--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 41 of 914 url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/41/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 41. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/41/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2. ## 41. Genesis · 41 of 67 Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/41/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/41/#p-N [¶0] Solyma, Luz, Beth-El, Hierosolyma, Jebus, Aelia, [¶1] The holy city is call'd, as also Jerusalem and Salem. [¶2] From Beth-El came the Baetylia, Bethyllia, Βαιτυλια, or animated stones, so celebrated in antiquity, and to which Divine honors were paid. The tradition of Jacob anointing this stone, and calling the place Beth-El, gave rise to all the superstitious accounts of the Baetylia or consecrated stones, which we find in Sanchoniathon and others. These became abused to idolatrous purposes, and hence God strongly prohibits them, [Lev 26:1]; and it is very likely that stones of this kind were the most ancient objects of idolatrous worship; these were afterwards formed into beautiful human figures, male and female, when the art of sculpture became tolerably perfected, and hence the origin of idolatry as far as it refers to the worshipping of images, for these, being consecrated by anointing, etc., were supposed immediately to become instinct with the power and energy of some divinity. Hence, then, the Baetylia or living stones of the ancient Phoenicians, etc. As oil is an emblem of the gifts and graces of the Holy Spirit, so those who receive this anointing are considered as being alive unto God, and are expressly called by St. Peter living stones, [1Pet 2:4], [1Pet 2:5]. May not the apostle have reference to those living stones or Baetyllia of antiquity, and thus correct the notion by showing that these rather represented the true worshippers of God, who were consecrated to his service and made partakers of the Holy Ghost, and that these alone could be properly called the living stone, out of which the true spiritual temple is composed? ### Verse 20 [¶4] Vowed a vow - A vow is a solemn, holy promise, by which a man bound himself to do certain things in a particular way, time, etc., and for power to accomplish which he depended on God; hence all vows were made with prayer. [¶5] If God will be with me, etc. - Jacob seems to make this vow rather for his posterity than for himself, as we may learn from [Gen 28:13-15]; for he particularly refers to the promises which God had made to him, which concerned the multiplication of his offspring, and their establishment in that land. If, then, God shall fulfill these promises, he binds his posterity to build God a house, and to devote for the maintenance of his worship the tenth of all their earthly goods. This mode of interpretation removes that appearance of self-interest which almost any other view of the subject presents. Jacob had certainly, long ere this, taken Jehovah for his God; and so thoroughly had he been instructed in the knowledge of Jehovah, that we may rest satisfied no reverses of fortune could have induced him to apostatize: but as his taking refuge with Laban was probably typical of the sojourning of his descendants in Egypt, his persecution, so as to be obliged to depart from Laban, the bad treatment of his posterity by the Egyptians, his rescue from death, preservation on his journey, re-establishment in his own country, etc., were all typical of the exodus of his descendants, their travels in the desert, and establishment in the promised land, where they built a house to God, and where, for the support and maintenance of the pure worship of God, they gave to the priests and Levites the tenth of all their worldly produce. If all this be understood as referring to Jacob only, the Scripture gives us no information how he performed his vow. ### Verse 22 [¶7] This stone shall be God's house - That is, (as far as this matter refers to Jacob alone), should I be preserved to return in safety, I shall worship God in this place. And this purpose he fulfilled, for there he built an altar, anointed it with oil, and poured a drink-offering thereon. [¶8] For a practical use of Jacob's vision, see note on [Gen 28:12]. [¶9] On the doctrine of tithes, or an adequate support for the ministers of the Gospel, I shall here register my opinion. Perhaps a word may be borne from one who never received any, and has none in prospect. Tithes in their origin appear to have been a sort of eucharistic offering made unto God, and probably were something similar to the minchah, which we learn from Genesis 4 was in use almost from the foundation of the world. When God established a regular, and we may add an expensive worship, it was necessary that proper provision should be made for the support of those who were obliged to devote their whole time to it, and consequently were deprived of the opportunity of providing for themselves in any secular way. It was soon found that a tenth part of the produce of the whole land was necessary for this purpose, as a whole tribe, that of Levi, was devoted to the public service of God; and when the land was divided, this tribe received no inheritance among their brethren. Hence, for their support, the law of tithes was enacted; and by these the priests and Levites were not only supported as the ministers of God, but as the teachers and intercessors of the people, performing a great variety of religious duties for them which otherwise they themselves were bound to perform. As this mode of supporting the ministers of God was instituted by himself, so we may rest assured it was rational and just. Nothing can be more reasonable than to devote a portion of the earthly good which we receive from the free mercy of God, to his own service; especially when by doing it we are essentially serving ourselves. If the ministers of God give up their whole time, talents, and strength, to watch over, labor for, and instruct the people in spiritual things, justice requires that they shall receive their support from the work. How worthless and wicked must that man be, who is continually receiving good from the Lord's hands without restoring any part for the support of true religion, and for charitable purposes! To such God says, Their table shall become a snare to them, and that he will curse their blessings. God expects returns of gratitude in this way from every man; he that has much should give plenteously, he that has little should do his diligence to give of that little. [¶10] It is not the business of these notes to dispute on the article of tithes; certainly it would be well could a proper substitute be found for them, and the clergy paid by some other method, as this appears in the present state of things to be very objectionable; and the mode of levying them is vexatious in the extreme, and serves to sow dissensions between the clergyman and his parishioners, by which many are not only alienated from the Church, but also from the power as well as the form of godliness. But still the laborer is worthy of his hire; and the maintenance of the public ministry of the word of God should not be left to the caprices of men. He who is only supported for his work, will be probably abandoned when he is no longer capable of public service. I have seen many aged and worn-out ministers reduced to great necessity, and almost literally obliged to beg their bread among those whose opulence and salvation were, under God, the fruits of their ministry! Such persons may think they do God service by disputing against "tithes, as legal institutions long since abrogated," while they permit their worn-out ministers to starve: - but how shall they appear in that day when Jesus shall say, I was hungry, and ye gave me no meat; thirsty, and ye gave me no drink; naked, and ye clothed me not? It is true, that where a provision is established on a certain order of priesthood by the law, it may be sometimes claimed and consumed by the worthless and the profane; but this is no necessary consequence of such establishment, as there are laws which, if put in action, have sufficient energy to expel every wicked and slothful servant from the vineyard of Christ. This however is seldom done. At all events, this is no reason why those who have served God and their generation should not be comfortably supported during that service; and when incapable of it, be furnished at least with the necessaries of life. Though many ministers have reason to complain of this neglect, who have no claims on a legal ecclesiastical establishment, yet none have cause for louder complaint than the generality of those called curates, or unbeneficed ministers, in the Church of England: their employers clothe themselves with the wool, and feed themselves with the fat; they tend not the flock, and their substitutes that perform the labor and do the drudgery of the office, are permitted at least to half starve on an inadequate remuneration. Let a national worship be supported, but let the support be derived from a less objectionable source than tithes; for as the law now stands relative to them, no one purpose of moral instruction or piety can be promoted by the system. On their present plan tithes are oppressive and unjust; the clergyman has a right by law to the tenth of the produce of the soil, and to the tenth of all that is supported by it. He claims even the tenth egg, as well as the tenth apple; the tenth of all grain, of all hay, and even of all the produce of the kitchen garden; but he contributes nothing to the cultivation of the soil. A comparatively poor man rents a farm; it is entirely out of heart, for it has been exhausted; it yields very little, and the tenth is not much; at the expense of all he has, he dresses and manures this ungrateful soil; to repay him and keep up the cultivation would require three years' produce. It begins to yield well, and the clergyman takes the tenth which is now in quantity and quality more in value than a pound, where before it was not a shilling. But the whole crop would not repay the farmer's expenses. In proportion to the farmer's improvement is the clergyman's tithe, who has never contributed one shilling to aid in this extra produce! Here then not only the soil pays tithes, but the man's property brought upon the soil pays tithes: his skill and industry also are tithed; or if he have been obliged to borrow cash, he not only has to pay tithes on the produce of this borrowed money, but five per cent interest for the money itself. All this is oppressive and cruelly unjust. I say again, let there be a national religion, and a national clergy supported by the state; but let them be supported by a tax, not by tithes, or rather let them be paid out of the general taxation; or, if the tithe system must be continued, let the poor-rates be abolished, and the clergy, out of the tithes, support the poor in their respective parishes, as was the original custom. ### Introduction [¶12] Jacob proceeds on his journey, [Gen 29:1]. Comes to a well where the flocks of his uncle Laban, as well as those of several others, were usually watered, [Gen 29:2], [Gen 29:3]. Inquires from the shepherds concerning Laban and his family, [Gen 29:4-6]. While they are conversing about watering the sheep, [Gen 29:7], [Gen 29:8], Rachel arrives, [Gen 29:9]. He assists her to water her flock, [Gen 29:10]; makes himself known unto her, [Gen 29:11], [Gen 29:12]. She hastens home and communicates the tidings of Jacob's arrival to her father, [Gen 29:12]. Laban hastens to the well, embraces Jacob, and brings him home, [Gen 29:13]. After a month's stay, Laban proposes to give Jacob wages, [Gen 29:14], [Gen 29:15]. Leah and Rachel described, [Gen 29:16], [Gen 29:17]. Jacob proposes to serve seven years for Rachel, [Gen 29:18]. Laban consents, [Gen 29:19]. When the seven years were fulfilled, Jacob demands his wife, [Gen 29:20], [Gen 29:21]. Laban makes a marriage feast, [Gen 29:22]; and in the evening substitutes Leah for Rachel, to whom he gives Zilpah for handmaid, [Gen 29:23], [Gen 29:24]. Jacob discovers the fraud, and upbraids Laban, [Gen 29:25]. He excuses himself, [Gen 29:26]; and promises to give him Rachel for another seven years of service, [Gen 29:27]. After abiding a week with Leah, he receives Rachel for wife, to whom Laban gives Bilhah for handmaid, [Gen 29:28], [Gen 29:29]. Jacob loves Rachel more than Leah, and serves seven years for her, [Gen 29:30]. Leah being despised, the Lord makes her fruitful, while Rachel continues barren, [Gen 29:31]. Leah bears Reuben, [Gen 29:32], and Simeon, [Gen 29:33], and Levi, [Gen 29:34], and Judah; after which she leaves off bearing, [Gen 29:35]. ### Verse 1 [¶14] Then Jacob went on his journey - The original is very remarkable: And Jacob lifted up his feet, and he traveled unto the land of the children of the east. There is a certain cheerfulness marked in the original which comports well with the state of mind into which he had been brought by the vision of the ladder and the promises of God. He now saw that having God for his protector he had nothing to fear, and therefore he went on his way rejoicing. [¶15] People of the east - The inhabitants of Mesopotamia and the whole country beyond the Euphrates are called קדם kedem, or easterns, in the sacred writings. ### Verse 2 [¶17] Three flocks of sheep - צאן tson, small cattle, such as sheep, goats, etc.; See note on [Gen 12:16]. Sheep, in a healthy state, seldom drink in cold and comparatively cold countries: but it was probably different in hot climates. The three flocks, if flocks and not shepherds be meant, which were lying now at the well, did not belong to Laban, but to three other chiefs; for Laban's flock was yet to come, under the care of Rachel, [Gen 29:6]. ### Verse 3 [¶19] All the flocks - Instead of העדרים hadarim, flocks, the Samaritan reads haroim, shepherds; for which reading Houbigant strongly contends, as well in this verse as in [Gen 29:8]. It certainly cannot be said that all the flocks rolled the stone from the well's mouth, and watered the sheep: and yet so it appears to read if we prefer the common Hebrew text to the Samaritan. It is probable that the same reading was originally that of the second verse also. [¶20] And put the stone again upon the well's mouth - It is very likely that the stone was a large one, which was necessary to prevent ill-minded individuals from either disturbing the water, or filling up the well; hence a great stone was provided, which required the joint exertions of several shepherds to remove it; and hence those who arrived first waited till all the others were come up, that they might water their respective flocks in concert. ### Verse 4 [¶22] My brethren, whence be ye? - The language of Laban and his family was Chaldee and not Hebrew; (see [Gen 31:47]); but from the names which Leah gave to her children we see that the two languages had many words in common, and therefore Jacob and the shepherds might understand each other with little difficulty. It is possible also that Jacob might have learned the Chaldee or Aramitish language from his mother, as this was his mother's tongue. ### Verse 5 [¶24] Laban the son of Nahor - Son is here put for grandson, for Laban was the son of Bethuel the son of Nahor. ### Verse 6 [¶26] Is he well? - השלום לו hashalom lo? Is there peace to him? Peace among the Hebrews signified all kinds of prosperity. Is he a prosperous man in his family and in his property? And they said, He is well, שלום shalom, he prospers. [¶27] Rachel - cometh with the sheep - רחל rachel (the ch sounded strongly guttural) signifies a sheep or ewe; and she probably had her name from her fondness for these animals. ### Verse 7 [¶29] It is yet high day - The day is but about half run; neither is it time that the cattle should be gathered together - it is surely not time yet to put them into the folds; give them therefore water, and take them again to pasture. ### Verse 8 [¶31] We cannot, until all the flocks be gathered together - It is a rule that the stone shall not be removed till all the shepherds and the flocks which have a right to this well be gathered together; then, and not before, we may water the sheep. See note on [Gen 29:3]. ### Verse 9 [¶33] Rachel came with her father's sheep - So we find that young women were not kept concealed in the house till the time they were married, which is the common gloss put on עלמה almah, a virgin, one concealed. Nor was it beneath the dignity of the daughters of the most opulent chiefs to carry water from the well, as in the case of Rebekah; or tend sheep, as in the case of Rachel. The chief property in those times consisted in flocks: and who so proper to take care of them as those who were interested in their safety and increase? Honest labor, far from being a discredit, is an honor both to high and low. The king himself is served by the field; and without it, and the labor necessary for its cultivation, all ranks must perish. Let every son, let every daughter, learn that it is no discredit to be employed, whenever it may be necessary, in the meanest offices, by which the interests of the family may be honestly promoted. ### Verse 10 [¶35] Jacob went near, and rolled the stone - Probably the flock of Laban was the last of those which had a right to the well; that flock being now come, Jacob assisted the shepherds to roll off the stone, (for it is not likely he did it by himself), and so assisted his cousin, to whom he was as yet unknown, to water her flock. ### Verse 11 [¶37] Jacob kissed Rachel - A simple and pure method by which the primitive inhabitants of the earth testified their friendship to each other, first abused by hypocrites, who pretended affection while their vile hearts meditated terror, (see the case of Joab), and afterwards disgraced by refiners on morals, who, while they pretended to stumble at those innocent expressions of affection and friendship, were capable of committing the grossest acts of impurity. [¶38] And lifted up his voice - It may be, in thanksgiving to God for the favor he had shown him, in conducting him thus far in peace and safety. [¶39] And wept - From a sense of the goodness of his heavenly Father, and his own unworthiness of the success with which he had been favored. The same expressions of kindness and pure affection are repeated on the part of Laban, [Gen 29:13]. ### Verse 14 [¶41] My bone and my flesh - One of my nearest relatives. ### Verse 15 [¶43] Because thou art my brother, etc. - Though thou art my nearest relative, yet I have no right to thy services without giving thee an adequate recompense. Jacob had passed a whole month in the family of Laban, in which he had undoubtedly rendered himself of considerable service. As Laban, who was of a very saving if not covetous disposition, saw that he was to be of great use to him in his secular concerns, he wished to secure his services, and therefore asks him what wages he wished to have.