This chapter is based on Genesis 28 to 31.
(EP 119)
Threatened with death by Esau, Jacob went out from his father’s home a fugitive, but with the father’s blessing. Isaac had renewed to him the covenant promise and had bidden him seek a wife of his mother’s family in Mesopotamia.
(EP 119.1)
Yet it was with a deeply troubled heart that Jacob set out on his lonely journey. With only his staff in his hand he must travel hundreds of miles through a country inhabited by wild, roving tribes. In his remorse and timidity he sought to avoid men, lest he should be traced by his angry brother. He feared that he had lost forever the blessing God had purposed to give him, and Satan was at hand to press temptations upon him.
(EP 119.2)
The evening of the second day found him far away from his father’s tents. He felt he was an outcast, and he knew that all his trouble had been brought upon him by his own wrong course. Despair pressed upon his soul, and he hardly dared to pray. But he was so lonely that he felt the need of protection from God as never before. With weeping he confessed his sin and entreated for some evidence that he was not utterly forsaken. He had lost all confidence in himself, and he feared that God had cast him off.
(EP 119.3)
But God’s mercy was still extended to His erring, distrustful servant. The Lord compassionately revealed just what Jacob needed—a Saviour. He had sinned, but he saw revealed a way by which he could be restored to the favor of God.
(EP 119.4)
Wearied, the wanderer lay down on the ground, a stone for his pillow. As he slept, he beheld a ladder whose base rested on the earth while the top reached to heaven. Upon this ladder angels were ascending and descending. Above it was the Lord of glory and from the heavens His voice was heard: “I am the Lord God of Abraham thy father, and the God of Isaac.”“In thee and in thy seed shall all the families of the earth be blessed.” This promise had been given to Abraham and to Isaac, and now it was renewed to Jacob. Then the words of comfort and encouragement were spoken: “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.”
(EP 119.5)
The Lord in mercy opened up the future before the repentant fugitive, that he might be prepared to resist the temptations that would come to him when alone amid idolaters and scheming men. The knowledge that through him the purpose of God was reaching its accomplishment would constantly prompt him to faithfulness.
(EP 120.1)
In this vision the plan of redemption was presented to Jacob in such parts as were essential to him at that time. The mystic ladder revealed in his dream was the same to which Christ referred in His conversation with Nathanael: “Ye shall see heaven open and the angels of God ascending and descending upon the Son of man.” John 1:51. The sin of Adam and Eve separated earth from heaven, so that man could not have communion with his Maker. Yet the world was not left in hopelessness. The ladder represents Jesus, the appointed medium of communication. Christ connects man in his weakness and helplessness with the source of infinite power.
(EP 120.2)
All this was revealed to Jacob in his dream. Although his mind at once grasped a part of the revelation, its great and mysterious truths were the study of his lifetime and unfolded to his understanding more and more.
(EP 120.3)
Jacob awoke in the deep stillness of night. The vision had disappeared. Only the dim outline of lonely hills and the heavens bright with stars now met his gaze. But he had a solemn sense that God was with him. “Surely the Lord is in this place,” he said, “and I knew it not... . This is none other but the house of God, and this is the gate of heaven.”
(EP 121.1)
“And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it.” He called the place Bethel, or “the house of God.” And then he made the solemn vow, “If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father’s house in peace; then shall the Lord be my God: and this stone, which I have set for a pillar, shall be God’s house: and of all that Thou shalt give me I will surely give the tenth unto Thee.”
(EP 121.2)
Jacob was not seeking to make terms with God. The Lord had already promised him prosperity, and this vow was the outflow of a heart filled with gratitude for the assurance of God’s mercy. Jacob felt that the special tokens of divine favor demanded a return.
(EP 121.3)
The Christian should often recall with gratitude the precious deliverances that God has wrought for him, opening ways before him when all seemed dark and forbidding, refreshing him when ready to faint. In view of innumerable blessings he should often ask, “What shall I render unto the Lord for all His benefits toward me?” Psalm 116:12.
(EP 121.4)
Whenever a special deliverance is wrought in our behalf, or new and unexpected favors are granted us, we should acknowledge God’s goodness by gifts or offerings to His cause. As we are continually receiving the blessings of God, so we are to be continually giving.
(EP 121.5)
“Of all that Thou shalt give me,” said Jacob, “I will surely give the tenth unto Thee.” Shall we who enjoy the full light of the gospel be content to give less to God than was given by those who lived in the former dispensation? Are not our obligations correspondingly increased? But how vain to measure with mathematical rules, time, money, and love, against a love so immeasurable and a gift of such inconceivable worth. Tithes for Christ! Oh, meager pittance, shameful recompense for that which cost so much! From the cross of Calvary, Christ calls for unreserved consecration of all that we have, all that we are.
(EP 121.6)
With new faith and assured of the presence of heavenly angels, Jacob pursued his journey to “the land of the children of the East.” But how differently his arrival from that of Abraham’s messenger nearly a hundred years before! The servant had come with a train of attendants riding on camels, with rich gifts of gold and silver; the son was a lonely, foot-sore traveler, with no possession save his staff. Like Abraham’s servant, Jacob tarried beside a well, and it was here that he met Rachel, Laban’s younger daughter. On making known his kinship, he was welcomed to the home of Laban. A few weeks showed the worth of his diligence and skill, and he was urged to tarry. It was arranged that he should render Laban seven years’ service for the hand of Rachel.
(EP 122.1)
In early times, custom required the bridegroom, before the marriage engagement, to pay a sum of money or its equivalent in other property, according to his circumstances, to the father of his wife. This was regarded as a safeguard to the marriage. Fathers did not think it safe to trust the happiness of their daughters to men who had not made provision for the support of a family. If they had not sufficient thrift and energy to manage business and acquire cattle or lands, it was feared that their life would prove worthless. But provision was made to test those who had nothing to pay for a wife. They were permitted to labor for the father whose daughter they loved, the length of time regulated by the value of the dowry required. When the suitor was faithful and proved worthy, he obtained the daughter as his wife.
(EP 122.2)
Generally the dowry which the father had received was given her at her marriage. In the case of both Rachel and Leah, however, Laban selfishly retained the dowry that should have been given them. They referred to this when they said, just before the removal from Mesopotamia, “He hath sold us, and hath quite devoured also our money.”
(EP 123.1)
When the suitor was thus required to render service to secure his bride, a hasty marriage was prevented. There was opportunity to test the depth of his affections, as well as his ability to provide for a family. In our time it is often the case that persons before marriage have little opportunity to become acquainted with each other’s habits and disposition. They are virtually strangers when they unite their interests at the altar. Many find, too late, that they are not adapted to each other, and lifelong wretchedness is the result. Often the wife and children suffer from the indolence or vicious habits of the husband and father. If the character of the suitor had been tested before marriage according to the ancient custom, great unhappiness might have been prevented.
(EP 123.2)
Seven years of faithful service Jacob gave for Rachel, and the years that he served “seemed unto him but a few days, for the love he had to her.” But selfish Laban practiced a cruel deception in substituting Leah for Rachel. The fact that Leah herself was a party to the cheat caused Jacob to feel he could not love her. His indignant rebuke to Laban was met with the offer of Rachel for another seven years’ service. But the father insisted that Leah should not be discarded. Jacob was thus placed in a most painful and trying position: he finally decided to retain Leah and marry Rachel. Rachel was ever the one best loved, but his life was embittered by the rivalry between the sister-wives.
(EP 123.3)
For twenty years Jacob remained in Mesopotamia in the service of Laban, who was bent upon securing to himself all the benefits of their connection. Fourteen years of toil he demanded for his two daughters, and during the remaining period Jacob’s wages were ten times changed.
(EP 124.1)
Yet Jacob’s service was diligent and faithful. During some portions of the year it was necessary for him to be constantly with the flocks in person, to guard them in the dry season against perishing from thirst, and during the coldest months from becoming chilled with heavy night frosts. Jacob was the chief shepherd; the servants in his employ were the undershepherds. If any of the sheep were missing, the chief shepherd suffererd the loss, and he called the servants to a strict account if the flock was not found in a flourishing condition.
(EP 124.2)
The shepherd’s life of care-taking and compassion for the helpless creatures illustrates some precious truths of the gospel. Christ is compared to a shepherd. He saw His sheep doomed to perish in the dark ways of sin. To save these wandering ones He left the honors and glories of His Father’s house. He says, “I Will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick.” I will “save My flock, and they shall no more be a prey.”“Neither shall the beast of the land devour them.” Ezekiel 34:16, 22, 28. His voice is heard calling them to His fold, “a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain.” Isaiah 4:6. He strengthens the weak, relieves the suffering, gathers the lambs in His arms, and carries them in His bosom. His sheep love Him. “And a stranger will they not follow, but will flee from him; for they know not the voice of strangers.” See John 10:1-15.
(EP 124.3)
The church of Christ has been purchased with His blood, and every shepherd imbued with the spirit of Christ will imitate His self-denying example, constantly laboring for the welfare of his charge, and the flock will prosper under his care. “When the chief Shepherd shall appear,” says the apostle, “ye shall receive a crown of glory that fadeth not away.” 1 Peter 5:4.
(EP 125.1)
Jacob, growing weary of Laban’s service, proposed to return to Canaan. He said to his father-in-law, “Send me away, that I may go unto mine own place, and to my country. Give me my wives and my children, for whom I have served thee, and let me go: for thou knowest my service which I have done thee.” But Laban urged him to remain, declaring, “I have learned by experience that the Lord hath blessed me for thy sake.”
(EP 125.2)
Said Jacob, “It was little which thou hadst before I came, and it is now increased unto a multitude.” But as time passed, Laban became envious of the greater prosperity of Jacob, who “increased exceedingly.” Laban’s sons shared their father’s jealousy, and their malicious speeches came to Laban’s ears. He “hath taken away all that was our father’s; and of that which was our father’s hath he gotten all this glory. And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before.”
(EP 125.3)
Jacob would have left his crafty kinsman long before but for the fear of encountering Esau. Now he felt that he was in danger from the sons of Laban, who, looking upon his wealth as their own, might endeavor to secure it by violence. He was in great perplexity and distress. But mindful of the gracious Bethel promise, he carried his case to God. In a dream his prayer was answered: “Return unto the land of thy fathers, and to thy kindred; and I will be with thee.”
(EP 125.4)
The flocks and herds were speedily gathered and sent forward, and with his wives, children, and servants, Jacob crossed the Euphrates, urging his way toward Gilead, on the borders of Canaan. After three days, Laban set forth in pursuit, overtaking the company on the seventh day of their journey. He was hot with anger, and bent on forcing them to return. The fugitives were indeed in great peril.
(EP 125.5)
God himself interposed for the protection of His servant. “It is in the power of my hand to do you hurt,” said Laban, “but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad.” That is, he should not force him to return, or urge him by flattering inducements.
(EP 126.1)
Laban had withheld the marriage dowry of his daughters and treated Jacob with craft and harshness, but he now reproached him for his secret departure which had given the father no opportunity to make a feast or even bid farewell to his daughters and their children.
(EP 126.2)
In reply, Jacob plainly set forth Laban’s selfish and grasping policy and appealed to him as a witness to his own faithfulness and honesty. “Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me,” said Jacob, “surely thou hadst sent me away now empty. God hath seen mine affliction and the labor of my hands, and rebuked thee yesternight.”
(EP 126.3)
Laban could not deny the facts and now proposed a covenant of peace. Jacob consented, and a pile of stones was erected as a token of the compact. To this pillar Laban gave the name Mizpah, “Watchtower,” saying, “The Lord watch between me and thee, when we are absent one from another... . The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the fear of his father Isaac.”
(EP 126.4)
To confirm the treaty, the parties held a feast. The night was spent in friendly communing, and at dawn Laban and his company departed. With this separation ceased all connection between the children of Abraham and the dwellers in Mesopotamia.
(EP 126.5)