him. u 25:31. 27:33-36. 31:24. 33:4. But Jacob, in the person who contended with him, recognised a friend; yea, that Friend, from whom all blessings flow; and therefore he refused to let him go, till he had blessed him. V. 27, 28. This change of name, from Jacob to Israel, signified, that he was no longer to be regarded as one who got the blessing, yet with some discredit, by twice supplanting his elder brother; but, as a prince of God, (marg.) who had wrestled with him for it, and prevailed to his everlasting honor. Having power with God, he would surely also prevail with man. Thus he was, so to speak, knighted in the field. His posterity inherited his new name, but were never called after his original name; and the nation of Israel was a type of "the Israel of God," in every age and country, who wrestle and prevail with him by faith and prayer. (Note, John 1:47-51.) V. 29. Wherefore? &c.] After what had passed, there could be no ground of doubt or uncertainty, in respect of Him with whom Jacob had wrestled; and it was therefore wholly needless to inquire his name. But Jacob's other request was granted, "and he blessed him there;" probably ratifying to him the blessings covenanted to Abraham, and Isaac, and afterwards to him. (Marg. Ref.) those doctrines. The word SHECHINAH is not found in Scripture, but only in the Rabbinical Hebrew. It signifies merely a habitation: but it is used to denote all those appearances, by which the special presence of JEHOVAH was announced. It is readily allowed, that a visible glory of this kind afterwards appeared to Mo ses and to Israel; and perhaps in the holy of ho lies, both of the tabernacle and temple, above the Mercy-Seat. (Ex. 13:21,22. 14:19-24. 16: 10. 33:7-11,18-23. 40:34,38. Num. 12:4,5. 14:10. 16:19,42. 1 Kings 8:10,11.) But it must strike every attentive reader, that these displays of the glory of the Lord differed exceed. ingly from such appearances, as we have repeatedly considered; in which an Angel spake in the name of God, and as JEHOVAH; or one in hu man form was addressed by the patriarchs as JEHOVAH, and spoken of by them and by the historian in that character. No doubt, the tab ernacle and temple were intended as types of Him, in "whom dwelleth all the fulness of the Godhead bodily." He in fact is the true SHECHINAH: "No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him:" and I cannot doubt, after the most deliberate examination, that the exposition, which has been given in the notes, on this and many preceding passaV. 30. He who appeared to Jacob was before ges, is the only true, scriptural, and consistent called a Man; yet here he is called GOD. The interpretation.-Jacob, beholding the Lord in prophet Hosea calls him "the Angel, even JE- human form, was not overwhelmed by the apHOVAH the God of hosts, JEHOVAH is his memo-pearance; as it was generally supposed they rial;" and says, that "Jacob wept and made supplication to him." (Note, Hos. 12:3-6.) We cannot, therefore, reasonably doubt the sentiments of Jacob, of Moses, and of Hosea, concerning him who now wrestled with Jacob, and|| surnamed him Israel. And the Scriptures referred to in the margin, if carefully examined and compared, will have a powerful tendency to convince the impartial inquirer, that he could be no other than the eternal Son of God, by these appearances anticipating his incarnation. It is indeed asserted by the Rabbinical expositors, and from them adopted by some learned men, that the SHECHINAH, or visible glory of God, of which the attendant angels constituted a part, was displayed on this occa- Though we cannot behold the angels meeting sion, as well as on all others of a similar kind; us, and, as "the host of God," encamping round and that these expressions, and the language us; yet, possessing that "faith which is the evioften used by the angel who appeared, are to dence of things not seen," we may have a full be thus accounted for.-But there seems no and comfortable assurance that they actually scriptural ground for this sentiment; and it was do so. And we need to be encouraged, not probably first devised, to answer the arguments only by expecting the guardianship of angels, taken from such passages by the ancient Chris-but by a firm reliance on the protection of the tian writers, for the Deity of the predicted Mes- God of angels, to render us secure and happy in siah, and the doctrine of the Trinity; though it such a world as this; where victory in one con has been since espoused by many who profess flict only reminds us to arm for another; and must be who beheld the divine glory. He had also received an assurance of deliverance from the dreaded resentment of Esau; and in both respects his life was preserved. (Note, Ex. 33: 20-23.) V. 31. Halted.] Israel carried this token away with him, that it was a reality, and not a dream, or vision, or delusive imagination. V. 32. Probably this was done by some divine appointment, before the giving of the law: and the meaning was clear to them, though obscure to us. PRACTICAL OBSERVATIONS. V. 1-12. deliverance from one trouble or danger, to V. 13-32. 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, and bowed themselves: and after came Joseph 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. 9 And Esau said, I have enough; my brother, keep that thou hast unto thyself. in every case in which we desire to prevail with man, fervent prayer to God is our most efficacious means. (Notes, Neh. 1:5—11. 2:4.)— But it is only in human nature that sinners can see God, and live. "The God and Father of our Lord Jesus Christ," God as reconciled in and through him, is the Object of a sinner's acceptable worship; with him we may be as importunate as we please; and if, in humble faith, we determine "not to let him go except he bless us," he will take it well: nor should we ever un-leave off wrestling, in the nights of trouble or temptation, till the day break, nay, till "the Sun of righteousness arise," upon our souls. Thus shall we be acknowledged as true Israelites, and crowned as princes with God: and while we carry away the memorials of our victories, we must record his goodness, for his glory and the benefit of others. But we must not wonder, if even our sweetest consolations carry with them evidences of our infirmity; and if we have afterwards a thorn in the flesh and buffettings of Satan, to preserve us from being exalted above measure. NOTES. CHAP. XXXIII. V. 2. Rachel.] Rachel and Joseph being dearest to Jacob, he provided most carefully for their security. V. 4. In answer to Jacob's prayer, and in accomplishment of the promise made to him, the Lord thus influenced Esau's heart, to the exercise of natural affection towards his brother. The reconciliation from this time seems to have been cordial; though there is no proof or token that Esau was become truly religious. Every duty has its season; and the care of our families, according to present emergencies, may properly succeed, though it must not exclude our devotions: and again, when we have used every prudent means for our own and oth- V. 3. Jacob still prosecuted his plan of saters' good, we must retire, and pray for the bless-isfying Esau, that he made no claim to secular ing. If we are in a proper frame of mind, we pre-eminence, but readily yielded him all due shall rather abridge ourselves of wonted rerespect, as his superior. freshments than neglect communion with God: nay, there may be urgent cases, when even the night itself does not seem too long to pour out our hearts before him; and if our faith do not fail, our spirits flag, and we grow formal, our devotions should not be counted too long. When "the Spirit of God helpeth our infirmities," and our intense, earnest, and vast desires can scarcely find words large and emphatic enough to utter them, but we still mean more than we can express; then prayer is indeed wrestling V. 7. It is remarkable that, on this affecting with God: and, however we be tried or discour occasion, we find no intimation of Esau's exaged, we shall certainly prevail. He will ap- pressing any good will to his brother Jacob's prove our importunity, and largely communi- numerous family, thus respectfully bowing becate his blessings; and, prevailing with him in fore him, one after another. No good wish toprayer, we shall succeed against all our ene- wards them is recorded, such as even irreli mies who persist in striving with us, and pre-gious men often make in similar circumstances vail on many to be at peace with us. Indeed, Much less was any prayer offered in their beП129 VOL. I. 17 V. 5. The children, &c.] The piety and simplicity of this answer is well worthy of admiration and imitation. (Marg. Ref.) B. C. 1739. Seir. 10 And Jacob said, Nay, I pray thee, || endure; until I come unto my lord unto 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. 11 Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough; and he urged him, and he took it. 15 And Esau said, Let me now leave with thee some of the folk that are with me: And he said, I What needeth it? Let me find grace in the sight of my lord. 16 So Esau returned that day on his way unto Seir. t 17 ¶ And Jacob journeyed to "Succoth, and built him an house, and made booths for his cattle: therefore the name Χ 12 And he said, Let us take our jour-of the place is called || Succoth. ney, 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 over-drive 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 as the cattle that goeth before me, and the children be able to r p 2 Kings 2:17. 5:16,23. Luke 14:23. q Is. 40:11. Ez. 34:23. John Heb. according to the foot of r Mark 4:33. Rom. 15:1. 1 Cor. half, for the blessing of God upon them. This should be carefully noticed in estimating Esau's character. V. 10. Jacob expressed the great satisfaction, which he took in this friendly interview; as if it resembled even the pleasure of intimate communion with God. We may suppose him to have used a proverbial expression: yet we cannot so cordially approve of this answer, as of the preceding; unless in Esau's conduct, he recognised the special presence and favor of God, who was thus granting the prayers which he had presented, when he saw his face and wrestled with him. (32:30.)-To accept a present from an inferior, was a customary pledge of friendship; but refusing it implied disaffection: and the case in the eastern world is the same at this day. V. 12. Esau thus offered to escort Jacob into the land of Seir. V. 14. It is not likely that Jacob intended to settle in Seir with his family; nor do we know that he ever paid Esau a visit there, though he probably at this time intended it: there is no proof, however, that he did not. But, perhaps, on more mature consideration, or by divine monition, or because of some change in his circumstances, he might afterwards alter his intention, or fail of performing it. V. 15. What needeth it?] Guarded thus far by the angels of God, Jacob neither required nor wished for a guard of soldiers. The friendship of Esau was all that he asked. (Note, Ezra 8:21-23.) V. 17. Succoth was on the east side of Jordan, being the last station at which Jacob rested before he passed that river. After a very long journey, he staid here awhile, in some temporary habitation which he had hastily built, to rest and refresh his family and his flocks. 18 And Jacob came to Shalem a city of Shechem, which is in the land of Canaan, when he came from Padan-aram; and pitched his tent before the city. a b 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. See on 32:3.-Deut. 2:1. Judg. Heb. set, or place. Heb. Wherefore is this? u Josh. 13:27. Judg. 8:5,8,16. x John 3:23. c V. 18. Shalem.] This place was situated on the west side of Jordan, on which Jacob was after he had crossed that river. Some translate it, He came in peace to the city of Shechem, and it is probable that this is the true meaning of the clause. V. 20. El-Elohe-Israel.] The altar was erected and inscribed to Him, with whom Jacob had before wrestled and prevailed, and by whom he had been surnamed Israel, as the very name indisputably proves: and this is an additional discovery, who that Man was; and an indication, what value Jacob put on the new name which he had thus received. (Notes, 32:2430 PRACTICAL OBSERVATIONS. When we have poured out our souls before the Lord in fervent prayer, we are prepared to meet dangers and difficulties with confidence and comfort, and shall soon experience the mercy and faithfulness of God. He hath various methods of "making our enemies to be at peace with us:" he can either bind their hands, awe their spirits, excite natural affection, or plant supernatural grace in their hearts. Yet in all this the Lord works by suitable means; and "yielding" often forms the wisest method of "pacifying great offences." This is done by waving points in contest, paying all due respect, and receding from our temporal interest; and by manifesting to the consciences of our opponents, that we are satisfied with a portion earned by our labor, and neither envy nor covet their abundance; that we count it "more blessed to give than to receive;" that we consider ourselves happy in the Lord's favor, and under his protection; and that we want nothing more than to live in peace and amity, which we much desire and greatly value. Yet, in such circumstances, we must be careful that we do not carry too far our desire of pleasing, or our fear of offending, or profess more than consists with piety or sincerity: nor may we conceal or be ashamed of our religion, when in the company of those who fear not God. It is not therefore desirable to be too intimate with superior ungodly relations, who will expect us to join in their vanities, or at least to connive at them, though they disapprove and perhaps deride our religion; and thus they will either be a snare to us, or offended with our conduct. It is more prudent to keep at a distance, and live among such as have less ascendancy over us, and where we can be more at liberty.-Let us also observe, that we shall be least willing to expose to hazard that which we value most and love best: we shall therefore venture the loss of all things, rather than endanger the loss of our souls, if we know their value; or than renounce Christ, if we truly love him. And while we admire Jacob's tender care of his family and flocks, the good Shepherd of our souls, who "gathers the lambs in his bosom, and gently leads those that are with young," should not be forgotten; whose example we should all imitate, whether as parents, teachers, or pastors. Blessed be his name, he is still "The mighty God, the God of Israel:" may he who writes these reflections, and may all who read them, be numbered among the true Israel of God; that we may record his name, and rejoice in his love, through our pilgrimage here on earth, and for ever in the Canaan above! Amen. NOTES. CHAP. XXXIV. V. 1. Jacob must have continued several years near Shechem, before the events recorded in this chapter took place; and this made way for too free an intercourse between his family and the Shechemites. Dinah seems to have been about the age of Joseph, or rather younger. As, some time after Jacob's departure from Shechem, Joseph was seventeen Dinah his daughter: now his sons were with his cattle in the field; and Jacob held his peace until they were come. 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 f 30:35. 37:13,14. 1 Sam. 16:11. g Deut. 22:21. Josh. 7:15. Judg. 13. h 20:9. Lev. 4:2,13,27. Deut. 23-17. Eph. 5:3. 1 Tim. 5:13. Jam. 3:10. i 3. 1 Kings 11:2. Ps. 63:1. 84:2. 119:20. 6:2. 24:3. 26:34,35. 27:46. Deut. 7:3. k 21-23. 13:9. 20:15. 42:34. 47:27. years of age, and went to his brethren and was sold by them; so Dinah could not at this time be more than fifteen years old. She was an only daughter, doubtless much beloved, and probably too much indulged; and having got acquainted with the daughters of their heathen neighbors, she went to visit them, and to look about with them, as the original implies, probably on some public occasion of mirth and festivity: but it does not appear, whether it was with or without the consent of her parents. V. 2. There is nothing, in the narrative, which implies that Shechem committed a rape on Dinah; nay, the contrary is denoted in the words, "Should he deal with our sister, as with an harlot?" (31) for force is not used with harlots. The Jewish expositors, however, assert that he ravished her. Perhaps they devised this, in order to palliate the cruelty and injustice of Jacob's sons, by the greatness of the provocation. But Shechem rather seems to have used the common arts of seduction; and to have detained Dinah with the promise of marrying her, till she was afterwards taken away by her brethren. V. 5. Jacob kept silence till his sons returned home; as scarcely knowing what to say, or as afraid, either of exasperating the men of Shechem, or of taking some improper step. Proba bly, he would have acted more wisely, if he had taken the management of the business wholly upon himself: instead of intrusting it with his sons, who were young, rash, and violent, and had too much influence with him. V. 7. Jacob's sons were extremely grieved and enraged; more, probably, on account of the disgrace of their family, than for the sin committed against God.-What follows seems to be the sentiment of the historian, who spake according to the language of the times in which he wrote, to intimate to the children of Israel, the inconsistency of such practices with their name and profession: for it is not probable, that at this early period the name of Israel was so well known, and so much regarded in its genuine import, by the sons of Jacob. the land shall be before you; dwell and || Jacob's daughter: and he was more hontrade you therein, and get you posses- orable than all the house of his father. sions 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 1 dowry and gift, and I will give according as ye shall say unto me: but give me the damsel to wife. [Practical Observations.] 13 And the sons of Jacob answered Shechem and Hamor his father" deceitfully, and said, because he had defiled Dinah their sister: 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 urto 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 124:53. 29:18. Ex. 22:16,17. Deut. 22:28,29. 1 Sam. 18:25 -27. 2 Sam. 3:14. Hos. 3:2. m Judg. 15:3. 2 Sam. 13:2329. Ps. 12:2. Prov. 12:18-20. 24:28,29. 26:24-26. Rom. 12: 19. 1 Thes. 5:15. n 17:11. Josh. 5:2-9. 1 Sam. 14:6. 17:26,36. 2 Sam. 1:20. 15: 7. 1 Kings 21:9. Matt. 2:8,13. o Gal. 4:12. p 29:20. Cant. 8:6. Is. 62:4. V. 8-12. Hamor seems to have made his proposal to Jacob alone, in the first instance, who deferred him till his sons came home, when it was more fully stated to them. Shechem appears to have been sincerely desirous of conciliating their favor, and obtaining their consent to his marriage with Dinah, on any terms. Nothing, as matters then stood, could have been spoken more fairly: and it may be questioned whether, in such a case, it would have been wrong in Jacob to consent to Dinah's marriage; though the proposal, of forming further connexions of that kind, ought perhaps to have been declined. But Shechem's conduct in detaining Dinah did not well accord to his language. V. 13. Because, &c.] Jacob's sons made Shechem's sin the excuse for their own deceitful project. Perhaps at first most of them only intended to procure an opportunity of rescuing their sister, in case Shechem should refuse to restore her peaceably: but Simeon and Levi formed and executed a far deeper scheme of revenge and plunder. (Marg. Ref.) V. 14-17. Neither Abraham nor Isaac had daughters: both Isaac and Jacob had married the daughters of uncircumcised persons; and we have reason to conclude, that most of Jacob's sons, if not all, did the same. (Ex. 6:15.) As far as we know, there was no law nor custom against intermarriages with uncircumcised per-[] 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 cir cumcised, as they are circumcised. 23 Shall not their cattle, and their substance, and every beast of theirs be ours? 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. sons, at that time existing; though the intermarriages of Abraham's family, with idolaters in general, and with the inhabitants of the land, in particular, were in many ways discountenanced. Indeed, this seems to have been merely a pretence, as used by Jacob's sons; though it might have become a general opinion in his family, grounded on the covenant ratified with Abraham by circumcision, and perhaps on tradition: but religion was by no means their object in this transaction.-Some doubt may exist, concerning the propriety of admitting into the church by circumcision, the Shechemites, who belonged to the devoted ace of Canaan, even if they had made an intelligent and suitable profession of religion: but the very proposing the performance of this religious ordinance, as a condition of secular advantages, was as inconsistent with true piety, as the deceitful intention and subsequent conduct of Jacob's sons were with truth, justice, and humanity. Yet alas! practices of the same nature are still shamefully common in the visible church! V. 18-24. The Shechemites acted upon the most selfish principles, and submitted to circumcision without the least regard to its nature, meaning, or divine institution, avowedly to ob tain their own secular ends: yet they were much more excusable in this profanation, than the sons of Jacob, who proposed it to them, and who might have been expected to know better. |