Genesis 28

arrisons, and all they of Edom became David’s servants.” (2 Samuel 8:14).) In this state they continued about 150 years; afterwards, however, in the reign of Jehoram, they shook off the yoke, and made a king over themselves. ((2 Kings 8:20).) They were again subdued by Amaziah, king of Judah, ((2 Kings 14:7).) who brought them back under the yoke, and slew many thousands; as did also Judas Maccabeus, and Hyrcanus, his nephew, who compelled a great number of them to embrace Judaism, and they were incorporated with that nation; but many fled to the Arabians; and thus the prophecy received its full completion —(1 Mac. v. 2, 3; Joseph. Antiq. lib. xiii. c. 9.) The issue of this business is such as might have been expected.

Esau vows revenge; and Jacob, having obtained his father’s leave, goes to Padan-aram to avoid the consequences, and, at the same time, to provide himself a wife among his father’s kindred. As to Isaac, he was almost blind; and, as appears, very infirm and feeble, insomuch that Esau expected his speedy decease: for he said,—“The days of mourning for my father are at hand, then will I slay my brother.” Thus “he comforted himself,” as his mother expresses it, with purposes of murder!—O how awful must that state of mind be, that can find no relief but in revenge and blood! Rebekah, who had been the occasion of this animosity, was now alarmed for the consequences. ‘Why (said she) should I be deprived of you both in one day?’ ‘That is, of Jacob by the hand of Esau, and of Esau by the hand of the avenger of blood.

((Genesis 9:6).) Rebekah also reaped the fruit of her own folly, for she lost her favourite son for ever; for Jacob returned not till she was no more numbered among the living. Chap. XXVII. Ver. 1-22. The vision of Jacob’s ladder.—Isaac, in parting with Jacob, seems to recollect, that in blessing him under the disguise of Esau, he had omitted an important part of the blessing, which he now adds:—“God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people; and give thee the blessing of Abraham, to thee and to thy seed with thee: that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham.”—‘Who does not perceive (says Fuller) the difference between this blessing and the former?

In that, he was thinking of one person and blessing another; in this, he understands what he is about. Then, his mind was straightened by carnal attachment; now it is enlarged by faith. The rich promises of Abraham’s covenant seem there to have been almost forgotten; but here they are expressly named, and dwelt upon with delight.” f 3 We may remark, also, how human policy often disappoints itself by overreaching others. Rebekah, when she plotted to get Esau’s blessing for Jacob, did not consider the difference of

Notes on the verses

Chap. XXVIII. Ver. 3. A multitude of people.—Hebrew, ‘An assembly of people;” or congregation, or church of people.—Dr. A. Clarke. But the word is used also of a body of military, (Ezekiel 23:24). Ver. 5. Sent away Jacob.—[Whoever observes Jacob’s life, after he had surreptitiously obtained his father’s blessing, will perceive that he enjoyed very little worldly felicity. His brother proposed to murder him, to avoid which he was in a manner banished from his father’s house;—his uncle Laban deceived him, as he had deceived his father, and treated him with great rigour;—after a servitude of twenty-one years, he was obliged to leave life in a clandestine manner, not without danger of being brought back, or murdered by his enraged brother;—no sooner were these fears over, than he experienced the baseness of his son Reuben, in defiling his bed;—he had next to bewail the treachery and cruelty of Simeon and Levi towards the Shechemites;—then he had to feel and lament the loss of his beloved wife;—he was next imposed upon by his own sons, and had to lament the supposed untimely end of Joseph;—and to complete all, he was forced by famine to go into Egypt, and there died in a strange land.

So just, wonderful, and instructive are all the ways of Providence!—Bagster. Ver. 8. Pleased not Isaac.—Hebrew, ‘Were evil in the eyes of Isaac.” Ver. 11. Took (some) of the stones for pillows.—One of these seems to have been larger than the rest; see ver. 18. But we are not to suppose he lay naked on the stones. The Easterns sleep in their usual garments; some of these doubtless covered Jacob’s pillow. Ver. 14. Thou shalt spread abroad.—Hebrew, ‘Break forth,” like waters, on the right and left. Ver. 17. The gate of heaven.—It was probably from some tradition of this event, that the term was used astronomically by the Platonists and others. The sign Cancer, was considered by them the gate through which souls descended; and Capricorn, that by which they ascended,

in their migration. The Hindoos believe in fourteen spheres, through which souls migrate into a state of reward or punishment. Maurice, speaking of the caverns used as sacred temples in India, says, “In these they erected a high ladder, which see seven gates, through which the soul ascends to the mansions of Ver. 18. Took the stone.—(The practice of setting up stones as a memorial by travellers still exists in Persia and other parts of the East. _ Moreer states that he had frequently seen it in the East, particularly on a high road leading to a great town, whence the town is first seen.]—Bagster. Fixed it upon the top of it.—Some of the Rabbins pretend that this very stone was placed under the ark of the covenant in the second temple; and the Mahometans flatter themselves that it forms the foundation of the temple of Mecca.—Calmet. Tavernier (the celebrated traveller) relates, that it is part of the duty of the priest of their pillar idols, to anoint them daily. From these stones also originated the Betyli, or Betuli, of the ancients, used as oracles, and worn as charms.