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JACOB’S FLIGHT AND DREAM.
Genesis xxvii. 41—xxviii.
“So foolish was I, and ignorant: I was as a beast before Thee. Nevertheless I am continually with Thee.”—Psalm lxxiii. 22.
It is so commonly observed as to be scarcely worth again remarking, that persons who employ a great deal of craft in the management of their affairs are invariably entrapped in their own net. Life is so complicated, and every matter of conduct has so many issues, that no human brain can possibly foresee every contingency. Rebekah was a clever woman, and quite competent to outwit men like Isaac and Esau, but she had in her scheming neglected to take account of Laban, a man true brother to herself in cunning. She had calculated on Esau’s resentment, and knew it would last only a few days, and this brief period she was prepared to utilize by sending Jacob out of Esau’s reach to her own kith and kin, from among whom he might get a suitable wife. But she did not reckon on Laban’s making her son serve fourteen years for his wife, nor upon Jacob’s falling so deeply in love with Rachel as to make him apparently forget his mother.
In the first part of her scheme she feels herself at home. She is a woman who knows exactly how much of her mind to disclose, so as effectually to lead her 280 husband to adopt her view and plan. She did not bluntly advise Isaac to send Jacob to Padan-aram, but she sowed in his apprehensive mind fears which she knew would make him send Jacob there; she suggested the possibility of Jacob’s taking a wife of the daughters of Heth. She felt sure that Isaac did not need to be told where to send his son to find a suitable wife. So Isaac called Jacob, and said, Go to Padan-aram, to the house of thy mother’s father, and take thee a wife thence. And he gave him the family blessing—God Almighty give thee the blessing of Abraham, to thee, and to thy seed with thee—so constituting him his heir, the representative of Abraham.
The effect this had on Esau is very noticeable. He sees, as the narrative tells us, a great many things, and his dull mind tries to make some meaning out of all that is passing before him. The historian seems intentionally to satirise Esau’s attempt at reasoning, and the foolish simplicity of the device he fell upon. He had an idea that Jacob’s obedience in going to seek a wife of another stock than he had connected himself with would be pleasing to his parents; and perhaps he had an idea that it would be possible to steal a march upon Jacob in his absence, and by a more speedily effected obedience to his parents’ desire, win their preference, and perhaps move Isaac to alter his will and reverse the blessing. Though living in the chosen family, he seems to have had not the slightest idea that there was any higher will than his father’s being fulfilled in their doings. He does not yet see why he himself should not be as blessed as Jacob; he cannot grasp at all the distinction that grace makes; cannot take in the idea that God has chosen a people to Himself, and that no natural advantage or force or endowment 281 can set a man among that people, but only God’s choice. Accordingly, he does not see any difference between Ishmael’s family and the chosen family; they are both sprung from Abraham, both are naturally the same, and the fact that God expressly gave His inheritance past Ishmael is nothing to Esau—an act of God has no meaning to him. He merely sees that he has not pleased his parents as well as he might by his marriage, and his easy and yielding disposition prompts him to remedy this.
This is a fine specimen of the hazy views men have of what will bring them to a level with God’s chosen. Through their crass insensibility to the high righteousness of God, there still does penetrate a perception that if they are to please Him there are certain means to be used for doing so. There are, they see, certain occupations and ways pursued by Christians, and if by themselves adopting these they can please God, they are quite willing to humour Him in this. Like Esau, they do not see their way to drop their old connections, but if by making some little additions to their habits, or forming some new connection, they can quiet this controversy that has somehow grown up between God and His children,—though, so far as they see, it is a very unmeaning controversy,—they will very gladly enter into any little arrangement for the purpose. We will not, of course, divorce the world, will not dismiss from our homes and hearts what God hates and means to destroy, will not accept God’s will as our sole and absolute law, but we will so far meet God’s wishes as to add to what we have adopted something that is almost as good as what God enjoins: we will make any little alterations which will not quite upset our present ways. Much commoner than hypocrisy 282 is this dim-sighted, blundering stupidity of the really profane worldly man, who thinks he can take rank with men whose natures God has changed, by the mere imitation of some of their ways; who thinks, that as he cannot without great labour, and without too seriously endangering his hold on the world, do precisely what God requires, God may be expected to be satisfied with a something like it. Are we not aware of endeavouring at times to cloak a sin with some easy virtue, to adopt some new and apparently good habit, instead of destroying the sin we know God hates; or to offer to God, and palm upon our own conscience, a mere imitation of what God is pleased with? Do you attend Church, do you come and decorously submit to a service? That is not at all what God enjoins, though it is like it. What He means is, that you worship Him, which is a quite different employment. Do you render to God some outward respect, have you adopted some habits in deference to Him, do you even attempt some private devotion and discipline of the spirit? Still what He requires is something that goes much deeper than all that; namely, that you love Him. To conform to one or two habits of godly people is not what is required of us; but to be at heart godly.
As Jacob journeyed northwards, he came, on the second or third evening of his flight, to the hills of Bethel. As the sun was sinking he found himself toiling up the rough path which Abraham may have described to him as looking like a great staircase of rock and crag reaching from earth to sky. Slabs of rock, piled one upon another, form the whole hill-side, and to Jacob’s eye, accustomed to the rolling pastures of Beersheba, they would appear almost like a structure built for superhuman uses, well founded in the valley 283 below, and intended to reach to unknown heights. Overtaken by darkness on this rugged path, he readily finds as soft a bed and as good shelter as his shepherd-habits require, and with his head on a stone and a corner of his dress thrown over his face to preserve him from the moon, he is soon fast asleep. But in his dreams the massive staircase is still before his eyes, and it is no longer himself that is toiling up it as it leads to an unexplored hill-top above him, but the angels of God are ascending and descending upon it, and at its top is Jehovah Himself.
Thus simply does God meet the thoughts of Jacob, and lead him to the encouragement he needed. What was probably Jacob’s state of mind when he lay down on that hill-side? In the first place, and as he would have said to any man he chanced to meet, he wondered what he would see when he got to the top of this hill; and still more, as he may have said to Rebekah, he wondered what reception he would meet with from Laban, and whether he would ever again see his father’s tents. This vision shows him that his path leads to God, that it is He who occupies the future; and, in his dream, a voice comes to him: “I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land.” He had, no doubt, wondered much whether the blessing of his father was, after all, so valuable a possession, whether it might not have been wiser to take a share with Esau than to be driven out homeless thus. God has never spoken to him; he has heard his father speak of assurances coming to him from God, but as for him, through all the long years of his life he has never heard what he could speak of as a voice of God. But this night these doubts were silenced—there came to his soul an assurance 284 that never departed from it. He could have affirmed he heard God saying to him: “I am the Lord God of thy father Abraham, and the God of Isaac: the land whereon thou liest, to thee will I give it.” And lastly, all these thoughts probably centred in one deep feeling, that he was an outcast, a fugitive from justice. He was glad he was in so solitary a place, he was glad he was so far from Esau and from every human eye; and yet—what desolation of spirit accompanied this feeling: there was no one he could bid good-night to, no one he could spend the evening hour with in quiet talk; he was a banished man, whatever fine gloss Rebekah might put upon it, and deep down in his conscience there was that which told him he was not banished without cause. Might not God also forsake him—might not God banish him, and might he not find a curse pursuing him, preventing man or woman from ever again looking in his face with pleasure? Such fears are met by the vision. This desolate spot, unvisited by sheep or bird, has become busy with life, angels thronging the ample staircase. Here, where he thought himself lonely and outcast, he finds he has come to the very gate of heaven. His fond mother might, at that hour, have been visiting his silent tent and shedding ineffectual tears on his abandoned bed, but he finds himself in the very house of God, cared for by angels. As the darkness had revealed to him the stars shining overhead, so when the deceptive glare of waking life was dulled by sleep, he saw the actual realities which before were hidden.
No wonder that a vision which so graphically showed the open communication between earth and heaven should have deeply impressed itself on Jacob’s descendants. What more effectual consolation could any poor 285 outcast, who felt he had spoiled his life, require than the memory of this staircase reaching from the pillow of the lonely fugitive from justice up into the very heart of heaven? How could any most desolate soul feel quite abandoned so long as the memory retained the vision of the angels thronging up and down with swift service to the needy? How could it be even in the darkest hour believed that all hope was gone, and that men might but curse God and die, when the mind turned to this bridging of the interval between earth and heaven?
In the New Testament we meet with an instance of the familiarity with this vision which true Israelites enjoyed. Our Lord, in addressing Nathanael, makes use of it in a way that proves this familiarity. Under his fig-tree, whose broad leaves were used in every Jewish garden as a screen from observation, and whose branches were trained down so as to form an open-air oratory, where secret prayer might be indulged in undisturbed, Nathanael had been declaring to the Father his ways, his weaknesses, his hopes. And scarcely more astonished was Jacob when he found himself the object of this angelic ministry on the lonely hill-side, than was Nathanael when he found how one eye penetrated the leafy screen, and had read his thoughts and wishes. Apparently he had been encouraging himself with this vision, for our Lord, reading his thoughts, says: “Because I said unto thee, When thou wast under the fig-tree I saw thee, believest thou? Thou shalt see greater things than these—thou shalt see heaven opened, and the angels of God ascending and descending upon the Son of man.”
This, then, is a vision for us even more than for Jacob. It has its fulfilment in the times after the 286 Incarnation more manifestly than in previous times. The true staircase by which heavenly messengers ascend and descend is the Son of man. It is He who really bridges the interval between heaven and earth, God and man. In His person these two are united. You cannot tell whether Christ is more Divine or human, more God or man—solidly based on earth, as this massive staircase, by His real humanity, by His thirty-three years’ engagement in all human functions and all experiences of this life, He is yet familiar with eternity, His name is “He that came down from heaven,” and if your eye follows step by step to the heights of His person, it rests at last on what you recognise as Divine. His love it is that is wide enough to embrace God on the one hand, and the lowest sinner on the other. Truly He is the way, the stair, leading from the lowest depth of earth to the highest height of heaven. In Him you find a love that embraces you as you are, in whatever condition, however cast down and defeated, however embittered and polluted—a love that stoops tenderly to you and hopefully, and gives you once more a hold upon holiness and life, and in that very love unfolds to you the highest glory of heaven and of God.
When this comes home to a man in the hour of his need, it becomes the most arousing revelation. He springs from the troubled slumber we call life, and all earth wears a new glory and awe to him. He exclaims with Jacob, “How dreadful is this place. Surely the Lord is in this place, and I knew it not.” The world that had been so bleak and empty to him, is filled with a majestic vital presence. Jacob is no longer a mere fugitive from the results of his own sin, a shepherd in search of employment, a man setting out in the world to try his fortune; he is the partner with God in the 287 fulfilment of a Divine purpose. And such is the change that passes on every man who believes in the Incarnation, who feels himself to be connected with God by Jesus Christ; he recognises the Divine intention to uplift his life, and to fill it with new hopes and purposes. He feels that humanity is consecrated by the entrance of the Son of God into it: he feels that all human life is holy ground since the Lord Himself has passed through it. Having once had this vision of God and man united in Christ, life cannot any more be to him the poor, dreary, commonplace, wretched round of secular duties and short-lived joys and terribly punished sins it was before: but it truly becomes the very gate of heaven; from each part of it he knows there is a staircase rising to the presence of God, and that out of the region of pure holiness and justice there flow to him heavenly aids, tender guidance, and encouragement.
Do you think the idea of the Incarnation too aerial and speculative to carry with you for help in rough, practical matters? The Incarnation is not a mere idea, but a fact as substantial and solidly rooted in life as anything you have to do with. Even the shadow of it Jacob saw carried in it so much of what was real that when he was broad awake he trusted it and acted on it. It was not scattered by the chill of the morning air, nor by that fixed staring reality which external nature assumes in the gray dawn as one object after another shows itself in the same spot and form in which night had fallen upon it. There were no angels visible when he opened his eyes; the staircase was there, but it was of no heavenly substance, and if it had any secret to tell, it coldly and darkly kept it. There was no retreat for the runaway from the poor common facts of yesterday. The sky seemed as far from earth as it 288 did yesterday, his track over the hill as lonely, his brother’s wrath as real;—but other things also had become real; and as he looked back from the top of the hill on the stone he had set up, he felt the words, “I am with thee in all places whither thou goest,” graven on his heart, and giving him new courage; and he knew that every footfall of his was making a Bethel, and that as he went he was carrying God through the world. The bleakest rains that swept across the hills of Bethel could never wash out of his mind the vision of bright-winged angels, as little as they could wash off the oil or wear down the stone he had set up. The brightest glare of this world’s heyday of real life could not outshine and cause them to disappear; and the vision on which we hope is not one that vanishes at cock-crow, nor is He who connects us with God shy of human handling, but substantial as ourselves. He offered Himself to every kind of test, so that those who knew Him for years could say, with the most absolute confidence, “That which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the Word of Life ... declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with His Son Jesus Christ.”
Jacob obeyed a good instinct when he set up as a monumental stone that which had served as his pillow while he dreamt and saw this inspiring vision. He felt that, vivid as the impression on his mind then was, it would tend to fade, and he erected this stone that in after days he might have a witness that would testify to his present assurance. One great secret in the growth of character is the art of prolonging the quickening power of right ideas, of perpetuating just and inspiring 289 impressions. And he who despises the aid of all external helps for the accomplishment of this object is not likely to succeed. Religion, some men say, is an inward thing: it does not consist of public worship, ordinances, and so forth, but it is a state of spirit. Very true; but he knows little of human nature who fancies a state of spirit can be maintained without the aid of external reminders, presentations to eye and ear of central religious truths and facts. We have all of us had such views of truth, and such corresponding desires and purposes, as would transform us were they only permanent. But what a night has settled on our past, how little have we found skill to prolong the benefit arising from particular events or occasions. Some parts of our life, indeed, require no monument, there is nothing there we would ever again think of, if possible; but, alas! these, for the most part, have erected monuments of their own, to which, as with a sad fascination, our eyes are ever turning—persons we have injured, or who, somehow, so remind us of sin, that we shrink from meeting them—places to which sins of ours have attached a reproachful meaning. And these natural monuments must be imitated in the life of grace. By fixed hours of worship, by rules and habits of devotion, by public worship, and especially by the monumental ordinance of the Lord’s Supper, must we cherish the memory of known truth, and deepen former impressions.
To the monument Jacob attached a vow, so that when he returned to that spot the stone might remind him of the dependence on God he now felt, of the precarious situation he was in when this vision appeared, and of all the help God had afterwards given him. He seems to have taken up the meaning of that 290 endless chain of angels ceaselessly coming down full of blessing, and going up empty of all but desires, requests, aspirations. And if we are to live with clean conscience and with heart open to God, we must so live that the messengers who bring God’s blessings to us shall not have an evil report to take back of the manner in which we have received and spent His bounty.
This whole incident makes a special appeal to those who are starting in life. Jacob was no longer a young man, but he was unmarried, and he was going to seek employment with nothing to begin the world with but his shepherd’s staff, the symbol of his knowledge of a profession. Many must see in him a very exact reproduction of their own position. They have left home, and it may be they have left it not altogether with pleasant memories, and they are now launched on the world for themselves, with nothing but their staff, their knowledge of some business. The spot they have reached may seem as desolate as the rock where Jacob lay, their prospects as doubtful as his. For such an one there is absolutely no security but that which is given in the vision of Jacob—in the belief that God will be with you in all places, and that even now on that life which you are perhaps already wishing to seclude from all holy influences, the angels of God are descending to bless and restrain you from sin. Happy the man who, at the outset, can heartily welcome such a connection of his life with God: unhappy he who welcomes whatever blots out the thought of heaven, and who separates himself from all that reminds him of the good influences that throng his path. The desire of the young heart to see life and know the world is natural and innocent, but how many fancy that in seeing the lowest and poorest perversions of life they 291 see life—how many forget that unless they keep their hearts pure they can never enter into the best and richest and most enduring of the uses and joys of human life. Even from a selfish motive and the mere desire to succeed in the world, every one starting in life would do well to consider whether he really has Jacob’s blessing and is making his vow. And certainly every one who has any honour, who is governed by any of those sentiments that lead men to noble and worthy actions, will frankly meet God’s offers and joyfully accept a heavenly guidance and a permanent connection with God.
Before we dismiss this vision, it may be well to look at one instance of its fulfilment, that we may understand the manner in which God fulfils His promises. Jacob’s experience in Haran was not so brilliant and unexceptionable as he might perhaps expect. He did, indeed, at once find a woman he could love, but he had to purchase her with seven years’ toil, which ultimately became fourteen years. He did not grudge this; because it was customary, because his affections were strong, and because he was too independent to send to his father for money to buy a wife. But the bitterest disappointment awaited him. With the burning humiliation of one who has been cheated in so cruel a way, he finds himself married to Leah. He protests, but he cannot insist on his protest, nor divorce Leah; for, in point of fact, he is conscious that he is only being paid in his own coin, foiled with his own weapons. In this veiled bride brought in to him on false pretences, he sees the just retribution of his own disguise when with the hands of Esau he went in and received his father’s blessing. His mouth is shut by the remembrance of his own past. But submitting to this chastisement, 292 and recognising in it not only the craft of his uncle, but the stroke of God, that which he at first thought of as a cruel curse became a blessing. It was Leah much more than Rachel that built up the house of Israel. To this despised wife six of the tribes traced their origin, and among these was the tribe of Judah. Thus he learned the fruitfulness of God’s retribution—that to be humbled by God is really to be built up, and to be punished by Him the richest blessing. Through such an experience are many persons led: when we would embrace the fruit of years of toil God thrusts into our arms something quite different from our expectation—something that not only disappoints, but that at first repels us, reminding us of acts of our own we had striven to forget. Is it with resentment you still look back on some such experience, when the reward of years of toil evaded your grasp, and you found yourself bound to what you would not have worked a day to obtain?—do you find yourself disheartened and discouraged by the way in which you seem regularly to miss the fruit of your labour? If so, no doubt it were useless to assure you that the disappointment may be more fruitful than the hope fulfilled, but it can scarcely be useless to ask you to consider whether it is not the fact that in Jacob’s case what was thrust upon him was more fruitful than what he strove to win.
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