- Jacob‘s Journey to Haran
3. קהל qâhāl “congregation.”
9. מחלת māchălat Machalath, “sickness, or a harp.”
19. לוּז lûz Luz, “almond.”
The blessing of his sons was the last passage in the active life of Isaac, after which he retires from the scene. Jacob now becomes the leading figure in the sacred history. His spiritual character has yet come out to view. But even now we can discern the general distinction in the lives of the three patriarchs. Abraham‘s is a life of authority and decision; Isaac‘s, of submission and acquiescence; and Jacob‘s, of trial and struggle.
Isaac has now become alive to the real destiny of Jacob. He therefore calls for him to bless him, and give him a command. The command is to take a wife, not from Kenaan, but from the kindred of his parents. The blessing comes from “God Almighty” (Genesis 17:1). It is that belonging to the chosen seed, “the blessing of Abraham.” It embraces a numerous offspring, the land of promise, and all else that is included in the blessing of Abraham. “A congregation of peoples.” This is the word “congregation” (קהל qâhāl ) which is afterward applied to the assembled people of God, and to which the Greek ἐκκλησία ekklēsia “ecclesia,” corresponds. Jacob complies with his mother‘s advice and his father‘s command, and, at the same time, reaps the bitter fruit of his fraud against his brother in the hardship and treachery of an exile of twenty years. The aged Isaac is not without his share in the unpleasant consequences of endeavoring to go against the will of God.
Esau is induced, by the charge of his parents to Jacob, the compliance of the latter with their wishes, and by their obvious dislike to the daughters of Kenaan, to take Mahalath, a daughter of Ishmael, in addition to his former wives. “Went unto Ishmael;” that is, to the family or tribe of Ishmael, as Ishmael himself was now thirteen years dead. Esau‘s hunting and roving career had brought him into contact with this family, and we shall presently find him settled in a neighboring territory.
Jacob‘s dream and vow. Setting out on the way to Haran, he was overtaken by night, and slept in the field. He was far from any dwelling, or he did not wish to enter the house of a stranger. He dreams. A ladder or stair is seen reaching from earth to heaven, on which angels ascend and descend. This is a medium of communication between heaven and earth, by which messengers pass to and fro on errands of mercy. Heaven and earth have been separated by sin. But this ladder has re-established the contact. It is therefore a beautiful emblem of what mediates and reconciles John 1:51. It here serves to bring Jacob into communication with God, and teaches him the emphatic lesson that he is accepted through a mediator. “The Lord stood above it,” and Jacob, the object of his mercy, beneath. First. He reveals himself to the sleeper as “the Lord” Genesis 2:4, “the God of Abraham thy father, and of Isaac.” It is remarkable that Abraham is styled his father, that is, his actual grandfather, and covenant father. Second. He renews the promise of the land, of the seed, and of the blessing in that seed for the whole race of man. Westward, eastward, northward, and southward are they to break forth. This expression points to the world-wide universality of the kingdom of the seed of Abraham, when it shall become the fifth monarchy, that shall subdue all that went before, and endure forever. This transcends the destiny of the natural seed of Abraham. Third. He then promises to Jacob personally to be with him, protect him, and bring him back in safety. This is the third announcement of the seed that blesses to the third in the line of descent Genesis 12:2-3; Genesis 22:18; Genesis 26:4.
Jacob awakes, and exclaims, “Surely the Lord is in this place, and I knew it not.” He knew his omnipresence; but he did not expect a special manifestation of the Lord in this place, far from the sanctuaries of his father. He is filled with solemn awe, when he finds himself in the house of God and at the gate of heaven. The pillar is the monument of the event. The pouring of oil upon it is an act of consecration to God who has there appeared to him Numbers 7:1. He calls the name of the place Bethel, “the house of God.” This is not the first time it received the name. Abraham also worshipped God here, and met with the name already existing (see on Genesis 12:8; Genesis 13:3; Genesis 25:30.)
Jacob‘s vow. A vow is a solemn engagement to perform a certain duty, the obligation of which is felt at the time to be especially binding. It partakes, therefore, of the nature of a promise or a covenant. It involves in its obligation, however, only one party, and is the spontaneous act of that party. Here, then, Jacob appears to take a step in advance of his predecessors. Hitherto, God had taken the initiative in every promise, and the everlasting covenant rests solely on his eternal purpose. Abraham had responded to the call of God, believed in the Lord, walked before him, entered into communion with him, made intercession with him, and given up his only son to him at his demand. In all this there is an acceptance on the part of the creature of the supremacy of the merciful Creator. But now the spirit of adoption prompts Jacob to a spontaneous movement toward God. This is no ordinary vow, referring to some special or occasional resolve.
It is the grand and solemn expression of the soul‘s free, full, and perpetual acceptance of the Lord to be its own God. This is the most frank and open utterance of newborn spiritual liberty from the heart of man that has yet appeared in the divine record. “If God will be with me.” This is not the condition on which Jacob will accept God in a mercenary spirit. It is merely the echo and the thankful acknowledgment of the divine assurance, “I am with thee,” which was given immediately before. It is the response of the son to the assurance of the father: “Wilt thou indeed be with me? Thou shalt be my God.” “This stone shall be God‘s house,” a monument of the presence of God among his people, and a symbol of the indwelling of his Spirit in their hearts. As it comes in here it signalizes the grateful and loving welcome and entertainment which God receives from his saints. “A tenth will I surely give unto thee.” The honored guest is treated as one of the family. Ten is the whole: a tenth is a share of the whole. The Lord of all receives one share as an acknowledgment of his sovereign right to all. Here it is represented as the full share given to the king who condescends to dwell with his subjects. Thus, Jacob opens his heart, his home, and his treasure to God. These are the simple elements of a theocracy, a national establishment of the true religion. The spirit of power, and of love, and of a sound mind, has begun to reign in Jacob. As the Father is prominently manifested in regenerate Abraham, and the Son in Isaac, so also the Spirit in Jacob.
I have heard those who have been in the faith for years, say that they used to be able to endure trial and difficulty, but since the infirmities of age began to press upon them, they had been greatly distressed when brought under discipline. What does this mean? Does it mean that Jesus has ceased to be your Saviour? Does it mean that when you are old and gray-headed, you are privileged to display unholy passion? Think of this. You should use your reasoning powers in this matter, as you do in temporal things. You should deny self, and make your service to God the first business of your life. You must not permit anything to disturb your peace. There is no need of it; there must be a constant growth, a constant progress in the divine life. 2SM 222.1
Christ is the ladder that Jacob saw, whose base rests upon the earth, and whose topmost round reaches into the highest heaven; and round after round, you must mount this ladder until you reach the everlasting kingdom. There is no excuse for becoming more like Satan, more like human nature. God has set before us the height of the Christian's privilege, and it is “to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God” (Ephesians 3:16-19).—The Review and Herald, October 1, 1889. 2SM 222.2Read in context »
The Saviour of the world had no controversy with Satan, who was expelled from heaven because he was no longer worthy of a place there. He who could influence the angels of God against their Supreme Ruler, and against His Son, their loved commander, and enlist their sympathy for himself, was capable of any deception. Four thousand years he had been warring against the government of God, and had lost none of his skill or power to tempt and deceive. 1SM 279.1
Because man fallen could not overcome Satan with his human strength, Christ came from the royal courts of heaven to help him with His human and divine strength combined. Christ knew that Adam in Eden, with his superior advantages, might have withstood the temptations of Satan, and conquered him. He also knew that it was not possible for man, out of Eden, separated from the light and love of God since the Fall, to resist the temptations of Satan in his own strength. In order to bring hope to man, and save him from complete ruin, He humbled Himself to take man's nature, that, with His divine power combined with the human, He might reach man where he is. He obtains for the fallen sons and daughters of Adam that strength which it is impossible for them to gain for themselves, that in His name they may overcome the temptations of Satan. 1SM 279.2
The exalted Son of God in assuming humanity draws Himself nearer to man by standing as the sinner's substitute. He identifies Himself with the sufferings and afflictions of men. He was tempted in all points as man is tempted, that He might know how to succor those who should be tempted. Christ overcame on the sinner's behalf. 1SM 279.3
Jacob, in the night vision, saw earth connected with heaven by a ladder reaching to the throne of God. He saw the angels of God, clothed with garments of heavenly brightness, passing down from heaven and up to heaven upon this shining ladder. The bottom of this ladder rested upon the earth, while the top of it reached to the highest heavens, and rested upon the throne of Jehovah. The brightness from the throne of God beamed down upon this ladder, and reflected a light of inexpressible glory upon the earth. 1SM 279.4Read in context »
The patriarchs were men of prayer, and God did great things for them. When Jacob left his father's house for a strange land, he prayed in humble contrition, and in the night season the Lord answered him through vision.... The Lord comforted the lonely wanderer with precious promises; and protecting angels were represented as stationed on each side of his path.... ML 20.2
Joseph prayed, and he was preserved from sin amid influences that were calculated to lead him away from God. When tempted to leave the path of purity and uprightness, he rejected the suggestion with, “How can I do this great wickedness, and sin against God?” ML 20.3
Moses, who was much in prayer, was known as the meekest man on the face of the earth.... While he was leading the children of Israel through the wilderness, again and again it seemed that they must be exterminated on account of their murmuring and rebellion. But Moses went to the true Source of power; he laid the case before the Lord.... And the Lord said, “I have pardoned according to thy word.” ... ML 20.4
Daniel was a man of prayer, and God gave him wisdom and firmness to resist every influence that conspired to draw him into the snare of intemperance. Even in his youth he was a moral giant in the strength of the Mighty One.... ML 20.5
In the prison at Philippi, while suffering from the cruel stripes they had received, their feet fast in the stocks, Paul and Silas prayed and sang praise to God; and angels were sent from heaven to deliver them. The earth shook under the tread of these heavenly messengers, and the prison doors flew open, setting the prisoners free. ML 20.6
Prayer takes hold upon Omnipotence, and gains us the victory. ML 20.7Read in context »
“The Lord is in His holy temple: let all the earth keep silence before Him.” [Habakkuk 2:20.] GW 179.1
Prosy, sermonizing prayers are uncalled for and out of place in public. A short prayer, offered in fervor and faith, will soften the hearts of the hearers; but during long prayers they wait impatiently, as if wishing that every word might end it. Had the minister making such a prayer wrestled with God in his chamber until he felt that his faith could grasp the promise, “Ask, and it shall be given you,” he would in his public prayer have come to the point at once, asking with earnestness and faith for grace for himself and his hearers. GW 179.2Read in context »
That night Jacob, the petted son of his mother, experienced the new birth and became a child of God. In his discouraged state the light that came to him was regarded as most precious, and the hard stone on which his head rested the most desirable on which his head had ever rested.73Manuscript 85, 1908. SD 127.2
What a happy man he was! He knew that he had had a communication from God. And any one of us who has received light from the throne of God, can but have a heart filled with praise, and thanksgiving, and honor to the Lord God of heaven.74Manuscript 86, 1894. SD 127.3
Jacob, in the great crisis of his life, turned aside to pray. He was filled with one overmastering purpose,—to seek for transformation of character. But while he was pleading with God, an enemy, as he supposed, placed his hand upon him, and all night he wrestled for his life. But the purpose of his soul was not changed by peril of life itself. When his strength was nearly spent, the Angel put forth His divine power, and at His touch, Jacob knew Him with whom he had been contending. Wounded and helpless, he fell upon the Saviour's breast, pleading for a blessing. He would not be turned aside, nor cease his intercession, and Christ granted the petition of this helpless, penitent soul, according to His promise, “Let him take hold of my strength, that he may make peace with me....” Jacob pleaded with determined spirit, “I will not let thee go, except thou bless me.” This spirit of persistence was inspired by Him who wrestled with the patriarch. It was He who gave him the victory, and He changed his name from Jacob to Israel, saying, “As a prince hast thou power with God and with men, and hast prevailed.” That for which Jacob had vainly wrestled in his own strength, was won through self-surrender and steadfast faith.75Thoughts From the Mount of Blessing, 144. SD 127.4Read in context »