Genesis 29

Genesis 29:1-35

Genesis 28:1-22; Genesis 29:1-35; Genesis 30:1-43; Genesis 31:1-55; Genesis 32:1-32; Genesis 33:1-20; Genesis 34:1-31; Genesis 35:1-29; Genesis 46:1-7III. The History of Jacob (Genesis 28-35; Genesis 46:1-7) The history of Jacob contains two clearly marked divisions: in the first, we see the restless, willful, self-assertive man, Jacob; in the second, we see the restful, trusting, submissive, obedient man, Israel. The Bible has often been likened to a portrait gallery, adorned with the faces of remarkable historic men, in which every variety of feature and type of character may be found. None of the characters which the pen of inspiration has rescued from oblivion is more interesting to read, and instructive to contemplate, than that of Jacob, the tricky, deceitful, supplanting man, who, by the power and grace of God, was transformed into the faithful, trusting patriarch. The history of Jacob revolves around seven visions, four of which may be placed under the first division spoken of above; the other three, under the second division.

1. The First Manifestation of God to Jacob-Bethel-Flight (Genesis 28:1-22) This vision is connected with the past (Genesis 27:1-46 -the stolen blessing) and the future (Genesis 29:1-35; Genesis 30:1-43 -Jacob’ s flight and residence with Laban). Genesis 27:1-46 narrates the incident of Jacob’ s theft of Esau’ s blessing. A careful study of the chapter will reveal that the four parties engaged in the transaction were all of them in the wrong in some point or other: Isaac, the father, should have remembered that at the time of the birth of the children the blessing was promised to Jacob. He should not, therefore, have made preparation to give it to Esau. Isaac was evidently also wrong in assuming that the time of his death had come, which, in point of fact, did not come until forty years afterwards. Rebekah, the mother, was in the wrong in the deceitful and hypocritical means she resorted to in order to bring about the result which she desired; namely, the bestowal of the birthright blessing upon her favorite son. Partiality towards children in a family, whether by father or mother, always brings trouble. This is evident in the life of Isaac’ s family, and also of Jacob’ s. Indeed, it was Jacob’ s manifest favoritism towards Joseph that aroused the ire and jealousy of his brethren, and caused him to be sold into Egypt. Esau was grievously wrong in this transaction in that he had despised this birthright, and hence had forfeited the right to the birthright blessing. It was not until he saw the unhappy results that came from the light estimate he had put upon divine blessing that he was sorry for what he had done. The New Testament (Hebrews 12:16-17) makes use of this incident to warn us against treating lightly the blessings of God. The “ repentance” spoken of in Hebrews 12:1-29 is not gospel repentance, and no argument that a man may sometime in life desire to repent but will not be able to do so should be based on this incident. What Esau failed to do was not to find true repentance, but to find any way by which he might change his father’ s mind and get him to transfer the blessing, which he had already given to Jacob, to him. Jacob’ s wrong in this transaction consisted in the fact that he took advantage of his brother’ s weakness, and used wrong means to bring about a right end. Further, he should have waited God’ s time for the bringing about of the fulfillment of the promise of the birthright blessing. The facts of this chapter are emphasized because they are closely related to this first vision or manifestation of God to Jacob. The whole transaction recorded in Genesis 27:1-46 showed that the persons involved sought wrong ways to obtain the rightful blessing of God. Apparently these wrong ways had succeeded. Jacob’ s mind must have been filled with these thoughts as he pursued his way towards the home of Laban. It must not be, however, that this man, who is to play so large a part in the history of Israel, shall think that trickery, rather than trust in God and righteousness, is the way to success. To teach Jacob this lesson, God grants him this manifestation of Himself. There are some practical lessons here for us. We, too, are often tempted to be impatient, and are not always willing to await the time of God’ s activity. Like Abraham and Sarah, we would interpose Hagar; like Isaac and Rebekah, we would practice deceit in order to bring about the thing which has been promised to us. This is of Satan. Just as the devil tempted Christ in the wilderness (Matthew 4:1-25) to accomplish right ends by wrong means, so he tempts us. Jacob’ s experience in exile with Laban must also be considered in connection with this first manifestation of God to Jacob. Trickery can be met with trickery. Others, too, are shrewd in matters of deceit. Jacob is to find this out in his dealings with Laban (Genesis 29:1-35; Genesis 30:1-43). How like his own dealings with his brother and father were Laban’ s dealings with him! How Laban deceived Jacob in the matter of his wives (Genesis 29:15-30), his flocks and possessions (Genesis 31:1-2)!

Had Jacob not met with a man like Laban, had he not had a vision of God such as is recorded here, he would have attributed all his success to his own shrewdness, cunning,|trickery. That must not be. God’ s interposition during the time of Jacob’ s sojourn with Laban led Jacob to feel that the favor of God, and not his own shrewdness, had brought his prosperity (cf. Genesis 31:3-12; Genesis 31:16; Genesis 31:24; Genesis 31:38-42). Jacob must know that whatever blessing had or should in the future come into his life was from God, and through grace. This manifestation of God, then, was granted to Jacob after the events of Gen 27:1-46 -the stolen blessing, and before Genesis 29:1-35; Genesis 30:1-43 -Jacob’ s ordeal with Laban. Jacob is in flight; he is running away for fear of Esau, his brother. At the close of the first day’ s flight, tired and weary, Jacob lies down to sleep. He “ dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed; And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.

And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. 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. And he called the name of that place Bethel: but the name of that city was called Luz at the first. And 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 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” (Genesis 28:12-22). In this vision God promises five things to Jacob: First, divine companionship. How comforting this must have been to Jacob in his loneliness and with the prospect of an alien country before him. Second, protection. Jacob would feel the need of this, knowing the vengeance of Esau, and apprehending the dangers that lay before him in Syria. Third, sustenance. With nothing but his staff in his hand, Jacob must have felt greatly encouraged that God had promised to care for his physical needs throughout all the days of his life. Fourth, favor. How much he would need it, being a stranger in a strange country. Fifth, salvation. Greatest of all blessings is this one, which deals with the soul’ s relation to God. Jacob did not deserve such a vision, but God’ s revelations of Himself are always of pure grace (Ephesians 2:8-10). At the top of this ladder-or perhaps better, stairway-stood God, while all along its steps were the angels. In John 1:51 Christ is presented to us as the ladder that leads to God, as the medium between God and man, and man and God. He is the Way, the Truth, and the Life; no man cometh unto the Father but by Him (John 14:6). How near God is to His people! “ Closer is He than breathing, and nearer than hands or feet.” Jacob doubtless learned the truth that Whittier so beautifully portrays: I know not where His islands lift Their fronded palms in air; I only know I cannot drift Beyond His love and care.

Jacob will learn that “ earth is crammed with heaven, and every common bush aflame with God.” Visions Jacob awoke and found that the vision had gone, but the purpose that had been born in the vision was still in his heart, just as in the case of Peter and the vision he received and the purpose formed in his heart because of it, on the housetop of Simon, the tanner, at Joppa (Acts 10:11). The real purpose of any true vision is not for what it is in itself alone, but for the results it will accomplish and the influence it will exert in one’ s after life. This was doubtless the thought in Christ’ s mind when He told the disciples who had witnessed the transfiguration scene “ to tell no man” of the vision. There would be no need to tell it, for the world would take knowledge of them that they had been with Jesus and learned of Him. Such visions as this save life from its monotony and skepticism. They are a secret of godly living, too, for there is a constant remembrance that “ Thou God seest me.” Jesus said, in speaking to the Father of His disciples, “ While I was with them, I kept them.” The disciples found it hard to sin in His presence. Such a vision as Jacob received ministers also to one’ s comfort and peace, for God had said, “ I will not leave thee until I have performed that which I have promised.” Jacob raised a pillar in commemoration of the vision (Genesis 28:18). We shall see later that he came back to this very pillar. He did this, doubtless, to keep fresh in his mind the vision that God had given him. Would it not be a good thing for us to raise some pillar to remind us of some vision of God or some blessing or other we have received from His hand. Sight helps faith. Probably that is why the Lord Jesus gave us the “ Lord’ s Supper.” We are so apt to forget what we do not see.

Religion may be an outward as well as an inward thing. What pillar have you raised because of some special blessing from God? Is it the gift of the tithe, the promise of stated hours of prayer and Bible reading, the assuming of some definite Christian work, the offering of yourself to missions, or the ministry? This is what visions are for-advancement in the Christian life. Jacob vows 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 raiment to put on, so that I come again to my father’ s house in peace, then shall the Lord be my God” (Genesis 28:20-21). The “ if” here does not indicate a mercenary bargain that Jacob would make with God. It may be understood in the sense of “ Seeing that Thou wilt be all these things (the five things mentioned above) to me, I do make this vow.” Jacob forgot this vow, and God recalled it on two occasions (Genesis 31:13; Genesis 35:1); finally he kept it. Vows Much is made of “ vows” in the Old Testament, and especially in connection with and as a recognition of some particular blessing from God. Only two vows are mentioned in the New Testament, and both are made by Paul (Acts 18:18; Acts 21:22-24). Outside of these references, the vow does not seem to have taken its place or to have been practiced as a Christian institution. Christians are not under obligation to make a vow; but when one is voluntarily made, to break it is fraught with the most awful consequences (Ecclesiastes 5:1-6; Numbers 30:2). Can you look back in your own life and see where you made a vow to God and committed yourself to a definite line of Christian action or service? Have you kept that vow? “ God will surely require it of thee.” This is the second mention of tithing. The first was in connection with Abraham and Melchizedek (Genesis 14:1-24). Note that they are both in vogue before the giving of the Law, so that it is not right to say that tithing is a Jewish ordinance. Jacob calls the place of vision “ Bethel,” which means “ the house of God” (Genesis 28:17; Genesis 28:19; Genesis 28:22). Doubtless Jacob realized God’ s actual presence more here than anywhere else. Of course, God is everywhere, not in the pantheistic, but in the spiritual sense. Lord, where e’ er Thy people meet, There they find the mercy seat; And where e’ er they seek Thee, Thou art found, And every spot is hallowed ground.

Bethel, undoubtedly, marked the place of what may be termed Jacob’ s conversion. To this place and this vision Jacob comes back again and again. Here it was he vowed his vow and erected his pillar (Genesis 31:13). God is to him the God of Bethel-“ I am the God that appeared to thee at Bethel.” Up to this time he had known God only through his father and mother and their teaching. Now he knows God for himself through a heart experience. No wonder he desires to erect a memorial on this spot. All these things show that, deep down in Jacob’ s heart, there was something fine and splendid. 2. The Second Manifestation of God to Jacob-Padanaram-Return (Genesis 31:1-55) This vision of God was granted to Jacob while still in the employ of Laban, and amid circumstances of great discontent on Jacob’ s part. Things were not going smoothly between Laban and Jacob. This servant of God had been long enough in a heathen country, and must now separate himself from its environment if he would make progress in his religious life. There can be no progress as long as he remains with Laban, the worldling. God would now separate Jacob for his destined work. It is not too much to say that the Lord permitted Laban to act thus in order that Jacob might be discontented with his stay in Syria. We are not to understand that this discontent had arisen on account of Jacob’ s scheming. Indeed, it is a question whether he had been a schemer through and through, as some would have us believe, during the time he was in Laban’ s employ. Indeed, a careful study of the chapter reveals the fact that Laban, not Jacob, was the schemer (cf. Genesis 31:5-8; Genesis 31:15; Genesis 31:42), whereas Jacob had been faithful in the service he had rendered (Genesis 31:38-42), and had depended upon God (even though in a limited way) for his success (Genesis 31:9-13; Genesis 31:42). The success that bad attended Laban was due to Jacob’ s thrift (Genesis 30:27; Genesis 31:38-41). A second purpose of this manifestation of God to Jacob was to demonstrate the faithfulness of God in keeping His promises and in protecting His children. In this vision God declares Himself to be “ The God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred.” God had promised Jacob at Bethel that He would bring him back again to this place. He had watched over His child for these twenty years (Genesis 31:38). He had observed his suffering, discontent, and unjust treatment by Laban (Genesis 31:42), just as He had seen the affliction of His people in the bondage of Egypt. As He came down to deliver them from the oppression of Pharaoh, so He will now deliver Jacob from the deceit of Laban. In this chapter God is seen protecting His children, not only from sin, but from personal, bodily harm (Genesis 31:24; Genesis 31:29). “ The Lord is mindful of His own.” This truth we have seen illustrated before in the case of Abraham and Abimelech, and Isaac and Abimelech (Genesis 12:1-20; Genesis 20:1-18). This is the lesson that Saul of Tarsus had to learn, when, on his way to Damascus to persecute the saints of God, he was stopped in his mad career by the Head of the Church, the Picket Guard of His people, who was keeping watch over His own. God protects His children, not only from the harm that may be done to them by their fellowmen, but also from the great enemy of their souls, even Satan. Even the devil can go only as far as he is permitted to go by God (cf. Job 1:6-12; Job 2:1-7; Luke 22:31-32). Divine Guidance There is a wonderful lesson in divine guidance in this chapter in connection with Jacob’ s leaving Laban to return to his own country. First, Jacob had the word and promise of God that He would bring him back. Second, he had the inward impression, corroborating that word of God that it was time to turn his face towards home. Third, he had the opportunity in that circumstances were in his favor. All his family were with him in his resolution. These three things ought to be harmonious in every life that is truly led of God.

A man may feel that he has a promise of God on which to step out, and an inward conviction, corroborating it, and yet there may be no favorable circumstances or no open door in His service. Or he may have an inward impression as to a certain thing to be done, but have no clear word of God. Or, again, he may have both a word of God|an open door of opportunity but no inward conviction. It is not yet time for him to move. Of course, we should remember in this connection that there are times when even our own loved ones would seek to hinder us from carrying out the will of God. Under such circumstances, we are to choose the will of God in spite of their objections (Matthew 8:21-22; Matthew 10:34-37), unless there be filial relationships which demand that we care for those who are our own and of our own household (cf.

Mark 7:10-13; 1 Timothy 5:8). A lesson is to be learned from Rachel and her love of idols (Genesis 19:30-35). Sometimes those whom we most love prove the greatest hindrance to us in our Christian journey. The idols that Rachel, Jacob’ s most beloved wife, brought with her, got Jacob into trouble. Instead of burying her idols, Rachel should have burned them, as Moses did the golden calf. Buried idols may be dug up, burned idols cannot. What a misuse has been made of the word “ Mizpah” (Genesis 31:43-52). It is used nowadays as a benediction; whereas it is the language of jealousy, suspicion, and distrust. Has not the time come for us to cease using a word to indicate blessing which clearly indicates the opposite? 3. The Third Manifestation of God to Jacob-Mahanaim (Genesis 32:1-32) This divine manifestation assumes the form of two hosts of angels, and is doubtless connected with the departure of Laban on the one hand, and the approach of Esau on the other. Both these men took a hostile attitude towards Jacob, which led the patriarch to fear them both. It may be that the vision of angels which Jacob saw-one band between himself and the departing Laban, and the other between himself and the approaching Esau-was God’ s encouragement to him to fear neither Laban nor Esau, but rest securely and safely in the divine protection and promise. Undoubtedly these “ two bands,” which is the meaning of “Mahanaim,” had also some reference to the two bands (Mahanoth) which he himself had prepared (cf. Genesis 31:2; Genesis 31:7). How weak and needless was his preparation to meet Esau, compared with that which God had made!

Some would say that this vision of the angelic bands was connected more with the approach of Esau than with the departure of Laban, and yet both truths are here. Not a “ pillar” (Genesis 31:52), but the angels of God, would protect Jacob from the anger of Laban. Not by fawning and scheming and patronizing (Genesis 32:4-9), but an angel band could deliver him from the oncoming wrath of Esau. God’ s battles are not fought by erecting pillars, scheming, fawning, or patronizing, but by reliance upon the divine promise and power. How much is made of angels in these visions! Going out from his home, Jacob met angels (Genesis 28:12); while in exile, he was visited by them (Genesis 31:11); now, returning home, he meets them (Genesis 32:31-32). Here are two bands of angels. Do we believe in angels? We used to. Ephesians 6:1-24 and 2 Kings 6:1-33 teach that we are surrounded by the angelic forces of the invisible world. They were with Christ in the temptation (Matthew 4:11) and in Gethsemane (Luke 22:43). They were with Elisha on the mount (2 Kings 6:17). They are with God’ s people all the time. “ The angel of the Lord encampeth round about them that fear him, and delivereth them” (Psalms 34:7). Jacob should have slept in peace with such an angelic environment and protection, just as David did at this same place. David, when pursued by Absalom, came to this very spot and doubtless recalled what had happened to Jacob there and how the bands of angels had visited him. It was on this spot, doubtless, and certainly in this connection that David wrote the words of the psalm, “ I will both lay me down in peace and sleep, for thou, Lord, maketh me to dwell in safety, solitary though I am.” So died General Gordon, the hero of Khartoum, saying with his last breath, “ The hosts of God are with me-Mahanaim.” Let us heed God’ s promises, and not only commit our way unto Him, but trust also in Him. The fact of a “ memorial” is again referred to here. So far we have had three references to it: First, a memorial for God’ s house-suggesting the divine presence (Genesis 28:17). Second, for “ God’ s host” -suggesting the divine power (Genesis 32:2). Third, for “ God’ s face” -suggesting the divine fellowship (Genesis 32:30). 4. The Fourth Manifestation of God to Jacob-Peniel (Genesis 32:24-32) Even after the vision of God’ s hosts, which ought to have been a source of comfort and assurance to Jacob that God was able to deliver him out of all difficulty, we find, according to Genesis 32:3-23, that Jacob set to work to plan and scheme how he might best overcome the anger and enmity of his brother, Esau. To Jacob, Esau is the main barrier between himself and his place in the Promised Land. God would teach Jacob, by means of this manifestation, that Jehovah Himself, and not Esau, was the real adversary; that before Jacob can conquer men, he must conquer God. Jehovah, not Esau, is the proprietor of the land, the possession of which is to be obtained by promise, and not by carnal policy. No such schemer as Jacob can inherit God’ s land. Not as “ Jacob,” which means “ supplanter,” but as “ Israel,” “ the prince with God,” can he enter the homeland.

If the previous vision was for Jacob’ s encouragement, this one is for his instruction. He must be taught that “ the weapons of our warfare are not carnal,” but spiritual; that God’ s battles are fought, not by human power or might, but by God’ s Spirit (Zechariah 4:6). Jacob Wrestling. So Jacob, after having divided his party into two bands and making preparation for meeting his brother, is left alone. It would hardly seem, from a careful reading of the narrative, that Jacob stayed behind to pray or to plead with God. It is a real question whether Jacob wanted this interview with the divine Adversary, nor is it apparent that Jacob was either looking for or expecting such an experience. This is hardly the picture, so often presented to us, of a man agonizing in prayer with God. It is rather a picture of God really thrashing Jacob.

Jehovah had tried before to take all the shrewdness and trickery out of this man. He had tried by disappointment (Genesis 29:1-35), trouble (Genesis 30:1-43), opposition (Genesis 31:1-55), but to no effect, for Jacob in this chapter (Genesis 32:1-32) is back again at his old tricks, scheming, planning. All this must be thrashed out of him. God must bend and also break Jacob. It is worthy of note in this connection that not until Jacob stopped wrestling and fighting, and actually clung to God, did he get the desired blessing. Jacob had contended with Esau for the birthright, and succeeded. He had contended with Esau for the blessing, and succeeded. He had contended with Laban for his flocks and herds, and succeeded. He now contends with God, and fails, that is to say, he fails by wrestling. “ Jacob” fails, but “ Israel” wins. Jacob’ s name is changed; now God rules and orders this man’ s life. The land of promise is to be by grace and gift, and not by works and human shrewdness.

God Himself must give him the land . Jacob had learned his lesson-that not shrewdness, cleverness, or smartness, but a trust and confidence in God wins God’ s battles, and overcomes difficulties in the line of duty. “ The Lord preserveth the simple” (Psalms 116:6). The clever take care of themselves, and this is the reason why they so often get into such serious trouble. Jacob is left lame, limping, clinging. “ The lame take the prey.” We enter into life halt and maimed. “ The men of the past demanded the flight of the eagle; none but Christ would receive the bird with a broken wing. They wrote upon the portals of their heavens, ‘ The halt and the maimed enter not here.’ Greece demanded the beautiful; Rome called for the strong; Judea summoned the good; only Jesus Christ called for the weary, heavy laden, and broken of heart and life. The Greek could only come in the car of Venus; the Jew could only ascend in the chariot of Elijah; the Christian alone can limp and totter into the kingdom.” The break of the day came to Jacob, and the sun rose upon him, as well as within him, in the shrinking of the sinew. From this point on, Jacob is a changed man, he is “ the man with the shrunken sinew.” This change in Jacob is particularly noticeable in the prayer recorded in Genesis 32:9-12, which is really the first personal prayer in the Bible. All other prayers up to this point are in the nature of intercession. Note how Jacob pleads the promises of God. What faith, humility, and simplicity are manifest in this prayer! God answers this prayer in changing the mind, heart, and attitude of Esau towards Jacob, his brother. The sudden change of front shown by Esau can be accounted for only on the basis that God heard and answered the prayer of Jacob. Esau certainly could not have been afraid of the small, weak companies which Jacob had provided; he could not have been impressed by the “ limping” form of his brother. Jacob asks the name of the mysterious Person who wrestles with him. Jacob would fathom the mystery surrounding this unknown supernatural Being. Probably he felt as we often do, that if we know the name of a person or thing, we then know the nature of it. Yet would not the giving of a name tend to discourage inquiry? The craving we all have, in common with Jacob, is to have the mystery between God and us wiped away, so that we may know Him as we know friends. This cannot be; we cannot yet know God as He is. There is a good deal of mystery in our religion; in the very nature of the case it must be so. We must not forget, however, that however much mystery there is in religion, there would be very much more mystery without it. There is no doubt but what it was a difficult thing for Jacob to fix up the old quarrel with Esau, but it had to be done before he could possess his part in the Promised Land. So must it be with us; we must seek reconciliation with those with whom we have been estranged, before we can have the blessing of God upon us (Matthew 5:22-23; Ephesians 4:26). 5. The Fifth Manifestation of God to Jacob-The Forgotten Vow (Genesis 35:1-8) It appears from the context surrounding this manifestation that Jacob had practically settled himself as a citizen in Shechem. He seems to have abandoned the “ tent” life which indicated his pilgrim character, and built for himself a house. The controversy between Jacob, the members of his family, and the families of Shechem, as narrated in Genesis, would seem to indicate that Jacob had already become pretty well settled in Shechem. It would hardly seem possible for the patriarch and his family to have made such progress and become so settled in this godless country without having compromised, in some respect at least, their religious convictions and practices. The fearful results of Jacob’ s sojourn in this godless country are graphically portrayed in Genesis 34:1-31. His family was practically ruined morally, and had not God manifested His own hand in the delivery of the patriarchal family, the probabilities are that the chosen seed would have been obliterated because of the slaughter that followed (Genesis 35:5). Is this another attempt of Satan to destroy the promised seed? In the midst of these troublous circumstances, God appeared to Jacob and said, “ Arise, go up to Bethel and dwell there; and make there an altar unto God that appeared unto thee when thou fleddest from the face of Esau, thy brother.” Jacob’ s response to this command of God is set forth in the following words: “ Then Jacob said unto his household, and to all that were with him, 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. 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.” These verses give us an intimation, at least, of the awful irreligious condition into which Jacob’ s family had fallen. Jacob evidently cannot build an acceptable altar to God in Shechem, nor can God bless the life of His servant as He would like to do, as long as he remains in the midst of such idolatrous surroundings. Jacob must go back to Bethel, the house of God. It seems that Jacob had lived about twenty years in Shechem which was but thirty miles from Bethel-so near and yet so far from the place of blessing. Thirty years had passed by since Jacob made his vow to return to Bethel. All the conditions of the vow had long ago been fulfilled. Jacob had promised to go back to the place where God blessed him, to erect a pillar there, to give a tithe of all that God had given him, to consecrate himself to the service of God. The patriarch apparently had forgotten his vow, but God had not (Ecclesiastes 5:1-6). The sorrow and trouble that came into the home of the patriarch while residing in Shechem is used to bring to his remembrance the vow he had made. God would have this man know that there is something more for His chosen ones to do than to raise sheep or build houses. Trouble leads us back to God ofttimes when nothing else will (Psalms 119:67). The mention of Bethel again would, in itself, be a spiritual uplift and revival in the religious experience of Jacob which had been decaying. At last Jacob is awakened, and there is moral and religious house cleaning among his own family. Even from his beloved Rachel he takes her idols. He is determined now to go back again to his first love. He will go back again to Bethel. The effect of Jacob’ s determination to do the whole will of God is felt by the nations around about (Genesis 35:5). No man can be thoroughly given up to God, and those around about him not feel the effect of his life (Psalms 51:12-13; Luke 22:32). “ So Jacob came to Luz, which is in the land of Canaan, that is, Bethel, he, and all the people that were with him. And he built there an altar, and called the place El-Bethel; because there God appeared unto him, when he fled from the face of his brother” (Genesis 35:6-7). Genesis 35:5 tells us that Jacob came to Bethel, he and all the people that were with him. Doubtless he found this altar in a dilapidated condition. The revival of his spiritual life demanded the rebuilding of the altar unto God. How the experiences of the patriarch resemble the experiences of many of God’ s people today, who, by reason of their laxity and backsliding, have allowed the family altar to be forgotten and to fall into decay! The first sign of revival in the spiritual life will be manifested by the reestablishing of the family altar in the home. 6. The Sixth Manifestation of God to Jacob-Bethel again (Genesis 35:9-15) This new vision of God was given to Jacob doubtless to assure him that God was well pleased with the advance step he had taken in his religious life. Here again emphasis is laid on the change in Jacob’ s name. This indicates a very definite dealing of God with Jacob. In Genesis 32:27-28 it is said that Jacob’ s name shall be no more Jacob, but Israel. In the particular vision we are studying, the statement is made, “ Thy name is Jacob: thy name shalt not be called any more Jacob, but Israel shall be thy name: and He called his name Israel.” Jacob had probably sufficiently awakened to the fact that the old “ Jacob” nature must forever be mortified, and that nature which is indicated by “ Israel” must reign in his life. It is interesting to note that Peter, the apostle, passed through a similar experience. In John 1:42 Christ said to the apostle, “ Thou shalt be called Peter;” whereas in Matthew 16:18 Jesus said unto him, “ Thou art Peter.” Thou shalt be called, thou art, Israel. Thou shalt be called, thou art, Peter. It is also interesting to note in connection with the change of Jacob’ s name that Bethel, which before had been called “ Luz” as well as Bethel, is known as “ Bethel” alone ever after this event. Its name is never again changed. Jehovah again reaffirms the promise made to Abraham, Isaac and Jacob (Genesis 35:11-12). The result of this vision was that Jacob set up a pillar in the place where God talked with him, “ even a pillar of stone: and he poured a drink offering thereon, and he poured oil thereon. And Jacob called the name of the place where God spake with him Bethel” (Genesis 35:14-15). Probably the old pillar which he had set up before (Genesis 28:18) had fallen down. What memories of his previous dealing with God must have come to the patriarch as he recalled the dealings of God with him. In all, Jacob raised four pillars: one at Bethel (Genesis 28:1-22); one at Galeed (Genesis 31:45); a second at Bethel (Genesis 35:14); and one at Rachel’ s grave (Genesis 35:20). It is interesting to note in connection with visions four and five that three deaths are recorded-that of Deborah, Rebekah’ s nurse (Genesis 35:8); that of Rachel, Jacob’ s wife (Genesis 35:16-20); and that of Isaac, Jacob’ s father (Genesis 35:27-29). The word “ but” in Genesis 35:8 would seem to indicate that visions of God and consecration of life do not exempt us from the ordinary trials of life to which men are subject. These visions, however, do give grace to bear the trials of life when they come, so that we do not sorrow as others which have no hope. That Jacob received strength from this vision to bear the trials of life is evident from the fact that he calls Benjamin, at whose birth Rachel gave up her life, “ son of my strength” and not “ Benoni,” “ son of my sorrow.” No consecration of life can deliver us from hours of trial and sorrow, which come to all the sons of men. Just as we cannot see the rainbow except as we see it through falling raindrops, so there are visions of God which we can never have except we see them through our falling tears. 7. The Seventh Manifestation of God to Jacob)-Beersheba (Genesis 46:1-7) Note here that it is said that God spake unto Israel (cf. Genesis 35:10). This vision is given to the patriarch in connection with an intended visit to Egypt. It seemed necessary on account of the famine that had come upon the land for Jacob to send down to Egypt for food. The patriarch recalled, however, the experience of Abraham, and Isaac, his father and grandfather; he was aware of the spiritual loss they had sustained by leaving the land of God’ s choice. Jacob doubtless recalled his own experience in Shechem and the trouble it had brought to him, with the result that he was afraid any longer to deviate from the chosen path of God.

He is evidently seeking guidance, and this vision is granted probably in answer to a prayer of Jacob. He has learned the lesson, which it is well for us to learn, also, that it is not always safe to follow the example of others, even of good men like Abraham and Isaac. Follow God’ s leading. This vision is recorded in the following words: “ And Israel took his journey with all that he had, and came to Beersheba, and offered sacrifice unto the God of his father Isaac. And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I. And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation: I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes” (Genesis 46:1-4). Jacob is told “ to fear not to go down into Egypt.” There was ground for apprehension; where so great a man as Abraham had failed, there was room for fear (cf. Hebrews 4:1; 1 Corinthians 10:11-13). God commands Jacob to “ dwell there.” The divine presence is promised even in Egypt. It is right for us to go down into Egypt when we have a distinct divine command to do so, for then God will give His angels charge to keep us. We must not go into Egypt, however, on our own account or because we lose faith in divine provision, for then we will surely fall. God promises, not only to go down into Egypt with Jacob, but also to bring him up again and to comfort him while there, for the words, “ Joseph shall put his hand upon thine eyes,” indicate that his own son, Joseph, would be with him to comfort him at the hour of his death. That God did actually bring the body of Jacob up from Egypt is evident from Genesis 50:7; Genesis 50:12-13 -“ And Joseph went up to bury his father: and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt.” “ And his sons did unto him according as he commanded them: For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a burying-place of Ephron the Hittite, before Mamre.” The promise of God to Jacob, which is here reaffirmed, is fourfold and deals: First, with Enlargement-“ I will there make of thee a great nation.” Second, with Protection-“ I will go down with thee into Egypt.” Third, with Consolation-“ And Joseph shall put his hand upon thine eyes.” Fourth, with Restoration-“ I will also surely bring thee up again.” So Jacob, the patriarch, after all the varying vicissitudes of his religious life, died in the faith (Genesis 48:21-22; Genesis 49:1-2), and was buried with his fathers (Genesis 49:28-30; Genesis 50:13). Jacob’ s desire as expressed in the words, “ Bury me with my fathers” is pathetically beautiful and strikingly full of faith. The patriarch died in the firm expectation of awaking some day in the image of God and in the midst of his own people. He will keep me till the river Rolls its waters at my feet: Then He will bear me safely over, Where the loved ones I shall meet