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XXIV.

JACOB’S RETURN.

Genesis xxxv.

“As for me, when I came from Padan, Rachel died by me in the land of Canaan in the way.” — Gen. xlviii. 7.

The words of the Wrestler at the brook Jabbok, “Let me go, for the day breaketh,” express the truth that spiritual things will not submit themselves to sensible tests. When we seek to let the full daylight, by which we discern other objects, stream upon them, they elude our grasp. When we fancy we are on the verge of having our doubts for ever scattered, and our suppositions changed into certainties, the very approach of clear knowledge and demonstration seems to drive those sensitive spiritual presences into darkness. As Pascal remarked, and remarked as the mouth-piece of all souls that have earnestly sought for God, the world only gives us indications of the presence of a God Who conceals Himself. It is, indeed, one of the most mysterious characteristics of our life in this world, that the great Existence which originates and embraces all other Beings, should Himself be so silent and concealed: that there should be need of subtle arguments to prove His existence, and that no argument ever conceived has been found sufficiently cogent to convince all men. One is always tempted [308] to say, how easy to end all doubt, how easy for God so to reveal Himself as to make unbelief impossible, and give to all men the glad consciousness that they have a God.

The reason of this “reserve” of God must lie in the nature of things. The greatest forces in nature are silent and unobtrusive and incomprehensible. Without the law of gravitation the universe would rush into ruin, but who has ever seen this force? Its effects are everywhere visible, but itself is shrouded in darkness and cannot be comprehended. So much more must the Infinite Spirit remain unseen and baffling all comprehension. “No man hath seen God at any time” must ever remain true. To ask for God’s name, therefore, as Jacob did, is a mistake. For almost every one supposes that when he knows the name of a thing, he knows also its nature. The giving of a name, therefore, tends to discourage enquiry, and to beget an unfounded satisfaction as if, when we know what a thing is called, we know what it is. The craving, therefore, which we all feel in common with Jacob—to have all mystery swept from between us and God, and to see Him face to face, so that we may know Him as we know our friends—is a craving which cannot be satisfied. You cannot ever know God as He is. Your mind cannot comprehend a Being who is pure Spirit, inhabiting no body, present with you here but present also hundreds of millions of miles away, related to time and to space and to matter in ways utterly impossible for you to comprehend.

What is possible, God has done. He has made Himself known in Christ. We are assured, on testimony that stands every kind of test, that in Him, if nowhere else, we find God. And yet even by Christ [309] this same law of reserve if not concealment was observed. Not only did He forbid men and devils to proclaim who He was, but when men, weary of their own doubts and debatings, impatiently challenged him, “If thou be the Christ tell us plainly,” He declined to do so. For really men must grow to the knowledge of Him. Even a human face cannot be known by once or twice seeing it; the practised artist often misses the expression best loved by the intimate friend, or by the relative whose own nature interprets to him the face in which he sees himself reflected. Much more can the child of God only attain to the knowledge of his Father’s face by first of all being a child of God, and then by gradually growing up into His likeness.

But though God’s operation is in darkness the results of it are in the light. “As Jacob passed over Peniel, the sun rose upon him, and he halted upon his thigh.” As Jacob’s company halted when they missed him, and as many anxious eyes were turned back into the darkness, they were unable still to see him; and even when the darkness began to scatter, and they saw dimly and far off a human figure, the sharpest eyes among them declare it cannot be Jacob, for the gait and walk, which alone they can judge by at that distance and in that light, are not his. But when at last the first ray of sunlight streams on him from over the hills of Gilead, all doubt is at an end; it is Jacob, but halting on his thigh. And he himself finds it is not a strain which the walking of a few paces will ease, nor a night cramp which will pass off, nor a mere dream which would vanish in broad day, but a real permanent lameness which he must explain to his company. Has he missed a step on the bank in the darkness, or stumbled or slipped on the slippery stones of the ford? It is a far [310] more real thing to him than any such accident. So, however others may discredit the results of a work on the soul which they have not seen—however they may say of the first and most obvious results, “This is but a sickness of soul which the rising sun will dispel; a feigned peculiarity of walk which will be forgotten in the bustle of the day’s work”—it is not so, but every contact with real life makes it more obvious that when God touches a man the result is real. And as Jacob’s household and children in all generations counted that sinew which shrank sacred, and would not eat of it, so surely should we be reverential towards God’s work in the soul of our neighbour, and respect even those peculiarities which are often the most obvious first-fruits of conversion, and which make it difficult for us to walk in the same comfort with these persons, and keep step with them as easily as once we did. A reluctance to live like other good people, an inability to share their innocent amusements, a distaste for the very duties of this life, a harsh or reserved bearing towards unconverted persons, an awkwardness in speaking of their religious experience, as well as an awkwardness in applying it to the ordinary circumstances of their life,—these and many other of the results of God’s work on the soul should not be rudely dealt with, but respected; for though not in themselves either seemly or beneficial, they are evidence of God’s touch.

After this contest with the angel, the meeting of Jacob with Esau has no separate significance. Jacob succeeds with his brother because already he has prevailed with God. He is on a satisfactory footing now with the Sovereign who alone can bestow the land and judge betwixt him and his brother. Jacob can no longer suppose that the chief obstacle to his advance is [311] the resentment of Esau. He has felt and submitted to a stronger hand than Esau’s. Such schooling we all need; and get, if we will take it. Like Jacob, we have to make our way to our end through numberless human interferences and worldly obstacles. Some of these we have to flee from, as Jacob from Laban; others we must meet and overcome, as our Esaus. Our own sin or mistake has put us under the power of some whose influence is disastrous; others, though we are not under their power at all, yet, consciously or unconsciously to themselves, continually cross our path and thwart us, keep us back and prevent us from effecting what we desire, and from shaping things about us according to our own ideas. And there will, from time to time, be present to our minds obvious ways in which we could defeat the opposition of these persons, and by which we fancy we could triumph over them. And what we are here taught is, that we need look for no triumph, and it is a pity for us if we win a triumph over any human opposition, however purely secular and unchristian, without first having prevailed with God in the matter. He comes in between us and all men and things, and, laying His hand on us, arrests us from further progress till we have to the very bottom and in every part adjusted the affair with Him—and then, standing right with Him, we can very easily, or at least we can, get right with all things. And it should be a suggestive and fruitful thought to the most of us that, in all cases in which we sin against our brother, God presents Himself as the champion of the wronged party. One day or other we must meet not the strongest putting of all those cases in which we have erred as the offended party could himself put them, but we must meet them as put by the Eternal Advocate of justice [312] and right, who saw our spirit, our merely selfish calculating, our base motive, our impure desire, our unrighteous deed. Gladly would Jacob have met the mightiest of Esau’s host in place of this invincible opponent, and it is this same Mighty One, this same watchful guardian of right Who threw Himself in Jacob’s way, Who has His eye on us, Who has tracked us through all our years, and Who will certainly one time appear in our path as the champion of every one we have wronged, of every one whose soul we have put in jeopardy, of every one to whom we have not done what God intended we should do, of every one whom we have attempted merely to make use of; and in stating their case and showing us what justice and duty would have required of us, He will make us feel, what we cannot feel till He Himself convinces us, that, in all our dealings with men, wherein we have wronged them we have wronged Him.

The narrative now prepares to leave Jacob and make room for Joseph. It brings him back to Bethel, thereby completing the history of his triumph over the difficulties with which his life had been so thickly studded. The interest and much of the significance of a man’s life come to an end when position and success are achieved. The remaining notices of Jacob’s experience are of a sorrowful kind; he lives under a cloud until at the close the sun shines out again. We have seen him in his youth making experiments in life; in his prime founding a family and winning his way by slow and painful steps to his own place in the world; and now he enters on the last stage of his life, a stage in which signs of breaking up appear almost as soon as he attains his aim and place in life.

After all that had happened to Jacob, we should [313] have expected him to make for Bethel as rapidly as his unwieldy company could be moved forwards. But the pastures that had charmed the eye of his grandfather captivated Jacob as well. He bought land at Shechem, and appeared willing to settle there. The vows which he had uttered with such fervour when his future was precarious are apparently quite forgotten, or more probably neglected, now that danger seems past. To go to Bethel involved the abandonment of admirable pastures, and the introduction of new religious views and habits into his family life. A man who has large possessions, difficult and precarious relations to sustain with the world, and a household unmanageable from its size, and from the variety of dispositions included in it, requires great independence and determination to carry out domestic reform on religious grounds. Even a slight change in our habits is often delayed because we are shy of exposing to observation fresh and deep convictions on religious subjects. Besides, we forget our fears and our vows when the time of hardship passes away; and that which, as young men, we considered almost hopeless, we at length accept as our right, and omit all remembrance and gratitude. A spiritual experience that is separated from your present by twenty years of active life, by a foreign residence, by marriage, by the growing up of a family around you, by other and fresher spiritual experiences, is apt to be very indistinctly remembered. The obligations you then felt and owned have been overlaid and buried in the lapse of years. And so it comes that a low tone is introduced into your life, and your homes cease to be model homes.

Out of this condition Jacob was roughly awakened. Sinning by unfaithfulness and softness towards his [314] family, he is, according to the usual law, punished by family disaster of the most painful kind. The conduct of Simeon and Levi was apparently due quite as much to family pride and religious fanaticism as to brotherly love or any high moral view. In them first we see how the true religion, when held by coarse and ungodly men, becomes the root of all evil. We see the first instance of that fanaticism which so often made the Jews a curse rather than a blessing to other nations. Indeed, it is but an instance of the injustice, cruelty, and violence that at all times result where men suppose that they themselves are raised to quite peculiar privileges and to a position superior to their fellows, without recognising also that this position is held by the grace of a holy God and for the good of their fellows.

Jacob is now compelled to make a virtue of necessity. He flees to Bethel to escape the vengeance of the Shechemites. To such serious calamities do men expose themselves by arguing with conscience and by refusing to live up to their engagements. How can men be saved from living merely for sheep-feeding and cattle-breeding and trade and enjoyment? how can they be saved from gradually expelling from their character all principle and all high sentiment that conflicts with immediate advantage and present pleasure, save by such irresistible blows as here compelled Jacob to shift his camp? He has spiritual perception enough left to see what is meant. The order is at once issued: “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.” Thus [315] frankly does he acknowledge his error, and repair, so far as he can, the evil he has done. Thus decidedly does he press God’s command on those whom he had hitherto encouraged or connived at. Even from his favourite Rachel he takes her gods and buries them. The fierce Simeon and Levi, proud of the blood with which they had washed out their sister’s stain, are ordered to cleanse their garments and show some seemly sorrow, if they can.

If years go by without any such incident occurring in our life as drives us to a recognition of our moral laxity and deterioration, and to a frank and humble return to a closer walk with God, we had need to strive to awaken ourselves and ascertain whether we are living up to old vows and are really animated by thoroughly worthy motives. It was when Jacob came back to the very spot where he had lain on the open hill-side, and pointed out to his wives and children the stone he had set up to mark the spot, that he felt humbled as he cast his eye over the flocks and tents he now owned. And if you can, like Jacob, go back to spots in your life which were very woful and perplexed, years even when all continued dreary, dark, and hopeless, when friendlessness and poverty, bereavement or disease, laid their chilling, crushing hands upon you, times when you could not see what possible good there was for you in the world; and if now all this is solved, and your condition is in the most striking contrast to what you can remember, it becomes you to make acknowledgment to God such as you may have made to your friends, such acknowledgment as makes it plain that you are touched by His kindness. The acknowledgment Jacob made was sensible and honest. He put away the gods which had divided the worship [316] of his family. In our life there is probably that which constantly tends to usurp an undue place in our regard; something which gives us more pleasure than the thought of God, or from which we really expect a more palpable benefit than we expect from God, and which, therefore, we cultivate with far greater assiduity. How easily, if we really wish to be on a clear footing with God, can we discover what things should be cast revengefully from us, buried and stamped upon and numbered with the things of the past. Are there not in your life any objects for the sake of which you sacrifice that nearness to God, and that sure hold of Him you once enjoyed? Are you not conscious of any pursuits, or hopes, or pleasures, or employments which practically have the effect of making you indifferent to spiritual advancement, and which make you shy of Bethel—shy of all that sets clear before you your indebtedness to God, and your own past vows and resolves?

“But,” continues the narrative, “but Deborah, Rebekah’s nurse, died;” that is, although Jacob and his house were now living in the fear of God, that did not exempt them from the ordinary distresses of family life. And among these, one that falls on us with a chastening and mild sadness all its own, occurs when there passes from the family one of its oldest members, and one who has by the delicate tact of love gained influence over all, and has by the common consent become the arbiter and mediator, the confidant and counsellor of the family. They, indeed, are the true salt of the earth whose own peace is so deep and abiding, and whose purity is so thorough and energetic, that into their ear we can disburden the troubled heart or the guilty conscience, as the wildest brook disturbs [317] not and the most polluted fouls not the settled depths of the all-cleansing ocean. Such must Deborah have been, for the oak under which she was buried was afterwards known as “the oak of weeping.” Specially must Jacob himself have mourned the death of her whose face was the oldest in his remembrance, and with whom his mother and his happy early days were associated. Very dear to Jacob, as to most men, were those who had been connected with and could tell him of his parents, and remind him of his early years. Deborah, by treating him still as a little boy, perhaps the only one who now called him by the pet name of childhood, gave him the pleasantest relief from the cares of manhood and the obsequious deportment of the other members of his household towards him. So that when she went a great blank was made to him: no longer was the wise and happy old face seen in her tent door to greet him of an evening; no longer could he take refuge in the peacefulness of her old age from the troubles of his lot: she being gone, a whole generation was gone, and a new stage of life was entered on.

But a heavier blow, the heaviest that death could inflict, soon fell upon him. She who had been as God’s gift and smile to him since ever he had left Bethel at the first is taken from him now that he is restored to God’s house. The number of his sons is completed, and the mother is removed. Suddenly and unexpectedly the blow fell, as they were journeying and fearing no ill. Notwithstanding the confident and cheering, though ambiguous, assurances of those about her, she had that clear knowledge of her own state which, without contradicting, simply put aside such assurances, and, as her soul was departing, feebly [318] named her son Benoni, Son of my sorrow. She felt keenly what was, to a nature like hers, the very anguish of disappointment. She was never to feel the little creature stirring in her arms with personal human life, nor see him growing up to manhood as the son of his father’s right hand. It was this sad death of Rachel’s which made her the typical mother in Israel. It was not an unclouded, merely prosperous life which could fitly have foreshadowed the lives of those by whom the promised seed was to come; and least of all of the virgin to whom it was said, “A sword shall pierce through thine own soul also.” It was the wail of Rachel that poetical minds among the Jews heard from time to time mourning their national disasters—“Rachel weeping” for her children, when by captivity they were separated from their mother country, or when, by the sword of Herod, the mothers of Bethlehem were bereaved of their babes. But it was also observed that that which brought this anguish on the mothers of Bethlehem was the birth there of the last Son of Israel, the blossom of this long-growing plant, suddenly born after a long and barren period, the son of Israel’s right hand.

Still another death is registered in this chapter. It took place twelve years after Joseph went into Egypt, but is set down here for convenience. Esau and Jacob are, for the last time, brought together over their dead father—and for the last time, as they see that family likeness which comes out so strikingly in the face of the dead, do they feel drawn with brotherly affection to greet one another as sons of one father. In the dead Isaac, too, they find an object of veneration more impressive than they had found in the living father: the infirmities of age are exchanged for the mystery [319] and majesty of death; the man has passed out of reach of pity, of contempt; the shrill, uncontrolled treble is no longer heard, there are no weak, plaintive movements, no childishness; but a solemn, august silence, a silence that seems to bid on-lookers be still and refrain from disturbing the first communings of the departed spirit with things unseen.

The tenderness of these two brothers towards one another and towards their father was probably quickened by remorse when they met at his deathbed. They could not, perhaps, think that they had hastened his end by causing him anxieties which age has not strength to throw off; but they could not miss the reflection that the life now closed and finally sealed up might have been a much brighter life had they acted the part of dutiful, loving sons. Scarcely can one of our number pass from among us without leaving in our minds some self-reproach that we were not more kindly towards him, and that now he is beyond our kindness; that our opportunity for being brotherly towards him is for ever gone. And when we have very manifestly erred in this respect, perhaps there are among all the stings of a guilty conscience few more bitterly piercing than this. Many a son who has stood unmoved by the tears of a living mother—his mother by whom he lives, who has cherished him as her own soul, who has forgiven and forgiven and forgiven him, who has toiled and prayed, and watched for him—though he has hardened himself against her looks of imploring love and turned carelessly from her entreaties and burst through all the fond cords and snares by which she has sought to keep him, has yet broken down before the calm, unsolicitous, resting face of the dead. Hitherto he has not listened to her pleadings, and now she pleads no more. Hitherto [320] she has heard no word of pure love from him, and now she hears no more. Hitherto he has done nothing for her of all that a son may do, and now there is nothing he can do. All the goodness of her life gathers up and stands out at once, and the time for gratitude is past. He sees suddenly, as by the withdrawal of a veil, all that that worn body has passed through for him, and all the goodness these features have expressed, and now they can never light up with joyful acceptance of his love and duty. Such grief as this finds its one alleviation in the knowledge that we may follow those who have gone before us; that we may yet make reparation. And when we think how many we have let pass without those frank, human, kindly offices we might have rendered, the knowledge that we also shall be gathered to our people comes in as very cheering. It is a grateful thought that there is a place where we shall be able to live rightly, where selfishness will not intrude and spoil all, but will leave us free to be to our neighbour all that we ought to be and all that we would be.

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