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 it's weight some serving only for Elegance Among the first sort he reckons this In which the Ladder may be thought to represent the Divine Providence which governs all things and particularly now directed Jacob in his Journey every step of which was under God's Guidance It being set upon the Earth denoted he thinks the stedfastness of Providence which nothing is able to shake And the top of it reaching to Heaven signifies that it extends it self all the World over to every thing 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 signifies 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 pure invention of idle Men who dream upon the Holy Scriptures Ver. 13. And behold the LORD stood above it Finally he saw the Divine Majesty or Glory so the Targum here expounds it as the unmovable 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 upon him that he doubted not of the Truth of what was now expresly promised him by God himself that he should have the blessing of Abraham as his Father had told him verse 4. Ver. 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 P. III. cap. 18. I will not leave thee c. This shows 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 Promises to him Ver. 16. 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 P. II. cap. 45. where he says That they who Prophesie 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 awakned out of his Prophetick Dream wherein he heard the LORD speak to him verse 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 Ver. 17. And he was 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 my self 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 Ver. 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 which 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 Idolol Lib. VI. cap. 38. Poured Oil on the top of it Not in honour of this Stone as Bonfrerius 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 before-mentioned 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 which by Theophrastus are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon which Superstitious People were wont when they met with them in the High-ways to pour Oil and fall down and worship A great many Authors mention them which are collected by Elmenhorstius 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 Vnbelief Chap. XXXV where he excellently explains this action of Jacob n. 5 6 7. Ver. 19. And he called the Name of that place Bethel From this word Bethel came the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Scaliger in his Animadv upon Euseb p. 198. and others think among the Heathen Whereby they denoted rude Stones which they worshipped either as Symbols of Divinity or
looked Having faln down on his Face I suppose and worshipped the Divine Majesty as he did XVII 17. he beheld when he rose up again And lo there stood three Men by him Three Angels in the shape of Men for so the Apostle to the Hebrews calls them XIII 2. And so Moses himself calls two of them XIX 1. who were part of the heavenly Retinue as I may call it waiting upon the Divine Majesty mentioned in the Verse foregoing There is a Maxim among the Jews that no Angel performs two Ministries is sent that is on two Messages nor are two Angels sent upon one Embassie as Maimonides speaks More Nev. P. II. c. 6. and therefore they think these three Angels were dispatch'd for different Purposes one of them and the Principal to bring a Confirmation of the Birth of Isaac another to bring Lot out of Sodom and a third to overthrow the Cities of Sodom and Gomorrha And therefore when one of these Angels had delivered that Message to Abraham there were but two that went to Sodom XIX 1. and Lot speaks to one of them as taking a particular Care of him verse 19 c. and then it is said The Lord rained Fire and Brimstone from the Lord out of Heaven verse 24. That is that Angel of the Lord who was set by the LORD of Heaven and Earth over that Work Some of them indeed assign another Work for one of them as we find in that Title of the Talmud called Bava-Metzia c. 7. but they agree in the main Notion That they had different Offices with which they were intrusted But some Christians and those of great Authority have made a Question whether they were all created Angels one of them at least seeming to be the LORD of all Nay St. Cyril in his first Book against Julian thinks there was a Representation of the blessed individed Trinity for Abram speaks to them verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if the three were but one But St. Hilary's Opinion and Eusebius's L. V. Demonstr c. 9. is more likely That the Son of God only appear'd with two Angels attending on him Which many think is evident from verse 22 and 25. of this Chapter Yet I think another Account may be given of those Verses and if we should make that an Argument that one of them was the increated LORD another of them must be so also For he is called likewise by the Name of Jehovah Gen. XIX 24. See St. Austin L. II. de Trin. cap. 11. and L. III. cap. 11. where he confutes the fore-named Opinion And when he saw them he ran to meet them Was forward to invite them to refresh themselves with him For he took them to be considerable Persons as appears by what follows And bowed himself towards the Ground After the manner of the Eastern People in Token of the Respect and Honour he had for them For this was a Civil Action not Religious it is manifest by this That he did not know them to be Angels but only Persons of Quality as we now speak their Aspect and Habit I suppose being extraordinary Ver. 3. My Lord if now I have found c. One of them appeared more Honourable and Superior to the other two and therefore he makes his address to him as the chief Praying him if he thought him worthy of such a Favour to honour him with their Company Ver. 4. And wash your Feet i. e. To wash your Feet For this was performed by Servants and not by the Guests themselves And rest your selves under the Tree In an Arbour under a great Tree Where they were wont to eat for coolness sake See Dr. Hammond upon Psalm CXXVIII 3. St. Hierom sometimes calls this Tree an Oak sometimes a Turpentine-Tree as J. Filesacus observes L. I. Select c. 13. Unless we will say that he thought Abraham dwelt under the one and entertained them under the other And so Eusebius L. V. Demonst Evang. c. 9. expresly relates it That God appeared to him under the Oak where he dwelt And that he entertained the Angels under a Turpentine-Tree which was had in great Honour in his time Ver. 5. I will fetch a morsel of Bread Or rather a Loaf of Bread as de Dieu shows the word imports Under which is comprehended all necessary Provision at a Meal And comfort ye your Hearts Refresh your selves For therefore are ye come to your Servant Divine Providence hath directed you to come this way at this time a day that I may have an opportunity to entertain you Hospitably Ver. 6. Make Cakes upon the Hearth Many interpret it upon the Coals or hot Embers according to what we read 1 Kings XIX 6. But Bochartus thinks the word there signifies as it doth here upon hot Stones Others will have it that they were laid upon the Hearth and covered with hot Embers P. I. Hierozoic L. II. c. 34. and so they prepare them at this Day as Leon. Rawwolff tells us in his Travels P. II. c. 9. where he saith That as he went through a Country that lies between Mesopotamia and Media a Woman presently made them Cakes about a Finger thick and of the bigness of a Trencher Which she first laid upon hot Stones and turned them often and then threw Ashes and Embers over them Which he says were very savoury Ver. 7. A Calf tender and good Which was a noble Entertainment in those Countries Ver. 8. And he took Butter Though we read of Cheese in Homer Euripides Theocritus and others yet they never mention Butter Nor hath Aristotle a word of it as Bochart observes Hierozoic P. I. c. 2. c. 41. though he hath sundry Observations about Cheese For Butter was not a thing then known among the Greeks though we see by this and many other places it was an ancient Food among the Eastern People And he stood by them Waited upon them and ministred to them For he did not stand unmovable but as Servants do that attend upon the Table who as there is occasion bring or take away c. See P. Fagius on Deut. I. 38. Ver. 9. And they said unto him Where is thy Wife One of them the rest signifying some way their Consent ask'd him for his Wife not being ignorant but to introduce the following discourse In the Tent. In her Apartment For Women had their Apartments by themselves Ver. 10. And he said The Principal of the three Angels or rather the LORD himself as it is explained verse 13. For as Theodorick Hackspan judiciously observes this appearance of the Divine Majesty was different from the foregoing Not being immediate by himself alone like that XVII 1. nor merely mediate by an Angel like that XVI 7 10 11 12 c. But mixed the LORD himself ver 1. being conjunct with the Angels whom he imployed in this Embassie I will certainly return to thee To fulfil the Promise which I made thee XVII 19. According to the time of life Nine Months hence which is
was desirous to live with his Wives who were her Country-Women And that her death is here mentioned though we read nothing of Rebekah's to give an account how this Oak came by the Name of Allon-Bacuth in after-times Vnder an Oak There were many about Bethel Near to which there was a Wood or Forest out of which the Bears came who devoured the Children that cursed Elisha 2 Kings II. 23. And under an Oak also the old Prophet Found the Man of God sitting as he went from Bethel 1 Kings XIII 14. Ver. 9. And God appeared unto Jacob again c. The SCHECHINAH or Divine Majesty who bad him go to Bethel verse 1. appeared to him when he came there in a most glorious manner As he had done when he lodged there in his Journey to Padan-Aram XXVIII 13. Ver. 10. Israel shall be thy Name This is a far more honourable Name than that of Jacob And therefore by it thou shalt be commonly called For the Name of Jacob was given him from the supplanting of his Brother and getting the advantage of him But this of Israel from his prevalence over the Angel of God And he called his Name Israel He solemnly confirmed that Name which was given him before by his Angel XXXII 28. This seems to me to prove That it was no more than an Angel who wrestled with Jacob and told him his Name should be changed For if it had been God himself Jacob was as much satisfied then as he could be now that Israel should be his Name But I take it God reserved the declaration of it from his own Mouth till this time When he ratified what he had before spoken by his Angel And thus I find since I noted this St. Hierom understood this Passage Whose words are these Dudum nequaquam ei nomen ab Angelo imponitur c. This Name was not heretofore imposed on him by the Angel who only foretold that God would impose it on him That therefore which was there promised should be we are here taught was fulfilled Ver. 11. I am God Almighty c. Here God renews his Promise to him as he had often done to Abraham He had first blessed him by Isaac XXVIII 3. when he sent him from home Then he himself blessed him when he appeared to him the first Night of his Journey verse 13. of that Chapter And now again when he was come back to the very same place where he blessed him before And he speaks to him by the Name of El-Shaddai i. e. God All-sufficient The very same whereby his Father had blessed him XXVIII 3. and whereby God blessed Abraham XVII 1. Ver. 13. And God went up from him It is evident by this that a visible Majesty or Glory appeared to him at this time From whence the foregoing words were spoken to him Which being done it went up towards Heaven In the Hebrew the words are went up from upon him or over him and the very same is said of Abraham XVII 22. as if the SCHECHINAH appeared over his Head in great Lustre whilst he perhaps lay prostrate upon the Ground Ver. 14. Set up a Pillar in that place To be a Monument of the Divine Goodness Who there appeared to him and made him such gracious Promises as those before-mentioned verse 11 12. And to serve for an Altar whereon to offer Sacrifice For so the word Matzebah signifies Hosea III. 4. And therefore Isaiah seems to make an Altar and a Pillar the same thing XIX 19. Poured a drink-offering thereon To consecrate it unto the Solemn Service of God For which end he poured Oil upon it as he had done upon the Stone XXVIII 18. which in all likelihood was a principal part of this Pillar And having done all this we are to suppose he not only offered Sacrifice but paid the Tenth of all that God had given him according to his Vow XXVIII ult Ver. 15. Called the Name of the place Or rather of that place that famous Place which God had made so remarkable by his Goodness to him For the Hebrews not without Reason make the He before Makom to add an Emphasis to that word Bethel i. e. The House of God So he said he would make this Place XXVIII 22. and now he is as good as his Word by renewing the Name he had given it thirty Years before when he first went into Mesopotamia Ver. 16. And there was but a little way to come to Ephrath When they were come within a little of Ephrath The Hebrew word for a little is Chibrath Whose precise signification is uncertain Benjamin Tudelensis saith this Place was within half a Mile and a little more of Ephrath See his Itinerar p. 47. and Const L' Empereur on the Place p. 176. Ver. 17. Fear not Thou shalt have this Son also The Midwife seems to comfort Rachel with her own Prediction XXX 24. Ver. 18. She called his Name Ben-oni Rachel seems to give her former Hopes of a second Son for lost at least she expected no Comfort from him Being ready to expire And therefore she called him a Son of Sorrow His birth being her death But his Father called him Benjamin To comfort Rachel in her Sorrow and to avert the sinister Omen Jacob immediately changed his Name into Benjamin signifying The Son of his Right-hand or of his Strength as it is commonly interpreted Though others will have it The Son of Years i. e. of his old Age or putting both together the support and stay of his old Age. Names are oft-times strangely adapted to things and the Presages of Parents have anciently been observed to be fulfilled Heu nunquam vana parentum Auguria Which is in no Instance more verified than in this Child of Jacob's Who did not bear either of these Names for nought There being two very different Fates of his Posterity as Dr. Jackson observes in a Discourse of his upon St. Matth. II. 17 18. answerable to the contrary importance of the Names given him by his Father and his Mother No Tribe in Israel more Valorous yet none so subject to sorrowful Disasters as this Tribe of Benjamin It was almost extirpated in the time of the Judges XX. 35 c. and yet before the conclusion of that Age Benjamin became the Head of his Brethren The first King of Israel being chosen out of that late desolate Tribe And though that King proved at last but a Ben-oni yet this Tribe stuck close to Judah when all the rest revolted to his Brother Joseph Ver. 20. Jacob set a Pillar upon her Grave After that Law was made Deut. XVI 22. against erecting Pillars the Jews did not think all Pillars unlawful but only those for Superstitious uses Not those which were in Memory of some thing as Maimonides his words are L. de Idolol cap. 6. Ver. 21. And Israel journeyed This is the first time that Moses calls him Israel after this Name was given him by God Which he repeats twice in the next Verse