Verse-by-Verse Bible Commentary
Genesis 36:24

Clarke's Commentary

Verse Genesis 36:24. This was that Anah that found the mules in the wilderness — The words את הימם eth kaiyemim, here translated mules, has given rise to a great variety of conjectures and discordant opinions. St. Jerome, who renders it aquas calidas, warm springs, or hot baths, says there are as many opinions concerning it as there are commentators.

The Septuagint has τον Ιαμειν, which seems to be the name of a man; but this is expressed in a great variety of ways in different MSS. of that version.

The Syriac renders it [Syriac] mayé, waters; the author of this version having read in the Hebrew copy from which he translated. מים mayim, waters, for ימם yemim, the two first letters being transposed.

Onkelos translates the word גבריא gibbaraiya, giants, or strong or powerful men.

The Samaritan text has [Samaritan] haaimim, and the Samaritan version [Samaritan] am aimai, the Emim, a warlike people, bordering upon the Horites.

The Targum of Jonathan ben Uzziel paraphrases the place thus: "This is the Anah who united the onager with the tame ass, and in process of time he found mules produced by them." R. D. Kimchi says, that "Zibeon was both the father and brother of Anah; and this Anah, intent on heterogeneous mixtures, caused asses and horses to copulate, and so produced mules." R. S. Jarchi is of the same opinion. See his comment on this place.

Bochart believes the Emim are meant; and argues forcibly,

1. That מצא matsa, he found, never signifies to invent, but rather the meeting with or happening on a thing which already exists.

2. That mules are never called ימם yemim in the Scriptures, but פרדים peradim.

3. That Anah fed ASSES only, not horses. And,

4. That there is no mention of mules in Palestine till the days of David.

From the whole he concludes that the Emim are meant, with whom Anah fought; and he brings many places of Scripture where the same form of expression, he or they found, signifies the onset to battle, Judges 1:5; 1 Samuel 31:3; 1 Kings 13:24; 2 Chronicles 22:8; Numbers 35:27; Genesis 4:14; with many others. See the Hierozoicon, vol. i., cap. 21, p. 23S., edit. 1692.

Gusset, in Comment. Heb. Ling., examines what Bochart has asserted, and supposes that mules, not the Emim, were found by Anah.

Wagenseil would credit what Bochart has asserted, did not stronger reasons lead him to believe that the word means a sort of plant!

From the above opinions and versions the reader may choose which he likes best, or invent one for himself. My own opinion is, that mules were not known before the time of Anah; and that he was probably the first who coupled the mare and ass together to produce this mongrel, or the first who met with creatures of this race in some very secluded part of the wilderness. Is it not probable that from this Anah, or ענה enah, the Enetae derived at least their fabulous origin, whom Homer mentions as famous for their race of wild mules?

Παφλαγονων δ' ἡγειτο Πυλαιμενεος λασιον κηρ,

Εξ Ενετων, ὁθεν ἡμιονων γενος αγροτεραων.

IL., lib. ii., v. 852.

The Paphlagonians Pylaemenes rules,

Where rich HENETIA breeds her SAVAGE MULES.

POPE.

The Enetae or Henetae, who were a people contiguous to Paphlagonia, Cappadocia, and Galatia, might have derived their origin from this Anah, or Henah, out of which the ενετοι of the ancient Greek writers might have been formed; and according to Theophrastus, Strabo, and Plutarch, the first mules were seen among these people. See Ludov, De Dieu and Scheuchzer.

Bridgeway Bible Commentary

Descendants of Esau (36:1-43)

The story is now about to move on from Jacob to his family, but first the record of Esau is brought to a close. The covenant family (Jacob’s) had settled in Canaan, while the non-covenant family (Esau’s) had settled in Edom. There, over many years, Esau’s descendants grew into a large nation (36:1-19; cf. 27:39-40). As the Edomites grew, the original inhabitants of the land, the Horites, were either forced to move elsewhere or absorbed into Edom (20-30; cf. 14:6; Deuteronomy 2:12). The record lists the early Edomite kings (31-39) and the main Edomite tribal divisions (40-43).

Coffman's Commentaries on the Bible

"These are the sons of Seir the Horite, the inhabitants of the land: Lotan and Shebal and Zibeon and Anah, and Dishon and Ezer and Dishan: these are the chiefs that came of the Horites, the children of Seir in the land of Edom. And the children of Lotan were Hori and Heman; and Lotan's sister was Timna. And these are the children of Shebal: Alvan and Manahath and Ebal, Shepo and Onam. And these are the children of Zibeon: Aiah and Anah; this is Anah who found the hot springs in the wilderness, as he fed the asses of Zibeon his father. And these are the children of Anah: Dishon and Oholibamah the daughter of Anah. And these are the children of Dishon: Hemdan and Eshban, and Ithran and Cheran. These are the children of Ezer: Bilhan and Zavaran and Akan. These are the children of Dishan: Uz and Aran. These are the chiefs that came of the Horites: chief Lotan, chief Shobal, chief Zibeon, chief Anah, chief Dishon, chief Ezer, chief Dishan: these are the chiefs that came of the Horites, according to their chiefs in the land of Seir."

This list of the pre-Edomite inhabitants of Seir is of the greatest significance, for it reveals the manner of Edom's eventual amalgamation with the people through intermarriages with them, and finally coming to dominate the whole area. Esau's wives included Anah a daughter of Zibeon, and Oholibamah was the daughter of Anah, another of the Horite, or Hivite chiefs. Also, Timna, the concubine of Esau's first-born son Eliphaz, who was the mother of chief Amalek, was a sister of Lotan, one of the chiefs of Seir. What Esau did here through intermarriage with the pagans of Seir, Jacob likewise could have done at Shechem; but the result would have been just as disastrous as it was for the posterity of Esau. Sure, Esau took over the country, but the pagan culture of Seir took over the Edomites. Thus, the wisdom of God's providential interference with Jacob's continued residence in Shechem is demonstrated in this chapter.

Note that Zibeon is called a Hivite is Genesis 36:2, and a Horite in Genesis 36:20. "Hivite is a synonym for Horite, and both are applied where `Hurrians' are involved."E. A. Speiser, op. cit., p. 282.

"Anah who found the hot springs in the wilderness" The words here given as "hot springs" are rendered "the mules" in the KJV. There has been much dispute about this expression. "There is no warrant for the traditional `hot springs',"Ibid., p. 280. which began with Jerome. The word is "hymn" and is used only here in the whole Bible. Jewish scholars generally favor the KJV rendition of "mules," which we also favor. A feeding lot for asses is a far more likely place to find a mule than a hot spring. The Tarrgum of Jonathan paraphrases this place as follows:

"This is the Anah who united the `onager' with the tame ass; and in the process of time, he found mules produced by them."Adam Clarke, op. cit., p. 213. (Onager here should be understood as a wild horse.)

Barnes' Notes on the Whole Bible

- Section XII - Jacob

- The History of Esau

2. <אהלבמה 'ohŏlı̂ybâmâh, Oholibamah, “tent of the high place.” ענה ‛ǎnâh, ‘Anah, “answering.” צבעון tsı̂b‛ôn, Tsib‘on, “dyer, colored.”

4. אליפז 'ělı̂yphaz, Eliphaz, “God of strength.” רעוּאל r^e‛û'êl Re‘uel, “friend of God.”

5. יעוּשׁ y^e‛ûsh, Je‘ush, “haste.” יעלם ya‛lâm, Ja‘lam, “hiding.” קרח qôrach Qorach, “ice.”

11. תימן têymân, Teman, “right-hand man.” אומר 'ômār, Omar, “eloquent.” צפו ts^ephô, Tsepho, “watch.” געתם ga‛tâm Ga‘tam, “touch.” קנז q^enaz Qenaz, “hunting.”

12. תמנע tı̂mnâ( Timna‘, “restraint.” עמלק ‛ǎmâlêq, ‘Amaleq, “licking up, laboring.”

13. נחת nachath, Nachath, “going down, rest.” זרח zerach, Zerach, “rising” (of light). שׁמח shammâh, Shammah, “wasting.” מזה mı̂zzâh, Mizzah, “fear, sprinkling.”

20. ליטן lôṭân, Lotan, “covering, veiled.” שׁובל shôbâl, Shobal, “flowing, a shoot.”

21. דשׁון dı̂yshôn, Dishon, “a kind of gazelle, fat.” אצר 'etser, Etser, “store.” דישׁן dı̂yshân, Dishan, “threshing.”

22. חרי chôrı̂y, Chori, “troglodyte.” הימם hēmām, Hemam, “noise, commotion.”

23. עלון ‛alvân, ‘Alvan, “lofty.” מנחת mânachath, Manachath, “rest.” עיבל ‛êybâl, ‘Ebal, “stripped of leaves.” שׁפו sh^ephô, Shepho, “bare.” אונם 'ônâm, Onam, “strong.”

24. איה 'ayâh, Ajjah, “cry, hawk.” ימם yêm “hot springs.” Not mules (פידים p^eyādı̂ym) nor giants (אימים 'êymı̂ym).

26. חמדן chemdân, Chemdan, “pleasant.” אשׁבן 'eshbân, Eshban, “thought?” יתרן yı̂thrân, Jithran, “gain.” כרן k^erân, Keran, “harp?”

27. בלהן bı̂lhân, Bilhan, “timid.” זעון za‛ăvân, Za‘avan, “troubled?” עקן ‛âqân, ‘Aqan, “twistinq.”

28. ארן 'ǎrân, Aran, “wild-goat?”

32. בלע bela‛, Bela‘ “devouring.” בעור b^e‛ôr, Be‘or, “torch.” דנהבה dı̂nhâbâh, Dinhabah.

33. יובב yôbâb, Jobab, “shout.” בצרה bātsrâh Botsrah, “fold, fort.”

34. חשׁם chûshâm, Chusham, “haste.”

35. הדד hădad, Hadad, “breaking, shout.” בדד b^edad Bedad, “separation.” עוית ‛ǎvı̂yth, ‘Avith, “twisting.”

36. שׂמלה śamlâh, Samlah, “garment.” משׂרקה maśrêqâh, Masreqah, “vineyard.”

37. שׁאוּל shâ'ûl, Shaul, “asked.”

38. חנן בעל ba‛al-chānān, Ba‘al-chanan, “lord of grace.” עכבור ‛akbôr, ‘Akbor, “mouse.”

39. הדר hădar, Hadar, “honor.” פעו pâ‛û, Pa‘u, “bleeting.” מחיטאל m^ehêyṭab'êl, Mehetab’el, “God benefiting.” מטרד maṭrêd, Matred, “push.” זהב מי mēy-zâhāb, Me-zahab, “water of gold.”

40. יתת y^ethêth, Jetheth, “a nail?”

41. אלה 'êlâh, Elah, “terebinth.” פינון pı̂ynôn, Pinon, “dark?”

42. מבצר mı̂btsâr, Mibtsar, “fortress.”

43. מגדיאל magdı̂y'êl, Magdiel, “prince of God.” עירם ‛ı̂yrâm ‘Iram, “civic or naked.”

The two documents that now remain run parallel to one another in point of time. They relate to the two sons of Isaac; and, as usual, the record of the one, who, though first born, falls into the ranks of paganism, is first given briefly, and thus dismissed, in order to make way for the more elaborate history of the chosen seed. The latter document does not terminate with the book of Genesis. We do not again meet with the phrase, “and these are the generations,” until we come to the third chapter of Numbers, and even then it is only applied in a subordinate sense to the family of Aaron and Moses, and the priesthood connected with them. Hence, the latter document may be regarded as extending through the remaining books of the Pentateuch. The former may therefore, be of like extent in regard to time. The last of the eight kings, of whom it is not said that he died, seems to have been the contemporary of Moses, who made application to him for leave to pass through his land. If this be so, it follows that the remainder of Genesis comes immediately from the hand of Moses; a result which is in accordance with other indications that have presented themselves in the previous part of this book. This interesting monument of antiquity, from its extreme brevity, leaves many questions which it suggests to our minds unanswered, and in the absence of all other information, we must rest contented with the meagre notices of the race of Edom which it has furnished. And where we cannot ascertain the actual connection of the events and individuals mentioned, we must be satisfied with any possible relation in which they may be placed. The notice, notwithstanding its brevity, we shall find to be arranged with admirable precision.

Genesis 36:1-8

This passage is introductory, and records the settlement of Esau with his family in Mount Seir. “Esau, who is Edom.” This is a fact of which we were informed in the previous history Genesis 25:25, Genesis 25:30. It is mentioned here because the latter name gave origin to the national designation; namely, the Edomites or Idumaeans. The occurrence of this explanatory or definitive clause here and in other parts of this chapter throws light on the manner in which this work was composed. Such parenthetical explanations are sometimes ascribed to the reviser or redactor of the original text. And to this there is no theoretic objection, provided the reviser be allowed to be of equal authority with the original author, and the explanatory addition be necessary for the reader of a later period, and could not have been furnished by the original author. Otherwise, such a mode of accounting for these simple clauses is unnecessary, and therefore, unwarrantable. The present case the writer has already explained, and the latest reader requires the clause no more than the earliest, as he is aware from the previous notices that Esau is Edom. We are thus led to regard these explanatory clauses as marks of an early or artless simplicity of style, and not as any clear or certain traces of revision.

Genesis 36:2-5

Esau took his wives. - From the word “his” we conclude that this sentence does not refer to his marrying these wives, but to his taking them with him when he removed from Kenaan. Hence, the sentence, after being interrupted by the intervening particulars, is resumed and completed in the sixth verse. The date of this event is therefore, some time after Jacob’s flight to Padan-aram, and before his return. The daughter of Ishmael he only married after Jacob’s departure, and by her he had one son who was born in Kenaan. We may therefore, suppose that, about eighteen years after Jacob’s flight, Isaac had assigned to Esau a sufficient stock of cattle and goods for a separate establishment, the extent of Esau’s portion and of that which Isaac had reserved for Jacob had become so great as to demand pasture grounds widely removed from one another, and Esau’s former habits and his last matrimonial alliances had drawn him toward Mount Seir. He married his first wives when he was forty years of age Genesis 26:34, and as Jacob was seventy-seven when he left his home, at eighteen years after that date, Esau had been fifty-five years married to his first two wives, and somewhat less than eighteen to Ishmael’s daughter.

Of the daughters of Kenaan. - This refers to the two following wives mentioned in this verse, and distinguishes them from the third, mentioned in the following verse, who is of the family of Ishmael. “Adah, daughter of Elon the Hittite.” On comparing the account of his two wives whom he married at forty with the present, the first, namely, Judith, daughter of Beeri the Hittite, no longer appears either by her own name, that of her father, or that of her tribe. Hence, we presume that in the course of the past forty-seven years she has died without male issue. This presumption is favored by the circumstance that the daughter of Elon the Hittite is now advanced into the first place. If it seems undesirable to anyone to make any presumption of this kind, we have only to say that in the absence of the connecting links in a historical statement like this, we must make some supposition to show the possibility of the events related. The presumption we have made seems easier and therefore, more likely than that the names of the individual, the father and the tribe, should be all different, and the order of the two wives reversed, and yet that the same person should be intended; and hence, we have adopted it as a possible arrangement, leaving to others the preference of any other possibility that may be suggested. For after all it should be remembered that testimony only could determine what were the actual circumstances. She who was formerly called Basemath appears here with the name of Adah. At a time when proper names were still significant, the application of more than one name to the same individual was not unusual.

Oholibamah, daughter of Anah, daughter of Zibon the Hivite. - This may have been the fourth wife of Esau in the order of time, though she is here classed with the daughter of Elon, because she was of the daughters of Kenaan. “Daughter of Zibon” means his granddaughter, by the mother’s side. “The Hivite” Genesis 10:17. Zibon is thus distinguished from the Horite of the same name Genesis 36:20. The Hivite race we have already met with at Shekem Genesis 34:2. They also held four cities a short way north of Jerusalem, of which Gihon was the chief Joshua 9:3, Joshua 9:7,Joshua 9:17. It was easy, therefore, for Anah the Horite to marry the daughter of Zibon the Hivite. “Basemath,” previously called Mahalath.

Genesis 36:4-5

Five sons were born to Esau in Kenaan, of whom Adah and Basemath bare each one. As Oholibamah bare him three sons before leaving Kenaan, she must have been married to him four or five years before that event, perhaps on the death of his first wife, and in consequence of his connection with the south.

Genesis 36:6-8

The sentence that was left incomplete in Genesis 36:2 is now resumed and completed. His departure from Kenaan is ascribed to the abounding wealth of himself and his brother. What remained in the hands of Isaac was virtually Jacob’s, though he had not yet entered into formal possession of it. Mount Seir is the range of hills extending from the Elanitic Gulf to the Salt Sea; the northern part of which is called Jebal Γεβαλήνη Gebalénē and the southern part esh-Sherah, and parallel to which on the west lies Wady Arabah. In this range is situated the celebrated rock city, Sela or Petra, adjacent to Mount Hor.

Genesis 36:9-14

After the removal to Mount Seir the race of Esau is traced further. It is remarkable that the phrase, “And these are the generations of Esau,” is now repeated. This is sufficient to show us that it does not necessarily indicate diversity of authorship, or is a very distinct piece of composition. Here it merely distinguishes the history of Esau’s descent in Mount Seir from that in Kenaan. “Father of Edom.” Edom here denotes the nation sprung from him. Eliphaz has five sons by his wife, and by a concubine a sixth, named Amalek, most probably the father of the Amalekites Genesis 14:7. “Timna” was probably a very young sister of Lotan Genesis 36:22, perhaps not older than her niece Oholibamah Genesis 36:25. Eliphaz was at least forty-one years younger than Esau. Yet it is curious that the father takes the niece to wife, and the son the aunt. “Teman” is the father of the Temanites, among whom we find Eliphaz the Temanite mentioned in Job Job 2:11. The name Kenaz may indicate some affinity of Edom with the Kenizzites Genesis 25:19, though these were an older tribe. The other tribes are not of any note in history. Zepho is Zephi in Chronicles, by the change of a feeble letter. Such variations are not unusual in Hebrew speech, and so make their appearance in writing. Thus, in Genesis itself we have met with Mehujael and Mehijael, Peniel and Penuel Genesis 4:18; Genesis 32:30-31. The sons of Esau by Oholibamah are younger than the other two, and hence, these sons are not enumerated along with those of the latter.

Genesis 36:15-19

The first dukes of Edom. The Alluph or duke is the head of the tribe among the Edomites, like the Nasi or prince among the Israelites. The ten grandsons of Esau by Adah and Basemath take rank with his three sons by Oholibamah. This favors the presumption that she was his fourth and latest wife. “Duke Corah.” This appears to be inserted by a slip of the pen, though it occurs in the Septuagint and Onkelos. It is missing, however, in the Samaritan Pentateuch. It would make twelve dukes, whereas it appears from the closing verses of the chapter that there were only eleven. It is possible, however, that there may have been a Corah descended from Eliphaz who attained to a dukedom; and that Amalek separated himself from the rest of the Edomites and asserted his independence. In the absence of explanatory testimony we must leave this point undecided as we find it.

Genesis 36:20-30

This notice of the Horites is in matter more distinct from what precedes, than the second is from the first paragraph in the chapter. “Seir the Horite.” The Horite Genesis 14:6, was the cave-dweller, and probably got his name from the cave hewn out of the solid rock in which he was accustomed to dwell. Sela was a city of such excavated dwellings. If Seir here mentioned be the original Seir, then he is the remote father of the seven Horite dukes who belonged to the time of Esau. If he be their immediate parent, then he is named after that earlier Seir who gave name to the mountain range. “Who dwelt in the land.” The sons of Seir dwelt in this land before the coming of the Edomites. Here follow the descendants of the then living dukes of the Horim. Hori, Lotan’s son, bears the name of the nation. “Hemam,” in Chronicles Homam, by a change of letter. “Timna,” the concubine of Eliphaz Genesis 36:12. “Alvan” and “Shepho”, in Chronicles Aljan and Shephi, by a reverse change of the same letters (see Genesis 36:11).

“Zibon.” This we suppose to be different from Zibon the Hivite Genesis 36:2, Genesis 36:14. “Anah” is of course different from his uncle Anah the brother of Zibon the Horite. “The hot springs in the wilderness.” There were various hot springs in the vicinity, as Kallirrhoe in Wady Zurka Main, those in Wady Hemad between Kerak and the Salt Sea, and those in Wady el-Ahsy. “Sons of Anah.” The plural, sons, here is used according to the general formula, though only one son is mentioned. Oholibamah, being the daughter of Anah, and wife of Esau, while Eliphaz is married to her aunt Timna, is not likely to be the granddaughter by the mother’s side of her uncle Zibon. This is in favor of Zibon the Hivite and Zibon the Horite being different individuals Genesis 36:2. “Anah” is here the brother of Zibon. The nephew Anah Genesis 36:24, bears the name of his uncle Genesis 36:20. “Dishon” is an example of the same community of name Genesis 36:21. All Dishon’s and Ezer’s sons have names ending in “-an.” “Acan” יעקן ya‛ăqân (Jaacan) in 1 Chronicles 1:41 is a graphic error for ועקן va‛ăqân (and Acan). Uz; see Genesis 10:23; Genesis 22:21. In Genesis 36:29-30, the dukes are formally enumerated. “According to their dukes;” the seven officials of pre-eminent authority among the Horites. The official is here distinguished from the personal. This is a distinction familiar to Scripture.

Genesis 36:31-39

The series of eight kings here enumerated are plainly elective, as not one succeeds his father. The king co-exists with the dukes, who are again enumerated at the close of the list, and are mentioned in the song of Moses Exodus 15:15. These dukes are no doubt the electors of the common sovereign, who is designed to give unity and strength to the nation. It is natural to suppose that no sovereign was elected until after the death of Esau, and, therefore, if he lived as long as Jacob, after the children of Israel had been seventeen years in Egypt. As we calculate that they were two hundred and ten years in that country, and forty years afterward in the wilderness, this would allow two hundred and thirty-three (250–17) years for seven reigns, and a part of the eighth, during which Moses and his host marched along the borders of Edom. Allowing some interval before the first election, we have an average of thirty-three years for each reign. “Before a king reigned over the children of Israel.” This simply means before there was a monarchy established in Israel. It does not imply that monarchy began in Israel immediately after these kings; as Lot’s beholding the vale of Jordan to be well-watered before the Lord destroyed Sodom and Amorah, does not imply that the cities were destroyed immediately after Lot beheld this sight Genesis 13:10.

Nor does it imply that monarchy in Israel had begun in the time of the writer; as Isaac’s saying, “That my soul may bless thee before I die” Genesis 27:4 does not imply that he was dead at the time of his saying so. It merely implies that Israel was expected to have kings Genesis 35:11, as Isaac was expected to die. Of the several sovereigns here mentioned we have no other historical notice. “Beor” is also the name of Balaam’s father Numbers 22:5. This indicates affinity of language between their respective tribes. The site of “Dinhabah,” the capital of Bela, though the name is applied to many towns, has not been ascertained. “Bozrah” is el-Busaireh, about twenty-one miles nearly south of the Salt Sea. “The land of the Temanite” has its name from Teman, son of Eliphaz. His town was, according to Jerome, five miles from Petra. “Hadad” is a name of frequent recurrence among the Aramaeans. “Who smote Midian in the field of Moab.” This records an event not otherwise known, and indicates external conquest on the part of the Idumaean state. “Avith” or Ajuth (1 Chronicles 1:46, probably a graphic error) is not otherwise known.

“Masrecah” is likewise unknown. “Rehoboth by the river.” If the river be the Phrat (Onkelos), Rehoboth may be er-Rahabah, not far from the mouth of the Khabur. Otherwise it may be er-Ruhaibeh on a wady joining the Sihor or el-Arish Genesis 26:22, or the Robotha of Eusebius and Jerome, the site of which is not known. “Hadar” is probably a colloquial variation of Hadad Genesis 36:35 which is found in Chronicles. Pau or Pai is unknown. Matred is the father of his wife. Mezahab her mother’s father. The death of all these sovereigns is recorded except the last, who is therefore, supposed to have been contemporary with Moses.

Genesis 36:40-43

The hereditary dukes who were contemporaneous with this sovereign, and formed no doubt his council, are now enumerated. Timna, once the name of a female, now appears as a male, unless we allow a duchess in her own right to have occurred among them. The same applies to Oholibamah. Alva or Aljah is near akin to Alvan or Allan Genesis 36:23. Jetheth, Elah, Pinon, Mibzar, Magdiel, Iram, are new names. Four of the old names reappear. One is only slightly different. The number of dukes is eleven. It is probable that Amalek separated from the family confederacy; and the number of tribes may have been originally twelve. The seven Horite dukedoms probably merged into the Idumaean eleven.

Calvin's Commentary on the Bible

24.This was that Anah that found the mules. Mules are the adulterous offspring of the horse and the ass. Moses says that Anal was the author of this connection. ⁽¹³¹⁾ But I do not consider this as said in praise of his industry; for the Lord has not in vain distinguished the different kinds of animals from the beginning. But since the vanity of the flesh often solicits the children of this world, so that they apply their minds to superfluous matters, Moses marks this unnatural pursuit in Anah, who did not think it sufficient to have a great number of animals; but he must add to them a degenerate race produced by unnatural intercourse. Moreover, we learn hence, that there is more moderation among brute animals in following the law of nature, than in men, who invent vicious admixtures.

(131) The word ימים, rendered mules by our translators, and by Calvin, is of doubtful signification; it occurs in this place only. It is by many commentators translated “waters,” or “warm springs;” and probably this interpretation is to be preferred. The reader may see the question discussed in Professor Bush’s note on this verse. — Ed

Smith's Bible Commentary

Chapter 36

Now in chapter thirty-six, we're not going to bother to go into it in any detail because in it we have the generations of Esau. And they are given in chapter thirty-six just to drop out of the picture. But just to show you the descendants of Esau, the Scripture lists their names and all here in chapter thirty-six. The generations of Esau, who is Edom ( Genesis 36:1 ). Which means red, and he was the father of the Edomites. In verse six, it says, And Esau took his wives, and his sons, and his daughters, and all the persons of his house, his cattle, and all of his beasts, and his substance, which he got in the land of Canaan; and he went to the country went into the country from the face of his brother Jacob ( Genesis 36:6 ). So when Jacob came down into the area, Esau moved out over to the area that was south and somewhat east of the Dead Sea region going down to the Gulf of Akaba, the area that later became known as Edom. And that is the area where Esau and his descendants settled. Their riches were so great they could not dwell together. Their riches were so great they could not dwell together ( Genesis 36:7 ); Now one of the sons of Esau, verse ten, is Eliphaz. And one of Eliphaz's son in verse eleven is Teman. Now you remember in the book of Job, one of the comforters of Job was named Eliphaz, the Temanite. And so it is very possible that this Eliphaz that we have here, one of the sons of Esau was in actuality one of the comforters of Job. And so this probably dates for us the book of Job; which means that it is one of the oldest books in the Bible. For Genesis was written by Moses some five hundred years later. But the book of Job poetry was kept intact and it makes Job one of the oldest books in man's literature. So the name of Eliphaz, whose son was Teman and in Job, Eliphaz the Temanite; it is very possible that here is the time of Job. It is interesting also that we have in verse thirty-three, And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead ( Genesis 36:33 ). We know that Job was a ruler, a king over an area. It could be that this Jobab here is actually the Job of that book. And of course, Eliphaz then being one of his uncles who came to visit him at the time that he was going through such great personal loss and problems. So it's very likely that chapter thirty-six we have the names of those involved and the timing at least of the book of Job and the life of Job. He lived about this time which helps you to get things now sort of in perspective. It means that Job was living at the same time as Jacob and Esau and these events. I thought we would get chapter thirty-seven tonight but we'll let that go until next Sunday night and we'll start next Sunday in chapter thirty-seven. I really thought I could make it but I don't think I'm going to. So next Sunday night we'll begin in chapter thirty-seven and take the next five chapters as we continue now in this account. We get into some of my favorite parts of Genesis as we get into the story of Joseph, and I really feel that Hollywood has really passed up a tremendous one in not that really doing a really-they've done some, you know, gussied-up accounts, which aren't so good. But just the story of Joseph, the drama, the intrigue, the whole thing that is there is just-I love it. I love to read it. It just is one of my favorite parts of the Bible. So next Sunday night we begin with thirty-seven. Shall we stand? God bless you and keep His hand upon your life. May He watch over you daily and may you be conscious of His presence. Not just a thing from your head knowing, but in your heart experiencing the nearness, the closeness of God. May the Lord give you strength for every trial and testing. And may you come to that place of a total reliance upon his strength. The acknowledging of your own weakness. The surrendering and the committing of yourself completely into His hands. And thus, may your week be blessed and anointed by God. In Jesus' name. "

Gill's Exposition of the Whole Bible

And these are the children of Zibeon,.... The third son of Self, and who had two sons;

both Ajah and Anah; of the latter it is observed:

this [was that] Anah that found the mules in the wilderness, as he fed the asses of Zibeon his father; who observed, while he was feeding his father's asses in the wilderness, that the he asses coupled with mares, or horses with the she asses, and produced another sort of creatures called mules; and by this means found out the way how such creatures might be produced, and practised it: so Aelianus says d, that mules are not the produce of nature, but you may call it an adulterous invention of human contrivance and boldness, and a theft: this is the common interpretation, and to which our version leads: but against it it may be observed, that the word for "mules" is different from this here used, nor is this word ever used of mules, nor does it appear that there were any creatures of this sort before the days of David; nor is the word translated "found" ever used of that which before was not in being, but of what already existed; nor is there any mention of horses or mares in this account also; had it referred to a mixture of these creatures with asses, it would not have been omitted. Some think therefore the words are to be rendered, "he found waters in the wilderness"; sources and collections of waters which were not usual in a wilderness, and of great worth and use in desert lands, as Edom was, and in those hot countries, and the Vulgate Latin version renders it, "hot waters"; but then to the fixing of either of these versions, the word must be altered either in its points or letters, for which there is no authority. The Targum of Onkelos renders it mighty ones or giants, and may signify the "Emim", the "aleph" being changed for "yod", as Aben Ezra observes; and then the sense is, that these gigantic people, who were so called from the terror they taught upon their neighbours, and, who dwelt near the Horim in Seir, Deuteronomy 2:10, as they used to steal from their flocks, Anah lighted on them in the wilderness, and fell upon them, and took them; and with this agrees the Samaritan version, "he found giants, in the wilderness"; and so Abendana interprets the words: Aben Ezra observes that many interpret the word of plants or herbs; and a very learned e man is of opinion that the word used is the name of an useful herb or plant, first discovered by Anah. This Anah, though a keeper of his father's asses, is afterwards called Duke Anah; it being the custom of the sons of great personages to be the keepers of flocks and herds;

Deuteronomy 2:10- :.

d De Animal. l. 12. c. 16. e Wagenseil, in Sota, p. 217, 218.

Henry's Complete Commentary on the Bible

      20 These are the sons of Seir the Horite, who inhabited the land; Lotan, and Shobal, and Zibeon, and Anah,   21 And Dishon, and Ezer, and Dishan: these are the dukes of the Horites, the children of Seir in the land of Edom.   22 And the children of Lotan were Hori and Hemam; and Lotan's sister was Timna.   23 And the children of Shobal were these; Alvan, and Manahath, and Ebal, Shepho, and Onam.   24 And these are the children of Zibeon; both Ajah, and Anah: this was that Anah that found the mules in the wilderness, as he fed the asses of Zibeon his father.   25 And the children of Anah were these; Dishon, and Aholibamah the daughter of Anah.   26 And these are the children of Dishon; Hemdan, and Eshban, and Ithran, and Cheran.   27 The children of Ezer are these; Bilhan, and Zaavan, and Akan.   28 The children of Dishan are these; Uz, and Aran.   29 These are the dukes that came of the Horites; duke Lotan, duke Shobal, duke Zibeon, duke Anah,   30 Duke Dishon, duke Ezer, duke Dishan: these are the dukes that came of Hori, among their dukes in the land of Seir.

      In the midst of this genealogy of the Edomites here is inserted the genealogy of the Horites, those Canaanites, or Hittites (compare Genesis 26:34; Genesis 26:34), that were the natives of Mount Seir. Mention is made of them, Genesis 14:6; Genesis 14:6, and of their interest in Mount Seir, before the Edomites took possession of it, Deuteronomy 2:12; Deuteronomy 2:22. This comes in here, not only to give light to the story, but to be a standing reflection upon the Edomites for intermarrying with them, by which, it is probable, they learned their way, and corrupted themselves. Esau having sold his birthright, and lost his blessing, and entered into alliance with the Hittites, his posterity and the sons of Seir are here reckoned together. Note, Those that treacherously desert God's church are justly numbered with those that were never in it; apostate Edomites stand on the same ground with accursed Horites. Particular notice is taken of one Anah who fed the asses of Zibeon his father (Genesis 36:24; Genesis 36:24), and yet is called duke Anah,Genesis 36:29; Genesis 36:29. Note, Those that expect to rise high should begin low. An honourable descent should not keep men from an honest employment, nor a mean employment hinder any man's preferment. This Anah was not only industrious in his business, but ingenious too, and successful; for he found mules, or (as some read it) waters, hot-baths, in the wilderness. Those that are diligent in their business sometimes find more advantages than they expected.

Kelly Commentary on Books of the Bible

Having already shown the position of Isaac, I resume briefly with the remark that he stands before us clearly as the representative of the Son, and this too as dead, risen, and in heaven. All will understand it who remember that we have had His death and resurrection parabolically in Genesis 22:1-24; and then, after the passing away of her who was the figure of the new covenant, come the entirely novel dealings of God in the call of the bride for the Son here carefully and exclusively connected with the type of heaven. The bearing of this on the great mystery of the heavenly Christ and the church, His body and bride, does not need to be further insisted on now.

We have here, before pursuing the history of Isaac to the end, an episode which brings before us the birth of the two sons of Isaac and Rebecca. God had already affirmed the principle of His choice in the son of the free woman Sarah, when the child of the flesh was set aside. But there was this difference. It only in a preparatory way set out the great principle of God's sovereignty. There was a difference in the mother, if not in the father. There was a need, in the wisdom of God, that the sovereignty should be affirmed still more expressly. And so it was now; for Esau was the son of the same father and of the same mother as Jacob, and in fact they were twins. It was therefore impossible to find a closer parity between any than in these two sons of Isaac and Rebecca. Nevertheless, from the first, entirely apart from any grounds such as to determine a preference, God shows that He will be sovereign. He can show mercy to the uttermost, and He does; but He is God, and as such He reserves to Himself His right of choice. Why even a man does so; and God would be inferior to man if He did not. But He claims His choice and makes it, setting it forth in the most distinct manner, which is reasoned on, as we know, in the power of the Spirit of God, in the Epistle to the Romans, and alluded to elsewhere in the Bible. I only refer to it passingly to show how clearly it is brought out in the circumstances.

At the same time there is another thing to be weighed. The after history illustrates the two men and their posterity; for whatever may be said of the failure of Jacob, it is perfectly clear that not Jacob but Esau was profane, despising God and consequently his birthright. This is brought out in the same chapter. But the choice of God was before anything of the sort, and God made it unambiguous. I would only add one other word, that although scripture is abundantly plain that He chose him apart from anything to fix that choice, it is never said nor insinuated in any part of the word of God, that the prophet's solemn expression "Esau have I hated" was applicable from the first. The choice was true, but not the hatred. In fact, so far is it from the truth that we see the plainest facts in opposition to such a thought. In the first book of the Bible the choice of Jacob, and not Esau, is made plain; in the last book of the Bible, the prophecy of Malachi, the hatred of Esau is for the first time clearly affirmed. How admirable the word of God is in this! Let us delight first that God should have His choice; secondly, that God, far from pronouncing His hatred then, waited till there was that which manifestly deserved it waited, as we see, to the very last. To confound two things so distinguished, to mix up the choice at the beginning with the hatred at the end, seems nothing but the narrow folly of man's mind. The truth is that all the good is on God's part, all the evil on man's. He is sovereign; but every condemned soul will himself own the absolute justice of it.

In Genesis 26:1-35, which follows, Isaac's history is resumed. Let us bear in mind that it is the account of the risen Son. Hence mark the difference when Jehovah appears to Isaac. I call your attention to it as an interesting fact, as well as an instance of the profoundly typical character of the Scriptures. He appears as Almighty God (El-Shaddai) to Abraham: so He is also revealed as the Almighty to Jacob; but I am not aware that He is ever represented as formally proclaiming Himself in this way to Isaac. The reason is manifest. While surely included in fact like his father and son in such a revelation of El-Shaddai, Isaac has an altogether peculiar place in the record, not connected in the same way with the dispensations of God as either Abraham on the one hand, or Jacob on the other. Here we have God either in His own abstract majesty as Elohim, or in special relationship as Jehovah the two forms in which God is spoken of. These are used, but not "the Almighty." Isaac indeed speaks of Him as the Almighty when he blesses Jacob; but when God appears, Scripture describes Him simply as Elohim or as Jehovah. The reason is clear: we are upon the ground where God meant us to appreciate the very peculiar dealings with him who sets forth the Bridegroom of the church. Consequently what was merely of an earthly, passing, or dispensational nature is not brought forward.

Again, when God does appear to Isaac, He says, "Go not down into Egypt; dwell in the land which I shall tell thee of." Isaac is always a dweller in the heavenly land. How admirably this suits the position of Christ as the risen Bridegroom will be too plain to call for further proof. "Sojourn in this land, and I will be with thee and will bless thee; for unto thee and unto thy seed I will give all these countries, and I will perform the oath which I sware unto Abraham thy father. And I will make thy seed to multiply as the stars of heaven." Not a word about the sand of the sea. He is as ever exclusively connected with what is heavenly as far as the figure goes. In the case of Abraham appears the double figure: the children were to be as the stars of the sky, but also as the sands of the sea. Isaac has the peculiar place. Abraham takes in both; as we know, he is connected with that which is heavenly, but also with what is earthly. For Isaac we find the heavenly places, a relationship past resurrection as far as this could be set forth in type. But it was only the shadow, not the very image; and so alas! we find that he who was but the type denies his relationship, which Christ never does. Isaac failed like Abraham before. Unswerving fidelity is true of One only.

At the same time we have the never-failing faithfulness of God. Immediately afterwards he is blessed and blessed a hundred-fold. What is not the goodness of God? And Abimelech seeks his favour too; but Isaac remains always in the emblematic heavenly land, the type of Christ's present position.

The next chapter (Genesis 27:1-46) lets us into the sight of circumstances which searched the heart of all concerned. We see the nature which left room for the mingled character which so evidently belonged to Jacob. He was a believer; but a believer in whom flesh was little judged, and not in him only, but in Rebecca also Between them there is much to pain; and although Isaac might not be without feebleness and fault, there was deceit in both the mother and the son. As to Esau, there was nothing of God, and consequently no ground of complaint on that score. At the same time there was positive unrighteousness, of which God never makes light in any soul. Hence we find that though the blessing was wrested fraudulently from Isaac, he is astonished to find where he had been drifting through yielding to nature; for indeed flesh wrought in Isaac, but for the time it ruled, I may say, in Rebecca and in Jacob. Shocked at himself, but restored in soul, he finds himself through his affections in danger of fighting against the purpose of God. Spite of all the faults of Rebecca and of Jacob, they at least did hold fast the word of God. On the whole it is a humiliating spectacle: God alone shines throughout it all as ever. Isaac therefore, awakened to feel whence he was fallen, affirms the certainty of the purpose of God, and pronounces in the most emphatic terms that, spite of the manner in which Jacob had possessed himself of his blessing, he shall be blessed of God.

In Genesis 28:1-22 we have Jacob called by Isaac, and sent to Padan-Aram for a wife, with El-Shaddai's blessing on him. Now the governmental dealings of God begin to appear, and Jacob is the standing type of the people of God not walking in communion with God like Abraham, and consequently the first type of a pilgrim and of a worshipper too; not as the son, risen from the dead and in the heavenly land, but an outcast; forced to be, if a pilgrim, a pilgrim against his will in the government of God, and consequently the most apt possible type of Israel, for unfaithfulness expelled from their own land, passing under corrective discipline, but blessed at last with rest and joy here below. This is what Jacob represents none more suitable to be such a type, as we shall find by the very name which God gives him. So "Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan. 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 Laban, thy mother's brother. And God Almighty bless thee, and make thee fruitful, and multiply thee."

Jacob accordingly goes out on his lonely way, and went to Padan-aram, and there it is that he dreams; and he beheld standing above the ladder Jehovah, who proclaims Himself to Jacob as the God of his fathers. "I am Jehovah, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed; and thy seed shall be as the dust of the earth." Mark again the consistency of the word of God. Not a word here about the stars of the sky. Abraham had both; Isaac had the heavenly part alone, and Jacob the earthly alone. And He says, "Behold I am with thee, I will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee until I have done that which I have spoken to thee of." Jacob awakes; but, as is always the case when a person is simply under the government of God without being founded in His grace, there is alarm. The presence of God is more or less an object of dread to the soul, as indeed he expressed it. "He was afraid, and said, How dreadful is this place! This is none other but the house of God, and this is the gate of heaven." Many of us may be astonished to think of such a conjunction, that the house of God should be associated with terror. But so it must always be where the heart is not established in grace; and Jacob's heart was far from it. He was the object of grace, but in no way established in grace. Nevertheless there is no doubt of God's grace towards him, little as he might as yet appreciate its fulness. Jacob then rises up early, and takes the stone that be had put for his pillow, and sets it up, calling the name of the place Bethel, and vowing a vow; for all here is of a Jewish savour: "If God* will be with me, and will keep me in the way that I go, and will give me bread to eat and raiment to put on" his demands were by no means large, legalism is of necessity contracted "so that I come again to my father's house in peace, then shall Jehovah be my God; and this stone, which I have set for a pillar, shall be God's house; and of all that thou shalt give me I will surely give the tenth unto thee." He was in no way a man delivered from self or from the earth. It is as nearly as possible the picture of a man under law. How appropriate, therefore, for the type of the Jew driven out through his own fault, but under the mighty hand of God for government, but for good in His mercy at the end! This is precisely what Jacob himself has to prove, as we may see.

*There is no real difficulty in understanding the propriety of the various divine names in these chapters according to the motive which governs. Thus El-Shaddai is the peculiar patriarchal name of guaranteed protector; Jehovah of special relationship for covenant blessings of Israel according to promise; but then Jehovah is Elohim in His own majesty, or He would be a merely national deity, Compare Genesis 17:1-27, where it is expressly Jehovah that appears and calls Himself El-Shaddai, yet immediately after talks as Elohim with Abram. See also Genesis 22:1; Genesis 22:8-9; Genesis 22:12; Genesis 22:11; Genesis 22:14-16, where the various document-system is manifestly disproved. Esau in Genesis 27:1-46, has neither covenant nor divine name of any sort.

Thus he goes on his journey; and among the children of the east ensues a characteristic scene, which need not be entered into in a detailed manner the providential introduction to his experiences with Laban and his family. (Genesis 29:1-35)

Now experiences are admirable in their own way as a school for the heart in the soul's finding its way to God; but experiences completely melt away in the presence of God. This and the grace known there in Him who died and rose again alone can give fully either the end of self or communion with God. Experiences may be needed and wholesome; but they are chiefly wholesome as a part of the road while on our way to Him. Before what God is to us in Christ they disappear I do not mean the results, but the processes. So we shall find it was with Jacob. He is a man evidently cared for by God. He shows us much that was exceeding sweet and lovely. No doubt he had often to suffer from Laban's deceit; but was there not a memorial here of the deceit in which he had acted himself? He is deceived about his wife, deceived about his wages, deceived about everything; but how had he dealt with his father, not to speak of his brother? Deceit must meet with deceit under the retributive hands of God. Wonder not overmuch at the tale of .Jacob; but bless with all your heart the God who shows Himself caring for His servant, and, after he had suffered awhile, giving him although slowly yet surely to prosper. At his setting out he was by no means a young man, being somewhere about eighty years of age when he reached Laban. There he receives, not willingly, two wives instead of one. Leah he did not want, Rachel he did. But in his chequered course, as we know, their maids were given as concubines, with many a child and many a sorrow.* And spite of Laban abundance was his in herds and flocks. (Genesis 30:1-43)

*Can it be doubted that this part of Genesis is typical like what goes before and after? Surely Jacob's love for Rachel first, for whom nevertheless he must wait and fulfil the week afresh after Leah had been given him, is not without evident bearing on the Lord's relation to Israel first loved, for whom meanwhile the slighted Gentile has been substituted with rich results in His grace. Rachel is at length remembered by God, who takes away her reproach by adding to her a son (Joseph) type of One glorified among the Gentiles and delivering His Jewish brethren after suffering among both Jews and Gentiles So her history closes in the death of her Benoni and Jacob's Benjamin son of the mother's sorrow and of the father's right hand, as the people of God will prove in the end. I take this opportunity Of noticing the beauty of Scripture in the use of the divine names in these chapters, the best answer to the superficial folly which attributes them to different writers and documents. In the case of Leah (Genesis 29:1-35), who was hated compared with Rachel, Jehovah as such interposed with His special regard to her sorrow, and this was expressed in the name of her first-born son, Reuben; and His hearing in her second, Simeon. At Levi's birth she does not go farther than the hope of her husband's being joined to her; but Jehovah has praise when she bore Judah. In Rachael's case (Genesis 30:1-43) there is no such expression at first of confidence in Jehovah's compassionate interest; but in disappointment of heart she gives Jacob her maid; and, when Dan was born, she accepts it as the judgment of Elohim, and at Naphtali's birth speaks of His wrestlings. Leah, following her example, gains through Zilpah Gad and Asher, but makes no acknowledgment of the divine name in either form. After this comes the incident of using mandrakes for hire, when Elohim acts for Leah in sovereign power and she owns Him as such when Issachar was born, and in Zebulun on the pledge of her husband's dwelling with her. In the same power did Elohim remember Rachael, who not only confesses that the God of creation had taken away her reproach, but calls her son Joseph saying, Jehovah shall add to me another son. This is the more striking because it is an instance of the combined use of these names admirably illustrating both sides of the truth, and irreconcilable with the double-document hypothesis. Rachel rose from the thought of His power to the recognition of His ways with His own. And even Laban (verse 39) is obliged to confess that Jacob enjoyed the blessing of One who was in special relationship with him of Jehovah.

At length, when Laban's sons murmur and their father's countenance was not toward Jacob as before, Jehovah bids him return to the land of his fathers. (Genesis 31:3) His mind is at once made up. He gives a touching explanation to Rachel and Leah, and sets out secretly; for there was no such confidence in God with a pure conscience as divested himself of fear. There was the unseen hand of God; but the power and the honour of God could not be righteously found in such a course. Grace would give these another day: they could not rightly be as yet. He steals away therefore timidly, pursued as if he were a thief by his father-in-law, whom however God takes gravely in hand, coming to him in a dream by night. The Syrian (Laban) is warned to beware what he says or does to Jacob, and even obliged to confess it himself. While Jacob lays his remonstrance before him, Laban after all cannot but seek his aid, and enters into a special covenant with the very man he had overtaken in his flight.

After this we find the angels of God meeting Jacob. (Genesis 32:1-32) "And when Jacob saw them, he said, This is God's host." They were the witnesses of the full providential care of God; but no such intervention can ever set the heats or conscience right with God. This was proved immediately afterwards. The messengers whom Jacob sent to propitiate Esau returned, saying, that the dreaded chief of Seir was coming to meet him with four hundred men. God's host then gave no comfort to Jacob against the host of Esau. He is alarmed more than ever. He sets to work in his own way. He makes his plan-and then he makes his prayer; but after all he is not at ease. He devised with considerable skill; feeble was his faith, and where even generous self-sacrificing love for the family? All bears the stamp of anxiety as well as address, if not craft. This was his natural character; for though eminently a man of God, still it is not God who is prominent to his eyes, and leant on, but his own human resources. Ill at ease, he sends over I am sorry to say himself last of all! That which he valued most came latest. Jacob was not among the first! His flocks, herds and camels set first, wives and children next, Jacob last. The various bands in order were meant to serve as a breakwater between the offended brother Esau and trembling Jacob. But at length, when all were taken or sent over the ford Jabbok, comes another whom Jacob did not expect when left alone. A man struggled with him that night till break of day.

But it is well to remark, though it has been often noticed, that it is not set forth to the honour of Jacob that he wrestled with the man, for it was rather the man, or God Himself, who wrestled with him. There was still not a little in him with which God had a controversy for Jacob's good, not without his humiliation. In short God was dealing with and putting down His servant's dependence on his own strength, devices, and resources in any and every way. Hence, as the symbol of this, what was touched and shrank was the known sign of man's strength. The sinew of: the thigh was caused to wither away. But the very hand which touched the seat of natural strength imparted a strength from above; and Jacob on this occasion has a new name given to him. "Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed." He asked the name of God, but this could not, consistently with His character, be revealed yet. God keeps His name in secret now. Jacob struggles all night that he might be blessed. It was no question of peaceful fellowship, still less of earnest intercession for others. It was indeed most significant of divine mercy; but of God's mercy in the dark, where there could not yet be communion. Thus nothing could more truly answer to the state of Jacob. He was no doubt strengthened of God, but it was compassionate mercy strengthening him to profit by a needful and permanent putting down of all his own strength love that must wither it up, but would nevertheless sustain himself.

In the next chapter (Genesis 33:1-20) the meeting takes place. Esau receives him with every appearance of generous affection, refusing but at length receiving his gifts. At the same time Jacob proves that his confidence was far from being restored. He is uneasy at the presence of Esau: his conscience was not good. Esau proffers his protection. There was nothing farther from the desire of Jacob. Is it too much to say that the excuse was not thoroughly truthful? Can one believe that Jacob meant to visit him at mount Seir? Certain it is that, directly Esau's back is turned, he goes another way. "He journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth And Jacob came to Shalem,* a city of Shechem, which is in the land of Canaan, when he came from Padan-aram; and pitched his tent before the city. And he bought a parcel of a field, where he had spread his tent.... And he erected there an altar, and called it El-elohe-Israel." Thus, it seems to me evident, that although there was unquestionably progress in Jacob's soul, he was far from being brought to that which we find in Abraham from the very beginning. He is still wandering still under corrective government. All that which hindered the enjoyment of grace was not yet removed. There was earthliness of mind enough to quit the pilgrim's tent and build a house, as well as to buy a piece of ground. What did he want it for? He erected no doubt an altar. There is progress unquestionably; but he does not in this go beyond the thought of God as connected with himself. It was in no way the homage of one who regarded God according to His own being and majesty. Now there never can be the spirit of worship till we delight in God for what He is Himself, not merely for what He has been to you or me. I grant you that it is all right to feel what He has done for us; but it is rather the preparation for worship, or at most worship in its most elementary form. It is more thanksgiving than the proper adoration of God, and in fact a circumscribing of God to our own circumstances. I admit fully that the grace of God does minister to our wants; but then it is to raise us above them and the sense of them, in order that we may freely and fully enjoy what God is, and not merely feel what He has done for us. Jacob had not reached that yet; for him God the God of Israel is all he can say. Shechem is not Bethel.

*Probably, instead of "to Shalem," etc., we should translate it "in peace to," etc. Compare Genesis 28:21, Genesis 34:21.

This conclusion, as to the then state of Jacob, seems to be confirmed by the chapter which follows The settling down in the city ere long became a sorrowful story for Jacob, who proved it in one that was near and dear to him. It was the occasion of his daughter Dinah's shame, as well as of her brother's cruel and deceitful vengeance, that brought trouble on Jacob, and caused him to stink among the inhabitants of the land, as Jacob so sorely confessed. (Genesis 34:1-31)

Once more God said to Jacob, Arise; but now it is to "go to Bethel, and dwell there; and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother." Here he is not met by a host of angels, nor does the mysterious stranger wrestle in the darkness of the night, crippling him in the might of nature, and making the weak to be strong. It is a more open call in Genesis 35:1-29.

Now it is singular to hear, that Jacob says to his household and all that are with him, "Put away the strange gods that are among you, and be clean, and change your garments." "Strange gods "? Yes, there they were, and he knew it all along, but he never before felt the seriousness of it till summoned to go to Bethel. His conscience is now awake to what previously made no impression on his mind. We easily forget what our bears does not judge as it is before God; but as He knows how to rouse the conscience adequately, so it is a sorrowful thing on the other hand when a saint forgets what ought to be the permanent object of his soul, still more solemn when his conscience is not sensitive to that which utterly sullies the glory of God. Manifestly it was the case with Jacob; but now the presence of God, not providential power, not disciplinary dealings with him, but the call to Bethel, brings light into his soul, and the false gods must be put away. Jacob will have the household in unison with an altar at Bethel. "Be clean, and change your garments, and go to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went." What in his ways can be conceived more blessed than the patient faithfulness of God? Now at length Jacob is alive to his responsibility toward God. "And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem. And they journeyed."

But was it a flight now? "And the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob." All was changed from this point. "So Jacob came to Luz which is in the land of Canaan, that is, Bethel. And he built there an altar, and called the place El-beth-el (the God of Bethel)." There Deborah, Rebekah's nurse, died and was buried. There God appeared again; and while He repeats the name of Israel instead of Jacob, He reveals Himself as God Almighty, El-Shaddai. "And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and He called his name Israel,"* blotting out in one sense all the history from the day when that name was first conferred on him. It is a sorrowful reflection for the heart when time past is, so to speak, time lost. It is not that God cannot turn it to purpose when grace is at work, but there must be merited self-reproach as we may too well know.

*Dr. Davidson (Introd. O. T. pp. 65, 66), in his arguments against unity of authorship on the score of diversities, confusedness, and contradictions, alleges this: "In like manner Jacob's name was changed to Israel, when he wrestled with a supernatural being in human form all night before he met his brother Esau, on his return from Mesopotamia (Genesis 32:28); whereas according toGenesis 35:10; Genesis 35:10 he received the name on another occasion at Bethel, not Penuel, as the first passage states. It is a mere subterfuge to assert that, because no reason is assigned for the change of name in 35: 10, it relates no more than a solemn confirmation of what had been done already. A reason for the change does not necessarily accompany its record. The words are explicit: 'And God said unto him, Thy name is Jacob; thy name shall not be called any more Jacob, but Israel shall be thy name.' If his name were Israel before, the words plainly assert the contrary. The passages are junior Elohistic, and Elohistic respectively. An analogous example is Bethel, formerly Luz, which was so named by Jacob on his journey to Mesopotamia (Genesis 28:19, Genesis 30:13), but according to Genesis 35:15, on his return. Identical names of places are not imposed twice." It is evident that the rationalist approaches Scripture, not as a believer and learner, but as a judge, and that his criticism is captious, to say nothing of irreverence. There is nothing to hinder a repetition in giving names either to persons or places. Let those who are affected by such petty cavils weigh our Lord's giving Simon the name of Peter twice (John 1:42, Matthew 16:18), and the second time with yet more emphasis than the first. It is the more absurd in the case of Jacob changed to Israel and then confirmed, because the usual plea of Jehovah and Elohim does not apply here. In both cases it is Elohim. Hence the need of inventing a junior Elohist in order to maintain their illusion. Again, the first verse of Genesis 35:1-29. furnishes the most direct and conclusive proof that identical names of places may be imposed twice, for God is represented on this second occasion as bidding Jacob go up to Bethel (not Luz) before he calls the place for the second time Bethel. What is the value of Dr. D.'s denial of what Scripture positively affirms?

Not only then does Jacob receive afresh his new name, but God shrouds His name no longer in secrecy. Now he has not to ask, "What is thy name?" any more than He who wrestled once had to ask him wherefore he asked it. He was not then in the condition to profit by that name; nor was it consistent with God's own honour that He should make it known. Now God can reveal Himself to His servant, saying, "I am God Almighty. Be fruitful and multiply. A nation and a company of nations shall be of thee, and kings shall come out of thy loins. And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land." And not unlike what was said of Abraham, so on an occasion of singular nearness it is said of Jacob, great honour for one after such an experience, that "God went up from him in the place where he talked with him." If it was a glorious moment in Abraham's history, it was especially gracious in God's ways with Jacob. "And Jacob set up a pillar in the place where he talked with him, even a pillar of stone, and he poured a drink-offering thereon, and he poured oil thereon, and called the name of the place where God spake with him Beth-el." Afterwards comes the passing away of Rachel at a moment of deep interest already noticed, the birth of her second son, and her burial near Bethlehem. And on the journey there the aged father has a fresh sorrow and shame in the foul sin of his first-born.

Then follows the genealogy of Jacob's sons; and the long-delayed last sight of Isaac at Hebron, where he dies at the age of 180 years, and was buried by his sons Esau and Jacob.

But there is another genealogy (Genesis 36:1-43), and strikingly introduced in this place. The Edomite interrupts the course of the line of God's dealings. We discern at once what remarkable maturity there was here. It is always so first that which is natural, afterwards that which is spiritual. Even then we find a rapid development of power in the family of Esau. They were all great people, to be sure duke this and duke that, to the end of the chapter even kings, as we are told, reigned before there were any such in Israel. I have no doubt that this is given us as an important element to mark how rapidly what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

Genesis 37:1-36 introduces to us a new and altogether different range of events the very attractive account of Joseph. It is not now a fugitive from the land under the righteous hand of God, but a sufferer who is going to be exalted in due time. These are the two main outlines of Joseph's history a more than usually meet type of Christ, in that he shone above all his fellows for unsullied integrity of heart under-the several trials. There is no patriarch on whom the Spirit of God dwells with greater delight; and among those who preceded Christ our Lord it may be questioned where one can find such a sufferer. And his suffering too was not merely outside: he suffered quite as keenly from his brethren. Wherever he lived, in Palestine or in Egypt, he was a sufferer, and this in astonishing grace, never higher morally than when lying under the basest reproach. He was one who had true understanding; and the knowledge of the holy is understanding. Such was Joseph's great distinctive trait. Thus we find it brings him, first of all, into collision with his father's house. Jacob indeed felt very differently. It was impossible for one that valued holiness to bring a good report of his brethren. But his father loved him, and when his brethren saw their father's estimate of him, they could so much the less endure Joseph. "They hated him, and could not speak peaceably unto him." The wisdom that follows fidelity and I believe it is always so as a rule is furnished and exercised in the communications of God; for if He forms a heart for what is of Himself, He gives the supply of what it craves. He ministers to Joseph dreams that shew the gracious purposes that were before Himself. For first the sheaves pay obeisance, and he with the utmost simplicity of heart tells all to his brethren; for he never thought of himself, and therefore could speak with candour. But they with instinctive dislike and jealousy of what gave glory to their brother did not fail to make the detested application of his dreams. Even the father finds it trying, much as he loved him; for Joseph has another dream, in which the sun and moon, as well as eleven stars, made obeisance to him; and Jacob felt but observed the saying.

The story proceeds: Joseph is sent to see the peace of his brethren, follows them to Dothan, and there the last errand of love brings out their deepest hatred. They determine to get rid of him. They will have this dreamer no more. Reuben sets himself against their murderous intention; but the result is that at Judah's proposal he is cast into the pit, given up for death, yet taken out of it and sold to the Midianites a wonderful type of a greater than Joseph. It was bad to sell him for twenty pieces of silver, but this was not the full extent of the wrong; for the same cruel hearts which thus disposed of a holy and loving brother did not scruple to inflict the deadliest wound on their aged father. Sin against the brother, and sin against the father such is the sorrowful conclusion of this chapter of Joseph's story.

Here again, we have another interruption; but never allow for a moment that anything is not perfect in the word of God. It is right that we should see what the leader in this wickedness was; it is well that we should know what the character and conduct of Judah was, whom we afterwards see the object of wondrous counsels on God's part. The answer lies in the shameful account of Judah, his sons, and his daughter-in-law, and himself. (Genesis 38:1-30) Yet of that very line was He born, with her name specified too, which points to the most painfully humiliating tale that we find perhaps anywhere in the book of Genesis. But what humiliation was He not willing to undergo who had love as well as glory incomparably greater than Joseph's!

In Genesis 39:1-23 Joseph is seen in the land of Egypt, for there the Midianites sold him. He is in slavery, first of all in the house of Potiphar, captain of the guard; but "Jehovah was with Joseph; and he was a prosperous man; and he was in the house of his master the Egyptian." Here again he comes into suffering; here again most unworthily is he misrepresented and maligned, and hastily cast into the dungeon. But Jehovah was with Joseph in the prison, just as much as in Potiphar's house. In verse 2, it is written, He was with Joseph; in verse 21, He was with Joseph, "and showed him mercy, and gave him favour in the sight of the keeper of the prison. The keeper of the prison looked not to anything that was under his hand." It mattered little where he was, since Jehovah was with him. What a difference it makes when God is with us God too in His special known relationship, which is implied in the use of "Jehovah" here as everywhere. "He looked not to anything that was under his hand, because Jehovah was with him; and that which he did Jehovah made it to prosper."

But God works for Joseph, and in the prison puts him in contact with the chief butler and the chief baker of the king of Egypt. (Genesis 40:1-23) They too have their dreams to tell. Joseph willingly listens, and interprets according to the wisdom of God that was given him. His interpretation was soon verified. With the remarkable prudence which marks his character, he had begged not to be forgotten. But "his soul came into iron" a little longer. The word of Jehovah tried him. God would work in His own way. If the chief butler forgot Joseph in his prosperity, God did not.

Pharaoh now had a dream; but there was none to interpret. (Genesis 41:1-57) It was two years after a long while to wait, especially in a dungeon; but the chief butler, remembering his faults, and confessing them, tells his master of the young Hebrew in the prison, servant to the captain of the guard, who had interpreted so truly.

"Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon," and presented him duly before the king. His interpretation carried its own light and evidence along with it; and Pharaoh recognized the wisdom of God not only in this but also in the counsel that Joseph gave. And what wiser man than Joseph could take in hand the critical case of Egypt, to husband its resources during the seven years of plenty, and to administer the stores during the seven years of famine that would surely follow? So the king felt at once, and his servants too in spite of the usual jealousy of a court. Joseph was the man to carry out what he had seen beforehand from God; and Joseph accordingly becomes ruler next to Pharaoh over all the land of Egypt.

"And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; and he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt. And Pharaoh called Joseph's name Zaphnath-paaneah; and he gave him to wife Asenath the daughter of Poti-pherah priest of On. And Joseph went out over all the land of Egypt. And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. And in the seven plenteous years the earth brought forth handfuls. And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same. And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number. And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Poti-pherah priest of On bare unto him. And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my father's house. And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction. And the seven years of plenteousness, that was in the land of Egypt, were ended. And the seven years of dearth began to come, according as Joseph had said: and the dearth was in all lands; but in all the land of Egypt there was bread. And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do. And the famine was over all the face of the earth: And Joseph opened all the storehouses, and sold unto the Egyptians; and the famine waxed sore in the land of Egypt. And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands."

Then comes another wonderful working of God. The sheaves had not yet stood and bowed; the sun, moon, and stars had not paid obeisance yet; but all was to follow not long after. The famine pressed upon the land where Jacob sojourned, while Joseph was in Egypt with a new family, children of the bride that was given him by the king, evidently corresponding with the place of Christ cast out by Israel, sold by the Gentiles, but exalted in a new place and glory altogether, where He too can say during His rejection and separation from Israel, "Behold I and the children whom Jehovah hath given me." Nothing can be more transparent than the application of the type.

But there is more in the type than that we have just seen. The brethren that remained with Israel have yet to be accounted for; and the pressure of the famine is upon them. It is so with Israel now, a famine indeed, and in the deepest sense. But. ten of the brethren come down to buy corn in Egypt; and there it is that God works marvellously by Joseph. He recognizes his brethren. His heart is towards them when they are altogether ignorant who he was that enjoyed the glory of Egypt. The result is that Joseph puts in execution a most solemn searching of the heart and conscience of his brethren. It is exactly what the Lord from a better glory will do ere long with His Jewish brethren. He is now outside in a new position quite unlooked for by them: they know Him not. But He too will cause the pinch of famine to press upon them. He too will work in their hearts in consequence, that He may be made righteously known to them in due time. (Genesis 42:1-38)

We find, accordingly, that first of all one of the brethren is taken, Simeon; and the charge is given that, above all, Benjamin should be brought down. There can be no restoration, no reconciliation, relief it is true, but no deliverance for Israel till Joseph and Benjamin are united. He that was separated from his brethren, but now in glory, must have the son of his father's right hand. It is Christ rejected but exalted on high, and taking the character also of the man of power for dealing with the earth. Such is the meaning of the combined types of Jacob's sons, Joseph and Benjamin Christ has nothing to do with the latter yet; He admirably answers to the type of Joseph, but not yet of Benjamin. As long as He is simply filling up the type of Joseph, there is no knowledge of Himself on the part of his brethren. Hence, therefore, this became the great question how to bring down Benjamin how to put him into connection with Joseph. But the truth is, there was another moral necessity which must be met how to get their hearts and their consciences set right all round. This part of the beautiful tale is typical of the dealings of the Lord Jesus, long severed and exalted in another sphere, first with the remnant, and then with the whole house of Israel. There are various portions. We have Reuben and Simeon; and then others come forward, Judah more particularly at the close, and Benjamin.

The famine still pressing (Genesis 43:1-34), Jacob sorely against his will is obliged to part with Benjamin; and here it is that we find affections altogether unheard of before in the brethren of Joseph. We might have thought them incapable of anything that was good; and it is very evident that their hearts were now strewn to be under a most mighty power which forced them anew, as far as, of course, the type was concerned. More particularly we see how the very ones who had so shamefully failed are now distinctly brought into communion with God's mind about their ways. Reuben is quick to feel, recalls the truth as far as he knew it about Joseph, and shows right feelings towards his father. Yet we know what he had been. Judah is even more prominent, and clearly knew yet deeper searchings of the heart, and particularly too in the way of right affections about both their father and their brother. These, as is plain, were just the points in which they had broken down before. On these they must be divinely corrected now; and so they were.

The issue of all is this, that at last Judah and his brethren return to Joseph's house. (Genesis 44:1-34) Judah speaks. Here indeed we have a most earnest pleading, and full of touching affection. "O my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thine anger burn against thy servant: for thou art even as Pharaoh. My lord asked his servants, saying, Have ye a father, or a brother?" There we have evidently a heart that has been brought right, exactly where the sin lay. "We said unto my lord, We have a father, an old man." Ah, there was no lacerating of his heart now! "And a child of his old age, a little one." How little they thought of that once! "And his brother is dead, and he alone is left of his mother, and his father loveth him." Do we not feel how far the hearts of all his brethren were from hating Joseph now because of Jacob's love to him! "And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him. And we said unto my lord, The lad cannot leave his father: for if he should leave his father, his father would die. And thou saidst unto thy servants, Except your youngest brother come down with you, ye shall see my face no more. And it came to pass, when we came up unto thy servant my father, we told him the words of my lord. And our father said, Go again and buy us a little food. And we said, We cannot go down. If our youngest brother be with us, then will we go down: for we may not see the man's face, except our youngest brother be with us. And thy servant my father said unto us, Ye know that my wife bare me two sons, and the one went out from me, and I said, Surely he is torn in pieces, and I saw him not since; and if ye take this also from me, and mischief befall him, ye shall bring down my grey hairs with sorrow to the grave. Now therefore when I come to thy servant my father, and the lad be not with us, seeing that his life is bound up in the lad's life, it shall come to pass, when he seeth that the lad is not with us, that he will die; and thy servants shall bring down the grey hairs of thy servant our father with sorrow to the grave; for thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame to my father for ever. Now, therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. For how shall I go up to my father, and the lad be not with me? lest peradventure I see the evil that shall come on my father." The moral restoration was complete.

In the following chapter follows the unveiling of the typical stranger, the glorified man, to his brethren, who up to this were wholly ignorant of him. "Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me; and there stood no man with him while Joseph made himself known unto his brethren. And he wept aloud; and the Egyptians and the house of Pharaoh heard; and Joseph said unto his brethren, I am Joseph. Doth my father yet live? And his brethren could not answer him, for they were troubled at his presence. And Joseph said unto his brethren, Come near to me, I pray you; and they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. Now therefore be not grieved, nor angry with yourselves, that ye sold me hither; for God did send me before you to preserve life. For these two years hath the famine been in the land: and yet there are five years in the which there shall be neither earing nor harvest. And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt. Haste ye, and go up to my father." (Genesis 45:1-9) And so they do. Benjamin then is embraced by Joseph; and now there is no let to the accomplishment of the purpose of God for the restoration of Israel for this complete blessing where the reality comes under Christ and the new covenant.

Jacob comes down at length, and on his way God speaks to Israel "in the visions of the night; and said, Jacob, Jacob; and he said, Here am I. And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation: I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes." (Genesis 46:2-4)

Then after the genealogies of the chapter,* we have the meeting between Jacob and Joseph. Not this only; for some of Joseph's brethren are presented to Pharaoh; and Joseph brought in Jacob his father, and set him before Pharaoh; and Jacob blessed Pharaoh. (Genesis 47:1-31) It was a fine sight spiritually (the more so, because unconsciously, without a definite thought, I presume, on his own part) that "the less is blessed of the greater." But so it is. A poor pilgrim blesses the monarch of the mightiest realm of that day; but the greatest of earth is little in comparison with the blessed of God. Jacob now is not merely blessed, but a blesser. He knows God well enough to be assured that nothing Pharaoh teas could really enrich him, and that there is very much which God could give, on which Jacob could count from God even for Pharaoh.

*It may be worth while to observe in this and other genealogies not often the object of infidel attack, that the differences between Genesis, Numbers' and Chronicles in their form are due to the motive for their introduction in each particular connection ; that the difficulties clearly spring from the design, in no way from error in the writer, but in fact because of ignorance in ouch readers as misapprehend them; and that both the difference and the difficulties are the strongest evidence of their truth and inspired character, for nothing would have been easier than to have assimilated their various forms and to have eliminated that which sounds strange to western ears.

This table enumerates 32 of Leah, 16 of Zilpah, 11 of Rachel, 7 of Bilhah=66. But the head also goes with his house; and so with the larger list of Leah's children we see Jacob counted (verse 8), which is confirmed by the fact of 33 attributed to Leah, whereas no more than 32 literally are named, reckoning Dinah, and excluding Er and Onan who died in Canaan as we are expressly told. Objectors have failed to take into account the peculiarity in the mention of Hezron and Hamul in verse 12. It is merely said (and said only in their case) that the sons of Pharez "were" Hezron and Hamul, not that they were born in Canaan, where those had died for whom they were substitutes; next, that the Hebrew of verse 26 does not go so far as to say with the Authorised Version, "came with Jacob into Egypt," but of, i.e. belonging to, Jacob. It should be borne in mind that there is no reason, but rather the contrary from scriptural usage for construing "at that time," of an isolated point of time, but rather of a general period, consisting as here of a number of events, the last and not the first of which might synchronize with the event recorded just before. It seems clear that Stephen (Acts 7:14) cites the LXX. where 76 are given, as the Greek version (Genesis 46:20) adds five sons and grandsons of Manasseh and Ephraim. Is it not monstrous for a man professing Christianity and ostensibly in the position of bishop, to neglect elements so necessary to a judgment of the question, and to pronounce the Biblical account "certainly incredible," mainly on the assumption that Pharez's sons were born in Canaan, which is nowhere said but rather room left for the inference that it was not so in the exceptional form of Genesis 46:12? Yet after citing this verse we are told, "It appears to me certain (!) that the writer here means to say that Hezron and Hamul were born in the land of Canaan." Is scepticism only certain that its own dreams are true, and that scripture is false? There was a natural and weighty motive for selecting two grandsons of Judah, though no other of Jacob's great- grandsons are mentioned in the list. For they only were substitutional, as the very verse in which they occur implies. And it was of the deeper interest too, as one of them (Hezron) stands in the direct line of the Messiah, which was, as it appears to me, one chief reason for introducing the details of Judah's history and its shame in Genesis 38:1-30.. It is vain to quote Numbers 3:17 to set aside the peculiar force of the allusion to the sons of Pharez in Genesis 46:12, with which there is no real analogy.

In Genesis 48:1-22 tidings of Jacob's sickness brings Joseph and his two sons to the bed of the patriarch. The closing scene of Jacob approaches, and I scarcely know a more affecting thing in the Bible. It is a thorough moral restoration. Not merely is there that which typifies it for Israel by and by, but Jacob's own soul is as it never was before. There is no such bright moment in his past life as in the circumstances of his death-bed. I grant that so it ought to be in a believer; and that it is really so in fact where the soul rests simply on the Lord. But whatever we may see in some instances and fear in others, in Jacob's case the light of God's presence was evident. It is striking that here was the only occasion on which the brightness of Joseph's vision was not so apparent. All flesh is grass. The believer is exposed to any evil when he ceases to be dependent, or yields to his own thoughts which are not of faith. Jesus is the only "Faithful Witness." Failure is found in the most blessed servant of God. So fact, so scripture teaches. Joseph, ignorant of the purpose of God about his sons, allows his natural desires to govern him, and arranges the elder before the right hand of his dying father, the younger before his left. So Joseph would have had it; but not so Jacob. His eyes were dim with age, but he was in this clearer-sighted than Joseph after all. There never was a man who saw more brightly than Joseph; but Jacob, dying, sees the future with steadier and fuller gaze than the most famous interpreter of dreams and visions since the world began.

And what thoughts and feelings must have rushed through the old man's heart as he looked back on his own early days! Did he fail to discern then how easily God could have crossed the hands of his father Isaac against his own will? Certainly God would have infallibly maintained His own truth; and as He had promised the better blessing to Jacob, not to Esau, so, spite of Esau and the fruits of his success in hunting, he would have proved that it was not to him that willed like Isaac, nor to him that ran like Esau. All turns on God, who shows mercy and keeps His word.

On this occasion, then, Jacob pronounces the blessing the superior blessing on the younger of the two boys; and this too in terms which one may safely say, were equal to so extraordinary a conjuncture, in terms which none but the Spirit of God could have enabled any mouth to utter.

In Genesis 49:1-33 we find the general prophetic blessing of Jacob's sons. Here one may convey the scope without ceasing to be brief. As the blessings allude to the history of the twelve heads of the nation, so naturally we have the future that awaits the tribes of Israel. But as this is a matter of tolerably wide-spread knowledge amongst Christians, there is no need for much to be said about it.

Reuben is the starting-point, and alas! it is, like man always, corruption. It was the first mark of evil in the creature. The second is no better, rather worse it may be in some respects, violence. Simeon and Levi were as remarkable for the latter, as Reuben for the former a sorrowful vision for Jacob's heart to feel that this not only had been but was going to be; for undoubtedly he knew, as he says, that what he then uttered would sweep onward and befall the people "in the last days." This did not hinder his beginning with the history of Israel from his own days. Corruption and violence, as they had been the two fatal characteristics of his three eldest sons, so would stamp the people in their early history. Israel under law broke the law, and was ever leaving Jehovah for Baalim; yet the sons would be no better, rather worse, than the father; but the grace of God would interfere for the generations to come as it had for their father Jacob, and the last day would be bright for them as in truth for him.

Then Judah comes before us. It might be thought, that surely there will be full blessing now. ''Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.* Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: his eyes shall be red with wine, and his teeth white with milk. Zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships; and his border shall be unto Zidon."

*The real difficulty inGenesis 49:10; Genesis 49:10 is neither so much the unusual application of the word Shiloh, nor doctrinal zeal, as the desire to get rid of a prophecy. Unbelief sets out with the foregone conclusion that there is and can be no such thing. Hence the effort to destroy its only just and worthy sense. "The Deity (says Dr. D., Introd. O. T. i. 198) did not see fit, as far as we can judge, to impart to any man like Jacob the foreknowledge of future and distant events. Had He done so, He would not have left him in darkness respecting the immortality of the soul (!) and a future state of rewards and punishments (!) He would not have left him to speak on his deathbed, like an Arab chief, of no higher blessings to his sons than rapine and murder, without the least reference to another and better state of existence on which he believed he should enter, and in relation to which he might counsel his sons to act continually. The true way of dealing with the prophecy is simply to ascertain by internal evidence the time in which it was written, on the only tenable and philosophical ground of its having been put into the mouth of the dying patriarch by a succeeding writer. It has the form of a prediction; but it is a vaticinium post eventum. We believe that the time of the prophetic lyric falls under the kings. The tribes are referred to as dwelling in the localities which they obtained in Joshua's time. The announcement respecting Judah's pre-eminence brings down the composition much later than Joshua, since he is represented as taking the leadership of the tribes in subduing the neighbouring nations. We explain the tenth verse in such a manner as to imply that David was king over the tribes, and had humbled their enemies." The proper translation according to this sceptic is:

"The sceptre shall not depart from Judah,

Nor the stuff of power from between his feet,

Until he come to Shiloh,

And to him the obedience of the peoples be"

But, first, the ruling position of Judah was not till but after he came to Shiloh. That any one, therefore, during the kings would falsify the events in a pretended prophecy put into dying Jacob's lips is too much for the credulity of any one but a rationalist. Secondly, one who speaks of others so scornfully as this writer ought not to have exposed himself to the charge of such ignorance as confounding "the peoples" or nations with the people or tribes of Israel. I believe, therefore, with the amplest authority in Hebrew, that as the language admits of our taking Shiloh as the subject, not object, so the sense in the context demands that we render it "until Shiloh (i.e. Peace, or the Man of Peace' the Messiah) come."

Yes, Jacob speaks of Shiloh. But Shiloh was presented to the responsibility of the Jew first; and consequently all seemed to break down, and in one sense all really did. "To him shall the gathering of the peoples be;" and so certainly it will be, but not yet. Shiloh came; but Israel were not ready, and refused Him. Consequently the gathering (or the obedience) of the peoples, however sure, is yet in the future. The counsel of God seemed to be abortive, but was really established in the blood of the cross, which unbelief deems its ruin. It is postponed, not lost.

Zebulun gives us the next picture of the history of Israel. Now that they have had Shiloh presented but have refused Him, the Jews find their comforts in intercourse with the Gentiles. This is what they do now seeking to make themselves happy, when, if they weigh their own prophets, they must suspect fatal error somewhere in their history. They have lost their Messiah, and they court the world. "Zebulun shall dwell at the haven of the sea; and he shall be for a haven of ships, and his border shall be unto Zidon."

The consequence is that the Jews sink under the burden, falling completely under the influence of the nations. This is shown by Issachar "a strong ass crouching down between two burdens."

Then we come to the crisis of sorrows for the Jew. In Dan we hear of that which is far more dreadful than burdens inflicted by the Gentiles, and their own subjection, instead of cleaving to their proper and distinctive hopes. In the case of Dan there is set forth the power of Satan (ver. 17). "Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward." We see here the enemy in the serpent that bites, and the consequent disaster to the horseman. It is the moment of total ruin among the Jews, but exactly the point of change for blessing. It is then accordingly we hear the cry coming forth, "I have waited for thy salvation, O Jehovah." It is the sudden change from the energy of Satan to the heart looking up and out to Jehovah Himself.

From that point all is changed. "Gad, a troop shall overcome him; but he shall overcome at the last." Now we have victory on the side of Israel.

This is not all. There is abundance too. "Out of Asher his bread shall be fat, and he shall yield royal dainties."

Again, there will be liberty unknown under law, impossible when merely dealt with under the governing hand of God because of their faults. "Naphtali is a hind let loose: he giveth goodly words." What a difference from him who was bearing like an ass two burdens!

But, more than that, we have Joseph. Now we have the glory in connection with Israel; and finally power in the earth: Joseph and Benjamin are now as it were found together. What was realised in the facts of the history at last terminates in the blessedness the predicted blessedness of Israel.

The last chapter (Genesis 50:1-26) gives us the conclusion of the book, the burial of Jacob, the reappearance of his sons left with Joseph, and at last Joseph's own death, as lovely as had been his life. He who stood on the highest pinnacle in the land next to the throne, type of Him who will hold the kingdom unto the glory of God the Father, that single-eyed saint now breathes forth his soul to God. "By faith Joseph when he died made mention of the departing of the children of Israel, and gave commandment concerning his bones." His heart is out of the scene where it enjoyed but a transient and at best typical glory. In hope he goes onward to that which would be lasting and true unto God's glory, when Israel should be in Emmanuel's land, and he himself be in a yet better condition even resurrection. He had been exalted in Egypt, but he solemnly took an oath of the sons of Israel, that when God visits them, as He surely will, they will carry up his bones hence. He had served God in Egypt, but to him it was ever the strange land. Though he dwelt there, ruled there, there had a family, and there died fuller of honours than of years, an hundred and ten years old, he feels that Egypt is not the land of God, and knows that He will redeem His people from it, and bring them into Canaan. It was beautiful fruit in its season: no change of circumstances interfered with the promises of God to the fathers. Joseph waited as Abraham, Isaac. and Jacob. Earthly honours did not settle him down in Egypt.

On another day we may see how this oath was kept when God brought about the accomplishment of Israel's deliverance, the type of its ultimate fulfilment.