Notes On The Book Of Genesis Part 12

"And Isaac went unto Abimelech, King of the Philistines, unto Gerar."

There is a manifest difference between Egypt and Gerar. Egypt is the expression of the world in its natural resources, and its independence of G.o.d. "My river is mine own," is the language of an Egyptian who knew not Jehovah, and thought not of looking to him for aught. Egypt was, locally, farther removed from Canaan than Gerar; and, morally, it expresses a condition of soul farther from G.o.d. Gerar is thus referred to in Chap. x.: "And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza: as thou goest unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha." (Ver. 19.) We are informed that "from Gerar to Jerusalem was three days' journey." It was, therefore, as compared with Egypt, an advanced position; but still it lay within the range of very dangerous influences. Abraham got into trouble there, and so does Isaac, in this chapter, and that, too, in the very same way. Abraham denied his wife, and so does Isaac. This is peculiarly solemn. To see both the father and the son fall into the same evil, in the same place, tells us plainly that the influence of that place was not good.

Had Isaac not gone to Abimelech, King of Gerar, he would have no necessity for denying his wife; but the slightest divergence from the true line of conduct superinduces spiritual weakness. It was when Peter stood and warmed himself at the high-priest's fire that he denied his Master. Now, it is manifest that Isaac was not really happy in Gerar.

True, the Lord says unto him, "sojourn in this land;" but how often does the Lord give directions to his people morally suitable to the condition he knows them to be in, and calculated also to arouse them to a true sense of that condition? He directed Moses, in Num. xiii. to send men to search the land of Canaan; but had they not been in a low moral condition such a step would not have been necessary. We know well that faith does not need "_to spy out_" when G.o.d's promise lies before us. Again, he directed Moses to choose out seventy elders to help him in the work; but had Moses fully entered into the dignity and blessedness of his position, he would not have needed such a direction.

So, in reference to the setting up of a king, in 1 Sam. viii. They ought not to have needed a king. Hence, we must always take into consideration the condition of an individual or a people to whom a direction is given before we can form any correct judgment as to the direction.

But again it may be said, if Isaac's position in Gerar was wrong, how do we read, "Then Isaac sowed in that land, and received the same year an hundred-fold: and the Lord blessed him." (Ver. 12.) I reply, we can never judge that a person's condition is right because of prosperous circ.u.mstances. We have had already to remark that there is a great difference between the Lord's presence and his blessing. Many have the latter without the former; and, moreover, the heart is p.r.o.ne to mistake the one for the other,--p.r.o.ne to put the blessing for the presence; or at least to argue that the one must ever accompany the other. This is a great mistake. How many do we see surrounded by G.o.d's blessings, who neither have, nor wish for, G.o.d's presence? It is important to see this. A man may "wax great, and go forward, and grow until he becomes very great, and have possession of flocks, and possession of herds, and great store of servants," and all the while not have the full, unhindered joy of the Lord's presence with him. Flocks and herds are not the Lord. They are things on account of which the Philistines might envy Isaac, whereas they never would have envied him on account of the Lord's presence. He might have been enjoying the sweetest and richest communion with G.o.d, and the Philistines have thought nothing whatever about it, simply because they had no heart to understand or appreciate such a reality. Flocks, herds, servants, and wells of water they could appreciate; but the divine presence they could not appreciate.

However, Isaac at length makes his way from amongst the Philistines, and gets up to Beersheba. "And _the Lord appeared unto him_ the same night, and said, I am the G.o.d of Abraham thy father; fear not, for _I am with thee_, and will bless thee" (Ver. 24.) Mark, it was not the Lord's blessing merely, but the Lord himself. And why? because Isaac had left the Philistines, with all their envy, and strife, and contention behind, and gone up to Beersheba. Here the Lord could show himself to his servant. The blessings of his liberal hand might follow him during his sojourn in Gerar; but his presence could not there be enjoyed. To enjoy G.o.d's presence we must be where he is, and he certainly is not to be found amid the strife and contention of an unG.o.dly world; and hence, the sooner the child of G.o.d gets away from all such, the better. So Isaac found it. He had no rest in his own spirit; and he a.s.suredly did not in any wise serve the Philistines by his sojourn amongst them. It is a very common error to imagine that we serve the men of this world by mixing ourselves up with them in their a.s.sociations and ways. The true way to serve them is to stand apart from them in the power of communion with G.o.d, and thus show them the pattern of a more excellent way.

Mark the progress in Isaac's soul, and the moral effect of his course.

"He went up from thence," "the Lord appeared unto him," "he builded an altar," "he called upon the name of the Lord," "he pitched his tent,"

"his servants digged a well." Here we have most blessed progress. The moment he took a step in the right direction, he went from strength to strength. He entered into the joy of G.o.d's presence,--tasted the sweets of true worship, and exhibited the character of a stranger and pilgrim, and found peaceful refreshment, an undisputed well, which the Philistines could not stop because they were not there.

These were blessed results in reference to Isaac himself; and now observe the effect produced upon others. "Then Abimelech went to him from Gerar, and Ahuzzath, one of his friends, and Phicol the chief captain of his army. And Isaac said unto them, Wherefore come ye to me, seeing ye hate me, and have sent me away from you? And they said, We saw certainly that the Lord was with thee: and we said, Let there now be an oath betwixt us," &c. The true way to act on the hearts and consciences of the men of the world is to stand in decided separation from them, while dealing in perfect grace toward them. So long as Isaac continued in Gerar, there was nothing but strife and contention. He was reaping sorrow for himself, and producing no effect whatever upon those around him. On the contrary, the moment he went away from them, their hearts were touched, and they followed him, and desired a covenant.

This is very instructive. The principle unfolded here may be seen constantly exemplified in the history of the children of G.o.d. The first point with the heart should ever be to see that in our position we are _right with G.o.d_, and not only right in position, but in the moral condition of the soul. When we are right with G.o.d, we may expect to act salutarily upon men. The moment Isaac got up to Beersheba, and took his place as a worshipper, his own soul was refreshed, and he was used of G.o.d to act upon others. So long as we continue in a low position, we are robbing ourselves of blessing, and failing totally in our testimony and service.

Nor should we, when in a wrong position, stop to inquire, as we so often do, "Where can I find any thing better?" G.o.d's order is, "Cease to do evil;" and when we have acted upon that holy precept, we are furnished with another, namely, "Learn to do well." If we expect to "learn" how "to do well," before we "cease to do evil," we are entirely mistaken. "Awake, thou that sleepest, and arise from among the dead."

([Greek: ek ton nekron].) And what then? "Christ shall give thee light." (Eph. v. 14.)

My beloved reader, if you are doing what you know to be wrong, or if you are identified in any way with what you own to be contrary to scripture, hearken to the word of the Lord, "Cease to do evil." And be a.s.sured, when you have yielded obedience to this word, you will not long be left in ignorance as to your path. It is sheer unbelief that leads us to say, "I cannot cease to do evil until I find something better." The Lord grant us a single eye and a docile spirit.

CHAPTERS XXVII.-x.x.xV.

These chapters present to us the history of Jacob,--at least the princ.i.p.al scenes in that history. The Spirit of G.o.d here sets before us the deepest instruction, first, as to G.o.d's purpose of infinite grace; and, secondly, as to the utter worthlessness and depravity of human nature.

There is a pa.s.sage in Chap. xxv. which I purposely pa.s.sed over, in order to take it up here, so that we might have the truth in reference to Jacob fully before us. "And Isaac entreated the Lord for his wife, because she was barren; and the Lord was entreated of him, and Rebekah his wife conceived. And the children struggled together within her: and she said, If it be so, why am I thus? And she went to inquire of the Lord. And the Lord said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger." This is referred to in Malachi, where we read, "I have loved you, saith the Lord; yet ye say, wherein hast thou loved us? Was not Esau Jacob's brother? saith the Lord: yet I have loved Jacob and hated Esau." This is again referred to in Rom. ix.: "For the children being not yet born, neither having done any good or evil, that the purpose of G.o.d according to election might stand, not of works, but of him that calleth; it was said unto her, The elder shall serve the younger, as it is written, Jacob have I loved, but Esau have I hated."

Thus we have very distinctly before us, G.o.d's eternal purpose according to _the election of grace_. There is much involved in this expression.

It banishes all human pretension from the scene, and a.s.serts G.o.d's right to act as he will. This is of the very last importance. The creature can enjoy no real blessedness until he is brought to bow his head to sovereign grace. It becomes him so to do, inasmuch as he is a sinner, and as such utterly without claim to act or dictate. The great value of finding oneself on this ground is, that it is then no longer a question of what we deserve to get, but simply of what G.o.d is pleased to give. The prodigal might talk of being a servant, but he really did not deserve the place of a servant, if it were to be made a question of desert; and therefore he had only to take what the father was pleased to give,--and that was the very highest place, even the place of fellowship with himself. Thus it must ever be. "Grace all the work shall crown through everlasting days." Happy for us that it is so. As we go on, day by day, making fresh discoveries of ourselves, we need to have beneath our feet the solid foundation of G.o.d's grace: nothing else could possibly sustain us in our growing self-knowledge. The ruin is hopeless, and therefore the grace must be infinite: and infinite it is, having its source in G.o.d himself, its channel in Christ, and the power of application and enjoyment in the Holy Ghost. The Trinity is brought out in connection with the grace that saves a poor sinner. "Grace reigns through righteousness, unto eternal life, by Jesus Christ our Lord." It is only in redemption that this reign of grace could be seen.

We may see in creation the reign of wisdom and power; we may see in providence the reign of goodness and long-suffering; but only in redemption do we see the reign of grace, and that, too, on the principle of righteousness.

Now, we have in the person of Jacob a most striking exhibition of the power of divine grace; and for this reason, that we have in him a striking exhibition of the power of human nature. In him we see nature in all its obliquity, and therefore we see grace in all its moral beauty and power. From the facts of his remarkable history, it would seem that, before his birth, at his birth, and after his birth, the extraordinary energy of nature was seen. Before his birth, we read, "the children struggled together within her." At his birth, we read, "his hand took hold on Esau's heel." And, after his birth,--yea, to the turning-point of his history, in Chap. x.x.xii., without any exception,--his course exhibits nothing but the most unamiable traits of nature; but all this only serves, like a dark back-ground, to throw into relief the grace of him who condescends to call himself by the peculiarly touching name, "the G.o.d of Jacob,"--a name most sweetly expressive of free grace.

Let us now examine the chapters consecutively. Chap. xxvii. exhibits a most humbling picture of sensuality, deceit, and cunning; and when one thinks of such things in connection with the people of G.o.d, it is sad and painful to the very last degree. Yet how true and faithful is the Holy Ghost! He must tell all out. He cannot give us a partial picture.

If he gives us a history of man, he must describe man as he is, and not as he is not.

So, if he unfolds to us the character and ways of G.o.d, he gives us G.o.d as he is. And this, we need hardly remark, is exactly what we need. We need the revelation of one perfect in holiness, yet perfect in grace and mercy, who could come down into all the depth of man's need, his misery and his degradation, and deal with him there, and raise him up out of it into full, unhindered fellowship with himself in all the reality of what he is. This is what scripture gives us. G.o.d knew what we needed, and he has given it to us, blessed be his name!

And be it remembered that in setting before us in faithful love all the traits of a man's character, it is simply with a view to magnify the riches of divine grace and to admonish our souls. It is not by any means in order to perpetuate the memory of sins forever blotted out from his sight. The blots, the failures, and the errors of Abraham, Isaac, and Jacob, have been perfectly washed away, and they have taken their place amid "the spirits of just men made perfect;" but their history remains on the page of inspiration for the display of G.o.d's grace, and for the warning of G.o.d's people in all ages; and, moreover, that we may distinctly see that the blessed G.o.d has not been dealing with perfect men and women, but with those of "like pa.s.sions as we are;" that he has been walking and bearing with the same failures, the same infirmities, the same errors, as those over which we mourn every day.

This is peculiarly comforting to the heart; and it may well stand in striking contrast with the way in which the great majority of human biographies are written, in which, for the most part, we find not the history of men, but of beings devoid of error and infirmity. Such histories have rather the effect of discouraging than of edifying those who read them. They are rather histories of what men ought to be, than of what they really are, and they are therefore useless to us,--yea, not only useless, but mischievous.

Nothing can edify save the presentation of G.o.d dealing with man as he really is; and this is what the word gives us. The chapter before us ill.u.s.trates this very fully. Here we find the aged patriarch Isaac, standing as it were at the very portal of eternity, the earth and nature fast fading away from his view, yet occupied about "savory meat," and about to act in direct opposition to the divine counsel, by blessing the elder instead of the younger. Truly this was nature, and nature with its "eyes dim." If Esau had sold his birthright for a mess of pottage, Isaac was about to give away the blessing for a mess of venison. How very humiliating!

But G.o.d's purpose must stand, and he will do all his pleasure. Faith knows this; and, in the power of that knowledge, can wait for G.o.d's time. This nature never can do, but must set about gaining its own ends by its own inventions. These are the two grand points brought out in Jacob's history,--G.o.d's purpose of grace on the one hand; and, on the other, nature plotting and scheming to reach what that purpose would have infallibly brought about without any plot or scheme at all. This simplifies Jacob's history amazingly, and not only simplifies it, but heightens the soul's interest in it also. There is nothing, perhaps, in which we are so lamentably deficient, as in the grace of patient, self-renouncing dependence upon G.o.d. Nature will be working in some shape or form, and thus, so far as in it lies, hindering the outshining of divine grace and power. G.o.d did not need the aid of such elements as Rebekah's cunning and Jacob's gross deceit, in order to accomplish his purpose. He had said, "the elder shall serve the younger." This was enough,--enough for faith, but not enough for nature, which must ever adopt its own ways, and know nothing of what it is to wait on G.o.d.

Now, nothing can be more truly blessed than the position of hanging in child-like dependence upon G.o.d, and being entirely content to wait for his time. True it will involve trial; but the renewed mind learns some of its deepest lessons, and enjoys some of its sweetest experiences, while waiting on the Lord; and the more pressing the temptation to take ourselves out of his hands, the richer will be the blessing of leaving ourselves there. It is so exceedingly sweet to find ourselves wholly dependent upon one who finds infinite joy in blessing us. It is only those who have tasted in any little measure the reality of this wondrous position that can at all appreciate it. The only one who ever occupied it perfectly and uninterruptedly was the Lord Jesus himself.

He was over dependent upon G.o.d, and utterly rejected every proposal of the enemy to be any thing else. His language was, "In thee do I put my trust;" and again, "I was cast upon thee from the womb." Hence, when tempted by the devil to make an effort to satisfy his hunger, his reply was, "It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of G.o.d." When tempted to cast himself from the pinnacle of the temple, his reply was, "It is written again, Thou shalt not tempt the Lord thy G.o.d." When tempted to take the kingdoms of the world from the hand of another than G.o.d, and by doing homage to another than him, his reply was, "It is written, Thou shalt worship the Lord thy G.o.d, and him only shalt thou serve." In a word, nothing could allure the perfect man from the place of absolute dependence upon G.o.d. True, it was G.o.d's purpose to sustain his Son; it was his purpose that he should suddenly come to his temple; it was his purpose to give him the kingdoms of this world; but this was the very reason why the Lord Jesus would simply and uninterruptedly wait on G.o.d for the accomplishment of his purpose, in his own time and in his own way. He did not set about accomplishing his own ends. He left himself thoroughly at G.o.d's disposal. He would only eat when G.o.d gave him bread; he would only enter the temple when sent of G.o.d; he will ascend the throne when G.o.d appoints the time. "Sit thou at my right hand, _until I make_ thine enemies thy footstool." (Ps. cx.)

This profound subjection of the Son to the Father is admirable beyond expression. Though entirely equal with G.o.d, he took, as man, the place of dependence, rejoicing always in the will of the Father; giving thanks even when things seemed to be against him; doing always the things which pleased the Father; making it his grand and unvarying object to glorify the Father; and finally, when all was accomplished, when he had perfectly finished the work which the Father had given, he breathed his spirit into the Father's hand, and his flesh rested in hope of the promised glory and exaltation. Well, therefore, may the inspired apostle say, "Let this mind be in you, which was also in Christ Jesus; who, being in the form of G.o.d, thought it not robbery to be equal with G.o.d; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore G.o.d also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of G.o.d the Father." (Phil. ii. 5-11.)

How little Jacob knew, in the opening of his history, of this blessed mind! How little was he prepared to wait for G.o.d's time and G.o.d's way!

He much preferred Jacob's time and Jacob's way. He thought it much better to arrive at the blessing and the inheritance by all sorts of cunning and deception, than by simple dependence upon and subjection to G.o.d, whose electing grace had promised, and whose almighty power and wisdom would a.s.suredly accomplish all for him.

But oh! how well one knows the opposition of the human heart to all this! Any att.i.tude for it save that of patient waiting upon G.o.d. It is almost enough to drive nature to distraction to find itself bereft of all resource but G.o.d. This tells us in language not to be misunderstood the true character of human nature. In order to know what nature is, I need not travel into those scenes of vice and crime which justly shock all refined moral sense. No: all that is needful is just to try it for a moment in the place of dependence, and see how it will carry itself there. It really knows nothing of G.o.d, and therefore cannot trust him; and herein lies the secret of all its misery and moral degradation. It is totally ignorant of the true G.o.d, and can therefore be naught else but a ruined and worthless thing. The knowledge of G.o.d is the source of life,--yea, is itself life; and until a man has life, what is he, or what can he be?

Now, in Rebekah and Jacob, we see nature taking advantage of nature in Isaac and Esau. It was really this. There was no waiting upon G.o.d whatever. Isaac's eyes were dim: he could therefore be imposed upon, and they set about doing so, instead of looking to G.o.d, who would have entirely frustrated Isaac's purpose to bless the one whom G.o.d would not bless,--a purpose founded in nature, and most unlovely nature, for "Isaac loved Esau," not because he was the first-born, but "because he did eat of his venison." How humiliating!

But we are sure to bring unmixed sorrow upon ourselves when we take ourselves, our circ.u.mstances, or our destinies, out of the hands of G.o.d.[17] Thus it was with Jacob, as we shall see in the sequel. It has been observed by another, that "whoever observes Jacob's life, after he had surrept.i.tiously obtained his father's blessing, will perceive that he enjoyed very little worldly felicity. His brother purposed to murder him, to avoid which he was forced to flee from his father's house; his uncle Laban deceived him, as he had deceived his father, and treated him with great rigor; after a servitude of twenty-one years, he was obliged to leave him in a clandestine manner, and not without danger of being brought back or murdered by his enraged brother; no sooner were these fears over, than he experienced the baseness of his son Reuben, in defiling his bed; he had next to bewail the treachery and cruelty of Simeon and Levi towards the Shechemites; then he had to feel the loss of his beloved wife; he was next imposed upon by his own sons, and had to lament the supposed untimely end of Joseph; and, to complete all, lie was forced by famine to go into Egypt, and there died in a strange land. So just, wonderful, and instructive are all the ways of providence."

This is a true picture, so far as Jacob was concerned; but it only gives us one side, and that the gloomy side. Blessed be G.o.d, there is a bright side likewise; for G.o.d had to do with Jacob; and in every scene of his life, when Jacob was called to reap the fruits of his own plotting and crookedness, the G.o.d of Jacob brought good out of evil, and caused his grace to abound over all the sin and folly of his poor servant. This we shall see as we proceed with his history.

I shall just offer a remark here upon Isaac, Rebekah, and Esau. It is very interesting to observe how, notwithstanding the exhibition of nature's excessive weakness, in the opening of this 27th chapter, Isaac maintains by faith the dignity which G.o.d had conferred upon him. He blesses with all the consciousness of being endowed with power to bless. He says, "I have blessed him; yea, and he shall be blessed....

Behold, I have made him thy lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him; and what shall I do now unto thee, my son?" He speaks as one who by faith, had at his disposal all the treasures of earth. There is no false humility, no taking a low ground by reason of the manifestation of nature. True, he was on the eve of making a grievous mistake,--even of moving right athwart the counsel of G.o.d; still he knew G.o.d, and took his place accordingly, dispensing blessings in all the dignity and power of faith. "I have blessed him; yea, and he shall be blessed." "With corn and wine have I sustained him." It is the proper province of faith to rise above all one's own failure, and the consequences thereof, into the place where G.o.d's grace has set us.

As to Rebekah, she was called to feel all the sad results of her cunning actings. She no doubt imagined she was managing matters most skilfully; but alas! she never saw Jacob again: so much for management!

How different would it have been had she left the matter entirely in the hands of G.o.d. This is the way in which faith manages, and it is ever a gainer. "Which of you, by taking thought, can add to his stature one cubit?" We gain nothing by our anxiety and planning; we only shut out G.o.d, and that is no gain. It is a just judgment from the hand of G.o.d to be left to reap the fruits of our own devices; and I know of few things more sad than to see a child of G.o.d so entirely forgetting his proper place and privilege, as to take the management of his affairs into his own hands. The birds of the air and the lilies of the field may well be our teachers when we so far forget our position of unqualified dependence upon G.o.d.

Then, again, as to Esau, the apostle calls him "a profane person, who for one morsel of meat sold his birthright," and "afterwards, when he would have inherited the blessing, he was rejected; for he found no place of change of mind, though he sought it carefully with tears."

Thus we learn what a profane person is, viz. one who would like to hold both worlds; one who would like to enjoy the present, without forfeiting his t.i.tle to the future. This is by no means an uncommon case. It expresses to us the mere worldly professor, whose conscience has never felt the action of divine truth, and whose heart has never felt the influence of divine grace.

FOOTNOTES:

[17] We should ever remember, in a place of trial, that what we want is not a change of circ.u.mstances, but victory over self.

CHAPTER XXVIII.

We are now called to trace Jacob in his movement from under his father's roof, to view him as a homeless and lonely wanderer on the earth. It is here that G.o.d's special dealings with him commence. Jacob now begins to realize, in some measure, the bitter fruit of his conduct, in reference to Esau; while, at the same time, G.o.d is seen rising above all the weakness and folly of his servant, and displaying his own sovereign grace and profound wisdom in his dealings with him.

G.o.d will accomplish his own purpose, no matter by what instrumentality; but if his child, in impatience of spirit, and unbelief of heart, will take himself out of his hands, he must expect much sorrowful exercise and painful discipline. Thus it was with Jacob: he might not have had to flee to Haran, had he allowed G.o.d to act for him. G.o.d would, a.s.suredly, have dealt with Esau, and caused him to find his destined place and portion; and Jacob might have enjoyed that sweet peace which nothing can yield save entire subjection in all things to the hand and counsel of G.o.d.

But here is where the excessive feebleness of our hearts is constantly disclosed. We do not lie pa.s.sive in G.o.d's hand; we will be acting; and, by our acting, we hinder the display of G.o.d's grace and power on our behalf. "_Be still_ and know that I am G.o.d," is a precept which naught, save the power of divine grace, can enable one to obey. "Let your moderation be known unto all men. The Lord is at hand. ([Greek: engys]) Be careful for nothing, but in every thing by prayer and supplication with thanksgiving, let your requests be made known unto G.o.d." What will be the result of thus acting? "The peace of G.o.d, which pa.s.seth all understanding, shall garrison ([Greek: phrouresei]) your hearts and minds by Christ Jesus." (Phil. iv. 5-7.)

However, G.o.d graciously overrules our folly and weakness, and while we are called upon to reap the fruits of our unbelieving and impatient ways, he takes occasion from them to teach our hearts still deeper lessons of his own tender grace and perfect wisdom. This, while it, a.s.suredly, affords no warrant whatever for unbelief and impatience, does most wonderfully exhibit the goodness of our G.o.d, and comfort the heart even while we may be pa.s.sing through the painful circ.u.mstances consequent upon our failure. G.o.d is above all; and, moreover, it is his special prerogative to bring good out of evil; to make the eater yield meat, and the strong yield sweetness; and hence, while it is quite true that Jacob was compelled to be an exile from his father's roof in consequence of his own restless and deceitful acting, it is equally true that he never could have learnt the meaning of "Bethel" had he been quietly at home. Thus the two sides of the picture are strongly marked in every scene of Jacob's history. It was when he was driven, by his own folly, from Isaac's house, that he was led to taste, in some measure, the blessedness and solemnity of "G.o.d's house."

"And Jacob went out from Beersheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place and put them for his pillows, and lay down in that place to sleep." Here we find the homeless wanderer just in the very position in which G.o.d could meet him, and in which he could unfold his purposes of grace and glory.

Nothing could possibly be more expressive of helplessness and nothingness than Jacob's condition as here set before us. Beneath the open canopy of heaven, with a pillow of stone, in the helpless condition of sleep. Thus it was that the G.o.d of Bethel unfolded to Jacob his purposes respecting him and his seed. "And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of G.o.d ascending and descending on it.

And behold the Lord stood above it, and said, I am the Lord G.o.d of Abraham thy father, and the G.o.d 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."

Here we have, indeed, "grace and glory." The ladder "set _on the earth_" naturally leads the heart to meditate on the display of G.o.d's grace, in the Person and work of his Son. On the earth it was that the wondrous work was accomplished which forms the basis, the strong and everlasting basis, of all the divine counsels in reference to Israel, the Church, and the world at large. On the earth it was that Jesus lived, labored, and died; that through his death he might remove out of the way every obstacle to the accomplishment of the divine purpose of blessing to man.