Part 42
18. He set up the stone for a pillar - To mark the place again, if he came back, and erect a lasting monument of God's favour to him: and because he had not time now to build an altar here, as Abraham did in the places where God appeared to him, chap. xii, 7, he therefore poured oil on the top of this stone, which probably was the ceremony then used in dedicating their altars, as an earnest of his building an altar when he should have conveniencies for it, as afterwards he did, in gratitude to God, chap. xxxv, 7. Grants of mercy call for our returns of duty and the sweet communion we have with God ought ever to be remembered.
19. It had been called Luz, an almond-tree, but he will have it henceforth called Beth-el, the house of God. This gracious appearance of God to him made it more remarkable than all the almond-trees that flourished there.
20. And Jacob vowed a vow - By religious vows we give glory to God, and own our dependance upon him, and we lay a bond upon our own souls, to engage and quicken our obedience to him. Jacob was now in fear and distress, and in times of trouble it is seasonable to make vows, or when we are in pursuit of any special mercy, John i, 16 Psalm lxvi, 13, 14; 1 Sam. i, 11 Num. xxi, 1, 2, 3. Jacob had now had a gracious visit from heaven, God had renewed his covenant with him, and the covenant is mutual; when God ratifies his promises to us, it is proper for us to repeat our promises to him. If thou wilt be with me and keep me - We need desire no more to make us easy and happy wherever we are, but to have God's presence with us, and to be under his protection. It is comfortable in a journey to have a guide in an unknown way, a guard in a dangerous way, to be well carried,
well provided for, and to have good company in any way; and they that have God with them, have all this in the best manner. Then shall the Lord be my God - Then I will rejoice in him as my God, then I will be the more strongly engaged to abide with him. And this pillar shall be God's house - That is, an altar shall be erected here to the honour of God. And of all that thou shalt give me I will surely give the tenth unto thee - To be spent either upon God's altar or upon his poor, which are both his receivers in the world. The tenth is a very fit proportion to be devoted to God, and employed for him; though as circumstances vary, it may be more or less, as God prospers us.
XXIX
This chapter gives us an account of God's providences concerning Jacob, pursuant to the promise made him in the foregoing chapter.
I. How he was brought in safety to his journey's end, and directed to his relations there, who
bid him welcome, ver. 1-14. II. How he was comfortably disposed of in marriage, ver. 15-30. III. How his family was built up in the birth of four sons, ver. 3135.
2. Providence brought him to the very field where his uncle's flock's were to be watered, and there he met with Rachel that was to be his wife. The Divine Providence is to be acknowledged in all the little circumstances which concur to make a journey or other undertaking comfortable and successful. If, when we are at a loss, we meet with those seasonably that can direct us; if we meet with a disaster, and those are at hand that will help us; we must not say it was by chance, but it was by providence: our ways are ways of pleasantness, if we continually acknowledge God in them. The stone on the well's mouth was either to secure their property in it, for water was scarce, to save the well from receiving damage from the heat of the sun, or to prevent the lambs of the flock from being drowned in it.
9. She kept her father's sheep - She took the care of them, having servants under her that were employed about them when he understood that this was his kinswoman (probably he had heard of her name before) knowing what his errand was into that country, we may suppose it struck into his mind immediately, that this must be his wife, as one already smitten with an honest comely face (though it is likely, sun-burnt, and she in the homely dress of a shepherdess) he is wonderfully officious, and ready to serve her, ver. 10, and addresses himself to her with tears of joy, and kisses of love, ver. 11, she runs with all haste to tell her father, for she will by no means entertain her kinsman's address without her father's knowledge and approbation, ver. 12. These mutual respects at their first interview were good presages of their being a happy couple. Providence made that which seemed contingent and fortuitous to give a speedy satisfaction to Jacob's mind as soon as ever he came to the place he was bound for. Abraham's servant, when he came upon a like errand, met with the like encouragement. Thus God guides his people with his eye, Psalm xxxii, 8. It is a groundless conceit which some of the Jewish writers have, that Jacob when he kissed Rachel wept, because he had been set upon his journey by Eliphaz the eldest son of Esau, at the command of his father, and robbed him of all his money and jewels, which his mother had given him when she sent
him away: it is plain it was his passion for Rachel, and the surprise of this happy meeting that drew these tears from his eyes. Laban, though none of the best humoured men, bid him welcome, was satisfied in the account he gave of himself, and of the reason of his coming in such poor circumstances. While we avoid the extreme on the one hand of being foolishly credulous, we must take heed of falling into the other extreme of being uncharitably jealous and suspicious. Laban owned him for his kinsman, ver. 14. Thou art my bone and my flesh. Note, Those are hard-hearted indeed that are unkind to their relations, and that hide themselves from their own flesh, Isaiah lviii, 7. 15. Because thou art my brother - That is, kinsman. Should thou therefore serve me for nought? - No, what reason for that? If Jacob be so respectful as to give him his service without demanding any consideration for it, yet Laban will not be so unjust as to take advantage either of his necessity, or of his good nature. It appears by computation that Jacob was now seventy years old when he bound himself apprentice for a wife; probably Rachel was young and scarce marriageable when Jacob came first, which made him the more willing to stay for her till his seven years were expired.
20. They seemed to him but a few days for the love he had to her - An age of work will be but as a few days to those that love God, and long for Christ's appearing.
25. Behold it was Leah - Jacob had cheated his own father when he pretended to be Esau, and now his father-in-law cheated him. Herein, how unrighteous soever Laban was, the Lord was righteous.
26. It must be so done in our country - We have reason to think there was no such custom in his country; but if there was, and that he resolved to observe it, he should have told Jacob so, when he undertook to serve him for his younger daughter.
27. We will give thee this also - Hereby he drew Jacob into the sin and snare, and disquiet of multiplying wives. Jacob did not design it, but to have kept as true to Rachel as his father had done to Rebekah; he that had lived without a wife to the eighty fourth year of his age could then have been very well content with one: but Laban to dispose of his two daughters without portions, and to get seven years service more out of Jacob, thus imposeth upon him, and draws him into such a strait, that he had some colourable reason for marrying them both.
31. When the Lord saw that Leah was hated - That is, loved less than Rachel, in which sense it is required that we hate father and mother, in comparison with Christ, Luke xiv, 26, then the Lord granted her a child, which was a rebuke to Jacob for making so great a difference between those he was equally related to; a check to Rachel, who, perhaps insulted over her sister upon that account; and a comfort to Leah, that she might not be overwhelmed with the contempt put upon her.
32. She appears very ambitious of her husband's love; she reckoned the want of it her affliction, not upbraiding him with it as his fault, nor reproaching him for it; but laying it to heart as her grief, which she had reason to bear, because she was consenting to the fraud by which she became his wife. She called her first-born Reuben, see a son, with this pleasant thought, Now will my husband love me. And her third son Levi, joined, with this expectation, Now will my husband be joined unto me. The Lord hath heard, that is, taken notice of it, that I was hated, he hath therefore given me this son. Her fourth she called Judah, praise, saying, Now will I praise the Lord. And this was he, of whom, as concerning the flesh Christ came. Whatever is the matter of our rejoicing, ought to be the matter of our thanksgiving. And all our praises must center in Christ, both as the matter of them, and as the Mediator of them. He descended from him whose name was praise, for he is our praise. Is Christ formed in my heart? Now will I praise the Lord.
XXX
In this chapter we have an account of the increase, I. Of Jacob's family; eight children more we find registered in this chapter; Daniel and
Naphtali by Bilhah, Rachel's maid, ver. 1-8. Gad and Asher by Zilpah, Leah's maid, ver. 9-13. Issachar, Zebulon, and Dinah, by Leah, ver. 14-21. And last of all Joseph by Rachel, ver. 22-24. II. Of Jacob's estate. He comes upon a new bargain with Laban, ver. 25-34. And in the six
years further service he did to Laban, God wonderfully blessed him, so that his flock of all cattle became very considerable, ver. 35-43, And herein was fulfilled the blessing which Isaac dismissed him with, chap. xxviii. 3. God make thee fruitful and multiply thee.
1. Rachel envied her sister - Envy is grieving at the good of another, than which no sin is more injurious both to God, our neighbour, and ourselves. But this was not all, she said to Jacob, give me children or else I die - A child would not content her; but because Leah has more than one, she must have more too; Give me children: her heart is set upon it. Give them me, else I die, That is, I shall fret myself to death. The want of this satisfaction will shorten my days. Observe a difference between Rachel's asking for this mercy, and Hannah's, 1 Sam. i, 10, &c. Rachel envied, Hannah wept: Rachel must have children, and she died of the second; Hannah prayed for this child, and she had four more: Rachel is importunate and peremptory, Hannah is submissive and devout, If thou wilt give me a child, I will give him to the Lord. Let Hannah be imitated, and not Rachel; and let our desires be always under the conduct and check of reason and religion.
2. And Jacob's anger was kindled - He was angry, not at the person, but at the sin: he expressed himself so as to shew his displeasure. It was a grave and pious reply which Jacob gave to Rachel, Am I in God's stead? - Can I give thee that which God denies thee? He acknowledges the hand of God in the affliction: He hath withheld the fruit of the womb. Whatever we want, it is God that with-holds it, as sovereign Lord, most wise, holy, and just, that may do what he will with his own, and is debtor to no man: that never did, nor ever can do, any wrong to any of his creatures. The key of the clouds, of the heart, of the grave, and of the womb, are four keys which God has in his hand, and which (the Rabbins say) he intrusts neither with angel nor seraphin. He also acknowledges his own inability to alter what God appointed, Am I in God's stead? What, dost thou make a God of me? There is no creature that is, or can be, to us in God's stead. God may be to us, instead of any creature, as the sun instead of the moon and stars; but the moon and all the stars will not be to us instead of the sun. No creature's wisdom, power, and love will be to us instead of God's. It is therefore our sin and folly to place that confidence in any creature, which is to be placed in God only.
3. Behold my maid, Bilhah - At the persuasion of Rachel he took Bilhah her handmaid to wife, that, according to the usage of those times, his children by her might be adopted and owned as her mistresses children. She would rather have children by reputation than none at all; children that she might call her own, though they were not so. And as an early instance of her dominion over
the children born in her apartment, she takes a pleasure in giving them names, that carry in them nothing but marks of emulation with her sister. As if she had overcome her,
1. At law, she calls the flrst son of her handmaid, Daniel, Judgment, saying, God hath Judged me - That is, given sentence in my favour. 2. In battle, she calls the next Naphtali, Wrestlings, saying, I have wrestled with my sister, and have prevailed - See what roots of bitterness envy and strife are, and what mischief they make among relations! 9. Rachel had done that absurd and preposterous thing of putting her maid into her husband's bed, and now Leah (because she missed one year in bearing children) doth the same, to be even with her. See the power of rivalship, and admire the wisdom of the divine appointment, which joins together one man and one woman only. Two sons Zilpah bare to Jacob, whom Leah looked upon herself as intitled to, in token of which she called one Gad, promising herself a little troop of children. The other she called Asher, Happy, thinking herself happy in him, and promising herself that her neighbours would think so too.
14. Reuben, a little lad of five or six years old, playing in the field, found mandrakes. It is uncertain what they were; the critics are not agreed about them: we are sure they were some rarities, either fruits or flowers that were very pleasant to the smell, So vii, 13. Some think these mandrakes were Jessamin flowers. Whatever they were, Rachel, could not see them in Leah's hands, but she must covet them.
17. And God hearkened unto Leah - Perhaps the reason of this contest between Jacob's wives for his company, and their giving him their maids to be his wives, was the earnest desire they had to fulfil the promise made to Abraham (and now lately renewed to Jacob) that his seed should be as the stars of heaven for multitude, and that, in one seed of his, the Messiah, all the nations of the earth shall be blessed. Two sons Leah was now blessed with; the flrst she called Issachar, a hire, reckoning herself well repaid for her mandrakes; nay, (which is a strange construction of the providence) rewarded for giving her maid to her husband. The other she called Zebulun, dwelling, owning God's bounty to her, God has endowed me with a good dowry. Jacob had not endowed her when he married her; but she reckons a family of children, a good dowry.
21. Mention is made, of Dinah, because of the following story concerning her, chap. xxxiv, 1-16, &c. Perhaps Jacob had other daughters, though not registered. 22. God remembered Rachel, whom he seemed to have forgotten, and hearkened to her, whose prayers had been long denied, and then she bare a son. Rachael called her son Joseph, which, in Hebrew, is a-kin to two words of a contrary signification: Asaph, abstulit, he has taken away my reproach, as if the greatest mercy she had in this son were, that she had saved her credit: and Joseph, addidit, the Lord shall add to me another son: which may be looked upon as the language of her faith; she takes this mercy as an earnest of further mercy: hath God given me this grace? I may call it Joseph, and say, he shall add more grace.
34. Laban was willing to consent to this bargain, because he thought if those few he had that were now speckled and spotted were separated from the rest, which was to be done immediately, the body of the flock which Jacob was to tend, being of one colour, either all black or all white, would produce few or none of mixt colours, and so he should have Jacob's service for nothing, or next to nothing. According to this bargain, those few that were party-coloured were separated, and put into the hands of Laban's sons, and sent three days journey off: so great was Laban's jealouly lest any of those should mix with the rest of the flock to the advantage of Jacob.
37. Here is Jacob's policy to make his bargain more advantageous to himself than it was likely to be: and if he had not taken some course to help himself, it would have been an ill bargain indeed; which he knew Laban would never have considered, who did not consult any one's interest but his own.
1. Now Jacob's contrivances were, He set pilled sticks before the cattle where they were watered, that looking much at those unusual party-coloured sticks, by the power of imagination, they might bring forth young ones in like manner party-coloured. Probably this custom was commonly used by the shepherds of Canaan, who coveted to have their cattle of this motly colour. 2. When he began to have a flock of ring-straked and brown, he contrived to set them first, and to put the faces of the rest towards them, with the same design as he did the former. Whether this was honest policy, or no, may admit of a question. Read chap. xxxi, 716, and the question is resolved.
XXXI
Jacob was in general, a man of devotion and integrity; yet he had more trouble than any of the patriarchs. Here is,
I. His resolution to return, ver. 1-16. II. His clandestine departure, ver. 17-21. III. Laban's pursuit of him in displeasure, ver. 22-25. IV. The hot words that passed between them, ver. 26-42. V. Their amicable agreement at last, ver. 43-55.
1. It should seem they said it in Jacob's hearing. The last chapter began with Rachel's envying Leah; this begins with Laban's sons envying Jacob. He has gotten all his glory - And what was this glory? It was a parcel of brown sheep and speckled goats, and some camels and asses. Jacob has taken away all that was our fathers - Not all, sure; what was become of those cattle which were committed to the custody of Laban's sons, and sent three days journey off?
3. The Lord said unto Jacob, Return and I will be with thee - though Jacob had met with very hard usage, yet he would not quit his place 'till God bid him. He came thither by orders from heaven, and there he would slay 'till he was ordered back. The direction he had from heaven is more fully related in the account he gives of it to his wives, where he tells them of the dream he had about the cattle, and the wonderful increase of those of his colour; and how the angel of God in that dream instructed him that it was not by chance, nor by his own policy, that he obtained that great advantage but by the providence of God, who had taken notice of the hardships Laban had put upon him, and in performance of his promise.
4. And Jacob sent for Rachel and Leah to the field - That he might discourse with them more privately.
9. God hath taken away the cattle of your father and given them to me - Thus the righteous God paid Jacob for his hard service out of Laban's estate; as afterwards he paid the seed of Jacob for their service of the Egyptians with their spoils.
16. Whereas Jacob looked upon the wealth which God had passed over from Laban to him as his wages, they look upon it as their portions; so that both ways God forced Laban to pay his debts, both to his servant and to his daughters.
19. Laban went to shear his sheep - That part of his flock which was in the hands of his sons, three days journey off. Now, (1.) It is certain it was lawful for Jacob to leave his service suddenly: it was not only justified by the particular instructions God gave him, but warranted by the fundamental law of selfpreservation which directs us, when we are in danger, to shift for our own safety, as far as we can do it without wronging our consciences. (2.) It was his prudence to steal away unawares to Laban, lest if Laban had known, he should have hindered him, or plundered him. (3.) It was honestly done to take no more than his own with him, the cattle of his getting. He took what providence gave him, and would not take the repair of his damages into his own hands. Yet Rachel was not so honest as her husband; she stole her father's images, and carried them away. The Hebrew calls them Teraphim. Some think they were only little representations of the ancestors of the family in statue or picture, which Rachel had a particular fondness for, and was desirous to have with her now she was going into another country. It should rather seem they were images for a religious use, penates, household gods, either worshipped, or consulted as oracles; and we are willing to hope, that she took them away, not out of covetousness much less for her own use, or out of any superstitious fear lest Laban, by consulting his teraphim, might know which way they were gone; (Jacob no doubt dwelt with his wives as a man of knowledge, and they were better taught than so) but with a design to convince her father of the folly of his regard to those as gods which could not secure themselves.
23. He took his brethren - That is, his relations, and pursues Jacob to bring him back into bondage, or, to strip him of what he had.
24. Speak not, either good or bad - That is, say nothing against his going on with his journey, for the thing proceedeth from the Lord. The same Hebraism we have, chap. xxiv, 50. The safety of good men is very much owing to the hold God has of the consciences of bad men, and the access he has to them.
27. I might have sent thee away with mirth and with songs, with tabret and with harp - Not as Rebekah was sent away out of the same family above one hundred and twenty years before, with prayers and blessings, but with sport and merriment; which was a sign that religion was much decayed in the family.
29. It is in the power of my hand to do you hurt - He supposeth that he had both right on his side, and strength on his side, either to revenge the wrong, or recover the right. Yet he owns himself under the restraint of God's power; he durst not injure one of whom he saw to be the particular care of heaven.
30. Wherefore hast thou stolen my gods? - Foolish man! to call those his gods that could be stolen! Could he expect protection from them that could neither resist nor discover their invaders? Happy are they who have the Lord for their God. Enemies may steal our goods, but not our God.
31. Jacob clears himself by giving the true reason why he went away unknown to Laban; he feared lest Laban would by force take away his daughters and so oblige him to continue in his
service. As to the charge of stealing Laban's gods, he pleads not guilty. He not only did not take them himself, but he did not know that they were taken.
42. Jacob speaks of God as the God of his father, intimating that he thought himself unworthy to be thus regarded, but was beloved for his father's sake. He calls him the God of Abraham and the fear of Isaac: for Abraham was dead, and gone to that world where there is no fear; but Isaac was yet alive, sanctifying the Lord in his heart as his fear and his dread.
43. All his mine - That is, came by me. 44. Let us make a covenant - It was made and ratified with great solemnity, according to the usages of those times.
1. A pillar was erected, and a heap of stones raised, to perpetuate the memory of the thing, writing being then not known. 2. A sacrifice was offered, a sacrifice of peace-offerings. 3. They did eat bread together, jointly partaking of the feast upon the sacrifice. This was in token of a hearty reconciliation. Covenants of friendship were anciently ratified by the parties eating and drinking together. 4. They solemnity appealed to God concerning their sincerity herein; (1.) As a witness, ver. 49. The Lord watch between me and thee - That is, the Lord take cognizance of every thing that shall be done on either side in violation of this league. (2.) As a judge, The God of Abraham, from whom Jacob was descended, and The God of Nahor, from whom Laban was descended, the God of their father, the common ancestor from whom they were both descended, judge betwixt us. God's relation to them is thus expressed, to intimate that they worshipped one and the same God, upon which consideration there ought to be no enmity betwixt them. Those that have one God should have one heart: God is judge between contending parties, and he will judge righteously, whoever doth wrong it is at their peril. 5. They gave a new name to the place, ver. 47, 48. Laban called it in Syriac, and Jacob in Hebrew, The heap of witness. And ver. 49, it was called Mizpah, a watch-tower. Posterity being included in the league, care was taken that thus the memory of it should be preserved. The name Jacob gave this heap stuck by it, Galeed, not the name Laban gave it. 54. And Jacob swear by the fear of his father Isaac - The God whom his father Isaac feared, who had never served other gods, as Abraham and Nahor had done.
XXXII
We have here Jacob still upon his journey towards Canaan. Never did so many memorable things occur in any march, as in this in Jacob's little family. By the way he meets,
I. With good tidings from his God, ver. 1, 2. II. With bad tidings from his brother, to whom he sent a message to notify his return, ver.
2-7. In his distress, 1. He divides his company, ver. 8.
2. He makes his prayer to God, ver. 9-12. 3. He sends a present to his brother, ver. 13-23. 4. He wrestles with the angel, ver. 24-32.
1. And the Angel of God met him - In a visible appearance; whether in a vision by day, or in a dream by night, as when he saw them upon the ladder, is uncertain. They met him to bid him welcome to Canaan again; a more honourable reception than ever any prince had that was met by the magistrates of a city. They met him to congratulate his arrival, and his escape from Laban. They had invisibly attended him all along, but now they appeared, because he had greater dangers before him. When God designs his people for extraordinary trials, he prepares them by extraordinary comforts.
2. This is God's house - A good man may, with an eye of faith, see the same that Jacob saw with his bodily eyes. What need we dispute whether he has a guardian angel, when we are sure he has a guard of angels about him? To preserve the remembrance of this favour, Jacob gave a name to the place from it, Mahanaim, two hosts, or two camps probably they appeared to him in two hosts, one on either side, or one in the front, and the other in the rear, to protect him from Laban behind, and Esau before, that they might be a compleat guard. Here was Jacob's family that made one army, representing the church militant and itinerant on earth; and the angels another army, representing the church triumphant, and at rest in heaven.
4. He calls Esau his Lord, himself his servant, to intimate that he did not insist upon the prerogatives of the birth-right and blessing he had obtained for himself, but left it to God to fulfil his own purpose in his seed. He gives him a short account of himself, that he was not a fugitive and a vagabond, but though long absent had dwelt with his own relations. I have sojourned with Laban, and staid there till now: and that he was not a beggar, nor likely to be a charge to his relations; no, I have oxen and asses - This he knew would (if any thing) recommend him to Esau's good affection. And, he courts his favour; I have sent that I may find grace in thy sight - It is no disparagement to those that have the better cause to become petitioners for reconciliation, and to sue for peace as well as right.
6. He cometh to meet thee, and four hundred men with him - He is now weary of waiting for the days of mourning for his father, and before those come resolves to slay his brother. Out he marches with four hundred men, probably such as used to hunt with him, armed no doubt, ready to execute the word of command.
7. Then Jacob was greatly afraid and distressed - A lively apprehension of danger, may very well consist with a humble confidence in God's power and promise.
9. He addresseth himself to God as the God of his fathers: such was the sense he had of his own unworthiness, that he did not call God his own God, but a God in covenant with his ancestors. O God of my father Abraham, and God of my father Isaac. And this he could better plead, because the covenant was entailed upon him. Thou saidst unto me, Return unto thy country - He did not rashly leave his place with Laban, out of a foolish fondness for his native country; but in obedience to God's command.
10. I am not worthy - It is a surprising plea. One would think he should have pleaded that what was now in danger was his own against all the world, and that he had earned it dear enough; no,
he pleads, Lord, I am not worthy of it. Of the least of all the mercies - Here is mercies in the plural number, an inexhaustible spring, and innumerable streams; mercies and truth, past mercies given according to the promise and farther mercies secured by the promise. I am not worthy of the least of all the mercies, much less am I worthy of so great a favour as this I am now suing for. Those are best prepared for the greatest mercies that see themselves unworthy of the least. For with my staff I passed over this Jordan - Poor and desolate, like a forlorn and despised pilgrim: He had no guides, no companions, no attendants. And now I am become two bands - Now I am surrounded with a numerous retinue of children and servants. Those whose latter end doth greatly increase, ought with humility and thankfulness to remember how small their beginning was.
11. Lord, deliver me from Esau, for I fear him - The fear that quickens prayer is itself pleadable. It was not a robber, but a murderer that he was afraid of: nor was it his own life only that lay at stake, but the mothers, and the childrens.
12. Thou saidst, I will surely do thee good - The best we can say to God in prayer is, what he hath said to us. God's promises as they are the surest guide of our desires in prayer, and furnish us with the best petitions, so they are the firmest ground of our hopes, and furnish us with the best pleas. Thou saidst, I will do thee good - Lord, do me good in this matter. He pleads also a particular promise, that of the multiplying of his seed. Lord, what will become of that promise, if they be all cut off?
13. Jacob having piously made God his friend by a prayer, is here prudently endeavouring to make Esau his friend by a present. He had prayed to God to deliver him from the hand of Esau - His prayer did not make him presume upon God's mercy, without the use of means.
17. He sent him also a very humble message, which he ordered his servants to deliver in the best manner. They must call Esau their Lord, and Jacob his servant: they must tell him the cattle they had was a small present which Jacob had sent him. They must especially take care to tell him that Jacob was coming after, that he might not suspect him fled. A friendly confidence in mens goodness may help to prevent the mischief designed us by their badness.
24. Very early in the morning, a great while before day. Jacob had helped his wives and children over the river, and he desired to be private, and was left alone, that he might again spread his cares and fears before God in prayer. While Jacob was earnest in prayer, stirring up himself to take hold on God, an angel takes hold on him. Some think this was a created angel, one of those that always behold the face of our Father. Rather it was the angel of the covenant, who often appeared in a human shape, before he assumed the human nature. We are told by the prophet, Hosea xii, 4, how Jacob wrestled, he wept and made supplication; prayers and tears were his weapons. It was not only a corporal, but a spiritual wrestling by vigourous faith and holy desire.
25. The angel prevailed not against him - That is, this discouragement did not shake his faith, nor silence his prayer. It was not in his own strength that he wrestled, nor by his own strength that he prevails; but by strength derived from heaven. That of Job illustrates this, Job xxiii, 6. Will he plead against me with his great power? No; had the angel done so, Jacob had been crushed; but he would put strength in me: and by that strength Jacob had power over the angel, Hosea xii, 3. The angel put out Jacob's thigh, to shew him what he could do, and that it was God he was wrestling with, for no man could disjoint his thigh with a touch. Some think that Jacob felt little or no pain from this hurt; it is probable be did not, for he did not so much as halt 'till the struggle was over, ver. 31, and if so, that was an evidence of a divine touch indeed, which wounded and healed at the same time.
26. Let me go - The angel, by an admirable condescension, speaks Jacob fair to let him go, as God said to Moses, Exod. xxxii, 10. Let me alone. Could not a mighty angel get clear of Jacob's grapples? He could; but thus he would put an honour upon Jacob's faith and prayer. The reason the angel gives why he would be gone is because the day breaks, and therefore he would not any longer detain Jacob, who had business to do, a journey to go, a family to look after. And he said, I will not let thee go except thou bless me - He resolves he will have a blessing, and rather shall all his bones be put out of joint, than he will go away without one. Those that would have the blessing of Christ must be in good earnest, and be importunate for it.
27. What is thy name? - Jacob (saith he) a supplanter, so Jacob signifies. Well, (faith the angel) be thou never so called any more: thou shalt be called Israel, a prince with God. He is a prince indeed, that is a prince with God; and those are truly honourable that are mighty, in prayer. Yet this was not all; having, power with God, he shall have power with men too; having prevailed for a blessing from heaven, he shall, no doubt, prevail for Esau's favour. Whatever enemies we have, if we can but make God our friend, we are well enough; they that by faith have power in heaven, have thereby as much power on earth as they have occasion for.
29. Wherefore dost thou ask after my name? - What good will it do thee to know that? The discovery of that was reserved for his death-bed, upon which he was taught to call him Shiloh. But instead of telling him his name, he gave him his blessing, which was the thing he wrestled for; he blessed him there, repeated and ratified the blessing formerly given him. See how wonderfully God condescends to countenance and crown importunate prayer? Those that resolve though God slay them, yet to trust in him, will at length be more than conquerors.
30. Peniel - That is, the face of God, because there he had seen the appearance of God, and obtained the favour of God.
31. He halted on his thigh - And some think he continued to do so to his dying day. If he did, he had no reason to complain, for the honour and comfort he obtained by his struggle was abundantly sufficient to countervail the damage, though he went limping to his grave.
XXXIII
We read in the former chapter how Jacob had power with God, and prevailed; here we find what power he had with men too. Here is,
I. A friendly meeting between Jacob and Esau, ver. 1-4. II. Their conference at their meeting. Their discourse is, (1.) About Jacob's family, ver. 5-7.
(2.) About the present he had sent, ver. 8-11. (3.) About the progress of their journey, ver. 12-15. III. Jacob's settlement in Canaan, his house-ground, and altar, ver. 16-20.
3. He bowed - Though he feared Esau as an enemy, yet he did obeisance to him as an elder brother.
4. And Esau ran to meet him - Not in passion but in love. Embraced him, fell on his neck and kissed him - God hath the hearts of all men in his hands, and can turn them when and how he
pleases. He can of a sudden convert enemies into friends, as he did two Sauls, one by restraining grace, 1 Sam. xxvi, 21, 25, the other by renewing grace, Acts ix, 21. And they wept - Jacob wept for joy to be thus kindly received; Esau perhaps wept for grief and shame to think of the ill design he had conceived against his brother.
5. Eleven or twelve little ones followed Jacob, the eldest of them not fourteen years old: Who are these? saith Esau. Jacob had sent him an account of the increase of his estate, but made no mention of his children, perhaps because he would not expose them to his rage, if he should meet him as an enemy. Esau therefore had reason to ask who are those with thee? To which Jacob returns a serious answer; they are the children which God hath graciously given thy servant. Jacob speaks of his children,
1. As God's gifts; they are a heritage of the Lord. 2. As choice gifts; he hath graciously given them. Though they were many, and but slenderly provided for, yet he accounts them great blessings. 10. I have seen thy face as though I had seen the face of God - That is, I have seen thee reconciled to me, and at peace with me, as I desire to see God reconciled.
12. Esau offers himself to be his guide and companion, in token of sincere reconciliation. We never find that Jacob and Esau were so loving with one another as they were now. God made Esau not only not an enemy, but a friend. Esau is become fond of Jacob's company, courts him to mount Seir: let us never despair of any, nor distrust God, in whose hands all hearts are. Yet Jacob saw cause modestly to refute this offer, wherein he shews a tender concern for his own family and flocks, like a good shepherd and a good father. He must consider the children, and the flocks with young, and not lead the one or drive the other too fast. Jacob intimates to him, that it was his design to come to him to mount Seir; and we may presume he did so, after he had settled his concerns elsewhere, though that visit be not recorded.
15. Esau offers some of his men to be his guard and convoy; but Jacob humbly refuseth his offer, only desiring he would not take it amiss that he did not accept it. What needs it? He is under the Divine protection. Those are sufficiently guarded that have God for their guard, and are under a convoy of his hosts, as Jacob was. Jacob adds, only let me find grace in the sight of my Lord - Having thy favour I have all I need, all I desire from thee.
16. And Jacob journeyed to Succoth - Having in a friendly manner parted with Esau, who was gone to his own country, he comes to a place, where he rested, set up booths for his cattle, and other conveniences for himself and family. The place was afterwards known by the name of Succoth, a city in the tribe of Gad, on the other side Jordan; it signifies booths: that when his posterity afterwards dwelt in houses of stone, they might remember that the Syrian ready to perish was their father, who was glad of booths, Deut. xxvi, 5.
18. And Jacob came to Shalem, a city of Shechem - Or rather he came safe, or in peace, to the city of Shechem. After a perilous journey, in which he had met with many difficulties, he came safe at last, into Canaan.
20. He erected an altar - 1. In thankfulness to God for the good hand of his providence over him. 2. That he might keep up religion, and the worship of God in his family. He dedicated this altar to the honour of El-elohe-israel, God-the God of Israel: to the honour of God in general, the only living and true God, the Best of beings, the First of causes: and to the honour of the God of Israel, as a God in covenant with him.
God had lately called him by the name of Israel; and now he calls God the God of Israel; though he be called a prince with God, God shall still be a prince with him, his Lord and his God.
XXXIV
In this chapter we have, 1. Dinah debauched, ver. 1, 2-5. 2. A treaty of marriage between her and Shechem who had defiled her, ver. 6-19. 3. The circumcision of the Shechemites, pursuant to that treaty, ver. 20-24. 4. The perfidious and bloody revenge which Simeon and Levi took upon them, ver. 25-31.
1. Dinah was then about fifteen or sixteen years of age when she went out to see the daughters of the land - Probably on some public day. She went to see; yet that was not all, she went to be seen too: she went to see the daughters of the land, but it may be with some thoughts of the sons of the land too.
7. It is called folly in Israel - According to the language of aftertimes, for Israel was not yet a people, but a family only.
8. Hamor communed - That is, talked. He came to treat with Jacob himself, but he turns them over to his sons. And here we have a particular account of the treaty, in which it is a shame to say the Canaanites were more honest than the Israelites.
18. Hamor and Shechem gave consent themselves to be circumcised. To this perhaps they were moved not only by the strong desire they had to bring about, this match, but by what they might have heard of the sacred and honourable intentions of this sign, in the family of Abraham, which it is probable they had some confused notions of, and of the promises confirmed by it; which made them the more desirous to incorporate with the family of Jacob.
23. Shall not their cattle and their substance be ours? - They observed that Jacob's sons were industrious, thriving people, and promised themselves and their neighbours advantage by an alliance with them: it would improve ground and trade, and bring money into their country.
25. They slew all the males - Nothing can excuse this execrable villainy. It was true 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 mother's tent, it had been another matter; but she went upon his ground, and struck the spark which began the fire. When we are severe upon the sinner, we ought to consider who was the tempter. It was true that Shechem had done ill; but he was endeavouring to atone for it, and was as honest and honourable afterwards as the case would admit. It was true that Shechem had done ill, but what was that to all the Shechemites? Doth one man sin, and must the innocent fall with the guilty? This was barbarous indeed. 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. 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 these are the sons of Israel? Cursed be their anger, for it was fierce.
27. Tho' Simeon and Levi only were the murderers, yet others of the sons of Jacob came upon the slain, and spoiled the city - And so became accessary to the murder.
30. Ye have troubled me, to make me to stink among the inhabitants of the land - That is, You have rendered my family odious among them. And 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 - Jacob knew indeed that God had promised to preserve his house; but he might justly fear that these vile practices of his children would amount to a forfeiture, and cut off the entail. When sin is in the house, there is reason to fear ruin at the door.
31. Should he deal with our sister as with an harlot? - No, he should not; but, if he do, Must they be their own avengers? And nothing less than so many lives, and the ruin of a whole city, serve to atone for the abuse.
XXXV
In this chapter we have, I. Three communions 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, ver. 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, ver. 6, 7. 3. God appeared to him again, and confirmed the change of his name, and the covenant with him, ver 9-13. of which appearance Jacob made a grateful acknowledgement, ver. 14, 15. II. Three funerals.
1. Deborah's, ver. 8. 2. Rachel's, ver. 16-20. 3. Isaac's, ver. 27-29. III. Here is also Reuben's incest, ver. 22. and an account of Jacob's sons, ver. 23-26.
1. Arise go to Bethel - Here God minds Jacob of his vow at Bethel, and sends him thither to perform it, Jacob had said in the day of his distress, If I come again in peace, this stone shall be God's house, chap. xxviii, 22. God had performed his part, had given Jacob more than bread to eat, and raiment to put on; but it should seem he had forgotten his vow, or, at least, deferred the performance of it. And dwell there - That is, Not only go himself, but take his family with him, that they might join with him in his devotions. Put away the strange Gods - Strange God's in Jacob's family! Could such a family, that was taught the knowledge of the Lord, admit them? Could such a master, to whom God had appeared twice, and oftner, connive at them? And be clean, and change your garments - These were ceremonies signifying the purification and change of the heart.
4. And they gave to Jacob - His servants, and even the retainers to his family, gave him all the strange gods, and the ear-rings they wore either as charms, or to the honour of their gods. Jacob took care to bury their images, we may suppose, in some place unknown to them, that they might not afterwards find and return to them.
5. And 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 restrained by a divine power, that they could not take this fair opportunity to avenge their neighbours quarrel. God governs the world more by secret terrors on men's minds than we are aware of.
7. He built an altar - And no doubt offered sacrifice upon it, perhaps the tenth of his cattle, according to his vow, I will give the tenth unto thee. And he called the place, That is, the altar, Elbeth-el, the God of Beth-el. As when he made a thankful acknowledgement of the honour God had done him in calling him Israel, he worshipped God by the name of El-elohe-israel, so now he was making a grateful recognition of God's former favour at Beth-el, he worships God by the name of El-beth-el, the God of Beth-el, because there God appeared to him.
8. There he buried Deborah, Rebekah's nurse - We have reason to think that Jacob, after he came to Canaan, while his family dwelt near Shechem, went himself to visit his father Isaac at Hebron. Rebekah probably was dead, but her old nurse (of whom mention is made chap. xxiv, 59,) survived her, and Jacob took her to his family. 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.
10. God now confirmed the change of his name. It was done before by the angel that wrestled with him, chap. xxxii, 28, and here it was ratified by the divine majesty, to encourage him against the fear of the Canaanites. Who can be too hard for Israel, a prince with God?
11. He renewed and ratified the covenant with him, by the name of El-Shaddai, I am God Almighty. God All-sufficient, able to make good the promise in due time, and to support thee and provide for thee. Two things are promised him. 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 master of a good land, ver. 12. The land that was given to Abraham and Isaac is here entailed on Jacob and his seed. These two promises had also a spiritual signification, which we may suppose Jacob himself had some notion of: for without doubt Christ is the promised seed, and heaven is the promised land; the former is the foundation, and the latter the top-stone of all God's favours.
13. And God went up from him - Or, from over him - In some visible display of glory, which had hovered over him, while he talked with him.
14. And Jacob set up a pillar - When he was going to Padan-aram he set up that stone which he had laid his head on for a pillar; but now he took time to erect one more stately, and durable, probably inserting that stone into it. And in token of his intending it for a sacred memorial of his communion with God, he poured oil, and the other ingredients of a drink-offering upon it. This stone shall be God's house, that is, shall be set up for his honour, as houses to the praise of their builders; and here he performs it. And he confirmed the name he had formerly given to the place, Beth-el, the house of God. Yet this very place afterwards lost the honour of its name, and became Beth-aven, a house of iniquity, for here it was that Jeroboam set up one of his calves. It is impossible for the best men to entail so much as the profession and form of religion upon a place.
16. She had hard labour - Harder than usual. 17. Rachel had said when she bore Joseph, God shall give me another son, which now the midwife remembers, and tells her, her words were made good. Yet this did not avail; unless God command away fear, no one else can. We are apt in extreme perils to comfort ourselves and our friends with the hopes of a temporal deliverance, in which we may be disappointed; we had better ground our comforts on that which cannot fail us, the hope of eternal life. Rachel had passionately said, Give me children, or else I die; and now she had children (for this was her second) she died.
18. Her dying lips calls her new-born soon Benoni, the son of my sorrow. But Jacob because he would not renew the sorrowful remembrance of his mother's death every time he called his son by name, changed his name, and called him Benjamin, the son of my right hand - That is, very dear to me; set on my right hand for a right hand blessing; the support of my age, like the staff in my right hand. Jacob buried her near the place where she died. If the soul be at rest after death, the matter is not great where the body lies. In the place where the tree falls, there let it lie. The Jewish writers say, The death of Deborah and Rachel was to expiate the murder of the Shechemites, occasioned by Dinah, a daughter of the family.
20. And Jacob set up a pillar upon her grave - So that it was known long after to be Rachel's sepulchre, 1 Sam. x, 2, and Providence so ordered it, that this place afterwards fell in the lot of Benjamin. Jacob set up a pillar in remembrance of his joys ver. 14, and here he set up one in remembrance of his sorrows; for as it may be of use to ourselves to keep both in mind, so it may be of use to others to transmit the memorials of both.
21. Israel, a prince with God, yet dwells in tents; the city is reserved for him in the other world. 22. When Israel dwelt in that land - As if he were then absent from his family, which might be the unhappy occasion of these disorders. Though perhaps Bilhah was the greater criminal, yet Reuben's crime was so provoking that for it he lost his birth-right and blessing, chap. xlix, 4. And Israel heard it - No more is said, that is enough; he heard it with the utmost grief and shame, horror and displeasure.
27. And Jacob came unto Isaac his father - We may suppose he had visited him before since his return, for he sore longed after his father's house, but never 'till now brought his family to settle with him, or near him. Probably he did this now upon the death of Rebekah, by which Isaac was left solitary.
28. The age and death of Isaac are here recorded, though it appears by computation that he died not 'till many years after Joseph was sold into Egypt, and much about the time that he was preferred there. Isaac, a mild quiet man, lived the longest of all the patriarchs, for he was one hundred and eighty years old: Abraham was but one hundred and seventy-five. Isaac lived about forty years after he had made his will, chap. xxvii, 2. We shall not die an hour the sooner, but abundance the better, for our timely setting of our heart and house in order. Particular notice is taken of the amicable agreement of Esau and Jacob in solemnizing their father's funeral, ver. 29, to shew how God had wonderfully changed Esau's mind, since he vowed his brother's murder, upon his father's death, chap. xxvii, 41. God has many ways of preventing ill men from doing the mischief they in tended; he can either tie their hands, or turn their hearts.
XXXVI
In this chapter we have an account of the posterity of Esau, who were from him, were called Edomites;
1. Because he was the son of Isaac, for whose sake this honour is put upon him. 2. Because the Edomites were neighbours to Israel, and their genealogy would be of use to give light to the following stories of what passed between them. 3. To shew the performance of the promise to Abraham, that he should be the father of many nations, and of that answer which Rebekah had from the oracle she consulted, Two nations are in thy womb; and of the blessing of Isaac, Thy dwelling shall be the fatness of the earth. Here are, I. Esau's wives, ver. 1-5. II. His remove to mount Seir, ver. 6-8. III. The names of his sons, ver. 9-14. IV. The dukes which descended of his sons, ver. 15-19. V. The dukes of the Horites, ver. 20-30. VI. The kings and dukes of Edom, ver. 31-43.
1. Who is Edom-That name perpetuated the remembrance of the foolish bargain he made, when he sold his birth-right for that red pottage.
6. Esau had begun to settle among his wife's relations in Seir, before Jacob came from Padan-aram, chap. xxxii, 3. Isaac it is likely, had sent him thither, that Jacob might have the clearer way to the possession of the promised land: yet probably during the life of Isaac, Esau had still some effects remaining in Canaan; but after his death, he wholly withdrew to mount Seir, took with him what came to his share of his father's personal estate, and left Canaan to Jacob, not only because he had the promise of it, but because he saw, if they should both continue to thrive, as they had begun, there would not be room for both.
8. Thus dwelt Esau in mount Seir - Whatever opposition may be made, God's word will take place, and even those that have opposed it will see themselves, some time or other, under a necessity of yielding to it. Esau had struggled for Canaan, but now he retires to mount Seir; for God's counsels shall certainly stand concerning the times before appointed, and the bounds of our habitation.
10. These are the names - Observe here, 1. That only the names of Esau's sons and grand-sons are recorded: not their history, for it is the church that Moses preserves the records of, not of those that were without. The elders only that lived by faith obtained a good report. Nor doth the genealogy go any farther than the third and fourth generation, the very names of all after are buried in oblivion; it is only the pedigree of the Israelites who were to be the heirs of Canaan, and of whom were to come the promised seed, and the holy seed, that is drawn out to any length, as far as there was occasion for it, even of all the tribes till Canaan was divided among them, and of the royal line 'till Christ came.
2. That the sons and grand-sons of Esau are called dukes. Probably they were military commanders, dukes or captains that had soldiers under them; for Esau and his family lived by the sword, chap. xxvii, 40. 3. We may suppose those dukes had numerous families of children and servants. God promised to multiply Jacob and to enrich him, yet Esau increases and is enriched first. God's promise to Jacob began to work late, but the effect of it remained longer, and it had its compleat accomplishment in the spiritual Israel. 20. These are the sons of Seir - In the midst of the genealogy of the Edomites is inserted the genealogy of the Horites, those Canaanites, or Hittites, (compare chap. xxvi, 34,) that were the natives of mount Seir. Mention is made of them, chap. xiv, 6, and of their interest in mount Seir before the Edomites took possession of it, Deut. ii, 12, 22. This comes in here, not only to give light to the story, but to be a standing reflexion upon the Edomites for intermarrying with them, by which it is likely 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. 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. Notice is taken of one Anah, who fed the asses of Zibeon his father, ver. 20, and yet is called duke Anah, ver. 29. Those that expect to rise high should begin low. An honourable descent should not keep men from an honest employment, nor a mean employment baulk any man's preferment.
24. 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.
31. By degrees the Edomites worked out the Horites, and got full possession of the country. 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: 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. God had lately promised Jacob that kings shall come out of his loins: yet Esau's blood becomes royal long before any of Jacob's did. Probably it was a trial to the faith of Israel, to hear of the 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's governed by dukes again, here named, who, I suppose, ruled all at the same time in several places in the country. They set up this form of government, either in conformity to the Horites, who had used it, ver. 29, or God's providence reduced them to it, as some conjecture, to correct them for their unkindness to Israel, in refusing them passage through their country, Num. xx, 18.
43. Mount Seir is called the land of their possession - 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. The children of this world have their all in hand, and nothing in hope, while the children of God have often 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.
XXXVII
At this chapter begins the story of Joseph, Jacob's eldest son, by his beloved wife Rachel. It 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; it also shews 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, ver. 1, 2. (2.) Because his father loved him, ver. 3, 4. (3.) Because he dreamed of his dominion over them, ver. 5-11. II. The mischiefs his brethren designed, and did to him. (1.) His visit he made them gave
an opportunity, ver. 12-17. (2.) They designed to slay him, but determined to starve him, ver. 18-24. (3.) They changed their purpose, and sold him for a slave, ver. 2528. (4.) They made their father believe that he was torn in pieces, ver. 29-35. (5.) He was sold in Egypt to Potiphar, ver. xxxvi, And all this was working together for good.
2. These are the generations of Jacob - It is not a barren genealogy, as those of Esau, but a memorable useful history. Joseph brought to his father their evil report - Jacob's sons did that when they were from under his eye, which they durst not have done if they had been at home with him; but Joseph gave his father an account of their ill carriage, that he might reprove and restrain them.
3. He made him a coat of divers colours - Which probably was significant of farther honours intended him.
5. Though he was now very young, about seventeen years old, yet he was pious and devout, and this fitted him for God's gracious discoveries to him. Joseph had a great deal of trouble before him, and therefore God gave him betimes this prospect of his advancement, to support and comfort him.
8. Shalt thou indeed reign over us? - See here, 1. How truly they interpreted his dream? The event exactly answered this interpretation, chap. xlii, 6, &c. 2. How scornfully they resented it, Shalt thou that art but one, reign over us that are many? Thou that art the youngest, over us that are elder? The reign of Jesus Christ, our Joseph, is despised and striven against by an unbelieving world, who cannot endure to think that this man should reign over them. The dominion also of the upright in the morning of the resurrection is thought of with the utmost disdain. 10. His father rebuked him - Probably to lessen the offense which his brethren would take at it; yet he took notice of it more than he seemed to do.
18. And when they saw him afar off they conspired against him - It was not in a heat, or upon a sudden provocation, that they thought to slay him, but from malice propense, and in cold blood.
21. And Reuben heard it - God can raise up friends for his people, even among their enemies. Reuben of all the brothers had most reason to be jealous of Joseph, for he was the first-born, and so entitled to those distinguishing favours which Jacob was conferring on Joseph, yet he proves his best friend. Reuben's temper seems to have been soft and effeminate, which had betrayed him to the sin of uncleanness, while the temper of the two next brothers, Simeon and Levi, was fierce, which betrayed them to the sin of murder, a sin which Reuben startled at the thought of. He made
a proposal which they thought would effectually destroy Joseph, and yet which he designed should answer his intention of rescuing Joseph out of their hands, probably hoping thereby to recover his father's favour which he had lately lost; but God over-ruled all to serve his own purpose of making Joseph an instrument to save much people alive. Joseph was here a type of Christ. Though he was the beloved Son of his Father, and hated by a wicked world; yet the Father sent him out of his bosom to visit us; he came from heaven to earth to seek and save us; yet then malicious plots were laid against him; he came to his own, and his own not only received him not, but consulted, This is the heir, come let us kill him. This he submitted to, in pursuance of his design to save us.
24. They call him into a pit - To perish there with hunger and cold; so cruel were their tender mercies.
25. They sat down to eat bread - They felt no remorse of conscience, which if they had, would have spoiled their stomach to their meat. A great force put upon conscience commonly stupifies it, and for the time deprives it both of sense and speech.
26. What profit is it if we slay our brother? - It will be less guilt and more gain to sell him. They all agreed to this. And as Joseph was sold by the contrivance of Judah for twenty pieces of silver, so was our Lord Jesus for thirty, and by one of the same name too, Judas. Reuben it seems, was gone away from his brethren when they sold Joseph, intending to come round some other way to the pit, and to help Joseph out of it. But had this taken effect, what had become of God's purpose concerning his preferment, in Egypt? There are many devices of the enemies of God's people to destroy them, and of their friends to help them, which perhaps are both disappointed, as these here; but the counsel of the Lord that shall stand. Reuben thought himself undone because the child was sold; I, whither shall I go? He being the eldest, his father would expect from him an account of him; but it proved they had all been undone, if he had not been sold.