white appear which was in the by themselves, and put them not rods. unto Laban's cattle.

38. And he set the rods which he had pilled before the flocks in the gutters in the watering troughs when the flocks came to drink, that they should conceive when they came to drink.

39. And the flocks conceived before the rods, and brought forth cattle ring-streaked, speckled, and spotted.

40. And Jacob did separate the lambs, and set the faces of the flocks toward the ring-streaked, and all the brown in the flock of Laban; and he put his own flocks

41. And it came to pass, whensoever the stronger cattle did conceive, that Jacob laid the rods before the eyes of the cattle in the gutters, that they might conceive among the rods.

42. But when the cattle were feeble, he put them not in: so the feebler were Labans, and the stronger Jacob's.

43. And the man increased exceedingly, and had much cattle, and maid-servants, and men-servants, and camels, and asses.

572. That the mode adopted by Jacob to increase his flocks and herds, is possible, is, we believe, conceded. It is founded upon a principle in nature that is well known, however mysterious and inexplicable it may be. But here one suggestion, as to the credibility of this and similar wonders, may not be out of place. Suppose, then, we had never seen any such thing as is here described, is there any other marvel recorded in the Bible, that would have been more difficult to receive as true? We receive this record as credible, because it implies the action of a law with which we are acquainted. May not other wonders be as much the result of natural laws, though we may not be acquainted with them? We believe that all miracles are the result of law (if one prefers that term) as much as any other event.

573. The morality of the transaction is to be decided upon, as we would decide upon any other in similar cir

cumstances.

SECTION V.-JACOB LEAVES LABAN.

CHAP. XXXI.

574. There seem to have been some transactions, between Laban and Jacob, of which we have no account. There is a hint of this kind, in the remark of Jacob that Laban had changed his wages ten times; and also in that

of his wives "Is there yet any portion or inheritance for us in our father's house? Are we not counted by him strangers; for he hath sold us and hath quite devoured also our money?" The conduct of Jacob may receive some mitigation, from the injustice that had been practiced upon him by Laban. So the taking of the images on the part of Rachel, may have been regarded only as seeking restitution for what her father had unjustly taken from her. And, though one wrong does never justify another, yet we cannot look upon a wrong act, when done in self-defence, as we do when it is done without any such reason. And, if in those days deception and fraud were not regarded in the same light they are now, the fact is one of many illustrations, of what Christianity has done for the world.

575. It is well for us to remark here, as very plainly shown in the book of Genesis, by many examples that might be cited, and especially by what Jacob says in verse 9th, and his wives in verse 16th, that God is said to do many things that can be ascribed to him only indirectly. God took from Laban his flocks and gave them to Jacob, only by allowing Jacob to do it, by an expedient that cannot be excused by any strictly just and righteous principle.

576. The country of Laban is called Padan-aram. His residence was Haran. It is a coincidence worthy of note, that one of the grand-sons of Nahor was called Aram; and as it was customary in those days to name places from persons, there can be little doubt that Aram was named after Aram, son of Remuel, son of Nahor, brother of Abraham. It was called Padan-aram or Plain of Aram, as that is the meaning of Padan. It should be farther observed, that, in the Hebrew, what the translators call Syrian, is Aramean, (evidently from the same Aram) though it is believed that both terms are equally appropriate for the country referred to.

SECTION VI. THE PURSUIT.

CHAP.

22. And it was told Laban on the third day, that Jacob was fled. 23. And he took his brethren with him, and pursued after him seven days' journey; and they overtook him in the mount Gilead.

XXXI.

24. And God came to Laban the Syrian in a dream by night, and said unto him, Take heed that thou speak not to Jacob either good or bad.

577. The river, here referred to, is understood to be the river Euphrates, as that is often called by way of distinction the river. The passage of this river seems to have occurred more than once, before Jacob reached his destination, owing, we suppose, either to some bend in the river, or perhaps, to the meanderings of the accustomed route. Comp. xxxii. 16, 21; xxxiii. 3.

578. That Laban was an idolator, is obvious from the images that were stolen by Rachel, as these images are expressly called Laban's gods, in verse 30. See also XXXV. 2. The reason why Rachel stole them, may have

been from an idolatrous veneration that she entertained for them, having been thus educated; or, what is more probable, from their value as composed of gold or silver. And if the last, the disposition made of them afterwards, and other valuables connected with them, may be regarded as an indication of Jacob's abhorence of idol worship, since he would not retain even the precious metal that composed them, but buried it under a tree.

SECTION VII. THE INTERVIEW IN MOUNT GILEAD.

CHAP. XXXI.

25. T Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount: and Laban with his brethren pitched in the mount of Gilead.

26. And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives taken with the sword?

27. Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp?

28. And hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in so doing.