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34 - Commentary on The Book of Genesis · Sacred Texts Archive

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Chapter thirty one. Jacob was a very honest, good man, a man
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of great devotion and integrity. Yet he had more trouble and vexation than any
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of the patriarchs. He left his father's house in affright, went to his
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uncle's in distress, very hard usage he met with there, and now is
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going back surrounded with fears. Here is numeral one his resolution to return Verses
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one through sixteen, Numeral two. His clandestine departure Verses seventeen through twenty one,
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Numeral three, Laban's pursuit of him in displeasure Verses twenty two through twenty
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five, Numeral four, the hot words that passed between them Verses twenty six
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through forty two, Numeral five, their amicable agreement at last, Verses forty
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three, et cetera. Jacob's departure b c. Seventeen thirty nine, Verses
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one through sixteen. And he heard the words of Laban's son, saying,
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Jacob hath taken away all that was our fathers, and of that which was
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our father's hath he gotten all this glory. And Jacob beheld the countenance of
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Laban, and behold it was not toward him as before, And the Lord
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said unto Jacob, return unto the land of thy fathers and to thy kindred,
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and I will be with thee. And Jacob sent and called Rachel and
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Leah to the field unto his flock, and said unto them, I see
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your father's countenance, that it is not toward me as before. But the
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God of my father hath been with me. And ye know that with all
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my power I have served your father. And your father hath deceived me and
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changed my wages ten times. But God suffered him not to hurt me.
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If he said, thus the speckled shall be thy wages, then all the
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cattle bear speckled. And if he said thus the rings straight shall be thy
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hire, then bear all the cattle ringstraked. Thus God hath taken away the
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cattle of your father and given them to me. And it came to pass
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at the time that the cattle conceived that I lifted up mine eyes and saw
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in a dream, and behold the rams which leaped upon the cattle were ringstraked,
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speckled, and grizzled. And the Angel of God spake unto me in
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a dream, saying Jacob, and I said, here am I, And
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he said, lift up now thine eyes, and see all the rams which
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leap upon the cattle, are ring straked, speckled, and grizzled. For
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I have seen all that Laban doeth unto thee. I am the God of
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Bethel. Where thou anointedst the pillar, and where thou thou'st a vow unto
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me. Now arise, Get thee out from this land and return unto the
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land of thy kindred. And Rachel and Leah answered and said, unto him,
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is there yet any portion or inheritance for us in our father's house?
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Are we not of him strangers? For he hath sold us, and hath
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quite devoured also our money. For all the riches which God hath taken from
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our father, that is ours and our children's. Now, then whatsoever God
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hath said unto thee do Jacob is here taking up a resolution immediately to quit
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his uncle service, to take what he had and go back to Canaan.
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This resolution he took up upon a just provocation by divine direction, and with
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the advice and consent of his wives numeral one, upon a just provocation,
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for Laban and his sons had become very cross and ill nature towards him,
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so that he could not stay among them with safety or satisfaction. Number one,
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Laban's sons showed their ill will in what they said Verse one. It
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should seem they said it in Jacob's hearing, with a design to vex him.
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The last chapter began with Rachael's envying Leah. This begins with laban sons
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envying Jacob observe Subscript one, how greatly they magnify Jacob's prosperity. He has
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gotten all this glory. And what was this glory that they made so much
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ado about. It was a parcel of brown sheep and speckled goats, and
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perhaps the fine colors made them seem more glorious, and some camels and asses
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and such like trading, And this was all this glory. Note, riches
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are glorious things in the eyes of carnal people, while to all those that
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are conversant with heavenly things, they have no glory in comparison with the glory
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which excelleth Men's overvaluing worldly wealth is that fundamental error which is the root of
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coveteousness, envy, and all evil. Subscript too, how basely they reflect
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upon Jacob's fidelity, as if what he had he had not gotten. Honestly,
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Jacob has taken away all that was our father's, not all surely what
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had become of those cattle which were committed to the custody of Laban's sons and
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sent three days journey Off, Chapter thirty, Verses thirty five and thirty six.
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They mean all that was committed to him. But speaking individuously, they
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expressed themselves thus generally note sub point one, those that are ever so careful
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to keep a good conscience cannot always be sure of a good name. Sub
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point two. This is one of the vanities and vexations which attend outward prosperity,
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that it makes a man to be envied of his neighbors Ecclesiastes, chapter
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four, verse four. And who can stand before envy? Proverbs Chapter twenty
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seven, verse four. Whom Heaven blesses, hell curses and all its children
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on earth. Number two. Laban himself said, but his countenance was not
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towards Jacob as it used to be, and Jacob could not but take notice
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of it. Verse two, verse five. He was but a churl at
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the best, but now he was more churlish than formerly. Note Envy is
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a sin that often appears in the countenance. Hence we read of an evil
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eye Proverbs chapter twenty three, verse six. Sour looks may do a great
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deal towards the ruin of peace and love in a family, and the making
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of those uneasy of whose comfort we ought to be tender. Laban's angry countenance
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lost him the greatest blessing his family ever had, and justly numeral two.
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By divine direction, and under the convoy of a promise, the Lord said,
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unto Jacob, return and I will be with thee verse three. Though
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Jacob had met with very hard usage here, yet he would not quit his
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place till God bade him. He came thither by orders from heaven, and
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there he would stay till he was ordered back. Note it is our duty
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to set ourselves, and it will be our comfort to see ourselves under God's
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guidance, both in our going out and in our coming in. The direction
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he had from heaven is more fully related in the account he gives of it
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to his wives Verses ten through thirteen, where he tells them of a dream
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he had about the cattle and the wonderful increase of those of his color.
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And how the Angel of God in that dream, For I suppose the dream
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spoken of verse ten and that verse eleven to be the same, took notice
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of the workings of his fancy in his sleep and instructed him, so that
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it was not by chance or by his own policy that he obtained that great
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advantage, but number one, by the providence of God, who had taken
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notice of the hardships Laban had put upon him, and took this way to
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recompense him. For I have seen all that Laban doeth unto thee, and
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herein I have an eye to that. Note there is more of equity in
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the distributions of the divine providence than we are aware of, and by them
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the injured are recompensed, really, though perhaps insensibly. Nor was it only
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by the justice of providence that Jacob was thus enriched. But number two,
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in performance of the promise intimated in what is said verse thirteen, I am
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the God of Bethel. This was the place where the covenant was renewed with
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him. Note worldly prosperity and success are doubly sweet and comfortable when we see
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them flowing not from common providence, but from covenant love. To perform the
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mercy promised when we have them from God is the God of Bethel, from
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those promises of the life, which now is that belonging to Godliness. Jacob,
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even when he had this hopeful prospect of growing rich with Laban, must
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think of returning. When the world begins to mile upon us. We must
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remember it is not our home. Now arise verse thirteen and return Subscript one
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to thy devotions in Canaan, the solemnities of which had perhaps been much intermitted
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while he was with Laban. The times of this servitude God had winked at.
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But now return to the place where thou anointest the pillar and vowest the
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vow. Now that thou beginnest to grow rich, it is time to think
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of an altar and sacrifices again. Subscript two to thy comforts in Canaan.
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Return to the land of thy kindred. He was here among his near kindred,
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But those only he must look upon as his kindred in the best sense,
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the kindred he must live and die with, to whom pertain the covenant.
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Note, the heirs of Canaan must never reckon themselves at home till they
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come thither. However, they may seem to take root here Numeral three.
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With the knowledge and conc of his wives, observe number one, he sent
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for Rachel and Leah to him to the field verse four, that he might
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confer with them more privately, or because one would not come to the other's
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apartment, and he would willingly talk with them together, or because he had
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work to do in the field which he would not leave. Note. Husbands
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that love their wives will communicate their purposes and intentions to them. Where there
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is a mutual affection, there will be a mutual confidence. And the prudence
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of the wife should engage the heart of her husband to trust in her.
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Proverbs, Chapter thirty one, Verse eleven. Jacob told his wives subscript one,
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how faithfully he had served their father. Verse six. Note if others
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do not do their duty to us, yet we shall have the comfort of
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having done ours to them. Subscript two, how unfaithfully their father had dealt
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with him. Verse seven. He would never keep to any bargain that he
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made with him. But after the first year, still as he saw providence
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favored Jacob with the color agreed on every half year of the remaining five he
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changed it for some other color. Which made it ten times, as if
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he thought not only to deceive Jacob, but the divine providence, which manifestly
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smiled upon him. Note those that deal honestly are not always honestly dealt with
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Subscript three. How God had owned him, notwithstanding he had protected him from
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Laban's ill will. God suffered him not to hurt me. Note those that
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keep close to God shall be kept safely by him. He had also provided
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plentifully for him, notwithstanding Laban's design to ruin him. God has taken away
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the cattle of your father and given them to me Verse nine. Thus the
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righteous God paid Jacob for his hard service out of Laban's estate, as afterwards
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he paid the seed of Jacob for their serving the Egyptians with their spoils.
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Note God is not unrighteous to forget his people's work and labor of love,
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though men be so Hebrews chapter six, verse ten. Providence has ways of
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making those honest in the event that are not so in their design. Not
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further, the wealth of the sinner is laid up for the just Proverbs Chapter
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thirteen, verse twenty two. Subscript four. He told them of the command
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God had given him in a dream. To return to his own country verse
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thirteen. That they might not suspect his resolution to arise from inconstancy or any
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disaffection to their country or family, but might see it to proceed from a
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principle of obedience to his God and dependence on him. Number two. His
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wives cheerfully consented to his resolution. They also brought forward their grievances, complaining
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that their father had been not only unkind but unjust to them Verses fourteen through
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sixteen. That he looked upon them as strangers, and was without natural affection
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towards them. And whereas Jacob had looked upon the wealth which God had transferred
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from Laban to him as his wages, they looked upon it as their portions,
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So that both ways God forced Laban to pay his debts, both to
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his servant and to his daughters. So then it seemed Subscript one, they
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were weary of their own people and their father's house, and could easily forget
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them. Note this good use we should make of the unkind usage we meet
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with from the world. We should sit the more loose to it, and
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be willing to leave it, and desirous to be at home. Subscript Too,
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they were willing to go along with their husband, and put themselves with
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him under the divine direction. Whatsoever God hath said unto thee, do note,
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those wives that are their husbands meet helps will never be their hindrances in
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doing that to which God calls them Verses saiveneventeen through twenty four. Then Jacob
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rose up and set his sons and his wives upon camels, and he carried
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away all his cattle and all his goods which he had gotten, the cattle
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of his getting, which he had gotten in Padanaram for to go to Isaac's
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father in the land of Canaan. And Laban went to shear his sheep,
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and Rachel had stolen the images that were her father's, and Jacob stole away
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unawares to Laban the Syrian, and that he told him not that he fled.
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So he fled with all that he had, and he rose up and
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passed over the river and set his face toward the Mount Gilead. And it
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was told Laban on the third day that Jacob was fled. And he took
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his brethren with him and pursued after him seven days journey, and they overtook
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him in the mount Gilead, and God came to Laban the Syrian in a
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dream by night and said, unto him, take heed, that thou speak
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not to Jacob, either good or bad. Here is numeral one Jacob's flight
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from Laban. We may suppose he had been long considering of it, and
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casting about in his mind respecting it. But when now at last God had
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given him positive orders to go, he made no delay, nor was he
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disobedient to the heavenly vision. The first opportunity that offered itself he laid hold
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of when Laban was shearing his sheep verse nineteen, that part of his flock,
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which was in the hands of his son's three days journey off. Now
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Number one, it is certain that it was lawful for Jacob to leave his
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service suddenly without giving a quarter's warning. It was not only justified by the
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particular instructions God gave him, but warranted by the fundamental law of self preservation,
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which directs us, when we are in danger, to shift for our
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own safety, as far as we can do it without wronging our consciences.
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Number two, it was his prudence to steal away unawares to Laban. Lest
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if Laban had known he should have hindered him or plundered him. Number three,
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it was honestly done to take no more than his own with him,
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the cattle of his getting Verse eighteen. He took what providence gave him,
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and was content with that, and would not take the repair of his damages
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into his own hands. Yet Rachel was not so honest as her husband.
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She stole her father's images verse nineteen and carried them away with her. The
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Hebrew calls them taraphim. Some think they were only little representations of the ancestors
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of the family in statues or pictures, which Rachel had a particular fondness for
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and was desirous to have with her now that she was going into another country.
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It should rather seem that they were images for a religious use. Pinates
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household gods either worshiped or consulted as oracles, and we are willing to hope
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with Bishop Patrick that she took them away not out of coveteousness of the rich
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metal they were made of, much less for her own use, or out
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of any superstitious fear lest Laban, by consulting his tariff him, might know
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which way they had gone. Jacob, no doubt dwelt with his wives as
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a man of knowledge, and they were better taught than so. But out
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of a design hereby to convince her father of the folly of his regard to
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those as gods which could not secure themselves. Isaiah, Chapter forty six,
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Verses one and two, Numeral two. Laban's pursuit of Jacob tidings were brought
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him on the third day that Jacob had fled. He immediately raises the whole
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clan, takes his brethren, that is, the relations of his family that
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were all in his interests, and pursues Jacob as pharaoh and his Egyptians afterwards
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pursued the seat of Jacob to bring him back into bondage again, or with
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design to strip him of what he had day's journey he marched in pursuit of
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him Verse twenty three. He would not have taken half the pains to have
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visited his best friends. But the truth is, bad men will do more
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to serve their sinful passions than good men will to serve their just affections,
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and are more vehement in their anger than in their love. Well, at
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length Laban overtook him, and the very night before he came up with him.
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God interposed in the quarrel, rebuked Laban and sheltered Jacob, charging Laban
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not to speak unto him, either good or bad verse twenty four, that
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is to say, nothing against his going on with his journey, for that
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it proceeded from the Lord. The same Hebreism we have Chapter twenty four,
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verse fifty. Laban, during his seven days march, had been full of
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rage against Jacob, and was now full of hopes that his lust should be
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satisfied upon him. Exodus chapter fifteen, verse nine. But God comes to
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him him and with one word ties his hands, though he does not turn
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his heart Note number one. In a dream and in slumberings upon the bed,
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God has ways of opening the ears of men and sealing their instruction Job
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chapter thirty three, Verses fifteen and sixteen. Thus he admonishes men by their
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consciences in secret whispers, which the man of wisdom will hear in heed.
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Number two. The safety of good men is very much owing to the hold
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God has of the consciences of bad men and the access he has to them.
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Number three. God sometimes appears wonderfully for the deliverance of his people when
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they are upon the very brink of ruin. The Jews were saved from Hayman's
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plot when the king's decree drew near to be put in execution. Esther Chapter
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nine, verse one. Laban's pursuit after Jacob b. C. Seventeen thirty
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nine, Verses twenty five through thirty five. Then Laban overtook Jacob. Now
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Jacob had pitched his tent in the mount, and Laban with his brethren pitched
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in the Mount of Gilead. And Laban said to Jacob, what hast thou
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done? That Thou hast stolen away unawares to me, and carried away my
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daughters as captives taken with the sword. Wherefore didst thou flee away secretly and
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steal away from me? And didst not tell me that I might have sent
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thee away with mirth and with songs, with tabrit and with harp, and
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hast not suffered me to kiss my sons and my daughters. Thou hast now
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done foolishly in so doing. It is in the power of my hand to
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do you hurt. But the God of your father spake unto me yesternight,
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saying, take thou heed, that thou speak not to Jacob either good or
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bad. And now though thou wouldest needs be gone, because thou sore longest
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after thy father's house. Yeah, where hast thou stolen my gods? And
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Jacob answered and said to Laban because I was afraid, for I said,
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peradventure, thououldst take by force thy daughters from me. With whomsoever thou findest
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thy gods, let him not live before our brethren. Discern thou what is
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thine with me, and take it to thee. For Jacob knew not that
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Rachel had stolen them. And Laban went into Jacob's tent, and into Leah's
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tent, and into the two maid servants tents, but he found them not.
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Then went he out of Lea's tent and entered into Rachel's tent. Now
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Rachel had taken the images and put them in the camel's furniture and sat upon
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them. And Laban searched all the tent, but found them not. And
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she said to her father, let it not displease my lord that I cannot
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rise up before THEE, for the custom of women is upon me. And
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he searched but found not the images we have here. The reasoning not to
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say the rallying that took place between Laban and Jacob at their meeting in that
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mountain, which was afterwards called Gilea. Verse twenty five. Here is numeral
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one the high charge which lay been exhibited against him. He accuses him number
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one, as a renegade that had unjustly deserted his service, to represent Jacob
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as a criminal. He will have it thought that he intended kindness to his
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daughters verse twenty seven and twenty eight, that he would have dismissed them with
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all the marks of love and honor that could be. That he would have
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made a solemn business of it, would have kissed his little grandchildren, and
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that was all he would have given them, and according to the foolish custom
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of the country, would have sent them away with mirth and with songs,
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with tabret and with harp, not as Rebecca was sent away out of the
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same family above one hundred twenty years before, with prayers and blessings Chapter twenty
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four, verse sixty, but with sport and merriment, which was a sign
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that religion had very much decayed in the family, and that they had lost
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their seriousness. However, he pretends they would have been treated with respect at
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parting. Note, it is common for bad men, when they are disappointed
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in their malicious projects, to pretend that they design nothing but what was kind
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and fair. When they cannot do the mischief they intended, they are loath
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it should be thought that they ever did intend it. When they have not
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done what they should have done, they come off with this excuse that they
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would have done it. Men may thus be deceived, but God cannot.
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He likewise suggests that Jacob had some bad design in stealing away, thus verse
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twenty six, that he took his wives away as captives. Note those that
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mean ill themselves are most apt to put the worst construction upon what others do
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innocently. The insinuating and the aggravating of faults are the artifices of a designing
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malice, and those must be represented, though never so unjustly as intending ill
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against whom ill is intended upon the whole matter. Subscript one. He both
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of his own power Verse twenty nine. It is in the power of my
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hand to do you hurt. He supposes that he had both right on his
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side a good action, as we say against Jacob, and strength on his
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side, either to avenge the wrong, or recover the right. Note bad
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people commonly value themselves much upon their power to do hurt, whereas a power
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to do good is much more valuable. Those that will do nothing to make
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themselves amiable love to be thought formidable. And yet subscript too, he owns
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himself under the check and restraint of God's power. And though it redounds much
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to the credit and comfort of Jacob, he cannot avoid telling him the caution
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God had given him the night before in a dream. Speak not to Jacob
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good nor bad. Note as God has all wicked instruments in a chain,
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so when he pleases, he can make them sensible of it and force them
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to own it to his praise as protector of the good, as Balam did.
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Or we may look upon this as an instance of some conscientious regard felt
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by Laban for God's express prohibitions. As bad as he was, he durst
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not injure one whom he saw to be the particular care of Heaven. Note
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A great deal of mischief would be prevented if men would but attend to the
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caveats which their own consciences give them in slumberings upon the bed, and regard
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the voice of God in them number two as a thief verse thirty Rather than
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own that he had given him any color of provocation to depart, he is
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willing to impute it to a foolish fondness for his father's house, which made
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him that he would needs be gone, But then says he, wherefore hast
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thou stolen my God's foolish man to call those his gods that could be stolen?
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Could he expect protection from those that could neither resist nor discover their invasion?
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Happy are those who have the Lord for their God, for they have
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a God that they cannot be robbed of. Enemies may steal our goods,
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but not our God. Here Laban lays to Jacob's charge things that he knew,
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not the common distress of oppressed innocency Numeral two Jacob's apology for himself,
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those that commit their cause to God yet are not forbidden to plead it themselves
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with meekness and fear. Number one. As to the charge of stealing away
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his own wives, he clears himself by giving the true reason why he went
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away unknown to Laban Verse thirty one. He feared lest Laban would by force
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take away his daughters and so oblige him, by the bond of his affection
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to his wives, to continue in his service. Note those that are unjust
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in the least, it may be suspected, will be unjust also in much
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Luke, Chapter sixteen, verse ten. If Laban deceived Jacob in his wages,
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it is likely he will make no conscience of robbing him of his wives
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and putting those asunder whom God has joined together. What may not be feared
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from men that have no principle of honesty. Number two, As to the
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charge of stealing Laban's gods, he pleads not guilty verse thirty two. He
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not only did not take them himself, he was not so fond of them,
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but he did not know that they were taken. Yet, perhaps he
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spoke too hastily and inconsiderately when he said, whoever had taken them, let
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him not live upon this He might reflect with some bitterness when not long after
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Rachel, who had taken them, died suddenly in travail. How just soever
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we think ourselves to be, it is best to forbear imprecations, lest they
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fall heavier than we imagine. Numeral three. The diligent search Laban made for
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his gods verse thirty three through thirty five, partly out of hatred to Jacob,
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whom he would gladly have an occasion to quarrel with, partly out of
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love to his idols, which he was loath to part with. We do
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not find that he searched Jacob's flocks for stolen cattle, but he searched his
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furniture for stolen gods. He was of Micah's mind. You have taken away
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my gods, and what have I more? Judges Chapter eighteen, verse twenty
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four. Were the worshippers of false gods so set upon their idols? Did
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they thus walk in the name of their gods? And shall not we be
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as solicious in our inquires after the true God when he has justly departed from
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us? How carefully should we ask? Where is God my Maker? Oh
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that I knew where I might find him? Job Chapter twenty three, verse
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three. Laban, after all his searches, missed of finding his gods,
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and was baffled in his inquiry with a sham. But our God will not
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only be found of those that seek him, but they shall find him their
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bountiful rewarder Verses thirty six, through forty two, and Jacob was wroth and
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chowed with Laban. And Jacob answered and said to Laban, what is my
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trespass? What is my sin that thou hast so hotly pursued after me?
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Whereas thou hast searched all my stuff? What hast thou found of all thy
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household stuff? Set it here before my brethren and thy brethren, that they
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may judge betwixt us both this. Twenty years have I been with thee.
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Thy ewes and thy she goats have not cast their young, and the rams
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of thy flock? Have I not eaten that which was torn of beasts?
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I brought not unto thee. I bear the loss of it of my hand?
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Didst thou require it? Whether stolen by day or stolen by night?
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Thus I was in the day the drought consumed me, and the frost by
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night, and my sleep departed from mine eyes. Thus have I been twenty
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years in thy house. I serve thee fourteen years for thy two daughters and
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for thy cattle. And thou hast changed my wages ten times. Except the
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God of my father, the God of Abraham, and the fear of Isaac
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had been with me surely thou hast sent me away now empty. God hath
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seen mine affliction and the labor of my hands, and rebuked thee yesternight.
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See in these verses Numeral one, the power of provocation. Jacob's natural temper
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was mild and calm, and grace had improved it. He was a smooth
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man and a plain man. And yet Laban's unreasonable carriage towards him put him
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into a heat that transported him into a heat that transported him into some vehemence
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Verses thirty six and thirty seven. His chiding with Laban, though it may
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admit of some excuse, was not justifiable, nor is it written for our
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imitation. Grievous words stir up anger, and commonly do but make bad worse.
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It is a very great affront to one that bears an honest mind,
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to be charged with discons honesty. And yet even this we must learn to
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bear with patience, committing our cause to God. Numeral two. The comfort
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of a good conscience. This was Jacob's rejoicing that, when Laban accused him,
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his own conscience acquitted him and witnessed for him that he had been in
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all things willing and careful to live honestly Hebrews, Chapter thirteen, verse eighteen.
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Note those that in any employment have dealt faithfully, if they cannot obtain
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the credit of it with men, yet shall have the comfort of it in
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their own bosoms Numeral three. The character of a good servant, and particularly
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of a faithful shepherd. Jacob had approved himself such a one Verses thirty eight
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through forty. Number one, he was very careful, so that, through
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his oversight or neglect, the youths did not cast their young. His piety
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also procured a blessing upon his master's effects that were under his hands. Note
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Servants should take no less care of what they are entrusted with for their masters
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than if they were entitled to it as their own. Number two. He
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was very honest and took none of that for his own eating, which was
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not allowed him. He contented himself with mean fare, and coveted not to
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feast upon the rams of the flock. Note servants must not be dainty in
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their food, nor covet what is forbidden them. But in that and other
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instances show all good fidelity. Number three, he was very laborious Verse forty.
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He stuck to his business all weathers, and bore both heat and cold
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with invincible patience. Note, men of business that intend to make something of
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it must resolve to endure hardness. Jacob is here an example to ministers.
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They also are shepherds, of whom it is required that they be true to
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their trust and willing to take pains Numeral four. The character of a hard
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master Laban had been such a one to Jacob, though, those are bad
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masters number one, who exact from their servants that which is unjust, by
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obliging them to make good that which is not damaged by any default of theirs,
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this Laban did verse thirty nine. Nay, if there has been a
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neglect, yet it is unjust to punish above the proportion of the faults,
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that may be an inconsiderable damage to the master, which would go near to
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ruin a poor servant. Number two, Those also are bad masters, who
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denied to their servants that which is just and equal. This Laban did,
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verse forty one. It was unreasonable for him to make Jacob serve for his
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daughters, when he had, in reversion so great an his state secured to
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him by the promise of God himself. As it was also to give him
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his daughters without portions, when it was in the power of his hands to
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do well for them. Thus he robbed the poor because he was poor,
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as he did also by changing his wages Numeral five The care of Providence for
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the protection of injured innocence, verse forty two. God took cognizance of the
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wrong done to Jacob and repaid him whom Laban would otherwise have sent empty away,
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and rebuked Laban, who otherwise would have swallowed him up. Note.
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God is the patron of the oppressed, and those who are wronged and yet
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not ruined, cast down and yet not destroyed, must acknowledge him in their
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preservation and give him the glory of it. Observe Number one. Jacob speaks
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of God as the God of his father, intimating that he thought himself unworthy
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to be thus regarded, but was beloved for the father's sake. Number two.
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He calls him the God of Abraham and the fear of Isaac, for
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Abraham was dead and had gone to that world where perfect love casts out fear,
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but Isaac was yet alive, sanctifying the Lord in his heart as his
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fear and and his dread. Jacob's covenant with Laban b. S. Seventeen
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thirty nine, Verses forty three through fifty five. And Laban answered and said,
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unto Jacob, these daughters are my daughters, and these children are my
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children. And these cattle are my cattle. And all that thou seest is
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mine. And what can I do this day unto these my daughters or unto
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their children which they have borne. Now therefore, come thou, let us
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make a covenant, ay and thou and let it be for a witness between
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me and THEE. And Jacob took a stone and set it up for a
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pillar. And Jacob said, unto his brethren, gather stones. And they
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took stones and made a heap, and they did eat there upon the heap.
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And Laban called it jagar Sahaduthah. But Jacob called it Ghalid. And
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Laban said, this heap is a witness between me and THEE. This day.
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Therefore was the name of it called Ghalid and Mizpah, For he said,
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the Lord watched between me and THEE when we are absent one from another.
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If thou shalt afflict my daughters, or if thou shalt take other wives
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beside my daughters. No man is with us. See God is witness betwixt
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me and thee. And Laban said to Jacob, behold this heap, and
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behold this pillar which I have cast betwixt me and thee. This heap be
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witness, and this pillar be witness. That I will not pass over this
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heap to thee, and that thou shalt not pass over this heap and this
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pillar unto me for harm. The God of Abraham and the God of nahor
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the God of their father judge betwixt us, and Jacob swear by the fear
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of his father Isaac. Then Jacob offered sacrifice upon the mount and called his
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brethren to eat bread. And they did eat bread, and tarried all night
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in the mount, And early in the morning Laban rose up and kissed his
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sons and his daughters and blessed them. And Laban departed and returned unto his
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place. We have here the compromising of the matter between Laban and Jacob.
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Laban had nothing to say in reply to Jacob's remonstrance. He could neither justify
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himself nor condemn Jacob, but was convicted by his own conscience of the wrong
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he had done. Him, and therefore desires to hear no more of the
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matter. He is not willing to own himself in a fault, nor to
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ask Jacob's forgiveness and make him satisfaction, as he ought to have done.
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But Numeral one he turns it off with a profession of kindness for Jacob's wives
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and children verse forty three. These daughters are my daughters. When he cannot
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excuse what he has done, he does in effect own what he should have
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done. He should have treated them as his own, but he had counted
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them as strangers verse fifteen. Note it is common for those who are without
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natural affection to pretend much to it when it will serve a turn. Or
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perhaps Laban said this in a vainglorious way, as one that loved to talk
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big and use great swelling words of vanity. All that thou seest is mine.
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It was not so. It was all Jacobs, and he had paid
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dearly for it. Yet Jacob let him have his saying, perceiving him coming
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into a better humor. Note property lies near the hearts of worldly people.
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They love to boast of it. This is mine and the other is mine,
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as Nabel Verse Samuel twenty five and eleven My bread and my Water Numeral
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two. He proposes a covenant of friendship between them, to which Jacob readily
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agrees, without insisting upon Laban's submission, much less his restitution. Note when
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quarrels happen, we should be willing to be friends again upon any terms.
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Peace and love are such valuable jewels that we can scarcely buy them too.
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Dearly better sit down, losers than go on and strife. Now observe here
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number one the substance of this covenant. Jacob left it holy to Laban to
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settle it. The tenor of it was subscript one, that Jacob should be
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a good husband to his wives, that he should not afflict them, nor
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marry other wives besides them Verse fifteen. Jacob had never given him any cause
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to suspect that he would be any other than a kind husband. Yet as
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if he had, he was willing to come under this engagement. Though Laban
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had afflicted them himself, Yet he will bind Jacob that he shall not afflict
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them. Note those that are injurious themselves are commonly most jealous of others,
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and those that do not do their own duty are most peremptory in demanding duty
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from others. Subscript two, that he should never be a bad neighbor to
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Laban Verse fifty two. It was agreed that no act of hostility should ever
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pass between them. That Jacob should forgive and forget all the wrongs he had
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received, and not remember them against Laban or his family in after times.
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Note we may resent an injury, which yet we may not revenge. Number
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two the ceremony of this covenant. It was made and ratified with great solemnity
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according to the usages of those times. Subscript on. A pillar was erected
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verse forty five, and a heap of stones raised verse forty six to perpetuate
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the memory or the thing. The way of recording agreements by writing being then
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either not known or not used. Subscript two. A sacrifice was offered verse
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fifty four, a sacrifice of peace offerings. Note. Our peace with God
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is that which puts true comfort into our peace with our friends. If parties
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contend, the reconciliation of both to Him will facilitate their reconciliation one to another.
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Subscript three. They did eat bread together verse forty six, jointly partaking
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of the feast upon the sacrifice. Verse fifty four. This was in token
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of a hearty reconciliation. Covenants of friendship were anciently ratified by the parties eating
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and drinking together. It was in the nature of a love feast. Subscript
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four. They solemnly appealed to God concerning their sincerity herein sub point one as
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a witness verse forty nine, the Lord watched between me and thee. That
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is, the Lord, take cognizance of everything that shall be done on either
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side and violation of this league. When we are out of one another's site.
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Let his be a restraint upon us, that wherever we are, we
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are under God's eye. This appeal is convertible into a prayer. Friends at
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a distance from each other may take the comfort of this that, when they
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cannot know or succor one another, God watches between them and has his eye
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on them both sub point two. As a judge verse fifty three. The
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God of Abraham, from whom Jacob descended, and the God of Nahor,
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from whom Laban descended, the God of their father, the common ancestor from
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whom they both descended. Judge betwixt Us. God's relation to them is thus
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expressed to intimate that they worshiped one and the same God, upon which consideration
41:47
there ought to be no enmity between them. Note those that have one God
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should have one heart. Those that agree in religion should strive to agree in
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everything else. God is judge between can tending parties, and he will judge
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righteously. Whoever does wrong. It is at his peril. Subscript five.
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They gave a new name to the place Verse forty seven and forty eight.
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Laban called it in Syriac and Jacob in Hebrew, the Heap of witness,
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and verse forty nine it was called Mizpah, a watch tower. Posterity,
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being included in the league, care was taken that thus the memory of it
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should be preserved. These names are applicable to the seals of the Gospel Covenant,
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which are witnesses to us if we be faithful, but witnesses against us
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if we be false. The name Jacob gave this heap, Gilead stuck by
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it, not the name Laban gave it. In all this recounter, Laban
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was noisy and full of words, affecting to say much. Jacob was silent
42:45
and said little. When Laban appealed to God, under many titles. Jacob
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only swore by the fear of his father Isaac, that is, the god
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whom his father Isaac feared, who had never served other gods, as Abraham
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and Nahor had done. Two words of Jacob's were more memorable than all Laban's
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speeches and vain repetitions, for the words of wise men are heard and quiet
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more than the cry of Him that ruleth among fools. Ecclesiastes, Chapter nine,
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verse seventeen. Lastly, after all this angry parley, they part friends
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verse fifty five. Laban very affectionately kissed his sons and his daughters and blessed
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them, and then went back in peace. Note God is often better to
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us than our fears, and strangely overrules the spirits of men in our favor
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beyond what we could have expected, for it is not in vain to trust
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in him. End of Chapter thirty one.