23 And he discerned him not, because his hands were hairy, as his brother Esau's hands: so he blessed him.

24 And he said, Art thou my very on Esau? And he said, I am.

25 And he said, Bring it near to me, and I will eat of my son's venison, that my soul may bless thee. And he brought it near to him, and he did eat: and he brought him wine, and he drank. 26 And his father Isaac said unto him, Come near now, and kiss me, my son.

27 And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son is as the smell of a field which the LORD hath blessed :"

30 And it came to pass, as soon as Isaac had made an end of blessing Jacob, and Jacob was yet scarce gone out from the presence of Isaac his father, that Esau his brother came in from his hunting.

31 And he also had made savoury meat, and brought it unto his father, and said unto his father, Let my father arise, and eat of his son's venison, that thy soul may bless me.

32 And Isaac his father said unto him, Who art thou? And he said, I am thy son, thy first-born, Esau.

33 And Isaac trembled very exceedingly, and said, Who? where is he that hath taken venison, and brought it me, and I have eaten of all before 28 Therefore God give thee of the dew of hea-thou camest, and have blessed him? yea and he ven, and the fatness of the earth, and plenty of shall be blessed. corn and wine :

29 Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother's sons "bow down to thee: cursed be every one that curseth thee," and blessed be he that blesseth thee.

o ver. 16. p 2 Sam. 14. 5. Prov. 13. 19, 22. Eph. 4. 25. g Heb. 11. 20. r Cant. 4. 11. Hos. 14. 6. Heb. 6. 7. t Deut. 33. 13, 28. 2 Sam. 1. 21. Ps. 133. 3. Mic.

5.7. c. 49. 8.

Balaam explains this too, Num. 24. 9. Note, It is the best and most desirable blessing, to stand in relation to Christ and his church, and to be interested in Christ's power, and the church's favours.

V. 30-40. Here is,

34 And when Esau heard the words of his father, he cried with a great and exceeding bitter cry, and said unto his father, Bless me, even me also," O my father!

35 And he said, Thy brother came with subtlety,* and hath taken away thy blessing.

them up in vain. Esau, instead of repenting of his own folly, reproached his brother, unjustly charged him with taking away the birthright which he had fairly sold to him, (v. 36,) and conceived malice against him for what he had now done, v. 41. Those are not likely to speed in prayer, who turn those resentments upon their brethren, which they should turn upon themselves, and lay the blame of their miscarriages upon others, when they should take shame to themselves. [4] That those who seek not till it is too late, will be rejected. This was the ruin of Esau, he did not come in time. As there is an accepted time, a time when God will be found, so there is a time when he will not answer those that call upon him, because they neglected the appointed season. See Prov. 1. 28. The time of God's patience and our probation will not last always; the day of grace will come to an end, and the door will be shut. Then many that now despise the blessing, will seek it carefully; for then they will know how to value it, and will see themselves undone, for ever undone, with it, but to no purpose, Luke 13. 25-27. O that we would therefore, in this our day, know the things that belong to our peace!

I. The covenant-blessing denied to Esau. He that made so light of the birthright, would now have inherited the blessing, but he was rejected, and found no place for repentance in his father, though he sought it carefully with tears, Heb. 12. 17. Observe, 1. How carefully he sought it. He prepared the savoury meat, as his father had directed him, and then begged the blessing which his father had encouraged him to expect, v. 31. When he understood that Jacob had got it surreptitiously, he cried with a great and exceeding bitter cry, v. 34. No man could have laid the disappointment more to heart than he did; he made his father's tent to ring with his grief, and again, (v. 38,) lifted up his voice and wept. Note, The day is coming, when those that now make light of the blessings of the covenant, and sell their title to them for a thing of naught, will, in vain, be importunate for them. Those that will not so much as ask and seek now, will knock shortly, and cry, Lord, Lord. Slighters of Christ will then be humble suitors to him. 2. How he was rejected. Isaac, when first made sensible of the imposition that had been prac-served a blessing for me? v. 36. Note, (1.) The worst of men tised on him, trembled exceedingly, v. 33. Those that follow the choice of their own affections, rather than the dictates of the divine will, involve themselves in such perplexities as these. But he soon recovers himself, and ratifies the blessing he had given to Jacob. I have blessed him, and he shall be blessed; he might upon very plausible grounds, have recalled it, but now, at last, he is sensible that he was in an error, when he designed it for Esau. Either himself recollecting the divine oracle, or rather having found himself more than ordinarily filled with the Holy Ghost when he gave the blessing to Jacob, he perceived that God did, as it were, say Amen to it.

Now, (1.) Jacob was hereby confirmed in his possession of the blessing, and abundantly satisfied of the validity of it, though he obtained it fraudulently; hence too he had reason to hope that God graciously overlooked and pardoned his mismanage

ment.

II. Here is a common blessing bestowed upon Esau.
1. This he desired; Bless me also, v. 34. Hast thou not re-

know how to wish well to themselves; and even those who pro-
fanely sell their birthright, seem pious to desire the blessing:
faint desires of happiness, without a right choice of the end, and
a right use of the means, deceive many into their own ruin.
Multitudes go to hell with their mouths full of good wishes. The
desire of the slothful and unbelieving kills them. Many will
seek to enter in, as Esau, who shall not be able, because they
do not strive, Luke 13. 24. (2.) It is the folly of most men,
that they are willing to take up with any good, (Ps. 4. 6,) as
Esau here, who desired but a second-rate blessing, a blessing
separated from the birthright. Profane hearts think any bless-
ing as good as that from God's oracle: Hast thou but one?
As if he had said, I will take up with any though I have not
the blessing of the church, yet let me have some blessing."

2. This he had; and let him make his best of it, v. 39, 40. (1.) It was a good thing, and better than he deserved. It was promised him, [1] That he should have a competent livelihood; the fatness of the earth, and the dew of heaven. Note, Those that come short of the blessings of the covenant, may yet have a very good share of outward blessings. God gives good ground, and good weather, to many that reject his covenant, and have no part or lot in it. [2.] That by degrees he should recover his liberty: if Jacob must rule, (v. 29,) Esau must serve; but he has this to comfort him, he shall live by his sword; he shall serve, but he shall not starve; and, at length, after much skirmishing, he shall break the yoke of bandage, and wear the marks of freedom. This was fulfilled, (2 Kings 8. 20, 22,) when the Edomites revolted.

(2.) Isaac hereby acquiesced in the will of God, though it contradicted his own expectation and affection. He had a mind to give Esau the blessing, but when he perceived the will of God was otherwise, he submitted; and this he did by faith, (Heb. 11. 20,) as Abraham before him, when he had solicited for Ishmael. May not God do what he will with his own? (3.) Esau was hereby cut off from the expectation of that special blessing which he thought to have preserved to himself when he sold his birthright. We, by this instance, are taught, [1] That it is not of him that willeth, nor of him that runneth, but of him that showeth mercy, Rom. 9. 16. The Apostle seems to allude to this story. Esau had a good will to the blessing, and ran for it; but God that showed mercy, designed it for Jacob that the purpose of God according to election might stand, v. 11. The Jews, like Esau, hunted after the law of righteous-dew of heaven is put first, as that which he most valued and ness, (v. 31,) yet missed of the blessing of righteousness, because they sought it by the works of the law, (v. 32) while the Gentiles, who, like Jacob, sought it by faith in the oracle of God, obtained it by force, with that violence which the kingdom of heaven suffers. See Matt. 11. 12. [2.] That those who undervalue their spiritual birthright, and can afford to sell it for a morsel of meat, forfeit spiritual blessings, and it is just with God to deny them those favours they were careless of. Those that will part with their wisdom and grace, with their faith and a good conscience, for the honours, wealth, or pleasures of this world, however they pretend a zeal for the blessing, have already judged themselves unworthy of it, and so shall their doom be. [3] That those who lift up hands in wrath, lift

(2.) Yet it was far short of Jacob's blessing; for him God had reserved some better thing. [1] In Jacob's blessing, the desired, and depended upon; in Esau's, the fatness of the earth is put first, for that was it which he had the first and principal regard to. [2.] Esau has these, but Jacob has them from God's hand. God give thee the dew of heaven, v. 28. It was enough to Esau to have the possession; but Jacob desired it by promise, and to have it from covenant-love. [3.] Jacob shall have dominion over his brethren; for the Israelites often ruled over the Edomites. Esau shall have dominion, that is, he shall gain some power and interest, but shall never have dominion over his brother; we never find that the Jews were sold into the hands of the Edomites, or that they oppressed them, but the great difference is, that there is nothing in Esau's blessing that points at Christ; nothing that brings him or his into the church and

36 And he said, Is not he rightly named Jacob?* | her younger son, and said unto him, Behold, thy for he hath supplanted me these two times: he brother Esau, as touching thee, doth comfort himtook away my birthright; and, behold, now he self purposing to kill thee. hath taken away my blessing. And he said, Hast thou not reserved a blessing for mo

2 Arise, go to Padan-aram, to the house of Bethuel, thy mother's father; and take thee a wife from thence of the daughters of Laband thy mother's brother.

3 And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people;

4 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.

5 And Isaac sent away Jacob: and he went to Padan-aram, unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob's and Esau's mother. 6 When Esau saw that Isaac had blessed / Ja

& Hos. 12. 2.

cc. 25. 20. d c. 24. 29. • assembly of people. e c. 12. 2. ↑ of thy sojournings. ƒ c. N7. 33.

charge annexed to it, and not think to separate what God has
joined. The charge is like that, (2 Cor. 6. 14,) Be not
unequally yoked with unbelievers; and all that inherit the
promises of the remission of sins, and the gift of the Holy
Ghost, must keep this charge, which follows those promises,
Save yourselves from this untoward generation, Acts 2. 38-40.
Those that are entitled to peculiar favours, must be a peculiar
people. If Jacob be an heir of promise, he must not take a wife
of the daughters of Canaan; those that profess religion, should
not marry with those that are irreligious.
II. With a solemn blessing, v. 3, 4. He had before blessed
him unwittingly; now he does it designedly, for the greater
encouragement of Jacob in that melancholy condition to which
he was now removing. This blessing is more express and full
than the former; it is an entail of the blessing of Abraham,
that blessing which was poured on the head of Abraham like
the anointing oil, thence to run down to his chosen seed, as the
skirts of his garments. It is a Gospel-blessing, the blessing of
church privileges; that is the blessing of Abraham which comes
upon the Gentiles through faith, Gal. 3. 14. It is a blessing
from God Almighty, by which name God appeared to the
patriarchs, Ex. 6. 3. Those are blessed indeed, whom God
Almighty blesses; for he commands, and effects the blessing.
Two great promises Abraham was blessed with, and Isaac
here entails them both upon Jacob.

1. The promise of heirs; (v. 3,) God make thee fruitful and multiply thee. (1.) Through his loins should descend from Abraham, that people, which should be numerous as the stars of heaven, and the sand of the sea, and which should increase more than the rest of the nations, so as to be an assembly of people, as the margin reads it. And never was such a multitude of people so often gathered into one assembly, as the tribes of Israel were in the wilderness, and afterward. (2.) Through his loins should descend from Abraham that Person, in whom all the families of the earth should be blessed, and to whom the gathering of the people should be. Jacob had in him a multitude of people indeed, for all things in heaven and earth are united in Christ, (Eph. 1. 10;) all centre in him, that corn of wheat, which falling to the ground, produced much fruit, John 12. 24. 2. The promise of an inheritance for those heirs; (v. 4,) that thou mayest inherit the land of thy sojournings. Canaan was hereby entailed upon the seed of Jacob, exclusive of the seed of Esau. Isaac was now sending Jacob away into a distant country, to settle there for some time; and lest this should look like disinheriting him, he here confirms the settlement of it upon him, that he might be assured that the discontinuance of his possession should be no defeasance of his right. Observe, he is here told that he should inherit the land wherein he sojourned. Those that are sojourners now, shall be heirs for ever: and even now, those do most inherit the earth, (though they do not inherit most of it,) that are most like strangers in it. Those have the best enjoyment of present things, that sit most loose to them. This promise looks as high as heaven, of which Canaan was a type. This was the better country, which Jacob, with the other patriarchs, had in his eye, when he confessed himself a stranger and pilgrim on the earth, Heb. 11. 13. Jacob having taken leave of his father, was hastened away with all speed, lest his brother should find an opportunity to do bim a mischief, and away he went to Padan-aram, v. 5. How unlike was his taking a wife from thence, to his father's! Isaac had servants and camels sent to fetch his; Jacob must go himself, go alone, and go afoot, to fetch his; he must go too in a fright from his father's house, not knowing when he might return. Note, If God, in his providence, disable us, we must be content, though we cannot keep up the state and grandeur of our ancestors. We should be more in care to maintain their piety than to maintain their port, and to be as good as they than to be as great. Rebekah is here called Jacob's and Esau's mother: Jacob is named first, not only because he had always been his mother's darling, but because he was now made his father's heir, and Esau was, in this sense, set aside. Note, The time will come, when piety will have precedency, what

ever it has now.

V.6-9. This passage concerning Esau comes in, in the midst of Jacob's story, either, 1. To show the influence of a good example. Esan, though the greater man, now begins to think Jacob the better man, and disdains not to take him for his

cob, and sent him away to Padan-aram, to take him a wife from thence; and that, as he blessed him, he gave him a charge, saying, Thou shalt not take a wife of the daughters of Canaan;

7 And that Jacob obeyed his father and his mother, and was gone to Padan-aram;

8 And Esau seeing that the daughters of Canaan pleased not Isaac his father;

9 Then went Esau unto Ishmael, and took unto the wives which he had, Mahalath the daughter of Ishmael Abraham's son, the sister of Nebajoth, to be his wife.

10 And Jacob went out from Beer-sheba, and went toward "Haran.

11 And he lighted upon a certain place, and tar

g c. 27. 43.

7 were evil in the eyes. § Chr. 36. 3. is called Bashemath. h Hos. 12. 12. called, Acts 7, 2. Charran.

pattern in this particular instance of marrying with a daughter of Abraham. The elder children should give to the younger an example of tractableness and obedience; it is bad, if they do not; but it is some alleviation, if they take the example of it from them, as Esau here did from Jacob. Or, 2. To show the folly of an after-wit; Esau did well, but he did it when it was too late. He saw that the daughters of Canaan pleased not his father, and he might have seen that long ago, if he had consulted his father's judgment as much as he did his palate. And how did he now mend the matter? Why truly, so as to make bad worse. (1.) He married a daughter of Ishmael, the son of the bondwoman, who was cast out, and was not to inherit with Isaac and his seed; thus joining with a family which God had rejected, and seeking to strengthen his own pretensions by the aids of another pretender. (2.) He took a third wife, while, for aught that appears, his other two were neither dead nor divorced. (3.) He did it only to please his father, not to please God; now that Jacob was sent into a far country, Esau would be all in all at home, and he hoped so to humour his father, as to prevail with him to make a new will, and entail the promise upon him, revoking the settlement lately made upon Jacob. And thus, [1.] He was wise when it was too late, like Israel that would venture when the decree was gone forth against them, Num. 14. 40, and the foolish virgins, Matt. 25. 10. [2. He rested in a partial reformation, and thought by pleasing his parents in one thing, to atone for all his other miscarriages. It is not said, that when he saw how obedient Jacobs, and how willing to please his parents, he repented of his malicious design against him; no, it appeared afterward that he persisted in that, and retained his malice. Note, Carnal hearts are apt to think themselves as good as they should be, because perhaps, in some one particular instance, they are not so bad as they have been. Thus Micah retains his idols, but thinks himself happy in having a Levite to be his priest, Judg. 17. 13.

V. 10-15. We have here Jacob upon his journey toward Syria, in a very desolate condition, like one that was sent to seek his fortune; but we find, that though he was alone, yet he was not alone, for the Father was with him, John 16. 32. If what is here recorded, happened (as it should seem it did) the first night, he had made a long day's journey from Beer-sheba to Beth-el, above forty miles. Providence brought him to a convenient place, probably shaded with trees, to rest him in that night; and there he had,

I. A hard lodging; (v. 11,) the stones for his pillows, and the heavens for his canopy and curtains. As the usage then was, perhaps this was not so bad as it seems now to us; but we should think, 1. He lay very cold; the cold ground for his bed, and which, one would suppose, made the matter worse, a cold stone for his pillow, and in the cold air. 2. Very uneasy; if his bones were sore with his day's journey, his night's rest would but make them sorer. 3. Very much exposed; he forgot that he was fleeing for his life; for had his brother, in his rage, pursued, or sent a murderer after him, here he lay ready to be sacrificed, and destitute of shelter and defence: we cannot think it was by reason of his poverty that he was so ill accommodated, but, (1.) It was owing to the plainness and simplicity of those times, when men did not take so much state, and consult their ease, so much as in these later times of softness and effeminacy. (2.) Jacob had been particularly used to hardships, as a plain man dwelling in tents; and, designing now to go to service, he was the more willing to inure himself to it; as it proved it was well, ch. 31. 40. (3.) His comfort in the divine blessing, and his confidence in the divine protection, made him easy, even then when he lay thus exposed; being sure that his God made him to dwell in safety, he could lie down and sleep upon a stone.

II. In his hard lodging he had a pleasant dream; any Israelite indeed would be willing to take up with Jacob's pillow, provided he might have but Jacob's dream. Then and there, he heard the words of God, and saw the visions of the Almighty: it was the best night's sleep he ever had in his life. Note, God's time to visit his people with his comforts, is, when they are most destitute of other comforts, and other comforters; when afflictions in the way of duty (as these here were) do abound, then shall consolations so much the more abound. Now observe here,

CHAPTER XXIX.

This chapter gives us an account of God's providences concerning Jacob, pursuant to the pronuses made him in the foregoing chapter. 1. How he was brought in salely to his journey's end, and directed to his relations there, who bid him wel come, v. 1-14. I. How he was comfortably disposed of m marriage, v. 15

they rolled the stone from the well's mouth, and watered the sheep, and put the stone again upon the well's mouth in his place.

4 And Jacobsaid unto them, My brethren, whence

30. ill. How his family was built up in the birth of four sous, v. 31-33. IV. be ye? And they said, Of Haran are we.

The affairs of princes and mighty nations that were then in being, are not re-
corded in the book of God, but are left to be buried in oblivion; while these small
domestic concerns of holy Jacob are particularly recorded, with their minute
circunstances, that they may be in everlasting remembrance. For the memory
of the just is blessed.

THEN Jacon wette people of the east.
HEN Jacob went on his journey, and came

2 And he looked, and, behold, a well in the field, and, lo, there were three flocks of sheep lying by it; for out of that well they watered the flocks: and a great stone was upon the well's mouth.

3 And thither were all the flocks gathered: and lift up his feet. children. a Ps. 23. 2. Cant. 1. 7. c. 27. 43. Is there cial manner, present there where his grace is revealed, and where his covenants are published and sealed, as of old, by the ministry of angels, so now by instituted ordinances, Matt. 28. 20. 2. There where God meets us with his special presence, we ought to meet him with the most humble reverence, remembering his justice and holiness, and our own meanness and vileness.

III. He took care to preserve the memorial of it two ways. 1. He set up the stone for a pillar, (v. 18;) not as if he thought the visions of his head were any way owing to the stone on which it lay, but thus he would mark the place against he came back, and erect a lasting monument of God's favour to him, and because he had not time now to build an altar here, as Abraham did in the places where God appeared to him, ch. 12. He therefore poured oil on the top of this stone, which, probably was the ceremony then used in dedicating their altars, as an earnest of his building an altar when he should have conveniences for it, as afterward he did, in gratitude to God for this vision, ch. 35. 7. Note, Grants of mercy call for returns of duty, and the sweet communion we have with God, ought ever to be remembered.

7.

2. He gave a new name to the place, v. 19. It had been called Luz, an almond-tree; but he will have it henceforward called Beth-el, the house of God. This gracious appearance of God to him, put a greater honour upon it, and made it more remarkable than all the almond-trees that flourished there. This is that Beth-el, where, long after, it is said, God found Jacob, and there, in what he said to him, he spake with us, Hos. 12. 4. In process of time, this Beth-el, the house of God, became Bethaven, a house of vanity and iniquity, when Jeroboam set up one of his calves there.

IV. He made a solemn vow upon this occasion, v. 20-22. By religious vows we give glory to God, we own our dependence upon him, and we lay a bond upon our own souls, to engage and quicken our obedience to him. Jacob was now in fear and distress; and it is seasonable to make vows, in times of trouble, or when we are in pursuit of any special mercy, John 1. 16. Ps. 66. 13, 14. 1 Sam. 1. 11. Num. 21. 1-3. Jacob had now had a gracious visit from Heaven, God had renewed his covenant with him, and the covenant is mutual: when God ratifies his promises to us, it is proper for us to repeat our promises to him. Now in this YOW, observe, 1. Jacob's faith; God had said, (v. 15,) I am with thee, and will keep thee; Jacob takes hold of that, and infers "Seeing God will be with me, and will keep me, as he has said, and (which is implied in that promise) will provide comfortably for me; and seeing he has promised to bring me again to this land, that is, to the house of my father, whom I hope to find alive at my return in peace," (so unlike was he to Esau, who longed for the days of mourning for his father,) "I depend upon it." Note, God's promises are to be the guide and measure of our desires and expectations.

2. Jacob's modesty and great moderation in his desires; he will cheerfully content himself with bread to eat, and raiment to put on; and though God's promise had now made him heir to a very great estate, yet he indents not for soft clothing and dainty meat. Agur's wish is his, Feed me with food convenient for me; and see 1 Tim. 6. 8. Nature is content with a little, and grace with less. Those that have most, have, in effect, no more for themselves, than food and raiment; the overplus they have only either the keeping of, or the giving of, not the enjoyment of: if God give us more, we are bound to be thankful, and to use it for him if he give us but this, we are bound to be content, and cheerfully to enjoy him in it.

3. Jacob's piety and his regard to God, which appear here, (1.) In what he desired; that God would be with him, and keep him. Note, We need desire no more to make us easy and happy, wherever we are, than to have God's presence with us, and to be under his protection; it is comfortable in a journey, to have a guide in an unknown way, a guard in a dangerous way, to be well carried, well provided for, and to have good company in any way, and they that have God with them, have all this in the best manner. (2.) In what he designed; his resolution is, [1.] In general, to cleave to the Lord, as his God in covenant, Then shall the Lord be my God. Not as if he would disown him and cast him off, if he should want food and raiment; no, though he slay us, we must cleave to him; but VOL. I.-15

5 And he said unto them, Know ye Laban the son of Nahor? And they said, We know him.

6 And he said unto them, Is he well? And they said, He is well: and, Behold, Rachel his daughter cometh with the sheep.

7 And he said, Lo, it is yet high day, neither is it time that the cattle should be gathered together: water ye the sheep, and go and feed them.

8 And they said, We cannot, until all the flocks be gathered together, and till they roll the stone "from the well's mouth; then we water the sheep. peace to him? e c. 43. 7. $yet the day is grent. d Mark 16. 3. Luke 24. 2. "then I will rejoice in him as my God; then, I will more strongly engage myself to abide with him." Note, Every mercy we receive from God, should be improved as an additional obligation upon us to walk closely with him as our God. [2.] In particular, that he would perform some special acts of devotion, in token of his gratitude. First, "This pillar shall keep possession here, till I come back in peace, and then it shall be God's house," that is, "an altar shall be erected here to the honour of God." Secondly, "The house of God shall not be unfurnished, nor his altar without a sacrifice; of all that thou shalt give me I will surely give the tenth unto thee, to be spent either upon God's altars, or upon his poor," both which are his receivers in the world. Probably, it was according to some general instructions received from Heaven, that Abraham and Jacob offered the tenth of their acquisitions to God. Note, 1. God must be honoured with our estates, and must have his dues out of them. When we receive more than ordinary mercy from God, we should study to give some signal instances of gratitude to him. 2. The tenth is a very fit proportion to be devoted to God, and employed for him; though, as circumstances vary, it may be more or less, as God prospers us, 1 Cor. 16. 2.

NOTES TO CHAPTER XXIX.

V. 1-8. All the stages of Israel's march to Canaan are distinctly noticed, but no particular journal is kept of Jacob's expedition further than Bethel; no, he had no more such happy nights as he had at Bethel, no more such visions of the Almighty; that was intended for a feast, he must not expect it to be his daily bread. But,

1. We are here told how cheerfully he proceeded in his journey, after the sweet communion he had with God at Bethel : Then Jacob lifted up his feet; so the margin reads it, v. 1. Then he went on with cheerfulness and alacrity, not burdened with his cares, nor cramped with his fears, being assured of God's gracious presence with him, Note, After the visions we have had of God, and the vows we have made to him in solemn ordinances, we should run the way of his commandments, with enlarged hearts, Heb. 12. 1.

What is

2. How happily he arrived at his journey's end; Providence brought him to the very field where his uncle's flocks were to be watered, and there he met with Rachel that was to be his wife. Observe, (1.) The Divine Providence is to be acknowledged in all the little circumstances which coneur to make a journey, or other undertaking, comfortable and successful. If, when we are at a loss, we meet seasonably with those that can direct us; if we meet with a disaster, and those are at hand that will help us; we must not say that it was by chance, or that fortune therein favoured us, but that it was by Providence, and that God therein favoured us. Our ways are ways of pleasantness, if we continually acknowledge God in them. (2.) Those that have flocks must look well to them, and be diligent to know their state, Prov. 27. 23. here said of the constant care of the shepherds concerning their sheep, (v. 2, 3, 7, 8,) may serve to illustrate the tender concern which our Lord Jesus, the great shepherd of the sheep, has for his flock, the church; for he is the good Shepherd, that knows his sheep, and is known of them, John 10. 14. The stone at the well's mouth, which is so often mentioned here, was either to secure their property in it; for water was scarce, it was not there usus communis aquarum-for every one's use; or, it was to save the well from receiving damage from the heat of the sun, or from any spiteful hand, or to prevent the lambs of the flock from being drowned in it. (3.) Separate interests should not take us from joint and mutual help; when all the shepherds came together with their flocks, then like loving neighbours, at watering time, they watered their flocks together. (4.) It becomes us to speak civilly and respectfully to strangers. Though Jacob was no courtier, but a plain man dwelling in tents, and a stranger to compliment, yet he addresses himself very obligingly to the people he met with, and calls them his brethren, v. 4. The law of kindness in the tongue has a commanding power, Prov. 31. 26. Some think he calls them brethren, because they were of the same trade, shepherds like him. Though he was now upon his preferment, he was not ashamed of his occupation. (5.) Those that show respect, have usually respect showed them. As Jacob was civil to these strangers, ( 113 )