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, 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-servant's 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.

h

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

up

o 8-5,20,21,31. Judg. 6:27. #Heb.hast stolen me. 20. Marg. p Prov. 26:24-26.

q 24:59,60. Job 21:11-14.

r 55. 29:13. Ex. 4:27. Ruth 1:9,

14. 1 Kings 19:20. Acts 20:37.

$ 3,13,24. i Sam. 13:13. 2 Chr. 16:9. 1 Cor. 2:14.

t Ps. 52:1. John 19:10,11.

u 42,53. Josh. 24.2,3. 2 Kings

19:10.

x 24. Acts 5:38,39. 9:5.

y 19. Judg. 6:31. 18:24. 1 Sam.

5:2—6. 2 Sam. 5:21. Is. 37:19.

46:1,2.

z 26,27.

36 And Jacob i 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; PI bare the loss of it: of my hand didst thou require it, whether stolen by day, or stolen by night.

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

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 wagest ten times.

u

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 scen mine affliction, and the labor 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 born?

i 30:2. 34:7. 49:7. Num. 16:15. 2 | p Ex. 22:10-13.
Kings 5:11. 13:19. Mark 3:6, q Luke 2:8.
Eph. 4:26. Jam. 1:19,20.

k See on 32.-Josh. 7:23. Matt.
19:16. 1 Cor. 6:4,5.

1 41.

m 30:27,30. Ex. 23:26. Deut. 28:4.

n Ez. 34:2-4.

o Ex. 22:31. Lev. 22:8. 1 Sam. 17:34,35. John 10:12,13.

Ex. 2:19-22. 3:1. Ps. 78:70, 7). Hos. 12:12. John 21:1517. 1 Pet. 5:2-4.

s 29:18-30. 30:33-40.

t See on 7.

"Wherefore didst thou flee away secretly, and steal away from me?" (27.) "Because," says Jacob, I was afraid." This implied a strong charge of injustice and oppression against Laban.

V. 32. Not live.] This was rash, and might have produced fatal effects: but Jacob was partial to Rachel, and did not suspect her; and he was indignant at being accused of a crime, which he deeply abhorred.

V. 34. Probably the furniture of the camels formed a kind of a couch, for the conveniency of women in long journeys.

V. 39. Note, Ex. 22:7-15.

V. 40. The transition from great heat in the known in those regions. day, to chilling cold in the night, is often

V. 42 The fear of Isaac.] The God, whom

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

45 And Jacob took a b 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.

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.

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 besides my daughters, no man is with us; see,

z 21:22—32. 26.28-31. 1 Sam. 20:14-17.

a 48,52. 21:30. Deut. 31:19, 21,26. Josh. 22:27. 24:25-27. b 28:18-22.

c Josh 4:5-9,20-24. 7:26. 2 Sam. 18:17. Ec. 3:5.

That is, the heap of witness.

Chal.

†That is, the heap of witness. Heb.

That is, A beacon, or watchtower. Judg. 10:17. 11:29. Mizpeh.

d Lev. 18:18. Matt. 19:5,6.

Isaac (who was still living) worshipped with "reverence and godly fear."—Jacob's language, though keen, was too obviously true to admit of any answer; and it is too plain to need any comment. (Marg. Ref.) Laban's silence proves Jacob's innocence.

V. 45, 46. Thus a large heap of stones was formed to be an abiding memorial of this compact, and a reproach to him who should pass over this heap to injure the other.

V. 47. Jegar-sahadutha-Galeed.] The former word in the Chaldee or Syriac, the latter in Hebrew, signifies the heap of witness. These were indeed distinct dialects of the same general language, which marked the inhabitants of the different regions; though they had no difficulty in understanding each other.

V. 53. There seems to be some ambiguity in Laban's language, respecting the God by whom he sware: for Abraham and Nahor, and their father Terah, had worshipped other Gods in Mesopotamia: (Josh. 24:2.) and Laban's expressions in this discourse imply that he was an idolater, and did not worship the true God alone. (29, 30.) Jacob therefore appealed to the God of his father Isaac, who had never been an idolater, that he might not leave it in doubt, to whom he rendered this act of solemn worship.

V. 54, 55. Laban had spoken of a common feast (27); but Jacob offered a solemn sacrifice, and feasted the company in a religious manner. In this we read the different characters of the two men; and hence we may form some estimate of the low state of religion in Laban's family.— This parting proved final; and we hear no more of Laban, or any other of that branch of Abraham's family; who seem after this to have sunk into idolatry, and to have been lost among the other Gentiles. Some indeed think that Balaam descended from Laban; but this is quite un

certain.

PRACTICAL OBSERVATIONS.

V..1-21.

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.

k

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.

lies related, while the great events of states and kingdoms are passed over in silence, and buried in obscurity! Indeed the Bible is intended to teach people the duties of common life; and how to serve God, enjoy comfort, and do good, in their several stations and relations: and but very few are concerned in the government of empires, compared with the numbers who support the characters of parents and children, husbands and wives, masters and servants.-The selfish think themselves robbed of all which others obtain from them, however justly; and covetousness destroys even natural affection. Yet those objects, which the men of the world count "all their glory," are so scanty, that, in the pursuit or possession of them, they stand in each other's way, and every one seems to be taking from the rest: hence discontent, and envy, and discord. But there are possessions of such extent, as amply to suffice for all: happy they who seek them in the first place!-We may however thankfully receive, and cheerfully use, the portion which Providence allots us, as far as we obtain it with a clear conscience, and a testimony in the consciences of others to our fidelity and integrity: and even if men should hate and criminate us without reason, yet, when "our ways please the LORD," he will plead our cause, and "make our very enemies to be at peace with us;" he will vindicate our characters, do us justice, and over-rule every event for our good.—In all our removals we should have respect to the command, promise, and providence of God; and if he be with us, we need not fear in the most dangerous circumstances. Indeed, so many are the perils with which we are surrounded, that nothing else can reasonably ensure our safety, or encourage our hearts.-The remembrance of favored seasons of communion with God is very refreshing to us, when embarrassed in difficul ties; and the recollection of our vows should be frequent, that we may not fail to fulfil them.

V. 22-55.

CHAP. XXXII.

Jacob has a vision of angels, 1, 2. He sends a message to Esau;

and, alarmed by the report of his coming with four hundred

men, prays for deliverance, 3-12. He prepares a present for

Esau; instructs his servants, and passes the brook Jabbok, 13

23.

1

rael; yet goes away halting, 24—32.

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 men-servants, 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.

changing their hearts; and then, though they have no love for his people, they will pretend to it, and try to make a merit of necessity. But great watchfulness is necessary to keep out evil, and the appearance of evil, even from those undertakings which are in themselves according to the will of God; yet nothing less than this can stop the mouths of our enemies, and make those ashamed who would speak evil of us.-There are seasons, when a sharp reproof may consist with meekness, and reminding others of our services, with humility: but great wisdom and grace are necessary on such occasions, that the reproofs may be well timed, well conducted, and unanswerably convincing; and they should always be accompanied with a disposition to forgiveness, to accept of even a partial apology, and to overlook injurious insinuations.-Those who mean honestly and kindly, need not scruple assurances; but these should be solemnly entered into, in the fear of God, who is both the Witness and the Avenger of fraud and injustice.-And finally, an amicable conclusion of differences, though upon disadvantageous terms, is generally preferable, in respect of our innocence, peace, and interest, to the most successful litigation.

NOTES.

CHAP. XXXII. V. 1, 2. A company of angels met Jacob, in some visible and glorious appearance, to encourage him with the assurance of the divine protection, especially from the power and anger of Esau. This he called, "God's host," or army; by which we learn that the angels were numerous, and appeared very formidable and powerful, to protect or to destroy. Ma

8 And said, "If Esau come to the one company and smite it, then the other company which is left shall escape. 9 T And Jacob said, O God of my father Abraham, and God of my father Isaac, the LORD P which 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 shewed unto thy servant; for with my staff I passed over this Jordan, and now I am become two

bands.

S

hanaim signifies two armies: the one, as some suppose, having conveyed him safe from Mesopota mia, the other was ready to welcome him to Canaan, and receive him under their protection. Or perhaps one encamped before, and the other behind him and his company, as his guard on every side, both against Laban and Esau.

V. 3. The word rendered "angel" signifies a messenger: so that the same term is used for the messengers whom Jacob sent to Esau, and for those whom the Lord sent to protect him.— While Jacob, to whom the promise and blessing belonged, had been a hired servant to a hard master; Esau was become a prince, and had established his authority in mount Seir, which was afterwards called Edom from him. (25:30.)

V. 4, 5. My lord.] Esau's success in obtaining authority, probably by conquest, in mount Seir, had no doubt procured him from others the title of honor which Jacob gave him. By this humble message Jacob intimated, that he was well satisfied with his present possessions, the fruit of his labor; and was ready to give up all pretensions to Isaac's substance, and to render his brother all suitable respect.

V. 6-8. Jacob doubtless understood from the messengers, that Esau came towards him in a hostile manner. This appears from the narrative itself, and from Jacob's precautions, and from the language of his prayer: and to suppose the contrary, is to assume, without the least proof, that both Jacob and the messengers were mistaken. Indeed, the consciousness of having deeply offended his brother might render him suspicious; yet Esau's resentment seems actually to have revived on this occasion. And though

sand of the sea, which cannot be numbered for multitude.

b

[Practical Observations.]

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 Jacob's; it is a present sent unto my lord Esau: ar 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.

the Lord did not restrain him by force, or in a dream prohibit him from injuring Jacob, as he had prohibited Laban; yet he influenced his heart to kindness, and blessed the means of conciliation which Jacob employed. (Prov. 16:7.) V. 9-12. There can scarcely be a finer model of genuine prayer than this. Jacob's thankful acknowledgment of former unmerited favors; the humble confession of his entire unworthiness; his simple description of his fears and distress; his unreserved reference of the whole matter to God, renouncing all other dependence, and resting all his hopes on him; his explicit mention of the very words both of the Lord's promises and commands, as engaging his own glory to protect him; and his anxiety for the preservation of his family, but especially of his children, in whose lives the promises seemed chiefly concerned; these are points peculiarly worthy of notice and of imitation. Thus he made "the name of the LORD his strong tower," and could not but be safe.

V. 13. Came to his hand.] Or, that which Providence had put into his possession.

V. 14, 15. The present was noble; and not intended as a restitution for injuries done to Esau. The blessing belonged to Jacob, by God's own appointment; and Esau was only affronted, and disappointed in his object, not injured in his property, by Jacob's misconduct.

V. 16-20. Jacob had purchased the birthright, and the dominion had been expressly promised in the blessing: yet, understanding that the temporal advantages were principally intended for his posterity, and satisfied with the

25 And when he saw that he prevailed not against him, he touched the hollow of his thigh: and the hollow of Jacob's thigh was out of joint, as he wrestled with him.

26 And he said, Let me go, for the day breaketh: And he said, I will not let thee go, except thou bless me.

f 43:11. 1 Sam. 25.17-35. Prov. 15:18. 16:14. 21:14.

1 Sam. 6:5, 1 Kings 20:31.

Jon. 3:9. 2 Tim. 2:25.

Heb. my face. Job 42:8,9.

Prov. 6:35. Margins.

h 29:23-35. 30:1-20.

i Deut. 2:37. 3:16. Josh. 12:2.Heb. caused to pass.

k 30:8. Luke 13:24. 22:44. Rom. 8:26. 15:30. Eph. 6:12. Col. 2: 1. 4:12. Heb. 5:7. 128,30. Is. 32:2. Hos. 12:3-5.

1 Cor. 15:47.

Heb. ascending of the morning. Cant. 2:17.

m Num. 14:13,14. Matt. 15:28. Luke 11:5-8.

n 32. 2 Cor. 12:7-9.

o Ex. 32:10. Deut. 9:14. Is. 64: 7. Luke 24:28,29.

p Cant. 3:4. Luke 18:1-7. Rom. 8:37.

q 1 Chr. 4:10. Ps. 67:1,6,7. 115: 12,13.

spiritual benefits for himself, he paid homage to Esau, as an acknowledged superior.-His liberal present being thus divided, and the persons attending each drove thus repeating the same expressions of respect to Esau, would have a powerful tendency to soften his resentment and conciliate his favor.

V. 21-23. Marg. Ref.

V. 24. Having taken every needful precaution, Jacob retired into some solitary place, to renew his earnest supplications; and while he was thus employed, one "in fashion as a man" appeared to him, and engaged in wrestling with hin. Nothing requires more vigor, activity, attention, and unintermitting exertion, than wrestling; which seems on this account to have been selected as an emblem of the fervent prayer of faith, persisted in amidst delays, alarms, discouragements, and opposition from every side; and which at length will surely be crowned with success. (Marg. Ref. k.)

V. 25. Prevailed not.] This circumstance significantly marked out that frame of mind, which refuses, as it were, to yield, or take a denial. (Notes, Matt. 15:21-28.) He with whom Jacob wrestled, by touching the hollow of his thigh, and dislocating the bone, evidently shewed, that when he suffered himself to be prevailed over, it was the effect of mercy, and the gracious acceptance of Jacob's importunity in prayer. The dislocation seems to have been momentary, though the effect in some measure continued afterwards.

V. 26. The morning now called Jacob to the care of his family, which was here intimated to