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 לוז אולם 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 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, 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, 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, 1 Peter 2:4, 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?
- 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.
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 »
Jacob was afflicted because he had made a mistake in his life. He was cast down to the very depths. Alone, weary, dispirited, tortured by the recollections of his past errors, and overwhelmed with apprehensions for the future, he laid him down to rest, his head pillowed upon a stone. Had Jacob's conscience been clear, his heart would have been strong in God. But he knew his present perplexities, his fears and trials, were in consequence of his sins. This reflection is what embittered his life. Jacob was repentant, yet he did not feel easy under the wrong he had done. Through tribulation and through physical and mental suffering he could only have hope to find his way again to the favor of God. TDG 323.2
He lay down in sadness, with a heavy heart, repenting and yet fearing. He expected that new trials would meet him on the morrow as he pursued his weary way. TDG 323.3
There was no friend nigh to speak a comforting word to Jacob, no one to tell him he had in his sincere repentance done what he could. But God's eye was upon His servant. He sent His angels to reveal to him a ladder of brightness reaching from the earth to the highest heavens, and the angels of God ascending and descending upon this glorious ladder, which showed Jacob the connection and intercourse constantly going on between the two worlds. When Jacob awoke his difficulties had not vanished entirely, but he had such confidence in God that he was comforted. In humble gratitude of heart he adores his Saviour and especially honors even his stony pillow. TDG 323.4
Oh, the wonderful condescension of God! He is ever ready to meet us, even in our infirmities, and to encourage us by His presence, when we have done all on our part to make an entire surrender to Him. Heaven is open to man. God will be entreated to do these things for us. The future may seem dark before you, but God lives.... TDG 323.5
Break down every barrier and let the Saviour into your heart. Let self die. Surrender your will and die to self now, just now, and leave God to make your way for you.—Letter 29, November 10, 1879, to Edson White. TDG 323.6Read in context »
Our homes must be made a Bethel, our hearts a shrine. Wherever the love of God is cherished in the soul, there will be peace, there will be light and joy. Spread out the word of God before your families in love, and ask, “What hath God spoken?”17 AH 19.1
Christ's Presence Makes a Home Christian—The home that is beautified by love, sympathy, and tenderness is a place that angels love to visit, and where God is glorified. The influence of a carefully guarded Christian home in the years of childhood and youth is the surest safeguard against the corruptions of the world. In the atmosphere of such a home the children will learn to love both their earthly parents and their heavenly Father.18 AH 19.2
From their infancy the youth need to have a firm barrier built up between them and the world, that its corrupting influence may not affect them.19 AH 19.3
Every Christian family should illustrate to the world the power and excellence of Christian influence.... Parents should realize their accountability to keep their homes free from every taint of moral evil.20 AH 19.4
Holiness to God is to pervade the home.... Parents and children are to educate themselves to co-operate with God. They are to bring their habits and practices into harmony with God's plans.21 AH 19.5
The family relationship should be sanctifying in its influence. Christian homes, established and conducted in accordance with God's plan, are a wonderful help in forming Christian character.... Parents and children should unite in offering loving service to Him who alone can keep human love pure and noble.22 AH 19.6Read in context »
Women Should Be Qualified to Become Mothers—Women have need of great patience before they are qualified to become mothers. God has ordained that they shall be fitted for this work. The work of the mother becomes infinite through her connection with Christ. It is beyond understanding. Woman's office is sacred. The presence of Jesus is needed in the home; for the mother's ministries of love may shape the home into a Bethel. The husband and the wife are to co-operate. What a world we would have if all mothers would consecrate themselves on the altar of God, and would consecrate their offspring to God, both before and after its birth!1 AH 255.1
Importance of Prenatal Influences—The effect of prenatal influences is by many parents looked upon as a matter of little moment; but heaven does not so regard it. The message sent by an angel of God, and twice given in the most solemn manner, shows it to be deserving of our most careful thought. AH 255.2
In the words spoken to the Hebrew mother [the wife of Manoah], God speaks to all mothers in every age. “Let her beware,” the angel said; “all that I commanded her let her observe.” The well-being of the child will be affected by the habits of the mother. Her appetites and passions are to be controlled by principle. There is something for her to shun, something for her to work against, if she fulfills God's purpose for her in giving her a child.2 AH 255.3
The world is full of snares for the feet of the young. Multitudes are attracted by a life of selfish and sensual pleasure. They cannot discern the hidden dangers or the fearful ending of the path that seems to them the way of happiness. Through the indulgence of appetite and passion, their energies are wasted, and millions are ruined for this world and for the world to come. Parents should remember that their children must encounter these temptations. Even before the birth of the child, the preparation should begin that will enable it to fight successfully the battle against evil.3 AH 255.4Read in context »
While we are not to indulge blind affection, neither are we to manifest undue severity. Children cannot be brought to the Lord by force. They can be led, but not driven. “My sheep hear My voice, and I know them, and they follow Me,” Christ declares. John 10:27. He does not say, My sheep hear My voice and are forced into the path of obedience. Never should parents cause their children pain by harshness or unreasonable exactions. Harshness drives souls into Satan's net. CT 114.1
Administer the rules of the home in wisdom and love, not with a rod of iron. Children will respond with willing obedience to the rule of love. Commend your children whenever you can. Make their lives as happy as possible. Provide them with innocent amusements. Make the home a Bethel, a holy, consecrated place. Keep the soil of the heart mellow by the manifestation of love and affection, thus preparing it for the seed of truth. Remember that the Lord gives the earth not only clouds and rain, but the beautiful, smiling sunshine, causing the seed to germinate and the blossom to appear. Remember that children need not only reproof and correction, but encouragement and commendation, the pleasant sunshine of kind words. CT 114.2
The home should be to the children the most attractive place in the world, and the mother's presence should be its greatest charm. Children have sensitive, loving natures. They are easily pleased and easily made unhappy. By gentle discipline, in loving words and acts, mothers may bind their children to their hearts. CT 114.3Read in context »
God is just as willing to restore the sick to health now as when the Holy Spirit spoke these words through the psalmist. And Christ is the same compassionate physician now that He was during His earthly ministry. In Him there is healing balm for every disease, restoring power for every infirmity. His disciples in this time are to pray for the sick as verily as the disciples of old prayed. And recoveries will follow; for “the prayer of faith shall save the sick.” We have the Holy Spirit's power, the calm assurance of faith, that can claim God's promises. The Lord's promise, “They shall lay hands on the sick, and they shall recover” (Mark 16:18), is just as trustworthy now as in the days of the apostles. It presents the privilege of God's children, and our faith should lay hold of all that it embraces. Christ's servants are the channel of His working, and through them He desires to exercise His healing power. It is our work to present the sick and suffering to God in the arms of our faith. We should teach them to believe in the Great Healer. MH 226.1
The Saviour would have us encourage the sick, the hopeless, the afflicted, to take hold upon His strength. Through faith and prayer the sickroom may be transformed into a Bethel. In word and deed, physicians and nurses may say, so plainly that it cannot be misunderstood, “God is in this place” to save, and not to destroy. Christ desires to manifest His presence in the sickroom, filling the hearts of physicians and nurses with the sweetness of His love. If the life of the attendants upon the sick is such that Christ can go with them to the bedside of the patient, there will come to him the conviction that the compassionate Saviour is present, and this conviction will itself do much for the healing of both the soul and the body. MH 226.2
And God hears prayer. Christ has said, “If ye shall ask anything in My name, I will do it.” Again He says, “If any man serve Me, him will My Father honor.” John 14:14; 12:26. If we live according to His word, every precious promise He has given will be fulfilled to us. We are undeserving of His mercy, but as we give ourselves to Him, He receives us. He will work for and through those who follow Him. MH 226.3Read in context »
Jacob awoke from his sleep in the deep stillness of night. The shining forms of his vision had disappeared. Only the dim outline of the lonely hills, and above them the heavens bright with stars, now met his gaze. But he had a solemn sense that God was with him. An unseen presence filled the solitude. “Surely the Lord is in this place,” he said, “and I knew it not.... This is none other but the house of God, and this is the gate of heaven.” PP 187.1
“And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it.” In accordance with the custom of commemorating important events, Jacob set up a memorial of God's mercy, that whenever he should pass that way he might tarry at this sacred spot to worship the Lord. And he called the place Bethel, or the “house of God.” With deep gratitude he repeated the promise that God's presence would be with him; and then he made the solemn vow, “If 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, so that I come again to my father's house in peace; then shall the Lord be my God: and this stone, which I have set for a pillar, shall be God's house: and of all that Thou shalt give me I will surely give the tenth unto Thee.” PP 187.2
Jacob was not here seeking to make terms with God. The Lord had already promised him prosperity, and this vow was the outflow of a heart filled with gratitude for the assurance of God's love and mercy. Jacob felt that God had claims upon him which he must acknowledge, and that the special tokens of divine favor granted him demanded a return. So does every blessing bestowed upon us call for a response to the Author of all our mercies. The Christian should often review his past life and recall with gratitude the precious deliverances that God has wrought for him, supporting him in trial, opening ways before him when all seemed dark and forbidding, refreshing him when ready to faint. He should recognize all of them as evidences of the watchcare of heavenly angels. In view of these innumerable blessings he should often ask, with subdued and grateful heart, “What shall I render unto the Lord for all His benefits toward me?” Psalm 116:12. PP 187.3
Our time, our talents, our property, should be sacredly devoted to Him who has given us these blessings in trust. Whenever a special deliverance is wrought in our behalf, or new and unexpected favors are granted us, we should acknowledge God's goodness, not only by expressing our gratitude in words, but, like Jacob, by gifts and offerings to His cause. As we are continually receiving the blessings of God, so we are to be continually giving. PP 187.4Read in context »
Jacob felt that there was cause for deep humiliation. Cruelty and falsehood were manifest in the character of his sons. There were false gods in the camp, and idolatry had to some extent gained a foothold even in his household. Should the Lord deal with them according to their deserts, would He not leave them to the vengeance of the surrounding nations? PP 205.1
While Jacob was thus bowed down with trouble, the Lord directed him to journey southward to Bethel. The thought of this place reminded the patriarch not only of his vision of the angels and of God's promises of mercy, but also of the vow which he had made there, that the Lord should be his God. He determined that before going to this sacred spot his household should be freed from the defilement of idolatry. He therefore gave direction to all in the encampment, “Put away the strange gods that are among you, and be clean, and change your garments: and let us arise, and go up to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went.” PP 205.2
With deep emotion Jacob repeated the story of his first visit to Bethel, when he left his father's tent a lonely wanderer, fleeing for his life, and how the Lord had appeared to him in the night vision. As he reviewed the wonderful dealings of God with him, his own heart was softened, his children also were touched by a subduing power; he had taken the most effectual way to prepare them to join in the worship of God when they should arrive at Bethel. “And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem.” PP 205.3Read in context »