panied with love, or good-will:*) and the rather because God had graciously blessed him, and giving hi m enough; nay more, had given him all things. Esau on this accepted it; and as far as we know, the reconciliation was sincere and lasting.

Ver. 12-15. Esau proposes to be going, and to guard his brother and his family through the country. The proposal was doubtless very friendly, and very honourable; and appears to have contained an invitation of Jacob and his family to his house at Seir: but Jacob respectfully declines it, on account of the feebleness of the cattle, and of the children. There is no reason that I know of for supposing Jacob had any other motive than that which he alleged; and this is expressive of his gentleness as a shepherd, and his tenderness as a father. There are many persons with whom we may wish to be on good terms, who nevertheless, on account of a difference of character, taste, or manners, would be very unsuitable companions for us. Jacob proposes going to Seir after his arrival; and this he probably did, though we read not of it. We have no account of his visiting his father Isaac till he had been several years in Canaan; yet to suppose him capable of such a neglect, were not only injurious to his character, but contrary to what is implied by Deborah, one of Isaac's family, being found in his house at the time of her death. Esau's first proposal

being declined, he next offers to leave a part of his men, as a guard to Jacob's company: but this also he respectfully declines, on the ground of its being unnecessary; adding, Let me find grace in the sight of my lord-which I conceive was equal to saying, Let me have thy favour, and it is all I desire.

Ver. 16-20. The two brothers having parted friendly, Esau returns to Seir, and Jacob journeyed to a place east of Jordan, where he stopped awhile, and built a house for his family, and booths for his cattle. Upon this spot a city was afterwards built, and called Succoth; that is booths, from the circumstance above

* See Josh. xv. 19. 1 Sam. xxv. 27. 2 Kings v. 15.

† Though both expressions are rendered alike, I have enough, yet they differ in the original: Esau said 2 y I have much ; but Jacob

have all.

R.

Chap. xxxv. 8.

related.* He did not stop here, however, with a design to abide ; for he was commanded to return to the land of his kindred, that is to Canaan, and he was as yet not in Canaan: but finding it a country abounding with rich pasture, he might wish to refresh his herds, and take time for inquiry into a more suitable place for a continued residence. Hence, when after this he passed over Jordan, and came to Shalem, a city of Shechem, in the land of Cannan, it is said to be when he came from Padan-aram; intimating that till then he had not arrived at the end of his journey. Shalem is considered by Ainsworth, and some others, not as the name of a city, but as a term denoting the peace and safety with which Jacob arrived. Hence they render it," He came in safety, or in peace, to the city of Shechem." It is an argument in favour of this translation, that we have no account of a city called Shalem near to Shechem. All agree that it could not be the place where Melchizedek reigned, as it was forty miles distant from it; and as to that near Enon, where John was baptizing,t it was not in the neighbourhood of Shechem, but of Jordan. This rendering also gives additional propriety and force to the phrase, When he came from Padan-aram. It is a declaration to the honour of him who had said, Behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again unto this land. He arrived in peace at his journey's end, notwithstanding the dangers and difficulties he met with by the way.

Shechem, before which Jacob pitched his tent, was a city called after the name of the son of Hamor, its king, of whom we shall presently hear more. It is the same place as that which in the New Testament is called Sychart Here he bought a parcel of a field, that neither he nor his cattle might trespass on the property of others. This field was afterwards taken from him, it should seem, by the Amorites; and he was under the necessity of recovering it by his sword and his bow; which, having accomplished, he bequeathed it to his son Joseph. I have sometimes thought that this parcel of ground might be designed to exhibit a specimen of the whole land of Canaan. When the Most High

* Josh. xiii. 27.Judges viii. 5.

+ John iii. 23.

+ John iv. 5.

divided to the nations their inheritance, he marked out an allotment for the children of Israel:* but the Canaanites taking possession of it, were obliged to be dispossessed by the rightful owners, with the sword and with the bow.

But that which requires the most particular notice, is, that he erected there an altar, and called it El-elohe-Israel; i. e. God the God of Israel. It was worthy of this great and good man publicly to acknowledge God, after so many signal deliverances, and soon after his arrival. His first purchasing a piece of ground, and there erecting his altar, was like saying, Whenever this whole country shall be in possession of my posterity let it in this manner be devoted to God. Nay, it was as if he had then taken possession of it in the name of the God of Israel, by setting up his standard in it. It is the first time also in which he is represented as availing himself of his new name, and of the covenant blessing conferred upon him under it. The name given to the altar was designed, no doubt, to be a memorial of both; and whenever he should present his offerings upon it, to revive all those sentiments which he had felt when wrestling with God at Peniel. It were no less happy for us, than consistent with our holy profession, if every distinguishing turn of our lives were distinguished by renewed resignations of ourselves to God. Such times and places. would serve as memorials of mercy, and enable us to recover those thoughts and feelings which we possessed in our happiest days.

* Deut. xxxii. 8.

The arrival of Jacob in Canaan promised fair for a holy and happy residence in it. Laban no more oppresses him, and the breach between him and his brother Esau is healed. But alas, foreign troubles being removed, domestic ones take place of them. He had but one daughter, and she is defiled. He had many sors, and the greater part of them are deceitful and cruel. What with the conduct of the one and the other, his heart must be sorely grieved. It was not however till he had lived six or seven years in the neighbourhood of Shechem that these troubles came upon him; for in less time than this the two brethren could not have arrived at man's estate and there is reason to believe that from his first settlement at this place, his mind began to sink into a state of spiritual declension. One would think, if he had had a proper sense of things, he could not have continued so long to expose a family of young people to the contagious influence of a heathen city. It was next to the conduct of Lot when he took up his residence in Sodom.

Ver. 1, 2. It is natural to suppose that the younger branches of the family, hearing every thing that was going on among the youth of the place, would think it hard. if they must not go among them. Whether the sons formed acquaintances among the Shechemites, we know not; but Dinah, on a certain occasion, must needs go out to see the daughters of the land. She wished no doubt to be

acquainted with them, to see and be seen of them, and to do as they did. It might not be to a ball, nor a card party; but I presume it was to some merry-making of this kind: and though the daughters of the land were her professed companions, yet the sons of the land must have assembled with them, else how came Shechem there? Young people, if you have any regard for your parents, or for yourselves, beware of such parties! The consequence was what might have been expected. Shechem, was the son of the prince of the country, and men of rank and opulence are apt to think themselves entitled to do any thing which their inclinations prompt them to. The young woman was inexperienced, and unused to company of this kind; she therefore fell an easy prey to the seducer. But could Dinah have gone without the consent, or connivance of her parents, at least of one of them? We should think she could not. I fear Leah was not clear in this matter.

Ver. 3, 4. The story is such as must needs excite indignation: some circumstances, however, bad as it is, tend in a certain degree to extenuate it. The young man is not like Amnon by Tamar; he is attached to her, and applies to his father Hamor to obtain her for him to wife. Had this been done at first, all had been honourable; but a bad beginning seldom admits of a good ending. And though a respectful application was immediately made to the parents of the damsel, yet she herself was at the same time detained in Shechem's house. But let us observe the effect of this disgraceful transaction.

Ver. 5-24. The news soon reached Jacob's ear; his sons were in the field; he felt much, no doubt, but said nothing till they returned. He did not however foresee what would follow, or he would not have reserved the utterance of his grief to them. But probably he knew not what to do. If Leah had connived at her daughter's visit, he would not know how to speak to her; and as to Rachel, the jealousies between the sisters might prevent his speaking freely to the one on the concerns of the other. So he held his peace till his sons should return. Meanwhile, Hamor, and it seems his son with him, came out of the city to Jacob, to commune with him on the subject, and to ask the young woman in