Genesis Chapter 28

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403. GENESIS - Chapter 28

"Thou shalt not take a wife of the daughters of Canaan"

CHAPTER TWENTY-EIGHT

THE LIFE AND TIMES OF JACOB (Chapters 28:1-36:43)

Our analysis of the Book of Genesis, shows that the latter section of the Book, from Chapters 12 to 50, recorded patriarchal history surrounding four outstanding individuals.

1. Abraham —Representing a Divine Call.

2. Isaac —Representing a Divine Birth.

3. Jacob —Representing a Divine Care.

4. Joseph —Representing a Divine Elevation.

These four men typically set forth the four steps to salvation: first, a call; then, a birth; afterwards, guidance; finally, elevation.

The Parable of The Life and Times of Jacob

The life and times of Jacob, independent of the influence of Isaac and Rebekah, are recorded between Chapters 28 to 36. Jacob is revealed as the man whom God remade. His character was purified by the adverse circumstances of his life, as is invariably the case with godly men. Therefore, writes Paul, God is not ashamed to be surnamed the God of Jacob (Heb. 11:16). Whereas, typically, Isaac represents the seed of Promise, Jacob represents both individuals who are called to the Promise and whose lives are necessarily reshaped to conform to Gods requirements, and, also that nation (Israel after the flesh) which is the selected channel of Yahweh's purpose. Notice how his life's experiences foreshadowed those of the nation of Israel. Hosea (Ch. 12:12), referred to Jacob's flight into Syria as typical of the nation in dispersion and the state of extremity to which it would be brought.

1. His destiny was proclaimed before his birth (Gen. 25:20-23) —so also was that of Israel.

2. The contrast between him and his brother was clearly defined (Gen. 25:24-34) — so also is that between Israel and the Gentiles.

3. He deceived his father and was driven from the land (Gen. 27) —so also did Israel.

4. Nevertheless God proclaimed His intention to restore him there again (Gen. 28) —so He has in regard to Israel.

5. He attempted to become assimilated among the Gentiles (Gen. 29) —so also has Israel.

6. He prospered among the Gentiles (Gen. 30) — so also did Israel after the flesh.

7. He experienced growing hostility from Gentiles (Gen. 31) — so also has Israel.

8. He returned to the land in fear, after wrestling with the angel (Gen. 32) —Israel still wrestles with Providence.

9. He and his brother were reconciled in the land (Gen. 33) — this shall yet take place between Israel and the Gentiles.

10. He worshipped at the altar of Shechem (Gen. 33) —typical of Israel's ultimate conversion to Christ.

The section in Genesis, devoted specifically to the Life and Times of Jacob (Chapters 28:1-36:43), can be divided conveniently    into three parts:

1. Jacob's Family Life in Haran — Ch. 28:1-30:43.

2. Jacob's Return to the Land of Promise —Ch. 31:1-33:20.

3. Jacob as a Pilgrim in the Land —Ch. 34:1-36:43. 

Then follows Jacob in Egypt, but the narrative merges into The Life and Times of Joseph (See Analysis).

Jacob at Bethel

Genesis 28 records the experience of Jacob at Bethel when, tired and despondent, he learned of Yahweh's loving-kindness and care in the bestowal of the blessing. It was at Bethel that Lot had made his fatal choice, and had left Abram and the promises for the allurements of Sodom. Now circumstances had forced Jacob to reverse the migration of Abram, and leave the land, via Bethel.

Isaac Blesses Jacob — vv. 1-5

Isaac's eyes had been opened to the divine choice of Jacob, and now he fully endorses it by words of advice and blessing. Previously he had been both physically and spiritually dim of sight (Ch. 27:1).

VERSE 1

"And Isaac called Jacob, and blessed him" — Isaac now takes the initiative in blessing Jacob. His eyes had been opened to the divine will in that regard, and "by faith" he "blessed Jacob" (Heb.11:20).

"And charged him" — Divine blessing invariably brings added responsibility. When a person is called by God, there is a need that his character conform thereto; he comes more directly under divine law.

"And said unto him, Thou shalt not take a wife of the daughters of Canaan" — Divine choice demands separation (2 Cor. 6:17-18). See notes on marriage in previous lesson. In Scripture, Canaanites are related to spiritual perversion. See notes Gen. 12:6; Zech. 14:21.

VERSE 2

"Arise, go to Padan-aram" — The name signifies Plateau of the Citadel, the district of Mesopotamia, the large plain surrounded by mountains, in which the town of Haran is situated.

"To the house of Bethuel thy mother's father" — See note Gen. 24:15.

"And take thee a wife from thence of the daughters of Laban thy mother's brother" — See note Gen. 24:29. Jacob was instructed to seek a wife of his own kin, as Isaac had done, for such would be more amenable to instruction in the things of God.

VERSE 3

"And God Almighty" — God Almighty, or El Shaddai, was the name by which Yahweh was particularly known by the patriarchs (Exod. 6:3). See notes on Gen. 17:1.

"Bless thee" — The blessing of God derived from His grace or favour. The people of God are blessed in Christ (Eph. 1:3), who provides the channel through which the divine favour reaches to man in spite of sin. God's greatest blessing, His most wonderful favour, is the position of privilege to which we are called in Christ.

"And make thee fruitful" —The divine favour is the basis of fruit which ripens to the glory of Yahweh, for "the fruit of the Spirit is love, joy, peace" etc. (Gal. 5:22-23). As this is the fruit of the Spirit, and Yahweh is the Author of the Spirit-Word, so "it is God which worketh" in those who are called "both to will and to do of His good pleasure" (Phil. 2:13). Such, however, must co-operate with God, by making themselves pliable to the influence of His Word.

"Multiply thee" — Children are "an heritage of Yahweh" (Psa. 127:3) whether natural or spiritual.

"That thou mayest be a multitude of people" — The word "multitude" is a translation of qahal, the Hebrew equivalent of ecclesia. As such, it signifies a called out, or separated people, an "ecclesia of people". The true ecclesia is built upon the Abrahamic covenant of promise (Eph. 2:12; Rev. 7:4). Jacob was the type of such.

VERSE 4

"And give thee the blessing of Abraham, to thee, and to thy seed with thee" — The answer to this prayer came on the night at Bethel when the blessing of Abraham was bestowed upon Jacob.

"That thou mayest inherit the land" — Jacob never received the land in his lifetime, and died in the land of Egypt. To receive the blessing, therefore, he must be brought again from the dead.

"Wherein thou art a stranger" — The margin renders "the land of thy sojourning". Paul comments: "Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the seashore innumerable. These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth" (Heb. 11:12-13). Notice the progression of development in their spiritual characters. They (1) saw; (2) were persuaded; (3) embraced; (4) and confessed the things of their faith. They were not merely strangers, they were also pilgrims. A stranger is an alien in a country, and can be aimless in his attitude; but a pilgrim has an objective, he knows where he is going. The faithful always consider themselves as but sojourners, whatever their present social and political status. For example, David, though king in Israel, confessed: "We are strangers before thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding" (1 Chron. 29:15). Therefore, even though the kingdom was established under his hand, and he dwelt in Jerusalem, David realised that his present state was but transitionary to that designed of Yahweh to be ultimately manifested on earth. The Rechabites, in the midst of Israel, ever kept that principle plainly before those of the people who cared to heed it. See Jer. 35:6-7. We need to remember that here "we have no continuing city" though we "seek one to come" (Heb. 11:16).

"Which God gave unto Abraham" — But Abraham never received it; Stephen being witness (Acts 7:5). How can the use of the past tense be justified? Paul comments: "God quickeneth the dead, and calleth those things which be not as though they were" (Rom. 4 :17). 

"And Isaac sent away Jacob" — He departed with Isaac's blessing.

"And he went to Padan-aram" — This is anticipatory, closing off this section of the narrative. The details of the journey then follow. Commenting upon this statement, Hosea claims that Jacob "fled into the country of Syria" (Hos. 12:12). Jacob was moved to do so by fear of Esau.

"Unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob's and Esau's mother" — Jacob's name is now placed first! The spiritual birthright is recognised as having been conferred upon him.

Esau Marries a Daughter of Ishmael — vv. 6-9

Recognising that the blessing conferred upon Jacob was endorsed by Isaac, and concluding that this had to do with his unfortunate marriages, Esau attempts a half-hearted reform, without comprehending that the fault was in himself as much as in his marriages. His reform is governed by self-interest rather than a recognition of evil, and designed to sway his father in favour of himself rather than to please God (Heb. 12:16-17).

VERSE 6

"When Esau saw that Isaac had blessed Jacob, and sent him away to Padan-aram, to take him a wife from thence; and that as he blessed him he gave him a charge, saying, Thou shalt not take a wife of the daughters of Canaan" — He witnessed this in anger and envy (Gen. 27:41), and with a desire to turn the tables on Jacob. His reform was motivated only by self-interest, and not by a recognition of what is right in the sight of God.

VERSE 7

"And that Jacob obeyed his father and his mother, and was gone to Padanaram" — The example of Jacob began to influence Esau as he witnessed the benefits that his brother obtained by so doing. Obedience in saints can have that effect upon others. It frequently provides an effective testimony to the world about (cp. 1 Pet. 3:15; 1 Tim. 4:12).

VERSE 8

"And Esau seeing that the daughters of Canaan pleased not Isaac his father" — Adversity or opposition made the fleshly Esau more observant of others. Nevertheless, his aim was to please his father rather than God.

VERSE 9

"Then went Esau unto Ishmael, and took unto the wives which he had" — He went to the family of Abraham hoping that such an action would bring him into favor with his father. It was not because he desired to acknowledge the divine principle in marriage.

"Mahalath the daughter of Ishmael, Abraham's son" — Her name signifies sickness, but, according to the margin it was changed to Bashemath, ox fragrance.

"The sister of Nebajoth, to be his wife"— See note at Gen. 25:13.

The Vision at Bethel — vv. 10-15 

This was a place of destiny to the patriarchs. It was adjacent to Bethel that Lot left Abram for the plain of Sodom, and here, also, that the angel invited Abram to look north, south, east and west at the promised inheritance (Gen. 13). Now, as Jacob began to reverse the pilgrimage of Abram, he paused at Luz, as Bethel was originally named. As he did so, the sun went down, and the darkness of night gathered around. He found no refuge at Luz, for with the oncoming of night, the gates were closed, and he was shut out from the city. Tired, despondent, lonely, fearful of his brother Esau, Jacob found himself on the stony slopes of what was later named Bethel. 

Abundant stones at the village of Bethel are still seen in the area, not unlike those Jacob set up in this city for his pillow. The ground was strewn with wide sheets of limestone rock as it is today. On this hard couch he lay down to rest, and it could have been that in the visions of the night, the rough stones scattered around (as they are to this day) seemed to form themselves into a staircase reaching unto heaven: a stairway of unhewn stones!

VERSE 10

"And Jacob went out from Beersheba, and went toward Haran" — Beersheba signifies the Well of the Covenant, and Haran signifies Enlightenment. He set off towards the latter place, a distance of about 300 miles.

VERSE 11

"And he lighted upon a certain place" — Bethel is about 70 miles from Beersheba; hence he had come a considerable distance. He was tired, lonely, despondent, and there he lay down to sleep. The "certain place" whence all will ultimately rest is the grave. Israel after the flesh likewise has its national grave (Ezek. 37).

"And tarried there all night" — Weary with long travel, the solitary wanderer laid him down upon the bare ground. On the north, west, and east, the view was shut in by grey, rounded hilltops, which overshadowed the place. To the south, the heights and valleys reached in a long succession to Mount Moriah, and, what was later called Jerusalem.

He "tarried there all night". This speaks of the grave, and thus typifies the destiny of all. It also foreshadowed the state of Israel as a nation, in exile, finding itself in a political grave (Ezek. 37) during the night of Gentile times, when "the sun went down" (see Amos 8:9; John 9:4-5). 

"Because the sun was set" — This foreshadowed the condition of Israel after the flesh when divine favour was withdrawn because of the nation's folly. Micah declared: "Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them" (Mic. 3:6).

"And he took of the stones of that place and put them for his pillows" — This formed his pillow for the night: he rested on it, and so it became as Ebenezer, the Stone of help (1 Sam. 7:12). Next day that stone was used as a memorial pillar (v. 18).

"And he lay down in that place to sleep" — Before doing so he doubtless looked about him. The slope of the hill close to him formed a staircase of white limestone which, in the night, seemed to stretch up to heaven. He then turned to God in prayer, beseeching His help in the despondent, distressful condition in which he found himself (Gen. 35:3), and then, with his mind relaxed through this divine communion, he closed his eyes in sleep.

VERSE 12

"And he dreamed" — This he later recognised, was God's answer to his prayer (see Gen. 35:3).

"And behold a ladder set up on the earth, and the top of it reached heaven" — The curious "staircase" appearance of the hill of Bethel took shape in his dream. The word in Hebrew signifies a stairway rather than a ladder. Rotherham renders the phrase: "a stairway planted earthwards..." On this, Elpis Israel (p. 270-271) comments: "Now the interval of time between the giving of the promise and the fulfilment of it was represented to Jacob by a ladder of extraordinary length, one end of which stood at Bethel, and the other end against the vault of heaven. Here were two points of contact, the land of Judah and heaven; and the connecting medium, the ladder between them. This was a most expressive symbol, as will be perceived by considering the uses to which a ladder is applied. It is a contrivance to connect distant points, by which one at the lower end may reach a desired altitude. It is, then, a connecting medium between points of distance. Now if, instead of distant localities, distant epochs be substituted, the ages and generations which connect them will sustain a similar relation to the epochs as a ladder to the ground on which it rests, and the point of elevation against which it leans. The ladder, then, in Jacob's vision was representative of his seed in their generations and appointed times. One end of it was in his loins: the other, in the Lord Jesus when he should sit upon his throne, reigning over the land upon which Jacob was asleep".

The Lord Jesus identified himself with this ladder (John 1:51). He is the way of ascent to the heavenly places above (Col. 3:1-2). No man comes to the Father but by him (John 14:6). He stands as the apex of faith (Phil. 3:14).

"And behold the angels of God ascending and descending on it" — Again Elpis Israel comments: "Upon this ladder of ages and generations, with Jacob at the bottom and his seed, the Shiloh, at the top, 'the angels of God were seen ascending and descending'. This represented to him that the affairs of his posterity, natural and spiritual, in all their relations with the world, would be superintended by the Elohim, who would pass to and fro between earth and heaven, in the performance of their work. Hence, the apostle styles them, 'All ministering spirits, sent forth to minister for them who shall be heirs of salvation' (Heb. 1:14). Israel and the nations are under their viceregency till the Lord Jesus comes to assume the sovereignty of the world. When he appears in his kingdom, the land of Israel especially will be no longer subjected to their superintendence..." (p. 271). The work of the angels in supervising the affairs of the saints, as symbolically moving up and down the staircase of Yahweh's purpose, will cease, for, as the apostle remarks: "For unto the angels hath He not put in subjection the world to come, whereof we speak" (Heb. 2:5).

The staircase, therefore, represented the ages and generations of the called; whilst the angels moving up and down it, symbolised the Elohistic supervision of the times and the individuals associated with the divine purpose.

VERSE 13

"And, behold" — The ejaculation, behold, always denotes an expression of surprise, designed to draw attention to what follows.

"Yahweh stood above it" — In his explanation of the vision, Bro. Thomas stated that the end reached up to the Lord Jesus. Here the name Yahweh is expressed, a name that has been placed upon the Lord Jesus (Phil. 2:9), and which is promised to all those who overcome (Rev. 3:12). Yahweh was seen at the top of the staircase, because it is to that point of eminence to which all saints are invited. They are "in hope of the glory of God" (Rom. 5:2), in possession of "great and precious promises," by which they might become "partakers of the divine nature" (2 Pet. 1:4). Yahweh calls upon them to ascend the angel supervised stairway that will lead them to glory. Even now they have reached "the heavenlies in Christ Jesus" (Eph. 1:3; 2:6) in anticipation of the time when access to the political heavens on earth in the reestablished Kingdom of God, will be opened to them (Rev. 4:1).

"And said, I am Yahweh Elohim of Abraham thy father" — This is the covenant name of Deity, so that the voice from heaven prefaced His Bethel blessing with reference to the Abrahamic Covenant that is the foundation of the promised inheritance.

"And the Elohim of Isaac," — The Elohim, or angels, were the medium of divine manifestation and care unto Isaac; they had supervised and guided his life, as Jacob very well knew.

"The land whereon thou liest, to thee will I give it, and to thy seed" — The promise related to the land upon which he rested, and which he was about to leave as a fugitive. Jacob never possessed the land, for he died an exile in Egypt. The promise thus involves a resurrection from the dead to an earthly inheritance. Commenting upon this portion of the blessing, Elpis Israel states: "That he (Jacob) should have a seed, or descendant, in whom all nations should be blessed; and, that Jacob and his seed should have possession of Palestine and Syria together — that is, at one and the same time" (p. 270).

VERSE 14

"And thy seed shall be as the dust of the earth"  — The promise embraced both a singular seed (the Lord Jesus Christ) and a multitudinous seed. See notes on the same promise made to Abraham (Gen. 13:16). This was a promise of assurance to the lonely, unmarried Jacob, fleeing as a fugitive from the wrath of his brother.

"And thou shalt spread abroad to the west, east, north, and south"  — This was not fulfilled in the dispersion of Israel which was the result of punishment not of blessing, but in the spread of the Gospel among Jew and Gentile in all parts of the world by the preaching of the Apostles, and, ultimately, by the extension of Christ's reign over all nations to be incorporated into the one Empire he will establish (Dan. 2:44; Mic. 4:7-8; Isa. 2:2-4). The Lord may have been citing this passage when he taught: "They shall come from the east, and from the west, and from the north, and from the south, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of God" (cp. Matt. 8:11; with Luke 13:29). All believers, whether Jew or Gentile, are the spiritual seed of Jacob, as they are of Abraham (Gal. 3:29).

In addition to individual believers, the nations as such, will likewise converge upon the land from all points of the compass. See Isa. 49:12; Zech. 14:16.

 "And in thy seed shall all the families of the earth be blessed" — See notes on Gen. 12:3.

VERSE 15

"And, behold, I am with thee" — A similar blessing was pronounced upon Isaac (Gen. 26:24). The assurance of God's presence is a tremendous privilege. It provides comfort in distress, help in time of need, and the certainty of ultimate victory unto life eternal in the Kingdom of God. The assurance of the Divine presence is given to all who embrace the covenants of promise. In Romans 8:31-39, Paul outlines what this means, prefacing his remarks by the statement: "If God be for us, who can be against us?" Many can oppose us, but their opposition will not prevail. The life of Jacob reveals that. He had many a distressful moment, was often conscious of powerful enemies ranged against him, but God brought him successfully through all these vicissitudes of life (see Gen. 48:15-16).

"And will keep thee in all places whither thou goest" — The first section of this part of the promise gave assurance of the divine presence; this portion promises preservation. Jacob feared the wrath of his brother; he faced the unknown; he was lonely and full of foreboding, but he had the assurance that God would be with him wherever he might wander, and under whatsoever circumstances he might find himself. The same promise is made to all those who seek God in truth. Isaiah declares of such: "No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of Yahweh, and their righteousness is of Me, saith Yahweh" (Isa. 54:17). In measure, the same assurance rests upon the nation of Israel which Jacob also typed. Isaiah declared: "But now thus saith Yahweh that created thee,  Jacob ... When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee; when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee" (Isa. 43:1-2).

"And will bring thee again into this land" — This forms the basis of all the prophecies relating to the restoration of the Jewish people. In the narrative, Jacob types both the nation of Israel as well as the covenant people of all nations. Jacob now had an assured hope for the future.

"For I will not leave thee, until" — The assurance of this promise is constantly  reiterated in Scripture to descendants of Jacob (See Deut. 31:6,8; Josh. 1:5; 1 Kings 8:57; 1 Chron. 28:20), and is the heritage of those who embrace the covenant of promise made to Jacob. Hence Paul comments: "He (God) hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me" (Heb. 13:5-6). Yahweh thus promised Jacob that He would never leave him. He would never abandon him to his enemies or to circumstances. He could assure himself of the overshadowing care of Yahweh at all times. Even if weakness or sin temporarily overcame him, he was in the hands of a God Who was well able to deal with such things. Yet, in spite of this assurance, the narrative of Jacob's life frequently reveals him in adversity, challenged by enemies, and succumbing to weakness. But, invariably, though he may be found in fear, with his faith weak, his forebodings are always groundless. Is not that the experience of most sons of God? Do not we perceive in Jacob a type of ourselves?

"I have done that which I have spoken to thee of — And what was that? To restore him to the land; cause his influence to spread abroad in all directions; bless all nations through the seed that he would produce; inherit the land forever in company with that seed; develop a spiritual progeny as the dust of the earth. Faith reveals that what God has promised "He (is) able also to perform" (Rom. 4:21). But inherent in all that God promised Jacob, there was something even greater than the physical aspect of restoration. Jacob had to be made worthy of such an inheritance; he had to be changed in outlook and character. The adverse circumstances that he would experience, all of which were God-controlled, would accomplish that, as they do also in our lives. Recognising this, Paul wrote that he "gloried in tribulations... knowing" what their purpose was designed to develop in him (Rom. 5:2-5). Jacob was the man whom God remade, and in that, he becomes the type of all those whom He will change, through the power of His Word, for the Kingdom to which He will bring them.

Jacob's Response and Vow — vv. 16-22 

Deeply impressed with the vision and message of the night, Jacob awakens with profound awe at the theophany he has received. In gratitude to God Who promised so much to him, he vows to render back a greater measure of dedication, obedience, and response.

VERSE 16

"And Jacob awaked out of his sleep, and he said" — From the high state of exaltation to which the vision must have elevated him, he awoke to the realisation of the every-day problems of life that beset him. How often that is the case with us all, after an experience of exaltation in worship.

"Surely Yahweh is in this place; and I knew it not" — He recognised the dream as a theophany, constituting Bethel as a place appropriate for altar-building and worship (Exod. 20:24). In adding, "I knew it not," he showed that he was taken by surprise at the dramatic and glorious revelation.

VERSE 17

"And he was afraid, and said" — He had just awakened out of sleep; figuratively,  from the death state like Daniel in a similar experience (Dan. 10:9-11). 

"How dreadful is this place" — How awe-inspiring is it! How full of solemn import.

"This is none other but the house of God" — It comprised the house of God (Elohim) because of the Elohim associated with it, and in conjunction with himself. As such, it pointed forward to the house of living stones, or the Elohim of the future, the saints in glory (Rev. 3:12; 1 Pet. 2:5). Eureka Vol. 1, p. 391 comments: "When he (Jacob) awoke in a typical resurrection, he exclaimed, 'Verily, Yahweh is in this place, and I knew not;' and he was afraid, and said, 'How awful is this place! This is nothing else but a house of Elohim, and this a gate of the heavens!' Hence, that this idea might be perpetuated, he said, 'Yahweh shall be to me for Elohim, and this stone which I have set for a pillar shall be a House of Elohim'.

"Jacob's stone pillar, then, was typical of a House of Elohim to be set up after he awakes from his sleep of centuries. When he awakes, he will find himself in an awful time and place, the gate of heaven opened, and the house of Elohim in manifestation, but he, nevertheless, without dismay. What he saw in vision he will then see in fact — 'Heaven open, and the angels of God ascending and descending upon the Son of Man' (John 1:51).

"But there is a sense in which Jacob's pillar of the stone exists as a house of Elohim even now, and in intimate connection with the house he will see when he awakes from his present know-nothing state. Paul presents to us this sense in the saying, that 'a House of Deity is an ecclesia of living Deity, a Pillar and material habitation {hedraioma, from hedra, a habitation of gods) of the truth' (1 Tim. 3:15). This pillar and habitation is 'built upon the foundation of the apostles and prophets, Jesus Anointed being chief-corner' (Eph. 2:20). As a monumental pillar, the inscription upon it is 'the exceeding great and precious promises' believed by each saint, or 'living stone,' of which the pillar is composed — 'promises' concerning the kingdom and name made to Abraham, Isaac, and Jacob, as narrated by Moses..."

"And this is the gate of heaven" — The ecclesia constitutes the access to heaven. Not the heaven above, however, but the political heavens of the future age. Saints are already in the "heavenlies" in Christ (Eph. 1:3; 2:6), and are destined to occupy the political "heavens" of the future. Thus, John in Patmos, saw "a door opened in heaven," and heard the invitation to "Come up hither" (Rev. 4:1). For explanation of this "heaven" and its "door," see Eureka vol. 2, pp. 18-23.

VERSE 18

"And Jacob rose up early in the morning" — Pointing to a new beginning (Mal. 4:1-2). It is the best time of the day for prayer and communion with Yahweh. Abraham used to rise early in the morning for that purpose (Gen. 19:27; 22:3); Joshua made a habit of so doing (Josh. 3:1; 6:12,15; 7:16; 8:10). Above all, the Lord rose early to pray (Mark 1:35). One writer has commented: "The Lord knew the value of the morning hours. He rose while the world was still. He saw when the light spread abroad from the east with fresh tokens of his Father's presence, and he joined with all creation in praising the presence of God everywhere. Let us, too, think of God before the world gains possession of our thoughts."

"And took the stone that he had put for his pillows" — The stone he had previously rested upon was now to be used in service to God.

"And set it up for a pillar, and poured oil upon the top of it" — The pillar resting upon the earth and pointing towards heaven could represent the stairway of the night's vision, and the oil anointing it, the manifestation of Deity through the Word. The pillar was a monument of memorial representing the Truth that had been proclaimed that evening, and its present manifestation is found in the ecclesia (1 Tim. 3:15; Eph. 2:20). See Eureka vol. 1, pp. 391-395. A house is made up of many stones, as a family is built up of many sons.

The pouring of oil upon the stone, represented anointing with spirit. The pillars of the early ecclesia (Gal. 2:8), were anointed by the spirit at Pentecost; and this resulted in the proclamation of the Truth by which others were similarly anointed with the Spirit-Word (1 John 2:27).

VERSE 19

"And he called the name of that place Beth-el" — The name signifies: House of El (or God, Power).

"But the name of that city was called Luz at the first" — The word Luz signifies Nut-tree, and relates probably to the Almond. The Hebrews called the Almond the Awakening Tree, it being the first to blossom in the Spring, and therefore it became symbolic of resurrection. It was appropriate that Bethel should originally have been called Luz, for it was there that Jacob figuratively awoke from a state of death to the reality of the Abrahamic promise as it related to himself.

Though the Hebrew for Almond is shaqed and not Luz, the association of ideas would be similar.

VERSE 20

"And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go" — In speaking thus, Jacob did not use the language of uncertainty or of bargaining, but of reciprocation: "If God is going to do this for me, I will do that ..." He proclaims a vow, the dedication of a man of faith to God. He manifests a complete and utter dependence upon God. He can do nothing without God, and recognises his need of God's overshadowing care in his daily walk.

"And will give me bread to eat" — This is man's basic need. Notice that Jacob does not crave affluence, though he did attain unto great wealth. He prayed: "Give me each day my daily bread". There is a need both for material and spiritual bread (John 6:50), and God will provide both to those who seek Him (Matt. 6: 31-34).

"And raiment to put on" — This is man's second basic need, both materially and spiritually. God provides not only the bread of life to educate us, but also clothing to hide the nakedness of sin (Isa. 61:10; Gal. 3:27; 2 Cor. 5:3; Rev. 3:18; 16:15). In this portion of his vow, therefore, Jacob asked that God should overshadow his life, guide him from day to day, provide him with the basic requirements of life.

VERSE 21

"So that I come again to my father's house in peace" — Everything converged upon this objective. He desired to return to his father's house to inherit the divine blessing, and all that he asked of God was designed that he might receive it. Thus divine care, guidance and the needs of life were but means to an end: that being the promised inheritance.

"Then shall Yahweh be my God" — But Jacob already worshipped God, so what did he mean? We do not believe that Jacob was bargaining with God, declaring that if God did this or that for him, he would select Him as an object of worship instead of say, Baal. Such an attitude would be quite incongruous to a man who had already risked much in order to obtain the divine inheritance, and who is divinely described as a "perfect" or spiritually mature man (see notes on Gen. 25:27), and thus a worshipper of God.

What then does the statement mean? If we take the A.V. as it stands, it could signify in the terms of his vow, a greater determination on the part of Jacob to fulfil the requirements of true worship. These involve obeying Yahweh's voice, and keeping His commandments (see Gen. 26:5). It is said of the sons of Eli, that they "knew not Yahweh" even though they were priests ministering in the Tabernacle (1 Sam. 2:12). Yahweh was not their God, even though, academically, they knew all about Him. Therefore, in the light of this explanation, Jacob's statement could well have been a declaration that he would increase his efforts to return to God a greater measure of obedience, and a more devotional service.

The R.V. margin, however, gives an alternative rendition, making it part of Jacob's request to God. The prayer would then read: "If God will be with me, and will keep me ... and Yahweh will be my God, then 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". According to this rendition, Jacob appealed to Yahweh to manifest Himself as his God, and not that he would make choice of Him conditionally upon Him bestowing blessings.

Either explanation above dispenses with the objectionable suggestion that Jacob bargained with God as the verse is usually interpreted.

VERSE 22

"And this stone, which I have set for a pillar, shall be God's house" — The stone was a pillar, or a memorial, of something yet to be manifested; the foundation of that which was yet to come. Jacob subsequently returned to this place to build there an altar of worship (Gen. 35:1,15). The altar of Bethel (as with all other similar altars) points forward to the Lord Jesus as the altar for the Ecclesia (Heb. 13:10), and the foundation stone of the House of God. All will be united around that altar in the Age to come. Even Israel after the flesh, reformed, remade like Jacob, will return to the Land to gather around that Christ-altar (Rom. 11:26). In fact, the altar in Jerusalem, typical of Christ himself, will be the rallying point for all mankind in the Age to come (Isa. 2:3).

"And of all that Thou shalt give me I will surely give the tenth unto Thee" — In making this vow, he demonstrated that he was moved by the example of his grandfather Abraham, who had acted similarly (Gen. 14:20). Some, hypocritically claim that Jacob should have offered everything to God. How could he have done so? He was dependent upon God for the basic needs of life. Can we render back to Yahweh anything comparable to that which He bestows upon us? By no means. We can only offer a token of it in humble recognition of the Giver of every good and perfect gift (Cp. Psa. 50:7-15), upon Whom we are dependent for every need.

Actually, a "tenth" is a token of the whole. The word in its Hebrew significance has that meaning, so that in spiritual numerics, ten points to completeness, perfection. The principle can be recognised in the use of decimal currency in modern times. Jacob recognised that all came from God, and in giving back a tenth he would give practical expression to this fact. Later, the principle that he voluntarily introduced, was incorporated in the Law (Lev. 27:30; Num. 18:21,24). Let us be like Jacob, and do voluntarily and in love what the Law compulsorily demanded.

LESSONS FOR US:

• We should marry with care using our brains not our eyes
• Knowledge brings responsibility
• People see and react to those things that we do
• We should place our reliance fully in Gods hands
• We cannot bargain with God
• It is possible to outwardly appear righteous, yet inwardly we are evil and planning wickedness.

REFERENCE LIBRARY

Genesis Expositor - HP Mansfield

Elpis Israel - John Thomas

Eureka - John Thomas

PARAGRAPH QUESTIONS:

1. Why does Jacob sleep outside the city?
2. Why does Esau marry further wives?
3. What is the gate of heaven?
4. What brought Jacob to the exact spot where Abraham had built the altar? (v. 11 - Heb. "certain place" is literally "the place").
5. What is the distance from Beer-sheba to Haran?
6. Where do the angels start their traverse of the ladder?

ESSAY QUESTIONS:

1. What other events took place at Bethel?
2. Explain the promises made to Jacob.
3. How do the promises to Jacob differ to the promises to Abraham?
4. How can Jesus be called Yahweh?
5. What is the significance of the singular seed of verse fourteen?
6. Compare the gate of verse 17 with the tabernacle vail.
7. What is a vow?
8. Should we make vows?

DISCUSSION QUESTIONS:

1. How can we ensure that people only see us acting in righteous ways?
2. How can our lives bring people into the Truth?
3. Should we pay tithes?