Jacob arrives at Beth-el, B. C. cir. 1738. CHAP. XXXV. A. M. cir. 2266. 2 Then Jacob said unto his dhousehold, and to all that were the strange gods that be clean, and change with him, Put away are among you, and 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, hand was with me in the way which I went. where God appeared to him. B. C. cir. 1738. 5 And they journeyed: and A. M. cir. 2266. the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob. 6 So Jacob came to m 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. 4 And they gave unto Jacob all the strange gods which were in their hand, and all their ear-rings which were in their ears; Jacob hid them under the oak which was by she was buried beneath Beth-el, under an oak: Shechem. k a Chap. xviii. 19; Josh. xxiv. 15. Chap. xxxi. 19, 34; Josh. xxiv. 2, 23; 1 Sam, vii. 3.-Exod. xix. 10. Chap. xxx. 7, 24; Psa. evii. 6. Chap. xxviii. 20; xxxi. 3, 42. Hos. ii, 13. Josh. xxiv. 26; Judg. ix. 6.- 1 Exod. xv. 16; 8 But Deborah, Rebekah's nurse, died, and and the name of it was called Allon-bachuth. xxiii. 27; xxxiv. 24; Deut. xi. 25; Josh. ii. 9; v. 1; 1 Sam. xiv. 15; 2 Chron. xiv. 14.- Chap. xxviii. 19, 22.- Eccles. v. 4. That is, the God of Beth-el.- -P Chap. xxviii. 13. 9 Chap. xxiv. 59. That is, the oak of weeping. thus perform the vow he had made, chap. xxviii. out of a solid piece of cornelian, now lies before me. 20, 22. It was evidently intended for the ear, as the opening elo-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 suspensa deputantur, non ad placendum hominibus, sed ad serviendum dæmonibus." See the notes on chap. xxiv. 22. Verse 2. Put away the strange gods] hey 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. Verse 3. 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. Verse 4. 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 VOL. I. ( 15 ) Verse 5. 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. Verse 7. El-beth-el], the strong God, the house of the strong God. But the first el is wanting in one of De Rossi's MSS., as it is also in the Septuagint, Vulgate, Syriac, and some copies of the Arabie. The sentence reads much better without it, and much more consistent with the parallel passages. Verse 8. But Deborah, Rebekah's nurse, died] She was sent with Rebekah when taken by Abraham's servant to be wife to Isaac, chap. xxiv. 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 Of Rebekah's death had taken place on the occasion. we know nothing. After her counsel to her son, chap. xxvii., we hear no more of her history from the sacred writings, except of her burial in chap. xlix. 31. Her name is written in the dust. And is not this designed as a mark of the disapprobation of God? It 209 18 And it came to pass, as her soul was in - 12 And the land which I gave Abraham and Isaac, to thee I will give it, and to thy departing, (for she died,) that she called his seed after thee will I give the land. name d Ben-oni: but his father called him Benjamin. 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 e heaven. This was no doubt the future Saviour, the Angel of the covenant. See chap. xvi. 7. Verse 14. A drink-offering] 1 nesech, a libation. These were afterwards very common in all countries. 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 Æneas is mentioned nearly in the same way by the poet Virgil; and in the circum- | At first they consisted probably of water only, afterstances, in both cases, there is a striking resemblance. "Tu quoque littoribus nostris, Æneia nutrix, Æternam moriens famam, Caieta, dedisti :' Et nunc servat honos sedem tunus; ossaque nomen, Aggere composito tumuli, postquam alta quierunt wards wine was used; see on Lev. vii. 1, &c. 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 conseerated afresh to God. Verse 16. There was but a little way to come to Ephrath] The word Ɔ kibrath, translated here a little way, has greatly perplexed commentators. It Nursed the great chief, and form'd his tender years, occurs only here, in chap. xlviii. 7, and 2 Kings v. 19; "Thou too, Cajeta, whose indulgent cares Expiring here (an ever-honour'd name !) Thy name survives, to please thy pensive ghost; Verse 9. God appeared unto Jacob again] He appeared to him first at Shechem, when he commanded him to go to Beth-el, and now that he is arrived at the place, God appears to him the second time, and reconfirms 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. Verse 13. 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 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 Matt. ii. 6. Verse 18. As her soul was in departing] Is not this a proof that there is an immortal spirit în man, which can exist separate from and independent of the body? Of Rachel's death it is said, a 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 intended, neshamah or ruach would have rather been used, as the first means breath, the latter breath or spirit indifferently. the son of my She called his name Ben-oni] sorrow or affliction, because of the hard labour she had in bringing him into the world; but his father called him Benjamin, p, the son of my right hand, i. e., the son peculiarly dear to me. So man of the right ( 15 ) The trespass of Reuben. B. C. cir. 1738. CHAP. XXXV. and Benjamin. The twelve sons of Jacob. B. C. cir. 1738. A. M. eir. 2266. 20 And Jacob set a pillar upon | 24 The sons of Rachel; Joseph, A. M. cir. 2266. her grave that is the pillar of Rachel's grave hunto this day. 21 And Israel journeyed, and spread his tent beyond the tower of Edar. i 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 Padanaram. hand, Psa. lxxx. 17, signifies one much loved and re-ed by Jonathan, and glanced at by the Jerusalem garded of God. The Samaritan has Benyamin, the Targum, chap. xlix. 4. Could this view of the subson of days; i. e., the son of his old age, as Judah ject be proved to be correct, both piety and candour calls him, chap, xliv. 20; and Houbigant contends would rejoice. 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 translates the place Benjamin, id est, filius dextra; Benjamin, that is, the son of the right hand. 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 Verse 20. Jacob set à pillar upon her grave] Was epavn evaνriov avrov, and it appeared evil in his sight. not this the origin of funeral monuments? In ancient Now the sons of Jacob were twelve] Called aftertimes, and among rude nations, a heap of stones desig-wards the twelve patriarchs, because they became heads nated 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.' Verse 21. Tower of Edar.] Literally, the tower of the flock, and so translated Mic. iv. 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. Verse 22. 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 repeat а or chiefs of numerous families or tribes, Acts yii. 8; and the people that descended from them are called the twelve tribes, Acts xxvi. 7; James i. `1. Twelve princes came from Ishmael, chap. xxv. 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, chap. xlviii. 5, 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, Deut. xxxiii.; Ezek. xlviii.; Rev. vii., &c. Verse 23. The sons of Leah] The children are arranged under their respective mothers, and not in order of their birth. Verse 26. Born to him in Padan-aram.] i. e., all but Benjamin was born in Canaan, ver. 16, 17. It is well known that Padan-aram is the same as Mesopotamia, and hence the Septuagint translate Meσоñотаua тns Evpias, Mesopotamia of Syria. The word signifies between the two rivers, from μɛoos, the midst, and moraμos, 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. Verse 27. The city of Arbah, (which is Hebron)] See chap. xxiii. 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 211 Isaac's age and death. B. C. 1716. B. C. 1716. A. M. 2288. 28 And the days of Isaac were a | and was gathered unto his people, A. M. 2288. hundred and fourscore years. being old and full of days: and his sons Esau and Jacob buried him.. 29 And Isaac gave up the ghost and died, Chap. xv. 15; xxv. 8. Verse 29. Isaac gave up the ghost-and was gathered unto his people] See on chap. xxv. 8. Esau and Jacob buried him.] See chap. xxv. 9. Esau, as we have seen chap. xxxiii., 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 xxxvii. and Xxxviii., 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. us. 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! 3. The impatience and fate of the amiable Rachel, who can read of without deploring? Give me children, said she, or else I die, chap. xxx. 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 1. That such a family as that of Jacob should have With respect to the soul, every thing is clearly had false gods in it, is a matter not less astonishing revealed, so that we may ask and receive, and have a than real and suppose that we allow, as is very pro-fulness of joy; but as to our bodies, there is much bable, 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, chap. xxxiv. 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 præsentibus culpis ignoscit.-SENECA. "He who is indulgent to present offences, 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 212 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 chap. xlix. 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 can be said of his character has been already anticipated, see chap. xxii., &c. 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. The generations of Esau CHAP. XXXVI. by his Canaanitish wives. CHAPTER XXXVI. The genealogy of Esau, i. e., his sons, by his Canaanitish wives Adah, Aholibamah, and Bashemath, 1–3. The children of Adah and Bashemath, 4. Of Aholibamah, 5. Esau departs from Canaan and goes to Mount Seir, 6-8. The generations of Esau, i. e., his grandchildren, while in Seir, 9–19. The genera tions of Seir, the Horite, 20-30. Anah finds mules (Yemim) in the wilderness, 24. The kings which reigned in Edom, 31-39. The dukes that succeeded them, 40-43. A. M. cir. 2225. A. M. cir. 2288. NOW these are the genera- went into the country from the A. M: cir. 2266. tions of Esau, a who is Edom. face of his brother Jacob. 2 b 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; B. C. cir. 1738. 7 8 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. 8 Thus dwelt Esau in mount Seir: Esau is Edom. 9 And these are the generations of Esau the father of the Edomites in mount Seir. 10 These are the names of A. M.,cir. 2230. B. C. cir. 1774. Esau's sons; Eliphaz the son of Adah the wife of Esau, Reuel the son of Bashemath the wife of Esau. m NOTES ON CHAP. XXXVI: and the fourteenth verse he is said to be the daughter Verse 1. These are the generations of Esau] We of Zibeon. But the Samaritan, the Septuagint, (and have here the genealogy of Esau in his sons and grand- the Syriac, in ver. 2,) read son instead of daughter, sons, and also the genealogy of Seir the Horite. The which Houbigant and Kennicott contend to be the true genealogy of the sons of Esau, born in Canaan, is re-reading. Others say that daughter should be referred lated ver. 1-8; those of his grandchildren born in to Aholibamah, who was the daughter of Anah, and Seir, 9-19; those of Seir the Horite, 20-30. The generations of Esau are particularly marked, to show how exactly God fulfilled the promises he made to him, chap. xxv. and xxvii.; and those of Seir the Horite are added, because his family became in some measure blended with that of Esau. Verse 2, His wives] It appears that Esau's wives went by very different names. Aholibamah is named Judith, chap. xxvi. 34; Adah is called Bashemath in the same place; and she who is here called Bashemath is called Mahalath, chap. xxviii. 9. These are variations which cannot be easily accounted for; and they are not of sufficient importance to engross much time. It is well-known that the same persons in Scripture are often called by different names. See the Table of variations, chap. xxv., where there are some slight examples. Anah the daughter of Zibeon] But this same Anah is said to be the son of Zibeon, ver. 24, though in this granddaughter of Zibeon. I should rather prefer the reading of the Samaritan, Septuagint, and Syriac, and read, both here and in ver. 14, "Aholibamah, the daughter of Anah the son of Zibeon," and then the whole will agree with verse 24. Verse 6. Esau took his wives, &c.] So it appears that Esau and Jacob dwelt together in Canaan, whither the former removed from Seir, probably soon after the return of Jacob. That they were on the most friendly footing this sufficiently proves; and Esau shows the same dignified conduct as on other occasions, in leaving Canaan to Jacob, and returning again to Mount Seir; certainly a much less fruitful region than that which he now in behalf of his brother voluntarily abandoned. Verse 12. Timna was concubine to Eliphaz] As Timna was sister to Lotan the Horite, ver. 22, we see how the family of Esau and the Horites got intermixed. This might give the sons of Esau a pre |