LIFE OF ISAAC--FORTUNES OF HIS FAMILYESAU AND JACOB'S BIRTH

LIFE OF ISAAC--FORTUNES OF HIS FAMILYESAU AND JACOB'S BIRTH
When Isaac married Rebecca, he was forty years old, and lived with her nearly twenty years before she had issue. He had been so long uneasy on this account, that he at length prayed to God to grant him an heir, who being pleased to listen to his request, bestowed that blessing he had so earnestly wished for, and the long barren Rebecca now conceived, to the great satisfaction both of herself and husband.
After Rebecca had been pregnant some months, the struggles of the children (for she had twins within her) gave her such pain and uneasiness, that she began, in a manner, to wish herself not with child. Unable to account for the cause of her extreme pains, she went to consult the divine oracle, and received for answer, that the two children, which she then bore, should be the heads of two different nations, and that they would long contest for superiority; but that, in process of time, the glories acquired by the elder would be eclipsed by the more resplendent transactions of the younger.
When the time of Rebecca's delivery arrived, the child that first entered the world was covered all over with red hair,[84] for which reason his parents called him Esau; and the other came so close after him, that he took hold of his heel with his hand, and was therefore called Jacob, to denote (what he afterward proved) the sub-planter of his brother.
[84] This expression, according to some commentators, is taken two ways, namely, either that Esau was, at his birth, covered with red hair, or that the color of his skin was red, like a coat of red hair. He was called Esau, from the word Eschau, which in the Hebrew language, signifies a hair-cloth; as Jacob was named from Hekel, the heel, and signifies a supplanter, or one that taketh hold of, or trippeth up another's heels.
As these two children grew up, they became very different in their tempers, and when they arrived at the age of maturity, followed different employments. Esau, the elder, being strong and active, delighted in the chase, and thereby frequently plying his father with venison, obtained his particular affection; while Jacob, who was of a more courteous disposition, by staying at home in the tent, and employing himself in family offices, became the favorite of his mother.
ESAU SELLS HIS BIRTHRIGHT
Esau having one day greatly fatigued himself with hunting, returned home just at the time his brother Jacob had prepared a mess of pottage[85] for his own refreshment, Esau, being almost spent with hunger, was so struck with the looks of the pottage, that he anxiously begged of his brother to let him participate of the repast. But Jacob (who was probably so instructed by his mother) refused to comply with his request, unless on the following conditions; namely, that he would immediately make over to him his birth-right. Esau reflecting on the danger to which he was daily subject, from the nature of his employment, set no great value on what Jacob required; and the latter, perceiving his disposition to comply (that he might have the right more firmly conveyed to him), proposed his doing it by way of oath. Notwithstanding the singularity of the request, Esau complied with it, and the bargain being made, he ate very greedily of the food prepared by his brother: Thus did the unthinking Esau dispose of his birth-right, with all the privileges[86] belonging to it, for so simple a thing as a mess of pottage.
[85] The edam, or red pottage, was prepared, we learn from this chapter, by seething lentils (adashim) in water; and subsequently, as we may guess from a practice which prevails in many countries, adding a little manteca, or suet, to give them a flavor. The writer of these observations has often partaken of this self-same “red pottage,” served up in the manner just described, and found it better food than a stranger would be apt to imagine. The mess had the redness which gained for it the name of edom; and which, through the singular circumstance of a son selling his birthright to satisfy the cravings of a pressing appetite, it imparted to the posterity of Esau in the people of Edom. The lentil (or Lens esculenta of some writers, and the Ervum lens of Linnaeus) belongs to the leguminous or podded family. The stem is branched, and the leaves consist of about eight pairs of smaller leaflets. The flowers are small, and with the upper division of the flower prettily veined. The pods contain about two seeds, which vary from a tawny red to a black It delights in a dry, warm sandy soil. Three varieties are cultivated in France--”small brown,” “yellowish,” and the” lentil of Provence” In the former country they arc dressed and eaten during Lent as a haricot; in Syria they are used as food after they have undergone the simple process of being parched in a pan over the fire.
[86] It should be understood, that previously to the establishment of a priesthood under the Law of Moses, the first-born had not only a preference in the secular inheritance, but succeeded exclusively to the priestly functions which had belonged to his father, in leading the religious observances of the family, and performing the simple religious rites of these patriarchal times. The secular part of the birthright entitled the firstborn to a “double portion” of the inheritance; but writers are divided in opinion as to the proportion of this double share. some think that he had one half, and that the rest was equally divided among the other sons; but a careful consideration of Genesis 47:5-22, in which we see that Jacob transfers the privilege of the first-born to Joseph, and that this privilege consisted in his having one share more than any of his brethren, inclines us to the opinion of the Rabbins, that the first-born had merely twice as much as any other of his brethren. It is certainly possible, but not very likely, that in the emergency, Esau bartered all his birthright for a mess of pottage; but it seems more probable that Esau did not properly appreciate the value of the. sacerdotal part of his birthright, and therefore readily transferred it to Jacob for a trifling present advantage. This view of the matter seems to be confirmed by St. Paul, who calls Esau a “profane person,” for his conduct on this occasion; and it is rather for despising his spiritual than his temporal privileges, that he seems to be liable to such an imputation.
ISAAC MOVES TO GERAR
Isaac, at this time, lived at Beersheba, but a dreadful famine happening in the land of Canaan, he resolved (as his father Abraham had done on a similar occasion) to avoid its consequences by retiring to Egypt. He accordingly proceeded as far as Gerar, a city belonging to the Philistines. But here he was interrupted in his intended journey by the interposition of the Almighty, who in a dream, charged him not to go into Egypt, but to tarry in the country where he then was; and at the same time assured him, that he would not only secure him from the danger of the famine, but, in performance of the oath which he had sworn to his father Abraham, would cause his descendants (to whom he would give the whole land of Canaan in possession) to multiply exceedingly.
ISAAC'S RUSE IS DETECTED
In conformity to the divine command, Isaac determined to fix his residence at Gerar, where he made use of the same stratagem his father had formerly done in the same place, and from the same motive. Fearful lest the charms of his wife Rebecca might attract the particular notice of some of the city, and thereby endanger his own safety, it was agreed between them, that, instead of his wife, she should pass for his sister. This deception succeeded for a time, but at length was discovered by Abimelech[87] the king, who, from a window, observed such familiarities pass between them, as convinced him they were man and wife.
[87] This Abimelech was probably the son of him with whom Abraham had formerly made a covenant. It Is reasonable to suppose that Abimelech was only a title commonly used for the kings of the Philistines, in the same manner as Caesar was by the Roman emperors, and Pharaoh for the kings of Egypt.
In consequence of this discovery, Abimelech sent for Isaac, whom he accused of dissimulation, telling him, that from the freedom he had observed between him and Rebecca, he was sure she was his wife; and that the imposition he had endeavored to lay on the people might have been attended with consequences disgraceful to himself.
Isaac, conscious of the justness of the accusation, did not attempt to disprove the charge, but urged, in vindication of his conduct, that he did it to preserve that life, which, otherwise, he thought in the most imminent danger. This apology was admitted by Abimelech, who not only forgave him the offence, but immediately issued an edict, that whoever should presume to offer any injury either to him or his wife, should be punished with death.
ISAAC'S PROSPERITY
Having received these tokens of friendship from Abimelech, Isaac thought himself happy under his protection, and, intending to make Gerar his fixed place of residence, employed himself in husbandry, and the rearing of flocks, for the future support of himself and family. The great success that attended his endeavors, by means of his beneficent Creator, soon raised the envy and indignation of the Philistines. In the space of one year only, during his, residence at Gerar, so prolific was the land he sowed that, to the great astonishment of his neighbors, it yielded him a hundred fold.
THE PHILISTINES ENVY
This so irritated the Philistines, that, in order to oblige him to leave the country, they filled up the wells which had been formerly dug by his father's servants; and Abimelech himself, to satisfy the resentment of the people, ordered him to quit Gerar, telling him, that as he had sufficiently improved his fortune under his protection, he might now give the like opportunity to others, by leaving the place, and retiring to a more distant part of the country.
THE WELLS
Finding to what a degree the people were incensed against him, Isaac, to preserve his property, as well as secure his person, left the place, and retired to the valley of Gerar, which was at some distance from the city, and where Abraham had formerly fed his cattle. Having settled himself here, he opened the wells (which had been dug by his father and filled up by the Philistines) and called them by their ancient names. In the course of their labors, Isaac's servants discovered a new well of fine springing water; but a dispute arising between them and some neighboring herdsmen, the latter claiming the well as found upon their ground, Isaac resolved to leave the place; and by way of perpetuating the circumstance called it Esek, which, in the Hebrew language, signifies contention. Removing someway farther, Isaac's servants dug another well, which being likewise claimed by the Philistines, he was obliged to relinquish it, and therefore, called the place Sitnah, which signifies enmity.[88]
[88] The cause of these differences seems to have been, that a question arose whether wells dug by Abraham's and Isaac's people within the territories of Gerar belonged to the people who digged them, or to those who enjoyed the territorial right. The real motive of the opposition of the people of Gerar, and their stopping up the wells made by Abraham, seems to have been to discourage the visits of such powerful persons to their territory; for otherwise the wells would have been suffered to remain on account of their utility to the nation. Stopping up the wells is still an act of hostility in the East. Mr. Roberts says that it is so in India, where one person who hates another will sometimes send his slaves in the night to fill up the well of the latter, or else to pollute it by throwing in the carcases of unclean animals. The Bedouin tribes in the country traversed by the great pilgrim-caravan which goes annually from Damascus to Mecca, receive presents of money and vestments to prevent them from injuring the wells upon the line of march, and which are essential to the very existence of the multitudes who then traverse this desert region. However, of all people in the world, none know so well as the Arabs the value of water, and the importance of wells, and hence they never wantonly do them harm. They think it an act of great merit in the sight of God to dig a well; and culpable in an equal degree to destroy one. The wells in the deserts are in general the exclusive property either of a whole tribe, or of individuals whose ancestors dug them. The possession of a well is never alienated; perhaps because the Arabs are firmly persuaded that the owner of a well is sure to prosper in all his undertakings, since the blessings of all who drink his waterfall upon him. The stopping of Abraham's wells by the Philistines, the re-opening of them by Isaac, and the restoration of their former names--the commemorative names given to the new wells, and the strifes about them between those who had sunk them and the people of the land--are all circumstances highly characteristic of those countries in which the want of rivers and brooks during summer renders the tribes dependant upon the wells for the very existence of the flocks and herds which form their wealth. It would seem that the Philistines did not again stop the wells while Isaac was in their country. It is probable that the wells successfully sunk by Isaac did not furnish water sufficient for both his own herds and those of Gerar, and thus the question became one of exclusive right. Such questions often lead to bitter and bloody quarrels in the East; and it was probably to avoid the last result of an appeal to arms that Isaac withdrew out of the more settled country toward the desert, where he might enjoy the use of his wells in peace.
Being quite tired out with repeated insults from the Philistines, in order to prevent the like in future, he removed to the most distant part of their country. Here he dug another well; and not meeting with any opposition, he called it Rehoboth, which signifies enlargement, because his flocks had now room to feed and range the country in search of fresh pasturage “for now,” said he, “the Lord hath made room for us, and we shall be fruitful in the land.”
ISAAC RETURNS TO BEERSHEBA
After residing a short time on this spot Isaac returned to Beersheba, where, on the very night of his arrival, the Almighty was pleased to appear to him in a vision, promising him his favor and protection, and that he would bless him, and multiplyhis seed, for the sake of his faithful servant Abraham. In grateful acknowledgment of this repeated instance of the divine goodness, Isaac, intending to continue here, first built an altar for religious worship, and then ordered his servants to clear out the well which had been formerly dug by his father.
Great officer on a Journey

ABIMELECH'S TREATY
Isaac had not long returned to Beersheba, when Abimelech, touched with a sense of the unworthy treatment he had received, both from him and his subjects, as well as fearing his just resentment, should he become powerful hereafter, thought it most prudent to avoid future trouble, by endeavoring either to renew the old league which had been formerly made with his father Abraham, or to enter into a new one. Accordingly, taking with him the chief of his nobility, together with the captain-general of his forces, he went, in great pomp, to Beersheba, in order to pay honor and respect to Isaac. At the first interview Isaac, to show that he still retained a sense of the injuries he had formerly done him, received his visit very coolly, and, with apparent rise, asked, how he came to offer respect to a person, for whom, by his conduct and behavior, he had long discovered an utter aversion? Abimelech, conscious of his error, made the best excuse the nature of the case would admit. He told him he had long been convinced that the divine favor attended him in all his undertakings, and that he might not be thought to oppose God, he was come to renew the covenant between his people and Abraham's posterity, and was ready to engage in the same conditions and obligations.
Isaac, being naturally of a quiet and easy disposition, readily admitted this apology from Abimelech, whom, with his attendants, he entertained with great liberality. The articles for a treaty of friendship were agreed on that same evening, and the next morning confirmed by a solemn and mutual oath; after which Abimelech took his leave, and returned home.
BEERSHEBA WELL RE-DUG
Soon after the departure of Abimelech, the servants of Isaac informed him, that, in the well they had been clearing out, and which formerly belonged to Abraham, they had found a spring of most excellent water. This event happening on the same day that the league of friendship had been confirmed between Isaac and Abimelech, he called it (as his father had done before on a similar occasion) Beersheba, the well of the oath, “i.e. the well wherein water was delivered, on the day that Abimelech and I entered into a treaty of peace, and ratified the same with the solemnity of an oath.”
ESAU'S HEATHEN WIVES
A circumstance now occurred, which gave great uneasiness both to Isaac and his wife. Their two sons were arrived at the age of forty, and Esau had taken two wives from among the Hittites, one of whom was Judith, the daughter of Beeri, and the other Bashemath, the daughter of Elon, both women of respectable families in Canaan. These marriages he had contracted without his parents' privity, knowing that his father had determined not to form any alliance with the idolatrous Canaanites. Rebecca was so incensed at Esau's conduct, that the little affection she before had for him, was now entirely alienated; but such was the power of natural affection in Isaac, and such his over-fondness for an obdurate and perverse son, that knowing the error past repair, he made a virtue of necessity, and forgave what he could not remedy.
Isaac, becoming very old,[90] imperfect in his eyesight, and apprehensive that his dissolution was near at hand, resolved to bestow that parental benediction on his son Esau, which he had long intended. Accordingly, calling him one day to his private apartment, he first related the occasion of his sending for him, and then desired him to take his hunting instruments, to go into the fields, kill some venison,[91] and dress it to his palate, that his spirits might be refreshed, and his mind properly disposed, for giving him that solemn blessing which should crown his future prosperity.
[90] Isaac was at this time 137 years old, so that there is no wonder he should be imperfect in his sight. It appears that he was still ignorant of Esau having sold his birth-right; for he loved him as his first-born son, and designed to bestow on him the blessing.
[91] Venison: was the principal article of food, in these early ages, next to vegetables, and it is very likely the aged patriarch longed for some. According to all the accounts we have of the people in the Eastern countries, they had always a feast prepared before they bestowed their blessing on their first-born son.
REBECCA GETS JACOB THE BLESSING
While Isaac was relating his intentions to Esau, Rebecca had so planted herself as to hear all that passed. She, therefore, determined, if possible, to deprive him of the intended blessing, and, by stratagem, get it conferred on her favorite son Jacob. As soon, therefore, as Esau was well gone, Rebecca, calling her son Jacob, told him what she had heard, namely, that his father was going to bestow a benediction, which was final and irrevocable, on his brother; but that, if he would listen to, and follow her directions, she doubted not of getting the honor bestowed on him.
Jacob promising to pay a strict obedience to whatever his mother should command, she ordered him to go immediately to the flocks, and bring two kids, with which, she said, she would make savory meat, such as should resemble venison, and be agreeable to the palate of his father. Jacob made some hesitation at complying with this injunction, intimating, that if his father should discover the deception, instead of a blessing, he would pronounce on him a curse. As a farther ground of objection, he observed, that, as Esau was remarkably hairy, and he naturally smooth, his father, to supply the defect of sight, might handle him, in which case a discovery must unavoidably follow. But these objections bore no weight with Rebecca, who, determined to put her design into execution, told him, whatever bad consequences ensued, she would take all upon herself: “Upon me,” said she, “be thy curse, my son; only obey my voice.”[92]
[92] From a circumspect view of Rebecca's conduct throughout the whole of this affair, it appears, evident that she had been made acquainted with the Divine will concerning the channel in which the grand promise was to pass. She therefore resolved to do her part toward preventing the ill effects of Isaac's partial fondness for his eldest son Esau, who had already indicated so unworthy a disposition. To this end she incites her son Jacob (as it appears) to an act of deceit, and, being confident of the propriety of her conduct, absolves him from all guilt or blame. The expression, “Upon me be thy curse, my son,” is as much as to say, I will warrant thee success; I am so fully persuaded of the rectitude of the proceeding, that I fear no evil from it, but will readily bear it all if any happens. A stronger proof than this cannot be given of Rebecca's full confidence in the propriety of her proceeding. Indeed, it does not appear that the least blame is laid upon Rebecca for her conduct: on the contrary, Isaac himself confirms the blessing which Jacob had by her means acquired; whence we must necessarily conclude that she acted upon right motives, and with a full persuasion of the Divine pre-appointment and approbation. Many particular circumstances, if we were fully informed of the state of the family, might possibly be urged in her behalf, but this alone is sufficient to vindicate her from all blame. She had certainly been pre-informed that Jacob should have the pre-eminence, and therefore she acted religiously in preventing her husband from any endeavor to counteract the Divine will. Let it, however, be observed, that her case is so peculiar that it can not be drawn into example; and, detached from that important and discriminating circumstance of God's will revealed to her, her conduct would, unquestionably, be deemed blamable.
Jacob, being thus encouraged by his mother, threw off his diffidence, and going to the fold, brought with him, as he was directed, two fat kids. Rebecca immediately killed them, and taking the choicest parts, dressed them in such manner, by the assistance of savory sauce, as to make the whole strongly resemble venison. Having thus prepared the food, she dressed Jacob in his brother's best attire, and covering his hands and neck with the skins of the kids, gave him the dish, ordering him immediately to take it to his father.
Jacob, agreeably to his mother's directions, went with the food to Isaac's apartment, which he had no sooner entered, than the good old man (not being able to distinguish objects from the imperfection of his sight) with surprise asked, who he was. To which Jacob replied, “I am Esau, thy first-born: I have punctually obeyed thy command; arise, therefore, and eat of my venison, that thy soul may bless me.” Isaac, astonished at the haste with which his desire was executed; inquired of him how it happened that he had so quickly got the venison? To this he answered, “Because the Lord thy God brought it to me.” Being, however, still diffident as to his person, Isaac ordered him to approach near, that, by feeling him, he might be convinced whether or not it was really and verily his son Esau. Jacob accordingly went close to his aged father, who, feeling the hairy skin on his hands and neck, exclaimed, with great surprise, “The hands are the hands of Esau, but the voice is the voice of Jacob.” He then put the question to him forcibly, saying, “Art thou my very son Esau?” To which Jacob, without the least hesitation, answered, “I am.”
The good old man, being now satisfied, arose from his couch, ate of his son's pretended venison, and drank a cup or two of wine; after which he bid him come near that he might bestow on him the promised blessing. The scent arising from Jacob's garments gave great satisfaction to Isaac. He smelt, and praised them: “The smell of my son,” said he, “is as the smell of a field, which the Lord hath blessed.”[93] He then, in a kind of ecstasy of pleasure, embraced and kissed his pretended first-born; and, after wishing him all heavenly and earthly blessings,[94] at length dismissed him.
[92] It is evident, from mention being here made of the smell of Jacob's garments, that the people in the most early times perfumed their clothes, especially when they approached a person of superior rank; and this custom is still preserved in most parts of Asia. The comparison between the smell of the garments and that of the field is very just; for in the Eastern countries, where they have a long continuance of drought, nothing can be more sweet and delightful than the scent arising from a field after a refreshing shower.
[93] The prayer which Josephus makes Isaac offer up to God on this occasion is to the following effect--“Eternal and Supreme Being! Creator of all things! thou hast already showered down innumerable favors on my family and promised still greater blessings in future. Ratify, O Lord, those gracious assurances, and despise not the prayers of infirm age. Protect this child from all calamities; grant him length of days, peace of mind, and as much wealth as may appear consistent with his happiness here. In fine, render him, O Lord the dread of his enemies, and the glory of his family and friends.”
JACOB'S DECEPTION DISCOVERED
A short time after Jacob had left his father's tent, Esau entered it, and, bringing with him the venison he had been directed to prepare, invited his aged parent, in the same dutiful manner his brother had previously one, to arise, and eat of it. Isaac, surprised at this address, hastily asked, “Who art thou?” On being answered that it was his elder son Esau, he appeared, for some time, thunderstruck; but at length recovering himself, he asked, who, and where, that person was, who had been with him before, and taken away the blessing, which he neither could nor would revoke.
When the disappointed Esau heard these words from his father, he exclaimed, in the bitterness of his soul, “Bless me, even me also, O my, father.” Isaac then told him that his brother Jacob had, by stratagem, obtained that blessing he had designee for him; upon which Esau complained of his double perfidy, first, in artfully obtaining his birth-right, and then in robbing him of his father's benediction. He wept bitterly for some time, and then pathetically asked his father if he had not in reserve a blessing for him, repeating the importunate request, “Bless me, even me also, O my father.”
Isaac, no doubt, was greatly grieved to hear the lamentations of Esau for so great a loss; but what could he do? he had already bestowed the choicest of his blessings on Jacob, and as they were gone he could not recall them. At length, however, in order to pacify the afflicted Esau, he told him that his posterity should become a great people and live by dint of the sword; and that though they might become subject to the descendants of Jacob, yet in process of time they would shake off their yoke, and erect a dominion of their own.[95]
[95] The Edomites, of Idumaeans (the descendants of Esau), were, for a considerable time, much more powerful than the Israelites, who were descended from Jacob, till, in the days of David, they were entirely conquered. See 2 Samuel 8:14. After this they were governed by deputies, or viceroys, appointed by the kings of Judah, and for along time were kept in total subjection to the Jews. In the days of Jehoram the son of Jehoshaphat, they expelled their viceroy and set up a king of their own (see 2 Kings 8:20), which fulfilled the latter part of Isaac's prophecy. For some generations after this they lived independent of the Jews; and, when the Babylonians invaded Judea, they not only took part with them, but greatly oppressed the inhabitants after their departure. Their animosity against the descendants of Jacob evidently appears, indeed, to have been hereditary; nor did they ever cease, for any considerable time, from broils and contentions, till, at length, they were conquered by Hyrcanus, and reduced to the necessity either of embracing the Jewish religion or quitting their country. Preferring the former, they were intermixed with the Jews, and became one nation, so that in the first century after the birth of Christ the name of Idumaean was totally annihilated.
ESAU VOWS REVENGE
When Esau came coolly to reflect on the loss he had sustained by the artifices of his brother, he resolved, as soon as a proper opportunity should offer, to be revenged on him. The respect he had for his father laid a restraint on the execution of his design. As Isaac was far advanced in years, and exceedingly infirm, Esau imagined his existence was of short duration, and therefore: determined to wait till his father's death, immediately after which he resolved to put a period to the life of his brother.
Esau having accidentally dropped some hints of his design, they soon came to the ears of his mother, who, anxious for the future welfare of her favorite Jacob, acquainted him with the, horrid intentions of his brother. She told him that the most prudent method he could take would be to absent himself till his brother's anger was in some degree abated; and that the most proper place for him to fly to was the house of his uncle Laban in Mesopotamia: that thither he might retire for a time, and as soon as she found his brother's resentment was assuaged, she would not fail to recall him. She said the thoughts of separating gave her great affliction, though nothing in comparison with the misery she must feel; should she in one day be robbed of them both--of him, by the hands of his brother; and of his brother, by the hand of justice.
JACOB TOLD TO LEAVE HOME
Jacob, who ever listened to and obeyed the counsel of his mother, was very ready to comply with her proposal; but at the same time was unwilling to depart without the consent of his father, which, in this case, he was fearful of obtaining. Rebecca soon hit upon a stratagem to remove this seeming difficulty. She immediately repaired to Isaac, to whom she complained of the great concern under which she labored on account of Esau having taken wives from among the daughters of the Hittites. She then intimated her fears lest Jacob should follow his example; to prevent which she earnestly recommended that he might be sent to Mesopotamia, and there choose a wife from among her own kindred.
Though Isaac was unacquainted with the drift of his wife's complaint, yet, being a pious man, and knowing that the promise made to Abraham, and renewed in him was to be completed in the issue of Jacob, he readily assented to Rebecca's proposal. Calling, therefore, his son Jacob, he first bestowed on him his blessing, and then strictly enjoined him never to marry a Canaanitish woman. To prevent so improper an alliance, he ordered him to go to his uncle Laban, in Mesopotamia, and provide himself with a wife from his family. Jacob promised to obey his father's orders, upon which the good old man, after repeating his blessing, dismissed him.
ESAU MARRIES ISHMAEL'S DAUGHTER
When Esau understood that his father had again blessed Jacob, and sent him into Mesopotamia to avoid marrying any of the daughters of Canaan, he began seriously to reflect on his own misconduct, and to lament having, by the indiscreet alliances he had formed, incurred the displeasure of his aged parents. To reinstate himself, therefore, if possible, in his father's esteem, he took a third wife, whose name was Mahalath, the daughter of his uncle Ishmael. This marriage certainly took place both from duty and affection; but, unfortunately for Esau, it was not attended with the wished-for consequences.
JACOB'S DREAM
Early the next morning, after Jacob received his father's charge and blessing, he left Beersheba, and proceeded on his journey toward Haran. Determined strictly to obey his father's commands, he traveled the most private ways he could find, shunned the houses of the Canaanites, and, when night came on, took up his lodging in the open air, near a place called Luz, having only the spangled sky for his canopy, and a hard stone for his pillow. Notwithstanding the uneasiness of his situation, he slept soundly, during which he dreamed that he saw a ladder set upon the earth, the top of which reached to heaven, and on the rounds of it were a number of angels, some ascending and others descending. On the summit of the ladder appeared the Almighty, who promised him all those privileges he had before done to Abraham and his father Isaac; and that, wherever he went, he might be assured of the divine protection. “Behold I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land: for I will not leave thee until I have done that which I have spoken to thee of.”[96]
[96] There is something very noble and sublime in the representation of this vision. The ladder which reached from earth to heaven is a proper image of the providence of God, whose care extends to all things in heaven and on earth. The angels are represented ascending and descending on this mysterious ladder, because these ministering spirits are always active in the execution of the wise designs of Providence, and appointed the special guardians of the just: they ascend to receive, and descend to execute, the commands of God. And, lastly, by the representation of the Divine Majesty appearing above the ladder, is meant, that though the conduct of Providence is often above the reach of human comprehension, yet the whole is directed by infinite wisdom and goodness; and though in this vale of misery we can see only a few lower steps of the ladder, nearest to the earth, yet it hath a top that reacheth unto heaven: and were it possible for us to trace the chain of causes and effects to their source, we should see them gradually ascend higher and higher, till they terminate at length in the Supreme Being, the first and proper cause of all, who presides over and directs the complicated scheme of Providence, from the creation of the world to the consummation of all things. Certainly nothing could have been a more seasonable relief to Jacob, of filled his heart with greater joy, than the pleasing assurance, that though he was an exile from his native country, and wandering alone over the solitary wastes, yet he was still in the presence of his Maker whose powerful arm would constantly protect him from all dangers, and under whose wings he should be absolutely safe.
BETHEL
This dream made such an impression on Jacob's mind, that, as soon as he awoke, he paid an awful reverence to the place, and after a short contemplation of what had passed, thus exclaimed: “This is none other than the house of God, and this is the gate of heaven!” Having said this, he arose, and taking the stone which had been substituted for a pillow, he set it upright, poured oil on it, and, in pious commemoration of the vision, called the pace “Bethel,” which, in the Hebrew language, signifies “the house of God.”[97]
[97] Nothing can be more natural than this act of Jacob, for the purpose of marking the site and making a memorial of an occurrence of such great interest and importance to him. The true design of this humble monument seems to have been, however, to set this anointed pillar as an evidence of the solemn vow which he made on that occasion. This use of a stone, or stones, is definitely expressed in Genesis 31:48. Mr. Morier, in his “Second Journey through Persia,” notices a custom which seems to illustrate this act of Jacob. In travelling through Persia, he observed that the guide occasionally placed a stone on a conspicuous piece of rock, or two stones one upon another, at the same time uttering some words which were understood to be a prayer: for the safe return of the party. This explained to Mr. Morier what he had frequently observed before in the East, and particularly on high roads leading to great towns, at a point where the towns are first seen, and where the oriental traveler sets up his stone, accompanied by a devout exclamation in token of his safe arrival. Mr. Morier adds: “Nothing is so natural, in a journey over a dreary country, as for a solitary traveler to set himself down fatigued, and to make the vow that Jacob did: 'If God will be with me, and keep me in the way that I go, and will give me bread to eat, and raiment to put on, so that I may reach my father's house in peace,' etc., then will I give so much in charity; or, again, that, on first seeing the place which he has so long toiled to reach, the traveler should sit down and make a thanksgiving, in both cases setting up a stone as a memorial.” The writer of this note has himself often observed such stones without being aware of their object, until happening one day to overturn one that had been set upon another, a man hastened to replace it, at the same time informing him that to displace such stones was an act unfortunate for the person so displacing it, and unpleasant to others. The writer afterward observed, that the natives studiously avoided displacing any of these stones, “set up for a pillar,” by the way-side. The place now pointed out as Bethel contains no indication of Jacob's pillar. The Jews believe that it was placed in the sanctuary of the second temple, and that the ark of the covenant rested upon it; and they add, that after the destruction of that temple, and the desolation of Judaea, their fathers were accustomed to lament the calamities that had befallen them over the stone on which Jacob's head rested at Bethel. The Mohammedans are persuaded that their famous temple at Mecca is built over the same stone.
Previous to his departure from this memorable spot, in order to bind himself more strongly to the service of God, he made a most solemn vow to the following effect: “That if he would protect and prosper him in his journey, provide him with common necessaries in his absence, and grant him a happy return to his father's house, to him alone would he direct his religious worship; in that very place where the pillar stood, on his return, would he make his devout acknowledgments, and offer unto him the tenth[98] of whatever he should gain in the land of Mesopotamia.”
[98] This is the second place in which we find mention of the tenth, or tithes, solemnly consecrated to God. Jacob promises to give them in return for his prosperous journey, as his grandfather Abraham had given them in return for his victory over the confederate princes.
JACOB MEETS RACHEL
After making this solemn vow, the pious traveler proceeded on his journey, and at length arrived at Haran. As he came near the town he saw some shepherds with their flocks not far from a well, which was covered with a large stone. Of these shepherds, he made inquiry concerning Laban and his family, and was informed that they were all well, and that it would not be long before Rachel, his daughter, would be there with her flock. Scarce had he received this intelligence when the damsel arrived with her fleecy care, immediately on which Jacob, as a token of respect, rolled away the stone from the mouth of the well,[99] and watered the sheep in her stead; which done, he saluted her, wept for joy, and told her to whom he belonged.
[99] Wells are still sometimes covered with a atone or otherwise, to protect them from being choked up by the drifted sand ; and it was probably to prevent the exposure of the well by too frequently removing the stone, that the shepherds did not water their flocks until the whole were assembled together; for it is not to be supposed that they waited because the united strength of all the shepherds was requisite to roll away the stone, when Jacob was able singly to do so. When the well is private property, in a neighborhood where water is scarce, the well is sometimes kept locked, to prevent the neighboring shepherds from watering their flocks fraudulently from it; and even when left unlocked, some person is frequently so far the proprietor that the well may not be opened unless in the presence of himself or of some one belonging to his household. Chardin, whose manuscripts furnished Harmer with an illustration of this text, conjectures, with great reason, that the present well belonged to Laban's family, and that the shepherds dared not open the well until Laban's daughter came with her father's flocks. Jacob, therefore, is not to be supposed to have broken the standing rule; or to have done anything out of the ordinary course; for the oriental shepherds are not at all persons likely to submit to the interference or dictation of a stranger. He however rendered a kind service to Rachel, as the business of watering cattle at a well is very tiresome and laborious.
Elated at this incident, Rachel, leaving Jacob at the well, immediately hastened home, and acquainted her father with what had happened. Laban was so transported at the arrival of his sister's son, that he fled with all expedition to the spot, and, after cordially, embracing him, conducted him to his house.
Jacob, after receiving some refreshment, told his uncle the occasion of his leaving home, and related the most material incidents that had happened in the course of his journey. Laban was sufficiently satisfied of the truth of his nephew's relation, and, from the singular circumstances that attended his excursion, was convinced that he was under the immediate care and protection of Divine Providence.
JACOB BEGINS EMPLOYMENT WITH LABAN
After being a few days with his uncle, Jacob, detesting an inactive life, applied himself to business, by assisting Laban in the care of his flocks, and such other matters as pertained to his interest. Having thus employed him, with great diligence, for the space of a month, his uncle one day entered into private conversation with him, and, among other things, told him he neither expected nor thought it reasonable that he should have his labor for nothing, and therefore, as he intended staying with him for some time, desired him to name such wages as would satisfy him for his services.
JACOB CONTRACTS TO MARRY RACHEL
Jacob hesitated for some time what answer to give to this request, but at length, thinking on the charms and graces of the beautiful Rachel, who had already captivated his heart, he proposed serving him seven years, on condition of having, at the expiration of that time, Rachel for his wife.
Laban readily consented to this proposal, and Jacob as readily entered on his service. The flattering prospect of possessing so amiable a partner, after the seven years, and the endearments of her pleasing company during the time, rendered that interval of waiting apparently short and light.
JACOB MARRIES LEAH AND RACHEL
When the time of Jacob's servitude had expired, he required Laban to fulfill his contract, by giving him his daughter Rachel in marriage. Laban seemingly assented, and on the occasion, invited all his friends and neighbors to the solemnization of the nuptials. But Laban, desirous of retaining Jacob longer in his service, had projected a scheme for that purpose, the execution of which gave great uneasiness to his nephew. After the entertainment was over, and the company retired, Laban caused Leah, his eldest daughter, to be conducted to Jacob's bed, instead of the beautiful Rachel, to whom he was contracted. When daylight appeared in the morning, and Jacob discovered the deception,[100] he immediately arose, and going to Laban, expostulated with him on the impropriety of his conduct. Laban, who had prepared an answer for the occasion, told him, in a magisterial tone, that it was an unprecedented thing in that country (and would have been deemed an injury to her sister) to marry the younger before the elder; “but” (continued he, in a milder tone), “if you will fulfill the nuptial week with your wife, and consent to serve another seven years for her sister, I am content to take your word for it, and to give Rachel to you as soon as the seven days” (or nuptial week for Leah) “have expired.”
[100] As all marriages in the East were solemnized in the evening, or rather at midnight, and as the bride was veiled, so it was no difficult matter to impose on Jacob, who did not expect any such deceit. Dr. Shaw tells us that in the Levant the bride is brought home in the dark to her husband, and being introduced to the harem or apartment for the women, her mother goes and conducts the bridegroom to her; but he does not see her till the next morning.
This unfair treatment greatly perplexed Jacob, but his distinguished affection for Rachel made him resolve to obtain her, however dear the purchase He therefore readily consented to his uncle's secondary terms, and when the nuptial ceremonies for Leah were over, he likewise took Rachel in marriage.
LEAH'S SONS
The distinguished charms of Rachel, in preference to those of Leah, made Jacob pay the greatest respect to the former; but his happiness was greatly curtailed by Leah's having four sons[101] even before Rachel had conceived. This circumstance particularly affected Rachel, who, in a fit of melancholy, one day told her husband that unless he gave her children she should certainly die with grief. “Give me,” said she, “children, or else I die.”[102]
[101] The names of these sons were Reuben, Simeon, Levi, and Judah. Reuben signifies a son given by Divine regard; Simeon implies, God hath heard or considered me; Levi signifies joined: and Judah, praise or thanksgiving.
[102] This expression furnishes us with a lively picture of human folly in general. If children are to parents like a flowery chaplet, whose beauties blossom with ornament, and whose odors breathe delight, death or some unforeseen misfortune may find means to entwine themselves with the lovely wreath. Whenever our souls eagerly long after some inferior acquisition, it may be truly said, in the words of our Divine master, “Ye know not what ye ask.” Does Providence withhold the thing we long for? It denies in Mercy, and only withholds the occasion of our misery, if not the instrument of our ruin. With a sickly appetite we often loathe what is wholesome, and hanker after our bane. Where the imagination dreams of unmingled sweets, there experience frequently finds the bitterness of woe.
BILHAH'S SONS
Jacob was greatly vexed at this speech of his beloved wife, who seemed to lay the whole fault of her sterility to him. He therefore sharply rebuked her in words to the following effect: “That it was not in his power to work miracles; that the want of children was agreeable to the divine will; and that such uneasy and discontented behavior was the way to prevent, rather than obtain, such a favor.”[103]
[103] It is not to be wondered at that such a man as Jacob should be offended at an expression made use of by his beloved wife, which, in its own nature, was little better than blasphemy. To say, “Give me children,” was certainly a high indignity offered to the majesty of Heaven, as none but God can give being to any creature whatever.
This answer greatly mortifying Rachel, she resolved to supply the defect of herself by the same means that had been practised by her grandmother Sarah. She accordingly made a preposition to Jacob that he should take her handmaiden Bilhah as a concubinary wife, and that if she should bear children they should be accounted hers. Jacob assented to this proposal, and, in the proper course of time, Bilhah was delivered of a son, whom Rachel named Dan, which, in the Hebrew language, signifies “judging.” Within a twelve month after this Bilhah bore another son, whom Rachel called Naphtali.
ZILPAH'S SONS
By this time Leah imagined she had done bearing children, and, therefore, to imitate her sister's policy, she gave her maid (named Zilpah) to Jacob, by whom she had likewise two sons, the one named Gad, and the other Ashur.
LEAH HAS MORE SONS
Reuben, the eldest son of Jacob, was now arrived at years sufficient to be trusted by himself, and wandering one day in the fields, about the time of wheat harvest, he happened to meet with some mandrakes,[104] which he brought home and presented to his mother Leah. Pleased with the sight of what the boy had brought, Rachel desired Leah to give her a part; but instead of complying with her request, she gave her this forbidding answer: “That having robbed her of her husband's affections, she could not expect to have any part of her son's present.” Notwithstanding this contemptuous answer, Rachel was determined, if possible, to obtain some of the mandrakes, to do which she thought of inducing Leah to comply with her request by a method, which above all others, was most likely to prove effectual. It happened to be her turn that night to enjoy the company of .her husband; and, therefore, in order to obtain her ends, she told Leah, if she would oblige her with some of her son's mandrakes, she would waive her pretensions for that night, and resign the right of her husband's bed to her. This proposition being approved of by Leah, the agreement was accordingly made; and as soon as Jacob came home she related what had passed, and asked him to confirm the bargain. Jacob readily assented, and Leah enjoyed his company that night, the consequence of which was that she conceived again, and had a fifth son, whom she called Issachar, which signifies hire or reward. After this she had another son, whom she named Zebulon; and the last of all, a daughter, called Dinah.
[104] The Hebrew word dudaim, here rendered “mandrakes,” has occasioned so much discussion as to evince clearly enough that we know nothing about it. Calmet has an exceedingly long note on this word in his “Commentaire Littéral stir la Genèse,” in which he states the different opinions which had in his time been entertained as to the plant really intended by the dudaim. Some think that “flowers,” or “fine flowers,” in general, are intended; while others fix the sense more definitely to “lilies,” “violets,” or “jessamines.” Others reject flowers, and find that figs, mushrooms, citrons, the fruit of the plantain or banana, or a small and peculiarly delicious kind of melon, are intended. A great number adhere to the “mandrake,” which has the sanction of the Septuagint, the Chaldee, the Vulgate, and of many learned commentators. Hasselquist, the naturalist, who travelled in the Holy Land to make discoveries in natural history, seems to concur in this opinion. Calmet, however, is disposed to contend, that the citron is intended; and his arguments deserve the attention of those who are interested in the question. The claims of the plantain, and of the delicate species of melon to which we have alluded, have been strongly advocated since Calmat's time.
RACHEL'S SON JOSEPH
Rachel had long lamented not having issue of her own body; but at length it pleased God to remove her troubles on that head by giving her a son. As soon as she found she had conceived; she exclaimed, with the most expressive joy, “God hath taken away my reproach;”[105] and when the child was born she called his name Joseph, which, in the Hebrew language, signifies increase.
[105] Many reasons concur to render the possession of sons an object of great anxiety to women in the East. The text expresses one of these reasons. Sons being no less earnestly desired by the husband than by the wife, a woman who has given birth to sons acquires an influence and respectability, which strengthen with the number to which she is mother. To be without sons is not only a misfortune, but a disgrace to a woman; and her hold on the affections of her husband, and on her standing as his wife, is of a very feeble description. Divorces are easily effected in the East. An Arab has only to enunciate the simple words, ent taleka--”thou art divorced”--which, in whatever heat or anger spoken, constitute a legal divorce.
JACOB NEGOTIATES FOR WAGES
Soon after the birth of Joseph the appointed time of Jacob's last servitude being expired, he bean to entertain thoughts of returning to his own country, and accordingly begged his uncle to dismiss him and his family. But Laban, who had found by experience no small advantage from his services, entreated him to stay a little longer, promising, at the same time, that if he would comply with his request, he would give him whatever wages he should think proper to ask. In answer to this, Jacob reminded him of the great increase of his substance since it had been under his care, and that he now thought it high time to make some provision for himself and family; so that therefore he was resolved to return to Canaan, unless he could point out to him some method whereby he might improve his fortune, and not longer waste his time in humble servitude.
Laban could not bear the thoughts of parting with Jacob, and therefore again pressed him hard to stay, at the same time offering him his own terms. After some farther controversy, Jacob at length consented to stay with his uncle, on the following conditions: that they should pass through the whole flock both of sheep and goats, and having separated all the speckled cattle from the white, the former should be committed to the care of Laban's sons, and the latter to the care of Jacob; and that whatsoever spotted or brown sheep or goats should, from that time forward, be produced out of the white flock (which he was to keep) should be accounted his hire.
Laban readily consenting to this proposal, the flocks were accordingly separated. The spotted cattle were delivered into the custody of Laban, while the rest were committed to the care of Jacob; and to prevent any intercourse between them, they were placed three days journey apart.
JACOB'S PROSPERITY
Whether it was from his own observation on the power of fancy in the time of conception, or (what seems much more likely) from the interposition of divine wisdom in furnishing him with the idea; but so it was that he pursued a very extraordinary method to improve his own stock, and at the same time lessen that of Laban. He took rods or twigs of the green poplar, hazel and chestnut trees, and striping off part of the rinds in streaks, caused some of the white to appear on the twigs. These twigs he placed in the watering troughs when the cattle came to drink, at the time in which they usually engender; so that by seeing the speckled twigs they might conceive and bring forth speckled cattle. He also took particular care to place the twigs before the fattest and most healthy, and to avoid putting any before those that were weak and sickly; by which means he might not only obtain for himself the greater number, but also the choicest and most valuable.
This scheme succeeded to his utmost wishes, and in a short time he became exceeding rich and powerful. But the extraordinary increase of his property exposed him to the envy, not only of Laban, but also his sons, the former of whom treated him with great coolness, and the latter frequently accused him of having procured to himself a good estate out of their fortunes.
JACOB TOLD TO LEAVE LABAN
Jacob, finding himself envied by his uncle and kinsmen, had some thoughts of leaving them, and retiring, with his family and effects, into his own country. This design was, in a short time, ultimately resolved on, in consequence of the Almighty appearing to him in a vision, and ordering him to return to the land of Canaan.
Though Jacob was fully resolved to obey the divine command, yet he thought it most prudent, previous to his departure, to hold a consultation with his two principal wives, namely, Leah and Rachel, in order to obtain their consent. Accordingly, sending or them into the field (which, from its privacy he thought the most proper place for the business) he told them, that for some time past he had observed their father had treated him with great coolness and indifference, and even sometimes with marks of displeasure, though he was not sensible of any just cause for such behavior. He appealed to them concerning his industry and fidelity, and the injustice of their father toward him, first, in having deceived him, and afterward in having so often changed his wages.[106] He observed, that God had turned all their father's devices to his advantage, had taken away his cattle, and given them to him. He then told them, that the Lord appeared to him in a dream reminding him of the solemn vow he had made at Bethel, in his journey to Mesopotamia, and that he had commanded him to return to the land of Canaan.
[106] It is to be observed, that when Laban found Jacob so successful in the produce of his flocks, he repented of his bargain, and several times altered the agreement, which God, as many times, turned to Jacob's advantage.
JACOB FLEES FROM LABAN
Leah and Rachel, having listened with great attention to what Jacob had said, readily agreed to go with him; and by all means recommended his paying a strict obedience to the divine command.
In consequence of this, Jacob, having made the necessary preparations for his departure, set his wives and children upon camels, taking the advantage of his father-in-law's absence (who was gone to shear his sheep, and which likewise gave Rachel the opportunity of stealing away his images[107] he set out upon his journey, taking with him all his cattle, and other property, he had acquired during his stay at Haran.
[107] The Hebrew word which we render images is teraphim, a kind of penates, or household-gods which they worshipped as symbols of the Deity and consulted as oracles--hence Laban calls them his gods. These teraphims were afterward known by the name of talisman, as they are to this day in most parts of India. Some think those of Laban represented angels, who were supposed to declare the mind of God. Rachel might steal them either for their curiosity or worth; but it is most probable she still retained a tincture of her father's superstition, and designed to make them the objects of her worship in Canaan; for it appears (Genesis 35:4) that Jacob, when he made a thorough reformation in his house, caused them to be taken from her, and buried them under the oak which was by Shechem.
The following is a list of the idols mentioned in scripture: Adram-melech, Isaiah 37:38; Anamelech, 2 Kings 17:31; Ashtaroth, Judges 2:13; Baal, Numbers 22:4; Baalam, 1 Samuel 7:4 (plural of Baal); Baal-berith, Judges 8:33; Baal-peor, Numbers 25:3; Beelzebub, 2 Kings 1:2; Bel, Isaiah 46:1; Calf, Exodus 32:4; Castor, Acts 28:11; Chemosh, 1 Kings 11:7; Dagon, Judges 16:23; Diana, Acts 19:24; Jupiter, Acts 14:12; Milcom or Molech, 1 Kings 11:5-7; Moloch, Leviticus 18:21; Nebo, Isaiah 15:2; Nergal, 2 Kings 17:30; Nibhaz, 2 Kings 17:31; Nisroch, 2 Kings 19:37; Pollux, Acts 28:11; Remphan, Acts 7:43; Rimmon, 2 Kings 5:18; Sheshach, Jeremiah 51:41; Succoth-benoth, 2 Kings 17:30; Tammuz, Ezekiel 8:14; Tartak, 2 Kings 17:31; Teraphim, Judges 17:5.)
Jacob had proceeded on his journey three days before Laban received intelligence of his flight, in which time he passed the Euphrates, and having gained the mountains of Gilead, he there stopped, in order to refresh himself and attendants, who by this time were become greatly fatigued with travelling.
LABAN'S PURSUIT
Laban no sooner heard that his nephew had absconded, than he immediately pursued him with a mind fully bent on revenge. But in this he was checked by the interposition of the Almighty, who, appearing to him the same night in a vision, threatened him severely if he committed any hostility or violence against his servant Jacob.
In consequence of this when Laban came up with his nephew at Mount Gilead, he only expostulated with him on his want of respect in stealing away his daughters, and thereby preventing them from taking their leave as became his children, or departing in a manner consistent with their rank and dignity. He added that such conduct might have exposed him to his most severe resentment, and that he might have sustained much injury from him who was by far the he most powerful. That, indeed, would have pursued measures of revenge, had he not been diverted therefrom by the immediate prohibition of God himself.
In answer to this Jacob reminded his uncle of the cheat he had put upon him, in making him serve so long for a woman he did not love; the altering of the agreement so many times made between them relative to the sheep; and, lastly, his late strange behavior to him and his family. All these, and many more, he said, were but ill requitals for his care and diligence, as well as the blessings which God had heaped on him for his sake.
LABAN'S IDOLS
Laban had still another thing to lay to Jacob's charge, namely, the stealing of his gods. Fired with resentment at this accusation, Jacob (who knew nothing of Rachel's having taken them) desired him to make the most diligent search for them throughout his family, assuring him, at the same time, that on whomsoever they should be found, that person should immediately be put to death.
In consequence of this Laban proceeded to search the different tents, and having examined those of Jacob, Leah, and her handmaids, without effect, he went to the tent of Rachel, who, conscious of her crime, and fearful of the consequences should she be detected; had just concealed the images in the camel's furniture, on which she sat herself down to rest.
Having taken this precaution, she pleaded as an excuse for not arising to salute him, that she was exceedingly ill, and that to move then might greatly increase her complaint. This excuse was readily admitted by her father, who, after searching every other part of the tent without effect, departed.
When Laban acquainted Jacob with his bad success, the latter upbraided him, in very severe terms, for his unjust suspicions. He then recounted the great services he had done him during a number of years, and concluded with these words, “Except the God of my father had been with me, surely thou hadst sent me away empty.”
Laban, conscious that Jacob's charge was most justly founded, made not the least attempt to vindicate his conduct; but, waiving the argument, assumed an air of respect for Jacob, and a fondness for his wives and children; and, in order to remove all further animosity, proposed a treaty of alliance between them, and to erect a monument which should be a standing witness of the same to future ages.
THE LABAN-JACOB TREATY
This proposition being agreed to, and the covenant signed, they accordingly raised a pillar or heap of stones,[108] as a memento of the circumstance; and then took mutual oaths that neither should invade the property of the other. A particular injunction was likewise laid on Jacob, that he should use his wives and children with all becoming tenderness and affection.
[108] The heap of stones raised by Laban and Jacob in memory of this covenant was called Gilead, which, in the Hebrew language, signifies a heap of witnesses. This circumstance, in after ages, gave name to the whole country thereabout, which lies on the east of the Sea of Galilee, being part of that ridge of mountains which ran from mount Lebanon southward on the east of the Holy Land, and included the mountainous region called, in the New Testament, Trachonitis.
The covenant being thus ratified, and sacrifices offered up on the occasion, Jacob entertained his brethren that night in as magnificent manner as the nature of his situation would admit. The next morning Laban took leave of Jacob and his family, and each departed for their respective habitations.
Jacob had been favored with a heavenly vision in his way from Canaan to Mesopotamia; and the Almighty was pleased to favor him again with the like token of his protection on his return. As he was proceeding on his journey, there appeared before him a body of heavenly messengers, which he no sooner saw than he broke out into the following exclamation: “This is God's host;” from which additional mark of divine protection, he called the place Mahanaim.[109] The Hebrew word Mahanaim signifies two hosts or camps, because the angels appeared tike two armies drawn up on either side for his protection, according to that beautiful expression of the Psalmist, “The angel of the Lord encampeth round about them that fear him, and delivereth them.” Psalms 34:7.
The place called Mahanaim was situated between Mount Gilead and the brook Jabbok. it was after ward one of the residences of the Levites, and one of the strong places belonging to David.
Mountains of Seir

JACOB PREPARE TO MEET ESAU
Though Jacob had the greatest reason to rely on the protection of the Almighty, yet, as he drew near the confines of Edom, and within the reach of his incensed brother Esau (whom he had highly provoked and concerning the abatement of whose resentment--he had received no account from his mother, though so long absent), he thought it most prudent to send a message to him, in order to allay his anger, and, if possible, regain his fraternal affection.
He accordingly sent messengers to Esau, whose residence was at Mount Seir,[110] otherwise called the country of Edom, whither he had settled himself soon after his marriage with the daughter of Ishmael.
[110] The term “Mount Seir,” or rather the mountains of Seir, must be understood with considerable latitude. It was applied indefinitely to that range of mountains which under the modern names of Djebal, Shera, and Hasma, extends from the southern extremity of the Dead sea to the gulf of Akaba. The reader will recollect the “Ghor,” or valley, extending in the same direction, which we have had frequent occasion to mention, and which is supposed to have formed the continued channel of the Jordan before its waters were lost in the Dead sea. Now the mountains of Seir rise abruptly from this valley, and form a natural division of the country, which appears to have been well known to the ancients. The plain to the east of the hilly region which these mountains form, is much more elevated than the level of the Ghor, on he west of the same mountains; in consequence of which, the hills appear with diminished importance is viewed from the eastern or upper plain. This plain terminates to the south by a steep rocky descent, at the base of which begins the desert of Nedjed. It is to a part of this upper plain, and to the mountains which constitute its western limit, that, as Burckhardt thinks, the name of Arabia Petræa, or the Stony, was given by the ancients; the denomination being, however, extended northward, so as to include the eastern plain with the mountains which form the eastern boundary of Palestine so far north as the river Jabbok. Speaking of this region, Burckhardt says: “It might well be called Petræa, not only on account of its rocky mountains, but also of the elevated plain, which is so covered with stones, especially flints, that it may with great propriety be called a stony desert, although susceptible of culture. In many places it is overgrown with herbs, and must once have been thickly inhabited, for the traces of many ruined towns and villages are met with on both sides of the Hadj route between Maan and Akaba, as well as between Maan and the plains of the Haouran, in whidirection there are many springs. At present, all this country is desert, and Maan is the only inhabited place in it”--(“Travels in Syria;” different parts of which have been analysed to furnish this geographical statement.) The mountains themselves are described by is same traveler as chiefly calcareous, with an occasional mixture of basalt. The mountainous region which they form, of course, differs from the plain which skirts it on the east. The climate is very pleasant. The air is pure; and although the heat is very great in summer, the refreshing breezes which then prevail prevent the temperature from becoming suffocating. The winter, on the other hand, is very cold deep snow falls, and the frosts sometimes continue to the end of March. This mountainous country is adequately fertile, producing figs, pomegranates, apples, peaches, olives, apricots, and most European fruits. The region has been in all times noted for the salubrity[invigorating] of its air; and Burckhardt observes, there was no part of Syria in which he saw so few invalids.
The message Jacob sent to his brother was to the following effect: that during his residence in Mesopotamia he had acquired prodigious wealth, and that as he was now on his return to his native country, he thought proper to notify his arrival to him, and at the same time to implore his favor and friendship.
The messengers, having discharged their embassy, returned, and gave Jacob such an account as greatly alarmed him. They brought no direct answer from Esau, and only told their master that his brother was coming to meet him at the head of four hundred men.
Jacob, concluding that the design of this mighty retinue was to act against him in a hostile manner, was greatly perplexed, and at a loss in what manner to proceed. He knew, on the one hand, that the number of his people was too small to engage with that of his brother; and, on the other hand, that his baggage was too heavy for flight. At length he came to this conclusion: to divide his company into two bands; so that, if Esau should fall upon one, he might have the chance of escaping with the other.
JACOB PRAYS FOR SAFETY
Such was the plan laid down by Jacob; but as he well knew, from former experience, that his safety depended upon the divine protection, independent of all human creatures, he, in this critical juncture, addressed himself to God in a very humble and submissive prayer, the substance of which was to the following effect: “O thou eternal Majesty of heaven, whom my father worshipped, and who alone art the object of my prayer, permit an unworthy creature to repeat thy own promise to thee. When my family began to increase, thou wast graciously pleased to order me to return to my native country; and, to encourage me, thou promisedst that thou wouldst protect me. What an infinite condescension, O my God, to a poor unworthy creature! The least of all thy mercies is too good for me; and yet thou hast been pleased to show me the greatest. When I crossed Jordan, I had nothing besides my staff; but in thy goodness thou hast caused my family and substance to increase so, fast, that I am now possessed of great riches. O God, thou promisedst to make my seed a great nation; and although I know thou couldst suffer them to be killed, and raise them up from the dead, yet, O most merciful Father, be pleased still to preserve them, and suffer not my enraged brother to destroy them; I know that thy promise is truth itself, and I will cheerfully trust in thee.”
JACOB PREPARES A GIFT FOR ESAU
After having thus humbly and earnestly implored the guidance and protection of the Almighty, Jacob determined to pursue another measure in order to appease the anger of his brother, which he imagined to be no less severe than when he left Canaan. Imagining that Esau might consider his first message as an empty piece of formality, he resolved, as he had already informed him of the great wealth of which he was possessed, to send him a very liberal present. He accordingly selected from his stock the following articles, namely; two hundred she-goats and twenty he-goats; two hundred ewes and twenty rams; thirty milch camels with their, colts; forty swine and ten bulls; twenty she-asses and ten foals. These being divided into separate droves, he ordered the servants to keep a proper space between them, and strictly charged them, whenever they should meet his brother, to present each to him separately, and to tell him that they were presents sent by Jacob to his lord Esau.
JACOB WRESTLES AN ANGEL
Jacob, having dismissed his servants with this present to his brother, arose early next morning, and, before daylight, sent his wives and children, together with all his substance, forward on their journey, staying himself for some time behind. A short time after the departure of his family and children, being alone, he was accosted by an angel, who, appearing in the shape of a man, began to wrestle with him, which exercise they continued till break of day. The contest was certainly unequal, notwithstanding which, the angel permitted Jacob to prevail; but, to convince him that he did not obtain the victory by means of his own strength, and how easily himself could have made a conquest, he touched the sinews[111] or hollow of his thigh, which was immediately put out of joint.
[111] This was the sinew or tendon that keeps the thigh-bone in the socket, not only in the human species, but also in the brute creation; and from this circumstance, even to the present time, the Jews will not eat that part. In the Misnah, one of their books of directions concerning religious ceremonies, they have a whole chapter prescribing the manner in which it is to be cut out of the beast when killed; and it is further enjoined that they shall not eat the sinews of the hips of any animal whatever.
JACOB'S NAME CHANGED TO ISRAEL
The angel then asked Jacob his name, and on being answered, he told him he should hereafter be called Israel,[112] which signifies “a man that has prevailed with God.” After saying this, the angel blessed Jacob, and then departed. In consequence of so singular a circumstance, Jacob called the place where it happened Peniel, which signifies the “face of God,” being confident that it must have been a divine agent with whom he had been contending.
[112] The words in the text are--“Thy name shall be called no more Jacob, but Israel.” This expression clearly evinces the mis-translation of some passages in the scriptures, it being certain that the patriarch was frequently after called Jacob. But this seeming contradiction will be easily adjusted, by substituting the words not only for “no more:” in which case the sense will read thus: Thou shall not only be called Jacob, but also Israel--the latter of which names was at length established in Jacob's descendants.
JACOB AND ESAU MEET
Soon after the angel disappeared, Jacob, though lame, made what haste he could to join the company. Having come up with them, they proceeded with great expedition on their journey; but they had not travelled far before Jacob discovered his brother Esau, attended by a considerable body of men, coming toward him. Alarmed at the sight of so powerful a retinue, Jacob immediately divided his family into three companies, placing them at equal distances from each other. The two maid-servants and their sons went first; Leah and her children next; and Rachel and Joseph (the latter of whom was now about six years old) in the rear, while himself led the van.
As soon as Jacob approached his brother, he showed his respect to him by bowing seven times to the ground. Esau, filled with the tenderest sense of fraternal affection, at once removed his brother's fears and compliments by running to him with eager joy, falling on his neck, and most cordially embracing him. He wept over him for some time; after which, seeing his wives and children prostrate themselves before him in the order Jacob had placed them, he returned their civilities with the like tenderness he had done his brother's. Thus was revenge turned into love and pity; and Esau, who once thirsted for his brother's blood, dissolves into tears of joy, and melts with the softest endearments of love and friendship.
Thus transported with this happy interview, Esau surveyed his brother's possessions with pleasure, and expressed his satisfaction at the great success he had met with during his residence in Mesopotamia. He kindly acknowledged the presents Jacob had sent him, but begged he would excuse his accepting them, because they would be superfluous to him, who had already great abundance. Jacob, however, pressed him so earnestly, that he at length agreed to accept them; to make some recompense for which, Esau invited him to Seir, and offered to accompany him the remaining part of the journey. Though Jacob had no design of accepting this offer, yet he did not choose to make a direct refusal. He therefore represented to Esau the tenderness of his children and flocks, and that they could not travel with such expedition as would be agreeable to him. He begged they might not confine him to their slow movements, but that he would return home his own pace, and he would follow with as much expedition as possible. Esau then offered to leave him a number of men to guard and conduct him into his territories; but this compliment Jacob likewise thought proper to decline, upon which, after saluting each other, they parted.
Esau returned immediately to Seir, and expected that his brother would follow him; but Jacob turned another way, and coming to a spot which struck his fancy, he resolved (at least for a time) to settle in it; in consequence of which he built a house for his family, as also proper conveniences for the reception of his cattle.
JACOB SETTLES IN SHECHEM
After staying here some time, Jacob removed to Shechem, and having purchased a piece of ground of Hamor, the prince of the country, he there pitched his tents, intending to make it his fixed place of residence. He also erected an altar, and called it El-alohe-Israel, which signifies “the great or mighty God of Israel.”
DINAH DISGRACED
Jacob might probably have lived at this place a considerable time, had it not been for an occurrence of a very singular nature. His daughter Dinah, who was at this time about sixteen years of age, and very beautiful in person, being desirous of seeing the dresses and ornaments of the women of that country, rambled abroad from her mother's tent, in order to gratify her curiosity. Young Shechem, the son of Hamor (the king of the country), happening to see her, was so captivated with her charms, that, unable to restrain the force of his passion, he determined, if possible, to possess her. He diligently watched her for some time, till at length, taking the opportunity of her being alone, he suddenly seized on her, and, by mere dint of violence, obtained his wishes.
Tents But notwithstanding this dishonorable act, Shechem was still so enamored with Dinah's charms, that he most earnestly wished to marry her; and strongly solicited his father to intercede with her friends in his behalf, and to form a treaty with them for that purpose.
Jacob was soon informed of the depredation, made on his daughter's chastity, and though greatly incensed at so unjustifiable a proceeding, he resolved not to take any notice of it till, his sons (who were then abroad) came home. Accordingly, on their arrival, he told them the injury their sister had sustained, and by whom; upon which their resentment was raised to the greatest height, and they vowed severely to revenge the dishonor thus thrown upon their family.
THE BROTHERS' REVENGE
In the mean time, Shechem having prevailed with his father to use his interest in obtaining for him the beautiful Dinah, they both went together to make the proposal to Jacob, whose sons were with him at the time of their arrival. After the first salutations were over, Hamor, addressing himself to Jacob, told him the great affection his son had for his daughter Dinah, and earnestly entreated him that he would give her to him in marriage. He at the same time proposed that Jacob's family should intermarry with his people, and offered them the privilege of settling and trading in any part of his dominions they thought proper. To strengthen this proposal, young Shechem promised to give Dinah as large a dowry, and her relations as costly presents, as they should desire. In short, he offered them whatever advantages they should please to nominate, bidding them only name their terms, and they should be granted to the uttermost, provided they would but give him Dinah in marriage.
These were certainly very fair offers, and such as evinced that Shechem was desirous of making some recompense for the injury he had done his beloved Dinah. But, instead of accepting these proposals, the treacherous sons of Jacob, who only meditated the most bloody revenge, made the following reply: “That it was not lawful for them to contract an affinity with an uncircumcised nation, but that, if they and their people would consent to be circumcised (as they were), they would then agree to the terms proposed.”
Shechem was so enamored with Dinah, and Hamor so fond of his son, that, notwithstanding the singularity of this proposal, they readily agreed to it. Accordingly leaving Jacob and his son, they immediately repaired to the city, and having convened a general assembly of the inhabitants, they told them “that the Israelites were a wealthy, peaceable, and good-natured people; that they might reap many great advantages from them, and, in process of time, by intermarrying with them, might make all their substance (which was very considerable) their own; but that this could not be done without a general consent to be circumcised.”
Captivated with the prospect of great wealth, and influenced by the powerful interest both Humor and his son had among them, they unanimously assented to the proposal; and on that very day every male of them was circumcised.
THE SHECHEMITES SLAUGHTERED
This circumstance furnished Simeon and Levi (the sons of Jacob and brother to Dinah, by the same mother) with an opportunity of wreaking that revenge on the Shechemites which they had privately resolved on for the violation of their sister's chastity. Sensible of the great pain the Shechemites felt in consequence of circumcision, they determined to take advantage of it, by attacking them at a time when they in knew they must be totally incapable of making the least resistance. Accordingly, on the third day[114] after the operation (having properly armed themselves for the purpose), they went (unknown to their father) into the city, and suddenly falling on the inhabitants, put every male to the sword Hamor and his son not excepted. They then searched the king's palace, where, finding their sister Dinah, they immediately brought her away; after which they plundered the houses of the city, took both women and children captive, and possessed themselves of what property they could, as well in cattle as in other articles; and such things as they could not take with them, they totally destroyed.[115]
[114] This was the time, according to most physicians, when fevers generally attended circumcision, occasioned by the violent inflammation of the wound. The Jews themselves observe, that the pain was much more severe on the third day than at any other time after the operation.
[115] Though the sacred historian only mentions Simeon and Levi to have been the perpetrators of this horrid act of cruelty, yet there is not the least doubt but they had considerable assistance. They, indeed, are only mentioned because, being own brothers to Dinah both by father and mother, and consequently more concerned to resent the injury done to her honor, they are made the chief contrivers and conductors of it. It is, however, reasonable to imagine, that the rest of Jacob's sons, who were old enough to bear arms, as well as the greatest part of his domestics, were engaged in the execution of this wicked exploit; because it is scarcely conceivable how two men alone should be able to master a whole city, to slay all the men in it, and take all the women captives, who, do this occasion, may be supposed more than sufficient to have overpowered them.
When Jacob (who was totally unacquainted with these unjustifiable proceedings till after they had taken place) first heard of them, he was greatly incensed against his sons, and very severely reprimanded them for committing so treacherous and barbarous an action. But Simeon and Levi paid little attention to their father's rebuke; on the contrary, such were their ideas of the crime committed in the violation of their sister's chastity, that they intimated to him the resentment they had shown was but just for so base an injury.
JACOB RETURNS TO BETHEL
It is not to be wondered at that this violent outrage, committed in the capital of the Shechemites, should exasperate the whole people of the country against the Israelites. This seems to have been the reason why the Almighty, soon after the transaction happened, commanded the patriarch to remove to Bethel, the place which he had dedicated to his immediate service. Though the sons of Jacob had wholly destroyed one colony of the Canaanites, yet there were great numbers bordering on the spot, who, either in their own defence, or in revenge for the cruel and unjust treatment of their countrymen, might give the good patriarch much disquiet, if not totally destroy him and his family. His omnipotent Creator, therefore, in order to secure him from danger, ordered him to go to Bethel,[116] there to fix his residence, and erect an altar to the same God who appeared to him when he fled from the presence of his brother Esau.
[116] Bethel--The following brief but interesting notice of the site of Bethel has lately been afforded by Professor Robinson, After telling us that the site now bears the name of Beit-in, he proceeds to state that--”It lies just east of the Nablous road, forty-five minutes northeast of Bireh. Here are ruins of very considerable extent, and among them the foundations of several churches, lying on the point of a low hill between two shallow wadys; which unite below, and run off southeast into a deep and rugged valley. This was evidently a place of note in the early Christian ages, and apparently also in the days of the Crusades. It is now entirely uninhabited; except that a few Arabs, probably from some neighboring village, had pitched their tents here for a time. In the western valley we spread our carpets, and breakfasted on-the grass within the limits of what was once an immense reservoir. We obtained here from the Arabs batter of excellent quality, which might have done honor to the days when. the flocks' of Abraham and Jacob were pastured on these hills”--Biblical Repository. April, 1839, p. 420.
The obedient and pious Jacob hesitated not to comply with the divine command. but, previous to his setting about the business, he thought it necessary to make a reformation in his family, and cleanse it from the pollutions that might be offensive in so sacred a place. To effect this, he strictly charged not only his own family, but all that belonged to him, to bring out their idols, or strange gods, then clean themselves,[117] and change their garments, telling them they must go with all expedition to Bethel, the house of their God.
[117] The Hebrew word, which we translate clean, properly signifies, the washing of the body with water. As there is some analogy between external cleanliness and purity of mind, it may denote the cleansing of the soul by repentance from all those impurities whereby a man becomes morally polluted in the sight of God. In which view, this rite of washing the body with water was used as a sign of inward purification, not only among the idolatrous heathens, but also by the worshippers of the true God, both before and under the law. “Wash ye, make ye clean, put away the evil of your doings from before mine eyes,” Isaiah 1:16. And as men should at all times have their souls adorned with this inward purity, so especially when they approach their Maker to the duties of his immediate worship. It was, therefore, highly commendable in Jacob, on this solemn occasion, to enjoin all under his care to cleanse and purify themselves particularly from idolatry, and from those guilty stains lately contracted by shedding innocent blood, as they would otherwise be unfit to hold an intercourse with their God; as if he had said, “Put off your sordid apparel, especially those garments in which you were so lately defiled with blood, and put on your cleanest raiment, as an emblem of your being divested of all impure affections, and clothed with those internal graces and pious dispositions, which are the ornament of the soul, and render it comely in the sight of God.
They readily obeyed the patriarch's orders, and delivered up to him not only their idols,[118] but also their ear-rings,[119] all of which Jacob buried in a deep hole under an oak[120] near Shechem.
[118] The greater part of these idols belonged to the Shechemites; but among them were those which Rachel and stole from her father Laban, and which she had probably worshipped (unknown to her father) during her stay at Shechem.
[119] The ear-rings and other jewels worn by these people were consecrated to the honor of that idol whom they worshipped; and on them were engraven some figures. The reason of their wearing them was, to preserve them (as they thought) from any danger or misfortune; and from this act of idolatry we may suppose arose the custom among the papists of wearing the relics and images of their saints.
[120] The oak here mentioned seems to have been the place where these servants of Jacob, who had strange gods, used to meet; and certainly no place could be more proper for burying their idols than the spot on which they had worshipped them.
Jacob, having thus cleansed his family from impurities, set out with them on his journey to Bethel. In order to ensure their safety, the Almighty; ever mindful of his promise to his chosen people, struck such a terror into the people, belonging to the country through which they passed, that, notwithstanding the provocation given by the massacre at Shechem, not a single person presumed to interrupt them, and they travelled to their destined place without the least molestation.
No sooner did Jacob arrive at Bethel,[121] than, agreeably to the divine command, he erected an altar, which he called El-beth-el; and on which he performed the very vow he had before made when on his journey from Canaan to Mesopotamia.
[121] According to the sacred historian (though he does not mention any time) it appears that soon after Jacob's arrival at Bethel, Deborah (Rebecca's nurse) died there. What age she was we are not informed: but it is certain she must have been very old, as she came with Rebecca from Mesopotamia, when she was married to Isaac. Her remains were deposited beneath an oak (as was the custom in those days) called Allon-bachuth, from which the Jews have a tradition that Rebecca died on the same day with her nurse, that word, in the Hebrew language, signifying mourning.
A short time after Jacob had performed this act of worship, the Almighty was pleased to appear to him again, and to give him fresh assurances of his design to multiply his posterity, and to bestow on him the inheritance of the land of Canaan. As a lasting monument of this additional mark of the divine favor, Jacob erected a pillar of stone, which he consecrated with the usual form, by pouring on it wine and oil.
BENJAMIN'S BIRTH AND DEATH OF RACHEL
After being some time at Bethel, Jacob, urged, by filial affection; resolved to leave it, in order to pay a visit to his ancient father at Mamre. Accordingly, taking with him his family, they set out on their journey, intending to stop that night at Ephrath (afterward called Bethlehem), a small place not far distant from Bethel. But before they could reach the intended spot Rachel fell suddenly in labor, and having very severe pangs, the midwife, in order to encourage her, bid her not fear, for she would have another son. She was indeed delivered of a boy, but expired immediately after, having but just a moment's space of time to give him the name of Benoni, which signifies “the son of my sorrow.” But Jacob, unwilling to increase the remembrance of so melancholy a circumstance, called him Benjamin, that is, “the son of my right ht hand,” or “my strength;” intimating thereby his peculiar affection for this last pledge of his beloved wife.
The remains of Rachel were deposited at the place where she died, and in order to perpetuate her memory, Jacob erected a monument of stone[122] over her grave, which the sacred historian tells us was extant in his days.
[122] We have no doubt that the original erection by Jacob was merely the most tall and shapely stone which could be found in the neighborhood. The site seems always since to have been marked by some sepulchral erection or other. That which now exists is such as those with which sheikhs and other persons of note are honored. Its date we can not, find, but it is certainly modern. The structure which the travelers of the sixteenth and seventeenth centuries figure and describe, had the same general shape, but it was open, in arches, on all sides. The best figure of it is in “Amico's Trattato delle Piante e Immagini di Sacr. Edifizi di Terra Santa,” 1620. And this was not very ancient; for the travelers of the thirteenth century (as Brocard) describe Rachel's sepulcher as a pyramidal monument.
REUBEN'S SHAME
But this was not the only misfortune that attended Jacob on his journey to Mamre. After travelling some way farther, in order to refresh himself and family, he stopped and pitched his tents on a pleasant spot, at some distance from the tower of Edar.[123] During, his stay here his eldest son Reuben, having taken a liking to Bilhah (the concubinary wife which Rachel had given to Jacob), made no scruple of defiling her. Though Jacob took no notice of this disagreeable circumstance at the time it occurred, yet he was greatly afflicted in his mind, and retained a painful sense of it even to his dying day, as is evident from a reproachful hint he gave him a short time before his death.[124]
[123] Some commentators are of opinion, that by the tower of Edar is meant the field near Bethlehem where those shepherds were keeping their flock to whom the angels appeared, and gave information of the birth of our Savior. Among others, one reason which induces them to think so is because the word Edar in the Hebrew tongue, signifies a flock: so that what is here called the tower of Edar should be rendered the tower of the flocks. Others are of opinion that by the tower of Edar is to be understood some place near Jerusalem; it being spoken of by the prophet Micah as the place or stronghold of the daughters of Sion. See Micah 4:8.
[124] See Genesis 49:4
JACOB VISITS HIS FATHER
Though these aggravated griefs sat heavy on Jacob's mind, yet he continued his resolution of visiting his aged parent. He accordingly pursued his journey, and at length came to Mamre, the place of his father's abode. It is not to be doubted but, at their first meeting, a reciprocal affection displayed itself, as each must be happy in the sight of the other after so long an absence.
ISAAC DIES
With this circumstance the sacred historian concludes the life of Isaac, who, as he informs us, paid the debt of nature in the one hundred and eightieth year of his age, being five years older than his father Abraham. He had been very infirm, and almost blind, for a considerable time; but was always respectable for his piety, tranquillity, and submission to the will of Heaven. He was buried by his two sons, Esau and Jacob, in the cave of Machpelah, which Abraham purchased of Ephron as a burying-place for his family: It is to be observed that the death of Isaac is here mentioned by way of anticipation, it being certain that he lived some years after Jacob's return from Mesopotamia.