---
title: "Clarke"
description: "Verse Genesis 28:1. And Isaac called Jacob — Genesis 27:46; Genesis 27:46. And blessed him — Now voluntarily and cheerfully confirmed to him the blessing,"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/genesis/28"
---

![Clarke](/images/commentaries/clarkes-commentary.jpg)

 The Clarke's Commentary
 
Include 66 books
 
Denomination: arminianism
 
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Verse [Genesis 28:1](../../../kjv/genesis/28/1). ***And Isaac called Jacob*** — [Genesis 27:46](../../../kjv/genesis/27/46); [Genesis 27:46](../../../kjv/genesis/27/46).
***And blessed him*** — Now voluntarily and cheerfully confirmed to him the blessing, which he had before obtained through subtlety. It was necessary that he should have this confirmation previously to his departure; else, considering the way in which he had obtained both the *birthright* and the *blessing*, he might be doubtful, according to his own words, whether he might not have got a curse instead of a blessing. As the blessing now pronounced on Jacob was obtained without any deception on his part, it is likely that it produced a salutary effect upon his mind, might have led him to confession of his sin, and prepared his heart for those discoveries of God's goodness with which he was favoured at Luz.

Verse [Genesis 28:2](../../../kjv/genesis/28/2). ***Go to Padan-aram*** — This mission, in its spirit and design, is nearly the same as that in [Genesis 24:1-4](../../../kjv/genesis/24/1-4), c., which see. There have been several ingenious conjectures concerning the *retinue* which Jacob had, or might have had, for his journey and by some he has been supposed to have been *well attended*. Of this nothing is mentioned here, and the reverse seems to be intimated elsewhere. It appears, from [Genesis 28:11](../../../kjv/genesis/28/11), that he lodged in the open air, with a stone for his pillow; and from [Genesis 32:10](../../../kjv/genesis/32/10), that he went *on foot* with his staff in his hand; nor is there even the most indirect mention of any attendants, nor is it probable there were any. He no doubt took *provisions* with him sufficient to carry him to the nearest encampment or village on the way, where he would naturally recruit his bread and water to carry him to the next stage, and so on. The *oil* that he poured on the pillar might be a little of that which he had brought for his own use, and can be no rational arguement of his having a stock of provisions, servants, camels, &c., for which it has been gravely brought. He had God alone with him.

Verse [Genesis 28:3](../../../kjv/genesis/28/3). ***That thou mayest be a multitude of people*** — לקהל עמים *likhal ammim*. There is something very remarkable in the original words: they signify literally *for an assembly*, *congregation*, or *church* of *peoples*; referring no doubt to the Jewish Church in the wilderness, but more particularly to the *Christian Church*, composed of every kindred, and nation, and people, and tongue. This is one essential part of the blessing of Abraham. See [Genesis 28:4](../../../kjv/genesis/28/4).

Verse [Genesis 28:4](../../../kjv/genesis/28/4). ***Give thee the blessing of Abraham*** — May he confirm the inheritance with all its attendant blessings to thee, to the exclusion of Esau; as he did to *me*, to the exclusion of Ishmael. But, according to St. Paul, much more than this is certainly intended here, for it appears, from [Galatians 3:6-14](../../../kjv/galatians/3/6-14), that *the blessing of Abraham*, which is *to come upon the Gentiles* *through Jesus Christ*, comprises the whole doctrine of justification by faith, and its attendant privileges, viz., redemption from the curse of the law, remission of sins, and the promise of the Holy Spirit, including the constitution and establishment of the Christian Church.

Verse [Genesis 28:5](../../../kjv/genesis/28/5). ***Bethuel the Syrian*** — Literally the *Aramean*, so called, not because he was of the race of *Aram* the son of Shem, but because he dwelt in that country which had been formerly possessed by the descendants of Aram.

Verse [Genesis 28:9](../../../kjv/genesis/28/9). ***Then went Esau unto Ishmael*** — Those who are apt to take every thing by the wrong handle, and who think it was utterly impossible for Esau to do any right action, have classed his taking a daughter of Ishmael among his crimes; whereas there is nothing more plain than that he did this with a sincere desire to *obey and please his parents*. Having heard the pious advice which Isaac gave to Jacob, he therefore went and took a wife from the family of his grandfather Abraham, as Jacob was desired to do out of the family of his maternal uncle Laban. *Mahalath*, whom he took to wife, stood in the same degree of relationship to Isaac his father as *Rachel* did to his mother Rebekah. Esau married his father's niece; Jacob married his mother's niece. It was therefore most obviously to please his parents that Esau took this additional wife. It is supposed that Ishmael must have been dead thirteen or fourteen years before this time, and that *going to* *Ishmael* signifies only going to the *family* of Ishmael. If we follow the common computation, and allow that Isaac was now about one hundred and thirty-six or one hundred and thirty-seven years of age, and Jacob seventy-seven, and as Ishmael died in the one hundred and thirty-seventh year of his age, which according to the common computation was the one hundred and twenty-third of Isaac, then Ishmael must have been dead about *fourteen* years. But if we allow the ingenious reasoning of Mr. *Skinner* and Dr. *Kennicott*, that Jacob was at this time only *fifty-seven* years of age, and Isaac consequently only *one hundred and seventeen*, it will appear that Ishmael did not die till *six* years after this period; and hence with propriety it might be said, Esau went unto *Ishmael*, and took Mahalath the daughter of Ishmael to be his wife. [Genesis 26:34](../../../kjv/genesis/26/34); [Genesis 26:34](../../../kjv/genesis/26/34), &c.

Verse [Genesis 28:11](../../../kjv/genesis/28/11). ***A certain place, and tarried there*** — From [Genesis 28:19](../../../kjv/genesis/28/19), we find this *certain place* was *Luz*, or some part of its vicinity. Jacob had probably intended to reach Luz; but the sun being set, and night coming on, he either could not reach the city, or he might suspect the inhabitants, and rather prefer the open field, as he must have heard of the character and conduct of the men of Sodom and Gomorrah. Or the gates might be shut by the time he reached it, which would prevent his admission; for it frequently happens, to the present day, that travellers not reaching a city in the eastern countries previously to the shutting of the gates, are obliged to lodge under the walls all night, as when once shut they refuse to open them till the next day. This was probably Jacob's case.
***He took of the stones*** — He took one of the stones that were in that place: from [Genesis 28:18](../../../kjv/genesis/28/18) we find it was *one stone* only which he had for his pillow. Luz was about forty-eight miles distant from Beer-sheba; too great a journey for one day, through what we may conceive very unready roads.

Verse [Genesis 28:12](../../../kjv/genesis/28/12). ***He dreamed, and behold a ladder*** — A multitude of fanciful things have been spoken of Jacob's vision of the ladder, and its signification. It might have several designs, as God chooses to accomplish the greatest number of ends by the fewest and simplest means possible.
1. It is very likely that its primary design was to point out the *providence* of God, by which he watches over and regulates all terrestrial things; for nothing is left to merely natural causes; a heavenly agency pervades, actuates, and directs all. In his present circumstances it was highly necessary that Jacob should have a clear and distinct view of this subject, that he might be the better prepared to meet all occurrences with the conviction that all was working together for his good.
2. It might be intended also to point out the *intercourse between heaven and earth*, and the connection of both worlds by the means of *angelic ministry*. That this is fact we learn from many histories in the Old Testament; and it is a doctrine that is unequivocally taught in the New: *Are they not all* *ministering spirits, sent forth to minister for them who shall be* *heirs of salvation*?
3. It was probably a *type* of CHRIST, in whom both worlds meet, and in whom the Divine and human nature are conjoined. The LADDER *was set up on the* EARTH, *and the* TOP *of it* *reached to* HEAVEN; for GOD was manifested in the FLESH, and in him dwelt all the fulness of the Godhead bodily. Nothing could be a more expressive emblem of the incarnation and its effects; Jesus Christ is the grand connecting medium between heaven and earth, and between God and man. *By* him God comes down to man; *through* him man ascends to God. It appears that our Lord applies the vision in this way *himself*,
1st, In that remarkable speech to Nathanael, *Hereafter ye shall see the heaven opened, and the* *angels of God ascending and descending on the Son of man*, [John 1:51](../../../kjv/john/1/51).
2dly, in his speech to Thomas, [John 14:6](../../../kjv/john/14/6): *I am the* WAY, *and the truth, and the life; no man cometh unto* *the Father but by me*.

Verse [Genesis 28:13](../../../kjv/genesis/28/13). ***I am the Lord God of Abraham*** — Here God confirms to him the blessing of Abraham, for which Isaac had prayed, [Genesis 28:3-4](../../../kjv/genesis/28/3-4).

Verse [Genesis 28:14](../../../kjv/genesis/28/14). ***Thy seed shall be as the dust*** — The people that shall descend from thee shall be extremely numerous, *and in thee and thy* *seed*-the *Lord* JESUS descending from thee, according to the *flesh,* *shall all the families of the earth*- not only all of *thy race*, but all the other *families* or *tribes* of mankind which have not proceeded from any branch of the Abrahamic family, *be blessed*; for *Jesus Christ by the grace of God tasted death* FOR EVERY MAN, [Hebrews 2:9](../../../kjv/hebrews/2/9).

Verse [Genesis 28:15](../../../kjv/genesis/28/15). ***And, behold, I*****am*****with thee*** — For I fill the heavens and the earth. "My WORD *shall be thy help*." - Targum. *And will* *keep thee in all places*, εν τη οδω παση, *in all this way*. - *Septuagint*. I shall direct, help, and support thee in a peculiar manner, in thy present journey, be with thee while thou sojournest with thy uncle, *and will bring thee again into this land*; so that in all thy concerns thou mayest consider thyself under my especial providence, *for I will not leave thee*. Thy descendants also shall be my peculiar people, whom I shall continue to preserve as such *until I have done that which I have spoken to thee of*-until the Messiah shall be born of thy race, and *all the families of the* *earth*- the Gentiles, *be blessed through thee*; the Gospel being preached to them, and they, with the believing Jews, made ONE FOLD under ONE SHEPHERD, and one *Bishop* or *Overseer of souls*. And this circumstantial promise has been literally and punctually fulfilled.

Verse [Genesis 28:16](../../../kjv/genesis/28/16). ***The Lord is in this place; and I knew it not.*** — That is, God has made this place his peculiar residence; it is a place in which he meets with and reveals himself to his followers. Jacob might have supposed that this place had been consecrated to God. And it has already been supposed that, his mind having been brought into a humble frame, he was prepared to hold communion with his Maker.

Verse [Genesis 28:17](../../../kjv/genesis/28/17). ***How dreadful*****is*****this place!*** — The appearance of the *ladder*, the *angels*, and the *Divine glory* at the top of the ladder, must have left deep, solemn, and even awful impressions on the mind of Jacob; and hence the exclamation in the text, *How* *dreadful* is *this place*!
***This*****is*****none other but the house of God*** — The *Chaldee* gives this place a curious turn: "This is not a common place, but a place in which God delights; and opposite to this place is the gate of heaven." *Onkelos* seems to suppose that the gate or entrance into heaven was actually *above* this spot, and that when the angels of God descended to earth, they came through that opening into this place, and returned by the same way. And it really appears that Jacob himself had a similar notion.

Verse [Genesis 28:18](../../../kjv/genesis/28/18). ***And Jacob-took the stone - and set it up*****for*****a pillar*** — He placed the stone in an erect posture, that it might stand as a monument of the extraordinary vision which he had in this place; *and he poured oil upon it*, thereby consecrating it to God, so that it might be considered an *altar* on which libations might be poured, and sacrifices offered unto God. See [Genesis 35:14](../../../kjv/genesis/35/14).
The Brahmins anoint their *stone images* with *oil* before bathing; and some anoint them with sweet-scented oil. This is a practice which arises more from the *customs* of the Hindoos than from their *idolatry*. Anointing *persons* as an act of homage has been transferred to their *idols*.
***And poured oil upon the top of it.*** — Stones, images, and altars, dedicated to Divine worship, were always anointed with oil. This appears to have been considered as a consecration of them to the object of the worship, and a means of inducing the god or goddess to take up their residence there, and answer the petitions of their votaries. Anointing stones, images, c., is used in idolatrous countries to the present day, and the whole idol is generally smeared over with oil. Sometimes, besides the anointing, a crown or garland was placed on the stone or altar to honour the divinity, who was supposed, in consequence of the *anointing*, to have set up his residence in that place. It appears to have been on this ground that the seats of polished stone, on which the kings sat in the front of their palaces to administer justice, were *anointed*, merely to invite the deity to reside there, that true judgment might be given, and a righteous sentence always be pronounced. Of this we have an instance in HOMER, *Odyss*. lib. v., ver. 406-410: -
Where Neleus sat, equal *in counsel to the gods*;
because inspired by their wisdom, and which inspiration he and his successor took pains to secure by consecrating with the anointing oil the seat of judgment on which they were accustomed to sit. Some of the ancient commentators on Homer mistook the meaning of this place by not understanding the nature of the custom; and these *Cowper* unfortunately follows, translating "resplendent *as* with oil;" which *as* destroys the whole sense, and obliterates the allusion. This sort of anointing was a common custom in all antiquity, and was probably derived from this circumstance. *Arnobius* tells us that it was customary with himself while a heathen, "when he saw a smooth polished stone that had been smeared with oils, to kiss and adore it, as if possessing a Divine virtue."
*Si quando conspexeram lubricatum lapidem, et ex* *olivi unguine sordidatum (ordinatum?) tanquam* *inesset vis prasens, adulabar, affabar*.
And *Theodoret*, in his eighty-fourth question on Genesis, asserts that many pious women in his time were accustomed to *anoint* the coffins of the martyrs, &c. And in Catholic countries when a church is consecrated they *anoint* the door-posts, pillars, altars, &c. So under the law there was a *holy anointing* *oil* to sanctify the tabernacle, laver, and all other things used in GOD'S service, [Exodus 40:9](../../../kjv/exodus/40/9), &c.

Verse [Genesis 28:19](../../../kjv/genesis/28/19). ***He called the name of that place Beth-el*** — That is, the *house of God*; for in consequence of his having *anointed* the stone, and thus *consecrated* it to God, he considered it as becoming henceforth his peculiar residence; see on the preceding verse. This word should be always pronounced as two distinct syllables, each strongly accented, Beth-El.
***Was*****called*****Luz at the first.*** — The Hebrew has אולם לוז *Ulam* *Luz*, which the Roman edition of the Septuagint translates Ουλαμλουζ *Oulamlouz*; the Alexandrian MS., Ουλαμμους *Oulammaus*; the Aldine, Ουλαμμαους *Oulammaous*; Symmachus, Λαμμαους *Lammaous*; and some others, Ουλαμ *Oulam*. The Hebrew אולם *ulam* is sometimes a particle signifying *as, just as*; hence it may signify that the place was called Beth-El, *as it was* formerly called Luz. As Luz signifies an *almond, almond* or *hazel tree*, this place probably had its name from a number of such trees growing in that region. Many of the ancients confounded this city with *Jerusalem*, to which they attribute the *eight* following names, which are all expressed in this verse: -
*Solyma, Luza, Bethel, Hierosolyma, Jebus, AElia*, Urbs sacra, *Hierusalem* dicitur atque *Salem*.

Solyma, Luz, Beth-El, Hierosolyma, Jebus, AElia, The holy city is call'd, as also Jerusalem and Salem.

From Beth-El came the *Baetylia, Bethyllia*, Βαιτυλια, or *animated stones*, so celebrated in antiquity, and to which Divine honours 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, [Leviticus 26:1](../../../kjv/leviticus/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, c., were supposed immediately to become *instinct* with the power and energy of some divinity. Hence, then, the *Bactylia* or *living stones* of the ancient Phoenicians, &c. 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*, [1 Peter 2:4](../../../kjv/1-peter/2/4); [1 Peter 2:5](../../../kjv/1-peter/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 [Genesis 28:20](../../../kjv/genesis/28/20). ***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, c., and for power to accomplish which he depended on God hence all vows were made with prayer.
***If God will be with me, c.*** — Jacob seems to make this vow rather for his *posterity* than for *himself*, as we may learn from [Genesis 28:13-15](../../../kjv/genesis/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 fulfil 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, &c., 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 [Genesis 28:22](../../../kjv/genesis/28/22). ***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*.
For a practical use of Jacob's vision, [Genesis 28:12](../../../kjv/genesis/28/12).
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 Done 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 Gen. iv. 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, labour 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.
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 *labourer* 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 labour 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.

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