Genesis 37:4

“When his brothers saw that their father loved Joseph more than any of them, they hated him and could not speak a kind word to him.”

We are not expressly told in Scripture that the events of Joseph’s life were intended to prefigure those which would afterwards be accomplished in the Messiah; but the humiliation and exaltation of each, together with the means whereby both the one and the other were effected, are so much alike, that we can scarcely view them in any other light than as a typical prophecy fulfilled in the Antitype.

It is not however our intention to prosecute the history of Joseph in this view; we shall rather notice some of the most striking particulars as tending to elucidate the passions by which mankind in general are actuated, and the changes to which they are exposed. The words of our text describe the dispositions of his brethren towards him, and will lead us to consider,

I. The occasions of his brethren’s hatred—

Joseph was pre-eminently marked as the object of his father’s love—

That his father should love him above all his brethren is not to be wondered at; Joseph was born to him of his beloved Rachel; and in him, Rachel, though dead, might be said to live. He was also imbued with early piety, while his brethren were addicted to all manner of evil; insomuch that he himself was forced to report their wickedness to his father, in order that they might be corrected and restrained by his parental authority. It is probable also that he stayed at home to minister to his aged father, while they were occupied in their pastoral cares; and that he won the affections of his parent by his dutiful and incessant assiduities.

As a general principle, we highly disapprove of partiality in parents towards their children; though we think it justified, when it is founded on a great and manifest difference in their moral character; inasmuch as it is a parent’s duty to mark his approbation of religion and morals. But in no case ought that partiality to be shown by such vain distinctions as Jacob adopted. Joseph’s “coat of many colors” was calculated to generate nothing but vanity in the possessor, and envy in those who thought themselves equally entitled to their parent’s favor; and indeed this very distinction proved a source of all the calamities which afterwards befell him.

God himself also was pleased to point Joseph out as destined to far higher honors—

God revealed to him in dreams, that all his family should one day make obeisance to him. The dreams were doubled, as Pharaoh’s afterwards were, Genesis 41:32, to show that his exaltation above all his family, and their humblest submission to him, would surely come to pass. These dreams being divulged by Joseph, he became more than ever an object of most inveterate hatred to his brethren. They could not endure that even God himself should exercise his sovereign will towards him. They considered every favor shown to him (whether by God or man) as an injury done to themselves; and the more he was honored, the more were they offended at him.

They did not consider, that he was not to be blamed for his father’s partiality, nor to be condemned for those destinies which he could neither procure nor prevent. Blinded by envy, they could see nothing in him that was good and commendable, but made everything which he either said or did, an occasion of blame.

To set his brethren’s conduct in its true light, we will endeavor to show:

II. The evil of that envy by which they were actuated—

Envy is one of the most hateful passions in the human heart!

1. Envy is most unreasonable in itself—

It is called forth by the honor or advantages which another enjoys above ourselves. Now if those advantages are merited, why should we grudge the person the possession of them? If they are not acquired by merit, still they are given to him by the unerring providence of God, who “has a right to do what he will with his own. Is our eye then to be evil because he is good? Matthew 20:15.”

Besides, the things which we envy a person the possession of, are often snares, which we should rather fear than covet; and, at best, they are only talents, of which he must soon give a solemn account to God. If therefore we are sensible how little improvement we have made of the talents already committed to us, we shall see at once how little reason we have to envy others their increased responsibility.

2. Envy is extremely injurious both to ourselves and others—

Nothing can be more destructive of a person’s own happiness than to yield to this hateful passion. It causes him to derive pain from those things which ought to afford him pleasure; and to have his enmity augmented by those very qualities which ought rather to conciliate his regard. Envy is justly declared to be “the rottenness of the bones, Proverbs 14:30.” It corrodes our inmost souls, so that we can enjoy no comfort whatever, while we are under its malignant influence. And there is nothing so spiteful, nothing so murderous, which we shall not both devise and execute, when we are subject to envy’s power! James 3:16.

Behold Cain, when envying Abel the testimonies of God’s approbation; behold Saul, when he heard David celebrated as a greater warrior than himself; how downcast their looks! what wrathful and vindictive purposes did they form! how were they changed into incarnate fiends!

Thus it was also with Joseph’s brethren, who could be satisfied with nothing but the utter destruction of the envied object.

3. Envy renders us as unlike to God as possible—

See how our God and Savior acted towards us in our fallen state; instead of rejoicing in our misery, he sought to redeem us from it, and sacrificed his own happiness and glory to re-establish us in the state from which we had fallen.

What a contrast to this, does the envious person exhibit!

He repines at the happiness of others, while God is grieved at their misery.

He seeks the destruction of others, while God labors for their welfare.

He breaks through every restraint to effect their ruin, though with the loss of his own soul; while God takes upon him all the pains of Hell, in order to exalt as to the blessedness of Heaven.

He is thus hostile to those who have never injured him, while God loads with his benefits those who have lived in a constant scene of rebellion against him.

What can set the passion of envy in a more hateful light than this?

4. Envy transforms us into the very image of the devil—

Satan was once an angel of light, as happy as any that are now before the throne; but he kept not his first estate. He sinned, and thereby brought upon himself the wrath of Almighty God.

It pleased God afterwards to form another order of beings, who were designed to fill up, as it were, the seats from which the fallen spirits had been driven. But this envious spirit Satan, strove to turn them from their allegiance. He knew well enough that he could not thereby mitigate his own misery; but he could not endure to see others happy, while he himself was miserable; yes, he was willing even to augment his own guilt and misery, provided he might destroy the happiness of man.

With the same view Satan afterwards strove to set God against his servant Job, in order that he might deprive that holy man of his integrity and bliss.

In this mirror, let the envious man behold himself, and he will discern every lineament of his own hateful image. Well did Jesus say of such people, “You are of your father, the devil, and the lusts of your father you will do! John 8:44.”

By way of improving the subject, let us inquire,

1. Why is it that people are so unconscious of the envy within them?

It is not surely, because they have not this principle in their hearts; for, “Has the Scripture said in vain: The spirit that dwells in us lusts to envy, James 4:5.” All are more or less actuated by envy, until it has been conquered by divine grace. But it is confessedly a depraved principle, and therefore men are averse to acknowledge its existence in them.

Envy is also a principle easily concealed by specious coverings. Its effects are ascribed to just indignation against sin; and the most eminent virtues of a person are blackened by the most opprobrious names, in order to justify the resentment which it excites in the bosom. Other strong passions, such as lust and anger, are more determinate in their actings, and therefore less capable of being hidden from our own view. But envy, like avarice, is of so doubtful a character, and admits of so many plausible excuses, that those who are most subject to it are unconscious of its existence and operation within them.

2. How may envy be discerned?

Envy is not excited, except where the advancement or happiness of another appears within our own reach. To discern its workings therefore, we must watch the actings of our mind towards people whose situation and circumstances nearly accord with our own. The principle is then most strongly operative, when there is a degree of rivalry or competition existing. People do not like to be excelled in that line wherein they themselves desire distinction.

The one who courts admiration,

the tradesman who values himself upon the superiority of his goods,

the scholar who is a candidate for fame,

the statesman who is ambitious of honor,

must consider how he feels, when he sees himself outstripped in his course; whether he would not be glad to hear that his successful competitor had failed in his expectations; whether his ear is not open to anything that may reduce his rival to a level with himself; whether, in short, the fine coat and promised elevation of Joseph do not grieve him?

Let people be attentive to the motions of their hearts on such occasions as these, and they will find that this accursed principle is exceeding strong within them; and that they need to watch and pray against it continually, if they would gain the mastery over it in any measure.

3. How may envy be subdued?

Doubtless many things might be prescribed which would conduce to this end. We content ourselves however with specifying only two.

First, Let us endeavor to get a knowledge of our own vileness. When we have thoroughly learned that we deserve God’s wrath and indignation, we shall account it a mercy that we are out of Hell! We shall not then be grieved at any preference shown to others. We shall see that we have already far more than we deserve; and we shall be willing that others should enjoy what God has given them, when we see how mercifully he has dealt with us.

Next, Let us get our hearts filled with love to our fellow-creatures. We do not envy those whom we love; the more we love any person, the more we rejoice in his advancement. The Apostle justly says, “Love does not envy.” Let us beg of God then to implant this better principle in our hearts. Then shall our selfish passions be mortified and subdued; and we shall be made like unto him, whose name is love! 1 John 4:8.

Charles Simeon (1759-1836)

Genesis 34:31

“And they said: Should he have treated our sister as a harlot?”

The life of man is continually exposed to trouble; and often waves follow waves with little intermission. It was thus in Jacob’s case, who, from the time that he fled from the face of Esau, met with a continued series of difficulties and distresses. Having terminated his hard service under Laban, and miraculously escaped the vindictive assaults both of Laban and of Esau, he seemed to have obtained a respite.

But his peace was of very short duration; for his own children, to whom he looked for comfort in his declining years, became to him a source of the most poignant sorrows. It appears indeed, from various circumstances in this short history, that he did not maintain sufficient authority over his own house. Had he taken the direction of matters into his own hands, instead of waiting to consult his young, inexperienced, and headstrong sons, he would have prevented those horrible crimes which they perpetrated without fear, and vindicated without remorse.

In considering the petulant answer which they made to his reproofs, we shall be led to notice,

I. The provocation they had received—

We apprehend that Leah herself was in part accessory to the evils that befell her daughter—

Dinah, like other young people, wished to see, and be seen; and on some festive occasion went to visit the daughters of the land of Canaan. She would probably have been displeased, if her mother had imposed restraints upon her. But it was her parent’s duty to consult, not so much her inclination, as her safety; and it was highly blamable in Leah to allow her daughter, scarcely fifteen years of age, to go into scenes of gaiety and dissipation unprotected and unwatched.

Perhaps by this calamity Leah herself was punished for the prostitution of herself (for what else can it be called?) in compliance with her father’s wishes. Impersonating her sister Rachel, she had yielded to what might be justly termed, an incestuous relationship; and now she lives to see the humiliation and defilement of her only daughter.

But, whatever degree of blame attached either to Dinah or her mother, the provocation given by Shechem was doubtless exceedingly great—

To take advantage of a thoughtless unprotected female was exceedingly base; and the distress brought by it upon her whole family was most deplorable.

Ah! little do the mirthful and dissipated think, what sacrifices they require for the gratification of their lusts! Here was the happiness, not of an individual only, but of a whole family, destroyed. That her seducer endeavored afterwards to repair the injury, is true; and in this he differed from the generality, who, as soon as they have accomplished their vile purposes, have their love turned into indifference or aversion; but the injury was absolutely irreparable; and therefore we do not wonder that it excited a deep resentment in the bosoms of her dishonored relatives.

But though her brothers were justly indignant at the treatment she had received, they were by no means justified in,

II. The manner in which they resented it—

Shechem, though a prince among the Hivites, instantly made application to Dinah’s father to give her to him in marriage. Though he had humbled her, he did not wish to perpetuate her disgrace, but sought as much as possible, to obliterate it forever. The terms he proposed were dictated not only by a sense of honor, but by the most tender affection.

Happy would it have been if Jacob’s sons had been actuated by principles equally honorable and praiseworthy! But they, alas! intent only on revenge, contrived a plot as wicked and diabolical as ever entered into the heart of man. They formed a design to murder, not only the person who had given them the offence, but all the men of his city together with him. In the execution of their purpose they employed,

1. Hypocrisy—

They pretended to have scruples of conscience about connecting themselves with people who were uncircumcised. We may admit for a moment, that this did really operate on their minds as an objection to the projected union; and that this objection was sufficient to weigh down every other consideration; still what regard had they for conscience when they could deliberately contrive a plan for murdering the whole city? This was indeed to “strain at a gnat, and to swallow a camel.”

2. Profaneness—

They knew that both the prince and his people were altogether ignorant of Jehovah, and destitute of the smallest wish to be savingly interested in the Covenant which God had made with Abraham; and yet they proposed that all the males should receive the seal of God’s covenant in circumcision; and that too, not in order to obtain any spiritual benefit, but solely with a view to carnal gratification. What a profanation was this of God’s holy ordinance! and what impiety was there in recommending to them such a method of attaining their ends!

3. Cruelty—

One would scarcely have conceived that such cruelty could have existed in the human heart. That a spirit of revenge should excite in the minds of these men the thought of murdering the person who was more immediately implicated in the offence, was possible enough; but that it should prompt them to involve a multitude of innocent people in the same ruin; and at a time when those people were making very great sacrifices in order to conciliate their favor; and that it should induce them to make use of religion as a cloak for the more easy accomplishment of their execrable purpose—this almost exceeds belief. Yet such was their inhuman plot, which too successfully they carried into effect. And though their brethren did not join them in destroying the lives of any—yet they so far participated in the crime, as to take captive the defenseless women, and to seize upon all the cattle and property for a prey.

There is nothing so iniquitous, but the perpetrators of it will justify it. This appears from,

III. Their vindication of their conduct—

In their answer to their father’s reproof we behold nothing but,

1. Offended pride—

They would not have felt any displeasure against Shechem, if he had dealt with any other female, or any number of them, as harlots. But that he should offer such an indignity to “their sister” this was the offence, an offence that could not be expiated by anything less than the blood of all that were even in the most distant way connected with Shechem. We are surprised and shocked at the relation of this event; and yet is it very similar to what occurs continually before our eyes.

Is an injury done, or an affront offered to us? We feel ourselves called upon by a regard for our own honor to seek the life of the offender. Is a slight encroachment made on the rights of a nation? It is deemed a just cause of war; and the lives of thousands are sacrificed in order to avenge it. But Jacob formed a just estimate of his children’s conduct, when he said, “Cursed be their anger, for it was fierce; and their wrath, for it was cruel.”

2. Invincible obduracy—

We might well expect that, after a moment’s reflection, these bloody murderers would relent and be filled with remorse. But all sense of guilt, yes, and all regard for their own and their father’s safety, seemed to be totally banished from their minds. Instead of regretting that they had acted so treacherous and cruel a part, they vindicate themselves without hesitation, and even tacitly condemn their father, as manifesting less concern for his daughter than they had shown for their sister. We can scarcely conceive a more awful instance than this, of the power of sin to blind the understanding and to harden the heart. But daily experience shows, that, when once the conscience is seared, there is no evil which we will not palliate, no iniquity which we will not justify.

Inferences:

1. How astonishingly may the judgment of men be warped by partiality and self-love!

These men could see evil in the conduct of Shechem, and yet justify their own evil; though theirs was beyond all comparison more vile and horrible than his.

And is it not thus with us? If the world beholds anything amiss in the conduct of a person professing religion, with what severity will they condemn it, even though they themselves are living in the unrestrained commission of ten thousand sins! And even professors of religion too are apt to be officious in pulling out a mote from their brother’s eye, while they are inattentive to the beam that is in their own eye. But let us learn rather to exercise forbearance towards the faults of others, and severity towards our own faults.

2. How certainly will there be a day of future retribution!

Here we behold a whole city of innocent men put to death, and their murderers going away unpunished. But let us not on this account arraign the dispensations of Providence. In the last day all these apparent inequalities will be rectified. It will then infallibly go well with the righteous, and ill with the wicked. The excuses which men now make, will be of no avail; but every motive and deed shall appear in its proper colors; and every man receive according to what he has done in the body, whether it be good or evil.

Charles Simeon (1759-1836)

Such are the dispositions of men in general, that they cannot pass any considerable time without feeling in themselves, and exciting in others, some malignant tempers. The more nearly men come in contact with each other, the more do they disagree. Nations are most inveterate against those who are most in their vicinity. Societies are for the most part distracted by opposing interests. Families are rarely to be found, where the demon of discord has not raised his throne; yes, even the dearest friends and relatives are too often filled with animosity against each other. Happy would it be, if disagreements were found only among the ungodly; but they frequently enter into the very church of God, and kindle even in good men a most unhallowed fire.

Paul and Barnabas were a lamentable instance of human weakness in this respect. But on the present occasion we are called to consider, not a quarrel, but a reconciliation. The quarrel indeed had been rancorous in the extreme; but the reconciliation, as described in the text, was most cordial and most affecting.

We would call your attention to a few observations arising from the circumstances before us—

I. The resentments of brethren are usually exceedingly deep—

If a stranger injures us in any respect, the irritation produced by the offence is, for the most part, of very short duration. But if a brother, or a friend, and more especially a person with whom we have been united in the bonds of the Spirit, provokes us to anger, the wound is more severe, and the impression more lasting. In many cases the difficulty of effecting a reconciliation is so great, as almost to preclude a hope of restoring the former amity.

One who was thoroughly conversant with human nature, has told us, that “a brother offended is harder to be won than a strong city!” We should be ready to imagine that in proportion as the previous union was close and affectionate, the restoration of that union would be easy; and that the spirits which had suffered a momentary separation, would, like the flesh which has been lacerated, join together again readily, and, as it were, of their own accord.

But the reverse of this is true; nor is it difficult to be accounted for. The disappointment of the two parties is greater. From strangers we expect nothing; and if we find rudeness or selfishness or any other evil quality, though we may be offended at it, we are not disappointed. But from friends, and especially religious friends, we expect all that is kind and amiable; and therefore we are the more keenly affected when anything of a contrary aspect occurs.

Moreover the aggravating circumstances are more numerous. Between friends there are a thousand little circumstances taken into the account, which could find no place among strangers, and which in fact, often operate more forcibly on the mind than the more immediate subject in dispute. Above all, the foundations of their regard are overthrown. Each thinks himself in the right. Each thought highly of the honor, the integrity, the friendship, or perhaps the piety of the other; and behold, each imagines that the other’s conduct towards him has violated all these principles, and given him reason to fear that he was deceived in his judgment of the other; or at least, that he was not deserving of that high opinion which he had entertained of him.

From some such considerations as these, the alienation of the parties from each other, if not more fierce and violent—is usually more fixed and settled, in proportion to their previous intimacy and connection.

But,

II. However deep the resentment of anyone may be, we may hope by proper means to overcome it—

We cannot have a better pattern in this respect than that which Jacob set before us. The means we should use are,

1. Prayer to God—

God has access to the hearts of men, and “can turn them wherever he will.” The instances wherein he has exerted his influence upon them, to induce them either to relieve his friends, or to punish his enemies, are innumerable. By prayer his aid is obtained. It was by prayer that Jacob prevailed. He had experienced the seasonable and effectual interposition of the Deity when Laban pursued him with such wrath and bitterness; he therefore again applied to the same almighty Friend, and again found him “ready to save.” Prayer, if fervent and believing, shall be as effectual as ever; there is nothing for the obtaining of which it shall not prevail. To this then we should have recourse in the first instance. Nothing should be undertaken without this. We should not neglect other means; but our chief dependence should be placed on this; because nothing but the blessing of God can give success to any means we use.

2. A conciliatory conduct to man—

Nothing could be more conciliatory, nothing more ingenious, than the device of Jacob, in sending so many presents to his brother, in so many distinct and separate parts, and with the same information so humbly and so continually repeated in his ears. Vehement as Esau’s anger was, it could not withstand all this kindness, humility, and gentleness. The submission of his brother perfectly disarmed him; and “the gift in his bosom pacified his strong wrath, Proverbs 21:14.”

Thus we may hope to “overcome evil with good, Romans 12:21.” As stones are melted by being subjected to the action of intense heat, so are the hardest of men melted by love; it “heaps coals of fire upon their head, Romans 12:20,” and turns their rancorous hostilities into self-condemning accusations, 1 Samuel 24:16-17.

We say not indeed that the victory shall be certain and uniform in all cases; for even the Savior’s meekness did not prevail to assuage the malice of his enemies; but, as a means, we may reasonably expect it to conduce to that end. As a proud, distant, and vindictive carriage serves to confirm the hatred of an adversary—so, on the other hand, a kind, gentle, and submissive deportment has a direct tendency to effect a reconciliation with him.

Not that a short and transient care will suffice; on the contrary,

III. When once a reconciliation is effected, extreme caution is necessary to preserve and maintain it—

A wound that has been lately closed, may easily be torn open again; and friendship that has been dissolved by any means, does not speedily regain its former stability. To cement affection, much attention is required. We must aim at it,

1. By mutual kindnesses and endearments—

Exceeding tender was the interview between the brothers, after their long absence, and alienation from each other. Nor should we deem it beneath us to yield thus to the emotions of love, or to express our regards by kindnesses and tears. These may possibly be counterfeited by a consummate hypocrite; but, in general, they are the involuntary effusions of a loving heart. And as denoting cordiality, they have the strongest tendency to unite discordant minds, and to efface from the memory all painful recollections.

2. By abstaining from all mention of past grievances—

The revival of things which have been matters in dispute, generally revive the feelings which the dispute occasioned. And, as few are ever found to acknowledge that the fault or error has been wholly on their own side, recriminations will arise from accusations, and the breach perhaps be made wider than ever. To bury matters in oblivion is the readiest way to the maintenance of peace. In this respect the reconciled brothers acted wisely; explanations would only have led to evil consequences; and therefore they avoided them altogether. And we in similar circumstances shall do well to follow their example.

3. By guarding against that kind or degree of interaction that may rekindle animosities—

There are some whose dispositions are so opposite, that they cannot long move in harmony with each other, “not being agreed, they cannot walk comfortably together.” It is thus particularly with those whose spiritual views are different; for, “what communion has light with darkness, or Christ with Belial?”

It was prudent in Jacob to decline the offered civilities of Esau, when he saw the mutual sacrifices that would be necessary in order to carry them into effect; it was prudent that Esau with his four hundred armed men should prosecute their journey without needless incumbrances and delays; and that Jacob should be left at liberty to consult the comfort of his children, and the benefit of his flocks. Had the two endeavored to make concessions, and to accommodate themselves to each other, neither would have been happy; and their renewed amity would have been endangered. Thus, where the dispositions and habits are so dissimilar as to bid defiance, as it were, to mutual concessions, the best way to preserve peace is to interfere with each other as little as possible.

APPLICATION—

Are there any who are involved in disputes and quarrels? Follow after peace; and be forbearing and forgiving to others, if ever you would that God should be so to you, Matthew 18:35. Are there any who desire reconciliation with an offended friend? Be willing rather to make, than to exact, submission; and let generosity and kindness be exercised to the uttermost, to soften the resentments which have been harbored against you.

And lastly, are there any who have an opportunity of promoting peace? Embrace it gladly, and exert yourselves with impartiality. And instead of widening a breach, endeavor to heal it by all possible offices of love. Let the quarrels of brethren be regarded as a fire, which it is every one’s duty and desire to extinguish. Thus shall you yourselves have the blessing promised to peace-makers, and be numbered among the children of God, Matthew 5:9.

Charles Simeon (1759-1836)

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)