10 And Jacob went out from Beer-sheba, and went toward Haran. 11 And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. 12 And he dreamed, and behold a ladder set upon the earth, and the top of it reached to heaven: and Behold, the angels of God ascending and descending on it. e 13 And, Behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed; a Hos. 12. 12-b Called, Acts 7. 2. Charran-c Ch. 41. 1. Job. 33. 15-d John 1. 51. Hebr. 1. 14-e Ch. 35. 1. & 48. 3.-4 Ch. 26. 21-g Ch. 13. 15. & 35. 12-h Ch. 13. 16.-1 Heb. break forth.--k Ch. 13. 14. Deut. 12 20. and hence, with propriety it might be said, Esau went unto Ishmael-and took Mahalath the daughter of Ishmael-to be his wife. See the notes on chap. xxxi. 38, &c. Verse 11. A certain place, and tarried there all night, because the sun was set] From ver. 19. we find this certain place was Luz, or some part of its vicinity. Jacob had probably intended to reach Luz, but the sun being set, and night coming on, he either could not reach the city, or he might suspect the inhabitants, and rather prefer the open field, as he must have heard of the character and conduct of the men of Sodom and Gomorrah: or the gates might be shut by the time he reached it, which would prevent his admission; for it frequently happens, to the present day, that travellers not reaching a city in the eastern countries, previous to the shutting of the gates, are obliged to lodge under the walls all night; as, when once shut, they refuse to open them till the next day. This was probably Jacob's case. He look of the stones] He took one of the stones that were in that place for from ver. 18. we find it was one stone only, which he had for his pillow. Luz is supposed to have been about forty-eight miles distant from Beersheba; too great a journey for one day, through what we may conceive, very unready roads. 14 And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. n 15 And, behold, I am with thee, and will " keep thee in all places whither thou goest, and will bring thee again into this land; for PI will not leave thee, until I have done that which I have spoken to thee of. 16 And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place and I knew it not. 17 And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. 1 Ch. 12 3. & 18. 18. & 22 18. & 26. 4.--m See Ver. 20, 21. Ch. 26. 24. & 31. 3. n Ch. 48 16. Ps. 121. 5, 7, 8.---0 Ch. 35. 6-p Deut. 38. 6. Josh. 1. 5. 1 Kings 8. 57. Hebr. 13. 5.-q Numb. 3. 19.-r Exod. 3. 5. Josh. 5. 15. ceeded from the Abrahamic family, be blessed: for Jesus Christ by the grace of God tasted death FOR EVERY MAN, Heb. ii. 9. Verse 15. And behold, I am with thee] For I fill the heavens and the earth:-my WORD shall be thy help; Targum-and will keep thee in all places, εν τη οδώ παση, in all this way; Septuagint. I shall direct, help, and support thee in a peculiar manner, in thy present journey; be with thee while thou sojournest with thy uncle; and will bring thee again into this land; so that in all thy concerns thou mayest consider thyself under my especial providence, for I will not leave thee: thy descendants also, shall be my peculiar people, whom I shall continue to preserve as such, until I have done that which Ihare spoken to thee of; until the Messiah shall be born of thy race; and all the families of the earth, the Gentiles, be blessed through thee, the Gospel being preached to them, and they, with the believing Jews, made ONE FOLD, under ONE SHEPHERD, and one Bishop or Overseer of souls. And this circumstantial promise has been literally and punctually fulfilled. Known unto God are all his works from the beginning. Verse 16. The Lord is in this place; and I knew it not] That is, God has made this place his peculiar residence; it is a place in which he meets with, and reveals himself to his followers. Jacob might have supposed that this place had been consecrated to God. And it has already been supposed, that his mind having been brought into a humble frame; he was prepared to hold communion with his Maker. Verse 17. How dreadful is this place] The appearance of the ladder, the angels, and the divine glory at the top of the ladder, must have left deep, solemn, and even awful impressions on the mind of Jacob; and hence the exclamation in the Text, How dreadful is this place! This is none other but the house of God] The Chaldee gives this place a curious turn; "This is not a common place, but a place in which God delights; and opposite to this place is the gate of heaven." Onkelos seems to suppose that the gate or entrance into heaven was actually abore this spot; and that when the angels of God descended to earth, they came through that opening into this place, and returned by the same way, and it really appears that Jacob himself had a similar notion. Verse 12. He dreamed, and behold a ladder] A multitude of fanciful things have been spoken of Jacob's vision of the ladder, and its signification. It might have several designs, as God chooses to accomplish the greatest number of ends by the fewest and simplest means possible. 1. It is very likely that its primary design was to point out the providence of God, by which he watches over and regulates all terrestrial things: for nothing is left to merely natural causes: a heavenly agency pervades, actuates, and directs all. In his present circumstances, it was highly necessary that Jacob should have a clear and distinct view of this subject, that he might be the better prepared to meet all occurrences with the conviction, that all was working together for his good. 2. It might be intended also to point out the intercourse between heaven and earth, and the connexion of both worlds by the means of angelic ministry. That this is fact, we learn from many histories in the Old Testament; and it is a doctrine that is unequivocally taught in the New. Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? 3. It was probably a type of CHRIST, in whom both worlds meet, and in whom the divine nature are conjoined; the LADDER was set upon the EARTH, and the TOP of it reached to HEAVEN: for GOD was manifest in the FLESH; and in him dwelt all the fulness of the Godhead bodily. Nothing could be a more expressive emblem of the incarnation and its effects: Jesus Christ is the grand connecting medium between heaven and earth, and between There is a foolish tradition, that the stone set up by God and man. By him, God comes down to man: through Jacob was afterward brought to Jerusalem, from which, him, man ascends to God. It appears that our Lord ap-after a long lapse of time, it was brought to Spain, from plies the vision in this way himself, 1st. In that remarkable speech to Nathaniel, Hereafter ye shall see the heaven opened, and the angels of God ascending and descending on the Son of man; John i. 51. 2dly. In his speech to Thomas, John xiv. 6, "I am the WAY, and the truth, and the life: no man cometh unto the Father but by me." Verse 13. I am the Lord God of Abraham] Here God confirms to him the blessing of Abraham, for which Isaac had prayed; ver. 3, 4. Verse 14. Thy seed shall be as the dust] The people that shall descend from thee, shall be extremely numerous; and in thee and thy seed-the Lord JESUS descending from thee, according to the flesh-shall all the families of the earth, not only all of thy race, but all the other families or tribes of mankind, which have not pro a Verse 18. And Jacob-took the stone-and set it up for pillar] He placed the stone in an erect posture, that it might stand as a monument of the extraordinary vision which he had in this place: and he poured oil upon it, thereby consecrating it to God, so that it might be considered an altar, on which libations might be poured, and sacrifices offered unto God.-See chap. xxxv. 14. Spain to Ireland, from Ireland to Scotland, and on it the Ni fallit fatum,--Scoti quocunque locatum Or where they find this store the Scots shall reign.-See Dodd. And poured oil upon the top of it] Stones, images, and 18 And Jacob rose up early in the morning, | way that I go, and will give me bread to eat, and took the stone that he had put for his pil- and raiment to put on, lows, and set it up for a pillar, oil upon the top of it. 19 And he called the name of d Beth-el: but the name of that city Luz at the first. and poured that place was called And Jacob vowed a vow, saying, If f God will be with me, and will keep me in this 20 e a Ch. 31. 13, 45. & 35. 14-b Lev. 8, 10, 11, 12 Numb. 7. 1.- Judges 1. 23, 26. Hos. 4. 15-d That is, the house of God. Ch. 31. 13. Judges 11. 30. 2 Sam. 15. 8.- Ver. 15 altars dedicated to divine worship, were always anointed with oil. This appears to have been considered as a consecration of them to the object of the worship, and a means of inducing the god or goddess to take up their residence there, and answer the petitions of their votaries. Anointing stones, images, &c. is used in idolatrous countries to the present day, and the whole idol is generally smeared over with oil. Sometimes, besides the anointing, a crown or garland was placed on the stone or altar, to honour the divinity, who was supposed in consequence of the anointing, to have set up his residence in that place. It was on this ground that the seats of polished stone, on which the kings sat in the front of their palaces to administer justice, were anointed; merely to invite the Deity to reside there, that true judgment might be given, and a righteous sentence always be pronounced. Of this we have an instance in Homer, Odyss. T. v. 406-10. Εκ δ' ελθων, κατ' αρ' έζετ' επί ξεστοισι λίθοισιν The old man early rose, walk'd forth and sate On polished stone, before his palace gate: This gives a part of the sense of the passage; but the last line, on which much stress should be laid, is most miserably rendered by the English poet: it should be translated, "Where Neleus sat, equal in counsel to the gods;" because inspired by their wisdom, and which inspiration he and his successor took pains to secure by consecrating with the anointing oil, the seat of judgment on which they were accustomed to sit. Some of the ancient commentators on Homer mistook the meaning of this place oy not understanding the nature of the custom; and these Cowper unfortunately follows, translating "resplendent as with oil;" which as, destroys the whole sense, and obliterates the allusion. This sort of anointing, was a common custom in all antiquity, and was probably derived from this circumstance. Arnobius tells us that it was customary with himself, while a heathen, "when he saw a smooth polished stone that had been smeared with oil, to kiss and adore it, as if possessing a divine virtue." Si quando conspexeram lubricatum lapidem, et ex olivi unguine sorditatum, (ordinatum?) tanquam inesset vis præsens, adulabar, affabar. And Theodoret, in his eighty-fourth question on Genesis, asserts that many pious women in his time, were accustomed to anoint the coffins of the martyrs, &c. And in catholic countries, when a church is consecrated, they anoint the door-posts, pillars, altars, &c. So under the law, there was a holy anointing oil, to sanctify the tabernacle, laver, and all other things used in God's service; Exod. xl. 9, &c. Verse 19. He called the name of that place Beth-el] That is, the house of God; for in consequence of his having anointed the stone, and thus consecrated it to God, he considered it as becoming henceforth his peculiar residence; see on the preceding verse. This word should be always pronounced as two distinct syllables, each strongly accented, Beth-El. 21 So that I come again to my father's house in peace; i then shall the LORD be my God: 22 And this stone, which I have set for a pillar, shall be God's house: land of all that thou shalt give me I will surely give the tenth unto thee. g1 Tim. 6, 8-h Judges 11. 31. 2 Sam. 19. 21, 30.- Exod. 15. 2. Deut. 26. 17. 2. Sam. 15. 8. 2 Kings 5. 17.-k Ver. 17. Ch. 14. 20. & 35. 7, 14.-1 Lev. 27. 30-33. Deut. 14. 22, 23. Solyma, Luza, Bethel, Hierosolyma, Jebus, Elia Solyma, Luz, Beth-El, Hierosolyma, Jebus, Elia The holy city is called, as also Jerusalem and Salem. From Beth-El, came the Baithulia, Bethyllia, BITUλız, or animated stones, so celebrated in antiquity, and to which divine honours were paid. The tradition of Jacob anointing this stone, and calling the place Beth-El, gave rise to all the superstitious accounts of the Baithylia or consecrated stones, which we find in Sanchoniatho and others. These became abused to idolatrous purposes, and hence God strongly prohibits them, Lev. xxvi. ., and it is very likely, that stones of this kind, were the most ancient objects of idolatrous worship: these were afterward formed into beautiful human figures, male and female, when the art of sculpture became tolerably perfected: and hence the origin of idolatry, as far as it refers to the worshipping of images; for these being consecrated by anointing, &c. were supposed immediately to become instinct with the power and energy of some divinity. Hence then, the Baithylia, or living stones of the ancient Phoenicians, &c. As oil is an emblem of the gifts and graces of the Holy Spirit, Psal. xlv. 7. 1 John ii. 20, 27.: so those who receive this anointing are considered as being alive unto God, and are expressly called by St. Peter living stones, 1 Pet. ii. 4, 5.; may not the apostle have reference to those living stones or Bethyllia of antiquity, and thus correct the notion, by showing that those rather represented the true worshippers of God, who were consecrated to his service and made partakers of the Holy Ghost; and that these alone could be properly called the living stones, out of which the true spiritual temple is composed? Verse 20. Vowed a row] A solemn holy promise, by which a man bound himself to do certain things, in a particular way, time, &c. and for power to accomplish which, he depended on God; hence all vows were made with prayer, see Psal. lxi. 6. Judges xi. 30, 31. see on Lev. xxvii. 1, &c. If God will be with me, &c.] Jacob seems to make this vow rather for his posterity than for himself, as we may learn from verses 13, 14, and 15; for he particularly refers to the promises which God had already made to him, which concerned the multiplication of his offspring, and their establishment in that land. If, then, God shall fulfil these promises, he binds his posterity to build God a house or temple, and to devote, for the maintenance of his worship, the tenth of all their earthly goods. This mode of interpretation removes that appearance of self-interest which almost any other view of the subject presents. Jacob had certainly, long ere this, taken Jehovah for his God; and so thoroughly had he been instructed in the knowledge of Jehovah, that we may rest satisfied no reverses of fortune could have induced him to apostatize : but as his taking refuge with Laban was probably typical of the sojourning of his descendants in Egypt-h's persecution, so as to be obliged to depart from Laban-the bad treatment of his posterity by the Egyptians-his rescue from death, preservation on his journey, re-establishment in his own country, &c. were all typical of the exodus of his descendants, their travels in the desert, and establishment in the promised land-where they built a house to God; and where, for the support and maintenance of the pure worship of God, they gave to the priests and Levites the tenth of all their worldly produce. If all this be understood as referring to Jacob only, the Scripture gives us no information how he performed his vow. Was called Luz at the first] The Hebrew has no Ulam Luz, which the Roman edition of the Septuagint translates Ox?, Oulamlonz; the Alexandrian MS. Ouλappars, Oulammaüs; the Aldine, Oxμμavs, Oulammaous; Symmachus, As, Lammaous; and some Verse 22. This stone-shall be God's house] That is, others, Ou, Oulam. The Hebrew a ulam, is some- (as far as this matter refers to Jacob alone) should I be times a particle signifying as, just as; hence, it may sig-preserved to return in safety, I shall worship God in this nify that the place was called Beth-El, as it was formerly called Luz. As Luz signifies an almond, almond or hazel tree, this place probably had its name from a number of such trees growing in that region. Many of the ancients confounded this city with Jerusalem, to which they attribute the eight following names, which are all expressed in this verse: place. And this purpose he fulfilled, see chap. xxxv. 7 and 14. for there he builded an altar, anointed it with oil, and poured a drink-offering thereon. For a religious and practical use of Jacob's vision, sce the notes on verse 12. On the doctrine of tithes, perhaps a word may be borne from one who never received any; and has none in pros CHAPTER XXIX. Jacob proceeds on his journey, 1: comes to a well where the flocks of his uncle Laban, as well as those of several others, were usually watere.1, 2, 3; inquires from the shepherds concerning Laban and his family, 4-6. While they are conversing about watering the sheep, 7, 8, Rachel arrives, 9. He assists her to water her flock. 10; makes himself known unto her, 11, 12 She hastens home and communicates the tilings of Jacob's arrival to her father, 12 Laban hastens to the well, einbraces e 6 And he said unto them, Is he well? And they said, He is well: and, behold, Rachel his daughter cometh with the sheep. 7 And he said, Lo, it is yet high day; neither is it time that the cattle should be gathered Jacob, and brings him home, 13. After a month's stay, Laban proposes to give together: water ye the sheep and go and feed Jacob wages, 14, 15. Leah and Rachel described, 16, 17. Jacob propuses to serve seven years for Rachel, 18: Laban consents, 19. When the seven years were fulfilled, Jacob demands his wife, 20, 21. Laban makes a marriage feast, 22; and in the evening substitutes Leah for Rachel, to whom he had given Zilpah for hands maid, 23, 24. Jacob discovers the fraud, and upbraids Laban, 27. He excuses himself, 26, and promises to give him Rachel for another seven years of service, 29. After abiding a week with Leah, he receives Rachel for wife, to whom Laban gave Bilhah for handmail, 28, 29. Jacob loves Rachel more than Leah, and serves seven years for her, 30. Leah, being despised, the Lord makes her fruitful, while Rachel continues barren, 31. Leah bears Reuben, 32, and Simeon, 33, and Levi, 34, and Judah; after which she leaves off bearing, 35. THEN HEN Jacob east. the end of the people of the 2 And he looked, and beheld a well in the field, and, lo, there were three flocks of sheep lying by it; for out of that well they watered the flocks and a great stone was upon the well's mouth. 3 And thither were all the flocks gathered: and they rolled the stone from the well's mouth, and watered the sheep; and put the stone again upon the well's mouth in his place. 4 And Jacob said unto them, My brethren, whence be ye? And they said, a Of Haran are we. d 5 And he said unto them, Know ye Laban the son of Nahor? And they said, We know him. a Heb. lift up his feet-bCh 28.5-7. Numb. 23. 7. Judges 6. 3, 33. Hos. 12. 12 c Heb. children.-d Ch. 27. 43. & 25. 10.-e Heb. Is there peace to him?---f Ch. 43. 27. pect. Tithes, in their origin, appear to have been a sort of eucharistic offering made unto God; and probably were something similar to the mincah, which we learn from Gen. iv. was in use almost from the foundation of the world. When God established a regular, and we may add, an expensive worship, it was necessary that a proper provision should be made for the support of those who were obliged to devote their whole time to it, and consequently were deprived of the opportunity of providing for themselves in any secular way. It was soon found that a tenth part of the produce of the whole land was necessary for this purpose, as a whole tribe, that of Levi, was devoted to the public service of God; and when the land was divided, this tribe received no inheritance among their brethren. Hence, for their support, the law of tithes was enacted; and by these, the priests and Levites were not only supported as the ministers of God, but as the teachers and intercessors of the people; performing a great variety of religious duties for them, which, otherwise, they themselves were bound to perform. As this mode of supporting the ministers of God was instituted by himself, so we may rest assured it was rational and just. Nothing can be more reasonable than to devote a portion of the earthly good, which we receive from the free mercy of God, to his own service; especially, when by doing it, we are essentially serving ourselves. If the ministers of God give up their whole time, talents, and strength, to watch over, labour for, and instruct the people in spiritual things, justice requires that they shall receive their support from the work. How worthless and wicked must that man be, who is continually receiving good from the Lord's hands, without restoring any part for the support of true religion, and for charitable purposes! To such, God says, their table shall become a snare to them, and that he will curse their blessings. God expects returns of gratitude in this way from every man; he that has much should give plenteously; he that has little, should do his diligence to give of that little. It is not the business of these notes to dispute on the article of tithes-perhaps it would be well could a proper substitute be found for them, and the clergy paid by some other method. But still the labourer is worthy of his hire; and the maintenance of the public ministry of the word of God, should not be left to the caprices of men. He who is only supported for his work, will be probably abandoned when he is no longer capable of public service; I have seen many aged and worn-out ministers reduced to great necessity, and almost literally obliged to beg their bread among those whose opulence and salvation were, under God, the fruits of their ministry! Such persons may think they do God service by disputing against "Tithes, as legal institutions, long since abrogated," while they permit their worn-out ministers to starve: but how shall they appear in that day when Jesus shall say, I was hungry, and ye gave me no meat; thirsty, and ye gave them. 8 And they said, We cannot, until all the flocks be gathered together, and till they roll the stone from the well's mouth; then we water the sheep. 9. And while he yet spake with them, Rachel came with her father's sheep: for she kept them. 10 And it came to pass, when Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, that Jacob went near, and i rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother. 11 And Jacob kissed Rachel, and lifted up his voice and wept. her 12 And Jacob told Rachel that he was father's brother, and that he was Rebekah's son: and she ran and told her father. 13 And it came to pass, when Laban heard the " tidings of Jacob his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things. g Heb. yet the day is great.-h Exod. 2 16.- Exod. 2 17-kCh. 33. 4. & 45. 14, 15.-1 Ch. 13. 8. & 14. 14, 16.-m Ch. 24. 28.---n Heb. hearing.-o Ch. 24. 29. me no drink; naked, and ye clothed me not! It is true, that where a provision is established on a certain order of priesthood, by the law, it may be sometimes claimed and consumed by the worthless and the profane; but this is no necessary consequence of such establishment, as there are laws, which, if put in action, have sufficient energy to expel every wicked and slothful servant from the vineyard of Christ. At all events, this is no reason why those who have served God and their generation, should not be comfortably supported during that service; and when incapable of it, be furnished at least with the necessaries of life. Though many ministers have reason to complain of this neglect, who have no claims on a legal ecclesiastical establishment; yet none have cause for louder complaint than the generality of those called curates, or unbeneficed ministers, in the Church of England. NOTES ON CHAPTER XXIX. Verse 1. And Jacob went on his journey] The original is very remarkable. And Jacob lifted up his feet, and he travelled unto the land of the children of the east. There is a certain cheerfulness marked in the original, which comports well with the state of mind into which he had been brought by the vision of the ladder and the promises of God. He now saw, that having God for his protector, he had nothing to fear; and therefore he went on his way rejoicing. "People of the east] The inhabitants of Mesopotamia and the whole country beyond the Euphrates, are called pkedem, or easterns, in the sacred writings. Verse 2. Three flocks of sheep] Tson, small cattle, such as sheep, goats, &c. see on chap. xii. 16. Sheep, in a healthy state, seldom drink in cold and comparatively cold countries; but it was probably different in hot climates. The three flocks, if flocks and not shepherds be meant, which were lying now at the well, did not belong to Laban, but to three other chiefs; for Laban's flock was yet to come, under the care of Rachel, ver. 6. Verse 3. All the flocks] Instead of Dynha-adarim, flocks, the Samaritan readsharoim shepherds; which reading Houbigant strongly contends to be the true one, as well in this verse as in verse 8. It certainly cannot be said, that all the flocks rolled the stone from the well's mouth, and watered the sheep-and yet so it appears to read, if we prefer the common Hebrew text to the Samaritan. It is probable that the same reading was originally that of the second verse also. And they put the stone again upon the well's mouth] It is very likely that the stone was a large one, which was necessary to prevent ill-minded individuals from either disturbing the water, or filling up the well: hence a great stone was provided, which required the joint exertions of several shepherds to remove it; and hence those who arrived first, waited till all the others were come up, that they might water their respective flocks in concert. Verse 4. My brethren, whence be ye] It is certain that A. M. CIR. 2225. B. C. CIR. 1779. 14 And Laban said to him, my bone and my flesh. And he the space of a month. 15 And Laban said unto Jacob, Because thou art my brother, shouldst thou therefore serve me for nought? tell me, what shall thy wages be? 16 And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel. 17 Leah was tender-eyed; but Rachel was beautiful and well favoured. 18 And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter. 19 And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me. 20 And Jacobserved seven years for Rachel; and they seemed unto him but a few days, for the love he had to her. Ch. 2 23 Judg. 9. 2 2 Sam. 5. 1. & 19. 12, 13-b Heb. a month of days. e Ch. 12. 11. & 21. 16. & 39. 6. Prov. 31. 30-d Ch. 31. 41. & 34. 12. 2 Sam. 3. 14. e Pa. 12 2- Ch. 30. 25. Hos. 12. 13. Cant. 8. 6, 7. 1 Cor. 13. 7. the language of Laban and his family was Chaldee, and not Hebrew: see chap. xxxi. 47. but from the names which Leah gave to her children, we see that the two languages had many words in common; and therefore Jacob and the shepherds might understand each other with little difficulty. It is possible also that Jacob might have learned the Chaldee or Aramitish language from his mother, as this was his mother's tongue. Verse 5. Laban the son of Nahor] Son is here put for grandson, for Laban was the son of Bethuel the son of Nahor. 21 And Jacob said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her. 22 And Laban gathered together all the men of the place, and made a feast. 23 And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her. 24 And Laban gave unto his daughter Leah Zilpah his maid for a handmaid. 25 And it came to pass, that in the morning, behold, it was Leah: and he said to Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me? 26 And Laban said, It must not be so done in our country, to give the younger before the firstborn. 27 Fulfil her week, and we will give thee g Judg. 15. 1.-h Judg. 14. 10. Matt. 22. 2-10. John 2. 1,2-i Heb, place.-k Judges Verse 15. Because thou art my brother, &c.] Though thou art my nearest relative, yet I have no right to thy Verse 6. Is he well?]enha-shalom lo? Is there services without giving thee an adequate recompense. peace to him? Peace, among the Hebrews, signified all Jacob had passed a whole month in the family of Laban, kinds of prosperity. Is he a prosperous man in his family, in which he had undoubtedly rendered himself of considand in his property? and they said, He is well, Derable service. As Laban, who was of a very saving, if shalom, he prospers. Verse 7. It is high day-The day is but about half run-neither is it time that the cattle should be gathered , together] It is surely not time yet to put them into the folds: give them therefore water, and take them again to pasture. Verse 8. We cannot, until all the flocks-shepherdssee ver. 3.-be gathered together] It is a rule that the stone shall not be removed till all the shepherds and the flocks, which have a right to this well, be gathered together; then, and not before, we may water the sheep. Verse 9. Rachel came with her father's sheep] So we find that young women were not kept concealed in the house, till the time they were married, which is the common gloss put on nohy almah, a virgin, one concealed, see on chap. xxiv. 43. Nor was it beneath the dignity of the daughters of the most opulent chiefs to carry water from the well, as in the case of Rebekah; or tend sheep, -as in the case of Rachel. The chief property in those times consisted in flocks, and who so proper to take care of them, as those who were interested in their safety and increase? Honest labour, far from being a discredit, is an honour both to high and low. The king himself is served by the field; and without it, and the labour necessary for its cultivation, all ranks must perish. Let every son, let every daughter learn, that it is no discredit to be employed, whenever it may be necessary, in the meanest offices, by which the interests of the family may be honestly pro not covetous disposition, saw that he was likely to be of great use to him in his secular concerns, he wished to secure his services, and therefore asks him what wages he wished to have. Verse 17. Leah was tender-eyed] rakoth, soft, delicate, lovely. I believe the word means just the reverse of the signification generally given to it. The design of the inspired writer is to compare both the sisters together, Rachel. The chief recommendation of Leah, was her that the balance may appear to be greatly in favour of soft and beautiful eyes; but Rachel was ND yephath toar, beautiful in her shape, person, mien, and gait: and ND no yephath mareh, beautiful in her countenance. all that can be considered as essential to personal beauty. The words plainly signify, a fine shape, and fine features; Therefore Jacob loved her; and was willing to become a bond-servant for seven years, that he might get her to wife; for in his destitute state he could produce no dowry, and it was the custom of those times, for the father to receive a portion for his daughter, and not to give one with her. The bad system of education, by which women are spoiled and rendered in general good for nothing, makes it necessary for the husband to get a dowry with his wife, to enable him to maintain her: whereas in former times, they were well educated, and extremely useful: hence he Verse 20. And Jacob served seven years for Rachel] who got a wife, almost invariably got a prize. In ancient times it appears to have been a custom among all nations, that men should give dowries for their wives: and in many countries this custom still prevails. When Shechem asked Dinah for wife, he said, Ask me never so ye shall say unto me, chap. xxxiv. 12. When Eliezar much dowry and gift, and I will give according as went by Abraham's command, to get Rebekah to be wife to Isaac, he took a profusion of riches with him, in silver, gold, jewels, and raiment, with other costly things, which, when the contract was made, he gave to 10, 22, 53. David, in order to be Saul's son-in-law, must, Rebekah, her mother, and her brothers, see chap. xxiv. instead of a dowry, kill Goliah; and when this was done, he was not permitted to espouse Michal till he had killed one hundred Philistines, 1 Sam. xvii. 25. and xviii. 25. The prophet Hosea bought his wife for fifteen pieces of silver, and a homer and a half of barley, chap. iii. 2. The same custom prevailed among the ancient Greeks, Indians, and Germans. The Romans also had a sort chase. The Tartars and Turks still buy their wives; of marriage which was entitled per coemptionem, by pur121 but among the latter they are bought as a sort of slaves. 28 ¶ And Jacob did so, and fulfilled her week: | will my husband be joined unto me, because I and he gave him Rachel his daughter to wife have borne him three sons: therefore was his also. name called Levi. 29 And Laban gave to Rachel his daughter Bilha his handmaid to be her maid. 30 And he went in also unto Rachel, and he bloved also Rachel more than Leah; and served with him yet seven other years. 31 And when the LORD saw that Leah was hated, he opened her womb: but Rachel was barren. B. C. cir. 1771. A. M. cir. 2233. 32 And Leah conceived, and bare a son, and she called his name Reuben: for she said, Surely the Lord hath looked upon my affliction; now therefore my husband will love me. A. M. cir. 2234. 33 And she conceived again, and bare a son; and said Because the LORD hath heard that I was hated, he hath therefore given me this son also: and she called his name Simeon. A. M. cir. 2235. B. C. cir. 1769. B. C. cir. 176 35 And she conceived again, and A. M. cir. 2234 bare a son: and she said, Now will I praise the LORD: therefore she called his name * Judah;1 and m left bearing. CHAPTER XXX. Rachel envies her sister, and chides Jacob, 1. He reproves her, and vindicates hing- 40-43. 34 And she conceived again, and AND when Rachel saw that " she bare Jacob bare a son; and said, Now this time Ver. 24. Ch. 30. 3-8.-b Ver. 20. Deut. 21. 15.-e Ch. 30. 26. & 31. 41. Host 12. 12. d Psa. 127. 3.-e Ch. 30. 1.- That is, see a son.-g Exod. 3. 7. & 4. 31. Deut. 26. 7. Psa. 25. 18. & 106. 44. no children, Rachel envied her sister; h That is, hearing.-i That is joined. See Numb. 18. 2, 4-k Matt. 1. 2-1 Thai is, praise.-m Heb. stood from bearing-n Ch. 29. 31.-0 Ch. 37. 11. have passed those days in which passion runs away with reason. Still, however, the obvious construction of the text shows, that he got Rachel the week after he had married Leah. Verse 21. My days are fulfilled] My seven years are now completed-let me have my wife, for whom I have given this service as a dowry. this circumstance, which was the most prominent and observable on such occasions. Herodotus mentions a very singular custom among the Babylonians, which may serve to throw light on the conduct of Laban towards Jacob. "In every district," says he, "they annually assemble all the marriageable virgins on a certain day; and when the men are come together, and stand round the place, the crier rising up, sells one after another, always bringing forward the most beautiful first; and having sold her for a great sum of gold, he puts Verse 22. Laban-made a feast] no mishteh, signiup her who is esteemed second in beauty. On this occa- fies a feast of drinking. As marriage was a very solemn sion, the richest of the Babylonians used to contend for the contract, there is much reason to believe that sacrifices fairest wife, and to outbid one another. But the vulgar were offered on the occasion, and libations poured out; are content to take the ugly and lame with money for and we know that, on festival occasions, a cup of wine when all the beautiful virgins are sold, the crier orders the was offered to every guest; and as this was drunk with most deformed to stand up and after he has openly de-particular ceremonies, the feast might derive its name from manded who will marry her with a small sum, she is at length given to the man that is contented to marry her with the least. And in this manner, the money arising from the sale of the handsome, serves for a portion to those, whose look was disagreeable, or who had any bodily imperfection. A father was not permitted to indulge his own fancy in the choice of a husband for his daughter; neither might the purchaser carry off the woman which he had bought, without giving sufficient security that he would live with her as his own wife. Those also who received a sum of money with such as could bring no price in this market, were obliged also to give sufficient security that they would live with them; and if they did not, they were obliged to refund the money. See Herodotus, in Clio, p. 82. edit. Gale; and see Calmet, in loco. Thus Laban made use of the beauty of Rachel, to dispose of his daughter Leah, in the spirit of the Babylonian custom, though not in the letter. And they seemed to him but a few days] If Jacob had been obliged to wait seven years before he married Rachel, could it possibly be said, that they could appear to him as a few days? Though the letter of the text seems to say the contrary, yet there are eminent men, who strongly contend that he received Rachel soon after the month was finished, see ver. 14. and then served seven years for her; which might really appear but a few days to him, because of his increasing love to her but others think this quite incompatible with all the circumstances marked down in the text; and on the supposition that Jacob was not now seventy-seven years of age, as most chronologers make him, but only fifty-seven, see on chap. xxxi. there will be time sufficient to allow for all the transactions which are recorded in his history, during his stay with Laban. As to the incredibility of a passionate lover, as some have termed him, waiting patiently for seven years before he could possess the object of his wishes, and those seven years appearing to him as only a few days, it may be satisfactorily accounted for, they think, two ways. 1. He had the continual company of his elect spouse, and this certainly would take away all tedium in the case. 2. Love affairs were not carried to such a pitch of insanity among the patriarchs as they have been in modern times-they were much more sober and sedate, and scarcely ever married before they were forty years of age, and then more for conveniency, and the desire of having an offspring, than for any other purpose. At the very lowest computation, Jacob was now fifty-seven, and consequently must Verse 23. In the evening-he took Leah his daughter] As the bride was always veiled, and the bride-chamber generally dark, or nearly so, and as Leah was brought to Jacob in the evening, the imposition here practised by Laban might easily pass undetected by Jacob, till the ensuing day discovered the fraud. Verse 24. And Laban gave-Zilpah his maid] Slaves given in this way to a daughter on her marriage, were the peculiar property of the daughter; and over them the husband had neither right nor power.-See the case of Sarah and Hagar, chap. xvi. 1, &c. Verse 26. It must not be so done in our country] It was an early custom to give daughters in marriage accord ing to their seniority; and it is worthy of remark, that the oldest people now existing next to the Jews, I mean the Hindoos, have this not merely as a custom, but as a positive law: and they deem it criminal to give a younger daughter in marriage while an elder daughter remains unmarried. Among them, it is a high offence, equal to adultery, "for a man to marry while his elder brother remains unmarried; or for a man to give his daughter to such a person, or to give his youngest daughter in marriage while the eldest sister remains unmarried."-Code of Gentoo Laws, c. xv. sect. 1. p. 204. This, it appears, was a custom at Mesopotamia; but Laban took care to conceal it from Jacob till after he had given him Leah. Verse 27. Fulfil her week] The marriage feast, it appears, lasted seven days; it would not, therefore, have been proper to break off the solemnities to which all the men of the place had been invited, ver. 22. and probably Laban wished to keep his fraud from the public eye; therefore he informs Jacob, that if he will fulfil the mar riage week for Leah, he will give him Rachel at the end of it, on condition of his serving seven other years. To this the necessity of the case caused Jacob to agree; and thus Laban had fourteen years service instead of seven : for it is not likely that Jacob would have served even seven days for Leah, as his affection was wholly set on Rachel, the wife of his own choice. By this stratagem Laban gained a settlement for both his daughters. What a man soweth, that shall he reap. Jacob had before practised deceit, and is now deceived; and Laban, the instrument of it, was afterward deceived himself. Verse 28. And Jacob did so and he gave him Rachel] It is perfectly plain that Jacob did not serve seven years |
