25 And it came to pass on the third day, when | habitants of the land, among the Canaanites and they were sore, that two of the sons of Jacob, Sime- the Perizzites: and I being few in number, they on and Levi, Dinah's brethren, took each man his shall gather themselves together against me, and sword, and "came upon the city boldly, and slew all slay me; and I shall be destroyed, I and my house. the males. 31 And they said, Should he deal with our sister as with an harlot ?

26 And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem's house, and went out.

CHAPTER XXXV.

27 The sons of Jacob came upon the slain," and In this chapter, we have three communions, and three funerals. I. Three con spoiled the city, because they had defiled' their

sister.

28 They took their sheep, and their oxen, and their asses, and that which was in the city, and that which was in the field,

29 And all their wealth, and all their little ones, and their wives, took they captive, and spoiled even all that was in the house.

30 And Jacob said to Simeon and Levi, Ye have troubled me, to make me to stink among the inc. 49.5-7. mouth. Deut. 32. 42. to c. 49. 7. Josh. 7.25. y Ex. 5. 21. to marry upon this principle; yet we see covetousness the greatest match-maker in the world, and nothing designed so much, with many, as the laying of house to house, and field to field, without regard had to any other consideration. [2.] It was worse to be circumcised upon this principle. The Shechemites will embrace the religion of Jacob's family, only in hopes of interesting themselves thereby in the riches of that family. Thus there are many, with whom gain is godliness, and who are more governed and influenced by their secular interest, than by any principle of their religion.

V. 25-31. Here we have Simeon and Levi, two of Jacob's sons, young men not much above twenty years old, cutting the throats of the Shechemites, and thereby breaking the heart of their good father.

I. Here is the barbarous murder of the Shechemites; Jacob himself was used to the sheep-hook, but his sons had got swords by their sides, as if they had been the seed of Esau, who was to live by his sword; we have them here,

1. Slaying the inhabitants of Shechem, all the males; Hamor and Shechem particularly, with whom they had been treating in a friendly manner but the other day, yet with a design upon their lives. Some think that all Jacob's sons, when they wheedled the Shechemites to be circumcised, designed to take advantage of their soreness, and to rescue Dinah from among them; but that Simeon and Levi, not content with that, would themselves avenge the injury-and they did it with a witness, Now, (1.) It cannot be denied but that God was righteous in it. Had the Shechemites been circumcised, in obedience to any command of God, their circumcision would have been their protection; but when they submitted to that sacred rite, only to serve a turn, to please their prince, and to enrich themselves, it was just with God to bring this upon them. Note, As nothing secures us better than true religion, so nothing exposes us more than religion only pretended to. (2.) But Simeon and Levi were most unrighteous. [1] It was true that Shechem had wrought folly in Israel, in defiling Dinah; but it ought to have been considered how far Dinah herself had been accessary to it. Had Shechem abused her in her own mother's tent, it had been another matter; but she went upon his ground, and perhaps by her indecent carriage had struck the spark which began the fire: when we are severe upon the sinner, we ought to consider who was the tempter. [2] It was true that Shechem had done ill, but he was endeavouring to atone for it, and was as honest and honourable, er post facto-after the deed, as the case would admit: it was not the case of the Levite's concubine that was abused to death, nor does he justify what he has done, but courts a reconciliation upon any terms. [3.] It was true that Shechem had done ill; but what was that to all the Shechemites? Does one man sin, and will they be wroth with all the town? Must the innocent fall with the guilty? This was barbarous indeed. [4.] But that which above all aggravated the cruelty, was, the most perfidious treachery that was in it. The Shechemites had submitted to their conditions, and had done that upon which they had promised to become one people with them, (v. 16;) yet they act as sworn enemies to those to whom they were lately become sworn friends, making as light of their covenant, as they did of the laws of humanity. And are these the sons of Israel? Cursed be their anger, for it was fierce. [5.] This also added to the crime, that they made a holy ordinance of God subservient to their wicked design, so making that odious; as if it were not enough for them to shame themselves and their family, they bring a reproach upon that honourable badge of their religion; justly would it be called a bloody ordinance. 2. Seizing the prey of Shechem, and plundering the town; they rescued Dinah, (v. 26,) and if that was all they came for, they might have done that without blood, as appears by their own showing, (v. 17,) but they aimed at the spoil; and though Simeon and Levi only were the murderers, yet it is intimated that others of the sons of Jacob came upon the slain, and spoiled the city, (v. 27,) and so became accessary to the murder; in them it was manifest injustice, yet here we may observe the righteousness of God. The Shechemites were VOL. I.-17

munions between God and Jacob. 1. God ordered Jacob to Beth-el; and, in obedience to that order, he purged his house of idols, and prepared for that journey, v. 1-5. 2. Jacob built an altar at Beth-el, to the honour of God that had appeared to him, and in performance of his vow, v. 6, 7. 3. God appeared to him again, and confirmed the change of his name, and the covenant with him, (v. 9-13,) of which appearance Jacob made a grateful acknowledgment, v. 14, 15. II. Three funerals. 1. Deborah's, v. 8. 2. Rachel's, v. 16-20, 3. Isaac's, v. 27-29. Here is also Reuben's incest, (v. 22,) and an account of Jacob's sons, v. 23-26.

AND God said unto Jacob, Arise, go up to Beth

el, and dwell there; and make there an altar unto God, that appeared unto thee when thou fleddest' from the face of Esau thy brother.

1 Sam. 13. 4. 27. 12. Deut. 4. 27. Ps. 105. 12. a Ps. 47. 4. b c. 27. 43. 28. 13, 19. willing to gratify the sons of Jacob by submitting to the penance of circumcision, upon this principle, Shall not their cattle and their substance be ours, (v. 23 ;) and see what was the issue; instead of making themselves masters of the wealth of Jacob's family, Jacob's family become masters of their wealth. Note, Those who unjustly grasp at that which is another's, justly lose that which is their own.

II. Here is Jacob's resentment of this bloody deed of Simeon and Levi, v. 30. Two things he bitterly complains of,

Note,

1. The reproach they had brought upon him thereby; Ye have troubled me, put me into a disorder, for ye have made me to stink among the inhabitants of the land, that is, “Ye have rendered me and my family odious among them. What will they say of us and our religion? We shall be looked upon as the most perfidious barbarous people in the world." The gross misconduct of wicked children is the grief and shame of their godly parents. Children should be the joy of their parents; but wicked children are their trouble, sadden their hearts, break their spirits, and make them go mourning from day to day. Children should be an ornament to their parents; but wicked children are their reproach, and are as dead flies in their pot of ointment: but let such children know, that if they repent not, the grief they have caused to their parents, and the damage religion has sustained in its reputation through them, will come into the account and be reckoned for.

2. The ruin they had exposed him to; what could be expected, but that the Canaanites, who were numerous and formidable, would confederate against him, and he and his little family would become an easy prey to them? I shall be destroyed, I and my house. If all the Shechemites must be destroyed for the offence of one, why not all the Israelites for the offence of two? Jacob knew indeed that God had promised to preserve and perpetuate his house; but he might justly fear that these vile practices of his children would amount to a forfeiture, and cut off the entail. Note, When sin is in the house, there is reason to fear ruin at the door. The tender parents foresee those bad consequences of sin, which the wicked children have no dread of.

One would think this should have made them to relent, and they should have humbled themselves to their good father, and begged his pardon; but, instead of that, they justify themselves, and give him this insolent reply, Should he deal with our sister as with an harlot? No, he should not; but if he do, must they be their own avengers? Will nothing less than so many lives, and the ruin of a whole city, serve to atone for an abuse done to one foolish girl? By their question they tacitly reflect upon their father, as if he would have been content to let them deal with his daughter as with an harlot. Note, It is common for those who run into one extreme, to reproach and censure those who keep the mean, as if they ran into the other. Those who condemn the rigour of revenge, shall be misrepresented, as if they countenanced and justified the offence.

V. 1-5. Here,

NOTES TO CHAPTER XXXV.

I. God reminds Jacob of his vow at Beth-el, and sends him thither to perform it, v. 1. Jacob had said in the day of his distress, If I come again in peace this stone shall be God's house, ch. 28. 22. God had performed his part of the bargain, and had given Jacob more than bread to eat, and raiment to put on-he had got an estate, and was become two bands; but, it should seem, he had forgotten his vow, or, at least, had too long deferred the performance of it. Seven or eight years it was now, since he came to Canaan; he had purchased ground there, and had built an altar in remembrance of God's last appearance to him when he called him Israel, (ch. 33. 19, 20;) but Beth-el still is forgotten. Note, Time is apt to wear out the sense of mercies, and the impressions made upon us by them; it should not be so, but so it is. God had exercised Jacob with a very sore affliction in his family, (ch. 34.) to see if that would bring his vow to his remembrance, and put him upon the performance of it, but it had not that effect; there fore God comes himself and puts him in mind of it, Arise, go to ( 129 )

2 Then Jacob said unto his all that were with him, Put away that are among you, and be your garments.

household, and to
the strange gods
clean, and change

3 And let us arise and go up to Beth-el; and I will make there an altar unto God, who answered me in the day of my distress, and was with me "in the way which I went.

4 And they gave unto Jacob all the strange gods which were in their hand, and all their ear-rings which were in their ears; and Jacob hid them under the oak which was by Shechem.

5 And they journeyed: and the terror of God' was upon the cities that were round about them, and they did not pursue after the sons of Jacob.

e c. 18. 19.

d Josh. 24. 15. Ps. 101. 2-7. e c. 31. 19. Josh. 24. 23. 1 Sam. 7. 3. f Ex. 19. 10. g c. 32. 7, 24. Ps. 107. 6. A c. 28. 20. 31. 3, 42. i Ex. 32. 3, 4. Beth-el. Note, 1. As many as God loves, he will remind of neglected duties, one way or other, by conscience, or by providences. 2. When we have vowed a vow to God, it is best not to defer the payment of it, (Ec. 5. 4,) yet better late than never. God bade him go to Beth-el and dwell there, that is, not only go himself, but take his family with him, that they might join with him in his devotions. Note, In Beth-el, the house of God, we should desire to dwell, Ps. 27. 4. That should be our home, not our inn. God reminds him not expressly of his vow, but of the occasion of it, when thou fleddest from the face of Esau. Note, The remembrance of former afflictions should bring to mind the workings of our souls under them, Ps. 66. 13, 14.

6 So Jacob came to Luz, which is in the land of Canaan, that is Beth-el, he and all the people that were with him.

7 And he built there an altar, and called the place *El-beth-el: because there God "appeared unto him, when he fled from the face of his brother.

8 But Deborah, Rebekah's nurse, died, and she was buried beneath Beth-el, under an oak; and the name of it was called Allon-bachuth.

9 And God appeared unto Jacob again, when he came out of Padan-aram, and blessed him.

10 And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel."

Hos. 2. 13. k Judg. 9.6. / Ex. 23. 27. Deut. 11. 25. Josh. 2. 9. 2 Chr. 14. 14. i. e. the God of Bethel. m c. 28. 13. fi.e. the oak of weeping. n c. 32. 28. restrained by a divine power that they could not take this fair opportunity which now offered itself, when they were upon their march, to avenge their neighbour's quarrel. Note, The way of duty is the way of safety. While there was sin in Jacob's house, he was afraid of his neighbours; but now that the strange gods were put away, and they were all going together to Beth-el, his neighbours were afraid of him. When we are about God's work, we are under special protection, God is with us, while we are with him; and if he be for us, who can be against us? See Ex. 34. 24. No man shall desire thy land, when thou goest up to appear before the Lord, God governs the world more by secret terrors on men's minds than we are aware of.

V. 6-15. Jacob and his retinue being come safe to Beth-el, we are here told what passed there.

I. There he built an altar, (v. 7,) and, no doubt, offered sacrifice upon it, perhaps the tenth of his cattle, according to his vow, I will give the tenth unto thee. With these sacrifices he joined praises for former mercies, particularly that which the sight of the place brought fresh to his remembrance; and he added prayers for the continuance of God's favour to him and his family. And he called the place, that is, the altar, El-beth-el, the God of Beth-el. As, when he made a thankful acknowledgment of the honour God had lately done him in calling him Israel, he worshipped God by the name of Elelohe-Israel; so, now that he was making a grateful recognition of God's former favour to him at Beth-el, he worships God by the name of El-beth-el, the God of Beth-el, because there God appeared to him. Note, The comfort which the saints have in holy ordinances, is not so much from Beth-el, the house of God, as from El-beth-el, the God of the house. The ordinances are but empty things, if we do not meet with God in them. II. There he buried Deborah, Rebekah's nurse, v. 8. We have reason to think that Jacob, after he came to Canaan, while his family dwelt near Shechem, went himself (it is likely often) to visit his father Isaac at Hebron. Rebekah, probably, was dead, but her old nurse (of whom mention is family, to be a companion to his wives, her country-women, and an instructer to his children; while they were at Beth-el, she died, and died lamented, so much lamented, that the oak under which she was buried, was called Allon-Bachuth, the oak of weeping. Note, 1. Old servants in a family, that have in their time been faithful and useful, ought to be respected. Honour was done to this nurse, at her death, by Jacob's family, though she was not related to them, and though she was aged. Former services, in such a case, must be remembered. 2. We do not know where death may meet us; perhaps at Beth-el, the house of God. Therefore let us be always ready. 3. Familyafflictions may come even then, when family-reformation and religion are on foot. Therefore, rejoice with trembling.

II. Jacob commands his household to prepare for this solemnity; not only for the journey and remove, but for the religious services that were to be performed, v. 2, 3. Note, 1. Before solemn ordinances, there must be solemn preparation. Wash you, make you clean, and then come, and let us reason to gether, Is. 1. 16-18. 2. Masters of families should use their authority for the promoting of religion in their families. Not only we, but our houses also, should serve the Lord, Josh. 24. 15. Observe the commands he gives his household, like Abraham, ch. 18. 19. (1.) They must put away the strange gods. Strange Gods in Jacob's family! Strange things indeed! Could such a family, that was taught the good knowledge of the Lord, admit them? Could such a master, to whom God had appeared twice, and oftener, connive at them? Doubtless, this was his infirmity. Note, Those that are good themselves, cannot have those about them so good as they should be. In those families where there is a face of religion, and an altar to God, yet many times there is much amiss, and more strange gods than one would suspect. In Jacob's family, Rachel had her Teraphim, which, it is to be feared, she secretly made some superstitious use of.* The captives of Shechem brought their gods along with them, and perhaps Jacob's sons took some with the plunder. However they came by them, now they must put them away. (2.) They must be clean, and change their garments; they must observe a due decorum, and make the best appear-made, ch. 24. 59) survived her, and Jacob took her to his ance they could; Simeon and Levi had their hands full of blood, it concerned them particularly to wash, and to put off their garments that were so stained. These were but ceremonies, signifying the purification and change of the heart. What are clean clothes, and new clothes, without a clean heart, and a new heart. Dr. Lightfoot, by their being clean, or washing them, understands Jacob's admission of the proselytes of Shechem and Syria into his religion by baptism, because circumcision was become odious. (3.) They must go with him to Beth-el, v. 3. Note, Masters of families, when they go up to the house of God, should bring their families with them. III. His family surrendered all they had, that was idolatrous or superstitious, v. 4. Perhaps if Jacob had called for them sooner, they had sooner parted with them, being convicted by their own consciences of the vanity of them. Note, Sometimes attempts for reformation succeed better than one could have expected, and people are not so obstinate against them as we feared. Jacob's servants, and even the retainers of his family, gave him all the strange gods, and the car-rings they wore, either as charms, or to the honour of their gods; they parted with all. Note, Reformation is not sincere, if it be not universal. We hope they parted with them cheerfully, and without reluctance, as Ephraim did, when he said, What have I to do any more with idols? (Hos. 14. 8;) or that people that said to their idols, Get thee hence, Is. 30. 22. Jacob took care to bury their images, we may suppose, in some place unknown to them, that they might not afterward find them, and return to them. Note, We must be wholly separated from our sins, as we are from those that are dead and buried out of our sight; cast them to the moles and the bats, Is. 2. 20.

IV. He removes without molestation from Shechem to Bethel, v. 5, The terror of God was upon the cities. Though the Canaanites were much exasperated against the sons of Jacob for their barbarous usage of the Shechemites, yet they were so

* In his note on ch. 31. 19, our Author expresses a more favourable opinion, but the opinion expressed here seems more probable. -ED.

III. There God appeared to him, (v. 9,) to own his altar, and to answer to the name by which he had called him, The God of Beth-el, (v. 7,) and to comfort him under his affliction, v. 8. Note, God will appear to them in a way of grace, that attend on him in a way of duty.

Here, 1. He confirmed the change of his name, v. 10. It was done before by the angel that wrestled with him, (ch. 32. 28,) and here it was ratified by the Divine Majesty, or Shechinah, that appeared to him. There, it was to encourage him against the fear of Esau, here, against the fear of the Canaanites. Who can be too hard for Israel, a prince with God? It is below those who are thus dignified, to droop and despond.

2. He renewed and ratified the covenant with him, by the name El-shaddai. I am God Almighty; God all-sufficient, (v. 11,) able to make good the promise in due time, and to support thee and provide for thee in the mean time. Two things are promised him, which we have met with often before. (1.) That he should be the father of a great nation; great in number, A company of nations shall be of thee; every tribe of Israel was a nation, and all the twelve a company of nations, great in honour and power, kings shall come out of thy loins. (2.) That he should be the master of a good land, (v. 12,) described by the grantees, Abraham and Isaac, to whom it was promised, not by the occupants, the Canaanites, in whose possession it now was. The land that was given to Abraham

Lastly, Observe Jacob set up a pillar upon her grave, so that it was known long after, to be Rachel's sepulchre, (1 Sam. 10. 1. She fell in travail by the way, not able to reach to Beth-2,) and Providence so ordered it, that this place afterwards fell lehem the next town, though they were near it; so suddenly in the lot of Benjamin. Jacob set up a pillar in remembrance does pain come upon a woman in travail, which she cannot of his joy, (v. 14,) and here he sets up one in remembrance of escape, or put off. We may suppose that Jacob had soon a his sorrows; for, as it may be of use to ourselves to keep both tent up, convenient enough for her reception. in mind, so it may be of use to others to transmit the memorials of both: the church, long afterward, owned that what God said to Jacob at Beth-el, both by his word and by his rod, he intended for their instruction, (Hos. 12, 4,) There he spake with us.

19 These are the sons of Esau, who is Edom, | reigned in his stead: and the name of his city was and these are their dukes.

20 These are the sons of Seir the Horite, who inhabited the land; Lotan, and Shobal, and Zibeon, and Anah,

21 And Dishon, and Ezer, and Dishan: these are the dukes of the Horites, the children of Seir in the land of Edom.

22 And the children of Lotan were Hori and *Heman: and Lotan's sister was Timna.

23 And the children of Shobal were these; Alvan, and Manahath, and Ebal, Shepho, and Onam.

24 And these are the children of Zibeon; both Ajah and Anah: this was that Anah that found the mules in the wilderness, as he fed the asses of Zibeon his father.

25 And the children of Anah were these; Dishon, and Aholibamah the daughter of Anah. 26 And these are the children of Dishon; Hemdan, and Eshban, and Ithran, and Cheran.

27 The children of Ezer are these; Bilhan, and Zaavan, and Akan.

28 The children of Dishan are these; Uz, and Aran.

29 These are the dukes that came of the Horites; duke Lotan, duke Shobal, duke Zibeon, duke Anah, 30 Duke Dishon, duke Ezer, duke Dishan: these are the dukes that came of Hori, among their dukes in the land of Seir.

31 And these are the kings that reigned in the land of Edom, "before there reigned any king over the children of Israel.

32 And Bela the son of Beor reigned in Edom: and the name of his city was Dinhabah.

33 And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead.

34 And Jobab died, and Husham of the land of

Temani reigned in his stead.

35 And Husham died, and Hadab the son of Bedad, who smote Midian in the field of Moab,

g c. 14. 6. Deut. 2. 12, 22. ⚫or, Homam. tor, Alian. 1 or, Shephi § or, Amram. I or, Jakan. A 1 Chr. 1. 43.1 Chr. 1. 50. Hadad Pai. After his vants, that were their dukedoms. God promised to multiply Jacob, and to enrich him; yet Esau increases, and is enriched first. Note, It is no new thing for the men of this world to be full of children, and to have their bellies too filled with hid treasure, Ps. 17. 14. God's promise to Jacob began to work late, but the effect of it remained longer, and it had its complete accomplishment in the spiritual Israel.

V. 20-30. In the midst of this genealogy of the Edomites, here is inserted the genealogy of the Horites, those Canaanites, or Hittites, (compare ch. 26. 34,) that were the natives of mount Seir. Mention is made of them, (ch. 14. 6,) and of their interest in mount Seir, before the Edomites took possession of it, Deut. 2. 12, 22. This comes in here, not only to give light to the story, but to be a standing reflection upon the Edomites for intermarrying with them, by which, it is probable, they learned their way, and corrupted themselves. Esau having sold his birth-right, and lost his blessing, and entered into alliance with the Hittites, his posterity and the sons of Seir are here reckoned together. Note, Those that treacherously desert God's church, are justly numbered with those that were never in it; apostate Edomites stand on the same ground with accursed Horites. Particular notice is taken of one Anah who fed the asses of Zibeon his father, (v. 24,) and yet is called duke Anah, v. 29. Note, Those that expect to rise high, should begin low. An honourable descent should not keep men from an honest employment, nor a mean employment hinder any man's preferment. This Anah was not only industrious in his business, but ingenious too, and successful; for he found mules, or, (as some read it,) waters, hot baths, in the wilderness. Those that are diligent in their business, sometimes find more advantages than they expected.

V. 31-43. By degrees, it seems, the Edomites wormed out the Horites, and got full possession of the country, and had a government of their own. 1. They were ruled by kings who governed the whole country, and seem to have come to the throne by election, and not by lineal descent; so Bishop Patrick observes. These kings reigned in Edom before there reigned any king over the children of Israel, that is, before Moses's time, for he was king in Jeshurun, v. 3. God had lately promised Jacob, that kings should come out of his loins, (ch. 35. 11,) yet Esau's blood becomes royal long before any of Jacob's did. Note, In external prosperity and honour, the children of the covenant are often cast behind, and those that are out of covenant get the start. The triumphing of the wicked may be quick, but it is short; soon ripe, and as soon rotten: while the productions of the promise, though they are slow, are sure and lasting; at

Avith.

36 And Hadad died, and Samlah of Masrekah reigned in his stead.

37 And Samlah died, and Saul of Rehoboth by the river reigned in his stead.

38 And Saul died, and Baal-hanan the son of Achbor reigned in his stead.

39 And Baal-hanan the son of Achbor died, and Hadar reigned in his stead: and the name of his city was Pau; and his wife's name was Mehetabel, the daughter of Metred, the daughter of Mezahab. 40 And these are the names of the 'dukes that came of Esau, according to their families, after their places, by their names; duke Timnah, duke *Alvah, duke Jetheth,

41 Duke Aholibamah, duke Elah, duke Pinon, 42 Duke Kenaz, duke Teman, duke Mibzar, 43 Duke Magdiel, duke Iram: these be the dukes of Edom, according to their habitations in the land of their possession: he is Esau, the father of the Edomites.

CHAPTER XXXVII.

At this chapter, begins the story of Joseph, who, from hence, in every chapter (but one) to the end of this book, makes the greatest figure. He was Jacob's eldest son by his beloved wife Rachel, born, as many eminent men were, of a mother that had been long barren. His story is so remarkably divided between his humiliation and his exaltation, that we cannot avoid seeing something of Christ in it, who was first humbled and then exalted, and, in many instances, so as to answer the type of Joseph. It also shows the lot of Christians, who must through many tribulations enter into the kingdom. In this chapter, we have, I. The malice his brethren bore against him. They hated him, 1. Because he informed his father of their wickedness, v. 1, 2. 2. Because his father loved him, v. 3, 4. 3. Because he dreamed of his dominion over them, v. 5-11. II. The mischiefs his brethren designed and did to him. 1. The kind visit he made them, gave an opportunity, v. 12-17. 2. They designed to slay him, but determined to starve him, v. 18-24. 3. They changed their purpose, and sold him for a slave, v. 2528. 4. They made their father believe that he was torn in pieces, v. 29-35. 5. He was sold into Egypt to Potiphar, v. 36. And all this was working together for good.

AND Jacob dwelt in the land wherein his

father was a stranger, in the land of Canaan. 2 These are the generations of Jacob. Joseph being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons death was an aristocracy. i Ex. 15. 15. or, Aliath. 1 Edom. ⚫ of his father's sojournings, a c. 17. 8. 23. 4. 28. 4. 36. 7. Heb. 11. 9-16. the end it shall speak, and not lie. We may suppose it a great trial to the faith of God's Israel, to hear of the pomp and power of the kings of Edom, while they were bond-slaves in Egypt; but those that look for great things from God, must be content to wait for them; God's time is the best time. 2. They were afterward governed by dukes, again here named, who, I suppose, ruled all at the same time in several places in the country. Either they set up this form of government in conformity to the Horites, who had used it, (v. 29,) or God's providence reduced them to it, as some conjecture, to correct them for their unkindness to Israel, in refusing them a passage through their country, Num. 20. 18. Note, When power is abused, it is just with God to weaken it, by turning it into divers channels. For the transgression of a land, many are the princes thereof. Sin brought Edom from kings to dukes, from crowns to coronets. We read of the dukes of Edom, (Ex. 15. 15,) yet long afterward of their kings again.

Lastly, Observe, Mount Seir is called the land of their possession, v. 43. While the Israelites dwelt in the house of bondage, and their Canaan was only the land of promise, the Edomites dwelt in their own habitations, and Seir was in their possession. Note, The children of this world have their all in hand, and nothing in hope, (Luke 16. 25,) while the children of God have their all in hope, and next to nothing in hand. But, all things considered, it is better to have Canaan in promise, than mount Seir in possession.

NOTES TO CHAPTER XXXVII.

V. 1-4. Moses has no more to say of the Edomites, unless as they happen to fall in Israel's way; but now applies himself closely to the story of Jacob's family, These are the generations of Jacob. His is not a bare barren genealogy as that of Esau, (ch. 36. 1,) but a memorable, useful history. Here is, 1. Jacob a sojourner with his father Isaac, who was yet living, v. 1. We shall never be at home, till we come to heaven. 2. Joseph, a shepherd, feeding the flock with his brethren, v. 2. Though he was his father's darling, yet he was not bred up in idleness or delicacy. Those do not truly love their children, that do not inure them to business, and labour, and mortification. The fondling of children is with good reason commonly called the spoiling of them. Those that are trained up to do nothing, are likely to be good for nothing. 3. Joseph beloved by his father, (v. 3,) partly for his dear mother's sake that was dead, and partly for his own sake, because he was the greatest comfort of his old age; probably, he waited on him, and was more observant of him than the rest of his sons;