lest he will come and smite me, and the mother *with the children. 12 And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude. 13 And he lodged there that same night; and took of that which came to his hand a present for Esau his brother; 14 Two hundred she-goats, and twenty he-goats, two hundred ewes, and twenty rams, 15 Thirty milch camels with their colts, forty kine and ten bulls, twenty she-asses, and ten foals. 16 And he delivered them into the hand of his servants, every drove by themselves; and said unto his servants, Pass over before me, and put a space betwixt drove and drove. 17 And he commanded the foremost, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee? 18 Then thou shalt say, They be thy servant ⚫upon. pНos. 10. 14. q c. 28. 13-15. r Prov. 18. 16. Prov. 21. 14. † my face. panions, no attendants, no conveniences for travel, but his and now I am staff only, nothing else to stay himself upon; become two bands, now I am surrounded with a numerous and comfortable retinue of children and servants:" though it was his distress that had now obliged him to divide his family into two bands, yet he makes use of that for the magnifying of the Note, (1.) The increase of our mercy of his increase. families is then comfortable indeed to us, when we see God's mercies, and his truth in it. (2.) Those whose latter end gready increases, ought, with humility and thankfulness, to remember how small their beginning was. Jacob pleads, "Lord, thou didst keep me when I went out only with my staff, and had but one life to lose; wilt not thou keep me now that so many are embarked with me ?" 5. He urges the extremity of the peril he was in, Lord, deliver me from Esau, for I fear him, v. 11. The people of God have not been shy of telling God their fears; for they know he takes cognizance of them, and considers them. The fear that quickens prayer, is itself pleadable. It was not a robber, but a murderer, that he was afraid of; nor was it his own life only that lay at stake, but the mother's and the children's that had left their native soil to go along with him. Note, Natural affection may furnish us with allowable acceptable pleas in prayer. 6. He insists especially upon the promise God had made him, (v. 9,) Thou saidst, I will deal well with thee, and again in the close, (v. 12,) Thou saidst, I will surely do thee good. Note, (1.) The best we can say to God in prayer, is, what he has said to us. God's promises, as they are the surest guide of our desires in prayer, and furnish us with the best petitions, so they are the firmest ground of our hopes, and furnish us with the best pleas. "Lord, thou saidst thus and thus; and wilt thou not be as good as thy word, the word upon which thou hast caused me to hope? Ps. 119. 49. (2.) The most general promises are applicable to particular cases. "Thou saidst, I will do thee good; Lord, do me good in this matter." He pleads also a particular promise, that of multiplying his seed. "Lord what will become of that promise, if they be all cut off?" Note, [1.] There are promises to the families of good people, which are improvable in prayer for family-mercies, ordinary and extraordinary, ch. 17. 7. Ps. 112. 2.-102. 28. [2.] The world's threatenings should drive us to God's promises, V. 13-23. Jacob having previously made God his Friend by a prayer, is here prudently endeavouring to make Esau his friend by a present. He had prayed to God to deliver him from the hand of Esau, for he feared him; but neither did his fear sink into such a despair as dispirits for the use of means, nor did his prayer make him presume upon God's mercy, without the use of means. Note, When we have prayed to God for any mercy, we must second our prayers with our endeavours; else, instead of trusting God we tempt him; we must so depend upon God's providence, as to make use of our own prudence. "Help thyself, and God will help thee;" God answers our prayers by teaching us to order our affairs with discretion. To pacify Esau, 1. Jacob sent him a very noble present, not of jewels or fine garments, (he had them not,) but of cattle, to the number of 580 in all, v. 13-15. Now, (1.) It was an evidence of the great increase with which God had blessed Jacob, that he could spare such a number of cattle out of his stock. (2.) It was an evidence of his wisdom, that he would willingly part with some, to secure the rest; some men's covetousness loses them more than ever it got them, and by grudging a little expense, they expose themselves to great damage; skin for skin, and all that a man has, if he be a wise man, he will give for his life. (3.) It was a present that he thought would be acceptable to Esau, who had traded so much in hunting wild beasts, that, perhaps, he was but ill furnished with tame cattle with which to stock his new conquests. And we may suppose that the mixed colours of Jacob's cattle, ring-streaked, speckled, and spotted, would please Esau's fancy. (4.) He promised himself that by this present he should gain Esau's favour; for Jacob's; it is a present sent unto my lord Esau: and, behold, also he is behind us. 19 And so commanded he the second, and the third, and all that followed the droves, saying, On this manner shall ye speak unto Esau, when ye find him. 20 And say ye moreover, Behold, thy servant Jacob is behind us. For he said, I will appease him with the present that goeth before me, and afterward I will see his face; peradventure he will accept of me. 21 So went the present over before him: and himself lodged that night in the company. 22 And he rose up that night, and took his two wives, and his two women-servants, and his eleven sons, and passed over the ford Jabbok." 23 And he took them, and sent them over the brook, and sent over that he had. 24 And Jacob was left alone; and there wrestled "a man with him until the breaking of the day. 25 And when he saw that he prevailed not t Deut. 3. 16. caused to pass. u Hos. 12. 3, 4. § ascending of the morning. a gift commonly prospers, which way soever it turns, (Prov. 17. 8,) and makes room for a man, (Prov. 18. 16;) nay, it pacifies anger and strong wrath, Prov. 21. 14. Note, [1.] We must not despair of reconciling ourselves even to those that have been most exasperated against us; we ought not to judge men unappeasable, until we have tried to appease them. [2.] Peace and love though purchased dear, will prove a good bargain to the purchaser. Many a morose ill-natured man would have "Esau has vowed my death without said, in Jacob's case, cause, and he shall never be a farthing the better for me; I will see him far enough before I will send him a present:" but Jacob forgives and forgets. 2. He sent him a very humble message, which he ordered his servants to deliver in the best manner, v. 17, 18. They must call Esau their lord, and Jacob his servant; they must tell him the cattle they had was a small present which Jacob had sent him as a specimen of his acquisitions while he was abroad. The cattle he sent, were to be disposed of in several droves, and the servants that attended each drove, were to deliver the same message, that the present might appear the more valuable, and his submission, so often repeated, might be the more likely to influence Esau. They must especially take care to tell him, that Jacob was coming after, (v. 18-20,) that he might not suspect he was fled through fear. Note, A friendly confidence in men's goodness may help to prevent the mischief designed us by their badness; if Jacob will seem not to be afraid of Esau, Esau, it may be hoped, will not be a terror to Jacob. V. 24-32. We have here the remarkable story of Jacob's wrestling with the angel, and prevailing, which is referred to Hos. 12. 4. Very early in the morning, a great while before day, Jacob had helped his wives and his children over the river, and he desired to be private, and was left alone, that he might again more fully spread his cares and fears before God in prayer. Note, We ought to continue instant in prayer, always to pray, and not to faint: frequency and importunity in prayer prepare us for mercy. While Jacob was earnest in prayer, stirring up himself to take hold on God, an angel takes hold on him. Some think this was a created angel, the angel of his presence, (Is. 63, 9,) one of those that always behold the face of our Father, and attend on the Shechinah, or the Divine Majesty, which. probably Jacob had also in view. Others think it was Michael our Prince, the eternal Word, the Angel of the Covenant, who is indeed the Lord of the angels, who often appeared in a human shape, before he assumed the human nature for a perpetuity; whichsoever it was, we are sure God's name was in him, Ex. 23. 21. Observe, I. How Jacob and this angel engaged, v. 24. It was a single combat, hand to hand, they had neither of them any seconds. Jacob was now full of care and fear about the interview he expected, next day, with his brother, and to aggravate the trial, God himself seemed to come forth against him as an enemy, to oppose his entrance into the land of promise, and to dispute the pass with him, not suffering him to follow his wives and children whom he had sent before. Note, Strong believers We are told must expect divers temptations and strong ones. by the prophet, (Hos. 12. 4,) how Jacob wrestled; he wept and made supplication; prayers and tears were his weapons. It was not only a corporal, but as piritual wrestling, by the vigorous actings of faith and holy desire; and thus all the spiritual seed of Jacob that pray, in praying, still wrestle with God. II. What was the success of the engagement. 1. Jacob kept his ground; though the struggle continued long, It the angel prevailed not against him, (v. 25,) that is, this discouragement did not shake his faith, nor silence his prayer. was not in his own strength that he wrestled, nor by his own strength that he prevails, but in and by strength derived from Heaven. That of Job illustrates this, (Job 23. 6,) Will he plead against me with his great power? No, (had the angel done so, Jacob had been crushed,) but he would put strength in me; and by that strength Jacob had power over the angel, Hos, 12. 4. Note, We cannot prevail with God, but in his own against him, he touched the hollow of his thigh; | sinew which shrank, which is upon the hollow of and the hollow of Jacob's thigh was out of joint, as the thigh, unto this day: because he touched the he wrestled with him. hollow of Jacob's thigh in the sinew that shrank. 26 And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. 27 And he said unto him, What is thy name? and he said, Jacob. 28 And he said, Thy name shall be called no more Jacob, but *Israel: for as a prince hast thou power with God and with men, and hast prevailed. 29 And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there. 30 And Jacob called the name of the place Peniel: for I have seen God face to "face, and my life is preserved. 31 And as he passed over Penuel the sun rose upon him, and he halted upon his thigh. Luke 18. 1. 1 Cor. 15. 58. 32 Therefore the children of Israel eat not of the c. 35, 10, 12 Kings 7. 34. *a prince of God. Hos. 12. 3, 4. y c. 31. 24. 33. 4. Judg. 13. 8. strength. It is his Spirit that intercedes in us, and helps our infirmities, Rom. 8. 26. 2. The angel put out Jacob's thigh, to show him what he could do, and that it was God he was wrestling with, for no man could disjoint his thigh with a touch. Some think that Jacob felt little or no pain from this hurt; it is probable that he did not, for he did not so much as halt till the struggle was over, (v. 31,) and if so, that was an evidence of a divine touch indeed, which wounded and healed at the same time. Jacob prevailed, and yet had his thigh put out. Note, Wrestling believers may obtain glorious victories, and yet come off with broken bones; for when they are weak, then are they strong, weak in themselves, but strong in Christ, 2 Cor. 12. 10. Our honours and comforts in this world have their allays. 3. The angel, by an admirable condescension, gently requests Jacob to let him go, (v. 26,) as God said to Moses, (Ex. 32. 10,) Let me alone. Could not a mighty angel get clear of Jacob's grapples? He could, but thus he would put an honour upon Jacob's faith and prayer, and further try his constancy. The king is held in the galleries, (Cant. 7. 5;) I held him, (says the spouse,) and would not let him go, Cant. 3. 4. The reason the angel gives why he would be gone, is, because the day breaks, and therefore he would not any longer detain Jacob, who had business to do, a journey to go, a family to look after, which especially in this critical juncture, called for his attendance. Note, Every thing is beautiful in its season; even the business of religion, and the comforts of communion with God, must sometimes give way to the necessary affairs of this life: God will have mercy, and not sacrifice. 4. Jacob persists in his holy importunity; I will not let thee go, except thou bless me; whatever becomes of his family and journey, he resolves to make the best he can of this opportunity, and not to lose the advantage of his victory: he does not mean to wrestle all night for nothing, but humbly resolves he will have a blessing, and rather shall all his bones be put out of joint, than he will go away without one. The credit of a conquest will do him no good without the comfort of a blessing. In begging this blessing, he owns his inferiority, though he seemed to have the upper hand in the struggle; for the less is blessed of the better. Note, Those that would have the blessing of Christ, must be in good earnest, and be importunate for it, as those that resolve to have no denial. It is the fervent prayer that is the effectual prayer. 5. The angel puts a perpetual mark of honour upon him, by, changing his name; (v. 27, 28,) "Thou art a brave combatant," (says the angel,) "a man of heroic resolution; what is thy name?" "Jacob," says he, a supplanter; so Jacob signifies; "Well," says the angel," be thou never so called any more; henceforth thou shalt be celebrated, not for craft and artful management, but for true valour; thou shalt be called Israel, a prince with God, a name greater than those of the great men of the earth." He is a prince indeed, that is a prince with God, and those are truly honourable, that are mighty in prayer, Israels, Israelites indeed. Jacob is here knighted in the field, as it were, and has a title of honour given him by him that is the Fountain of honour, which will remain, to his praise, to the end of time. Yet this was not all; having power with God, he shall have power with men too. Having prevailed for a blessing from Heaven, he shall, no doubt, prevail for Esau's favour. Note, Whatever enemies we have, if we can but make God our Friend, we are well off; they that by faith have power in Heaven, have thereby as much power on earth as they have occasion for. 6. He dismisses him with a blessing, v. 29. Jacob desired to know the angel's name, that he might, according to his capacity, do him honour, Judg. 13. 17. But that request was denied, that he might not be too proud of his conquest, nor think he had the angel at such an advantage as to oblige him to what he pleased: No," Wherefore dost thou ask after my name? What good will it do thee to know that?" The discovery of that was CHAPTER XXXIII. We read in the former chapter, how Jacob had power with God, and prevailed; here we find what power he had with men too, and how nis brother Esau was mollified, and, on a sudden, reconciled to him; for so it is written, Prov. 16. 7, When a man's ways please the Lord, he maketh even his enemies to be at peace with him. Here is, I. A very friendly meeting between Jacob and Esau, v. 14. II. Their conference at their ineeting, in which they vie with each other in civil and kind expressions. Their discourse is, 1. About Jacob's family, v. 5-7. 2. About the present he had sent, v. 8-11. 3. About the progress of their journey, v. 12-15. III. Jacob's settlement in Canaan, his house, ground, and altar, v. 16-20. AND Jacob lifted up his eyes, and looked, and, behold, Esau came," and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids. 2 And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost. 3 And he passed over before them, and bowed ti. e. the face of God. a Ex. 24. 11. 33. 20. Deut. 5. 24. 34. 10. Judg. 6. 22. 13. 22, 23. 18, 6.5. John 1. 18. Col. 1. 15. Heb. 11. 27. a c. 32. 6. reserved for his death-bed, upon which he was taught to call him Shiloh. But, instead of telling him his name, he gave him his blessing, which was the thing he wrestled for; he blessed him there, repeated and ratified the blessing formerly given him. Note, Spiritual blessings which secure our felicity, are better and much more desirable than fine notions which satisfy our curiosity. An interest in the angel's blessing is better than acquaintance with his name. The tree of life is better than the tree of knowledge. Thus Jacob carried his point; a blessing he wrestled for, and a blessing he had; nor did ever any of his praying seed seek in vain. See how wonderfully God condescends to countenance and crown importunate prayer: those that resolve, though God slay them, yet to trust in him, will, at length, be more than conquerors. 7. Jacob gives a new name to the place; he calls it Peniel, the face of God, (v. 30,) because there he had seen the appearance of God, and obtained the favour of God. Observe, The name he gives to the place, preserves and perpetuates not the honour of his valour or victory, but only the honour of God's free grace. He does not say, In this place I wrestled with God, and prevailed;" but, "In this place I saw God face to face, and my life was preserved;" not, "It was my praise that I came off a conqueror, but it was God's mercy that I escaped with my life." Note, It becomes those whom God honours, to take shame to themselves, and to admire the condescensions of his grace to them. Thus David did, after God had sent him a gracious message, (2 Sam. 7. 18,) Who am I, O Lord God? Lastly, The memorandum Jacob carried of this in his bones, He halted on his thigh, (v. 31;) some think he continued to do so to his dying-day; and if he did, he had no reason to complain; for the honour and comfort he obtained by this struggle, were abundantly sufficient to countervail the damage, though he went limping to his grave. He had no reason to look upon it as his reproach, thus to bear in his body the marks of the Lord Jesus, (Gal. 6. 17;) yet it might serve, like St. Paul's thorn in the flesh, to keep him from being lifted up with the abundance of the revelations. Notice is taken of the sun's rising upon him when he passed over Penuel; for it is sunrise with that soul that has communion with God. The inspired penman mentions a traditional custom which the seed of Jacob had, in remembrance of this, never to eat of that sinew or muscle in any beast by which the hip-bone is fixed in its cup: by this observance they preserved the memorial of this story, and gave occasion to their children to inquire concerning it; they also did honour to the memory of Jacob. And this use we may still make of it, to acknowledge the mercy of God, and our obligations to Jesus Christ, that we may now keep up our communion with God, in faith, hope, and love, without peril, either of life or limb. NOTES TO CHAPTER XXXIII. V. 1-4. Here, I. Jacob discovers Esau's approach, v. 1. Some think that his lifting up his eyes denotes his cheerfulness and confidence, in opposition to a dejected countenance; having by prayer committed his case to God, he went on his way, and his countenance was no more sad, 1 Sam. 1. 18. Note, Those that have cast their care upon God, may look before them with satisfaction and composure of mind, cheerfully expecting the issue, whatever it may be; come what will, nothing can come amiss to him whose heart is fixed, trusting in God. Jacob sets himself upon his watch-tower, to see what answer God will give to his prayers, Hab. 2. 1. II. He puts his family into the best order he could, to receive him, whether he should come as a friend, or as an enemy; consulting their decency if he come as a friend, and their safety if he come as an enemy, », 1, 2. Observe what a different figure these two brothers made. Esau is attended with a guard of 400 men, and looks big; Jacob is followed by a cumbersome train of women and children that are his care, and he looks tender and solicitous for their safety; and yet Jacob had the himself to the ground seven times, until he came, and bowed themselves: and after came Joseph near to his brother. near and Rachel, and they bowed themselves. 8 And he said, What meanest thou by all this drove which I met? And he said, These are to find grace in the sight of my lord. 4 And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept. 5 And he lifted up his eyes, and saw the women and the children; and said, Who are those with thee? And he said, The children which God hath graciously given thy servant. 6 Then the handmaidens came near, they and their children, and they bowed themselves. 7 And Leah also with her children came near, b c. 18. 2. 42. 6. 43. 26. e c. 32. 28. 127. 3. ↑ what is all this band to thee? d c. 45. 14. ⚫ to thee. e c. 48. 9. Ps. birth-right, and was to have the dominion, and was every way the better man. Note, It is no disparagement to very great and good men, to give a personal attendance to their families, and to their family-affairs. Jacob, at the head of his household, set a better example than Esau at the head of his regiment. III. At their meeting, the expressions of kindness were interchanged in the best manner that could be between them. 1. Jacob bowed to Esau, v. 3. Though he feared Esau as an enemy, yet he did obeisance to him as an elder brother; knowing and remembering perhaps that when Abel was preferred in God's acceptance before his elder brother Cain, yet God undertook for him to Cain that he should not be wanting in the duty and respect owing by a younger brother, Unto thee shall be his desire, and thou shalt rule over him, ch. 4. 7. Note, (1.) The way to recover peace where it has been broken, is, to do our duty, and pay our respects, upon all occasions, as if it had never been broken. It is the remembering and repeating of matters, that separates friends, and perpetuates the separation. (2.) A humble submissive carriage goes a great way toward the turning away of wrath. Many preserve themselves by humbling themselves; the bullet flies over him that stoops. 2. Esau embraced Jacob, (v. 4,) He ran to meet him, not in passion, but in love; and as one heartily reconciled to him, he received him with all the endearments imaginable, embraced him, fell on his neck, and kissed him. Some think that when Esau came out to meet Jacob, it was with no bad design, but that he brought his 400 men, only for state, that he might pay so much the greater respect to his returning brother. It is certain that Jacob understood the report of his messengers other wise, ch. 32. 5, 6. Jacob was a man of prudence and fortitude, and we cannot suppose him to admit of a groundless fear, to such a degree as he did this, nor that the Spirit of God would stir him up to pray such a prayer as he did, for deliverance from a mere imaginary danger; and if there was not some wonderful change wrought upon the spirit of Esau at this time, I see not how wrestling Jacob could be said to obtain such power with men, as to denominate him a prince. Note, (1.) God has the hearts of all men in his hands, and can turn them when and how he pleases, by a secret, silent, but resistless power. He can, of a sudden, convert enemies into friends, as he did two Sauls, one by restraining grace, (1 Sam. 26. 21, 25;) the other by renewing grace, Acts 9. 21, 22. (2.) It is not in vain to trust in God, and to call upon him in the day of trouble; they that do so, often find the issue much better than they expected. 3. They both wept. Jacob wept for joy, to be thus kindly received by his brother whom he had feared; and Esau perhaps wept for grief and shame, to think of the bad design he had conceived against his brother, which he found himself strangely and unaccountably prevented from the execution of V. 5-15. We have here the discourse between the two brothers at their meeting, which is very free and friendly, without the least intimation of the old quarrel. It was the best way to say nothing of it. They converse, I. About Jacob's retinue, v. 5—7. Eleven or twelve little ones followed Jacob close, the eldest of them not fourteen years old; Who are these? says Esau. Jacob had sent him an account of the increase of his estate, (ch. 32. 5,) but made no mention of his children; perhaps, because he would not expose them to his rage, if he should meet him as an enemy, or would please him with the unexpected sight, if he should meet him as a friend: Esau therefore had reason to ask, Iho are those with thee? To which common question Jacob returns a serious answer; such as became his character, They are the children which God hath graciously given thy servant. It had been a sufficient answer to the question, and fit enough to be given to profane Esau, if he had only said, "They are my children;" but then Jacob had not spoken like himself, like a man whose eyes were ever toward the Lord. Note, It becomes us, not only to do common actions, but to speak of them, after a godly sort, 3 John 6. Jacob speaks of his children, 1. As God's gifts; they are a heritage of the Lord, Ps. 127. 3.-113. 9.-107. 41. 2. As choice gifts; he hath graciously given them. Though they were many, and now much his care, and as yet but slenderly provided for, yet he accounts them great blessings; his wives and children hereupon come up in order, and pay their duty to Esau, as he had done before them, (v. 6, 7) for it becomes the family to show respect to those whom the master of the family shows respect to. II. About the present he had sent him. 1. Esau modestly refused it, because he had enough, and did not need it, v. 9. Note, Those who wish to be considered 9 And Esau said, I have enough, my brother; keep that thou hast unto thyself. 10 And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me. fc. 32. 5, 16. be that to thee that is thine. g Prov. 16. 7. h c. 43. 3. 2 Sam. 3. 13. men of honour, will not seem to be mercenary in their friendship: whatever influence Jacob's present had upon Esau to pacify him, he would not have it thought that it had any, and therefore he refused it. His reason is, I have enough, I have much; so the word is; so much, that he was not willing to take any thing that was his brother's. Note, (1.) Many that come short of spiritual blessings, and are out of covenant, yet have much of this world's wealth. Esau had what was promised him, the fatness of the earth, and a livelihood by his sword. (2.) It is a good thing for those that have much, to know that they have enough, though they have not so much as some others have. Even Esau can say, I have enough. (3.) Those that are content with what they have, must show it by not coveting what others have. Esau bids Jacob keep what he had to himself, supposing he had more need of it; Esau, for his part, needs it not, either to supply him, for he was rich, or to pacify him, for he was reconciled: we should take heed, lest at any time our covetousness impose upon the courtesy of others, and meanly take advantage of their generosity. It is a 2. Jacob affectionately urges him to accept it, and prevails, v. 10, 11. Jacob sent it through fear, (ch. 32. 20,) but, the fear being over, he now importunes his acceptance of it, for love, to show that he desired his brother's friendship, and did not merely dread his wrath; two things he urges, (1.) The satisfaction he had in his brother's favour, which he thought himself bound to make this thankful acknowledgment of. very high compliment that he passes upon him, I have seen thy face, as though I had seen the face of God, that is, "I have seen thee reconciled to me, and at peace with me, as I desire to see God reconciled." Or, the meaning is, that Jacob saw God's favour to him in Esau's: it was a token for good to him, that God had accepted his prayers. Note, [1] Creaturecomforts are then comforts indeed to us, when they are granted as answers to prayer, and are tokens of our acceptance with God. [2.] It is matter of great joy to those that are of a peaceable and affectionate disposition, to recover the friendship of their relations that they have been at variance with. (2.) The competency he had of this world's goods, God has dealt graciously with me. Note, If what we have in this world, increase under our hands, we must take notice of it with thankfulness, to the glory of God, and own that therein he has dealt graciously with us, better than we deserve: it is he that gives power to get wealth, Deut. 8. 18. He adds, " And I have enough; I have all," so the word is. Esau's enough was much, but Jacob's enough was all. Note, A godly man, though he have but little in the world, yet may truly say, "I have all," [1.] Because he has the God of all, and has all in him; all is your's if ye be Christ's, 1 Cor. 3. 22. [2.] Because he has the comfort of all; I have all, and abound, Phil. 4. 18. He that has much, would have more; but he that thinks he has all, is sure he has enough. He has all in prospect; he will have all shortly, when he comes to heaven: upon this principle, Jacob urged Esau, and he took his present. Note, It is an excellent thing when men's religion makes them generous, freehearted, and openhanded, scorning to do a thing that is paltry and sneaking. III. About the progress of their journey. In which, This bone 1. Esau offers himself to be his guide and companion, in token of sincere reconciliation, v. 12. We never find that Jacob and Esau were so sociable with one another, and so affectionate, as they were now. Note, As for God, his work is perfect. He made Esau, not only not an enemy, but a friend. that had been broken, being well set, became stronger than ever. Esau is become fond of Jacob's company, courts him to mount Seir: let us never despair of any, nor distrust God, in whose hand all hearts are. Yet Jacob saw cause modestly to refuse this offer, (v. 13, 14,) wherein he shows a tender concern for his own family and flocks, like a good shepherd and a good father. He must consider the children and flocks with young, and not lead the one, or drive the other too fast. This prudence and tenderness of Jacob ought to be imitated by those that have the care and charge of young people in the things of God. They must not be over-driven, at first, by heavy tasks in religious services, but led as they can bear, having their work made as easy to them as possible. Christ, the good shepherd, does so, Is. 40. 11. Now Jacob will neither desire Esau to slacken his pace, nor force his family to quicken their's, nor leave them, to keep company with his brother, as many would have done, that love any society better than those of their own house; but he desires Esau to march before, and promises to follow him leisurely, as he could get forward. Note, It is an unreasonable thing to tie others to our rate; we may come with comfort, at last to the same jour 11 Take, I pray thee, my blessing to thee: because God hath dealt me, and because I have enough. him, and he took it. that is brought | came from Padan-aram; and pitched his tent begraciously with fore the city. And he urged 12 And he said, Let us take our journey; and let us go, and I will go before thee. 13 And he said unto him, My lord knoweth that the children are tender," and the flocks and herds with young are with me; and if men should overdrive them one day, all the flock will die. 14 Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according tas the cattle that goeth before me and the children be able to endure, until I come unto my lord unto Seir." 15 And Esau said, Let me now leave with thee some of the folk that are with me. And he said, What needeth it? let me find grace in the sight of my lord. 16 So Esau returned that day on his way unto Seir. 17 And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called "Succoth. 18 And Jacob came to Shalem, a city of "Shechem, which is in the land of Canaan, when he i 1 Sam. 25. 27. 2 Kings 5. 15. all things. Phil. 4. 18. 12 Kings 5, 16, 23. m 1 Chr. 22. 5. t according to the foot of the work, &c. and according to the foot of the children. n c. 32. 3. set, or, place. & Wherefore is this? o c. 34. ney's end, though we do not journey together, either in the same path, or with the same pace.. There may be those, with whom we cannot fall in, and yet with whom we need not fall out by the way. Jacob intimates to him, that it was his present design to come to him to mount Seir; and we may presume he did so, after he had settled his family and concerns elsewhere, though that visit is not recorded. Note, When we have happily recovered peace with our friends, we must take care to cultivate it, and not to be behindhand with them in civilities. 2. Esau offers some of his men to be his guard and convoy, v. 15. He saw Jacob but poorly attended, no servants but his husbandmen and shepherds, no pages or footmen; and therefore, thinking he was as desirous as himself (if he could afford it) to take state upon him, and look great, he would needs lend him some of his retinue, to attend upon him, that he might appear like Esau's brother; but Jacob humbly refuses his offer, only desiring that he would not take it amiss that he did not accept it; What needeth it? (1.) Jacob is humble, and needs it not for state; he desires not to make a fair show in the flesh, by encumbering himself with a needless retinue. Note, It is the vanity of pomp and grandeur, that they are attended with a great deal, of which it may be said, What needeth it? (2.) Jacob is under the divine protection, and needs it not for safety. Note, Those are sufficiently guarded, that have God for their Guard, and are under a convoy of his hosts, as Jacob was. They need not be beholden to an arm of flesh, that have God for their Arm every morning. Jacob adds, "Only let me find grace in the sight of my Lord; having thy favour, I have all I need, all I desire from thee." If Jacob thus valued the good will of a brother, much more reason have we to reckon that we have enough, if we have the good will of our God, V. 16-20. Here, 1. Jacob comes to Succoth; having in a friendly manner parted with Esau, who was gone to his own country, (v. 16,) he comes to a place where, it should seem, he rested for some time, set up booths for his cattle, and other conveniences for himself and family. The place was afterward known by the name of Succoth, a city in the tribe of Gad, on the other side Jordan; it signifies booths: that when his posterity afterward dwelt in houses of stone, they might remember that the Syrian ready to perish was their father, who was glad of booths, (Deut. 26.5;) such was the rock whence they were hewn. 2. He comes to Shechem; we read it to Shalem, a city of Shechem; the critics generally incline to read it appellatively; he came safe, or, in peace, to the city of Shechem: after a perilous journey, in which he had met with many difficulties, he came safe at last, into Canaan. Note, Diseases and dangers should teach us how to value health and safety, and should help to enlarge our hearts in thankfulness, when our going out and coming in have been signally preserved. Here, (1.) He buys a field, v. 19. Though the land of Canaan was his by promise, yet the time for taking possession being not yet come, he is content to pay for his own, to prevent disputes with the present occupants. Note, Dominion is not founded in grace. Those that have heaven on free-cost, must not expect to have earth so. (2.) He builds an altar, v. 20. [1.] In thankfulness to God, for the good hand of his providence over him. He did not content himself with verbal acknowledgments of God's favour to him, but made real ones. [2.] That he might keep up religion, and the worship of God, in his family. Note, Where we have a tent, God must have an altar; where we have a house, he must have a church in it. He dedicated this altar to the honour of El-elohe-Israel, God, the God of Israel: to the honour of God, in general, the only living and true God, the best of beings 19 And he bought a parcel of a field, where he had spread his tent, at the hand of the children of **Hamor, Shechem's father, for an hundred pieces of money. 20 And he erected there an altar, and called it #El-elohe-Israel. CHAPTER XXXIV. At this chapter begins the story of Jacob's afflictions in his children, which were very great, and are recorded to show, 1. The vanity of this world. That which is dearest to us, may prove our greatest vexation, and we may meet with the greatest crosses in those things of which we said, This same shall comfort us. 2. The common griefs of good people. Jacob's children were circumcised, were well-taught, and prayed for, and had very good examples set them; yet some of thera proved very untoward: The race is not to the swift, nor the battle to the strong. Grace does not run in the blood, and yet the interrupting of the entail of grace does not cut off the entail of profession and visible church privileges: nay, Jacob's sous, though they were his grief in some things, yet were all taken into covenant with God. In this chapter we have, 1. Dinah debauched, v. 1-5. II. A treaty of marriage between her and Shechem who had defiled her, v. 619. III. The circumcision of the Shechemites, pursuant to that treaty, v. 20→→ 24. IV. The perfidious and bloody revenge which Simeon and Levi took upon them, v. 25-31. ND Dinah the daughter of Leah, which she ters of the land. 2 And when Shechem the son of Hamor the 11. Ruth 2. 13. 2 Sam. 16.4. p Josh. 13. 27. Judg. 8. 5. i. e. booths. John 3. 23. called, Acts 7. 16, Sychem. r c. 23. 17. Josh. 24. 32. called, Acts 7.16. Emmor. 11 or, lambs, & c. 35. 7. 1 God the God of Israel, a c. 30.21. b Tit.2.5. and first of causes; and to the honour of the God of Israel, as a God in covenant with him. Note, In our worship of God, we must be guided and governed by the joint discoveries both of natural and revealed religion. God had lately called him by the name of Israel, and now he calls God the God of Israel; though he is styled a prince with God, God shall still be a Prince with him, his Lord and his God. Note, Our honours then become honours indeed to us, when they are consecrated to God's honour; Israel's God is Israel's glory. NOTES TO CHAPTER XXXIV. V. 1-5, Dinah was, for aught that appears, Jacob's only daughter, and we may suppose her therefore the mother's fondling, and the darling of the family; and yet she proves neither a joy nor a credit to them; for those children seldom prove either the best, or the happiest, that are most indulged. She is reckoned now but fifteen or sixteen years of age, when she here occasioned so much mischief. Observe, 1. Her vain curiosity, which exposed her; she went out, perhaps unknown to her father, but by the connivance of her mother, to see the daughters of the land, (v. 1 ;) probably, it was at a ball, or on some public day. Being an only daughter, she thought herself solitary at home, having none of her own age and sex to converse with; and therefore she must needs go abroad to divert herself, to keep off melancholy, and to accomplish herself by conversation better than she could in her father's tents. Note, It is a very good thing for children to love home; it is parents' wisdom to make it easy to them, and children's duty then to be easy in it. Her pretence was, to see the daughters of the land, to see how they dressed, and how they danced, and what was fashionable among them; she went to see; yet that was not all, she went to be seen too; she went to see the daughters of the land, but, it may be, with some thoughts of the sons of the land too. I doubt she went to get acquaintance with those Canaanites, and to learn their way. Note, The pride and vanity of young people betray them into many snares. 2. The loss of her honour by this means; (v. 2,) Shechem the prince of the country, but a slave to his own lusts, took her, and lay with her, it should seem not so much by force as by surprise. Note, Great men think they may do any thing; and what more mischievous than untaught and ungoverned youth? See what came of Dinah's gadding: young women must learn to be chaste, keepers at home; these properties are put together, Tit. 2. 5, for those that are not keepers at home, expose their chastity. Dinah went abroad to look about her; but if she had looked about her as she ought, she had not fallen into this snare. Note, The beginning of sin is as the letting forth of water. How great a matter does a little fire kindle! We should therefore carefully avoid all occasions of sin and approaches to it. 3. The court Shechem made to her, after he had defiled her; this was fair and commendable, and made the best of what was bad; he loved her, (not as Amnon, 2 Sam. 13. 15,) and he engaged his father to make a match for him with her, v. 4. 4. The tidings brought to poor Jacob, v. 5. As soon as his children grew up, they began to be a grief to him; let not godly parents, that are lamenting the miscarriages of their children, think their case singular or unprecedented. The good man held his peace, as one astonished, that knows not what to say; or, he said nothing, for fear of saying amiss, as David, (Ps. 39. 1, 2 ;) he smothered his resentments, lest, if he had suffered them to break out, they should have transported him into any indecencies. Or, it should seem, he had left the management of his affairs very much (too much I doubt) to his sons, and he would do nothing without them: or, at least, he knew they 6 And Hamor the father of Shechem went out unto Jacob, to commune with him. 7 And the sons of Jacob came out of the field when they heard it: and the men were grieved, and they were very wroth, because he had wrought folly in Israel, in lying with Jacob's daughter; which thing ought not to be done. 8 And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her him to wife. 9 And make ye marriages with us, and give your daughters unto us, and take our daughters unto you. 10 And ye shall dwell with us: and the land shall be before you ;* dwell and trade ye therein, and get you possessions therein. 11 And Shechem said unto her father and unto her brethren, Let me find grace in your eyes, and what ye shall say unto me I will give. 12 Ask me never so much dowry and gift, and I will give according as ye shall say unto me: but give me the damsel to wife. 13 And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, Because he had defiled Dinah their sister. e Judg. 14. 1. 2 Sam. 11. 2. the heart of the damsel. • humbled her. d Ruth 1. 14. 1 Sam. 18, 1. t to e Judg. 14. 2. f 1 Sam. 10. 27. 2 Sam. 13. 22. Judg. 20. 6. 2 Sam. 13. 12. c. 49. 7. A Josh. 7. 15. would make him uneasy, if he did, they having showed themselves, of late, upon all occasions, bold, forward, and assuming. Note, Things never go well, when the authority of a parent runs low in a family. Let every man bear rule in his own house, and have his children in subjection with all gravity. V. 6-17. Jacob's sons when they heard of the injury done to Dinah, showed a very great resentment of it, influenced perhaps rather by jealousy for the honour of their family, than by a sense of virtue. Many are concerned at the shamefulness of sin, that never lay to heart the sinfulness of it. It is here called folly in Israel, (v. 7,) according to the language of after-times; for Israel was not yet a people, but a family only. Note, 1. Uncleanness is folly; for it sacrifices the favour of God, peace of conscience, and all the soul can pretend to, that is sacred and honourable, to a base and brutish lust. 2. This folly is most shameful in Israel, in a family of Israel, where God is known and worshipped, as he was in Jacob's tents, by the name of the God of Israel. Folly in Israel is scandalous indeed. 3. It is a good thing to have sin stamped with a bad name: uncleanness is here proverbially called folly in Israel, 2 Sam. 13. 12. Dinah is here called Jacob's daughter, for warning to all the daughters of Israel, that they betray not themselves to this folly. Hamor came to treat with Jacob himself, but he turns them over to his sons; and here we have a particular account of the treaty, in which it is a shame to say, the Canaanites were more honest than the Israelites. I. Hamor and Shechein fairly propose this match, in order to a coalition in trade. Shechem is deeply in love with Dinah; he will have her upon any terms, v. 11, 12. His father not only consents, but solicits for him, and gravely insists upon the advantages that would follow from the union of the families, v. 9, 10. He shows no jealousy of Jacob, though he was a stranger, but rather an earnest desire to settle a correspondence with him and his family, making him that generous offer, The land shall be before you, trade ye therein. II. Jacob's sons basely pretend to insist upon a coalition in religion, when really they designed nothing less. If Jacob had taken the management of this affair into his own hands, it is probable that he and Hamor would soon have concluded it; but Jacob's sons meditate only revenge; and a strange project they have for the compassing of it-the Shechemites must be circumcised; not to make them holy, they never intended that, but to make them sore, that they might become an easier prey to their sword. 1. The pretence was specious; "It is the honour of Jacob's family, that they carry about with them the token of God's covenant with them; and it will be a reproach to them that are thus dignified and distinguished, to enter into such a strict alliance with them that are uncircumcised, (v. 14;) and therefore, if ye will be circumcised, then we will become one people with you," v. 15, 16. Had they been sincere herein, their proposal of these 14 And they said unto them, We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach "unto us: 15 But in this will we consent unto you: If ye will be as we be, that every male of you be circumcised, 16 Then will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people. 17 But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone. 18 And their words pleased Hamor, and Shechem Hamor's son. 19 And the young man deferred not to do the thing, because he had delight in Jacob's daughter: and he was more honourable than all the house of his father. 20 And Hamor and Shechem his son came unto the gate of their city, and communed with the men of their city, saying, 21 These men are peaceable with us: therefore let them dwell in the land, and trade therein: for the land, behold, it is large enough for them; let us take their daughters to us for wives, and let us give them our daughters. 22 Only herein will the men consent unto us for to dwell with us, to be one people, if every male among us be circumcised, as they are circumcised. 23 Shall not their cattle, and their substance, and every beast of their's, be our's? only let us consent unto them, and they will dwell with us. 24 And unto Hamor and unto Shechem his son hearkened all that 'went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city. terms would have had in it something commendable: for, (1.) Israelites should not intermarry with Canaanites, professors with profane; it is a great sin, or, at least, the cause and inlet of a great deal, and has often been of pernicious consequence. (2.) The interest we have in any persons, and the hold we have of them, should be wisely improved by us, to bring them to the love and practice of religion; (He that winneth souls is wise ;) but then we must not, like Jacob's sons, think it enough to persuade them to submit to the external rites of religion, but must endeavour to convince them of its reasonableness, and to bring them acquainted with the power of it. 2. The intention was malicious, as appears by the sequel of the story; all they aimed at was to prepare them for the day of slaughter. Note, Bloody designs have often been covered and carried on, with a pretence of religion; thus they have been accomplished most plausibly, and most securely: But this dissembled piety is, doubtless, double iniquity. Religion is never more injured, nor God's sacraments more profaned, than when they are thus used for a cloak of maliciousness. Nay, If Jacob's sons had not had this bloody design, I do not see how they could justify their offering the sacred sign of circumcision, the seal of God's covenant, to these devoted Canaanites, who had no part nor lot in the matter. They had no right to the seal, that had no right to the promise; it is not meet to take the children's bread, and cast it to dogs: But Jacob's sons valued not this, while they could make it serve their turn. V. 18-24. Here, 1. Hamor and Shechem gave consent themselves to be circumcised, v. 18, 19. To this perhaps they were moved, not only by the strong desire they had to bring about this match, but by what they might have heard of the sacred and honourable intentions of this sign, in the family of Abraham, which, it is probable, they had some confused notions of, and of the promises confirmed by it; which made them the more desirous to incorporate with the family of Jacob, Zech. 8. 23. Note, (1.) Many who know little of religion, yet know so much of it as makes them willing to join themselves with those that are religious. (2.) If a man would take upon him a form of religion, to gain a good wife, much more should we embrace the power of it, to gain the favour of a good God; even circumcise our hearts to love him, and, as Shechem here, not defer to do the thing. 2. They gained the consent of the men of their city, Jacob's sons requiring that they also should be circumcised. (1.) They themselves had great influence upon them by their conversation and example. Note, Religion would greatly prevail, if those in authority, who, like Shechem, are more honourable than their neighbours, would appear forward and zealous for it. (2.) They urged an argument which was very cogent, (v. 23,) Shall not their cattle and their substance be our's? They observed that Jacob's sons were industrious thriving people, and promised themselves and their neighbours advantage by an alliance with them; it would improve ground and trade, and bring money into their country. Now, [1.] It was bad enough |