Genesis 28
PATof promise upon him, and makes him the father of the promised seed.
Genesis 28:4
Give thee the blessing of Abraham. The blessing of Abraham was, that he should inherit the land of Canaan, and that in his seed all the nations of the earth should be blessed, (Gen. xv. 18. xxii. 18.) Both which he now confirms to Jacob. Vcr. 5. And Isaac sent away Jacob.] In some haste, as the LXX. translate vcr. 2. Arise, flee, i. e. depart without any delay. Which looks as if Rebckah had at last suggested something to him of the danger he was in. And he went to Padan-Aram.] Prepared himself to go, and set forward. Or else it is spoken by anticipation; for he did not come thither (ill after several passages which arc related in this and in the n’ext chapter, * Son ofBethuel, the Syrian.’] Scexxv.20.. Jacob’s and Esau’s mother.] Now Jacob is put first, as being lately declared Isaac’s heir, and heir of all the promises.
Genesis 28:9
Then went Esau unto Ishihael, &c. To the family of Ishmael, for he himself died fourteen years ago. And therefore Ncbaioth (his eldest son, xxv. 13.) is here mentioned as the present head of the family, whose sister Esau married. Whereby he shewed himself not to have any great regard to the Divine revelation;^ otherwise he could not but have known, that this family, being descended from a bond-woman, was not to inherit the promises made to Abraham and Isaac. Vcr. 10. Jacob -went out from Beer-sheba, Sec] Quite alone, without any servants to attend him, and without any presents to court a wife, or gain the kindness of Laban, neither of which were wanting, when Abraham sent Eliezer to take a wife for Isaac- But as he was sent away in haste, (as I noted before, vcr. 5;) so hereby the anger of Esau was mitigated, who at present was left the sole possessor of all Isaac’s riches, and saw Jacob depart in a poor condition. This also was an act of Divine faith, that God would take a singular care of him, and let him want nothing. And, as they could not but hope that Laban, being so near a relation, would be glad to see him aud entertain him; so it is probable he might carry letters of credence with him, that he was to bo heir to Isaac; as Eliezer assured them Isaac was to be to Abraham, (xxiv. 3G.) We are to suppose, likewise, that he was not sent without money to bear his charges (as we speak), and had some provision with him, for we read of oil, (ver. 18.) which he poured on the top of the pillar.
Genesis 28:11
And he lighted upon a certain place, &c. A convenient place (shaded with lovely trees, sec ver. 19.) to lodge in; unto which he did not go by design, but happened (as we speak) upon it, when ht did not think of it. And he took of the stories of that place.] One stone from among many others that were there, as appears from ver. 18. The same form of speech was observed before, (xix. 29. xxi.7.) Ver; 12. And he dreamed.] lie had the following representation made to him in a dream. Behold, a ladder, &c.] It is judiciously observed by Maimonides, in his preface to his More Ncvochim, that there arc two sorts of prophetic parables (as he calls them), in one of which every word hath some peculiar signification: in the other, the whole parable represents the thing intended, but every word hath not its weight; some servingonly for elegance. Aiiiong the first sort he reckons this 7 in which the ladder may be thought to represent the Divine Providence, which governs all things, and particularly now directed Jacob in his-joumey, every step of which was under God’s guidance. It being " set upon the earth" denoted, he thinks, the steadfastness of Providence, which nothing is able to shake. And " the top of it reaching to heaven/* signifies that it extends itself all the world over; to everything, great or small, high or low; and the several steps in the ladder, the motions and actions of Divine Providence. The angels which went up and down, signify that they are the great ministers of God’s Providence, by whom he manages all things here below; and that they are never idle, but always in motion to serve those especially who serve God faithfully. Their ascending represents their going to receive. the Divine orders and commands; and their descending, the execution of his orders. Or (with a peculiar respect to Jacob’s present condition) the one signified their safe conduct of him in his journey to Padan- Aram; and the other, their bringing him safe home again* This is infinitely more solid than the conceit of almost all the ancient rabbins, that God represented in this ladder the rise and the fall of the four great monarchies.. For where is there any mention in this dream of four angels? or, of seventy steps representing the seventy years* captivity in Babylon? or, of two-and-fifty steps representing the time of the reign of the four kings of Persia and Media, according to their computation? &c. All this is the pureinvention of idle men, who dream upon the Holy Scriptures. Vcr. 13. And behold, the Lord stood above it.] Finallyy he saw the Divine Majesty, or Glory, (so the Targum here expounds it) as the immoveable mover of all things: from whom all comes as the first cause, and to whom all returns as the last end. I am the Lord God, &c] This is the first time that we read of God’s appearing. to Jacob; and it was only in a dream. But it made such a deep impression ^ipon him,, that he doubted not of the truth of what was now expressly promised him by God himself; that he should have the blessing of Abraham, as his father had told him, (ver. 4.)
Genesis 28:15
Behold, I am with thee. Or, will be with thee? i.e. My peculiar providence shall be over thee, and take care of thy safety, as Maimonides well expounds it, in his More Nevoch. par. iii. cap. 18. I will not leave thee, &c] This shews the intent of the dream was to comfort Jacob in his solitary and poor condition/ by an assurance that God’s watchful providence should attend him till he had accomplished all his pro-^ miscs to him. Ver. IG. Surely the Lord is in this place.] By his special extraordinary presence; for here he had manifested himself to him, and given him singular assurances of his favour, and that the very first night after he went from home? which made this place more acceptable to him than his father’s house. For now he was become a prophet, as Maimonides observes, (More Nevoch. par. ii. cap. 45.) where he says,. that they.who prophesy in a dream, do not call it a dream after prophecy is come to them in a dream,- but simply say, it was a prophecy. Thus the patriarch Jacob, after he awakened out of his prophetic dream, (5) CHAP. XXVIII.] UPON. GENESIS. (wheToin he heard the Lord speak to him, ver. 13, 14.) he doth not call it a dream, but roundly says, Surely the Lord is in this place, &c. And I knew it not*] I did not expect to meet with such a Divine appearance and revelation to me.
Genesis 28:17
And he teas afraid. Possessed with a religious; awful apprehension of God, which made him say, How dreadful is this place!] With what reverence ought I here to behave myself! * •. * -a ♦ ■’.*; This is none other but the house of God.] The Divine Majesty dwells here; this is not a common place, but a sacred, having a Divine presence in it. And this is the gate of heaven.] Here God. keeps his court, attended by his holy angels, whom he had seen come from heaven hither, and go up from hence thither. So Mr. Mede explains it, (book ii. p. 436.) The presence of God in one place more than another, consists in his train or retinue. A king is there, where his court is; and so.God is there specially present, where the angels keep their station; which is the meaning of the gate of heaven, i. e. heaven’s court; for the gate was wont to be the judgment-hall, and the place where kings and senators used to sit, attended by their guards and ministers.
Genesis 28:18
Took the stone and set it up for a pillar. Upon the top of some other stones, which he heaped up together, that it might remain as a monument of the Divine mercy to him, and preserve the memory of this heavenly vision; and that by this token he might know this place, when God brought him back again, and commemorate his goodness to him here. This stone. was held in great veneration by the Jews in future times, and translated to Jerusalem. After the destruction of which by Titus, they were wont (upon that day. when it was taken, whicli was the only day they were permitted to come thither), with great lamentation and rending their garments, to go and anoint this stone. Such is the power of fond superstition. (See Vossius, de Idplol. lib.vi. cap. 38.). - Poured oil on the.top of it J] Not in honour of this stone (asBonfrerius himself confesses), much less of any idol to which it was dedicated; but to consecrate it as a monument of God’s great mercy to him in the beforcmentioned celestial vision. Oil, it appears by this, was anciently used in consecrating things, before the law of Moses; and not only in this family, but in others also, it is probable: from whence the pagan custom came of anointing stones, whicli by Thcophrastus arc called Anrapol AtOot, upon which superstitious people were wont, when they met with them in the highways, to pour oil, and fall clown and worship. A great many authors mention them, which arc collected* by Ehncnhorstius in his observations upon Arnobius > p. 37. They that would be satisfied how wretchedly some of the Romish writers plead for the worship of images from this very place, may read Dr. Jackson’s Treatise of the Original of Unbelief, (chap, xxxv.) where he excellently explains this action of Jacob, n. 5, 6, 7. Ver, ID. And he called the name of that place Bethel.] Front this word Bethel, came the word BairvXta (as Scaliger, in his Animadv. upon Euseb. p. 198.. and others think) among the heathen;.whereby they denoted rude stones, “which they worshipped cither as symbols of Divinity, or as true Gods, animated by some heavenly^ power. Of which worship, see Photius in his Bibliotheca, (ccxlii.) but especially Bochartus, (lib. ii. Canaan, cap. 1.) where he shews the Phoenicians (at least, as the Jews think) first worshipped this very stone which Jacob. anointed; and afterward consecrated others, which they called Batylia, and Bcetyli, in memory of tins stone anointed at Bethel; (see p. 785, 78G.) Certain it is, this idolatrous’ practice came very early into the world; which made Moses forbid the erecting of such pillars, they being, in his time, converted to aprofaneuse, (Lev. xxvi. 1. Dcut. xii. 3.xvi.22.) But the name of that city.] Which was near to the place where this pillar was set up. Was Luz at the first.] So called, perhaps, from the many almond-trees which grew there, (for Luz signifies an almond, see xxx. 37.) among which, it is probable, Jacob took up his lodging, because they were a kind of covering to him. Both this Luz, in the tribe of Benjamin, and the other among the Hittites, in the tribe of Ephraim, (Judg. i. 28.) Bochart doubts not had their name from this original, (lib. i. Canaan, cap. 35.)
Genesis 28:20
Jacob vowed a vow. This is. the first vow that we read of in Scripture; which all men allow is a part of religion, and so was acknowledged by the law of Moses, (Deut. xxiii. 21. Psalms 1. 12. Psalm lxv. 2, &c.) Perhaps Jacob was the first that in this manner expressed his devout affection towards God.. If God will be ivith me, &c] Perform his promise to mc^ (ver. 15.). J Give vie bread to eat, fee] Support and maintain me>. which is the explication of the promise.
Genesis 28:21
Then shall the Lord be my God. I will most righteously worship and serve him: which doth not imply that he would not worship him, if he did not bring him home in peace; but that, if he did, he would perform some special service to him, and worship hira with extraordinary devotion; consecrating (as it follows) this place to his honour, offering him sacrifice, and giving him the tenths of all he had, to maintain his. worship*.
Genesis 28:22
And this stone, ivhich I have set for a pillar. ’ All pillars were not unlawful, but such only as were for idolatrous uses;, as Maimonides resolves,.(lib.. de Idol. cap.G..§..8.) And therefore the Jews so expound’ those words beforementioncd, “Thou shalt not set thee up any statue (or pillar), which the Lord thy God hatcth,” (Dcuf.. xvf. 22.) concerning pillars set up for worship, not of those from memorials Shall.be GocTs honse.J Here will Tset. apart” a pl’ace for* God’s solemn worship and service; build an altar, and. offer. sacrifice, &c. See xxxv. 3.. Give the tenth unto thee.] Acfcari/v ““wv truitoQiafi^vwv,, saith Josephus, the tithe of all his income, for the maintenance of burnt-sacrifices, and such-like pious uses, andj perhaps,, for the relief of the poor. As for the priests, wedo not yet read of any tithe, given to. tliem; though Mr.. Scldcn (in his History of Tithes, p. 4, &c. and* Keview>. p..451.) thinks they were paid” to- Isaac, who was then priest of the family. And so Bishop. Mountaguc, in his. book against him; (p. 199.) who observes, that’ we react only of Abraham and Jacob paying tithe, not of Isaac;, because Isaac was a more special type of ChristMhart cither, of these* And Abraham and Jacob were types of those two people who were to have part in the true Isaac j;