20 Jacob vowed a vow, saying, "If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and clothing to put on,
*Minor differences ignored. Grouped by changes, with first version listed as example.
And Jacob vowed a vow. The design of this vow was, that Jacob would manifest his gratitude, if God should prove favorable unto him. Thus they offered peace-offerings under the law, to testify their gratitude; and since thanksgiving is a sacrifice of a sweet odour, the Lord declares vows of this nature to be acceptable to him; and therefore we must also have respect to this point, when we are asked what and how it is lawful to vow to God; for some are too fastidious, who would utterly condemn all vows rather than open the door to superstitions. But if the rashness of those persons is perverse, who indiscriminately pour forth their vows, we must also beware lest we become like those on the opposite side, who disallow all vows without exception. Now, in order that a vow may be lawful and pleasing to God, it is first necessary that it should tend to a right end; and next, that men should devote nothing by a vow but what is in itself approved by God, and what he has placed within their own power. When the separate parts of this vow are examined, we shall see holy Jacob so regulating his conduct as to omit none of these things which I have mentioned. In the first place, he has nothing else in his mind than to testify his gratitude. Secondly, he confines whatever he is about to do, to the lawful worship of God. Inthe third place, he does not proudly promise what he had not the power to perform, but devotes the tithe of his goods as a sacred oblation. Wherefore, the folly of the Papists is easily refuted; who, in order to justify their own confused farrago of vows, catch at one or another vow, soberly conceived, as a precedent, when in the meantime their own license exceeds all bounds. Whatever comes uppermost they are not ashamed to obtrude upon God. One man makes his worship to consist in abstinence from flesh, another in pilgrimages, a third in sanctifyingcertain days by the use of sackcloth, or by other things of the same kind; and not to God only do they make their vows, but also admit any dead person they please into a participation of this honor. They arrogate to themselves the choice of perpetual celibacy. What do they find in the example of Jacob which has any similitude or affinity to such rashness, that they should hence catch at such a covering for themselves? But, for the purpose of bringing all these things clearly to light, we must first enter upon an explanation of the words. It may seem absurd that Jacob here makes a covenant with God, to be his worshipper, if he will give him what he desires; as if truly he did not intend to worship God for nothing. I answer, that, by interposing this condition, Jacob did not by any means act from distrust, as if he doubted of God's continual protection; but that in this manner made provision against his own infirmity, in preparing himself to celebrate the divine goodness by a vow previously made. The superstitious deal with God just as they do with mortal man; they try to soothe him with their allurements. The design of Jacob was far different; namely, that he might the more effectually stimulate himself to the duties of religion. He had often heard from the mouth of God, I will be always with thee; and he annexes his vow as an appendage to that promise. He seems indeed, at first sight, like a mercenary, acting in a servile manner; but since he depends entirely upon the promises given unto him, and forms both his language and his affections in accordance with them, he aims at nothing but the confirmation of his faith, and gathers together those aids which he knows to be suitable to his infirmity. When, therefore, he speaks of food and clothing, we must not, on that account, accuse him of solicitude respecting this earthly life alone; whereas he rather contends, like a valiant champion, against violent temptations. He found himself in want of all things; hunger and nakedness were continually threatening him with death, not to mention his other innumerable dangers: therefore he arms himself with confidence, that he might proceed through all difficulties and obstacles, being fully assured that every kind of assistance was laid up for him in the grace of God: for he confesses himself to be in extreme destitution, when he says, If the Lord will supply me with food and raiment. It may nevertheless be asked, since his grandfather Abraham had sent his servant with a splendid retinue, with camels and precious ornaments; why does Isaac now send away his son without a single companion, and almost without provisions? It is possible that he was thus dismissed, that the mind of cruel Esau might be moved to tenderness by a spectacle so miserable. Yet, in my judgment, another reason was of greater weight; for Abraham, fearing lest his son Isaac should remain with his relatives, took an oath from his servant that he would not suffer his son to go into Mesopotamia. But now, since necessity compels holy Isaac to determine differently for his son Jacob; he, at least, takes care not to do anything which might retard his return. He therefore supplies him with no wealth, and with no delicacies which might ensnare his mind, but purposely sends him away poor and empty, that he might be the more ready to return. Thus we see that Jacob preferred his father's house to all kingdoms, and had no desire of settled repose elsewhere.
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.
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 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 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.
And Jacob vowed a vow, saying, If (h) God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,
(h) He does not bind God under this condition, but acknowledges his infirmity, and promises to be thankful.
And Jacob vowed a vow,.... Which is the first vow we read of in Scripture:
saying, if God will be with me; the word if is not a sign of doubting, but is either an adverb of time, and may be rendered, "when God shall be with me" (t); or as a supposition, expressive of an inference or conclusion drawn, "seeing God will be with me" (u); which he had the utmost reason to believe he would, since he had not only promised it, but had so lately granted him his presence in a very singular and remarkable manner, referring to the promise of God, Genesis 28:15,
and will keep me in this way that I go; as he had said he would, and as hitherto he had, and for the future he had reason to believe he still would:
and will give me bread to eat, and raiment to put on; which is included in that clause, "I will not leave thee", &c. Genesis 28:15, even not without food and raiment; which is all men can desire or use, and therefore with them should be content.
(t) "quum", Junius & Tremellius; so Ainsworth. (u) Quandoquidem, Tigurine version.
Jacob made a solemn vow on this occasion. In this observe, 1. Jacob's faith. He trusts that God will be with him, and will keep him; he depends upon it. 2. Jacob's moderation in his desires. He asks not for soft clothing and dainty meat. If God give us much, we are bound to be thankful, and to use it for him; if he gives us but little, we are bound to be content, and cheerfully to enjoy him in it. 3. Jacob's piety, and his regard to God, appear in what he desired, that God would be with him, and keep him. We need desire no more to make us easy and happy. Also his resolution is, to cleave to the Lord, as his God in covenant. When we receive more than common mercy from God, we should abound in gratitude to him. The tenth is a fit proportion to be devoted to God, and employed for him; though it may be more or less, as God prospers us, 1-Corinthians 16:2. Let us then remember our Bethels, how we stand engaged by solemn vows to yield ourselves to the Lord, to take him for our God, and to devote all we have and are to his glory!
JACOB'S VOW. (Genesis 28:20-22)
Jacob vowed a vow--His words are not to be considered as implying a doubt, far less as stating the condition or terms on which he would dedicate himself to God. Let "if" be changed into "since," and the language will appear a proper expression of Jacob's faith--an evidence of his having truly embraced the promise. How edifying often to meditate on Jacob at Beth-el.
Lastly, Jacob made a vow: that if God would give him the promised protection on his journey, and bring him back in safety to his father's house, Jehovah should be his God (והיה in Genesis 28:21 commences the apodosis), the stone which he had set up should be a house of God, and Jehovah should receive a tenth of all that He gave to him. It is to be noticed here, that Elohim is used in the protasis instead of Jehovah, as constituting the essence of the vow: if Jehovah, who had appeared to him, proved Himself to be God by fulfilling His promise, then he would acknowledge and worship Him as his God, by making the stone thus set up into a house of God, i.e., a place of sacrifice, and by tithing all his possessions. With regard to the fulfilment of this vow, we learn from Genesis 35:7 that Jacob built an altar, and probably also dedicated the tenth to God, i.e., offered it to Jehovah; or, as some have supposed, applied it partly to the erection and preservation of the altar, and partly to burnt and thank-offerings combined with sacrificial meals, according to the analogy of Deuteronomy 14:28-29 (cf. Genesis 31:54; Genesis 46:1).
And Jacob vowed a vow - By religious vows we give glory to God, and own our dependance upon him, and we lay a bond upon our own souls, to engage and quicken our obedience to him. Jacob was now in fear and distress, and in times of trouble it is seasonable to make vows, or when we are in pursuit of any special mercy, Jonah 1:16; Psalm 66:13-14; 1-Samuel 1:11; Numbers 21:1-3. Jacob had now had a gracious visit from heaven, God had renewed his covenant with him, and the covenant is mutual; when God ratifies his promises to us, it is proper for us to repeat our promises to him. If thou wilt be with me and keep me - We need desire no more to make us easy and happy wherever we are, but to have God's presence with us, and to be under his protection. It is comfortable in a journey to have a guide in an unknown way, a guard in a dangerous way, to be well carried, well provided for, and to have good company in any way; and they that have God with them, have all this in the best manner. Then shall the Lord be my God - Then I will rejoice in him as my God, then I will be the more strongly engaged to abide with him. And this pillar shall be God's house - That is, an altar shall be erected here to the honour of God. And of all that thou shalt give me I will surely give the tenth unto thee - To be spent either upon God's altar or upon his poor, which are both his receivers in the world. The tenth is a very fit proportion to be devoted to God, and employed for him; though as circumstances vary, it may be more or less, as God prospers us.
*More commentary available at chapter level.