changed my wages ten times: but God suffered him not to hurt me.^

8 If he said thus, The speckled shall be thy wages; then all the cattle bare speckled: and if he said thus, The ring-streaked shall be thy hire; then bare all the cattle ring-streaked.

14 And Rachel and Leah answered and said unto him, Is there yet any portion or inheritance for us in our father's house?

15 Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our

money.

12 And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle are ringstreaked, speckled, and grisled: for I have seen "all that Laban doeth unto thee.

13 I am the God of Beth-el," where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred.

g ver. 41. Num. 14. 22. Neh. 4. 12. Job 19. 3. Zech. 8. 23.
Pa. 37. 28. 105, 14. or, he-gonte. ic. 30. 39. k c. 45. 16.
3. 4. &c. Is. 58. 9. m Ex. 3. 7. P. 139. 3. Ec. 5.8.

h c. 20. 6. Job 1. 10. 1 Ex. 3. 4. 1 Sam.

easy, whose comfort we ought to be tender of. Laban's angry countenance lost him the greatest blessing his family ever had, and justly.

II. He resolved it by divine direction, and under the convoy of a promise; (v. 3,) The Lord said unto Jacob, Return, and I will be with thee. Though Jacob had met with very hard usage here, yet he would not quit his place, till God bid him. He came thither by orders from Heaven, and there he would stay, till he was ordered back. Note, It is our duty to set ourselves, and it will be our comfort to see ourselves, under God's guidance, both in our going out, and in our coming in. The direction he had from Heaven, is more fully related in the account he gives of it to his wives, (v. 10-13,) where he tells them of a dream he had about his cattle, and the wonderful increase of those of his colour; and how the angel of God, in that dream, (for I suppose the dream spoken of, v. 10, and that v. 11, to be the same,) took notice of the workings of his fancy in his sleep, and instructed him, that it was not by chance, nor by his own policy, that he obtained that great advantage; but,

1. By the providence of God, who had taken notice of the nardships that Laban had put upon him, and took this way to right him; for I have seen all that Laban doeth unto thee, and herein I have an eye to that. Note, There is more of equity in the distributions of Divine Providence, than we are aware of, and by them the wronged are righted really, though perhaps insensibly. Nor was it only by the justice of Providence, that Jacob was thus enriched, but,

2. In performance of the promise intimated in what is said, v. 13, I am the God of Beth-el. That was the place where the covenant was renewed with him. Note, Worldly prosperity and success are then doubly sweet and comfortable, when we see them flowing not from common providence, but from covenant-love; to perform the mercy promised; when we have them from God, as the God of Beth-el, from those promises of the life which now is, that belong to godliness. But we observe that Jacob, even when he had this hopeful prospect of growing rich with Laban, must think of returning. When the world begins to smile upon us, we must remember it is not our home. Now arise, (v. 13,) and return, (1.) To thy devotions in Canaan; the solemnities of which had perhaps been much intermitted while he was with Laban. The times of this servitude God had winked at: but DOW, "Return to the place where thou anointedst the pillar, and vowedst the vow. Now that thou beginnest to grow rich, it is time to think of an altar and sacrifices again." (2.) To thy comforts in Canaan; to the land of thy kindred. He was here among his near kindred; but those only he must look upon as his kindred in the best sense, the kindred he must live and die with, to whom pertained the covenant. Note, The heirs of Canaan must never reckon themselves at home, till they come thither, however they may seem to take

root here.

17 Then Jacob rose up, and set his sons and his wives upon camels.

18 And he carried away all his cattle, and all his goods which he had gotten, the cattle of his getting, which he had gotten in Padan-aram, for to go to Isaac his father in the land of Canaan.

19 And Laban went to shear his sheep and Rachel had stolen the images that were her father's. 20 And Jacob stole away unawares to Laban the Syrian, in that he told him not that he fled. 21 So he fled with all that he had; and he rose up, and passed over the river,' and set his face "toward the mount Gilead.

with the colour agreed on, every half year of the remaining five, he changed it for some other colour, which made it ten times; as if he thought not only to deceive Jacob, but the Divine Providence which manifestly smiled upon him. Note, Those that deal honestly, are not always honestly dealt with. 3. How God had owned him notwithstanding; not only protecting him from Laban's ill will, (God suffered him not to hurt me. Note, Those that keep close to God, shall be kept safe by him,) but providing plentifully for him, notwithstanding Laban's design to ruin him; (v. 9,) God hath taken away the cattle of your father, and given them to me. Thus the righteous God paid Jacob for his hard service out of Laban's estate; as afterward he paid the seed of Jacob for their serving of the Egyptians with their spoils. Note, (1.) God is not unrighteous to forget his people's work and labour of love, though men be so, Heb. 6. 10. Providence has ways of making those honest in the event, that are not so in their design. (2.) The wealth of the sinner is laid up for the just, Prov. 13. 22.

4. He told them of the command God had given him, in a dream to return to his own country, (v. 13,) that they might not suspect his resolution to arise from inconstancy, or any disaffection to their country or family, but might see it to proceed from a principle of obedience to his God, and dependence on him.

Lastly, His wives cheerfully consented to his resolution. They also brought forward their grievances, complaining that their father had been not only unkind, but unjust, to them, (v. 14-16,) that he looked upon them as strangers, and was without natural affection toward them; and that whereas Jacob had looked upon the wealth which God had transferred from Laban to him as his wages, they looked upon it as their portions; so that, both ways, God forced Laban to pay his debts, both to his servant, and to his daughters. So then it seemed, [1.] They were weary of their own people, and their father's house, and they could easily forget them. Note, This good use we should make of the unkind usage we meet with from the world, we should sit the more loose to it, and be willing to leave it, and desirous to be at home. [2.] They were willing to go along with their husband, and to put themselves with him under the divine conduct; Whatsoever God hath said unto thee, do. Note, Those wives that are their husbands' meet helps, will never be their hinderances in doing that which God calls them to.

V. 17-24. Here is,

1. How faithfully he had served their father, v. 6. Note, If others do not do their duty to us, yet we shall have the comfort of having done our's to them.

2. How unfaithfully their father had dealt with him, v. 7. He would never keep to any bargain that he made with him, but after the first year, still as he saw Providence favour Jacob

I. Jacob's flight from Laban. We may suppose he had been long considering of it, and casting about in his mind respecting it; but, when now, at last, God had given him positive orders to go, he made no delay, nor was he disobedient to the heavenly vision. The first opportunity that offered itself he laid hold on, when Laban was shearing his sheep, (v. 19,) that part of his flock which was in the hands of his sons three days' journey off. Now, 1. It is certain that it was lawful for Jacob to leave his service suddenly, without giving a quarter's warning. It was not only justified by the particular instructions God gave him, but warranted by the fundamental law of self-preservation, which directs us when we are in danger, to shift for our sciences. 2. It was his prudence to steal away unawares to Laban, lest, if Laban had known, he should have hindered him, or plundered him. 3. It was honestly done to take no more than his own with him, the cattle of his getting, v. 18. He took what Providence gave him, and was content with that, and would not take the repair of his damages into his own hands. Yet Rachel was not so honest as her husband; she stole her father's images, (v. 19,) and carried them away with her. The Hebrew calls them Teraphim. Some think they were only little representations of the ancestors of the family in statues or pictures, which Rachel had a particular fondness

22 And it was told Laban on the third day, that Jacob was fled.

23 And he took his brethren with him, and pursued after him seven days' journey; and they overtook him in the mount Gilead.

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

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

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

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

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

29 It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, from good to bad. 1 Sain. 30.2. † hast stolen me.

vc. 20. 3. Job 33. 15. a Job 21. 11, 12.

for, and was desirous to have with her, now that she was going into another country. It should rather seem, they were images for a religious use, Penates, Household-Gods, either worshipped or consulted as oracles; and we are willing to hope (with Bishop Patrick) that she did not take them away as being covetous of the rich metal they were made of, much less for her own use, or out of any superstitious fear lest Laban, by consulting his Teraphim, might know which way they were gone. Jacob, no doubt, dwelt with his wives as a man of knowledge, and they were better taught than so; but she might design hereby to convince her father of the folly of his regard to those as gods, which could not secure themselves, Is. 46, 1, 2. II. Laban's pursuit of Jacob. Tidings were brought him on the third day, that Jacob was fled; he immediately raises the whole clan, takes his brethren, that is, the relations of his family, that were all in his interests, and he pursues Jacob, as Pharaoh and his Egyptians afterward pursued the seed of Jacob, to bring him back into bondage again, or with design to strip him of what he had. Seven days' journey he marched in pursuit of him, v. 23. He would not have taken half the pains to have visited his best friends. But the truth is, bad men will do more to serve their sinful passions, than good men will to serve their just affections, and are more vehement in their anger than in their love.

Well, at length, Laban overtook him, and the very night before he came up with him, God interposed in the quarrel, rebuked Laban, and sheltered Jacob, charging Laban not to speak unto him either good or bad, (v. 24,) that is, to say nothing against his going on with his journey, for that it proceeded from the Lord. The same Hebraism we have, ch. 24. 50. Laban, during his seven days' march, had been full of rage against Jacob, and was now full of hopes that his lust should be satisfied upon him, (Ex. 15. 9;) but God comes to him, and with one word ties his hands, though he does not turn his heart. Note, 1. In a dream, and in slumberings upon the bed, God has ways of opening the ears of men, and sealing their instruction, Job 33. 15, 16. Thus he admonishes men by their consciences, in secret whispers which the man of wisdom will hear and heed. 2. The safety of good men is very much owing to the hold God has of the consciences of bad men, and the access he has to them. 3. God sometimes appears wonderfully for the deliverance of his people, then when they are upon the very brink of ruin. The Jews were saved from Haman's plot, when the king's decree drew near to be put in execution, Esth. 9. 1. V. 25-35. We have here the reasoning, not to say the rallying, that was between Laban and Jacob at their meeting, in that mountain which was afterwards called Gilead, v. 25. Here is,

1. The high charge which Laban exhibited against him. He accuses him, 1. As a runagate, that had unjustly deserted his service. To represent him as a criminal, he will have it thought that he intended kindness to his daughters, (v. 27, 28,) that he would have dismissed them with all the marks of love and honour that could be, that he would have made a solemn business of it, would have kissed his little grandchildren, (and that was all he would have given them,) and, according to the foolish custom of the country, would have sent them away with mirth and with songs, with tabret and with harp: not as Rebekah was sent away out of the same family, about 120 years before, with prayers and blessings, (ch. 24. 60,) but with sport and merriment; which was a sign that religion was very much decayed in the family, and that they had lost their seriousness. However, he pretends they should have been treated with respect at parting. Note, It is common for bad men, when they are disappointed in their malicious projects, to pretend that they designed nothing but what was kind and fair. When they

saying, Take thou heed that thou speak not to Jacob either good or bad.

30 And now, though thou wouldest needs be gone, because thou sore longedst after thy father's house, yet wherefore hast thou stolen my gods?

31 And Jacob answered and said to Laban, Because I was afraid: for I said, Peradventure thou wouldest take by force thy daughters from me.

32 With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what is thine with me, and take it to thee. For Jacob knew not that Rachel had stolen them.

33 And Laban went into Jacob's tent, and into Leah's tent, and into the two maid-servants' tents; but he found them not. Then went he out of Leah's tent, and entered into Rachel's tent.

34 Now Rachel had taken the images, and put them in the camel's furniture, and sat upon them. And Laban searched all the tent, but found them

not.

35 And she said to her father, Let it not displease my lord that I cannot rise up before thee; for the custom of women is upon me. And he searched, but found not the images.

y 1 Kings 19. 20. z ver. 19. Judg. 18. 24. a c. 44. 9. & ver. 19. fell. c Ex. 20. 12. Lev. 19. 32.

cannot do the mischief they intended, they are loath it should be thought that they ever did intend it. When they have not done what they should have done, they come off with this excuse, that they would have done it. Men may thus be deceived, but God cannot. He likewise suggests that Jacob had some bad design in stealing away thus, (v. 26,) that he took his wives away as captives. Note, Those that mean ill themselves, are most apt to put the worst construction upon what others do innocently. The insinuating and the aggravating of faults are the artifices of a designing malice, and those must be represented (though never so unjustly) as intending ill, against whom ill is intended. Upon the whole matter, (1.) He boasts of his own power, (v. 29,) It is in the power of my hand to do you hurt he supposes that he had both right on his side, a good action (as we say) against Jacob, and strength on his side, either to avenge the wrong, or recover the right. Note, Bad people commonly value themselves much upon their power to do hurt, whereas a power to do good is much more valuable. Those that will do nothing to make themselves amiable, love to be thought formidable. And yet, (2.) He owns himself under the check and restraint of God's power; and though it redounded much to the credit and comfort of Jacob, he cannot avoid telling him the caution God had given him the night before, in a dream, Speak not to Jacob, good or bad. Note, As God has all wicked instruments in a chain, so when he pleases, he can make them sensible of it, and force them to own it to his praise, as Protector of the good; as Balaam did. Or, we may look upon this as an instance of some conscientious regard felt by Laban for God's express prohibitions. As bad as he was, he durst not injure one whom he saw to be the particular care of Heaven. Note, A great deal of mischief would be prevented, if men would but attend to the caveats which their own consciences give them in slumberings upon the bed, and regard the voice of God in them.

2. He accuses him as a thief, v. 30. Rather than own that he had given him any colour of provocation to depart, he is willing to impute it to a foolish fondness for his father's house, which made him that he would needs be gone; but then (says he) wherefore hast thou stolen my gods? Foolish man! to call those his gods, that could be stolen! Could he expect protection from them that could neither resist, nor discover their invaders? Happy are they who have the Lord for their God, for they have a God that they cannot be robbed of. Enemies may steal our goods, but not our God. Here Laban lays to Jacob's charge things that he knew not, the common distress of oppressed innocency.

II. Jacob's apology for himself. Those that commit their cause to God, yet are not forbidden to plead it themselves with meekness and fear. 1. As to the charge of stealing away his own wives, he clears himself by giving the true reason why he went away unknown to Laban, v. 31. He feared lest Laban would by force take away his daughters, and so oblige him, by the bond of affection to his wives, to continue in his service. Note, Those that are unjust in the least, it may be suspected, will be unjust also in much, Luke 16. 10. If Laban deceived Jacob in his wages, it is likely he will make no conscience of robbing him of his wives, and putting those asunder whom God had joined together. What may not be feared from men that have no principle of honesty? 2. As to the charge of stealing Laban's gods, he pleads not guilty, v. 32. He not only did not take them himself, (he was not so fond of them,) but he did not know that they were taken. Yet perhaps he spake too hastily and inconsiderately, when he said, "Whoever has taken them, let him not live" upon this he might reflect with some bitterness, when, not long after, Rachel, who had taken them, died suddenly in travail. How just soever we think ourselves to be, it is best to forbear imprecations, lest they fall heavier than we imagine.

36 And Jacob was wroth, and chode with Laban and Jacob answered and said to Laban, What is my trespass? what is my sin, that thou hast so hotly pursued after me?

37 Whereas thou hast searched all my stuff, what hast thou found of all thy household stuff? set it here before my brethren and thy brethren, that they may judge betwixt us both.

38 This twenty years have I been with thee; thy ewes and thy she-goats have not cast their young, and the rams of thy flock have I not eaten.

39 That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day, or stolen by night.

10 Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes.

Eph. 4. 26. e 1 Cor. 6. 5. f Ex. 22. 10. g c. 29. 18, 30. A ver. 7. i Ps. 124, 1, 2. III. The diligent search Laban made for his gods, (v. 33-35,) partly out of hatred to Jacob, whom he would gladly have an occasion to quarrel with, partly out of love to his idols, which he was loath to part with. We do not find that he searched Jacob's flocks for stolen cattle; but he searched his furniture for stolen gods. He was of Micah's mind, Ye have taken away my gods, and what have I more? Judg. 18. 24. Were the worshippers of false gods so set upon their idols; did they thus walk in the name of their gods? And shall not we be as solicitous in our inquiries after the true God? When he is justly departed from us, how carefully should we ask, Where is God my maker? O that I knew where I might find him! Job 23. 3. Laban, after all his searches, missed of finding his gods, and was baffled in his inquiry with a sham; but our God will not only be found of those that seek him, but they shall find him their bountiful Rewarder.

V. 36-42. See in these verses,

1. The power of provocation. Jacob's natural temper was mild and calm, and grace had improved it, he was a smooth man, and a plain man; and yet Laban's unreasonable carriage toward him put him into a heat that transported him into some vehemence, v. 36, 37. His chiding with Laban, though it may admit of some excuse, was not justifiable, nor is it written for our imitation. Grievous words stir up anger, and commonly do but make bad worse. It is a very great affront to one that bears an honest mind, to be charged with dishonesty, and yet even that we must learn to bear with patience, committing our cause to God.

2. The comfort of a good conscience. This was Jacob's rejoicing, that when Laban accused him, his own conscience acquitted him, and witnessed for him that he had been in all things willing, and careful to live honestly, Heb. 13. 18. Note, Those that in any employment have dealt faithfully, if they cannot obtain the credit of it with men, yet shall have the comfort of it in their own bosoms.

3. The character of a good servant, and particularly of a faithful shepherd. Jacob had approved himself such a one, v. 38—10. (1.) He was very careful, so that, through his oversight or neglect, the ewes did not cast their young. His piety also procured a blessing upon his master's effects that were under his hands. Note, Servants should take no less care of what they are intrusted with for their masters, than if they were entitled to it as their own. (2.) He was very honest, and took none of that for his own eating, which was not allowed him. He contented himself with mean fare, and coveted not to feast upon the rams of the flock. Note, Servants must not be dainty in their food, nor covet what is forbidden them, but in that, and other instances, show all good fidelity. (3.) He was very laborious, v. 40. He stuck to his business, all weathers; and bore both heat and cold with invincible patience. Note, Men of business, that intend to make something of it, must resolve to endure hardness. Jacob is here an example to ministers; they also are shepherds, of whom it is required that they be true to their trust, and willing to take

pains.

4. The character of a hard master. Laban had been such a one to Jacob. Those are bad masters, (1.) Who exact from their servants that which is unjust, by obliging them to make good that which is not damaged by any default of their's. This Laban did, n. 39. Nay, if there has been a neglect, yet it is unjust to punish above the proportion of the fault. That may be an inconsiderable damage to the master, which would go near to ruin a poor servant. (2.) Those also are bad masters, who deny to their servants that which is just and equal. This Laban did, v. 41. It was unreasonable for him to make Jacob serve for his daughters, when he had in reversion so great an estate secured to him by the promise of God himself; as it was also to give him his daughters without portions, when it was in the power of his hands to do well for them. Thus he robbed the poor because he was poor, as he did also by changing his wages.

5. The care of Providence for the protection of injured innocence, v. 42. God took cognizance of the wrong done to Jacob, and repaid him whom Laban would otherwise have sent empty VOL. I.-16

41 Thus have I been twenty years in thy house; I served thee fourteen years for thy two daughters, and six years for thy cattle: and thou hast changed my wages ten times.

42 Except the God of my father, the God of Abraham and the fear of Isaac, had been with me, surely thou hadst sent me away now empty. God hath seen mine affliction and the labour of my hands, and rebuked thee yesternight.

43 And Laban answered and said unto Jacob, These daughters are my daughters, and these children are my children, and these cattle are my cattle, and all that thou seest is mine: and what can I do this day unto these my daughters, or unto their children which they have borne?

44 Now, therefore, come thou, let us make a covenant," I and thou; and let it be for a witness 'between me and thee.

kver. 53. Ex. 3. 7. m 1 Chr. 12. 17. Jude 9. n c. 26. 28. Josh. 22. 27. 24. 27,

away, and rebuked Laban who otherwise would have swallowed him up. Note, God is the Patron of the oppressed; and those who are wronged and yet not ruined, cast down and yet not destroyed, must acknowledge him in their preservation, and give him the glory of it. Observe, (1.) Jacob speaks of God, as the God of his father, intimating that he thought himself unworthy to be thus regarded, but was beloved for the father's sake. (2.) He calls him the God of Abraham, and the Fear of Isaac; for Abraham was dead, and gone to that world where perfect love casts out fear; but Isaac was yet alive, sanctifying the Lord in his heart, as his Fear and his Dread.

V. 43-55. We have here the compromising of the matter between Laban and Jacob. Laban had nothing to say in reply to Jacob's remonstrance: he could neither justify himself nor condemn Jacob, but was convicted by his own conscience of the wrong he had done him; and therefore desires to hear no more of that matter. He is not willing to own himself in a fault, nor to ask Jacob's forgiveness, and make him satisfaction as he ought to have done. But,

I. He turns it off with a profession of kindness for Jacob's wives and children, (v. 43,) These daughters are my daughters. When he cannot excuse what he has done, he does in effect own what he should have done; he should have treated them as his own, but he had counted them strangers, v. 15. Note, It is common for those who are without natural affection, to pretend much to it, when it will serve a turn. Or, perhaps Laban said this in a vainglorious way, as one that loved to talk big, and use great swelling words of vanity; "All that thou seest, is mine." It was not so, it was all Jacob's, and he had paid dear for it; yet Jacob let him have his saying, perceiving him coming into a better humour. Note, Property lies near the hearts of worldly people. They love to boast of it, "This is mine, and the other is mine," as Nabal, 1 Sam. 25. 11, my bread and my water.

II. He proposes a covenant of friendship between them, which Jacob readily agrees to, without insisting upon Laban's submission, much less his restitution. Note, When quarrels happen, we should be willing to be friends again upon any terms: peace and love are such valuable jewels, that we can scarcely buy them too dear. Better sit down losers than go on in strife. Now observe here,

1. The substance of this covenant; Jacob left it wholly to Laban to settle it. The tenor of it was, (1.) That Jacob should be a good husband to his wives, that he should not afflict them, nor marry other wives beside them, v. 50. Jacob had never given him any cause to suspect that he would be any other than a kind husband; yet, as if he had, he was willing to come under this engagement. Though Laban had afflicted them himself, yet he will bind Jacob, that he shall not afflict them. Note, Those that are injurious themselves, are commonly most jealous of others; and those that do not do their own duty, are most peremptory in demanding duty from others. (2.) That he should never be a bad neighbour to Laban, v. 52. It was agreed that no act of hostility should ever pass between them, that Jacob should forgive and forget all the wrongs he had received, and not remember them against Laban or his family in after-times. Note, We may have a strong perception of an injury, which yet we may not revenge.

2. The ceremony of this covenant; it was made and ratified with great solemnity, according to the usages of those times. (1.) A pillar was erected, (v. 45,) and a heap of stones raised, (v. 46,) to perpetuate the memory of the thing; the way of recording agreements, by writing, being then either not known, or not used. (2.) A sacrifice was offered, (v. 54,) a sacrifice of peace-offerings. Note, Our peace with God is that which puts true comfort into our peace with our friends. If parties contend, the reconciliation of both to Him will facilitate their reconciliation one to another. (3.) They did eat bread together, (v. 46,) jointly partaking of the feast upon the sacrifice, v. 54. This was in token of a hearty reconciliation. Covenants of friendship were anciently ratified by the parties eating and drinking together. It was in the nature of a lovefeast. (4.) They solemnly appealed to God concerning their ( 121 )

45 And Jacob took a stone," and set it up for a pillar.

46 And Jacob said unto his brethren, Gather stones; and they took stones, and made an heap: and they did eat there upon the heap.

47 And Laban called it Jegar-sahadutha; but Jacob called it Galeed.

48 And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed;

49 And Mizpah ; for he said, The LORD watch between me and thee, when we are absent one from another.

50 If thou shalt afflict my daughters, or if thou shalt take other wives beside my daughters, no man is with us: see, God is witness betwixt me and thee.

51 And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee;

52 This heap be witness, and this pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm.

53 The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us." And Jacob sware by the fear of his father Isaac.

54 Then Jacob offered sacrifice upon the mount, and called his brethren to eat bread: and they did eat bread, and tarried all night in the mount.

pc. 28. 18. Chald. the heap of witness. Heb. the heap of witness.
a beacon, or, watch-tower. Judg. 11. 29. 1 Sam. 7. 5. r Judg. 11. 10.
12. 5. Jer. 42. 5. ver. 45, 48. t Josh. 24. 2. c. 16.5.
ver. 42.
killed beasts.

i. e. 1 Sam. § or,

sincerity herein; [1.] As a Witness, (v. 49,) The Lord watch between me and thee, that is, "The Lord take cognizance of every thing that shall be done on either side, in violation of this league. When we are out of one another's sight, let this be a restraint upon us, that wherever we are, we are under God's eye." This appeal is convertible into a prayer. Friends at a distance from each other may take the comfort of this, that when they cannot know or succour one another, God watches between them, and has his eye on them both. [2.] As a Judge, v. 53, The God of Abraham, from whom Jacob was descended, and the God of Nahor, from whom Laban was descended, the God of their father, the common ancestor, from whom they were both descended, judge betwixt us. God's relation to them is thus expressed, to intimate that they worshipped one and the same God, upon which consideration there ought to be no enmity betwixt them. Note, Those that have one God, should have one heart: those that agree in religion, should strive to agree in every thing else. God is judge between contending parties, and he will judge righteously; whoever does wrong, it is at his peril. (5.) They gave a new name to the place, v. 47, 48. Laban called it in Syriac, and Jacob in Hebrew, the heap of witness. And v. 49, it was called Mizpah, A watch-tower. Posterity being included in the league, care was taken that thus the memory of it should be preserved. These names are applicable to the seals of the Gospel-covenant, which are witnesses to us, if we be faithful, but witnesses against us, if we be false. The name Jacob gave this heap, stuck by it, Galeed, not the name Laban gave it. In all this rencounter, Laban was noisy and full of words, affecting to say much; Jacob was silent, and said little; when Laban appealed to God under many titles, Jacob only sware by the Fear of his father Isaac, that is, the God whom his father Isaac feared, who had never served other gods, as Abraham and Nahor had done. Two words of Jacob's were more memorable than all Laban's speeches and vain repetitions. For the words of wise men are heard in quiet, more than the cry of him that ruleth among fools, Ec. 9. 17.

Lastly, After all this angry parley, they part friends, v. 55. Laban very affectionately kissed his sons and his daughters, and blessed them; and then went back in peace. Note, God is often better to us than our fears, and strangely overrules the spirits of men in our favour, beyond what we could have expected; for it is not in vain to trust in him.

NOTES TO CHAPTER XXXII.

V. 1, 2. Jacob is here got clear of Laban, and pursuing his journey homeward, toward Canaan: when God has helped us through difficulties, we should go on our way heaven-ward with so much the more cheerfulness and resolution. Now,

1. Here is Jacob's convoy in his journey, v. 1, The angels of God met him, in a visible appearance, whether in a vision by day, or in a dream by night, as when he saw them upon the ladder, (ch. 28. 12,) is uncertain. Note, Those that keep in a good way, have always a good guard; angels themselves are ministering spirits for their safety, Heb. 1. 14. Where Jacob pitched his tents, they pitched their's about him, Ps. 34. 7. They met him, to bid him welcome to Canaan again; a more honourable reception this was, than ever any prince had, that

55 And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them: and Laban departed, and returned unto his place.

CHAPTER XXXII.

We have here Jacob still upon his journey towards Canaan. Never did so many memorable things occur in any march, as in this of Jacob's little family. By the way he meets, I. With good tidings from his God, v. 1, 2. 11. With bad tidings from his brother, to whom he sent a message to notify his return, v. -6. In his distress, 1. He divides his company, v. 7, 8. 2. He makes his prayer to God, v. 9-12. 3. He sends a present to his brother, v. 13-23. 4. He wrestles with the angel, v. 24-32.

AND Jacob went on his way, and the angels of

God met him.

2 And when Jacob saw them, he said, This is God's host: and he called the name of that place *Mahanaim.

3 And Jacob sent messengers before him to Esau his brother, unto the land of Seir, the country of Edom.

4 And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now:

5 And I have oxen, and asses, flocks, and menservants, and women-servants: and I have sent to tell my lord, that I may find grace in thy sight.

6 And the messengers returned to Jacob, saying, We came to thy brother Esau, and also he cometh to meet thee, and four hundred men with him.

7 Then Jacob was greatly afraid and distressed :^

was met by the magistrates of a city in their formalities. They met him, to congratulate him on his arrival, and particularly on his escape from Laban; for they have pleasure in the prosperity of God's servants. They had invisibly attended him all along, but now they appeared to him, because he had greater dangers before him than those he had hitherto encountered. Note, When God designs his people for extraordinary trials, he prepares them by extraordinary comforts. We should think it had been more seasonable for these angels to have appeared to him amid the perplexity and agitation occasioned first by Laban, and afterward by Esau, than in this calm and quiet interval, when he saw not himself in any imminent peril; but God will have us, when we are in peace, to provide for trouble, and when trouble comes, to live upon former observations and experiences, for we walk by faith, not by sight. God's people, at death, are returning to Canaan, to their father's house; and then the angels of God will meet them, to congratulate them on the happy finishing of their servitude, and to carry them to their rest.

2. The comfortable notice he took of this convoy, v. 2, This is God's host, and therefore, (1.) It is a powerful host; very great is he that is thus attended, and very safe that is thus guarded. (2.) God must have the praise of this protection: "This I may thank God for, for it is his host." A good man may with an eye of faith, see the same that Jacob saw with his bodily eyes, by believing that promise, (Ps. 91. 11,) He shall give his angels charge over thee. What need have we to dispute whether every particular saint has a guardian angel, when we are sure he has a guard of angels about him? To preserve the remembrance of this favour, Jacob gave a name to the place from it, Mahanaim, two hosts, or two camps, That is, say some of the Rabbins, one host of the guardian angels of Mesopotamia, who conducted Jacob thence, and delivered him safe to the other host of the angels of Canaan, who met him upon the borders where he now was. Rather, they appeared to him in two hosts, one on either side, or one in front, and the other in rear, to protect him from Laban behind, and Esau before, that they might be a complete guard. Thus he is compassed with God's favour. Perhaps, in allusion to this, the church is called Mahanaim, two armies, Cant. 6. 13. Here was Jacob's family, which was one army, representing the church militant and itinerant on earth; and the angels another army, representing the church triumphant, and at rest in heaven.

V. 3-8. Now that Jacob was re-entering Canaan, God, by the vision of angels, reminded him of the friends he had when he left it, and thence he takes occasion to remind himself of the enemies he had, particularly Esau. It is probable that Rebekah had sent him word of Esau's settlement in Seir, and of the continuance of his enmity to him. What shall poor Jacob do? He longs to see his father, and yet he dreads to see his brother. He rejoices to see Canaan again, and yet cannot but rejoice with trembling because of Esau.

I. He sends a very kind and humble message to Esau. It does not appear that his way lay through Esau's country, or that he needed to ask his leave for a passage; but his way lay near it, and he would not go by him without paying him the respect due to a brother, a twin brother, an only brother, an

and he divided the people that was with him, and the flocks, and herds, and the camels, into two bands:

8 And said, If Esau come to the one company, and smite it, then the other company which is left shall escape.

9 And Jacob said, O God of my father Abraham, and God of my father Isaac, the LORD which

i Ps. 50. 15. 91. 15. c. 31. 3, 13. I am less than all, &c.

elder brother, a brother offended. Note, 1. Though our relations fail in their duty to us, yet we must make conscience of doing our duty to them. 2. It is a piece of friendship and brotherly love, to acquaint our friends with our state, and inquire into their's. Acts of civility may help to slay enmities. Jacob's message to him is very obliging, v. 4, 5. (1.) He calls Esau his lord, himself his servant, to intimate that he did not insist upon the prerogatives of the birth-right and blessing he had obtained for himself, but left it to God to fulfil his own purpose in his seed. Note, Yielding pacifies great offences, Ec. 10. 4. We must not refuse to speak in a respectful and submissive manner, to those that are ever so unjustly exasperated against us. (2.) He gives him a short account of himself; that he was not a fugitive and a vagabond, but, though long absent, had had a certain dwelling-place, with his own relations, I have sojourned with Laban, and stayed there till now: and that he was not a beggar, nor did he come home as the prodigal son, destitute of necessaries, and likely to be a charge to his relations; No, I have oren and asses. This, he knew, would (if any thing) recommend him to Esau's good opinion. And, (3.) He courts his favour; I have sent, that I might find grace in thy sight. Note, It is no disparagement to those that have the better cause, to become petitioners for reconciliation, and to sue for peace as well as right.

II. He receives a very formidable account of Esau's warlike preparations against him, (v. 6,) not a word, but a blow; a very coarse return to his kind message, and a sorry welcome home to a poor brother: He comes to meet thee, and four hundred men with him. He is now weary of waiting for the days of mourning for his good father, and even before they come, he resolves to slay his brother. 1. He remembers the old quarrel, and will now be avenged on him for the birth-right and blessing, and if possible, defeat Jacob's expectations from both. Note, Malice harboured will last long, and find an occasion to break out with violence, a great while after the provocations given. Angry men have good memories. 2. He envies Jacob what little estate he had, and though he himself was now possessed of a much better, yet nothing will serve him but to feed his eyes upon Jacob's ruin, and fill his fields with Jacob's spoils. Perhaps the account Jacob sent him of his wealth, did but provoke him the more. 3. He concludes it easy to destroy him, now that he was upon the road, a poor weary traveller, unfixed, and (as he thinks) unguarded. They that have the serpent's poison, have commonly the serpent's policy, to take the first and fairest opportunity that offers itself for revenge. 4. He resolves to do it suddenly, and before Jacob was come to his father, lest he should interpose and mediate between them. Esau was one of those that hated peace; when Jacob speaks, speaks peaceably, he is for war, Ps. 120. 6, 7. Out he marches, spurred on with rage, and intent on blood and murders; four hundred men he had with him, probably, such as used to hunt with him, armed, no doubt, rough and cruel like their leader, ready to execute the word of command though ever so barbarous, and now breathing nothing but threatenings and slaughter. The tenth part of these were enough to cut off poor Jacob, and his guiltless helpless family, root and branch. No marvel therefore that it follows, (v. 7,) Then Jacob was greatly afraid and distressed, perhaps the more so, having scarcely recovered the fright Laban had put him in. Note, Many are the troubles of the righteous in this world, and sometimes the end of one is the beginning of another. The clouds return after the rain. Jacob, though a man of great faith, yet was now greatly afraid. Note, A lively apprehension of danger and a quickening fear arising from it, may very well consist with an humble confidence in God's power and promise. Christ himself, in his agony, was sore amazed.

III. He puts himself into the best posture of defence that his present circumstances will admit of. It was absurd to think of making resistance, all his contrivance is to make an escape, v. 7, 8. He thinks it prudent not to venture all in one bottom, and therefore divides what he had into two companies, that if one were smitten, the other might escape. Like a tender and careful master of a family, he is more solicitous for their safety than for his own. He divided his company, not as Abraham, (ch. 14. 15,) for fight, but for flight.

V. 9-12. Our rule is to call upon God in the time of trouble; we have here an example to that rule, and the success encourages us to follow that example. It was now a time of Jacob's trouble, but he shall be saved out of it; and here we have him praying for that salvation, Jer. 30. 7. In his distress he sought the Lord, and he heard him. Note, Times of fear should be times of prayer; whatever frightens us should drive us to our knees, to our God. Jacob had lately seen his guard of angels, but in this distress he applied himself to God, not to them; he knew they were his fellow-servants, (Rev. 22.9.)

saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee:

10 I am not worthy of the least of all the mercies,' and of all the truth," which thou hast showed unto thy servant: for with my staff I passed over this Jordan; and now I am "become two bands.

11 Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him,

I c. 24. 27. Ps. 86. 5. m Ps. 61. 7. 85. 10. n Job 8. 7. Ps. 18. 35. o Ps. 59. 1, 2.

nor did he consult Laban's Teraphim; it was enough for him that he had a God to go to. To him he addresses himself with all possible solemnity, so, running for safety into the name of the Lord, as a strong tower, Prov. 18. 10. This prayer is the more remarkable, because it won him the honour of being an Israel, a prince with God, and the father of the praying remnant, who are hence called the seed of Jacob, to whom he never said, Seek ye me in vain. Now it is worth while to inquire what there was extraordinary in this prayer, that it should gain the petitioner all this honour.

I. The request itself is one, and very express, (v. 11,) Deliver me from the hand of my brother. Though there was no human probability on his side, yet he believed the power of God could rescue him as a lamb out of the bloody jaws of the lion. Note, 1. We have leave to be particular in our addresses to God, to mention the particular straits and difficulties we are in; for the God with whom we have to do, is one we may be free with; we have liberty of speech (maßsnoia) at the throne of grace. 2. When our brethren aim to be our destroyers, it is our comfort that we have a Father, to whom we may apply ourselves as our Deliverer.

II. The pleas are many, and very powerful; never was cause better ordered, Job 23. 4. He offers up his request with great faith, fervency, and humility. How earnestly does he beg! (v. 11,) Deliver me, I pray thee. His fear made him importunate. With what holy logic does he argue! With what divine eloquence does he plead! Here is a noble copy to write after.

1. He addresses himself to God, as the God of his fathers, v. 9. Such was the humble self-denying sense he had of his own unworthiness, that he did not call God his own God, but a God in covenant with his ancestors, O God of my father Abraham, and God of my father Isaac; and this he could the better plead, because the covenant, by divine designation, was entailed upon him. Note, God's covenant with our fathers may be a comfort to us when we are in distress. It has often been so to the Lord's people, Ps. 22. 4, 5. Being born in God's house, we are taken under his special protection.

2. He produces his warrant, Thou saidst unto me, Return unto thy country. He did not rashly leave his place with Laban, nor undertake this journey, out of a fickle humour, or a foolish fondness for his native country, but, in obedience to God's command. Note, (1.) We may be in the way of our duty, and yet we may meet with trouble and distress in that way. As prosperity will not prove us in the right, so cross events will not prove us in the wrong; we may be going whither God calls us, and yet may think our way hedged up with thorns. (2.) We may comfortably trust God with our safety, while we carefully keep to our duty. If God be our guide, he will be our Guard.

3. He humbly acknowledges his own unworthiness to receive any favour from God, (v. 10,) I am not worthy; it is an unusual plea. Some would think he should have pleaded that what was now in danger was his own, against all the world, and that he had earned it dear enough; no, he pleads, Lord, I am not worthy of it. Note, Self-denial and self-abasement will become us in all our addresses to the throne of grace. Christ never commended any of his petitioners so much as him who said, Lord, I am not worthy, (Matt. 8. 8,) and her who said Truth, Lord, yet the dogs eat of the crumbs which fall from their master's table, Matt. 15. 27. Now observe here, (1.) How magnificently and honourably he speaks of the mercies of God to him. We have here, mercies, in the plural number, an inexhaustible spring, and innumerable streams; mercies and truth, that is, past mercies given according to the promise, and further mercies secured by the promise. Note, What is laid up in God's truth, as well as what is laid out in God's mercies, is the matter both of the comforts and the praises of active believers. Nay, observe, it is all the mercies, and all the truth; the manner of expression is copious, and intimates that his heart was full of God's goodness. (2.) How meanly and humbly he speaks of himself, disclaiming all thought of his own merit, "I am not worthy of the least of all thy mercies, much less am I worthy of so great a favour as this I am now suing for." Jacob was a considerable man, and, upon many accounts, very deserving, and, in treating with Laban, had justly insisted on his merits, but not before God. I am less than all thy mercies; so the word is. Note, The best and greatest of men are utterly unworthy of the least favour from God, and must be ready to own it upon all occasions. It was the excellent Mr. Herbert's motto, Less than the least of all God's mercies. Those are the best prepared for the greatest mercies, that see themselves unworthy of the least.

4. He thankfully owns God's goodness to him in his banishment, and how much it had outdone his expectations. "With my staff I passed over this Jordan, poor and desolate like a forlorn and despised pilgrim;" he had no guides, no com