii Disan: Us et Aran.

29. These are the dukes that came of the Horites; duke Lotan, duke Shobal, duke Zibeon, duke Anah,

29. Isti sunt duces Horaeorum: dux Lotan, dux Sobal, dux Sibhon, dux Hanah.

30. Duke Dishon, duke Ezer, duke Dishan: these are the dukes that came of Hori, among their dukes in the land of Seir.

30. Dux Dison, dux Eser, dux Disan: isti sunt duces Horaeorum, in ducibus eorum, in terra Sebir.

31. And these are the kings that reigned in the land of Edom, before there reigned any king over the children of Israel.

31. Et isti sunt reges, qui regnaverunt in terra Edom, antequam regnaret rex super filios Israel.

32. And Bela the son of Beor reigned in Edom: and the name of his city was Dinhabah.

32. Nempe regnavit in Edom, Belah filius Behor: et nomen urbis ejus Dinhabah.

33. And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead.

33. Et mortuus est Belah, et regnavit pro eo Jobab, filius Zerah de Bosrah.

34. And Jobab died, and Husham of the land of Temani reigned in his stead.

34. Et mortuus est Jobab, et regnavit pro eo Hussam e terra Australi.

35. And Husham died, and Hadad the son of Bedad, who smote Midian in the field of Moab, reigned in his stead: and the name of his city was Avith.

35. Et mortuus est Hussam, et regnavit pro eo Hadad filius Bedad, qui percussit Midian in agro Moab: et nomen urbis ejus Avith.

36. And Hadad died, and Samlah of Masrekah reigned in his stead.

36. Et mortuus est Hadad, et regnavit pro eo Samlah de Masrecah.

37. And Samlah died, and Saul of Rehoboth by the river reigned in his stead.

37. Et mortuus est Samlah, et regnavit pro eo Saul de Rehoboth fluminis.

38. And Saul died, and Baalhanan the son of Achbor reigned in his stead.

38. Et mortuus est Saul et regnavit pro eo Balah-hanan filius Hachbor.

39. And Baalhanan the son of Achbor died, and Hadar reigned in his stead: and the name of his city was Pau; and his wife’s name was Mehetabel, the daughter of Matred, the daughter of Mezahab.

39. Et mortuus est Balhal-hanan filius Hachbor, et regnavit pro eo Hadar: et nomen civitatis ejus Pahu: nomen autem uxoris ejus Mehetabel filia Matred filiae Me — zahab.

40. And these are the names of the dukes that came of Esau, according to their families, after their places, by their names; duke Timnah, duke Alvah, duke Jetheth,

40. Ista ergo sunt nomina ducum Esau, per familias suas, per loca sua, secundum nomina sua: dux Thimnah, dux Haluah, dux Jetheth,

41. Duke Aholibamah, duke Elah, duke Pinon,

41. Dux Aholibamah, dux Eliah, dux Pinon,

42. Duke Kenaz, duke Teman, duke Mibzar,

42. Dux Cenaz, dux Theman, dux Mibsar,

43. Duke Magdiel, duke Iram: these be the dukes of Edom, according to their habitations in the land of their possession: he is Esau the father of the Edomites.

43. Dux Magdiel, dux Hiram: isti sunt duces Edom per habitationes suas, in terra haereditatis ipsorum: ipse est Esau pater Edom.

CHAPTER 35

Ge 35:1-15. Removal to Bethel.

1. God said unto Jacob, Arise, &c.--This command was given seasonably in point of time and tenderly in respect of language. The disgraceful and perilous events that had recently taken place in the patriarch's family must have produced in him a strong desire to remove without delay from the vicinity of Shechem. Borne down by an overwhelming sense of the criminality of his two sons--of the offense they had given to God and the dishonor they had brought on the true faith; distracted, too, with anxiety about the probable consequences which their outrage might bring upon himself and family, should the Canaanite people combine to extirpate such a band of robbers and murderers; he must have felt this call as affording a great relief to his afflicted feelings. At the same time it conveyed a tender rebuke.

go up to Beth-el--Beth-el was about thirty miles south of Shechem and was an ascent from a low to a highland country. There, he would not only be released from the painful associations of the latter place but be established on a spot that would revive the most delightful and sublime recollections. The pleasure of revisiting it, however, was not altogether unalloyed.

make there an altar unto God, that appeared--It too frequently happens that early impressions are effaced through lapse of time, that promises made in seasons of distress, are forgotten; or, if remembered on the return of health and prosperity, there is not the same alacrity and sense of obligation felt to fulfil them. Jacob was lying under that charge. He had fallen into spiritual indolence. It was now eight or ten years since his return to Canaan. He had effected a comfortable settlement and had acknowledged the divine mercies, by which that return and settlement had been signally distinguished (compare Ge 33:19). But for some unrecorded reason, his early vow at Beth-el [Ge 28:20-22], in a great crisis of his life, remained unperformed. The Lord appeared now to remind him of his neglected duty, in terms, however, so mild, as awakened less the memory of his fault, than of the kindness of his heavenly Guardian; and how much Jacob felt the touching nature of the appeal to that memorable scene at Beth-el, appears in the immediate preparations he made to arise and go up thither (Psa 66:13).

2. Then Jacob said unto his household ... Put away the strange gods that are among you--Hebrew, "gods of the stranger," of foreign nations. Jacob had brought, in his service, a number of Mesopotamian retainers, who were addicted to superstitious practices; and there is some reason to fear that the same high testimony as to the religious superintendence of his household could not have been borne of him as was done of Abraham (Ge 18:19). He might have been too negligent hitherto in winking at these evils in his servants; or, perhaps, it was not till his arrival in Canaan, that he had learnt, for the first time, that one nearer and dearer to him was secretly infected with the same corruption (Ge 31:34). Be that as it may, he resolved on an immediate and thorough reformation of his household; and in commanding them to put away the strange gods, he added,

be clean, and change your garments--as if some defilement, from contact with idolatry, should still remain about them. In the law of Moses, many ceremonial purifications were ordained and observed by persons who had contracted certain defilements, and without the observance of which, they were reckoned unclean and unfit to join in the social worship of God. These bodily purifications were purely figurative; and as sacrifices were offered before the law, so also were external purifications, as appears from the words of Jacob; hence it would seem that types and symbols were used from the fall of man, representing and teaching the two great doctrines of revealed truth--namely, the atonement of Christ and the sanctification of our nature.

4. they gave unto Jacob all the strange gods ... and earrings--Strange gods, the "seraphim" (compare Ge 31:30), as well, perhaps, as other idols acquired among the Shechemite spoil--earrings of various forms, sizes, and materials, which are universally worn in the East, and, then as now, connected with incantation and idolatry (compare Ho 2:13). The decided tone which Jacob now assumed was the probable cause of the alacrity with which those favorite objects of superstition were surrendered.

Jacob hid them under the oak--or terebinth--a towering tree, which, like all others of the kind, was a striking object in the scenery of Palestine; and beneath which, at Shechem, the patriarch had pitched his tent. He hid the images and amulets, delivered to him by his Mesopotamian dependents, at the root of this tree. The oak being deemed a consecrated tree, to bury them at its root was to deposit them in a place where no bold hand would venture to disturb the ground; and hence it was called from this circumstance--"the plain of Meonenim"--that is, "the oak of enchantments" (Jud 9:37); and from the great stone which Joshua set up--"the oak of the pillar" (Jud 9:6).

5. the terror of God was upon the cities--There was every reason to apprehend that a storm of indignation would burst from all quarters upon Jacob's family, and that the Canaanite tribes would have formed one united plan of revenge. But a supernatural panic seized them; and thus, for the sake of the "heir of the promise," the protecting shield of Providence was specially held over his family.

6. So Jacob came to Luz ... that is, Beth-el--It is probable that this place was unoccupied ground when Jacob first went to it; and that after that period [Calvin], the Canaanites built a town, to which they gave the name of Luz [Ge 28:19], from the profusion of almond trees that grew around. The name of Beth-el, which would, of course, be confined to Jacob and his family, did not supersede the original one, till long after. It is now identified with the modern Beitin and lies on the western slope of the mountain on which Abraham built his altar (Ge 12:8).

7. El-Beth-el--that is, "the God of Beth-el."

8. Deborah, Rebekah's nurse, died--This event seems to have taken place before the solemnities were commenced. Deborah (Hebrew, a "bee"), supposing her to have been fifty years on coming to Canaan, had attained the great age of a hundred eighty. When she was removed from Isaac's household to Jacob's, is unknown. But it probably was on his return from Mesopotamia; and she would have been of invaluable service to his young family. Old nurses, like her, were not only honored, but loved as mothers; and, accordingly, her death was the occasion of great lamentation. She was buried under the oak--hence called "the terebinth of tears" (compare 1Ki 13:14). God was pleased to make a new appearance to him after the solemn rites of devotion were over. By this manifestation of His presence, God testified His acceptance of Jacob's sacrifice and renewed the promise of the blessings guaranteed to Abraham and Isaac [Ge 35:11, 12]; and the patriarch observed the ceremony with which he had formerly consecrated the place, comprising a sacramental cup, along with the oil that he poured on the pillar, and reimposing the memorable name [Ge 35:14]. The whole scene was in accordance with the character of the patriarchal dispensation, in which the great truths of religion were exhibited to the senses, and "the world's grey fathers" taught in a manner suited to the weakness of an infantile condition.

13. God went up from him--The presence of God was indicated in some visible form and His acceptance of the sacrifice shown by the miraculous descent of fire from heaven, consuming it on the altar.

Ge 35:16-27. Birth of Benjamin--Death of Rachel, &c.

16. And they journeyed from Beth-el--There can be no doubt that much enjoyment was experienced at Beth-el, and that in the religious observances solemnized, as well as in the vivid recollections of the glorious vision seen there, the affections of the patriarch were powerfully animated and that he left the place a better and more devoted servant of God. When the solemnities were over, Jacob, with his family, pursued a route directly southward, and they reached Ephrath, when they were plunged into mourning by the death of Rachel, who sank in childbirth, leaving a posthumous son [Ge 35:18]. A very affecting death, considering how ardently the mind of Rachel had been set on offspring (compare Ge 30:1).

18. She called his name Ben-oni--The dying mother gave this name to her child, significant of her circumstances; but Jacob changed his name into Benjamin. This is thought by some to have been originally Benjamin, "a son of days," that is, of old age. But with its present ending it means "son of the right hand," that is, particularly dear and precious.

19. Ephrath, which is Beth-lehem--The one, the old name; the other, the later name, signifying "house of bread."

20. and Jacob set a pillar on her grave ... unto this day--The spot still marked out as the grave of Rachel exactly agrees with the Scriptural record, being about a mile from Beth-lehem. Anciently it was surmounted by a pyramid of stones, but the present tomb is a Mohammedan erection.

26. Sons of Jacob ... born to him in Padan-aram--It is a common practice of the sacred historian to say of a company or body of men that which, though true of the majority, may not be applicable to every individual. (See Mt 19:28; Joh 20:24; He 11:13). Here is an example, for Benjamin was born in Canaan [Ge 35:16-18].

Ge 35:28, 29. Death of Isaac.

29. Isaac gave up the ghost--The death of this venerable patriarch is here recorded by anticipation for it did not take place till fifteen years after Joseph's disappearance. Feeble and blind though he was, he lived to a very advanced age; and it is a pleasing evidence of the permanent reconciliation between Esau and Jacob that they met at Mamre to perform the funeral rites of their common father.

Arise, go up to Beth-el - The transaction that had lately taken place rendered it unsafe for Jacob to dwell any longer at the city of Shechem; and it seems that while he was reflecting on the horrible act of Simeon and Levi, and not knowing what to do, God graciously appeared to him, and commanded him to go up to Beth-el, build an altar there, and thus perform the vow he had made, Gen 28:20, Gen 28:22.

Put away the strange gods - אלהי הנכר elohey hannechar, the gods of the foreigners, which were among them. Jacob's servants were all Syrians, and no doubt were addicted less or more to idolatry and superstition. These gods might belong to them, or, as some have conjectured, they were the teraphim which Rachel stole; but these have already been supposed to be astrological tables, or something of this kind, called by Laban his gods, because by them he supposed he could predict future events, and that they referred to certain astral and planetary intelligences, by whose influences sublunary things were regulated. But it is more natural to suppose that these gods found now in Jacob's family were images of silver, gold, or curious workmanship, which were found among the spoils of the city of Shechem. Lest these should become incitements to idolatry, Jacob orders them to be put away.

Be clean, and change your garments - Personal or outward purification, as emblematical of the sanctification of the soul, has been in use among all the true worshippers of God from the beginning of the world. In many cases the law of Moses more solemnly enjoined rites and ceremonies which had been in use from the earliest ages. "A Hindoo considers those clothes defiled in which he has been employed in business, and always changes them before eating and worship." - Ward.

Answered me in the day of my distress - Not only when he fled from the face of his brother, but more particularly when he was in his greatest strait at the brook of Jabbok.

And - ear-rings which were in their ears - Whether these rings were in the ears of the gods, or in those of Jacob's family, we may rest assured that they were not mere ornaments, but served for superstitious purposes. Ear-rings were certainly worn as amulets and charms, first consecrated to some god, or formed under some constellation, on which magical characters and images were drawn. A very ancient and beautiful one of this kind brought from Egypt, cut out of a solid piece of cornelian, now lies before me. It was evidently intended for the ear, as the opening is too small for any human finger; and it is engraved all over with strange characters and images, which prove that it was intended for a talisman or amulet. It seems to be such a one as St. Augustine describes, Epist. 73, which was suspended from the tip of the ears both of men and women, not for the purpose of ornament, but through an execrable superstition, for the service of demons. "Execranda superstitio ligaturarum, in quibus etiam inaures virorum in summis ex una parte auriculis suspensae deputantur, non ad placendum hominibus, sed ad serviendum daemonibus." See Clarke on Gen 24:22 (note).

The terror of God - A supernatural awe sent by the Almighty, was upon the cities that were round about, so that they were not molested in their departure. This could be owing to nothing less than the especial providence of God.

El-beth-el - אל בית אל the strong God, the house of the strong God. But the first אל el is wanting in one of De Rossi's MSS., as it is also in the Septuagint, Vulgate, Syriac, and some copies of the Arabic. The sentence reads much better without it, and much more consistent with the parallel passages.

But Deborah, Rebekah's nurse, died - She was sent with Rebekah when taken by Abraham's servant to be wife to Isaac, Gen 24:59. How she came to be in Jacob's family, expositors are greatly puzzled to find out; but the text does not state that she was in Jacob's family. Her death is mentioned merely because Jacob and his family had now arrived at the place where she was buried, and the name of that place was called Allon-bachuth, "the oak of weeping," as it is likely her death had been greatly regretted, and a general and extraordinary mourning had taken place on the occasion. Of Rebekah's death we know nothing. After her counsel to her son, Gen 27:5-17, Gen 27:42-46, we hear no more of her history from the sacred writings, except of her burial in Gen 49:31. Her name is written in the dust. And is not this designed as a mark of the disapprobation of God? It seems strange that such an inconsiderable person as a nurse should be mentioned, when even the person she brought up is passed by unnoticed! It has been observed that the nurse of Aeneas is mentioned nearly in the same way by the poet Virgil; and in the circumstances, in both cases, there is a striking resemblance. "Tu quoque littoribus nostris,

Aeneia nutrix, Aeternam moriens famam,

Caleta, dedisti:

Eet nunc servat honos sedem tunus; ossaque nomen,

Hesperia in magna, (si qua est en gloria), signat.

At pius exequils Aeneas rite solutis,

Aggere composito tumuli, postquam alta quierunt

Aequora, tendit iter veils, portumque relinqult."

Aen., lib. vii., ver. 1, etc. "Thou too, Cajeta, whose indulgent cares

Nursed the great chief, and form'd his tender years,

Expiring here (an ever-honor'd name!)

Adorn Hesperia with immortal fame:

Thy name survives, to please thy pensive ghost;

Thy sacred relics grace the Latian coast.

Soon as her funeral rites the prince had paid,

And raised a tomb in honor of the dead;

The sea subsiding, and the tempests o'er,

He spreads the flying sails, and leaves the shore."

Pitt.

God appeared unto Jacob again - He appeared to him first at Shechem, when he commanded him to go to Bethel, and now that he is arrived at the place, God appears to him the second time, and confirms to him the Abrahamic blessing. To Isaac and Jacob these frequent appearances of God were necessary, but they were not so to Abraham; for to him one word was sufficient - Abraham believed God.

And God went up from him - This was not a vision, nor a strong mental impression, but a real manifestation of God. Jacob saw and heard him speak, and before his eyes he went up - ascended to heaven. This was no doubt the future Savior, the Angel of the covenant. See Gen 16:7.

A drink-offering - נסך nesech, a libation. These were afterwards very common in all countries. At first they consisted probably of water only, afterwards wine was used; see on Lev 7:1 (note), etc. The pillar which Jacob set up was to commemorate the appearance of God to him; the drink-offering and the oil were intended to express his gratitude and devotion to his preserver. It was probably the same pillar which he had set up before, which had since been thrown down, and which he had consecrated afresh to God.

There was but a little way to come to Ephrath - The word כברת kibrath, translated here a little way, has greatly perplexed commentators. It occurs only here, in Gen 48:7, and 2Kgs 5:19; and it seems to have been some sort of measure applied to land, as we say a mile, an acre, a rood, a perch; but what the exact quantity of the kibrath was cannot be ascertained. Ephrath, called also Bethlehem, and Bethlehem Ephrata, was the birthplace of our blessed Redeemer. See its meaning Mat 2:6 (note).

As her soul was in departing - Is not this a proof that there is an immortal spirit in man, which can exist separate from and independent of the body? Of Rachel's death it is said, בצאת נפשה betseth naphshah, in the going away of her soul; her body did not go away, therefore her soul and body must have been distinct. If her breath only had been in tended, נשמה neshamah or רוח ruach would have rather been used, as the first means breath, the latter breath or spirit indifferently.

She called his name Ben-oni - בן אני the Son of my sorrow or affliction, because of the hard labor she had in bringing him into the world; but his father called him Benjamin, בנימין the son of my right hand, i.e., the son peculiarly dear to me. So man of the right hand, Psa 80:17, signifies one much loved and regarded of God. The Samaritan has Benyamin, the son of days; i.e., the son of his old age, as Judah calls him, Gen 44:20; and Houbigant contends that this is the true reading, and that the Chaldee termination in for im is a corruption. If it be a corruption, it is as old as the days of St. Jerome, who translated the place Benjamin, id est, filius dextrae; Benjamin, that is, the son of the right hand.

Jacob set a pillar upon her grave - Was not this the origin of funeral monuments? In ancient times, and among rude nations, a heap of stones designated the burial place of the chief; many of these still remain in different countries. Afterwards a rude stone, with a simple inscription, was used, containing only the name of the deceased, and that of his father. But where arts and sciences flourished, superb monuments were erected highly decorated, and pompously inscribed. It is very likely from the circumstances of Jacob that a single stone constituted the pillar in this case, on which, if writing did then exist, the name, or rather some hieroglyphical device, was probably inscribed. That which is now called Rachel's pillar is allowed, by those who have examined it, to be a comparatively modern structure.

Tower of Edar - Literally, the tower of the flock, and so translated Mic 4:8. It is supposed that this tower was about a mile from Bethlehem, and to have been the place where the angels appeared to the shepherds. The Targum of Jonathan expressly says: "It is the place in which the King Messiah shall be manifested in the end of days." By the tower of the flock we may understand a place built by the shepherds near to some well, for the convenience of watering their flocks, and keeping watch over them by night.

Reuben went and lay with Bilhah his father's concubine - Jonathan, in his Targum, says that Reuben only overthrew the bed of Bilhah, which was set up opposite to the bed of his mother Leah, and that this was reputed to him as if he had lain with her. The colouring given to the passage by the Targumist is, that Reuben was incensed, because he found Bilhah preferred after the death of Rachel to his own mother Leah; and therefore in his anger he overthrew her couch. The same sentiment is repeated by Jonathan, and glanced at by the Jerusalem Targum, Gen 49:4. Could this view of the subject be proved to be correct, both piety and candour would rejoice.

And Israel heard it - Not one word is added farther in the Hebrew text; but a break is left in the verse, opposite to which there is a Masoretic note, which simply states that there is a hiatus in the verse. This hiatus the Septuagint has thus supplied: και πονηρον εφανη εναντιον αυτον, and it appeared evil in his sight.

Now the sons of Jacob were twelve - Called afterwards the twelve patriarchs, because they became heads or chiefs of numerous families or tribes, Act 7:8; and the people that descended from them are called the twelve tribes, Act 26:7; Jam 1:1. Twelve princes came from Ishmael, Gen 25:16, who were heads of families and tribes. And in reference to the twelve patriarchs, our Lord chose twelve apostles. Strictly speaking, there were thirteen tribes among the Hebrews, as Ephraim and Manasses were counted for tribes, Gen 48:5, Gen 48:6; but the Scripture in naming them, says Mr. Ainsworth, usually sets down but twelve, omitting the name now of one, then of another, as may in sundry places be observed, Deuteronomy 33; Ezekiel 48; Revelation 12, etc.

The sons of Leah - The children are arranged under their respective mothers, and not in order of their birth.

Born to him in Padan-aram - i.e., all but Benjamin was born in Canaan, Gen 35:16, Gen 35:17.

It is well known that Padan-aram is the same as Mesopotamia, and hence the Septuagint translate Μεσοποταμια της Συριας, Mesopotamia of Syria. The word signifies between the two rivers, from μεσος the midst, and ποταμος, a river. It is situated between the Euphrates and Tigris, having Assyria on the east, Arabia Deserta, with Babylonia, on the south, Syria on the west, and Armenia on the north. It is now the province of Diarbek, in Asiatic Turkey, and is sometimes called Maverannahar, the country beyond the river; and Aram Naharaim, Aram or Syria of the two rivers.

The city of Arbah, (which is Hebron) - See Gen 23:2. It has been conjectured that Jacob must have paid a visit to his father before this time, as previously to this he had been some years in Canaan; but now, as he was approaching to his end, Jacob is supposed to have gone to live with and comfort him in his declining days.

Isaac gave up the ghost - and was gathered unto his people - See Clarke on Gen 25:8 (note).

Esau and Jacob buried him - See Gen 25:9. Esau, as we have seen Genesis 33, was thoroughly reconciled to his brother Jacob, and now they both join in fraternal and filial affection to do the last kind office to their amiable father. It is generally allowed that the death of Isaac is mentioned here out of its chronological order, as several of the transactions mentioned in the succeeding chapters, especially 37 and 38, must have happened during his life; but that the history of Joseph might not be disturbed, his death is anticipated in this place. It is supposed that he lived at least twelve years after Joseph was sold into Egypt.

This chapter contains several subjects which are well worthy of the reader's most serious attention.

1. That such a family as that of Jacob should have had false gods in it, is a matter not less astonishing than real: and suppose that we allow, as is very probable, that their images and rings were got from strangers, the Syrians and the Shechemites, yet their being tolerated in the family, though it is probable this was for a very short time, cannot be easily accounted for. It is true the Law was not then given, and the unity of God not so particularly taught as it was afterwards. Besides, we have already seen that certain superstitions were compatible in those early times with general sincerity and attachment to the truth; those times and acts of ignorance were winked at, till superior light shone upon the world. Between many of the practices of Laban's family and those of the surrounding heathenish tribes, there might have been but little difference; and this was probably the reason why Dinah could so readily mix with the daughters of the land, Gen 34:1, which led to the fatal consequences already reviewed. Sin is like the letting out of water - when once a breach is made in the dyke, the stream becomes determined to a wrong course, and its progress is soon irresistible. Had not Jacob put away these strange gods, the whole family might have been infected with idolatry. This saying of one of the ancients is good, Vitia transmittit ad posteros, qui praesentibus culpis ignoscit - Seneca. "He who is indulgent to present offenses, transmits sin to posterity." The first motions of it should be firmly resisted; after struggles are too often fruitless.

2. The doctrine of a particular and especial providence has another proof in this chapter. After the sanguinary conduct of Jacob's sons, is it not surprising that the neighboring tribes did not join together and extirpate the whole family? And so they certainly would, had not the terror of God fallen upon them, Gen 35:5. Jacob and the major part of his family were innocent of this great transgression; and on the preservation of their lives, the accomplishment of great events depended: therefore God watches over them, and shields them from the hands of their enemies.

3. The impatience and fate of the amiable Rachel, who can read of without deploring? Give me children, said she, or else I die, Gen 30:1. Her desire was granted, and her death was the consequence! God's way is ever best. We know not what we ask, nor what we ought to ask, and therefore often ask amiss when we petition for such secular things as belong to the dispensations of God's providence. For things of this kind we have no revealed directory; and when we ask for them, it should be with the deepest submission to the Divine will, as God alone knows what is best for us. With respect to the soul, every thing is clearly revealed, so that we may ask and receive, and have a fullness of joy; but as to our bodies, there is much reason to fear that the answer of our petitions would be, in numerous cases, our inevitable destruction. How many prayers does God in mercy shut out!

4. The transgression of Reuben, of whatsoever kind, was marked, not only by the displeasure of his father, but by that of God also; see Gen 49:4. It brought a curse upon him, and he forfeited thereby the right of primogeniture and the priesthood: the first was given to Judah, the second to Levi. Is it not in reference to this that our Lord addresses these solemn words to the angel of the Church of Philadelphia: Behold, I come quickly; hold that fast which thou hast, that No Man Take Thy Crown? A man, by sowing a grain of forbidden sweets, may reap an abundant harvest of eternal wretchedness. Reader, let not sin rob thee of the kingdom of God.

5. Here we have the death of Isaac recorded: most that can be said of his character has been already anticipated, see Genesis 22, etc. He appears to have been generally pious, deeply submissive and obedient. He was rather an amiable and good, than a great and useful, man. If compared with his son Jacob, in the early part of their lives, he appears to great advantage, as possessing more sincerity and more personal piety. But if compared with his father Abraham, O, what a falling off is here! Abraham is the most perfect character under the Old Testament, and even under the New he has no parallel but St. Paul. Isaac, though falling far short of his father's excellences, will ever remain a pattern of piety and filial obedience.

Arise go to Bethel - Here God minds Jacob of his vow at Beth - el, and sends him thither to perform it, Jacob had said in the day of his distress, If I come again in peace, this stone shall be God's house, Ge 28:22. God had performed his part, had given Jacob more than bread to eat, and raiment to put on; but it should seem he had forgotten his vow, or, at least, deferred the performance of it. And dwell there - That is, Not only go himself, but take his family with him, that they might join with him in his devotions. Put away the strange Gods - Strange God's in Jacob's family! Could such a family, that was taught the knowledge of the Lord, admit them? Could such a master, to whom God had appeared twice, and oftner, connive at them? And be clean, and change your garments - These were ceremonies signifying the purification and change of the heart.

And they gave to Jacob - His servants, and even the retainers to his family, gave him all the strange gods, and the ear - rings they wore either as charms, or to the honour of their gods. Jacob took care to bury their images, we may suppose, in some place unknown to them, that they might not afterwards find and return to them.

And the terror of God was upon the cities - Though the Canaanites were much exasperated against the sons of Jacob for their barbarous usage of the Shechemites; yet they were so restrained by a divine power, that they could not take this fair opportunity to avenge their neighbours quarrel. God governs the world more by secret terrors on men's minds than we are aware of.

He built an altar - And no doubt offered sacrifice upon it, perhaps the tenth of his cattle, according to his vow, I will give the tenth unto thee. And he called the place, That is, the altar, El - beth - el, the God of Beth - el. As when he made a thankful acknowledgement of the honour God had done him in calling him Israel, he worshipped God by the name of El - elohe - israel, so now he was making a grateful recognition of God's former favour at Beth - el, he worships God by the name of El - beth - el, the God of Beth - el, because there God appeared to him.

There he buried Deborah, Rebekah's nurse - We have reason to think that Jacob, after he came to Canaan, while his family dwelt near Shechem, went himself to visit his father Isaac at Hebron. Rebekah probably was dead, but her old nurse (of whom mention is made Ge 24:59,) survived her, and Jacob took her to his family. While they were at Beth - el she died, and died lamented, so much lamented, that the oak under which she was buried, was called Allon - bachuth, the oak of weeping.

God now confirmed the change of his name. It was done before by the angel that wrestled with him, Ge 32:28, and here it was ratified by the divine majesty, to encourage him against the fear of the Canaanites. Who can be too hard for Israel, a prince with God?

He renewed and ratified the covenant with him, by the name of El - Shaddai, I am God Almighty. God All - sufficient, able to make good the promise in due time, and to support thee and provide for thee. Two things are promised him. That he should be the father of a great nation: great in number, a company of nations shall be of thee - Every tribe of Israel was a nation, and all the twelve, a company of nations: great in honour and power, kings shall come out of thy loins. That he should be master of a good land, Ge 35:12. The land that was given to Abraham and Isaac is here entailed on Jacob and his seed. These two promises had also a spiritual signification, which we may suppose Jacob himself had some notion of: for without doubt Christ is the promised seed, and heaven is the promised land; the former is the foundation, and the latter the top - stone of all God's favours.

And God went up from him - Or, from over him - In some visible display of glory, which had hovered over him, while he talked with him.

And Jacob set up a pillar - When he was going to Padan - aram he set up that stone which he had laid his head on for a pillar; but now he took time to erect one more stately, and durable, probably inserting that stone into it. And in token of his intending it for a sacred memorial of his communion with God, he poured oil, and the other ingredients of a drink - offering upon it. This stone shall be God's house, that is, shall be set up for his honour, as houses to the praise of their builders; and here he performs it. And he confirmed the name he had formerly given to the place, Beth - el, the house of God. Yet this very place afterwards lost the honour of its name, and became Beth - aven, a house of iniquity, for here it was that Jeroboam set up one of his calves. It is impossible for the best men to entail so much as the profession and form of religion upon a place.

She had hard labour - Harder than usual.

Rachel had said when she bore Joseph, God shall give me another son, which now the midwife remembers, and tells her, her words were made good. Yet this did not avail; unless God command away fear, no one else can. We are apt in extreme perils to comfort ourselves and our friends with the hopes of a temporal deliverance, in which we may be disappointed; we had better ground our comforts on that which cannot fail us, the hope of eternal life. Rachel had passionately said, Give me children, or else I die; and now she had children (for this was her second) she died.

Her dying lips calls her new - born soon Benoni, the son of my sorrow. But Jacob because he would not renew the sorrowful remembrance of his mother's death every time he called his son by name, changed his name, and called him Benjamin, the son of my right hand - That is, very dear to me; set on my right hand for a right hand blessing; the support of my age, like the staff in my right hand. Jacob buried her near the place where she died. If the soul be at rest after death, the matter is not great where the body lies. In the place where the tree falls, there let it lie. The Jewish writers say, The death of Deborah and Rachel was to expiate the murder of the Shechemites, occasioned by Dinah, a daughter of the family.

And Jacob set up a pillar upon her grave - So that it was known long after to be Rachel's sepulchre, 1Sam 10:2, and Providence so ordered it, that this place afterwards fell in the lot of Benjamin. Jacob set up a pillar in remembrance of his joys Ge 35:14, and here he set up one in remembrance of his sorrows; for as it may be of use to ourselves to keep both in mind, so it may be of use to others to transmit the memorials of both.

Israel, a prince with God, yet dwells in tents; the city is reserved for him in the other world.

When Israel dwelt in that land - As if he were then absent from his family, which might be the unhappy occasion of these disorders. Though perhaps Bilhah was the greater criminal, yet Reuben's crime was so provoking that for it he lost his birth - right and blessing, Ge 49:4. And Israel heard it - No more is said, that is enough; he heard it with the utmost grief and shame, horror and displeasure.

And Jacob came unto Isaac his father - We may suppose he had visited him before since his return, for he sore longed after his father's house, but never 'till now brought his family to settle with him, or near him. Probably he did this now upon the death of Rebekah, by which Isaac was left solitary.

The age and death of Isaac are here recorded, though it appears by computation that he died not 'till many years after Joseph was sold into Egypt, and much about the time that he was preferred there. Isaac, a mild quiet man, lived the longest of all the patriarchs, for he was one hundred and eighty years old: Abraham was but one hundred and seventy - five. Isaac lived about forty years after he had made his will, Ge 27:2. We shall not die an hour the sooner, but abundance the better, for our timely setting of our heart and house in order. Particular notice is taken of the amicable agreement of Esau and Jacob in solemnizing their father's funeral, Ge 35:29, to shew how God had wonderfully changed Esau's mind, since he vowed his brother's murder, upon his father's death, Ge 27:41. God has many ways of preventing ill men from doing the mischief they in tended; he can either tie their hands, or turn their hearts.

1 AND God said unto Jacob , Arise, go up to Beth-el, and dwell there: and make there an Altar unto God that appeared unto thee, when thou fleddest from the face of Esau thy brother .

This was a word in season to comfort his disquieted mind, and convey him to a safer place.

Understand, and pay thy vows there made in the time of thy distress, but not yet paid: whether it was Iacobs errour to forget and neglect his former vows and promises: or whether he waited for a fit time or an admonition from God concerning the season of paying them.

Marginal references: chap. 28. 13.; chap. 27. 43.

2 Then Jacob said unto his houshold, and to all that were with him; Put away the strange gods that are among you , and be clear , and change your garments .

The Idols, which are so called here and Deut. 31. 16. and 32. 12. Ios. 24. 20. because they were the Gods of strange and forreign Nations, such as all were accounted who were not Israelites. Quest. How came these to be and to continue so long in Iacobs house? Ans. Either 1. by Rachels means, who brought them from her fathers house, which haply was not discovered till this time. Or 2. by Leah and by Iacobs two concubines who might possibly bring such with them. Or 3. by the means of Iacobs gentile servants who might secretly worship such Gods; or, having taken them from the Sichemites, they might keep them for their precious matter, as gold and silver, though not for religious use.

Like a good man and a good master of a family he takes care not only for himself but for all his family to keep them from the exercise of a false Religion and to engage them as far as he can in the profession and practice of the true. Compare Gen. 18. 19. Ios. 24. 18.

Cleanse your selves by outward and ritual wa[illegible: 1+ letters]ing, as Exod. 19. 10, 14. which even then was in use; and especially by purging your hearts as well as hands from these Idols, which I perceive to my sorrow some of you have still retained; and from your late detestable cruelty; that you may be fit to approach to that God who hath now summoned me and you to make a solemn appearance before him.

Either by putting on new garments, as 2 Sam. 12. 20. or by washing the old ones, as Exod. 19. 10. Levit. 15. 13. And these, as well as other ceremonial institutions and practices were professions of their Repentance, which consists in putting off the old man and putting on the new, Eph. 4. 22.

Marginal references: chap. 31. 19, 34. Jos. 24. 2.

3 And let us arise, and go up to Beth-el, and I will make there an Altar unto God, who answered me in the day of my distress , and was with me in the way which I went.

He takes Gods gracious promise and the comfortable hope a[illegible: 1+ letters] assurance of Gods favour to him and care of him impressed by God upon his mind and heart for an answer to his prayers, though he had then seen no success nor accomplishment of Gods word to him.

4 And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears , and Jacob hid them under the Oak which was by Shechem.

Either because they had been abused to idolatry and superstition at Sichem or elsewhere, and therefore were to be destroyed according to Gods command now signified to Iacob and afterwards delivered to his posterity Deut. 7. 5. and 12. 3. or for fear they should be so abused. For the Scripture seems to insinuate, and other writers expresly affirm, that: divers heathen people did wear ear-rings for the honour of their idols and with the representations or ensigns of their idols engraven upon them. See Iudg. 8. 24.

After he had melted or broken them, which seems probable from parallel instances, as Exod. 32. 20. 2 King. 18. 4.

Under a certain oak, though not known to his family which it was. He chose that place, either as most proper to put monuments of Idolatry under those trees which were so much and so generally abused to Idolatry, as oaks especially were; Isa. 1. 29. or as the safest place, where they were likely to remain longest hid because the heathen had a veneration for Oaks, and therefore would not cut them down, nor dig them up, nor do any thing which had a tendency that way.

Marginal references: Jos. 24. 26. Judg. 9. 6.

5 And they journeyed: and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob.

(i. e.) A great terrour sent from God, as Exod. 23. 27. Ios. 2. 9, 11. 2 Chron. 14. 14. and 17. 10. So we read of a sleep of God, 1 Sam. 26. 12. Nothing less could have secured Iacob considering the great number, power, and rage of his enemies.

Marginal references: Exod. 15. 16. and 34. 24. Deut. 11. 25. Jos. 5. 1.

6 So Jacob came to Luz, which is in the land of Canaan (that is Beth-el) he and all the people that were with him.

Properly so called, or where the Canaanites properly so called dwelt: Thus it is distinguished from another Luz Iudg. 1. 26.

7 And he built there an Altar, and called the place El-beth-el , because there God appeared unto him, when he fled from the face of his brother.

(i. e.) He confirmed the name which he had formerly given to the place.

Marginal references: chap. 28. 19.; That is, the God of Bethel.

8 But Deborah Rebekahs nurse died, and she was buried beneath Beth-el under an oak: and the name of it was called Allon-bachuth .

Who came with Rebekah into Canaan, Gen. 24. 59. and probably tarried with her whilest she lived, and after her death, as it seems, and upon Iacobs desire, after his return from Haran; came into his family; where, being a person of great prudence and piety, her presence and advice was very useful in his numerous and divided family.

From the great lamentation which they made there for the loss of a person of such singular worth.

Marginal references: That is, the oak of weeping.

10 And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name , and he called his name Israel.

I do not repent of the change which I made of thy name, but I do again confirm it, and as then thou didst prevail over thy brother Esau, so now thou shalt prevail over those of whom thou art afraid.

Marginal references: chap. 32. 28.

11 And God said unto him, I am God Almighty: be fruitful and multiply, a Nation, and a company of nations shall be of thee: and Kings shall come out of thy Ioyns .

Tribes, for number and power equal to so many nations.

(i. e.) Shall be begotten by thee, as this phrase is taken also in Gen. 46. 26. 1 King. 8. 19. Act. 2. 30.

Marginal references: chap. 17. 1.; chap. 17. 5, 6, 16.

13 And God went up from him in the place where he talked with him.

Either locally and visibly, to wit, in that humane shape in which he appeared to him; or by withdrawing the signes of his special presence, as Gen. 17. 22. Iudg. 13 20. as on the contrary God is said to come down not by change of place, but by some signal manifestation of his presence and favour, as Exod. 3. 8. Numb. 11. 17.

14 And Jacob set up a pillar in the place where he talked with him, even a pillar of stone: and he powred a drink-offering thereon, and he poured oyl thereon.

Either he repaired the old pillar, set up by him, Gen. 28. 18. which was ruined by the injury of time or by the neighbouring Idolaters, or rather erected a new one, more stable and durable than he could do in that time, as a monument or witness of Gods manifold favours, and of his own gratitude.

Of wine, as may be gathered by comparing Exod. 29. 40. Numb. 28. 14.

18 And it came to pass, as her soul was in departing , (for she died) that she called his name Ben-oni: but his father called him Benjamin .

Or, in going out, namely out of the body, as Psal. 146. 4. which is an argument of the souls immortality, especially if compared with Eccles. 12. 7. From which places said together we learn the two termes of the journey, whence it goes and whither it goes.

Either as near and dear and precious to him as his right hand, which is both more useful and more honourable than the left: See Psal. 80. 17. or in stead of his right hand, the staff, stay and comfort of his old age.

Marginal references: That is, the son of my sorrow.; That is the son of my right hand.

19 And Rachel died, and was buried in the way to Ephrath ; which is Bethlehem.

Not in the city though that was near: for in ancient times their Sepulchres were not in the places of resort but in separated places and out of Cities. See Mat. 27. 60. Luk. 7. 12.

Marginal references: chap. 48. 7.

20 And Jacob set a pillar upon her grave: that is the pillar of Rachels grave unto this day .

As a monument or memorial of her life and death, and as a testimony of her future resurrection.

(i. e.) Unto the time wherein Moses writ this book and long after. See 1 Sam. 10. 2. Ie[illegible: 1+ letters]. 31. 15.

21 And Israel journeyed, and spread his tent beyond the tower of Edar .

Or, the tower of the flock, a place where were excellent pastures. See Mich. 4. 8.

22 And it came to pass, when Israel dwelt in that land, that Reuben went, and lay with Bilhah his fathers concubine : and Israel heard it . Now the sons of Jacob were twelve .

An horrid incest: for Concubines were a sort of Wives. See Gen. 22. 24. and 25. 1.

And doubtless sadly resented it, both in Reuben, as appears from Gen. 49. 4. 1 Chron. 5. 1, 2. and in Bilhah whose Bed without question he forsook upon it, as afterwards David did in the like case. See 2 Sam. 16. 22. and 20. 3. Yet here is no mention of Iacobs reproof of it, nor any censure of Moses added to it: Possibly to teach us that we are not to approve of every fact which is mentioned in Scripture without censure, and that the miscarriages of Professors of Religion are rather to be silently bewailed, then publickly reproached, left Religion should suffer by it.

Which were heads of the twelve Tribes: Therefore his daughter Dinah is not here mentioned, because she was not the head of a Tribe.

Marginal references: chap. 49. 4. 1 Cor. 5. 1.

26 And the sons of Zilpah, Leahs handmaid, Gad and Asher. These are the sons of Jacob which were born to him in Padan-Aram .

All but Benjamin, who must in all reason be supposed to be excepted here because he is said to be born elsewhere above, ver. 16. But it is an usual Synecdoche, whereby that is ascribed to all in gross, which belongs to the greatest part. See Gen. 15. 13. and 46. 15. Exod. 12. 40. Iudg. 20. 46. Iohn 20. 24. 1 Cor. 15. 5.

27 And Jacob came unto Isaac his father unto Mamre, unto the City of Arbah (which is Hebron) where Abraham and Isaac sojourned.

Either with his Wives and Children and Estate, to dwell with him: or rather in person to visit his sick and dying father: For otherwise Iacob having been ten years near his Father, no doubt he had oft visited him and carried his Wives and Children thither, though Scripture be silent in this particular. But they could not live together because of the greatness of their Estates, as it happened with others. See Gen. 13. 6. and 36. 7.

Marginal references: chap. 13. 18. and 23. 2.

29 And Isaac gave up the ghost, and died, and was gathered unto his people , being old and full of dayes: and his sons Esau and Jacob buryed him.

Either to the society of the dead. Or, to the Congregation of the just. See Gen. 15. 15. and 25. 8.

Marginal references: chap. 15. 15. and 25. 8.

Gen 35:1-7 Journey to Bethel. - Jacob had allowed ten years to pass since his return from Mesopotamia, without performing the vow which he made at Bethel when fleeing from Esau (Gen 28:20.), although he had recalled it to mind when resolving to return (Gen 31:13), and had also erected an altar in Shechem to the “God of Israel” (Gen 33:20). He was now directed by God (Gen 35:1) to go to Bethel, and there build an altar to the God who had appeared to him on his flight from Esau. This command stirred him up to perform what had been neglected, viz., to put away from his house the strange gods, which he had tolerated in weak consideration for his wives, and which had no doubt occasioned the long neglect, and to pay to God the vow that he had made in the day of his trouble. He therefore commanded his house (Gen 35:2, Gen 35:3), i.e., his wives and children, and “all that were with him,” i.e., his men and maid-servants, to put away the strange gods, to purify themselves, and wash their clothes. He also buried “all the strange gods,” i.e., Rachel’s teraphim (Gen 31:19), and whatever other idols there were, with the earrings which were worn as amulets and charms, “under the terebinth at Shechem,” probably the very tree under which Abraham once pitched his tent (Gen 12:6), and which was regarded as a sacred place in Joshua’s time (vid., Jos 24:26, though the pointing is אלּה there). The burial of the idols was followed by purification through the washing of the body, as a sign of the purification of the heart from the defilement of idolatry, and by the putting on of clean and festal clothes, as a symbol of the sanctification and elevation of the heart to the Lord (Jos 24:23). This decided turning to the Lord was immediately followed by the blessing of God. When they left Shechem a “terror of God,” i.e., a supernatural terror, “came upon the cities round about,” so that they did not venture to pursue the sons of Jacob on account of the cruelty of Simeon and Levi (Gen 35:5). Having safely arrived in Bethel, Jacob built an altar, which he called El Bethel (God of Bethel) in remembrance of the manifestation of God on His flight from Esau.

Gen 35:8

There Deborah, Rebekah’s nurse, died, and was buried below Bethel under an oak, which was henceforth called the “oak of weeping,” a mourning oak, from the grief of Jacob’s house on account of her death. Deborah had either been sent by Rebekah to take care of her daughters-in-law and grandsons, or had gone of her own accord into Jacob’s household after the death of her mistress. The mourning at her death, and the perpetuation of her memory, are proofs that she must have been a faithful and highly esteemed servant in Jacob’s house.

Gen 35:9-15

The Fresh Revelation at Bethel. - After Jacob had performed his vow by erecting the altar at Bethel, God appeared to him again there (“again,” referring to Gen 28), “on his coming out of Padan-Aram,” as He had appeared to him 30 years before on his journey thither, - though it was then in a dream, now by daylight in a visible form (cf. Gen 35:13, “God went up from him”). The gloom of that day of fear had now brightened into the clear daylight of salvation. This appearance was the answer, which God gave to Jacob on his acknowledgement of Him; and its reality is thereby established, in opposition to the conjecture that it is merely a legendary repetition of the previous vision.This conjecture derives no support from the fact that the manifestations of God are ascribed to Elohim in Gen 35:1 and Gen 35:9., although the whole chapter treats of the display of mercy by the covenant God, i.e., Jehovah. For the occurrence of Elohim instead of Jehovah in Gen 35:1 may be explained, partly from the antithesis of God and man (because Jacob, the man, had neglected to redeem his vow, it was necessary that he should be reminded of it by God), and partly from the fact that there is no allusion to any appearance of God, but the words “God said” are to be understood, no doubt, as relating to an inward communication. The use of Elohim in Gen 35:9. follows naturally from the injunction of Elohim in Gen 35:1; and there was the less necessity for an express designation of the God appearing as Jehovah, because, on the one hand, the object of this appearance was simply to renew and confirm the former appearance of Jehovah (Gen 28:12.), and on the other hand, the title assumed in Gen 35:11, El Shaddai, refers to Gen 27:1, where Jehovah announces Himself to Abram as El Shaddai.

The former theophany had promised to Jacob divine protection in a foreign land and restoration to his home, on the ground of his call to be the bearer of the blessings of salvation. This promise God had fulfilled, and Jacob therefore performed his vow. On the strength of this, God now confirmed to him the name of Israel, which He had already given him in Gen 32:28, and with it the promised of a numerous seed and the possession of Canaan, which, so far as the form and substance are concerned, points back rather to Gen 17:6 and Gen 17:8 than to Gen 28:13-14, and for the fulfilment of which, commencing with the birth of his sons and his return to Canaan, and stretching forward to the most remote future, the name of Israel was to furnish him with a pledge. - Jacob alluded to this second manifestation of God at Bethel towards the close of his life (Gen 48:3-4); and Hosea (Hos 12:4) represents it as the result of his wrestling with God. The remembrance of this appearance Jacob transmitted to his descendants by erecting a memorial stone, which he not only anointed with oil like the former one in Gen 28:17, but consecrated by a drink-offering and by the renewal of the name Bethel.

Gen 35:16-20

Birth of Benjamin and Death of Rachel. - Jacob’s departure from Bethel was not in opposition to the divine command, “dwell there” (Gen 35:1). For the word שׁב does not enjoin a permanent abode; but, when taken in connection with what follows, “make there an altar,” it merely directs him to stay there and perform his vow. As they were travelling forward, Rachel was taken in labour not far from Ephratah. הארץ כּברת is a space, answering probably to the Persian parassang, though the real meaning of כּברה is unknown. The birth was a difficult one. בּלדתּהּ תּקשׁ: she had difficulty in her labour (instead of Piel we find Hiphil in Gen 35:17 with the same signification). The midwife comforted her by saying: “Fear not, for this also is to thee a son,” - a wish expressed by her when Joseph was born (Gen 30:24). But she expired; and as she was dying, she called him Been-oni, “son of my pain.” Jacob, however, called him Ben-jamin, probably son of good fortune, according to the meaning of the word jamin sustained by the Arabic, to indicate that his pain at the loss of his favourite wife was compensated by the birth of this son, who now completed the number twelve. Other explanations are less simple. He buried Rachel on the road to Ephratah, or Ephrath (probably the fertile, from פּרה), i.e., Bethlehem (bread-house), by which name it is better known, though the origin of it is obscure. He also erected a monument over her grave (מצּבה, στήλη), on which the historian observes, “This is the pillar of Rachel’s grave unto this day:” a remark which does not necessarily point to a post-Mosaic period, but which could easily have been made even 10 or 20 years after its erection. For the fact that a grave-stone had been preserved upon the high road in a foreign land, the inhabitants of which had no interest whatever in it, might appear worthy of notice even though only a single decennary had passed away.But even if this Mazzebah was really preserved till the conquest of Canaan by the Israelites, i.e., more than 450 years, and the remark referred to that time, it might be an interpolation by a later hand. The grave was certainly a well-known spot in Samuel’s time (1Sa 10:2); but a monumentum ubi Rachel posita est uxor Jacob is first mentioned again by the Bordeaux pilgrims of a.d. 333 and Jerome. The Kubbet Rahil (Rachel’s grave), which is now shown about half an hour’s journey to the north of Bethlehem, to the right of the road from Jerusalem to Hebron, is merely “an ordinary Muslim wely, or tomb of a holy person, a small square building of stone with a dome, and within it a tomb in the ordinary Mohammedan form” (Rob. Pal. 1, p. 322). It has been recently enlarged by a square court with high walls and arches on the eastern side (Rob. Bibl. Researches. p. 357). Now although this grave is not ancient, the correctness of the tradition, which fixes upon this as the site of Rachel’s grave, cannot on the whole be disputed. At any rate, the reasons assigned to the contrary by Thenius, Kurtz, and others are not conclusive.

Gen 35:21-22

Reuben’s Incest. - As they travelled onward, Jacob pitched his tent on the other side of Migdal Eder, where Reuben committed incest with Bilhah, his father’s concubine. It is merely alluded to her in the passing remark that Israel heard it, by way of preparation for Gen 49:4. Migdal Eder (flock-tower) was a watch-tower built for the protection of flocks against robbers (cf. 2Ki 18:8; 2Ch 26:10; 2Ch 27:4) on the other side of Bethlehem, but hardly within 1000 paces of the town, where it has been placed by tradition since the time of Jerome. The piska in the middle of Gen 35:22 does not indicate a gap in the text, but the conclusion of a parashah, a division of the text of greater antiquity and greater correctness than the Masoretic division.

Jacob Summoned to Bethel; Jacob's Journeys towards Bethel. (b. c. 1732.)

1 And God said unto Jacob, Arise, go up to Beth-el, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother. 2 Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments: 3 And let us arise, and go up to Beth-el; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went. 4 And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem. 5 And they journeyed: and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob.

Here, I. God reminds Jacob of his vow at Beth-el, and sends him thither to perform it, v. 1. Jacob had said in the day of his distress, If I come again in peace, this stone shall be God's house, ch. xxviii. 22. God had performed his part of the bargain, and had given Jacob more than bread to eat and raiment to put on—he had got an estate, and had become two bands; but, it should seem, he had forgotten his vow, or at least had too long deferred the performance of it. Seven or eight years it was now since he came to Canaan; he had purchased ground there, and had built an altar in remembrance of God's last appearance to him when he called him Israel (ch. xxxiii. 19, 20); but still Beth-el is forgotten. Note, Time is apt to wear out the sense of mercies and the impressions made upon us by them; it should not be so, but so it is. God had exercised Jacob with a very sore affliction in his family (ch. xxxiv.), to see if this would bring his vow to his remembrance, and put him upon the performance of it, but it had not this effect; therefore God comes himself and puts him in mind of it: Arise, go to Beth-el. Note, 1. As many as God loves he will remind of neglected duties, one way or other, by conscience or by providences. 2. When we have vowed a vow to God, it is best not to defer the payment of it (Eccles. v. 4), yet better late than never. God bade him go to Beth-el and dwell there, that is, not only go himself, but take his family with him, that they might join with him in his devotions. Note, In Beth-el, the house of God, we should desire to dwell, Ps. xxvii. 4. That should be our home, not our inn. God reminds him not expressly of his vow, but of the occasion of it: When thou fleddest from the face of Esau. Note, The remembrance of former afflictions should bring to mind the workings of our souls under them, Ps. lxvi. 13, 14.

II. Jacob commands his household to prepare for this solemnity; not only for the journey and remove, but for the religious services that were to be performed, v. 2, 3. Note, 1. Before solemn ordinances, there must be solemn preparation. Wash you, make you clean, and then come, and let us reason together, Isa. i. 16-18. 2. Masters of families should use their authority for the promoting of religion in their families. Not only we, but our houses also, should serve the Lord, Josh. xxiv. 15. Observe the commands he gives his household, like Abraham, ch. xviii. 19. (1.) They must put away the strange gods. Strange gods in Jacob's family! Strange things indeed! Could such a family, that was taught the good knowledge of the Lord, admit them? Could such a master, to whom God had appeared twice, and oftener, connive at them? Doubtless this was his infirmity. Note, Those that are good themselves cannot always have those about them so good as they should be. In those families where there is a face of religion, and an altar to God, yet many times there is much amiss, and more strange gods than one would suspect. In Jacob's family, Rachel had her teraphim, which, it is to be feared, she secretly made some superstitious use of. The captives of Shechem brought their gods along with them, and perhaps Jacob's sons took some with the plunder. However they came by them, now they must put them away. (2.) They must be clean, and change their garments; they must observe a due decorum, and make the best appearance they could. Simeon and Levi had their hands full of blood, it concerned them particularly to wash, and to put off their garments that were so stained. These were but ceremonies, signifying the purification and change of the heart. What are clean clothes, and new clothes, without a clean heart, and a new heart? Dr. Lightfoot, by their being clean, or washing themselves, understands Jacob's admission of the proselytes of Shechem and Syria into his religion by baptism, because circumcision had become odious. 3. They must go with him to Beth-el, v. 3. Note, Masters of families, when they go up to the house of God, should bring their families with them.

III. His family surrendered all they had that was idolatrous or superstitious, v. 4. Perhaps, if Jacob had called for them sooner, they would sooner have parted with them, being convicted by their own consciences of the vanity of them. Note, Sometimes attempts for reformation succeed better than one could have expected, and people are not so obstinate against them as we feared. Jacob's servants, and even the retainers of his family, gave him all the strange gods, and the ear-rings they wore, either as charms or to the honour of their gods; they parted with all. Note, Reformation is not sincere if it be not universal. We hope they parted with them cheerfully, and without reluctance, as Ephraim did, when he said, What have I to do any more with idols? (Hos. xiv. 8), or that people that said to their idols, Get you hence, Isa. xxx. 22. Jacob took care to bury their images, we may suppose in some place unknown to them, that they might not afterwards find them and return to them. Note, We must be wholly separated from our sins, as we are from those that are dead and buried out of our sight, cast them to the moles and the bats, Isa. ii. 20.

IV. He removes without molestation from Shechem to Bethel, v. 5. The terror of God was upon the cities. Though the Canaanites were much exasperated against the sons of Jacob for their barbarous usage of the Shechemites, yet they were so restrained by a divine power that they could not take this fair opportunity, which now offered itself, when they were upon their march, to avenge their neighbours' quarrel. Note, The way of duty is the way of safety. While there was sin in Jacob's house, he was afraid of his neighbours; but now that the strange gods were put away, and they were all going together to Bethel, his neighbours were afraid of him. When we are about God's work, we are under special protection. God is with us, while we are with him; and, if he be for us, who can be against us? See Exod. xxxiv. 24, No man shall desire thy land, when thou goest up to appear before the Lord. God governs the world more by secret terrors on men's minds than we are aware of.

Jacob's Arrival at Bethel. (b. c. 1732.)

6 So Jacob came to Luz, which is in the land of Canaan, that is, Beth-el, he and all the people that were with him. 7 And he built there an altar, and called the place El-Beth-el: because there God appeared unto him, when he fled from the face of his brother. 8 But Deborah Rebekah's nurse died, and she was buried beneath Beth-el under an oak: and the name of it was called Allon-bachuth. 9 And God appeared unto Jacob again, when he came out of Padan-aram, and blessed him. 10 And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel. 11 And God said unto him, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins; 12 And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land. 13 And God went up from him in the place where he talked with him. 14 And Jacob set up a pillar in the place where he talked with him, even a pillar of stone: and he poured a drink offering thereon, and he poured oil thereon. 15 And Jacob called the name of the place where God spake with him, Beth-el.

Jacob and his retinue having safely arrived at Beth-el, we are here told what passed there.

I. There he built an altar (v. 7), and no doubt offered sacrifice upon it, perhaps the tenth of his cattle, according to his vow, I will give the tenth unto thee. With these sacrifices he joined praises for former mercies, particularly that which the sight of the place brought afresh to his remembrance; and he added prayers for the continuance of God's favour to him and his family. And he called the place (that is, the altar) El-beth-el, the God of Bethel. As, when he made a thankful acknowledgment of the honour God had lately done him in calling him Israel, he worshipped God by the name of El-elohe Israel; so, now that he was making a grateful recognition of God's former favour to him at Bethel, he worships God by the name of El-beth-el, the God of Beth-el, because there God appeared to him. Note, The comfort which the saints have in holy ordinances is not so much from Bethel, the house of God, as from El-beth-el, the God of the house. The ordinances are but empty things if we do not meet with God in them.

II. There he buried Deborah, Rebekah's nurse, v. 8. We have reason to think that Jacob, after he came to Canaan, while his family dwelt near Shechem, went himself (it is likely, often) to visit his father Isaac at Hebron. Rebekah probably was dead, but her old nurse (of whom mention is made ch. xxiv. 59) survived her, and Jacob took her to his family, to be a companion to his wives, her country-women, and an instructor to his children; while they were at Bethel, she died, and died lamented, so much lamented that the oak under which she was buried was called Allon-bachuth, the oak of weeping. Note, 1. Old servants in a family, that have in their time been faithful and useful, ought to be respected. Honour was done to this nurse, at her death, by Jacob's family, though she was not related to them, and though she was aged. Former services, in such a case, must be remembered. 2. We do not know where death may meet us; perhaps at Beth-el, the house of God. Therefore let us be always ready. 3. Family-afflictions may come even when family-reformation and religion are on foot. Therefore rejoice with trembling.

III. There God appeared to him (v. 9), to own his altar, to answer to the name by which he had called him, The God of Beth-el (v. 7), and to comfort him under his affliction, v. 8. Note, God will appear to those in a way of grace that attend on him in a way of duty. Here, 1. He confirmed the change of his name, v. 10. It was done before by the angel that wrestled with him (ch. xxxii. 28), and here it was ratified by the divine Majesty, or Shechinah, that appeared to him. There it was to encourage him against the fear of Esau, here against the fear of the Canaanites. Who can be too hard for Israel, a prince with God? It is below those who are thus dignified to droop and despond. 2. He renewed and ratified the covenant with him, by the name El-shaddai. I am God Almighty, God all-sufficient (v. 11), able to make good the promise in due time, and to support thee and provide for thee in the meantime. Two things are promised him which we have met with often before:—(1.) That he should be the father of a great nation, great in number—a company of nations shall be of thee (every tribe of Israel was a nation, and all the twelve a company of nations), great in honour and power—kings shall come out of thy loins. (2.) That he should be the master of a good land (v. 12), described by the grantees, Abraham and Isaac, to whom it was promised, not by the occupants, the Canaanites in whose possession it now was. The land that was given to Abraham and Isaac is here entailed on Jacob and his seed. He shall not have children without an estate, which is often the case of the poor, nor an estate without children, which is often the grief of the rich; but both. These two promises had a spiritual signification, of which we may suppose Jacob himself had some notion, though not so clear and distinct as we now have; for, without doubt, Christ is the promised seed, and heaven is the promised land; the former is the foundation, and the latter the top-stone, of all God's favours. 3. He then went up from him, or from over him, in some visible display of glory, which had hovered over him while he talked with him, v. 13. Note, The sweetest communions the saints have with God in this world are short and transient, and soon have an end. Our vision of God in heaven will be everlasting; there we shall be ever with the Lord; it is not so here.

IV. There Jacob erected a memorial of this, v. 14. 1. He set up a pillar. When he was going to Padan-aram, he set up for a pillar that stone on which he had laid his head. This was agreeable enough to his low condition and his hasty flight; but now he took time to erect one more stately, more distinguishable and durable, probably placing that stone in it. In token of his intending it for a sacred memorial of his communion with God, he poured oil and the other ingredients of a drink-offering upon it. His vow was, This stone shall be God's house, that is, shall be set up for his honour, as houses to the praise of their builders; and here he performs it, transferring it to God by anointing it. 2. He confirmed the name he had formerly given to the place (v. 15), Beth-el, the house of God. Yet this very place afterwards lost the honour of its name, and became Beth-aven, a house of iniquity; for here it was that Jeroboam set up one of his calves. It is impossible for the best man to entail upon a place so much as the profession and form of religion.

Death of Rachel. (b. c. 1732.)

16 And they journeyed from Beth-el; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labour. 17 And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; thou shalt have this son also. 18 And it came to pass, as her soul was in departing, (for she died) that she called his name Ben-oni: but his father called him Benjamin. 19 And Rachel died, and was buried in the way to Ephrath, which is Beth-lehem. 20 And Jacob set a pillar upon her grave: that is the pillar of Rachel's grave unto this day.

We have here the story of the death of Rachel, the beloved wife of Jacob. 1. She fell in travail by the way, not able to reach to Bethlehem, the next town, though they were near it; so suddenly does pain sometimes come upon a woman in travail, which she cannot escape, or put off. We may suppose Jacob had soon a tent up, convenient enough for her reception. 2. Her pains were violent. She had hard labour, harder than usual: this was the effect of sin, ch. iii. 16. Note, Human life begins with sorrow, and the roses of its joy are surrounded with thorns. 3. The midwife encouraged her, v. 17. No doubt she had her midwife with her, ready at hand, yet that would not secure her. Rachel had said, when she bore Joseph, God shall add another son, which now the midwife remembers, and tells her her words were made good. Yet this did not avail to keep up her spirits; unless God command away fear, no one else can. He only says as one having authority, Fear not. We are apt, in extreme perils, to comfort ourselves and our friends with the hopes of a temporal deliverance, in which we may be disappointed; we had better found our comforts on that which cannot fail us, the hope of eternal life. 4. Her travail was to the life of the child, but to her own death. Note, Though the pains and perils of childbearing were introduced by sin, yet they have sometimes been fatal to very holy women, who, though not saved in childbearing, are saved through it with an everlasting salvation. Rachel had passionately said, Give me children, or else I die; and now that she had children (for this was her second) she died. Her dying is here called the departing of her soul. Note, The death of the body is but the departure of the soul to the world of spirits. 5. Her dying lips called her new-born son Ben-oni, The son of my sorrow. And many a son, not born in such hard labour, yet proves the son of his parent's sorrow, and the heaviness of her that bore him. Children are enough the sorrow of their poor mothers in the breeding, bearing, and nursing of them; they should therefore, when they grow up, study to be their joy, and so, if possible, to make them some amends. But Jacob, because he would not renew the sorrowful remembrance of the mother's death every time he called his son by his name, changed his name, and called him Benjamin, The son of my right hand; that is, "very dear to me, set on my right hand for a blessing, the support of my age, like the staff in my right hand." 6. Jacob buried her near the place where she died. As she died in child-bed, it was convenient to bury her quickly; and therefore he did not bring her to the burying-place of his family. If the soul be at rest after death, it matters little where the body lies. In the place where the tree falls, there let it be. No mention is made of the mourning that was at her death, because that might easily be taken for granted. Jacob, no doubt, was a true mourner. Note, Great afflictions sometimes befal us immediately after great comforts. Lest Jacob should be lifted up with the visions of the Almighty with which he was honoured, this was sent as a thorn in the flesh to humble him. Those that enjoy the favours peculiar to the children of God must yet expect the troubles that are common to the children of men. Deborah, who, had she lived, would have been a comfort to Rachel in her extremity, died but a little before. Note, When death comes into a family, it often strikes double. God by it speaks once, yea, twice. The Jewish writers say, "The death of Deborah and Rachel was to expiate the murder of the Shechemites, occasioned by Dinah, a daughter of the family." 7. Jacob set up a pillar upon her grave, so that it was known, long after, to be Rachel's sepulchre (1 Sam. x. 2), and Providence so ordered it that this place afterwards fell in the lot of Benjamin. Jacob set up a pillar in remembrance of his joys (v. 14), and here he sets up one in remembrance of his sorrows; for, as it may be of use to ourselves to keep both in mind, so it may be of use to others to transmit the memorials of both: the church, long afterwards, owned that what God said to Jacob at Bethel, both by his word and by his rod, he intended for their instruction (Hos. xii. 4), There he spoke with us.

The Disgrace of Reuben. (b. c. 1716.)

21 And Israel journeyed, and spread his tent beyond the tower of Edar. 22 And it came to pass, when Israel dwelt in that land, that Reuben went and lay with Bilhah his father's concubine: and Israel heard it. Now the sons of Jacob were twelve: 23 The sons of Leah; Reuben, Jacob's firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun: 24 The sons of Rachel; Joseph, and Benjamin: 25 And the sons of Bilhah, Rachel's handmaid; Dan, and Naphtali: 26 And the sons of Zilpah, Leah's handmaid; Gad, and Asher: these are the sons of Jacob, which were born to him in Padan-aram. 27 And Jacob came unto Isaac his father unto Mamre, unto the city of Arbah, which is Hebron, where Abraham and Isaac sojourned. 28 And the days of Isaac were an hundred and fourscore years. 29 And Isaac gave up the ghost, and died, and was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him.

Here is, 1. Jacob's removal, v. 21. He also, as his fathers, sojourned in the land of promise as in a strange country, and was not long in a place. Immediately after the story of Rachel's death he is here called Israel (v. 21, 22), and not often so afterwards: the Jews say, "The historian does him this honour here because he bore that affliction with such admirable patience and submission to Providence." Note, Those are Israels indeed, princes with God, that support the government of their own passions. He that has this rule over his own spirit is better than the mighty. Israel, a prince with God, yet dwells in tents; the city is reserved for him in the other world. 2. The sin of Reuben. A piece of abominable wickedness it was that he was guilty of (v. 22), that very sin which the apostle says (1 Cor v. 1) is not so much as named among the Gentiles, that one should have his father's wife. It is said to have been when Israel dwelt in that land; as if he were then absent from his family, which might be the unhappy occasion of these disorders. Though perhaps Bilhah was the greater criminal, and it is probable was abandoned by Jacob for it, yet Reuben's crime was so provoking that, for it, he lost his birthright and blessing, ch. xlix. 4. The first-born is not always the best, nor the most promising. This was Reuben's sin, but it was Jacob's affliction; and what a sore affliction it was is intimated in a little compass, and Israel heard it. No more is said—that is enough; he heard it with the utmost grief and shame, horror and displeasure. Reuben thought to conceal it, that his father should never hear of it; but those that promise themselves secresy in sin are generally disappointed; a bird of the air carries the voice. 3. A complete list of the sons of Jacob, now that Benjamin the youngest was born. This is the first time we have the names of these heads of the twelve tribes together; afterwards we find them very often spoken of and enumerated, even to the end of the Bible, Rev. vii. 4; xxi. 12. 4. The visit which Jacob made to his father Isaac at Hebron. We may suppose he had visited him before since his return, for he sorely longed after his father's house; but never, till now, brought his family to settle with him, or near him, v. 27. Probably he did this now upon the death of Rebekah, by which Isaac was left solitary, and not disposed to marry again. 5. The age and death of Isaac are here recorded, though it appears, by computation, that he died not till many years after Joseph was sold into Egypt, and much about the time that he was preferred there. Isaac, a mild quiet man, lived the longest of all the patriarchs, for he was 180 years old; Abraham was but 175. Isaac lived about forty years after he had made his will, ch. xxvii. 2. We shall not die an hour the sooner, but abundantly the better, for our timely setting our heart and house in order. Particular notice is taken of the amicable agreement of Esau and Jacob, in solemnizing their father's funeral (v. 29), to show how wonderfully God had changed Esau's mind since he vowed his brother's murder immediately after his father's death, ch. xxvii. 41. Note, God has many ways of preventing bad men from doing the mischief they intended; he can either tie their hands or turn their hearts.

CHAP. XXXV.

ANd God said, unto Iakob; arise, goe-up to Bethel, and dwell there: and make there an altar, unto God that appeared unto thee, when thou fleddest, from thy face of Esau thy brother. And Iakob said, unto his house; and unto all that were with him: Put-away the strange Gods, that are among you, and clense your selves, and change your garments. And let us arise and goe-up, to Bethel: and I will make there an altar, unto God that answered me in the day of my distresse; and hath beene with me, in the way which I have gone. And they gave unto Iakob, all the strange Gods, which were in their hand; and the earrings, which were in their eares: and Iakob hid him, under the oke, which was by Sechem. And they journeyed: and the terror of God, was upon the cities which were round about them: and they did not pursue, after the sonnes of Iakob. And Iakob came to Luz, which is in the land of Canaan, that is Beth-el: hee, and all the people that were with him. And he builded there, an altar; and called the place, El Bethel: because there they, even God, was revealed unto him; when hee fled, from the face of his brother. And Deborah Rebekahs nurse, dyed and she was buried, beneath Bethel, under an oke: and hee called the name of it, The oke of weeping.

And God appeared unto Iakob againe; when he was come, out of Padan Aram: and blessed him. And God said unto him, thy name (hath beene) Iakob: thy name shall not be called any more Iakob, but Israel shall be thy name, and he called his name Israel. And God said unto him, I am God almighty, be thou fruitfull and multiply; a nation, and an assembly of nations, shall bee of thee: and kings, shall come out of thy loines. And the land, which I gave to Abraham and to Isaak, to thee will I give it: and to thy seed after thee, will I give the land. And God, went-up from him: in the place, where hee spake with him. And Iakob set-up a pillar, in the place where hee spake with him, a pillar of stone: and he powred-out a drink-offring thereon: and he powred oile thereon. And Iakob called the name of the place, where God spake with him, Bethel. And they journeyed, from Bethel; and there-was yet a little peece of ground, to come to Ephrath: and Rachel bare a child, and had hard child-birth. And it was, when she was in her hard child birth: that the midwife said unto her, feare not; for thou shalt have this sonne also. And it was, when her soule was departing, for she dyed; that shee called his name Ben-oni: but his father called him Ben-jamin. And Rachel dyed; and shee was buried, in the way to Ephrath; that is Bethlehem. And Iakob set-up a pillar, upon her grave: that is the pillar of Rachels grave, unto this day. And Israel journeyed: and he stretched-out his tent, beyond the tower of Geder. And it was, when Israel dwelt in that land; that Reuben went, and lay with Bilhah, his fathers concubine: and Israel heard it: o

And the sons of Iakob, were twelve. The sonnes of Leah; Reuben, Iakobs firstborne: and Simeon, and Levi, and Iudah, and Issachar, and Zebulun. The sonnes of Rachel; Ioseph, and Benjamin. And the sons of B[illegible: 1 letter]l hah, Rachels handmaid; Dan, and Naphtali. And the sonnes of Zilpah, Leahs handmaid; Gad and Aser: these, are the sons of Iakob; which were borne to him in Padan Aram. And Iakob came, unto Isaak his father; to Mamree, to the citie of Arba: that is Chebron; where Abraham and Isaak, had sojourned. And the dayes of Isaak, were: an hundred yeeres, and fourescore yeeres. And Isaak gave-up the ghost, and dyed, and was gathered unto his peoples; an old-man, and full of dayes: and Esau and Iakob his sons, buried him.

Annotations. BEthel] that is, Gods house; a place distant from Sechem, about 30. English miles, southward: of it, see Gen. 28. 11. 19. an altar] that is, offer sacrifice and pay thy vow with thanksgiving for thy former deliverances, and strengthen thy faith, against thy present feares; Gen. 28. 20. 22. & 31. 13. and 34. 30. Vers. 2. his house] the folke of his house, whom hee carefully clenseth of idols, (which have no agreement with the house of God, 2 Cor. 6. 16.) and informeth in Gods wayes, as did other saints, Gen. 18. 19. Ios. 24. 15. with him] this may be meant of the captived Sechemites, Gen. 34. 29. strange Gods] or strangers Gods: the Hebrew signifieth either Gods of alienation, that is, aliene or strange Gods, as the Greeke explaineth it, or Gods of the alien, that is, of a stranger, or strange nation; and so the Chaldee turneth it, Idols (or erroncous Gods) of the peoples. By these strange Gods are meant idols, images, or representations of God, as appeareth by ver. 4. So those which are called the Philistims Gods, which David burned, 2 Chron. 14. 12. are by another Prophet said to be their Idols, in 2 Sam. 5. 21. among you] either privily brought from Labans house, whence Rachel had stollen her fathers Gods, Gen. 31. 19. or lately taken from, and come with the captive Sechemites, which were idolaters. After this example, Iosuah, Samuel, and others, purged the church of idols, when by repentance and faith, they turned and were reconciled to the Lord, Ios. 24. 23. 2 Sam. 7. 3. 4. Iudg. 10. 16. clense] or purifie, which outwardly was (according to the law) by washing in water, and other carnall rites, Levit. 15. 13. Numb. 31. 23. inwardly, by the grace and spirit of God, Psal. 51. 4. 12. Ezek. 36. 25. Heb. 10. 22. It behoveth all, to take heed to their feet, when they goe to the house of God, that they give not the sacrifice of fooles; E[illegible: 1 letter]cles. 5. 1. garments] another signe of renuing by faith and repentance: for when men came before God, their garments were either changed if they were undecent, 2 Sam. 12. 20. or otherwise, washed, Exod. 19. 10. 14. Lev. 15. 13. So are wee exhorted to clense our selves, from all filthinesse of the flesh and spirit, 2. Cor. 7. 1. and to hate even the garment spotted by the flesh, Iude, v. 23. From this practice of Iakob the Hebrew doctors have gathered a pollution by Idols, saying: Idols doe defile, by the doctrine of the Scribes, and it is closely-signified in the law, (Gen. 35. 2.) put away the strange Gods that are among you, and clense your selves, and change your garments. And therein are foure principall uncleannesses; by the Idol it selfe, and by the ministeriall instruments thereof, and by the Oblation offered thereto, and by the wine that is powred unto it. And they defile men and vessels, by touching them, &c. Deut. 7. 26. Esay 30. 22. Psal. 106. 28. Deut. 32. 28. Maimony in Misn. tom. 3. in Aboth Hatumoth, chap 6 S. 1. &c. Vers. 3. answered me] the Chaldee translateth, received my prayer, in the time of my distresse, and his word was my helpe in the way which I have gone. Gods answering of his people, is when by word or work, he granteth their request: as he is said to answer by fire, when by such a signe hee testifieth his approbation, 1. King. 18. 24. so he answereth by giving men his blessings, Esay. 41. 17. 18. or delivering them from miseries, Psal. 22. 22. it is therefore more then bare hearing, as Esay 30. 19. when hee heareth thee, he will answer thee. So here Iakob calleth the vision and oracle of God, (Gen. 28. 12. 13. &c.) his answer. Vers. 4. earrings] idolatrous jewels, and superstitious moniment, which are to be abolished as well as idols; & which may easily be turned into Idols themselves, Hos. 2. 13. Iudg. 8. 24.—27. Deut. 7. 25. and 12. 2. 3. Exod. 32. 3. 4. So by the Hebrew canons, It is commanded (they say) in Deut. 12. 2. 3. to destroy Idolatry, & the ministeriall instruments thereof, and what soever is made for the same. And it is forbid den (by Deut. 7. 26.) to have any use (or profit) by any of these things. Maimony treat. of Idolatry, c. 7. S. 1. 2. the oke] or, as the Greeke and Chaldee doe translate it, the Terebinth, (or Turpentine tree,) the tree under which afterwards Iosua set up a stone for a witnesse, when having clensed the people of their idols, he made a covenant with them & gave them a law in Sechem, Ios. 24. 23. 25. 26. There also he hid them from the knowledge of his family, under an oke, that they might not easily be found: okes and other trees being consecrated in those times to religious uses, and therefore stood long unfelled. Deut. 12. 2. see Gen. 21. 33. Vnder such also, they sometimes buried the dead, as after in v. 8. The Greeke version here addeth, Iakob hid them under the Terebinth tree in Sechem, and abolished them unto this day. V. 5. they journeyed] the Gr. explaineth it, And Israel removed from Sechem. terror of God] that is, a mighty terror sent of God upon the cities. The Chaldee saith a terror from before the Lord. Otherwise all the cities round about, would and easily might have destroyed Iakobs family, for the massacre done at Sechem. V. 7. El Bethel] that is, the God of Bethel before he called it Bethel, that is, Gods house, Gen. 28. 19. now for addition of graces from God, hee addeth to the name, calling the place God, figuratively, as being his house. The like is in Exod. 17. 15. was revealed] or, were revealed, that is, did appeare in more manifest sort. Here againe a word plurall, is joyned with the name of God, to signify the mysterie of the Trinity in the unity of the godhead: see the notes on Gen. 20. 13. The Gr. translateth it singularly, was revealed (or did appear:) so also doth the Chaldee, save that for God, it saith, the angel of God. V. 8. nurse] sent with her from her fathers house, Gen. 24. 59. How she came to be in Iakobs family, is uncertaine: the Iewes say, she was sent to call Iakob home, as was promised in Gen. 27. 45. She might also come thither upon other occasion, after Rebekahs death. The oke of weeping] Hebr. Allon Bacuth: this name sheweth his griefe, for the death of this matron; the place also being the safeest and most honorable that there hee could have for such a purpose; see the notes on v. 4. & on Gen. 23. 2. The Chaldee paraphrast, for Oke, translateth the Plaine (or vally) of weeping. But the Greeke turneth it an Oke: and so doth the Ierusalemy Thargum. See also Gen. 12. 6. V. 9. again] the Gr. addeth, in Luz: where he had appeared to him before, Gen. 28. 11. 12. 19. V. 10. Israel] the name given him before of the Angel, is here againe given & confirmed of God: for the strengthning of Iakobs faith, and assurance of Gods grace unto him, See Gen. 32. 28. Ver. 11. Almighty] or Alsufficient: see Gen. 17. 1. The Gr. translateth it, thy God. an assembly] or company: church of nations: the Chaldee saith, an assembly of tribes. Here God confirmeth the blessing given to Iakob by his father Isaak: and amplifieth it, see Gen. 28. 3. and 48. 3. 4. Kings] the Chaldee addeth; that shall rule over the peoples: thus God giveth him the blessing of Abraham, Gen. 28. 4. and 17. 6. Ver. 12. and] or, that is to thy seed: see Gen. 13. 15. The Chaldee explaineth it, and to thy sonnes: the Greeke addeth through their generations. Vers. 13. God] the Chaldee saith, the glory of the Lord: meaning the vision which now appeared unto Iakob. See Gen. 17. 22. Vers. 14. set up] this he had done before, and now repeateth it: or as is likely, being ruinated, he new repaireth it, see Gen. 28. 18. drinke offring] or, a powred out-offring, an effusion: usually called a drinke offring, because it was onely of liquors or moist things, as the Minchah or meat-offering was of dry. And this drink-offring by the law of God, was of wine, or Sechar, Exod. 29. 40. Num. 28. 7. among the heathens sometime of blood, Psal. 16. 4. oile] to consecrate it, see Gen. 28. 18. Vers. 15. Bethel] that is, Gods house: see Gen. 28. 19. Thus hee renewed the memoriall of his faith and thankfulnesse to God, as God did before of his promises to him, v. 10. 11. 12. Vers. 16. they journeyed] the Greeke version addeth, Iakob journeyed from Baithel, and pitched his tent beyond the tower of Gader: borrowing these words from the 21. verse. a little peece] or, about a mile, as the Chaldee paraphrase explaineth it, This word is so used also in Gen. 48. 7. 2 King. 5. 19. and not elsewhere. Ephrath] a towne called usually, Bethlehem, that is, The house of Bread: v. 19. some thinke it to have the name Ephrath of Calebs wife, so called, 1 Chron. 2. 19. 24. It hath both names in Mic. 5. 2. Bethlehem Ephrata: there Christ was borne, Matt. 2. 1. the bread of God that came from heaven, Ioh. 6. 33. had hard child-birth] Hebrew, shee was hard in her child-bearing: that is, had sore and painfull labour. According to the chastisement layd on Eve and her daughters, Gen. 3. 16. It is daily to be seene, and the Philosopher observeth it, that no creature suffreth such strong paines in trauell, as woman doth, (Aristot, de Animal. l. 7.) notwithstanding shee shall be saved in child-bearing, if they continue in faith, &c. 1 Tim. 2. 15. Ver. 17. midwife] named in Hebrew, of helping the woman in child-birth: so Exod. 1. 15. 16. thou shalt have] or, this also (shall bee) to thee a sonne: as Ioseph before was. And this was according to Rachels desire; see Gen. 30. 24. Vers. 18. departing] or going-out, from the body to God that gave it, as Eccles. 12. 7. Psal. 146. 4. This sheweth the Soule of man to bee a spirituall immortall substance, distinct from the body. The heath ens acknowledged this, saying, that death is nothing else, but the departing of the soule from the body, Aristot. in his book of Death: and that the soules of men are divine, and when they goe out of the body, they returne unto heaven: Cicero lib. de Amicit. Ben. oni] the Greek and Chaldee interprets it, Son of my sorrow. In that shee answered nothing, but thus named her son; it sheweth she received no comfort. The like case, was in 1 Sam. 4. 20. 21. The word oni, is after used by Iakob for his painfull strength: Gen. 49. 3. Benjamin] that is, Son of the right hand: meaning loved, tendered, and especially regarded. So man of the right hand, in Psal. 80. 18. for one loved and much regarded of God. This only of all Iakobs children, was borne in the land of Canaan. V. 20. unto this day] the time when Moses wrote this, and after in Sauls daies, 1 Sam. 10. 2. About this place, at Christs birth, many infants were murdered by Herod: then Rachel wept for her children, and would not bee comforted because they were not, Ier. 31. 15. Mat. 2. 16. 18. V. 21. Geder] or Gader as the Gr. writeth it: by interpretation the flocke or herd. A tower of this name is also mentioned in Mic. 4. 8. V. 22. concubine] a secondary wife; see Gen. 22. 24. She is called also his wife, Gē. 37. 2. By this shamefull crime (such as is not once named among the heathens, 1 Cor. 5. 5.) Reuben lost his first-birth: 1 Chron. 5. 1. Gen. 49. 4. Iakob also himselfe, having abused Bilhah, contrary to the first institution of mariage, Gen. 30. 4. is here chastised of God: So Absalom lying with his father Davids cōcubines; God thereby chastised Davids sins, 2 Sam. 12. 10. 11. and 16. 22. heard it] the Greek version addeth, and it appeared evill in his sight. But in the Hebrew, nothing is said; onely an empty space is left in the line, with this marke o to move consideration: as before in Gen. 4. 8. Sometime sorrow is so great, as words or signes, cannot expresse it, Ezek. 24. 23. and such might here be Iakobs case. Here also is a pawse & breaking off, as to a new matter, even in the midst of the verse: so in Deut. 2. 8. twelve] which becomming fathers of many families, are called the twelve Patriarehs, Act. 7. 8. and the peoples that came of thē, are named the twelve tribes, Act. 26. 7. and although many great evills, have already and will hereafter more appeare in these sons of Israel; yet God in mercy pardoned them, and hath honoured them in the scriptures with great dignities, that their names should bee graven on twelve precious stones, and caried upon the hie priests heart, Exod. 28. 21. 29. and that the gates of the heavenly Ierusalē should be after the names of these twelve sons of Israel, Ezek. 48. 31. Rev. 21. 12. And their number as it was answerable to the twelve Princes that came of Ismael, Gen. 25. 16. so is it remembred by the twelve Apostles of Christ, Luk. 6. 13. Rev. 21. 14. And although of Ioseph there came two tribes, Gen. 48. 5. 6. so that after a sort, there were thirteene: yet the scripture in naming or rehearsing them, usually setteth downe but twelve; omitting the name now of one, then of another, as may in sunday places bee observed, Deut. 33. Ezek. 48. Rev. 7. &c. V. 23. Issachar] of the naming and interpretation of these, see the notes on Gen. 29. and 30. Here is to be observed how Issachar & Zabulon, are set next after Iudah, though Dan & Naphtali, Gad & Aser, were borne between them, Gen. 29. 35. and 30. 6. 8. 11. 13. 18. because all the sonnes of one mother should be set together: so they are placed also in Gen. 46. 8. 14. 15. and 49. 3. 14. (where Zabulon is before Issachar,) and Exod. 1. 2. 3. Numb. 1. 5. 9. 26. 28. 1 Chron. 2. 1. And in this order, were they graven and set on the stones upon Aarons Ephod; see Exod. 28 10 21. in the annotations. V. 26. were borne] so the Gr. expresseth it, the Hebrew being singular, was borne. So in Gen. 46. 22. Padan Aram] or Mesopotamia, see Gen. 25. 20. But here except Benjamin; for he was borne in Canaan, ver. 18. Iakobs sons, though borne out of the land, yet come thereinto, it being promised them of God, Gen. 28. 13. when Esaus sons borne in the land, do goe out and give place, Gen. 36. 5. 6. Ver. 27. Mamre] see Gen. 13. 18. and 23. 2. the Greeke addeth, he being yet alive, to Mambre. V. 29. his peoples] his godly forefathers: see Gen. 25. 8. buried him] so Isaak and Ismael buried Abraham: Gen. 25. 9. Esau & Iakob were now 120 yeeres old, Gen. 25. 26. the world was 2288. yeere old. And Isaak had lived blind, above 40. yeeres before his death, Gen. 27. 1. Which death is here mentioned, to make an end of Iakobs history: for otherwise the things following in Gen. 37. & 38. about Ioseph & Iudah, fell out before Isaak dyed.