Genesis 31

Genesis 31:1

ANd he heard] His ill usage in Labans house makes him the more desirous to returne unto Canaan; so the crosses of this world may make us fore-cast for a better Countrey, the Canaan above; and to be willing to remove from Meshek and the Tents of Kedar, Psal. 120. vers. 5. the habitation of ungodly men, to enjoy better company in a better place, Hebrews 11:10.

words] The children uttered in words that which their father dissembled in heart; for the covetous thinke that whatsoever they cannot snatch to them is pulled from them.

hath taken away] The wicked envying the prosperitie of the godly, slander it as injuriously gotten by themselves, when it was graciously bestowed on them by God. See vers. 8, 9.

gotten all this glory] Worldly men highly esteeme of riches as their chiefest glory, Psal. 49. 16, 17. though themselves be base in wicked wayes of getting, and over wary keeping of them; but they are onely then a glory when wisdome and righteousnesse are joyned with them, as Proverbs 8:18.

Genesis 31:2

countenance] Though Laban were a subtle, and dissembling man, giving good words, Chap. 30. vers. 27, 28. without any good intent; yet so great was the grudge of his heart that the subtlety of his head could no longer conceale it, and so by his countenance he discovered his ill affection towards him, as well as his sonnes by their backbiting words: thus by Gods goodnesse are the godly warned to beware of the wicked.

as before] Heb. as yesterday, and the day before. See Annot. on Chap. 30. vers. 33.

Genesis 31:4

Rachel and Leah] See Annot. on vers. 14.

Genesis 31:5

God of my fathers] That is, the God whom my fathers worshipped, and with whom they were joyned by an especiall covenant.

Genesis 31:6

with all my power] A faithfull and religious servant will be as intentive and laborious in his Masters affaires, as in his owne, serving him, as Jacob, with all his might, and more then that he cannot doe for himselfe; and as he could not doe more, so could he not endure more for himselfe then for his Master he did: See vers. 40. Which good servants will take for a patterne of paines, and patience; to the bad, who are slight and slothfull in their Masters businesse, minding their owne ease, and pleasure, more then their Masters profit, (though bad Masters as Laban was) it may be brought for rebuke.

Genesis 31:7

ten times] May be taken for many times, as Numbers 14:22. not precisely so many, but rather more; for the Ewes yeaning twice a yeare in Mesopotamia, as they doe in Italy, he might in the sixe yeares service for his reward in cattell have his wages changed above ten times; but a certaine number is put for an uncertaine, which is usuall in the Scripture; and for this number see Leviticus 26:26. Job 19:3. Zac 8:23.

Genesis 31:8

If he said the speckled shall bo] Before the increase fell to Jacob under divers colours, Chap. 30. vers. 32. Laban thinking that too great a wages for his worke, restrained him to lambes of one colour; and they likewise multiplied to more then he was willing to allow him, (as if he had thriven by change rather then by regular providence) he changeth from that colour to another: But though Laban were so changeable that Jacob had just cause to complaine of him for it, God is the same in his goodnesse to him; and so he hath the advantage of Laban; what change or choyce so ever he made, the greatest number fell to Jacobs lot; yea all that were not separated before, brought forth according to the contract concluded on by covenant betwixt them to be Jacobs.

God suffered him not] Gods restraint of the wicked, is the protection of the godly. See Genesis 20:6.

Genesis 31:10

It came to passe] See Annot. on Chap. 30. 5: 39.

Genesis 31:13

I am the God] The apparition, vers. 10, 11. and this vers. 13. though reported so neere together were sixe yeares asunder in time; for the former was about the beginning of Jacobs last sixe yeares service, this latter at the end of them; and he that is here called God, vers. 11. is called the Angel of God, and this Angel was Christ which appeared to Jacob in Bethel; and hereby appeareth that he had taught his wives the feare of God, for he talketh as though they knew the thing.

of Bethel] Bethel is the house of God; the God of Bethel, the God of Gods house; by which title God approving the name that Jacob gave unto it, Chap. 28. vers. 19. and withall accepting of his service, and vow which he made in that place, stirreth him up to future confidence by former experience of his favour.

vowedst a vow] God sheweth himselfe pleased with his vow; and by mentioning it stirreth him up to a due performance of what he had vowed.

Genesis 31:14

Rachel and Leah] One spake for both, or both spake the same thing; as Peter and John, Acts 4:19. but Rachel (though the yonger daughter) is named first, as the best beloved, and because she should have been the elder wife by seven years if either Jacob, or she had had their right, Genesis 29:25. so are these two women named, Ruth 4:11. See Annot. on vers. 4. and make one of both.

yet any portion] Or, any more portion. The daughters of Laban apprehending no profit by their husbands further continuance in his service, or their abode in his house, are willing to forsake him; so is his covetousnesse required in its kind; he cares for none but for his profits sake, and they (though his daughters) care no otherwise for him, then they may reape commodity by continuing with him.

Genesis 31:15

as strangers] Good men entertaine strangers courteously like friends, Genesis 18:3. 19. 2. bad men use their neerest frinds or kindred, as harshly as if they were but strangers.

he hath sold us] For they were given to Jacob in recompence of his service which is a kind of sale, whereas he should have given them a part of his estate in marriage.

devoured also our money] That is, what we might have had in money, or money worth for the foureteene yeares service of our husband, he hath spent as his owne upon his owne occasions.

Genesis 31:16

whatsoever God hath said] The precedent reasons for removall from Labans service are humane, this is Divine, and so better then all the rest; a ready rule to obey God in all cases, which answers all doubts, and may secure us against all afterclaps; while we obey as of duty we may trust him with the successe, and so not trouble our selves with a fearefull forecast of offensive consequences to ensue: so they are ready to doe as God ordained, viz. to leave their father, and to goe with their husband, Genesis 2:24. hoping to find the comfort in him and their children which was lost in their father, Psalms 45:16.

Genesis 31:18

to goe to Isaac] He was long in going, about tenne yeares, by his dwelling at Sichem and Bethel by the way.

Genesis 31:19

Images] Or, Idols. For Images taken for Gods (as these were, vers. 30.) must needs be Idols; the word in the Originall is Teraphim, a word of the plurall number, because they that addicted themselves to the Idolatry of them, loved them so well as to have usually more then one of that sort in their houses. Of what figure these Images were it is not certainly known; some take them to be vessels or instruments of brasse of the use of dials, whereto was added sometimes the operation of Devils for presage or prediction of future things; but it is more like they were of an humane shape, for so it appeares, 1 Samuel 19:13. where the same word is used of an Image in Davids family, where the thing was not abused as in other places, being kept haply rather for derision then for devotion: with them Idolaters consulted concerning secret matters, Ezekiel 21:21. from them by the deceits of the Devil, or the Priests, they received vaine and delusive answers, Zechariah 10:2. and it is like they expected helpe and health by them, whence Avenarius deriveth the Greeke word Therapeuo, which signifieth both to worship, and to heale; thus doe these Images, or Teraphim, become perfect Idols: and the word is most appropriated to such Images as by the cunning and imposture of the Devil were used to give answers to Idolatrous people. In the third of Hos. vers. 4. Images and Teraphim are set downe as different things; the word for Images Matsebah, which is the same with Statua, or a standing resemblance, derived from a word signifying to erect, or set up, so it may stand for an Image in generall: but Teraphim signifieth a peculiar kind of Images, as before hath beene expressed.

Genesis 31:20

stole away unawares] In the Originall stole away the heart of Laban, and so the Geneva Translation hath it; by the heart of Laban we may conceive either that which Laban set his heart upon, as, his daughters, and Jacobs goods which he had gotten under him, or the gainfull service which he had performed to him; or his Teraphim, or Images which were as Gods to him, 5: 30. all these being taken away at once, he might be as Ephraim without heart, Hosea 7:11. Or, to steale away from Laban his heart, is to steale away without his knowledge, or good will, as vers. 27. Laban saith, why didst thou flee away secretly, and steale away me, so it is in the Originall; the meaning is from me; the word from is sometimes expressed, sometimes understood in the Hebrew making mention of the same thing, as, Heare thou from heaven, 1 Kings 8:43.

Genesis 31:21

set his face toward] With a purpose to goe that way, Luke 9:51. 53. See Jeremiah 50:5.

Gilead] The highest hill beyond Jordan, in length stretched out to 50. miles, it beginneth neer the City Jaer, and the rocks of Arnon Southward, and runneth through two Kingdoms, the one of Og, the other of the Amorites; in that dimension of longitude severall parts of it have severall names, as Gilead, Seir, Hermon, and Libanus. Adrichom: placeth it in the Tribe of Manasses, Theatr. terr. sanct. p. 85.

Genesis 31:22

the third day] Labans flocks that were kept by his sons, were three dayes journey from the cattell committed unto Jacobs custody Genesis 30:36. So Labans craft, and misconceit of Jacob gave him an advantage for evasion from him; so is the saying of Eliphs verified, Job 5. 12, 13.

Genesis 31:23

his brethren] That is, his kismen and country-men.

seven dayes journey] To Laban, but by this time to Jacob it was the thirteenth day; for Jacob was gone three dayes journey before Laban knew of his departure; by that time that Laban had gone those three dayes journey, Jacob passed on, and made his six dayes, and then was Laban where Jacob first set out; from thence pursuing seven dayes with a swifter pace then Jacob travelled (with his wives, his little ones, and his flockes) hee overtook him the seventh day of his own, the thirteenth of Jacobs journey.

Genesis 31:24

to Laban in a dreame] The wicked sometimes had apparitions from God, though not for their own, so much as for the godlies sake. See Genesis 20:3. 7. Numbers 22:9.

good or bad] In the Hebrew it is from good to bad; but the meaning is, neither good nor bad, as Gen. 4. 23. from a threed to a shoo-latchet, that is, not so much as either a threed, or a shoolatche. Or by forbidding to speak either good or bad, is meant as if he had said, neither by faire words nor by foule, flattery, nor reproaches, promises nor threats endeavour to bring back Jacob to thy house, or to his former condition when he dwelled with thee: Thus God watcheth over the malignity of the wicked, and for the safety of his servants, and makes them blesse that would curse, Numbers 23:11. become kind, that came out cruelly minded against them; as Gen. 32. 6, 7. & 33. 8, 9.

Genesis 31:27

Sent thee away with mirth] Laban hath now changed his place, but not his practise; he playeth the hypocrite still, and pretends if he had known his mind he would have dismissed him with much cheerfulnesse; whereas if he had fore-knowne his purpose he would have put his tarrying irons upon him, without any permission to depart, so long as he could keep him in the condition of a servant; Malice will pick a quarrell where no fault is made, and hypocrisie will pick a thank where no good is meant.

Genesis 31:28

Thou hast done foolishly] Jacob did very wisely in following of God, and flying from him; and he thinks, no doubt, that he was too wise for him, in getting so much substance under him, and getting it from him with his wives, and children without his knowledge, and against his mind; so the wicked in their reproaches many times belye their own hearts, to impeach the reputation of the righteous.

Genesis 31:29

It is in the power of my hand] The wicked boasteth of his power to do hurt, not considering how the goodnesse of God is able to make a restraint of his power, and spight. See Psalms 52:1. Joh. 19. 10, 11.

The God of your father] He was an Idolater, and therefore would not acknowledge the God of Jacobs father or grand-father (who first forsook the idolatry of his father Terahs family) to be his God; and he speaks in the plurall number, your father, meaning Jacob and his children, though he call them also his own, vers. 43.

Genesis 31:30

Stolne my gods] It is not probable that Laban having had for twenty yeares together the society of Jacob, (a man professing the pure worship of the true God appearing ofttimes unto him, and manifesting his favour by so great blessings upon him, that Laban acknowledged God blest him for his sake, Genesis 30:27.) should be so grosse an Idolater as to take these little Teraphim or Images for Gods indeed, who were not able to save themselves from stealing away, being such as the Prophet Jeremy derideth, Jeremiah 10:5. yet in that he calls them by the name of Gods, it is not unlike that he committed Idolatry to them, worshipping the Image for God, or God by th Image, or the Image with God; and that in so long a time of Jacobs abode in his service he continued so corrupt in his Religion, it sheweth that Idolatry is a folly deeply rooted in the hearts not only of the silly, but of the subtill worldlings, as Laban was, and therefore is more religiously to be shunned, and more resolutely opposed.

Genesis 31:32

Let him not live] Hence some collect that theft by the law of nature was to be punished with death; this severe sentence proceeding of innocent confidence was somewhat too sudden, and inconsiderate, whether he meant that himselfe would put the partie to death, or give him or her up to the hands of the Idolater; if Jacob had restrained that doome to his own deserving, it had been enough to cleare him of the theft, but he made it generall, and so shewed himselfe more just in his meaning, then wise in his speaking.

before our brethren] He meaneth some that came with Laban, whom in civilitie he calleth brethren: see Genesis 19:7. and in affiance of his own faithfull dealing makes them Judges of Labans accusation, though as parties with him in that hostile pursuit they were professed enemies to himselfe. See Acts 4:19.

Genesis 31:35

Jacobs tent and Leahs tent] The men had tents apart from the women. See Annot. on Genesis 24:67. and the women by themselves, according to their distinction, and difference of children and servants; Proprietie is usefull for peace, and privacie.

my Lord] Reverend respect is to be showne to a father, though a bad one, as Laban was, as submission to a master though he be froward, 1 Peter 2:18.

the custome of women] She sate upon the Idols and covered them with her coats, pretending for her not rising (to doe reverence to her father) the necessitie of her present condition according to her sexe, Leviticus 15:19.

Genesis 31:36

Jacob was wroth and chode] Anger is a passion soone raised, but hardly ruled; the easiest precept in all the Scripture is that of Paul to the Ephesians, Be angry, and the hardest prohibition (that which is joyned with it) sinne not, Eph. 4. 26. and never more hard for a man to forbeare sinne then when he doth not forbeare anger; if Jacob kept his displeasure within a warrantable temper (especially so provoked by Laban, who carried himselfe for the most part liker a cruell Master, then a kinde Uncle or Father) his anger is as much to be commended now, as his patience before; and the more, because he did not smother it with silence, as Absolom did his wrath with Amnon, 2 Samuel 13:22. nor sugar it over with sweet words or shewes of good will, as Joab did by Amasa, 2 Samuel 20:9. (which as some conceive is a point of wisdome, but is (as Solomon accompeth it) a folly, Proverbs 10:18.) but chides it out, and so shews himselfe to be, as he is stiled, a plaine man, Genesis 25:27. And in this we may take the example of his disposition into our imitation, but then we must take heed that our wrath last not too long, (for though it may be sometimes a guest in the bosome of a wise man, it dwelleth onely in the bosome of fooles, Ecclesiastes 7:9.) and that it chide not too loud with a sharper accent of rebuke then the cause will well beare, and so fall upon foule reproaches instead of free reproofes.

Genesis 31:37

My brethren and thy brethren] See Annot. on vers. 32.

Genesis 31:39

I are the losse] The carefull Shepherd should not satisfie for casuall losses, yet so unjust was Laban to require it, or Jacob so ust as of himselfe to doe it.

Genesis 31:41

Thus have I beene] Vers. 38, 39, 40. he sheweth (Labans iniqitie compelling him to praise himselfe, and so did Paul movd thereunto by emulous adversaries, 1 Corinthians 15:10. & 2 Cor. 11. 1, &c.) what he did and indured in the service of Laban, overseeing his flocks for twenty yeares together, and yet he had but the charge of beasts, how much better are the soules of men, and how should spirituall Pastors rouse up their spirits and stirre up their endevours, and persist in their vigilant cae for the sheep of Christs flock? how should they watch, and vork, and do, and suffer any thing, lest any sheep or lambe beonging to Christs fold should be worried wi the Wolfe? See Hebrews 13:17. 1 Pet. 5. 2. Isaiah 56:10.

ten times] See the Annot. on vers. 7.

Genesis 31:42

a the feare of Isaac] In all these titles, the God of my father, the God of Abraham, Jacobs grand-father, and the feare of Isaac,hat is, the God of Isaac; he meaneth but one God, but nameth bth his father and grand-father, in regard of the great, and espciall promises made to them both; and he names his father first as being next unto him, and ascends by him to his grand-fathr; and being that he could goe no higher (for the Covenant or the promised Land was first made with him) he comes dow from him to his father againe, and for the God of his father pts downe the feare of Isaac, meaning him whom Isaac feared, Genesis 27:33. for God is the proper object of religious feare. Se Isaiah 8:13.

Genesis 31:43

all tht thou seest, is mine] (1 Kings 20:3.) That is, all the goods, ad cattell, which are within thy view, which thou lookest on as thine owne, are mine; as if Jacob had nothing as his own right, either by desert from him, or gift from God; he makes is brag that Jacob may thinke he is beholding to him if he ta not from him the goods he hath gotten.

what can I d] He owneth his daughters and grand-children as a tender ather, and grand-father, and pretendeth that being so neere ofkinne to him, they are so deare unto him that he cannot find in is heart to doe them any hurt.

Genesis 31:44

let us take a covenant] His conscience reproved him of his misbehavior toward Jacob; and therefore moved him to seeke peace at s hands.

Genesis 31:45

a stone So in the Originall, but the meaning may be stones, (by a figre called Enallage) or a heape of stones. See Gen. 28. vers. 11. 8.

a pillar] As in stimonie of Jacobs true intention to keepe the Covenant proposed.

Genesis 31:47

Galeed So called by anticipation, vers. 25. for untill now, upon this ocasion that mountaine was not called by that name. It is a long tact of hils extended fiftie miles in length, and called at a cetain distance by the severall names of Gilead, Siyr, Hermo, and Lebanon; in this place it hath two names, the one given in the Syrian tongue by Laban, the other in the Hebrew tongue by Jacob, both having the same signification, viz. The heape of witnesse.

Genesis 31:48

This heape is a witnesse] That is, this heape raised up in remembrance of the Covenant betwixt us, will be a memoriall, or remembrance, which may be alledged by way of witnesse, or testimony to the truth of the Covenant concluded betwixt us. In which speech there is a figure called Metonymie, whereby the signe is put for the thing signified. See Annot. on Chap. 33. vers. 20.

Genesis 31:49

Mizpah] A nae given of beholding, as men behold out of a watch-towr, meaning that God doth behold, and look both upon the Covenant, and those that make it, and whether sincerely or no they intend to keep it; Laban gave this name that he might seeme to have some Religion, and to bind Jacob who was religiously minded to be more observant of his part of the Covenant.

Genesis 31:50

If thou shalt] The sense is suspended, and left imperfect, concealing the words of a curse: See Anot. on Chap. 14. 23. which is usually rather implied then exprest, out of an aversion or unwillingnesse to mention it; whence it was that for the word Curse, a word of blessing was taken up, as Job 2:9. where according to the Originall, the words of Jobs wife may in the primarie interpretation be rendred blesse God and die, though taken according to her wicked intent they be translated curse God and die: the meaning may be supplied thus, If thou shalt afflict, then God who both knoweth and rewardeth wickednesse, (especially treachery) punish thee as thou deservest.

take other wives] (Leviticus 18:18.) Having beene (while his daughters were with him) a very ill father; see vers. 15. he now pretends a tendernesse of affection to them, and conditioneth with Jacob against that vice, whereunto through covetousnesse he forced him before.

Genesis 31:52

This heape be witnesse] See Annot. on vers. 48.

Genesis 31:53

of Nahor] Behold how the Idolater mingleth the true God with his fained gods; he saith not the God of Abraham and of Isaac, but of Abraham, and of Nahor, and their father Terah, for they agreed in the worshipping of false gods, Joshua 24:2. the God in whom Abraham, and Isaac agreed, is the true God, yet Terah was ancienter then Abraham, an Idolater then a true beleever; and Nahor ancienter then Isaac; Antiquitie then (especially if it be but of a few degrees of precedencie) is no good proofe of the veritie of Religion; but the hild may be of a better Religion then his father, or his grandfather.

feare of Isaac] See Annot. on vers. 42.

Genesis 31:54

eate bread] Solemne Covenants were confirmed by sacrifice, Psalms 50:5. and feasting, Genesis 26:30. the feast though consisting of flesh, is called by the name of bread, because it is of most use for mans food, and is alwaies one part of the meale though other meats be never so much varied; bread without them is many times eaten, they without it seldome, or never.

Genesis 31:55

kissed] An usuall manner in many Countries to begin their meeting, and conclude their parting with a kisse, as here. See Annot. on Chap. 27. 26. See also, 2 Samuel 14:33. & Genesis 33:4. Ruth 1:14.

blessed them] There is some seed of knowledge of God in the hearts of the wicked; and an over-ruling power of Almightie God appeareth in making him, who came forth to pursue Jacob and his company as theeves, to take an affectionate farewell of him, with a friendly kisse, and fatherly blessing: see Genesis 33:4. the story of Balaam, Numbers 23:11. and of Paul, Acts 28:4-6.