Genesis 32:24-26

“So Jacob was left alone, and a man wrestled with him until daybreak. When the man saw that he could not overpower him, he touched the socket of Jacob’s hip so that his hip was wrenched as he wrestled with the man. Then the man said, “Let me go, for it is daybreak.” But Jacob replied, “I will not let you go unless you bless me.”

Some have thought that the circumstances here recorded were a mere vision; and others a reality; but they seem to have been neither the one nor the other; but a real transaction under a figurative representation. The “wrestling” was not a corporeal trial of strength between two men, but a spiritual exercise of Jacob with his God under the form of an angel or a man. That it was not a mere man who withstood Jacob, is clear, from his being expressly called “God,” and from his taking upon him offices which none but God could perform. And that it was a spiritual, and not a corporeal, exercise on the part of Jacob, is evident, from what the prophet Hosea says respecting it, “By his strength Jacob had power with God; yes, he had power over the Angel, and prevailed; he wept, and made supplication unto him, Hosea 12:3-4.”

Such manifestations of God under the angelic or human form were not uncommon in the earlier parts of the Jewish history; and it is generally thought that the Lord Jesus Christ was the person who assumed these appearances; and that he did so in order to prepare his people for his actual assumption of our nature at the time appointed of the Father. His appearance to Jacob at this time was for the purpose of comforting him under the distressing apprehensions which he felt on account of his brother Esau, who was “coming with four hundred men” to destroy him, Genesis 32:7. Jacob used the best means he could devise to pacify his brother, and to preserve as many as he could of his family, in case a part of them should be slain. But he was not satisfied with any expedients which he could use. He well knew, that none but God could afford him any effectual support; he therefore “remained alone” all the night, that he might spread his needs and fears before God, and implore help from him.

On this occasion God appeared to him in the shape and form of a man, and apparently withstood him until the break of day. Then the person would have departed from him; but Jacob would not allow him; but held him fast, as it were, saying, “I will not let you go, except you bless me.”

From these words I shall take occasion to show,

I. The constituents of acceptable prayer—

These are beautifully displayed in the prayer of Jacob:

1. A renunciation of all dependence on ourselves—

With this acknowledgment Jacob began his prayer, “O God of my father Abraham, I am not worthy of the least of all the mercies and of all the truth which you have showed unto your servant, Genesis 32:10.” And such is the feeling that must influence our hearts whenever we attempt to draw near to God. If we think ourselves deserving of the divine favor, not one word can we utter with befitting humility; nor have we the smallest prospect of acceptance with God, “The hungry he will fill with good things; but the rich he will send away empty, Luke 1:53.” It is “he who humbles himself, and he alone, who shall ever be exalted.”

In this respect the returning prodigal is a pattern for us all. He takes nothing but shame to himself, and casts himself wholly on the mercy of his father. O that there were in us also such a heart! for not the Pharisee who commends himself, but the Publican who smites on his bosom and cries for mercy, shall obtain the blessings of grace and glory.

2. A simple reliance on the promises of God—

Jacob puts God in remembrance of the promise which had been made to him twenty years before, “You said, I will surely do you good.” And this is the true ground on which alone we can venture to ask anything of God. He has “given us exceeding great and precious promises, 2 Peter 1:4,” which he has also “confirmed with an oath, on purpose that we may have consolation” in our souls, Hebrews 6:17-18, and be encouraged to spread before him all our needs. Behold how David laid hold of the promises, and pleaded them before God in prayer, “O Lord God, you have promised this goodness to your servant; do as you have spoken; do as you have said, 2 Samuel 7:25-29.”

Again, and again, and again does he in this passage remind God of the promises he had made; and declares, that on them all his prayers, and all his hopes, were founded.

In this manner then are we also are to come before him. Are we anxious to obtain the forgiveness of our sins? We should take with us such promises as these, “Whoever comes unto me I will never cast out!” “Though your sins be as crimson, they shall be as white as snow.”

Do we need deliverance from some grievous temptation? we should remind the Lord, Have you not said, “There shall be no temptation without a way to escape, that you may be able to bear it?” So, whatever our needs are, we should take a promise suited to it, (for what trial is there that is not provided for among the promises of God?) and plead it, and rest upon it, and expect the accomplishment of it to our souls.

3. A determination to persevere until we have obtained the desired blessing—

This is the particular point mentioned in our text. And it is that without which we never can prevail. Jacob, though lamed by his antagonist, still held him fast. And thus must we do also; we must “pray, and not faint.” A parable was delivered by our blessed Lord for the express purpose of teaching us this invaluable lesson, Luke 18:1-8. It should be a settled point in our minds, that “God cannot lie,” and “will not deny himself.” He has said, “Ask, and you shall have; seek, and you shall find; knock, and it shall be opened unto you.” He has not determined anything indeed with respect to the time or manner of answering our petitions; but answer them he will, in the best manner and the fittest time. He may not grant the particular thing which we ask for, because he may see that the continuance of the trial will answer a more valuable end than the removal of it; but in that case he will give us, as he did to Paul, what is far better! 2 Corinthians 12:8-9.”

In the confidence of this we should wait for him. “If the vision tarries, still we must wait for it, assured that it will come at last, Habakkuk 2:3.” And if at any time our soul feels discouraged by the delay, we must chide it, as David did, “Why are you cast down, O my soul; and why are you disquieted within me? Hope in God; for I shall yet praise him, who is the health of my countenance, and my God, Psalm 42:11.” In a word, we must hold fast our blessed Lord, though under the greatest discouragements, Song of Solomon 3:4, and must say, “I will never let you go, except you bless me!”

Where such prayer is offered up before God, no tongue can tell:

II. The blessings it will bring down into the soul—

1. It will ensure to us the effectual care of God’s providence—

The danger to which Jacob was exposed was imminent; but his prayer averted it, so that the brother whom he feared as an enemy, was turned into a friend.

And what interpositions will not persevering prayer, when offered with humility and faith, obtain? It matters not what situation we are in, if God is our God. We may have seas of difficulty in our way; but they shall open before us. We may be destitute of food; but the clouds shall send us bread, and the rocks gush out with water for our use. Even though we were at the bottom of the sea, from thence should our prayers ascend, and there should they bring to us effectual help. We read of such things in the days of old; but we are ready to think that no such things are to be expected now. But has God ceased to govern the earth? Or is he changed in any respect, having “his hand shortened, that he cannot save, or his ear closed, that he cannot hear?”

What if God does not repeat his former miracles now—has he no other way of accomplishing his will, and of fulfilling his gracious promises? If our hairs are all numbered, and not so much as a sparrow falls to the ground without him—then shall it be in vain for us to call upon him? No; he is still “a God that hears prayer;” and “whatever we shall ask of him, believing, he will do;” yes, “we may ask what we will, and it shall be done unto us.”

2. It will ensure to us the yet richer blessings of his grace—

The new name which God gave to Jacob was a standing memorial of God’s love, Hosea 12:5, and a pledge of all that should be necessary for his spiritual welfare. And what will he withhold from us, if we seek him with our whole hearts? Recount all the necessities of your soul; express in words all your needs; and when you have exhausted all the powers of language, stretch out your thoughts to grasp in all the ineffable blessings of his grace; all that the promises of God have engaged; all that the covenant itself contains; and all that an almighty and all-gracious God is able to bestow. And when you have done this, we will not only assure it all to you, but declare that “he will do for you, not this only, but exceeding abundantly above all that you can ask or think! Ephesians 3:20.” However “wide you open your mouth, he will fill it.” Make what attainments you will, you shall still find, that “he gives more grace!” And, whatever difficulties you may have to encounter, you shall find his “grace sufficient for you.” Only “continue instant in prayer,” and God will give you, not a new name only (for that also will he give, even a name better than of sons and of daughters, Isaiah 62:2; Isaiah 62:12; Isaiah 56:5,) but a new nature also, like unto his own! 2 Peter 1:4, that shall progressively transform you into his perfect image “in righteousness and true holiness, Ephesians 4:24; 2 Corinthians 3:18. “

3. It will ensure to us the full possession of his glory—

The answer which God gave to Jacob’s prayer is more fully recorded in a subsequent chapter. There, after declaring plainly who he was, “I am God Almighty,” he promises, “The land which I gave Abraham and Isaac, to you will I give it, and to your seed after you, Genesis 35:11-12.” This was typical of that better inheritance, to which all the Lord’s Israel are begotten, and for which they are reserved, Hebrews 11:16; 1 Peter 1:3-5. And there shall the prayer of faith carry us; for “God will never leave us, until he has done all for us that he has spoken to us of! Genesis 28:15,” and brought us to “his presence, where there is fullness of joy, and to his right hand, where there are pleasures for evermore! Psalm 16:11.”

Hear the dying thief offering his petitions, “Lord, remember me when you come into your kingdom!” And now hear the Savior’s answer, “Today shall you be with me in Paradise! Luke 23:42-43.” Thus he speaks also to all who seek him in humility and faith.

It is curious to observe how often, without any apparent necessity, he repeats this promise to us. After saying, “He who comes to me shall never hunger, and he who believes on me shall never thirst,” he repeats no less than four times, “I will raise him up at the last day;” and repeatedly also adds, “He shall have everlasting life; he shall not die; he shall live forever! John 6:35-58.” And why is all this but to assure us, that, “Whatever we ask in prayer, believing, we shall receive, Matthew 21:22;” yes, that he will “give us, not to the half, but to the whole, of his kingdom! Mark 6:23.”

Let me add in conclusion:

1. A word of inquiry—

What resemblance do we bear to Jacob in this particular? I ask not whether we have ever spent a whole night in prayer, but whether we have ever wrestled with God at all; and whether, on the contrary, our prayers have not for the most part been cold, formal, hypocritical; and whether we have not by the very mode of offering our prayers rather mocked and insulted God, than presented to him any acceptable sacrifice? Say whether there be not too much reason for that complaint, “There is none that calls upon Your name, that stirs up himself to lay hold of You, Isaiah 64:7.”

Dear brethren, I know nothing which so strongly marks our departure from God as this. To an earthly friend we can go, and tell our complaints, until we have even wearied him with them; and in the prosecution of earthly things we can put forth all the energy of our minds. But when we go to God in prayer, we are straitened, and have scarcely a word to say; and our thoughts rove to the very ends of the earth. The prophet Hosea well describes this, “They have not cried unto me with their heart. They return, but not to the Most High; they are like a deceitful bow, Hosea 7:14; Hosea 7:16,” which, when it promises to send the arrow to the mark, causes it to fall at our very feet.

O let us not imagine that we are of the true Israel, while we so little resemble Him whose name we bear. The character of the true Israel ever has been, and ever will continue to be, that they are “a people near unto their God! Psalm 148:14.”

2. A word of caution—

On two points we are very liable to err:

first, in relation to the fervor that we exercise in prayer;

next, in relation to the confidence that we maintain.

Many, because they are ardent in mind, and fluent in expression, imagine that they are offering to God a spiritual service; when, in fact, their devotion is little else than a bodily exercise. Whoever has made his observations on the way in which both social and public worship is often performed, will have seen abundant cause for this caution. In like manner, the confidence of many savors far more of bold presumption, than of humble affiance.

But let it never be forgotten, that tenderness of spirit is absolutely inseparable from a spiritual frame. When our blessed Lord prayed, it was “with strong crying and tears, Hebrews 5:7;” and when Jacob wrestled, “he wept, and made supplication.” This then is the state of mind which we must aspire after. Our fervor must be a humble fervor; and our confidence must be a humble confidence.

And while we look to God to accomplish all things for us, we must at the same time use all proper means for the attainment of them. Jacob, though he relied on God to deliver him from his brother s wrath, did not omit to use all prudent precautions, and the most sagacious efforts for the attainment of that end. So likewise must we “labor for the food which the Son of man will give us, John 6:27,” and “keep ourselves in the love of God, Jude 21,” in order to our being “kept by the power of God through faith unto salvation, 1 Peter 1:5.”

3. A word of encouragement—

It is said of Jacob, that “God blessed him there,” even in the very place where he lamed him. Thus shall you also find that your greatest discouragements are only a prelude to your most complete deliverance. To his people of old he said, “You shall go even to Babylon; there shall you be delivered; there shall the Lord redeem you from the hand of your enemies, Micah 4:10; Jeremiah 30:7.” Go on, therefore, fully expecting that God will interpose in due season, and that your darkest hours shall be only a prelude to the brighter day, Isaiah 54:7-8; Psalm 30:5.

Charles Simeon (1759-1836)

Genesis 28:20-22

“Then Jacob made a vow, saying, “If God will be with me and will watch over me on this journey I am taking and will give me food to eat and clothes to wear so that I return safely to my father’s house, then the LORD will be my God and this stone that I have set up as a pillar will be God’s house, and of all that you give me I will give you a tenth.”

It is thought by many, that it is wrong to make any kind of vows. But the propriety of making them depends on the manner in which they are made. If, for instance, we make them in our own strength; or hope that by them we can induce God to do for us what he is otherwise unwilling to perform; or imagine that the services which we stipulate to render unto God will be any compensation to him for the mercies he gives to us; we are guilty of very great presumption and folly. Vows are not intended to have the force of a bargain or compact, so as to involve the Deity in obligations of any kind; but merely to bind ourselves to the performance of something which was before indifferent, or to impress our minds more strongly with the necessity of executing some acknowledged duty.

Of the former kind was Hannah’s vow, that if God would graciously give unto her a son, she would dedicate him entirely, and forever, to his immediate service, 1 Samuel 1:11. Independently of her vow, there was no necessity that she should consecrate him to the service of the tabernacle; but she greatly desired to bear a son; and determined, that if God heard her prayer, she would testify her gratitude to him in that way.

Of the latter kind was the vow which Israel made to destroy both the Canaanites and their cities, if God would but deliver them into their hands, Numbers 21:2. God had before enjoined them to do this; and therefore it was their bounden duty to do it; and their vow was only a solemn engagement to execute that command; which however they could not execute, unless he should be pleased to prosper their endeavors.

That such vows were not displeasing to God, we are sure; because God himself gave special directions relative to the making of them, and the rites to be observed in carrying them into execution, Numbers 6:2; Numbers 6:21. Even under the New Testament dispensation we find Aquila vowing a vow in Cenchrea, Acts 18:18; and Paul himself uniting with others in the services, which the law prescribed to those who had the vows of Nazariteship upon them, Acts 21:23-24.

The first vow of which we read, is that contained in our text; and extremely instructive it is. It shows us,

I. Our legitimate desires—

Man, as compounded of soul and body, has wants and necessities that are proper to both; and whatever is necessary for them both, he may reasonably and lawfully desire.

1. We may desire the presence and protection of God—

The Israelites in their journeys from Egypt to the promised land passed through a “great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water, Deuteronomy 8:15.”

Just so is this world wherein we sojourn. Dangers encompass us all around; and, if left to ourselves, we never can reach in safety the land to which we go. Well therefore may we adopt the language of Moses, when Jehovah threatened to withdraw from Israel his own immediate guardianship, and to commit them to the superintendence of an angel, “If you do not go up with us, then carry us not up hence, Exodus 33:1-3; Exodus 33:12-15.” “It is not in man who walks to direct his own steps, Jeremiah 10:23;” nor will any created aid suffice for him, “his help is, and must be, in God alone.”

If God does not guide us, we must err.

If He does not uphold us, we must fall.

If He does not keep us, we must perish.

We may therefore desire God’s presence with us, and so desire it, as never to rest satisfied one moment without it. “As the deer pants after the water-brooks,” says David, “so does my soul pants after You, O God. My my soul thirst for God, for the living God! Psalm 42:1-2.” And, when he had reason to doubt whether God was with him or not, his anguish was extreme, “I will say unto God my rock, Why have you forgotten me? As with a sword in my bones, my enemies reproach me, while they daily say unto me, Where is your God? Psalm 42:9-10.” This was the language of the man after God’s own heart; and it should be the language also of our souls.

2. We may desire competent measure of earthly comforts—

These also are necessary in this valley of tears. Food we must have to nourish our bodies, and clothing to cover us from the inclemencies of the weather; these therefore we may ask of God; beyond these we should have no desire, “Having food and clothing we should be content, 1 Timothy 6:8.” To wish for more than these is neither wise, Proverbs 30:8-9, nor lawful Jeremiah 45:5. Nor even for these should we be over-anxious. We should rather, like the birds of the air, exist on the providence of God, and leave it to Him to supply our needs in the way and measure that he shall see fit, Matthew 6:25-26. Yet it is proper that we make it a part of our daily supplications, “Give us this day our daily bread.”

3. We may desire the final possession of the heavenly Canaan—

Canaan was desired by Jacob not merely as an earthly inheritance, but chiefly as a pledge of that better land which it shadowed forth. None of the patriarchs regarded it as their home, “they dwelt in it as sojourners, and looked for a city which has foundations, whose builder and maker is God! Hebrews 11:9-10; Hebrews 11:13-16.” There is for us also “a rest” which that land typified, Hebrews 4:8-9, and to which we should look as the end of all our labors Hebrews, 11:26, and the consummation of all our hopes, 2 Timothy 4:8. It is “the inheritance to which we are begotten, 1 Peter 1:3-4,” and “the grace which shall surely be brought unto us at the revelation of Jesus Christ, 1 Peter 1:13.” To be waiting for it with an assured confidence, and an eager desire, 1 Corinthians 1:8; Philippians 1:23, is the attainment to which we should continually aspire; yes, we should be “looking for it and hastening to it” with a kind of holy impatience, 2 Peter 3:12, “groaning within ourselves for it, and travailing as it were in pain,” until the period for our complete possession of it shall arrive, Romans 8:22-23.

All these things God had previously promised to Jacob; and he could not err, while making God’s promises the rule and measure of his desires. The engagement which he entered into, and to which he bound himself in this vow, shows us further,

II. Our bounden duties—

Though the particular engagement then made by Jacob is not binding upon us—yet the spirit of it is of universal obligation:

1. We must acknowledge God as our God—

“Other lords have had dominion over us;” but they are all to be cast down as usurpers; and God alone is to be seated on the throne of our hearts! Isaiah 26:13. No rival is to be allowed to remain within us; idols, of whatever kind they are, are to be “cast to the moles and to the bats.” We must avow the Lord to be our only, our rightful, Sovereign—whom we are to love and serve with all our heart, and all our mind, and all our soul, and all our strength. Nor is it sufficient to submit to him merely as a Being whom we are unable to oppose; we must claim him with holy triumph as our God and portion, saying with David, “O God, you are my God; early will I seek you! Psalm 63:1.”

It is remarkable that this very state of mind, which was yet more conspicuous in Jacob in his dying hour, is represented as characterizing the people of God under the Christian dispensation, “It shall be said in that day, Lo, this is our God; we have waited for him, and he will save us; this is the Lord; we have waited for him; we will rejoice and be glad in his salvation! Isaiah 25:9 with Genesis 49:18.”

2. We must glorify him as God—

The two particulars which Jacob mentions, namely, the building of an altar to the Lord on that very spot where God had visited him, and the consecrating to his especial service a tenth of all that God in his providence should give unto him, were optional, until he by this vow had made them his bounden duty. With those particulars we have nothing to do; but there are duties of a similar nature incumbent on us all.

We must maintain in our families, and promote to the utmost in the world, the worship of God; and must regard our property as his, and, after we have “labored with all our might” to serve him with it, must say, “All things come from You, and of Your own have we given to you, 1 Chronicles 29:2; 1 Chronicles 29:14.”

There must be one question ever uppermost in the mind: What can I do for God; and “what can I render to him for all the benefits that he has done unto me?” Can I call the attention of others to him, so as to make him better known in the world? If I can, it shall be no obstacle to me that I am surrounded with heathens; nor will I be intimidated because I stand almost alone in the world; I will confess him openly before men; I will “follow my Lord and Savior outside the camp, bearing his reproach;” I will “esteem the reproach of Christ greater riches than all the treasures of Egypt!” Whether called to forsake all for him, or to give all to him, I will do it with alacrity, assured, that his presence in time, and his glory in eternity, will be an ample recompense for all that I can ever do or suffer for his sake. He has bought me with the inestimable price of his own blood; and therefore, God helping me, I will henceforth “glorify him with my body and my spirit, which are his! 1 Corinthians 6:19-20.”

ADDRESS—

1. To those who are just entering upon the world—

Be moderate in your desires after earthly things. You can at present have no conception how little they will contribute to your real happiness. Beyond food and clothing, you can have nothing that is worth a thought. Solomon, who possessed more than any other man ever did, has pronounced it all to be vanity; and not vanity only, but vexation of spirit also. And, while it is so incapable of adding anything to your happiness:

it subjects you to innumerable temptations, 1 Timothy 6:9;

it impedes in a very great degree your progress heavenward, Habakkuk 2:6;

and it greatly endangers your everlasting welfare, Matthew 19:23-24.

“Love not the world then, nor anything that is in it! 1 John 2:15-16;” but “set your affections altogether on things above.” In your attachment to spiritual realities, there can be no excess. In your desire after God, you cannot be too ardent; for “in his presence is life, and his loving-kindness is better than life itself.” Set before you the prize of your high calling, and keep it ever in view; and be assured that, when you have attained it, you will never regret any trials you sustained, or any efforts you put forth, in the pursuit of it. One hour spent in “your Father’s house” will richly repay them all.

2. To those who have been delivered from trouble—

It is common with people in the season of deep affliction to make vows unto the Lord, and especially when drawing near to the borders of the grave. Now you perhaps in the hour of worldly trouble or of spiritual distress regretted that you had wasted so many precious hours in the pursuit of earthly cares and pleasures, and determined, if God should accomplish for you the wished-for deliverance, you would devote yourselves henceforth entirely to his service. But, when delivered from your sorrows, you have, like metal taken from the furnace, returned to your usual hardness, and forgotten all the vows which were upon you. Even “Hezekiah rendered not to God according to the benefits conferred upon him,” and by his ingratitude brought on his whole kingdom the heaviest judgments, which would have fallen upon himself also, had he not deeply “humbled himself for the pride of his heart, 2 Chronicles 32:25.”

Brethren, beware of trifling with Almighty God in matters of such infinite concern, “it were better never to vow, than to vow and not pay! Ecclesiastes 5:4-5.” God does not forget your vows, whether you remember them or not. At the distance of twenty years he reminded Jacob of his vows; and then accepted him in the performance of them, Genesis 35:1; Genesis 35:3; Genesis 35:6-7; Genesis 35:9-12. O beg of him to bring yours also to your remembrance! and then “defer not to pay them,” in a total surrender of yourselves to him, and a willing consecration of all that you possess to his service, Romans 12:1; 1 Corinthians 8:3-5.

3. To those whom God has prospered—

In how many is that saying verified, “Jeshurun waxed fat and kicked.” But, Beloved, let it not be so with you. It were far better that you were robbed of everything that you possess, and driven an exile into a foreign land—than that you should “forget God who has done so great things for you,” and rest in any portion short of that which God has prepared for them that love him.

Who can tell? Your prosperity may be only fattening you as sheep for the slaughter; and at the very moment you are saying, “Soul, you have much goods laid up for many years; eat, drink, and be merry;” God may be saying,” You fool, this night shall your soul be required of you!”

Be assured that everything which you have, is a talent to be improved for your God. Have you wealth, or power, or influence of any kind? Then employ it for the honor of your God, and for the enlargement and establishment of the Redeemer’s kingdom. Then shall you be honored with the approbation of your God; even with the sweetest manifestations of his love in this world, and the everlasting enjoyment of his glory in the world to come!

Charles Simeon (1759-1836)

Genesis 28:16-19

“When Jacob awoke from his sleep, he thought, “Surely the LORD is in this place, and I was not aware of it.” He was afraid and said, “How awesome is this place! This is none other than the house of God; this is the gate of heaven.” Early the next morning Jacob took the stone he had placed under his head and set it up as a pillar and poured oil on top of it. He called that place Bethel, though the city used to be called Luz.”

[Preached at consecration of the chapel erected in Stansted Park]

On whatever side we look, we see abundant evidence that “God’s ways are not as our ways, nor his thoughts as our thoughts.” With us, there are laws of equity prescribed for the regulation of our conduct in the whole of our interaction with men; and on our strict observance of them the welfare of society depends.

But God is not restrained by any such rules in his government of the world; men having no claims whatever upon him, he has a right to dispose of them, and of all that pertains unto them, according to his own sovereign will and pleasure. This right too he exercises in a way, which, though inexplicable to us, is manifest to all.

In the conversion of Paul we see this in as striking a point of view as it can possibly be placed. Paul, even to the very moment of his conversion, was breathing out threatenings and slaughter against the disciples of our Lord, having voluntarily enlisted himself in the service of the high-priest to execute against them his cruel decrees. He was, as he himself tells us, “a blasphemer, and injurious, and a persecutor;” nor had he so much as one penitential pang, until he was arrested by the grace of God, and favored with a sight of that very Jesus, whose interests he was laboring to destroy!

Somewhat of a similar display of God’s grace may be seen in the history before us. Jacob had been guilty of base deceit in relation to his brother’s birthright. He had even represented God himself as confederate with him in that wicked act, and as facilitating by an extraordinary exercise of divine power the attainment of his object. By this treacherous conduct he had greatly incensed his brother against him, and rendered any longer continuance under his father’s roof unsafe. Rebekah, who had instigated him to this wickedness, recommended him to flee; and, to reconcile Isaac to his departure, proposed that he should go to his uncle Laban, and take a wife from among his own relatives, and not connect himself with any of the daughters of Canaan, as his brother Esau had done. This however was a mere pretext; the true reason of his departure was, that he feared the wrath of Esau, and fled to avoid the effects of his merited indignation.

Thus circumstanced, it could not fail but that he must at this time be in a state of much disquietude, not only as being driven from his family at the very time that his pious and aged father was supposed to be dying, but as having brought this evil on himself by his own base and treacherous conduct, and as having provoked God to anger, as well as man, by his impiety. Wearied with fatigue of body and anxiety of mind, he laid himself down to rest under the open canopy of Heaven, with nothing but the bare ground for his bed, and a stone for his pillow. If it be asked, why he did not go into the adjacent city to seek a more comfortable lodging there; I answer, that it was altogether owing to the state of his mind; and his conduct in this respect was perfectly natural; the pain of a guilty conscience uniformly indisposing men, not only for society, but often for any physical necessities.

Who would have thought that under such circumstances he would so speedily be honored with one of the most wonderful manifestations of God’s love that ever were given to mortal man? Yet on this very night did God draw near to him as a reconciled God, and pour into his bosom all the consolations which his soul could desire.

Well might Jacob express surprise at this marvelous display of God’s love and mercy; and I pray God that somewhat of the same holy feelings may be engendered in us, while we consider:

I. His unexpected discovery—

There were two things with which Jacob was favored on this occasion; a vision, and a voice.

In the vision, he saw a ladder reaching from earth to Heaven, and angels ascending and descending upon it, while God himself stood above it to regulate their motions. This imported, that, however destitute Jacob at this time was, there was a God who ordered everything both in Heaven and earth, and who by means of ministering angels would effect in behalf of his believing people whatever their diversified necessities might require.

By the voice, he was informed, that all which had been promised to Abraham and to Isaac, respecting the possession of Canaan by their posterity, and the salvation of the world by the promised Seed, would be fulfilled, partially in his own person, and completely in his posterity.

Thus did God exhibit himself to him on this occasion as a God of providence and of grace, and, under both characters, as his God forever and ever. Such a revelation, at such a time, and such a place, a place where the grossest idolatry prevailed to the utter exclusion of the only true God, astonished him beyond measure, and constrained him to exclaim, “Surely the Lord is in this place; and I knew it not!” He now saw that God was not confined to any place or country; and that wherever he should reveal himself to man, there was “the house of God, and there the gate of Heaven,” through which the vilest sinner in the universe might gain access to him.

To prosecute this subject further in reference to Jacob is unnecessary. It is of more importance to consider its bearing on ourselves. Know then, that, though the vision and the voice had a special respect to Jacob, and the circumstances in which he was more immediately interested, they are eminently instructive to us also, and that, not merely as prophecies that have been fulfilled, but as illustrations of the way in which God will yet magnify the riches of his grace towards his believing people.

How wonderful on many occasions have been the dispensations of his providence! Circumstances as much unlooked for as Jacob’s possession of the land of Canaan, have frequently occurred; and, though perhaps small in themselves, have led to results, which have been of the utmost importance through our whole lives. Had we been more observant of the leadings of providence, and marked with more precision the time and the manner in which the different events of our lives have occurred, we would be no less struck with wonder and amazement than Jacob himself.

How extraordinary have been the communications of his grace! Perhaps when we have been surrounded on every side by men immersed in the cares and vanities of this world, ourselves also destitute of all holy principles, and under the guilt of all our past sins—we have been brought to hear the Word of God, and to feel its power, yes and to taste its sweetness also, through the manifestations of the Savior’s love to our souls.

Possibly, even the enormity of some particular sin has, as in the case of Onesimus, been the very means which God has made use of for bringing us to repentance, and for converting our souls to him.

It may be that, like Zacchaeus, we have gone to some place, where we contemplated nothing but the gratification of our curiosity; and have been penetrated beyond all expectation by a voice from Heaven, saying, “Come down, Zaccheus; for this day is salvation come to your soul”

Perhaps some heavy affliction has been made the means of awakening us to a sense of our lost estate; and through a manifestation of Christ to our souls we have found a Heaven, where we anticipated nothing but accumulated and augmented sorrow. Yes truly, there are witnesses without number, at this present day, that God still acts in a sovereign way in dispensing blessings to mankind; and that those words are yet verified as much as ever, “I was found by those who did not seek me; I revealed myself to those who did not ask for me! Romans 10:20.”

And now let me ask: Whether the effect of such manifestations are not the same as ever? Have we not on such occasions been ready to exclaim, “This is the house of God! this is the gate of Heaven?” Yes; it is not in the power of outward circumstances, however calamitous, to counter-balance such joys as these. Even the terrors of a guilty conscience are dissipated in a moment; and peace flows in upon the soul like a river.

The practical effects upon the life which will result from this experience may be seen in,

II. The grateful acknowledgments which it drew from Jacob.

“Early the next morning Jacob took the stone he had placed under his head and set it up as a pillar and poured oil on top of it. He called that place Bethel, though the city used to be called Luz.” He determined to erect a memorial of the stupendous mercy that had been given to him, and to serve his God in that very place which had been so commended to him by the providence and grace of God. Accordingly he took the stone on which he had reclined his head, and erected it for a pillar, and poured oil upon it, in order to consecrate it to the special service of his God. We have no account of any express command from God that oil should be applied to this purpose by him; but in after-ages it was particularly enjoined to Moses to be used in consecrating the tabernacle, together with all the holy vessels and instruments that were employed in God’s service, Numbers 7:1; as also to be used in all the peace-offerings that were presented to the Lord, “These are the regulations for the fellowship offering a person may present to the LORD: “‘If he offers it as an expression of thankfulness, then along with this thank offering he is to offer cakes of bread made without yeast and mixed with oil, wafers made without yeast and spread with oil, and cakes of fine flour well-kneaded and mixed with oil, Leviticus 7:11-12.”

Thus not only under the law, but long before the law, we behold the solemn rite of consecration performed by one of God’s most highly-favored servants; and a place that was common before, rendered holy to the Lord by the administration of this ordinance. How acceptable to God this service was, may be judged from hence, that, twenty years afterwards, God again appeared to Jacob, and reminded him of this very circumstance, saying, “I am the God of Bethel, where you anointed the pillar, and where you vowed unto me, Genesis 31:13.” “Arise, and go up to Bethel, and dwell there; and there make an altar unto God, that appeared unto you when you fled from the face of Esau your brother, Genesis 35:1.” And in obedience to this command, we are told, “Jacob came to Luz, that is, Bethel, and built an altar there, and called the place El-Bethel, because God there appeared unto him, when he fled from the face of his brother, Genesis 35:6-7.”

Do we not then see in this record how we also should mark the interpositions of God in our behalf? Does it not befit us to remember them, and to perpetuate the remembrance of them for the instruction and encouragement of others? Should not the honor of God be dear to us; and, if the place which God has signalized in so remarkable a way, have hitherto been distinguished by the name of Luz (a place of almonds, and of carnal delights), should we not labor to convert it to a Bethel, and to render it to all future generations a house of God, and, if possible, the very gate of Heaven? Let the idea be derided as it may by those who know not God, this is an action worthy of a child of Abraham, a service acceptable and well-pleasing unto God.

In the verses following my text we have the vow of Jacob respecting this place recorded, “This stone, which I have set for a pillar, shall be God’s house; and of all that you shall give me, I will surely give the tenth unto you.” Thus, while he consecrated here an altar to the Lord, he provided for the service of that altar by an actual endowment. What might be his circumstances, or the circumstances of his family, in future life—he knew not; yet he bound himself by this solemn and irrevocable vow.

What any ignorant and ungodly man might think of this, it is easy to imagine; but I find not in all the inspired volume one single word that discountenances such a conduct. I find, on the contrary, the whole people of Israel contributing according to their power towards the erection of the tabernacle, and stripping themselves of their ornaments in order to furnish it with vessels for the service of their God. I find David, the man after God’s own heart, even when not permitted to build the temple himself, devoting not less than eighteen million of money to the preparing of materials for it. I find similar exertions made by others, at a subsequent period, for the rebuilding of the temple. I find a poor widow, who had but one farthing in the world, commended for casting it into the treasury, to be expended for the Lord.

In whatever light then the lovers of this world may view such an appropriation of wealth, I have no hesitation in saying, that it will never be condemned by our God. What if, by means of it, God’s salvation is made known, and his name be glorified? What if many who have immortal souls, now sunk in ignorance and sin, “are turned by means of it from darkness to light, and from the power of Satan unto God?” What if, by the erection of an altar here, there is in this place something effected towards the accomplishment of that promise, “In that day shall there be an altar to the Lord in the midst of the land of Egypt, and a pillar at the border thereof to the Lord; and it shall be for a sign and for a witness to the Lord in the land of Egypt; for they shall cry unto the Lord because of the oppressors, and he shall send them a Savior, and a Great One, and he shall deliver them! Isaiah 19:19-20.” Should God so honor this place, and so testify his acceptance of the sacrifices that shall here be offered, how will they bless him, who have been born to God in this place! and how will they bless him, who have been his honored instruments of erecting an altar here, and of consecrating it to his service!

What now remains, but that I endeavor to IMPROVE this joyful occasion for the benefit of those who hear me

Are there any here who are bowed down under a sense of sin? Perhaps, though you may have come here only to witness a novelty, God has brought you here to speak peace unto your souls, and to anoint you to the possession of a kingdom, when you have no more contemplated such an event than Saul did, when he was in the pursuit of his father’s donkeys. Know of a truth, that God is in this place, though you may not be aware of it. Know, that he is a God of love and mercy, as much as ever he was in the days of old. Know that he has still the same right to dispense his blessings to whoever he will, even to the very chief of sinners! Know that he has not only the same communication with men as ever through the instrumentality of angels, but that he has access to the souls of men by his Holy Spirit, who is ready to impart unto you all the blessings of grace and glory. Know that the Seed promised to Jacob has come into the world, even the Lord Jesus Christ; and that he has fulfilled all that is necessary for our salvation. He has expiated our guilt by his own blood upon the cross; and has made reconciliation for us with our offended God; so that through Him all manner of sin shall be forgiven unto men, and “all who believe in him shall be justified from all things.”

O Beloved, only look unto Him, and whatever were the load of guilt under which you groaned, you should find rest and peace unto your souls, “Where sin had abounded, His grace should much more abound;” and “though your sins were as scarlet, they should be as wool; though they were red like crimson, they should be white as snow.”

It may be that someone may have come here, who, though not particularly bowed down with a sense of guilt, is oppressed with a weight of personal or domestic troubles. Who can tell? God may have brought such a one here this day, in order to fill his soul with heavenly consolations. O that, if such a one be here, God may now appear unto him as a reconciled God, and “say unto him, I am your salvation!” O that by the word now spoken in God’s name, there may this day be “given unto him beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness; that he may become a tree of righteousness, the planting of the Lord, and that God may be glorified!”

You have done well that you have come here; for it is in the house of prayer that God pours out more abundantly upon men the blessings of grace and peace, “He loves the gates of Zion more than all the dwellings of Jacob.” Thousands and millions of afflicted souls have found in God’s house such discoveries of his love, and such communications of his grace, as they before had no conception of; and you at this hour, if you will lift up your soul to God in earnest prayer, and cast all your burdens upon him, shall say before you go hence, “This is the house of God; this is the gate of Heaven!”

Know of a truth, that one ray of the Sun of Righteousness is sufficient to dispel all the gloom and darkness of the most afflicted soul; and, if only you will direct your eyes to Him, however your afflictions may have abounded, your consolations shall much more abound.

I trust there are not wanting here some who can bear testimony to the truth of these things by their own experience; and who, from the discoveries which they have received of the Savior’s love, “are filled with peace and joy in believing.” To such then will I say, Bless and magnify your God with all the powers of your souls, “let the children of Zion be joyful in their King;” let them “rejoice in the Lord always;” let them “rejoice in Him with joy unspeakable and full of glory.” At the same time, even while they are, as it were, “at the very gate of Heaven,” let me particularly caution them against that kind of joy which is tumultuous, and that kind of confidence which borders on presumption.

There is a holy fear, which is rather increased than dissipated by heavenly joy; and a solemn awe, that always accompanies the manifestations of God to the soul. Observe the state of Jacob’s mind on this occasion, “He was afraid; and said, How dreadful is this place! this is none other but the house of God; this is the gate of Heaven.” Thus blended in its nature, thus tempered in its exercise, thus chastised in all its actings, should our joy be.

It is of great importance that we should all remember this; for there is among the professors of religion much joy that is spurious, much confidence that is unhallowed. We may have great enlargement of heart; but we must “fear and be enlarged;” we may possess much joy; but we must “rejoice with trembling.” Even in Heaven itself the glorified saints, yes, and the angels too, though they have never sinned—fall upon their faces before the throne, while they sing praises to God and to the Lamb. Let such then be your joy, and such your sacrifices of praise and thanksgiving.

But let not all your gratitude evaporate in unsubstantial, though acceptable, emotions. Think with yourselves what you can do for Him, who has done so much for you. Say with yourselves, “What shall I render unto the Lord for all his benefits?” Think how you may improve your mercies for the good of your fellow-creatures, and the honor of your God.

Of Jacob it is said, “He rose up early in the morning, and took the stone and raised it for a pillar.” Let it be thus with you also; lose no time in honoring your God to the utmost of your power. Account all you have, whether of wealth or influence, as given to you for that end. Determine that those who are around you shall have before them the evidences of true piety, and such memorials as shall, if possible, lead them to the knowledge of the true God.

Jacob had it not in his power at that time to do all that his heart desired; but he did what he could; and twenty years afterwards, when his means of honoring God were enlarged, he executed all his projects, and performed the vows which he had made. Thus let your desires be expanded to the uttermost; and then fulfill them according to your ability. So shall you have within yourselves an evidence that God is with you in truth; and having been faithful in a few things, you shall be rulers over many things in the kingdom of your God!

Charles Simeon (1759-1836)

Genesis 28:15

“Behold, I am with you and will watch over you wherever you go, and I will bring you back to this land. I will not leave you until I have done what I have promised you.”

The study of profane history is exceeding profitable, inasmuch as it brings us into an acquaintance with human nature in all its diversified forms, and thereby qualifies us to discharge all our own duties with more wisdom and propriety.

But sacred history, besides that it sets before us incomparably brighter examples of virtue, has this peculiar advantage, that it brings God himself to our view, and exhibits him to us in all the dispensations of his providence and grace. The account which is here given us of his fellowship with Jacob, will serve to show us, in a very striking point of view, in what manner he disperses his favors.

I. He bestows his favors sovereignly—

Jacob had grievously sinned both against God and man, in impersonating his brother, in imposing on his father, in blasphemously ascribing to God what was the fruit of his own device, and in fraudulently obtaining his brother’s birthright. Having incensed his injured brother, he was now fleeing, to avoid the effects of his indignation.

In what manner should we suppose that God would meet him, if indeed he should deign to notice such a miscreant? Would he not say to him, as he afterwards did to the fugitive prophet, “What are you doing here, Elijah?” Or rather, instead of noticing him at all, may we not suppose that he would send a lion to destroy him, 1 Kings 13:24. But behold, for the displaying of the riches of his own grace, he revealed himself to him in a most instructive vision; he confirmed to him all the promises that had been made to Abraham and to Isaac; and even extended beyond all former bounds the manifestations of his favor.

A similar instance we have in the Apostle Paul; whom, at the very instant that he was laboring to extirpate the followers of Christ, God was pleased to stop, not, as might have been expected, with some signal judgment, but with singular expressions of his regard, conferring on him the highest honors, and communicating to him the richest blessings.

And may not we also admire the sovereignty of God in the exercise of his mercy towards ourselves? Why is it that we are favored with the light of his Gospel, when so many myriads of our fellow-sinners are left in darkness and the shadow of death? If we have experienced in our souls the efficacy of divine grace, may we not look back with wonder to the period of our conversion, when we were either drinking iniquity with greediness, or proudly establishing our own righteousness in opposition to the righteousness of Christ? Let us deliberately consider our state when God first caused a ray of light to shine into our minds, and implanted his grace in our hearts—and we shall esteem ourselves no less indebted to the electing love of God, than Jacob, or Saul, or any other whom he has ever chosen! 2 Timothy 1:9.

II. He times his favors seasonably—

The fugitive patriarch was now in a very desolate and forlorn condition, wearied in body and distressed in mind. Probably his conscience now smote him, and he was saying with himself, as Joseph’s brethren afterwards did, “I am truly guilty concerning my brother! Genesis 42:21.” How welcome then must the tokens of God’s regard be to him at that season! What a support under his present trials! What an antidote against any future calamities!

Thus it is that God interposes on the behalf of his people, and “The LORD will judge his people and have compassion on his servants when he sees their strength is gone and no one is left, Deuteronomy 32:36.” When the contrite soul is bowed down under a sense of guilt, and ready to say: There is no hope; then does God speak peace unto it, saying: “Be of good cheer, I am your salvation.” Just as, in Hagar’s extremity, God sent his angel to point out to her a spring, whereby the life of her child was unexpectedly preserved; so in ten thousand instances he appears for us, when we are ready to despair of help; and though his interpositions on our behalf are less visible than these—yet every one of us has reason to acknowledge the truth of that proverb, “In the mount of the Lord it shall be seen, Genesis 22:14.”

Let us but review our lives, and call to mind the aids of his Spirit under temptations, trials, difficulties; let us see how marvelously we have been upheld when conflicting with sin and Satan, and we shall confess indeed, that “he is a very present help in times of trouble.”

III. He imparts his favors suitably—

It is probable that Jacob’s reply to the advice of his mother was now, in his apprehension, about to be verified; and that he expected a curse rather than a blessing. His evil conscience now might well suggest to him such thoughts as these: “God has forsaken me, and some great evil will come upon me. I can never hope to return again to my father’s house in peace, or to enjoy the blessing which I have so treacherously gained.”

To remove these apprehensions, God given to him exactly such tokens of his regard, as were best calculated to allay his fears. In the vision, God showed to him both his providential care, and his redeeming love; for doubtless, while he discovered to him the ministry of angels who were commissioned to protect him, he also showed him that promised Seed, who was in due time to spring from him, and whom at that very instant he typically represented. (This is more fully opened in the preceding Discourse.) In the promise, he assured him:

that his presence would follow him;

that his power would preserve him;

that he would bring him back again to that very land;

and that not one of all the promises that had been ever made to him, would fail of accomplishment.

In this respect also we may trace the tender mercies of our God towards all his people. His manifestations of himself to them, and his application of promises to their souls, are wonderfully suited to their several necessities. We cannot indeed justify those, who open the sacred records, and expect that the portion of Scripture, on which they cast their eye, shall be a kind of literal direction to them; (a most unwarranted and delusive method of ascertaining the mind of God!) but this we must affirm, that, whatever we need, whether wisdom, or strength, or grace of any kind—it shall be given us, if we ask in faith. And the experience of all the saints attests the truth of that promise, “You shall ask what you will, and it shall be done unto you.”

IV. He continues his favors faithfully—

God had given promises, not to Abraham only and to Isaac, but to Jacob also, while he was yet in his mother’s womb. But instead of fulfilling them to him after this flagrant instance of misconduct, he might well have said to him, as he did to his unbelieving posterity, “You will suffer for your sins and know what it is like to have Me against you, Numbers 14:34.” “Therefore the LORD, the God of Israel, declares: ‘I promised that your house and your father’s house would minister before me forever.’ But now the LORD declares: ‘Far be it from me! Those who honor me I will honor, but those who despise me will be disdained, 1 Samuel 2:30.”

But he had spoken, and would not go back; for his word’s sake he would not cast off his offending child, or even allow one jot or tittle of his promises to fail.

Thus to his descendants in future ages did God manifest his fidelity; insomuch that Joshua, after eighty years’ experience, could appeal to the whole nation, saying, “Now I am about to go the way of all the earth. You know with all your heart and soul that not one of all the good promises the LORD your God gave you has failed. Every promise has been fulfilled; not one has failed! Joshua 23:14.”

To us also will he approve himself faithful. “He will not cast off his people, because it has pleased him to make us his people, 1 Samuel 12:22.” He has said: I will never leave you, I will never, never forsake you! Hebrews 13:5. “He may indeed hide his face from us for a moment; but with everlasting kindness will he have mercy on us; the mountains may depart, and the hills be removed; but the covenant of my peace,” says he, “shall not be removed; for like as I have sworn that the waters of Noah shall no more cover the earth—so have I sworn that I would not be angry with you, nor rebuke you! Isaiah 54:7-10.”

Improvement—

1. For caution—

We have seen that Jacob inherited the blessing which he had gained by treachery; and that, where sin had abounded, grace did much more abound. But shall we do evil that good may come; or commit sin that grace may abound? God forbid. We must never expect the blessing of God but in the way of duty.

2. For encouragement—

If through temptation we have fallen into sin, let us not flee from God, like Adam, but go to him in humble hope that he will magnify his mercy towards the chief of sinners.

Charles Simeon (1759-1836)

Genesis 28:12-13

“Jacob had a dream in which he saw a stairway resting on the earth, with its top reaching to heaven, and the angels of God were ascending and descending on it. There above it stood the LORD, and he said: “I am the LORD, the God of your father Abraham and the God of Isaac. I will give you and your descendants the land on which you are lying.”

Now that God has given to the world a complete revelation of his mind and will—we are no longer to expect any extraordinary and personal communications with him; but, in former days, he frequently instructed his more favored servants by dreams and visions. The particular vision recorded in the passage before us is almost universally considered as typical, though few, if any, have given any satisfactory account wherein the type consists. We shall endeavor therefore to put the subject in a just point of view; and for that purpose shall consider,

I. The immediate end of the vision—

When so remarkable a revelation is given to man, we may conclude that some end, worthy of the divine interposition, is to be answered by it. The intent of the vision here given to Jacob, seems to be,

1. To dispel his fears of merited evils—

Jacob could not but be conscious that he had acted a base and treacherous part; and that therefore he had incurred the divine displeasure, at the same time that he had excited a murderous rancor in the bosom of his injured brother. He was now fleeing to avoid the effects of his brother’s wrath, and had but too much reason to dread some righteous judgment from the hand of God. But God, who is altogether sovereign in the distribution of his favors, and frequently bestows them at seasons, when, according to our conceptions, they could be the least expected, appeared to him, with expressions of love and mercy. He assured the unhappy fugitive, that he was reconciled towards him, and would give his angels charge over him to keep him in all his way, to protect him from all danger, and to supply his every need. Thus were all his apprehensions at once removed, and his mind restored to perfect peace.

2. To confirm his hope of promised blessings—

He had received a promise of the birthright, while yet he lay in his mother’s womb; and doubtless he had expected its accomplishment. But when he saw his father dying, and knew that the rights of the first born were about to be confirmed to his elder brother, his faith failed him; and, instead of waiting like David for the throne of Saul, he yielded to the solicitations of his mother, and sought to obtain by craft, what, if he had waited God’s time, he would have received in a fair and honorable way. And now he had good reason to doubt, whether he had not forfeited his interest in God’s promise, and entailed a curse upon himself instead of a blessing.

But God, on this occasion, renewed his promise to him, almost in the very terms, in which, but a few hours before, it had been declared by his father. (compare verses 3, 14 with verse 4) and thus assured to him, not only a numerous seed, and the inheritance of Canaan, but (which was infinitely the dearest right of the first born) the descent of Christ from his loins. From henceforth therefore we behold him walking steadfastly in the faith of Abraham, looking forward with joy to the day of Christ, and maintaining a conduct suitable to his profession.

While the vision was replete with personal benefit to Jacob, it conveyed instruction also to the Church, by,

II. Its typical reference—

Instead of supposing, with all writers upon this subject, that the ladder was a type of Christ in his divine and human nature mediating between Heaven and earth (which is fanciful, and without any warrant from Scripture), we rather think that the vision itself was the type (if it was indeed a type), and that it prefigured,

1. The testimony which angels were to give to Christ—

Our Lord himself has cast the true light on this passage. In his conversation with Nathanael, he tells the young convert, that he should one day see that realized in him, which had been shadowed forth in Jacob’s vision, John 1:51. Accordingly we find that as, from the first conception of Christ in the womb to that very hour, the angels had deeply interested themselves in everything that related to him, so they continued on all occasions to wait upon him, to soothe his sorrows, to animate his courage, to fulfill his will, and to bear testimony on his behalf, Matthew 4:11; Luke 22:43; Luke 24:4-7; Luke 24:23.

More than twelve legions of angels would have come to his support if he had desired their aid, Matthew 26:53.

Here then is a correspondence between the type and antitype; Jesus was a man of sorrows, and cast out by his brethren, who said, “This is the heir, come let us kill him, and the inheritance shall be ours! Luke 20:14.” But God would not leave his beloved Son without witness, or without support; and therefore opened a communication between Heaven and earth, that the angels might have continual access to him, while “he himself stood, as it were, at the top of the ladder” to direct their operations.

2. The confirmation which his people’s faith was to receive from that testimony—

The circumstances of Nathanael and his other disciples, to whom this visual demonstration was to be given, were not unlike to those of Jacob, to whom the vision was given. They had believed in Jesus; but their faith was to be sorely tried, so that they should be reduced almost to despair. There was however a seasonable support to be afforded them by the intervention and agency of angels. It was the repeated testimony of angels that first inspired them with hope, John 20:12, and that, afterwards, at the time of Christ’s ascension into Heaven, filled them all with a pleasing expectation, that they would one day see him come again in power and great glory, Acts 1:11. In consequence of their declarations, no less than of the declarations of Christ himself, “they returned to Jerusalem with great joy,” and waited for the promised effusion of the Holy Spirit, “knowing in whom they had believed, and assured, that he would keep that which they had committed to him.” Thus in this respect also did the type receive a suitable accomplishment.

For our further improvement of this history, we may observe,

1. There is no person so guilty, but God is willing and desirous to show mercy to him—

We cannot but admire the extent and freeness of that mercy with which God revealed himself to this guilty fugitive. We have a similar instance in the mercy shown to Saul, at the very instant he was “breathing out threatenings and slaughter against the disciples of Christ, Acts 9:1-6.” And, has not the Apostle told us, that he was intended by God to be in this respect a monument of God’s long-suffering, and a pattern to those who should hereafter believe on him, 1 Timothy 1:16.” Let none then despair; but, whatever evils they have brought upon themselves by their iniquities, and whatever reason they may have to dread the wrath, either of God or man—let them call to mind the example before us; and turn unto him, who has promised “that he will never cast them out.”

2. There is no distress so great, but God is able and willing to deliver us from it—

God has thousands of angels at his command, and has appointed them to “minister unto those who shall be heirs of salvation, Hebrews 1:14.” These he orders to “encamp round about his people, and deliver them, Psalm 34:7.” Let us then suppose ourselves as destitute as Jacob himself, having only the earth for our bed, a stone for our pillow, and no other canopy than the heavens. Still, a vision of God, with the ministry of his angels, shall render our situation both comfortable and happy; yes, shall make it appear to us as “the very house of God, the gate of Heaven.” And such a confirmation will these “visions of the Almighty” give to our faith and hope, that we shall be fitted for all future trials, and be enabled to testify on God’s behalf, that “he will never leave his people, until he has fulfilled to them his promises in their utmost extent!”

Charles Simeon (1759-1836)

But he said, “Your brother came deceitfully and took your blessing.”

It is not within the reach of our limited capacity to conceive how many and how great events depend upon causes apparently unimportant. We can have no doubt but that parents so pious as Isaac and Rebekah, and who excelled all the patriarchs in the conjugal relation, endeavored to discharge their duty towards their children in a befitting manner. But each of them felt a partiality for one of their children in preference to the other. Esau, the first-born, who was “a skillful huntsman,” and supplied his father with venison, was Isaac’s favorite. Jacob, on the other hand, who was of a more domestic turn, and had from the womb been designated by God himself as the inheritor of the birthright, was the favorite of Rebekah. To this circumstance, as it should seem, we must refer all the most important events of Jacob’s life.

Isaac, in his partiality for Esau, had either misconstrued the intimations which God had given him respecting the birthright, or perhaps had forgotten them. He therefore, when he apprehended himself to be near death, told Esau to go out and bring him some venison, and to receive from his hands the blessings of the first born. Rebekah, alive to the interests of Jacob, and afraid that her wishes, as well as the counsels of God, would be thwarted, suggested an expedient to Jacob, which, though adopted with reluctance, was conducted with artifice, and crowned with the desired success. She bade him fetch her two young goats, which she dressed so that they might appear like venison. She moreover clothed him in an odoriferous garment belonging to his elder brother, and put the skins of the goats upon his hands and neck, in order that he might as nearly as possible resemble Esau. And then she sent him in to deceive his aged father, and, by impersonating Esau, to obtain the blessing.

Jacob acted his part with more skill and confidence than could have been expected from a person unaccustomed to deceit; he hesitated not to accumulate falsehoods in support of his claim, and even to represent God himself as having interposed to expedite his wishes. His greatest difficulty was to imitate the voice of Esau. Isaac was blind; and therefore no discovery was dreaded from the difference which there must have been in their appearance. The taste of Isaac, as well as his sight, was easily deceived. His ear however was more capable of discernment, and excited strong suspicions, that the person who addressed him was not the person he professed to be, but Jacob in disguise.

To satisfy his mind, he determined to call in the evidence of his other senses; and by these, as well as by the firmness of Jacob’s asseverations, he was deceived. He smelled the rich odors of Esau’s garment (which probably was preserved in the family as the distinguishing property of the eldest son), and he felt, as he thought, the roughness of Esau’s hands and neck; and therefore imputing his suspicions to his own infirmities, he proceeded without further hesitation to bestow his blessing, together with all the privileges of the birthright, on this treacherous impostor.

When Esau, who had been thus defrauded, came to him, the unhappy father realized the treachery that had been practiced upon him, and announced to his bereaved son the melancholy tidings, “Your brother came with subtlety, and has taken away your blessing.”

Much is to be learned from this extraordinary portion of Holy Writ. Let us consider,

I. The event referred to—

The circumstances being so universally known, we need not go particularly into them. The fraud practiced in order to obtain the birthright is that which more immediately calls for our attention—

1. In reference to the outcome, the fraud was unnecessary—

It is certainly true, that God had, while Esau and Jacob were yet in the womb, promised the birthright to Jacob the younger son; and no doubt, the birthright was a blessing greatly to be desired. It was also true that Isaac, either through forgetfulness or partiality for his favorite son, was about to bestow the birthright upon Esau. But were there no other means to be used in order to the accomplishment of the divine counsels?

Why could they not have reminded Isaac of the promise which God had made, which, as it had been made seventy-six years before, might now well be supposed to have been forgotten by him, especially in his present infirm and dying state? Isaac was a pious man, and would not have dared knowingly and intentionally to thwart the revealed purposes of his God. But supposing, what indeed cannot be reasonably supposed, that this holy man could have so far declined from God as to set himself in deliberate and determined opposition to his will—was not God able to overrule his actions, and to constrain him, as he afterwards did Jacob himself, to cross his hands, and, even against his will, to transfer the blessing to him for whom it was designed, Genesis 48:8-20. At all events, if they could see no means of preventing the dreaded outcome, was God unable to effect it? and might not he be safely left with the execution of his own purposes? Was it necessary for them to resort to fraud and lying, in order to prevent God’s decrees from being superseded and defeated?

2. As means, the fraud was most unjustifiable and base—

We are perfectly astonished when we see a person of Rebekah’s exemplary character devising such a plot, and a plain man like Jacob executing it in such a determined way; a plot to deceive a holy and aged man, a husband, a parent, in the very hour of his expected decease, and in reference to a point of such importance. We know from the whole of their lives that this was not their ordinary mode of acting; but from the address they showed throughout the whole of it, we would have thought them the greatest proficients in the arts of dissimulation and fraud. Every difficulty seems to have been foreseen and guarded against with consummate skill; and where Rebekah’s experience had not suggested a precaution, the subtlety of Jacob supplied a ready remedy. Lies, when once begun, were multiplied without fear or shame; and because they were not sufficient, God himself was called in as aiding the deception.

It was in vain to think that the circumstance of God’s having made known his will respecting the birthright, could sanction any such means as these; or that they were at liberty to do evil in order that good might come. The whole transaction was vile and hateful in the extreme; and, as long as fraud, and lying, and hypocrisy before God, and uncharitableness and undutifulness to man, are odious—so long must this action merit the execration and abhorrence of all mankind.

But that we may have a more complete view of this event, let us consider,

II. The reflections it suggests—

Truly profitable is it to the contemplative mind. Methinks, the most superficial observer cannot but remark from hence,

1. How mysterious are the ways by which God accomplishes his own purposes!

God had determined that Jacob would have the blessing; but who could have thought that he should ever confer it in such a way? Who would have thought that he should employ all this treachery and deceit and falsehood in the bestowment of it? Let not anyone however imagine, that the divine conduct is vitiated by overruling thus the wickedness of men; or that Jacob’s conduct was justified by accomplishing thus the purposes of God. Evil ceases not to be evil because God overrules it for good; for, if it did, then would the crucifiers and murderers of the Lord of glory be innocent, because by their instrumentality God accomplished the redemption of the world. But as it was “with wicked hands that the Jews crucified and slew Jesus, notwithstanding he was delivered into their hands by the determinate counsel and foreknowledge of God, Acts 2:23,” so were Jacob and Rebekah most criminal—while God, who wrought by them, was holy, and just, and good. We must say respecting all the ways of men, of whatever kind they are, they shall eventually “praise God;” and, however contrary to his commands, shall assuredly both accomplish his will and glorify his name! Psalm 76:10.

2. How weak are the best of men when they come into temptation!

It is not to be supposed that either Jacob or Rebekah would have acted thus on any common occasion; but the importance of the occasion seemed to them to justify the expedients they used. Thus are even good men sometimes betrayed into the commission of evil. They are not aware how much they may be biased by self-interest or passion. They have an object to attain; that object is in itself desirable and good; how to attain it in a direct way, they know not. Therefore they incline to an indirect way, conceiving that the end will justify the means.

It was thus that Peter brought upon him the rebuke of Paul. He doubtlessly wished to soften the prejudices of his Jewish brethren; and he thought that a little sacrifice of liberty on the part of the Gentiles might well be made for so good an end. Hence he required the Gentiles to make the sacrifice; and so plausible were his reasonings on the occasion, that even Barnabas was drawn away by his dissimulation. What wonder then if even good men are sometimes deceived by the specious reasonings of others, or of their own minds, especially when there is some great interest to serve, and when our tempters are those on whose judgment we rely?

Let every man then stand on his guard, and beware how he is drawn by any authority whatever to the commission of evil. It will be of little avail to say, My adviser was my father or my mother; there is a plain path, from which no authority under Heaven should induce us to deviate. We must walk always as in the immediate presence of God. We must not for a moment allow ourselves in deceit of any kind. Little do we know where we may be drawn, if once we depart from the path of truth and honesty. Who would have thought that Jacob would have been drawn from dissimulation and falsehood to the most horrid blasphemy, even that of making God himself his confederate in sin; and that Rebekah should go farther still, even to the very braving of the curse and wrath of God!

Beware then of evil in its very first approaches. Pray to God that you may not be led into temptation of any kind. “Cease from man;” and learn not to follow him, any further than he follows Christ. If Satan can assume the form of “an angel of light,” and “his ministers appear as ministers of righteousness,” so may our relations and friends appear. Not that this consideration should induce us to disregard good advice; but it should lead us to try all counsels by the word and testimony of God; for “if men speak not according to the written word, there is no light in them.”

3. How vain is it to hope for happiness, in the ways of sin!

Jacob was successful in his impious device. But what fruit had he of his success? “He sowed the wind, and he reaped the whirlwind.” Soon was he forced to flee from his brother’s wrath; and years of trouble followed his departure from his father’s house. Similar measure too was meted out to him both by Laban and his own children. Say, Jacob, what did you not suffer from the thought that your beloved Joseph was devoured by wild beasts; yet was that only a deception of your own sons for the purpose of gaining your favor to themselves. Nearly did they bring your grey hair with sorrow to the grave; and you deserve it all, for your treachery to your father, and your cruelty to your brother. Let all know, that the sin which they roll as a sweet morsel under their tongue, shall prove gall in their stomach.

You did succeed, Gehazi; and thought yourself exceeding rich when you had deposited your ill-gotten wealth in the house. But what was your gain at last? Who envies you your newly-acquired wealth? So it will be with all who seek their happiness in the ways of sin. They behold, and covet, the bait; but before long they shall feel the hook!

Jacob for the space of twenty years was still under alarm and terror for the consequences of his deceit. In the first instance he was forced to flee in haste, and to go, unprovided, and unprotected, a journey of four hundred miles; and, when he got there, was doomed to experience evils to which in his father’s house he was an utter stranger. But where will your evils end, if you live and die impenitent and unrenewed? Consider this, Brethren, before it is too late; and beg of God to keep your feet in the ways of holiness and peace.

Address,

1. Those who despise their birthright—

Esau had despised his birthright, and sold it for a bowl of stew; and now “he could not recover it, though he sought it carefully with tears, Hebrews 12:16-17.” Nor was it any mitigation of his grief that he had been defrauded of it. So neither will it be any comfort to sinners, that Satan has beguiled them, or that they have been brought to ruin by the fraudulence of others. Dear brethren, what will it avail you to say, My mother, and my brother, were the instruments of my destruction? The loss is still your own, and must be your own to all eternity. If you duly value your birthright, God will watch over you, and will preserve both it for you, and you for it, 1 Peter 1:4-5. But, if you make light of God’s promised blessings, whatever may be the immediate means of your privation, you shall never enjoy them, nor ever so much as taste the banquet which your Lord and Savior has prepared, Luke 14:18; Luke 14:24.

2. Those who desire the birthright—

Seek it in a humble simple dependence upon God. In this both Jacob and Rebekah failed; they would not leave God to accomplish his promises in his own time and way. Hence they resorted to such unworthy expedients. But as Abraham felt assured, that, though the promised seed should be slain and reduced to ashes—the promises should yet be verified in him; so should we expect assuredly the fulfillment of God’s promises to us. Happy had it been for Jacob if he had thus believed; he might have enjoyed the birthright without any of the subsequent afflictions.

Let us then guard against an unbelieving and impatient spirit. Let us commit our every concern to God, and expect, that in the mount of difficulty his interposition shall be seen. This is our wisdom and our happiness; for “His counsel shall stand, and he will do all his will,” even though earth and Hell should be confederate against him. Let us comply with that important precept, “He who believes shall not make haste, Isaiah 28:16,” and we shall secure beyond the possibility of failure the blessing we seek after; for “he who believes in God shall not be ashamed or confounded world without end!”

Charles Simeon (1759-1836)

Genesis 25:32

“Look, I am about to die,” Esau said. “What good is the birthright to me?”

It may be considered as a general rule, that no man abstains from anything which he has purposed to do, for lack of some excuse of expedience or necessity to justify it. A melancholy instance of infatuation we have in the history before us; an instance singular indeed as to the immediate act, but common, and almost universal, as to the spirit manifested in it.

Esau, having come home from hunting, unusually oppressed with fatigue and hunger, set his heart upon his brother’s stew; and not only agreed to sell his birthright for it, but confirmed with an oath the alienation of that inheritance, to which, by the right of the firstborn, he was entitled. To justify his conduct he offered this vain and false apology, “Look, I am about to die. What good is the birthright to me?” But the fact is, as the historian informs us, he “despised his birthright.”

Let us then consider,

I. Esau’s contempt of his birthright—

There were many important privileges attached to the first born among the Jews—

The first-born was by God’s appointment to have dominion over his brethren, Genesis 27:29; Genesis 27:37; Genesis 49:3, and to enjoy a double portion of his father’s inheritance. This was not optional with the parent in any case, Deuteronomy 21:15; Deuteronomy 21:17. But besides these civil, there were also some sacred privileges, which he possessed.

The Messiah, of whom he was to be a type, and who, in reference to the ordinances of birthright, is called “the first-born among many brethren, Romans 8:29,” was to spring from his loins. In one instance this privilege was separated from the foregoing one; and both were alienated from the first-born; the former being given to Joseph, and the latter to Judah, as a punishment of Reuben’s iniquity in lying with his father’s concubine, 1 Chronicles 5:1-2.

Yes, in some sense, the firstborn had a better prospect even of Heaven itself, than the rest of his brethren; because the expectation of the Messiah, who was to descend from him, would naturally cause him to look forward to that great event, and to inquire into the office and character which the promised seed should sustain.

But these privileges Esau despised—

He accounted them of no more value than a bowl of stew; nor did he speedily repent of his folly and wickedness. If he had seen the evil of his conduct, he would surely have endeavored to get the agreement cancelled; and if his brother Jacob had refused to reverse it, he should have entreated the mediation of his father, so that he might be reinstated in his natural rights. But we read not of any such endeavors; on the contrary, we are told, “He ate and drink, and rose up, and went his way;” so little did he value, or rather, so utterly did he “despise, his birthright.” On this account is he stigmatized by the Apostle, as a profane person, Hebrews 12:16. Had he disregarded only temporal benefits, he had been guilty of folly; but his contempt of spiritual blessings argued profaneness.

Jacob’s conduct indeed in this matter was exceedingly base; but Esau’s conduct was inexpressibly vile. Yet will he be found to have many followers, if we examine,

II. The analogy between his conduct and our own—

The birthright was typical of the Christian’s portion. The true Christian has not indeed any temporal advantages similar to those enjoyed by right of the first born; but he is made an heir of God, and a joint-heir with Christ. He has a distinguished interest in the Savior, and an indisputable title to the inheritance of Heaven. And hence those who have attained the full possession of their inheritance are called, “The general assembly and Church of the first-born, Hebrews 12:23.”

But the generality are like Esau, having,

1. The same indifference about spiritual blessings—

Some excuse may be offered for Esau, because he knew not what a Savior, or what an inheritance, he despised. But we have had the Savior fully revealed to us; and know what a glorious place the heavenly Canaan is. Yet too many of us think as lightly of Christ and of Heaven, as if neither he nor it were worth our attention. Yes, we are ready at any time to barter them away for the most trifling gratification; and what is this, but to imitate the profaneness of Esau?

2. The same insatiable thirst after earthly and sensual indulgence—

Though Esau pretended that he was about to die, it was only an excuse for his profane conduct; for it cannot be conceived, but that, in the house of an opulent man like Isaac, there either was, or might easily be procured, something to satisfy the cravings of his appetite. But he was bent upon having his brother’s stew, whatever it might cost His extreme eagerness may be seen in his words, “Give me some of that red strew.” Being captivated with the color, he determined to get it, whatever it might be, and whatever it might cost; and from thence the name Edom, which signifies red, was given to him.

And is it not so with those who yield to impurity, intemperance, or any base passion? Do they not sacrifice their health, their reputation, yes, their very souls, for a momentary indulgence? Do they not say, in fact: “Give me the indulgence of my lust; I must and will have it, whatever be the consequence. If I cannot have it without the loss of my birthright, be it so. Let my hope in Christ be destroyed. Let my prospects of Heaven be forever darkened. Let my soul perish! Welcome Hell! Welcome damnation! Only give me the indulgence which my soul longs after!”

This sounds harsh in words; but is it not realized in the lives and actions of the generality of people? Yes; as the wild donkey, when seeking her mate, defies all endeavors to catch and detain her, so these persist in spite of all the means that may be used to stop their course. No persuasions, no promises, no threatenings, no consequences, temporal or eternal, can divert them from their purpose, Jeremiah 2:23-24.

3. The same lack of remorse for having sold their birthright for a thing of no value—

Never did Esau reveal any remorse for what he had done; for though, when the birthright was actually given to Jacob, he “cried with an exceeding bitter cry, Bless me, even me also, O my father! Genesis 27:34.” Yet he never humbled himself for his iniquity, never prayed to God for mercy, nor endured patiently the consequences of his profaneness. On the contrary, he comforted himself with the thought, that he would murder his brother, as soon as ever his father should be dead, Genesis 27:41-42.

Is it not thus also with the generality of people? Instead of confessing and bewailing their guilt and folly, they extenuate to the utmost, or perhaps even presume to justify, their impieties! Instead of crying day and night to God for mercy, they never bow their knee before him, or do it only in a cold and formal manner. And, instead of submitting to the rebukes of Providence, and kissing the rod, they are rather like a wild bull in a net, determining to add sin to sin! Even Judas himself had greater penitence than they. Alas! alas! what a resemblance does almost everyone around us bear to this worthless wretch, this monster of profaneness!

Address,

1. Those who are still despising their birthright—

Reflect a moment on your folly and your danger! Place yourselves a moment on a death-bed, and say, ‘I am at the point of death; and what profit do my past lusts and pleasures now do for me?’ Will you then justify yourselves as you now do, or compliment yourselves on having so often gratified your wicked inclinations?

Suppose on the other hand that you were dying, like Isaac, in faith in the promised Messiah; would you then say, “What profit shall my birthright do to me?” Would it then appear a trifling matter to have a saving interest in the Savior, and a title to Heaven?

Consider further, how probable it is that you may one day, like Esau, seek earnestly the inheritance you have sold, and yet find no place of repentance in your Father’s bosom! We mean not to say that any true penitent will be rejected; but the Apostle intimates what daily experience proves true, that, as Esau could not obtain a revocation of his father’s word, though he sought it carefully with tears, so we may cry with great bitterness and anguish on account of the loss we have sustained, and yet never so repent as to regain our forfeited inheritance, Hebrews 12:17.

At all events, if we obtain not a title to Heaven while we are here, we may come to the door and knock, like the foolish virgins, and be dismissed with scorn and contempt. Having “sown the wind, we shall reap the whirlwind.” Let us then, “seek the Lord while he may be found, and call upon him while he is near.”

2. Those who value their birthright above everything else—

Amidst the multitudes who pour contempt on spiritual blessings, there are some who know their value and taste their sweetness. But how often will temptations arise, that divert our attention from these great concerns, and impel us, with almost irresistible energy, to the commission of sin! And how may we do in one moment, what we shall have occasion to bewail to all eternity! Let us then watch and pray that we enter not into temptation; and, however firm we may imagine our title to Heaven, let us beware lest our subtle adversary deprive us of it. Let us fear, lest a promise being left us of entering into the heavenly rest, any of us should seem to come short of it! Hebrews 4:1.

Charles Simeon (1759-1836)

Genesis 25:23

The LORD said to her, “Two nations are in your womb, and two peoples from within you will be separated; one people will be stronger than the other, and the older will serve the younger.”

The common gifts of Providence are bestowed in such a regular and ordinary way, that the hand of God is scarcely seen or acknowledged in them. They are considered as resulting from a settled order of things, and are placed to the account of an imaginary cause, called Nature.

But it pleases God sometimes to mark his dispensations in so plain a manner, that his agency cannot be overlooked. He withheld from Abraham the promised seed, until there was not the most remote hope of a child being born to him by his wife, Sarah, according to the common course of nature; and thus evinced, beyond a possibility of doubt, that the child was a special and miraculous gift from him.

In the same manner God also kept Isaac childless for twenty years; and then at last condescended to his repeated supplications, and granted him the desire of his heart. On that occasion God further manifested, that, as “children are a fruit and heritage that comes of the Lord,” so all that relates to them, even to the remotest period of time, is ordered by him. Rebekah, who had been twenty years barren, at last found in herself signs of a very extraordinary kind; and being unable to account for them, consulted the Lord. God answered her, that twins were in her womb; that they should be fathers of two distinct nations; that their characters, as also that of their descendants, should be extremely different; that they should contend with each other for the superiority; that the younger should be victorious; and that “the elder should serve the younger.”

This was not fulfilled in the children themselves; for Esau was stronger than Jacob; being at the head of a warlike band, Genesis 36, while Jacob was only a poor shepherd. And Esau having many generations of great and powerful men, while Jacob’s posterity were oppressed with the sorest bondage.

But in the time of David the prophecy began to be accomplished, 2 Samuel 8:14. We may indeed consider Jacob’s obtaining of the birthright as a partial fulfillment of it, and in after ages it was fulfilled in its utmost extent; Edom being made a desolation, while the kingdom of Judah was yet strong and flourishing, Obadiah 1:6-10; Obadiah 1:17-18; Ezekiel 25:12-14.

We must not however imagine that this is all that is contained in the words of our text. This prophecy is referred to by the inspired writers both of the Old and New Testament; and that too in such a way, as to show that it is of singular importance. The prophet Malachi adduces it in proof of God’s partiality towards the Jewish nation, Malachi 1:2-3. Paul quotes it, to confirm the idea he has suggested of God’s determination to reject the Jews, who were the elder part of his family; and to receive the Gentiles, who were the younger, Romans 9:10-13. The whole train of the Apostle’s argumentation in that chapter shows, that he had even an ulterior view, which was to vindicate the sovereignty of God in the disposal of his favors, whether temporal or spiritual; and to make every one sensible that he was altogether indebted to the free grace of God for his hopes of mercy and salvation.

To confirm the words in this view, we may observe:

I. God has a right to dispense his blessings according to his own sovereign will—

God, as the Creator of all things, has an unlimited right over all—

It was of his own good pleasure that he created the world at all; there was nothing that had any claim upon him to call it into existence. When he had formed the chaos, no part of matter had any claim above the rest;

that which was left inert, had no reason to complain that it was not endued with vegetative power;

nor vegetables, that they were not enriched with animal life;

nor animals, that they were not possessed of reason;

nor our first parents, that they were created inferior to angels.

Nothing had any claim upon its Maker. He had the same right over all as “the potter has over the clay, to make one vessel to honor, and another to dishonor;” nor could any presume to say, “Why have you made me thus, Romans 9:20-21.” If this then be true, then what claim can man have upon his Maker now? If he had no claim when innocent, has he acquired any by his fall? Does a loyal subject acquire new rights by rising in rebellion against his prince?

As the Lord and Governor of all things too, God may dispose of them as he sees fit—

An earthly monarch does not consider himself accountable to his subjects for disposing of that which is properly, and in all respects, his own. He obliges those who are the objects of his favor, but does no injury to those who participate in his bounty only in a less degree. Indeed every individual thinks himself at liberty to bestow or withhold his gifts, according as his inclination or judgment may dictate. And shall we deny to God what we concede to men? Shall we bind Him by a law from which we ourselves are free? If anyone were to blame us for using our own discretion in conferring gifts, we should ask without hesitation, “Is it not lawful for me to do what I will with my own? Matthew 20:15.” Shall we then presume to negative that question when put to us by the Governor of the Universe?

Let this idea be well fixed in our minds, that God has a right to bestow his blessing on whomever he will. This will root out that arrogance which is the characteristic of fallen man. This will bring us to the footstool of the Deity, and constrain us to say, “He is the LORD. He will do what He thinks is good! 1 Samuel 3:18.” “I was silent; I would not open my mouth, for you are the one who has done this! Psalm 39:9.” We cannot doubt but that God possesses this right, since it is clear,

II. God actually exercises his right to dispense his blessings according to his own sovereign will—

We may daily see this:

1. In the dealings of his providence—

He consulted none of his creatures about how long a space of time he should occupy in completing the work of creation; or how many orders of creatures he should form. He could as easily have perfected the whole at once, as in six days. He could as easily have endued everything with a rational or angelic nature, as he could diversify their endowments in the marvelous way that he has done. But he acted in all things “according to the good pleasure of his own will.”

When it pleased him to destroy the works of his hands on account of their multiplied iniquities—why did he preserve a wicked Ham, when millions no worse than he were overwhelmed in the mighty waters?

But to speak of things that have passed since the deluge:

Who has ordered the rise and fall of nations?

Who has raised or depressed the families of men?

Who has given to individuals their measure of bodily or intellectual strength?

Who has ordered the number of men’s days on earth?

Is not this the Lord?

Who is it that gives us fruitful seasons, or causes drought and pestilence and famine to oppress the world? “I form the light and create darkness, I bring prosperity and create disaster; I, the LORD, do all these things!” Isaiah 45:7.

If it be thought that these different events are regulated according to the moral state of mankind, and that therefore they exemplify rather the equity than the sovereignty of God; we would ask: What was the foundation of the distinction put between Esau and Jacob, together with their respective families? Paul particularly notices, that, when the prophecy in our text was delivered, “Yet, before the twins were born or had done anything good or bad—in order that God’s purpose in election might stand: not by works but by him who calls—she was told, “The older will serve the younger.” Just as it is written: “Jacob I loved, but Esau I hated! Romans 9:11-13.”

It is clear therefore and indisputable that “All the peoples of the earth are regarded as nothing. He does as he pleases with the powers of heaven and the peoples of the earth. No one can hold back his hand or say to him: “What have you done? Daniel 4:35.”

2. In the dispensations of his grace—

In the call of Abraham, and the separation of his seed for a peculiar people;

in distinguishing between his immediate sons, Ishmael and Isaac; as also between Isaac’s sons, Esau and Jacob;

in giving to their posterity the revelation of his will, while the whole world was left to walk in their own ways;

in making yet further distinctions at this present moment, sending the light of his Gospel to a few of the Gentile nations, while all the rest are permitted to sit in darkness and the shadow of death.

In all this, I say, has not God clearly shown, that “He will have mercy on whom he will have mercy, and that whom he will he hardens, or gives over to the blindness and obduracy of their own hearts! Romans 9:18.”

But, as among Abraham’s seed “all were not Israel who were of Israel,” so it is now in the Christian world. There is a great and visible distinction made between the different hearers of the Gospel: some have “their hearts opened,” like Lydia’s of old, to receive and embrace the truth. Or, like Saul, they are arrested in their mad career of sin, and made monuments of God’s sovereign grace; while thousands around them find “the word, not a savor of life unto life, but of death unto death.”

“Who is it that makes these people to differ? 1 Corinthians 4:7.”

To whom is it owing that “the deaf hear, the blind see, the lepers are cleansed, the dead are raised?” We answer: It is all of God! “It is not of him who wills, nor of him who runs, but of God that shows mercy Romans 9:16.” The favored objects “are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God! John 1:13. “

The existence of God’s sovereign right to do as he pleases being thus incontrovertibly manifest, we observe,

III. That all in whose favor it is exercised, are bound to acknowledge it with most ardent gratitude—

Impious indeed would it be to arrogate the glory to ourselves—

We have not of ourselves a sufficiency for the smallest thing, even for the forming of a good thought! What folly then is it to suppose that we can create ourselves anew, and renovate our souls after the divine image! This is the work of God alone! If then we have any reason to hope that God has wrought this great work within us, what base ingratitude is it to rob him of his glory! Is it for this end that he has shown to us such unmerited regard? Or is it such an use that we ought to make of his distinguishing mercy? Surely, what he has done, he has done “for the praise of the glory of his own grace! Ephesians 1:6;” and if we have been made partakers of his grace, we should strive to the uttermost to answer the ends for which he has bestowed it.

Those who have been the most highly favored by God, have always been most forward to acknowledge their obligations to him—

Ask of Paul, to whom he owed his eminent attainments? And he will answer, “By the grace of God I am what I am! 1 Corinthians 15:10.”

Ask him, to whom all Christians are indebted for every grace they possess? He will answer, “It is God who has made us for this very purpose,2 Corinthians 5:5.” Ascend to the highest heavens, and inquire of the saints in glory; you will find them all casting their crowns at their Redeemer’s feet, and singing, “Unto Him who loved us, and washed us from our sins in his own blood, and has made us kings and priests unto God and our Father, to him be glory and dominion forever and ever!” To imitate them is both our duty and happiness. Our daily song therefore should be, “Not unto us, O Lord, not unto us—but unto Your name be the praise!” “Salvation to our God who sits upon the throne, and unto the Lamb forever!”

To guard this deep subject against the abuses to which it is liable, and to render it conducive to its proper and legitimate ends, we shall add a word,

1. Of caution—

If, as the Apostle says, “there is a remnant according to the election of grace, Romans 11:5,” we are ready to suppose that those who are not of that number are not accountable for their sins, and that their final ruin is to be imputed rather to God’s decrees, than to their own fault. But this is a perversion of the doctrine. It is a consequence which our proud reason is prone to draw from the decrees of God; but it is a consequence which the inspired volume totally disavows. There is not in all of the sacred writings one single word that fairly admits of such a construction.

The glory of man’s salvation is invariably ascribed to the free, the sovereign, the efficacious grace of God! But the condemnation of men is invariably charged upon their own willful sins and obstinate impenitence. If, because we know not how to reconcile these things, men will controvert and deny them, we shall content ourselves with the answer which Paul himself made to all such cavilers and objectors, “Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden.

One of you will say to me: “Then why does God still blame us? For who resists his will?”

But who are you, O man, to talk back to God? “Shall what is formed say to him who formed it, ‘Why did you make me like this?'” Does not the potter have the right to make out of the same lump of clay some pottery for noble purposes and some for common use? Romans 9:18-21″

And if neither the truth nor the authority of God will awe them into submission, we can only say with the fore-mentioned apostle, “If any man be ignorant, let him be ignorant, 1 Corinthians 14:38.” As for those, if such are to be found, who acknowledge the sovereignty of God, and take occasion from it to live in sin, we would warn them with all possible earnestness to cease from their fatal delusions! What excellence can he have, who “turns the very grace of God into a license to sin,” and “continues in sin that grace may abound?” Any man that can justify such a procedure, is beyond the reach of argument; we must leave him, as Paul does, with that solemn warning, “His damnation is just! Romans 3:8.”

2. Of encouragement—

To one who feels his utter unworthiness of mercy, we know not any richer source of encouragement than the sovereignty of God. For, if he may dispense his blessings to whoever he will, then the very chief of sinners has no need to despair. The person who is most remote from having in himself any ground to expect the birthright, may be made a monument of God’s grace; while the person who by nature seems to have had fairer prospects, may be left, like the rich young ruler, to perish in his iniquities! The obstacles which appear to stand in the way of his acceptance may even be turned into grounds of hope; because the more unworthy he feels himself to be, the more he may hope that God will glorify the riches of his grace in showing mercy towards him. We do not mean that any person should rush into wickedness in order to increase his prospects of salvation; for, abstractedly considered, the more sinful any man is, the greater prospect there is of his perishing forever. We only mean to say, that, in the view of God’s sovereignty, that which would otherwise have been a ground of despondency, may be turned into a ground of hope!

Let the subject then be thus improved; and while some dispute against it, and others abuse it, let us take occasion from it to make our supplication to God, saying with David, “Be merciful unto my sin, for it is great!”

Charles Simeon (1759-1836)

Genesis 24:1-4

“Abraham was now old and well advanced in years, and the LORD had blessed him in every way. He said to the chief servant in his household, the one in charge of all that he had, “Put your hand under my thigh. I want you to swear by the LORD, the God of heaven and the God of earth, that you will not get a wife for my son from the daughters of the Canaanites, among whom I am living, but will go to my country and my own relatives and get a wife for my son Isaac.”

The great events which take place in the world, such as the rise and overthrow of kingdoms, are disregarded by God as unworthy of notice; while the most trivial things that appertain to his people, are recorded with the minutest exactness.

The whole chapter from whence our text is taken relates to the marriage of Isaac. We are introduced into the most private scenes, and made acquainted with the whole rise, progress, and consummation of a matter—which might as well, to all appearance, have been narrated in a few words. But nothing is unimportant in God’s eyes, that can illustrate the operations of his grace, or tend to the edification of his church. In discoursing on this part of sacred history, we shall notice,

I. Its peculiar incidents—

Abraham commissioned his servant to go and seek a wife for his son Isaac—

That holy man could not endure the thought of his son forming a connection with the Canaanites, who would be likely to draw him aside from the worship of the true God. He therefore ordered his old and faithful servant, Eliezer, to go to the country where his father’s relations lived, and where, though idolatry prevailed in part, Jehovah was still known and worshiped, to bring for his son a wife from thence.

As Isaac was forty years of age, it might have seemed more proper for him to go himself; but Abraham had been called out from thence, and would on no account either go back there himself, or allow his son to go, lest he should appear weary of his pilgrimage, or countenance his descendants in going back to the world from whence they have been brought forth. On this account, when his servant asked whether, in the event of the woman, whom he should fix upon, being unwilling to accompany him, he should take Isaac there to see her—Abraham in the most peremptory manner imaginable forbade any such step; and declared his confidence, that while he was thus jealous for the honor of his God—God would overrule the mind of any person who should be selected as a partner for his son. But not contented with charging him in this manner, he imposed an oath upon him, and bound him by the most solemn obligations to execute his commission with fidelity and care. The more customary mode of swearing was by lifting up the hand to Heaven (Genesis 14:22.); but here it was by putting his hand under Abraham’s thigh; which was afterwards required by Jacob for the same purpose of his son Joseph, Genesis 47:29.

How admirable a pattern is this for parents, in reference to the forming of matrimonial connections for their children! The generality are influenced chiefly by the family and fortune of those with whom they seek to be married; and even professors of godliness are too often swayed by considerations like these, without adverting sufficiently to the interest of their immortal souls. But surely the religious character of a person ought to operate upon our minds beyond any other consideration whatever. To what purpose has God told us, that the believer can have no communion with an unbeliever, any more than light with darkness, or Christ with Belial, 2 Corinthians 6:14-15. To what purpose has he enjoined us to marry “only in the Lord, 1 Corinthians 7:39,” if we are still at liberty to follow our carnal inclinations and our worldly interests, without any regard to our eternal welfare? Let the example of Abraham and of Isaac have its due weight on all, whether parents or children; and let a concern for God’s honor regulate our conduct, as well in choosing connections for ourselves, as in sanctioning the choice of others.

The servant executed his commission with fidelity and promptness—

Never was there a brighter pattern of a servant than that which this history sets before us. In every step that Abraham’s servant took, he showed how worthy he was to be entrusted with so important a mission. In his first setting-out he acted with great prudence; for, if he had gone alone without any evidences of his master’s wealth, he could not expect that he should obtain credit for his assertions. Therefore, without any specific directions from his master, he took ten camels richly laden, and, with them, a proper number of attendants; who, while they evinced the opulence of his master, would be witnesses also of his own conduct. His dependence indeed was upon God, and not on any devices of his own; nevertheless he rightly judged that a dependence upon God was not to supersede the exercise of wisdom and discretion.

Having reached the place of his destination, he earnestly implored direction and blessing from God; and in order that he might ascertain the will of God, he entreated that the woman designed for him, might of her own accord offer to water all his camels. A better sign he could not well have asked; because such an offer, freely made to a stranger, would indicate a most amiable disposition; it would demonstrate at once the humility, the industry, the affability, the extreme kindness of the girl; and would be a pledge, that she who could be so courteous and obliging to a stranger, would certainly conduct herself well in the relation of a wife.

Scarcely had he presented his silent prayers to God, when Rebekah came, according to the custom of those times, to draw water; and, on being requested to favor him with a draught of water, made the very reply which he had just specified as the sign that was to mark the divine appointment. And no sooner had she made the offer, than she set herself (though it was no inconsiderable labor) to perform it.

Amazed at the merciful interposition of his God, he stood wondering, and adoring God for the mercy given unto him; nor did he allow any of the inferior servants to assist her; that, by leaving her to complete the work alone, he might see more clearly the hand of God ordering and overruling the whole matter. When she had finished, he inquired her name and family; and finding that they were his master’s nearest relations, he made her a present of some valuable ornaments; and proposed, if her father could accommodate him to spend the night at his house. She went home immediately to inform her friends, who came to the well, and invited him to return with them. Having brought him to their house, and shown him the greatest hospitality, he refused to partake of any refreshment until he had made known to them the design of his coming. He then began to relate the wish of Abraham his master, the oath that he had imposed upon him, the prayer which he himself had silently offered to God, and the miraculous answer he had received to it; informing them at the same time of the opulence of Abraham; and that Isaac, on whose behalf he was come, was to be his sole heir. Immediately they all agreed, that the matter proceeded from the Lord; and they testified their willingness to accede to the proposal. They wished however for a few days delay; but the servant, having succeeded in the object of his mission, was impatient to be gone, and to deliver his master from the suspense in which he must of necessity have been kept. And Rebekah declaring her readiness to proceed with him, he took her and her nurse (after having given presents to all her relations, and thereby increased their esteem for his master), and brought her in safety to Isaac; who gladly received her as a present from the Lord, and was thenceforth united to her with the most affectionate regard.

In all this transaction we cannot but admire, on the one hand, the wisdom, the zeal, and the piety of the servant; and, on the other hand, the condescension and goodness of Jehovah. And though we are not warranted by this history to expect precisely the same interposition in our behalf—yet we are warranted to confide in God, and to expect his direction and blessing in all the things which we humbly commit to him.

As a mere history, this is replete with instruction; but it is still more so, if considered in,

II. Its emblematic import—

As fearful as we would be, exceeding fearful, of imposing any sense upon the Holy Scriptures, which God himself has not plainly sanctioned, we will not take upon ourselves absolutely to affirm that the marriage of Isaac was allegorical; but when we consider that some of the most striking parts of Isaac’s history are explained by the inspired writers as emblematical of some mystery; that as the promised seed, born in a supernatural way, he was certainly a type of Christ; and that, as being the heir in opposition to Ishmael, he shadowed forth that spiritual seed who should inherit the promises; when we consider too the marvelous circumstances attending his marriage; we cannot reasonably doubt, but that it was a figure or emblem of some mysterious truth. If this ground of interpretation is admitted, we do not then hesitate to say, what that point is which it was intended to prefigure; it was certainly the marriage of God’s only dear Son to his bride, the church.

1. God, like Abraham, sends forth his servants to obtain a bride for his Son—

The object nearest to the heart of our heavenly Father is to bring souls into connection with his dear Son. This connection is often represented under the idea of a marriage. Not to mention the innumerable places in the Old Testament where this image is used, we would only observe, that Jesus Christ is expressly called “the Bridegroom;” that his servants are called “the friends of the bridegroom, who hear his voice, and rejoice” in his prosperity, John 3:29; and that the redeemed are called “the Lamb’s wife, Revelation 21:9.” Ministers are sent forth to prevail on people to unite themselves to him by faith, so as to become one flesh and one spirit, Ephesians 5:30; 1 Corinthians 6:15; 1 Corinthians 6:17, with him. And when they are successful in any instances, “they espouse their converts to one husband, that they may present them as a chaste virgin to Christ, 2 Corinthians 11:2.

Who that weighs these words, can doubt the propriety of interpreting Isaac’s marriage as emblematic of Christ’s union with the Church? To this office they are sworn in the most solemn manner; they are warned, that they shall be called to an account for their discharge of it; that if any through their neglect remain unimpressed with his overtures of mercy, their souls shall be required at the hands of him who neglected them. At the same time they are informed, that if their lack of success is not owing to their own negligence, but to the obstinacy of the people to whom they are sent, it shall not be imputed to them; but “they shall receive a recompense according to their own labor, 1 Corinthians 3:8,” and “be glorious in God’s eyes though Israel be not gathered, Isaiah 49:5.”

2. His servants execute their commission in the very way that Abraham’s servant did—

They look unto God for his direction and blessing; knowing assuredly, that, though “Paul should plant and Apollos water, God alone can give the increase.” They endeavor to render the leadings of his providence subservient to their great end. They watch carefully for any signs which may appear of God’s intention to render their message effectual; and they are forward to set forth the unsearchable riches of Christ, together with his suitableness and sufficiency for his church’s happiness.

They declare that He is “appointed heir of all things;” and that out of His fullness all the wants of his people shall be abundantly supplied. They exhibit in their own persons somewhat of that “salvation with which he will beautify the meek;” and to every soul that expresses a willingness to be united to him, they are desirous to impart pledges of his future love. And if in any instance God blesses their endeavors, they labor to accelerate that perfect union which is the consummation of all their wishes. To anything that would divert their attention or retard their progress, they say, “Hinder me not, seeing the Lord has prospered my way!”

3. Their labors are crowned with similar success—

No faithful servant labors altogether in vain, Jeremiah 23:22. Some doubtless are far more successful than others; but all who endeavor earnestly to “win souls to Christ,” have the happiness of seeing some who obey the call, and cheerfully “forsake all to follow him.” These are to them now their richest recompense; and in the last day will also be “their joy and crown of rejoicing;” for “when the marriage of the Lamb hs come, and his wife has made herself ready,” then shall they also be “called to the marriage supper of the Lamb,” and be eternally blessed in his presence. “These are the true sayings of God! Revelation 19:7-9.”

To make a suitable improvement of this history,

1. Let us have respect to God in all our temporal concerns—

We have seen how simply and entirely God was regarded by all the parties concerned in this affair; by Abraham who gave the commission, by Isaac who acquiesced in it, by the servant who executed it, by Rebekah’s friends who submitted to the proposal as proceeding from God, and by Rebekah herself, who willingly accompanied the servant to his master’s house. Happy would it be if all Christian masters, children, servants, families, were actuated by such a spirit! We need not limit our thoughts to the idea of marriage; for we are told that “in all our ways we should acknowledge God, and that he will direct our paths.” There is not a concern, whether personal or domestic, which we ought not to commit to him. And if all our “works were begun, continued, and ended in him,” we would find that God would “prosper the work of our hands upon us;” “being in his way, he would most assuredly lead us” to a happy and successful outcome.

2. Let us execute with fidelity, every trust reposed in us—

It is the privilege both of masters and servants to know, that “they have a Master in Heaven;” who accepts at their hands the most common offices of life, provided his authority is acknowledged, his honor consulted, and his will obeyed, in the execution of them. This is God’s own direction to them, “Servants, be obedient to those who are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service, as men-pleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men; knowing that whatever good thing any man does, the same shall he receive of the Lord, whether he be bond or free. And you masters, do the same things unto them, Ephesians 6:5-9.”

Whatever is our particular calling, it is that to which God himself has called us, and which ought to be exercised with a view to him, and as in his immediate sight. O that when we come into the presence of our Lord in the last day, we may be able to give as good an account of ourselves to him, as this servant did to his master Abraham!

3. Let us accept the offers which are sent to us in Jesus’ name—

The great concern typified in the history before us, is that in which we are this moment engaged. We are the servants of the most high God; and you are the people to whom we are sent. We are ambassadors from him; and we beseech you, in Christ’s stead, to be reconciled to him, and to accept his overtures of love and mercy. We declare to you, that now he will adorn you with a robe of righteousness and the graces of his Spirit, which were but faintly shadowed forth by the clothing and the jewels that were given to Rebekah. You shall be “all glorious within, and your clothing of wrought gold, Psalm 45:13.”

O let us not go away ashamed; let us not return and say, that those whom we have solicited, “refuse to come with us.” This is the message which he has sent to every one of you, “Hearken, O daughter, and consider, and incline your ear; forget also your own people and your father’s house; so shall the King have pleasure in your beauty! Psalm 45:10-11.” May God of his mercy incline you to accept his invitation, and make you willing in the day of his power!

Charles Simeon (1759-1836)

Genesis 23:17-18

“So Ephron’s field in Machpelah near Mamre—both the field and the cave in it, and all the trees within the borders of the field—was deeded to Abraham as his property in the presence of all the Hittites who had come to the gate of the city.”

There is something in a holy life which wonderfully conciliates the minds of men. At first indeed, like a strong influx of light, it offends their eyes; and the beholders, unable to bear the effulgence of its beams—turn away from it, or perhaps desire its utter extinction. But when it has shone for a long time before them, and they have had sufficient opportunity to contemplate its worth, they are constrained to acknowledge, that “the righteous is more excellent than his neighbor;” and they begin to venerate the character, whose virtues at first were occasions of offence. We have a striking instance of this in the chapter before us.

The children of Heth were not acquainted with Abraham’s principles; but they had seen his exemplary deportment for many years; and when the death of his wife necessitated him to ask a favor at their hands, they were as glad to confer it, as he could possibly be to receive it. The purchase of a burying-place does not indeed appear at first sight to be an incident worthy of notice; but in the present instance there is much that deserves attention. We would make some remarks upon,

I. The manner in which the agreement was made—

No records, human or divine, afford us a more admirable pattern for transacting the common business of life than the history before us. All parties seemed to be penetrated with the same spirit; they vied with each other in all that was amiable and praiseworthy. We may notice in particular,

1. Their courteousness—

Abraham, in his address to the chief people of the city, testified all the respect due to their character, “standing up before them, and bowing to them;” and they, on the other hand, addressed him as “a mighty prince,” whom they were forward and happy to oblige.

It were well if, in all our fellowship with mankind, we were careful to maintain a similar deportment. But there are many Christians who seem almost to forget that God has said unto them, “Be courteous, 1 Peter 3:8.” They are arrogant and assuming towards their superiors; they are haughty and imperious towards their inferiors; they are ready to claim as their right what they ought to ask as a favor. And, if they grant a favor, they confer it in so ungracious a way, as to destroy all sense of obligation in him who receives it.

Some allowance indeed must be made for natural disposition, and for defects of education; yet, after all, the Christian ought to be the most polite of men, because he ought to feel in his heart all that others express in their conduct; he should “esteem others better than himself, Philippians 2:3,” and “prefer them in honor before himself, Romans 12:10,” and make himself the servant of all for his Master’s sake, 1 Corinthians 9:19. He should have in subjection all that pride and selfishness, that stimulates to contention, Ephesians 4:31-32; and maintain in exercise that divine philanthropy, which is the foundation and cement of all civilized society, Colossians 3:12-14. “Whatever is lovely and of good report,” he should revolve it in his thoughts, and manifest it in his actions! Philippians 4:8.

2. Their equity—

Gladly would Ephron have given to Abraham both the sepulcher which he desired, and the field in which it was contained; but Abraham entreated that he might be permitted to pay for it according to its value. Accordingly the price was fixed on the one part with perfect equity, and paid, on the other, with perfect cheerfulness. Would to God that all men would adopt this mode of dealing, and buy and sell according to this pattern! Would to God that even professed Christians would copy after this example! How much falsehood, how much imposition, would then be avoided!

Solomon has drawn to the life the characters of many, who depreciate everything which they wish to buy, and then go away boasting of the advantageous bargains they have made, “It’s no good, it’s no good!” says the buyer; then off he goes and boasts about his purchase! Proverbs 20:14.” But this is beneath the character of a godly man. We should not wish to obtain more, or to pay less, for a thing, than it is worth. We should not advance the price on account of the purchaser’s necessity, or refuse what is right on account of the necessity of the seller; but, whether we buy or sell, we should act towards our neighbor as we in a change of circumstances would have him do to us.

3. Their prudence—

To Abraham especially it was of importance that the purchase should be known and ratified. Had he accepted the sepulcher as a present, or bought it in a private way, his title to it might at some future period have been disputed, and his descendants been deprived of that which he was desirous of securing to them. But all fears of this kind were effectually prevented by the publicity of the transaction. The chief people of the city were not only witnesses of it, but agents, by whose mediation Ephron was induced to conclude the bargain. Moreover, all who went in or out of the gate of the city, were witnesses; so that, after possession was once taken, no doubt could ever arise respecting the transfer of the property, or the title of Abraham’s descendants to possess it.

How unlike to Abraham are many who call themselves his children! They embark in business and enter into contracts, without due consideration; they transact their affairs without order, and leave them in confusion; and thus by their indiscreet conduct they involve their names in disgrace, and their families in ruin. Let us learn from him; let us act with caution; let not even affliction itself render us inattentive to the welfare of our posterity; let us conduct ourselves conformably to that sage advice of Solomon, “Finish your outdoor work and get your fields ready; after that, build your house, Proverbs 24:27.” In other words, Let deliberation and foresight so regulate our conduct, that those who succeed us may applaud our wisdom, and reap the benefit of our care.

If the manner of forming this agreement is profitable, much more shall we find it profitable to consider,

II. The ends for which it was made—

There was much more in the mind of Abraham than was known to the people among whom he sojourned. Besides the immediate and ostensible reason of making that purchase, he had others that were no less important. We shall mention them in their order.

1. He bought the field to bury his wife—

Sarah had lived with him to a good old age. But the dearest relatives, however long their union may continue, must part at last. This idea is judiciously put into the mouths of both the parties at the time they betroth themselves to each other at the altar, “Until death do us part.” And when the time of separation is come, the most beloved object ceases to please. The soul having taken its flight, the body hastens to putrefaction; and we are as glad to have it removed out of our sight, as ever we were to enjoy communion with it. To give it a decent interment, and drop a tear over it at the grave, is the last office of love which we are able to show to our dearest friend; and he who lives the longest, has only to perform this painful office the more frequently, until he sees himself, as it were, forsaken by all, and left desolate, unknowing, and unknown.

O that we could all bear this in mind! We are born to die; the moment we drew our first breath, we had one breath less to draw. Every hour we live, we approach nearer and nearer to our grave. If we continue our course, like the sun, from its rise to the meridian, and from its meridian to the close of day, still every moment shortens our duration; and while we are speaking to you now, we are hastening to the chambers of death! Let husbands and wives, parents and children, and friends who are to each other as their own soul, remember this. Let them sit loose to each other; and let the time that they enjoy the society of their friends, be regarded by them as the interval allotted to prepare for their interment.

2. He bought the field to express his confidence in the divine promise—

God had promised to him and to his seed the land wherein he sojourned. But Abraham had continued there above sixty years without gaining in it so much as one foot of land, Acts 7:5. But was the promise therefore to be doubted? No. It was not possible that that could fail. Abraham was as much assured that the promise would be fulfilled, as if he had seen its actual accomplishment. Under this conviction, he purchased the field as a pledge of his future inheritance.

In the prophecies of Jeremiah we have a similar compact made with precisely the same view. The prophet had foretold the speedy desolation of Jerusalem by Nebuchadnezzar, and the restoration of the Jews to their own land after a captivity of seventy years. His uncle’s son, alarmed, as it should seem, by the approach of the Chaldean army, determined to sell his estate; and offered it to Jeremiah first, because the right of redemption belonged to him. By Gods command Jeremiah bought the inheritance; and had the transfer signed and sealed in a public manner; and buried the writings in an earthen vessel; that, being preserved to the expiration of the Babylonish captivity, they might be an evidence of his title to the estate. This was done, not that the prophet, or his heirs, might be enriched by the purchase, but that his conviction of the truth of his own prophecies might be made manifest, Jeremiah 32:6-16; Jeremiah 32:42-44.

3. He bought the field that he might perpetuate among his posterity the expectation of the promised land—

It was to be four hundred years before Abraham’s seed were to possess the land of Canaan. In that length of time it was probable that the promise itself would be forgotten; and more especially during their Egyptian bondage. But their having a burying-place in Canaan, where their bones were to be laid with the bones of their father Abraham, was the most likely means of keeping alive in every succeeding generation the hope of ultimately possessing the whole land. Accordingly we find, it did produce this very effect; for as Abraham and Sarah were buried in that cave, so Isaac and Rebekah were, and Jacob and Leah, notwithstanding that Jacob died in Egypt, Genesis 25:9-10; Genesis 45:28; Genesis 49:30-32; Genesis 50:13. And Joseph also, though buried in Egypt, gave commandment, that when the Israelites should depart out of Egypt to possess the land of Canaan, they should carry up his bones with them, and bury them in the sepulcher of his progenitors, Genesis 50:24-25 with Hebrews 11:22.

ADDRESS—

1. Let us seek a union that shall never be dissolved—

All earthly connections must sooner or later be dissolved; and when once they are broken by death, they are terminated forever.

But a union formed with the Lord Jesus Christ shall never cease. If we are grafted into him as the living vine, we shall never be broken off; if we are made living members of his body, he will allow nothing to separate us from him. Death, so far from destroying that union, shall confirm it, and bring us into a more intimate enjoyment of it. Let us then seek that union which is effected by faith in the Lord Jesus. If we consider only the present happiness arising from it, it infinitely transcends all others; but if we regard its continuance, the longest and dearest connections upon earth are not worthy of a thought in comparison with it.

2. Let us look forward to the possession of the heavenly Canaan—

There is “a promise left us of entering into rest,” even into “that rest which remains for the people of God.” But we may experience many difficulties and trials in our way there. Nevertheless “the promise is sure to all the seed;” and “our Forerunner has already entered” into Heaven, to take possession of it for us. Nay more, he has given us his “Holy Spirit to he a pledge of our inheritance.” Let us then be contented to live as pilgrims and sojourners in this world; and make it our chief labor to keep our title to that inheritance clear. Let us be anticipating the time when the promise shall bring forth, and all the seed of Abraham rejoice together in its full accomplishment!

3. Let all our interactions with men be worthy of our professions and expectations—

If we have indeed been chosen of God to an eternal inheritance, we should show a deadness to the things of this world, and an amiableness in the whole of our deportment. It is a shame to be outdone by heathens in anything. We should excel in courteousness and generosity, in prudence and equity, as well as in heavenly-mindedness and devotion. In short, we should endeavor in all things to “walk worthy of our high calling,” and to “show forth the virtues, as well as the praises, of him who has called us to his kingdom and glory.” Such behavior will go far towards conciliating our enemies. It will “put to silence the ignorance of foolish men;” and “make those ashamed, who falsely accuse our good conduct in Christ;” and, our light shining thus with uniform and engaging splendor, will constrain many to “glorify our Father who is in Heaven.”

Charles Simeon (1759-1836)