tiful example of this great prophet's manner, whose writings, like his lips, are touched with hallowed fire.1 6. Carefully distinguish the times, places, and persons, when, where, and by whom any thing is recorded as having been said or done. This observation, which is of great importance, has already been applied to reconcile the apparently contradictory relations of the miracles of Jesus Christ, which have furnished materials for cavil among the antagonists of divine revelation. And the application of it to Gen. xxxi. 38. 41. will serve to remove the difficulties which appear in the common chronology of the patriarch Jacob's residence at Padan Aram. The two verses in question stand thus, in our authorised version: - 38. This twenty years have I been with thee; thy ewes and thy shegoats have not cast their young; and the rams of thy flock I have not eaten. 41. Thus have I been twenty years in thy house: I served thee fourteen years for thy two daughters, and six years for thy cattle; and thou hast changed my wages ten times. The age of Jacob, at the time when he first went to Laban, has been almost universally fixed at seventy-seven years, but it has been shown by a late learned writer, (Mr. Skinner,)2 that seventy-seven cannot be right, and that Jacob was only fifty-. seven, when he went to Padan Aram. The following is Dr. Kennicott's abstract of Mr. Skinner's arguments and proofs. Jacob was one hundred and thirty when he went down (with sixty-six persons) into Egypt. Joseph had then been go vernor ten years; and, when made governor, was thirty therefore Jacob could not be more than ninety, at the birth of Joseph. Now, upon supposition that Jacob was seventy-seven, at going to Laban: and that he had no son till he was eightyfire; and that he, with eleven sons, left Laban at ninety-seven: there will follow these, amongst other strange consequences, which are enumerated by Mr. Skinner :3—1. Though Isaac and Esau married at forty, Jacob goes, at seventy-seven, to look for a wife; and agrees to marry her seven years after. - 2. Issachar is born after the affair of the mandrakes; which Reuben finds, and brings home, when he (Reuben) was about four years old: that is, if Issachar was born before Joseph, agreeably to Gen. xxx. 18. 25.3. Judah begets Er, at thirteen. For in the second of the following tables, Judah is born in Jacob's year eighty-eight and Er, in one hundred and two.-4. Er marries at nine, and is destroyed for profligacy. Er, born in one hundred and two, marries in one hundred and eleven. (See also Gen. xxxviii. 7.)—5. Onan marries at eight. For Onan, born in one hundred and three, marries in one hundred and eleven.-6. Shelah, being grown at ten, ought to be married. For Shelah, born in one hundred and four, is marriageable, but not married to Tamar, in one hundred and fourteen. (See Gen. xxxviii. 14.)-7. Pharez kept from marrying whilst young; yet has a son at thirteen. For Pharez, born in one hundred and fifteen, had two sons, at going to Egypt, in one hundred and thirty.-8. Esau goes to Ishmael, and marries his daughter, after Jacob went to Laban at seventy-seven; though Ishmael died, when Jacob was sixty-three. (See Gen. xvi. 16. xxv. 17. 26. xxviii. 9.)-9. If Jacob had no son, till he was eighty-five; and if Joseph, the youngest except Benjamin, was born when his father was ninety, then the eleven sons, and Dinah, were born in five years. Lastly if Jacob had no son till eighty-five, and he went to Egypt at one hundred and thirty, with sixty-six persons; only forty-five years are allowed for his family whereas the larger sum of sirty-five years seems necessary, for the births of so many children and grand-children. On this subject Le Clerc has pronounced4 There are difficulties here, which have never been explained; and, in my opinion, never can be explained. But upon the single prinsiple of Mr. Skinner, that Jacob went to Laban at fifty-seven (instead of seventy-seven) these difficulties are solved. And it only remains to wish, that SOME AUTHORITY may be 1 Bp. Lowth's Isaiah, vol. ii. pp. 4—27. 8vo. edit. Vitringa, in his comment on the same prophet, eminently excels in pointing out the rapid transitions of persons, places and things. Van Til, in his celebrated Opus Analyticum, has ably noticed various similar transitions in the Scriptures generally, and in the Psalms in particular, though in the last mentioned book he has sometimes unnecessarily multiplied the speakers introduced. The value of Dr. Macknight's version and paraphrase of the epistle to the Romans is enhanced by his distinguishing between the objec tions brought by the Jew whom Saint Paul introduces as arguing with him, and the replies and conclusive reasonings of the Apostle. 2 A Dissertation upon the Chronological Difficulties imputed to the Mosaic History, from the Birth to the Death of Jacob. By William Skinner, M. A. London, 1765. 4to. 3 Dissertation, pp. 11., et seq. 4 Hisce in rebus occurrunt nadi, quos nemo hactenus solvit; neque porro, ut opinor, solvet. found to support this conjecture, thus strongly founded on the ezigentia loci. The common opinion is formed, by reckoning back from the age of Joseph, when governor of Egypt, to the time of his birth; and from the twenty years which the text says Jacob was with Laban. This number, Mr. Skinner is of opinion, was originally forty. And Dr. Kennicott thinks, that the Hebrew text, as it now stands, confirms the conjecture; and furnishes the very authority, which is so much wanted. After Jacob had served Laban fourteen years for his two wives; where was Jacob to reside? Esau was still living; and Jacob might well be afraid of returning to him, till more years of absence had disarmed his resentment: and had the death of Esau happened, Jacob would then have been secure. But let us also remember, that Isaac was still alive; and that Esau had determined to kill Jacob, whenever their father should die. It would therefore be no wonder, if Jacob should have desired to continue longer in Haran. And to carry this point the more effectually, he might offer to take care of Laban's cattle, and to live in his neigh bourhood; upon such terms of advantage to Laban, as could not easily be withstood. Lastly: when the good effects to Laban from this connection had been experienced, without profit, nay with some losses, to Jacob for twenty years; Ja cob might naturally grow tired of thus assisting Laban, without providing for his own growing family. Accordingly we find, that Jacob covenants with Laban, for sir years of more close attendance, and service in Laban's own house; for which the wages were expressly settled. Agreeable to the preceding possibilities seems to have been the fact; Jacob living in Haran forty years, and in this manner; 14 years, in Laban's house a covenant-servant for Rachel and Leah. in Laban's neighbourhood, as a friend. 20 6 40 in Laban's house a covenant-servant for cattle. Now the twenty concurrent years of neighbourly assistance, and the disjointed twenty of covenant-service, seem both of them mentioned, and both of them dis tinguished, in the history itself. For, upon Laban's pursuit of Jacob, when Jacob is vindicating his past behaviour, he mentions twenty years TWICE; which two sets of twenty, if really different, make forty. Each mention of the twenty years is introduced with the word (zen); which word, when repeated, is used in opposition, or by way of distinction: as when we say this and that, the one or the other, Thus (Exod. xiv. 20.); So that the one came not near the other. (Eccl. vi. 5.) This hath more rest than the other. And, with the two words at a great distance; (Job xxi. 23.) ONE dieth-(25.) And ANOTHER dieth, &c. So here, (in Gen. xxxi. at ver. 38.) Jacob says to Laban Toy To Day 7 (ZEN ESRIN SHANAH ANOKI OIMCHA). During the ONE set of twenty years, I was with thee, &c. meaning the time, in which he lived, not in Laban's house, but in his neighbourhood; not as a servant, but a friend after he had served, in Laban's house, fourteen years for his daughters, and before he served six years for his cattle. But then, as to the other twenty; he tells Laban, (at verse 41.) varying the phrase 20H ESRIM LI SHaveli Beatle) זה עשריס לי שנה וביתר עבדתיד - very reinarkably ABUDTEyca, During the other twenty years, (↳ LI) FOR MYSELF (for my own benefit) IN THY HOUSE, I served thee fourteen years and six years, &c. And, during this last period, though only six years, he charges Laban with changing his wages ten times. So that Jacob insists upon having well earned his wages, through the twenty years, when he served for hire; but he makes a far greater merit of having, for another twenty years, assisted him without wages, and even with some losses; and therefore, with particular propriety, he reminds Laban of that set of twenty years in the first place.1 Our translation now is- (xxxi. 38.) THIS TWENTY YEARS HAVE I BEEN WITH THEE; thy ewes and thy she-goats have not cast their young, and the res of thy flock have I not eaten. 39. That which was torn of beasts I brought not unto thee; I bare the loss of it: of my hand didst thou require it, whether stolen by day or stolen by night. 40. Thus I was: in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes. 41. THUS HAVE I BEEN TWENTY YEARS IN THY HOUSE: I served thee fourteen years for thy two daughters, and six years for thy cattle; and thou hast changed my weges ten times. The alteration, here recommended, is this (xxxi. 38.) DURING THE ONE TWENTY and the rams, &c. &e. 41. DURING THE OTHER TWENTY YEARS, FOR MYSELF, YEARS I WAS WITH THEE; thy ewes and thy she-goats have not cast their young, 1 The true Chronology of Jacob will be greatly elucidated by the following Tables ; taken chiefly from Mr. Skinner. Table I. On Jacob's being at Haran 40 years: 0 Jacob [and Esau] born. LA years' service. years' assistance. IN THY HOUSE: I served, &c. The same distinction is expressed (in xxx. 29.) Thou knowest how I have served thee, and how thy cattle was with me; that is, how I behaved, during the time I was with thee, as thy servant; and how thy cattle fared, during the time they were with me, as thy friend. It must not be omitted, that Archbishop Usher and Bishop Lloyd ascribe sons to Jacob very soon after his coming to Laban; nay assert, that he was married almost as soon as he came to Haran: instead of waiting seven years, as he most evidently did. And Mr. Jackson allows, that some of the sons of Benjamin, who are expressly numbered, as going into Egypt with Jacob, might be born in Egypt! Esau marries 2 wives, Hittites. goes to Haran. Esau goes to Ishmael, and marries his daughter. Jacob marries Leah and Rachel. Reuben born, of Leah. Gen. xxvi. 34. Gen. xxviii. 9. Gen. xxv. 17. Gen. xxix. 20, 21. 27, 28. 89 Shelah Gen. xxix. 30-35. Gen. xxx. 6-24. 97 98 103 105 108 109 Shelah, at 20, not given to Tamar. 110 years' service for cattle. Jacob comes, from Haran, to Succoth and Shalem. Beriah, 4th son of Asher, born. Joseph, at 17, is carried to Egypt. Pharez and Zarah born of Tamar, by Judah. 106 to Onan. Gen. xxxvii. 2, 120 Isaac dies, aged 180, Gen. xxxv. 28. 121 Joseph, at 30, Governor of Egypt. Gen. xli. 46. Beriah, at 20, marries. Pharez, at 18, marries. 127 Malchiel born, to Beriah. 130 Hamul born, to Pharez. Gen. xlvii. 9. 28. Table II. On Jacob's being at Haran only 20 years: [and Esau] born. Esau marries 2 wives, Hittites. Gen. xxvi. 34. 87 Ishmael dies, aged 137. Jacob goes to Haran. marries Leah and Rachel. Reuben born, of Leah. Levi Gen. xxv. 17. Gen. xxix. 20, 21. 27, 28. Gen. xxix. 32-35. Gen. xxx. 6-24. and Dinah. 73 From such distresses and such contradictions, does the distinction of the two sets of twenty years happily deliver us.1 7. Lastly, in order to enter fully into the meaning of the sacred writers, especially of the New Testament, it is necessary that the reader in a manner identify himself with them, and invest himself with their affections or feelings; and also familiarise himself with the sentiments, &c. of those to whom the different books or epistles were addressed.2 This canon is of considerable importance, as well in the investigation of words and phrases, as in the interpretation of the sacred volume, and particularly of the prayers and imprecations related or contained therein. If the assistance, which may be derived from a careful study of the affections and feelings of the inspired writers, be disregarded or neglected, it will be scarcely possible to avoid erroneous expositions of the Scriptures. Daily observation and experience prove how much of its energy and perspicuity familiar discourse derives from the affections of the speakers and also that the same words, when pronounced under the influence of different emotions, convey very different meanings. Franzius has paid particular attention to this subject in the examples adduced in his treatise De Interpretatione Sacræ Scriptura: and Franck has written a distinct essay on the same topic, which, being already extant in our language, it is not necessary to abridge in this place.3 II. Although (as we have already remarked) the design of miracles is to mark the divine interposition, yet, when perusing the miracles recorded in the sacred writings, we are not to lose sight of the moral and religious instruction concealed under them, and especially under the miracles performed by our Saviour. "All his miracles," indeed, "were undoubtedly so many testimonies that he was sent from God: but they were much more than this, for they were all of such a kind, and attended with such circumstances, as give us an insight into the spiritual state of man, and the great work of his salvation." They were significant emblems of his designs, and figures aptly representing the benefits to be conferred by him upon mankind, and had in them a spiritual sense. Thus, he cast out evil spirits, who, by the Divine Providence, were permitted to exert themselves at that time, and to possess many persons. By this act he showed that he came to destroy the empire Joseph sold when 17. 111 114 Tamar's incest with Judah. Gen. xxxvii. 2. Tamar married to Er, and immediately afterwards to Onan. Gen. xxxv. 23. Gen. xli. 46. 130 Jacob goes into Egypt. 147 dies. Gen. xlvii. 2. 28 1 Dr. Kennicott's Remarks on various passages of Scripture, pp. 27-33. 2 Pritii Introductio ad N. Test. p. 612. Wetstein de Interpret. Nov. Test. pp. 149-156. 8vo. edit. Franckii Prælectiones Hermeneuticæ, p. 192. 3 See Mr. Jacques's translation of Franck's Guide to the Reading and Study of the Scriptures, pp. 141 -175. 8vo. edit. An enlarged edition of this essay is given by Franck himself in his Prælectiones Hermeneuticæ, pp. 193-250.; to which Rambach is partly indebted for his chapter De Investigatione Adfectuum. Inst Herm. Sacr. pp. 122-144. See also Chladenius's Instit. Exeget. pp. 25. et seq. i and J. E. Pfeiffer's Inst. Herm. Sacr. pp. 251--260. 4 The nature and evidence of miracles are discussed, in Vol. I. pp. 233-313 5 Rev. W. Jones's Works, vol. iîî. p. 326. of Satan, and seemed to foretel that, wheresoever his doctrine should prevail, idolatry and vice should be put to flight. He gave sight to the blind, a miracle well suiting him who brought immortality to light, and taught truth to an ignorant world. Lucem caliganti reddidit mundo, applied by Quintus Curtius to a Roman emperor, can be strictly applied to Christ, and to him alone. No prophet ever did this miracle before him, as none ever made the religious discoveries which he made. Our Saviour himself leads us to this observation, and sets his miracle in the same view, saying upon that occasion; I am the light of the world; I am come into this world, that they which see not might see. He cured the deaf, and the dumb, and the lame, and the infirm, and cleansed the lepers, and healed all manner of sicknesses, to show at the same time that he was the physician of souls, which have their diseases corresponding in some manner to those of the body, and are deaf and dumb, and impotent, and paralytic, and leprous in the spiritual sense.-He fed the hungry multitudes by a miracle, which aptly represented his heavenly doctrine, and the Gospel preached to the poor, and which he himself so explains, saying; I am the living bread which came down from heaven; if any man eat of this bread, he shall live for ever. He raised the dead, a miracle peculiarly suiting him, who at the last day should call forth all mankind to appear before him; and therefore when he raised Lazarus, he uttered those majestic words: I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live. He performed some miracles upon persons who were not of his own nation, and it was so ordered by Divine Providence, that these persons, as the centurion, the Syrophoenician woman, the Samaritan leper, should show a greater degree of faith and of gratitude than the Jews to whom the same favours were granted. This was an indication that the Gospel should be more readily received by the Gentiles than by the Jews, and this our Saviour intimates, saying, when he had commended the centurion's faith, Many shall come from the east and from the west, from the north and from the south, and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into utter darkness. Lastly, the two states of the Gadarene demoniac (whom Christ healed) while under the influence of Satanic possession, and when restored to his right mind, respectively represent the two states of man, first, while living in a course of sinful practice; and, secondly, when "renewed in the spirit of his mind ;" listening to the precepts of the Gospel, and walking in holiness and righteousness. It were easy to adduce other instances, but the preceding will suffice to establish the rule, especially as the spiritual import of the Christian miracles is particularly considered by every writer that has expressly illustrated them, but by no one with more sobriety than by Dr. Jortin, to whom we are indebted for most of the preceding illustrations.1 1 See Dr. Jortin's Remarks on Ecclesiastical History, vol. i. pp. 267–275. (2d edit.) See also Dr. Dodd's Discourses on the Miracles of the New Testament, and Dr. Collyer's Lectures on Scripture Miracles. The Miracle of the Gadarene delivered, above cited, is explained in a very pleasing discourse by Mr. Jones. (Works, vol. iij. pp. 327-338.) |