it not. and he said, Surely the Lord is in this place, and I knew 17. And he was afraid, and said, How awful is this place! this is none other but the house of God, and this is the gate of heaven. 18. And Jacob rose early in the morning, and took the stone which he had put under his head, and set it up for a monument, and poured oil upon its top. 19. And he called the name of that place Beth-el: but the name of the town was originally Luz. emotion; and everything connected with the dream assumed, in his eyes, a character of holiness. The place, especially, where he had reposed was regarded by him as "the gate of heaven," since it had manifested to him the presence of the Deity; it was the "house of God," since here He had appeared to him, promising assistance when his oppressed heart needed it most, and attended by His heavenly messengers, who represent the visible acts of His omnipotence (see pp. 259, 260). This was, most probably, the place later distinguished by the presence of the holy Tabernacle, where sacrifices were offered and vows were fulfilled (see p. 213). It cannot, therefore, surprise us, that this spot was considered as pre-eminently holy. For although the glory of God pervades the universe, so that not even the heaven of heavens can hold it, some localities were deemed as His special abodes, where men assemble, pour out their hearts, and obtain peace; and as long as religion is connected with a visible worship it will be impossible for the human mind to divest itself of the notion that there are certain places more properly hallowed by the Divine presence. But although Canaan was the holy land, and Moriah the holy mountain, appointed by God for His dwelling-place (Exod. xv. 17); it was distinctly promised, in accordancs with the doctrine of Divine omnipresence, that God appears and blesses man at whatever place He is invoked (Exod. xx. 21). Jacob, made aware by the dream, that he had slept on one of those favoured spots, singled out for a future sanctuary, and fearful that he had sinned by employing it for a profane purpose, exclaimed, in mingled surprise and apprehension: "How awful is this place! This is nothing else but the house of God!" But he regarded the stone, also, on which he had rested his head, as holy; he consecrated it as an altar, by a rite which was usual, not only throughout the East, but also among some northern nations. Pouring oil, the emblem of holiness and dignity, over the stone, and adding, perhaps, a libation of wine, he endowed it with a higher significance, and marked the spot where the Tabernacle, with its double altar, of incense and of burntofferings, was later erected. Such sacred stones bore the name of Buetylia; and as Jacob called the place Bethel, it is not extravagant to suppose that both words are identical, and that the patriarch simply designated the stone as a Baetylion, and that later the town assumed the Hebraized name of Bethel. It is reported that even now it is customary in the East for travellers to erect stones in different parts of the road, and there to offer up supplications for their safe return. In order to exhibit still more impressively the character of this event, Jacob is stated to have uttered a solemn vow, in which the providence of God is again not only the chief feature, but forms the very centre. As a lonely and powerless pilgrim, he trusts himself entirely to the guidance and protection of God; he asks His aid and love; he prays for the necessities of subsistence, for bread and garments; he entreats Him to bring him back to his parental roof; he demands, in 20. And Jacob offered a vow, saying, If God will be with me, and will guard me on this way which I go, and will give me bread to eat, and raiment to put on, 21. And I return again to my father's house in peace, and the Lord is my God: 22. Then this stone, which I have set for a monument, shall be a house of God: and of all that Thou wilt give me, I shall surely give the tenth part to Thee. SUMMARY.-Jacob, arriving at a well in the neighbourhood of Haran, was, on his inquiry, informed by the shepherds, who there assembled to water their flocks, of the approach of Rachel, the daughter of Laban, Rebekah's brother. After an affectionate salutation, Rachel announced the relative to her father, who hastened to introduce him into his house, and pressed him to stay. Jacob, loving Rachel, agreed with Laban to serve for her seven years; but after the lapse of this period, he was, by a fraud of Laban, who excused himself by the custom of the country, married to Leah, her elder and less beautiful sister. He consented, therefore, to serve seven years more for Rachel. IIe became, by Leah, the father of Reuben, Simeon, Levi, and Judah: but Rachel was barren. 1. Then Jacob lifted up his feet, and came into the land of the children of the east. 2. And he looked, and 1. Rich in distant hopes, but cheerless in his immediate prospects, Jacob left the land of promise. He was a true pilgrim; and his whole life was a wearisome and changeful pilgrimage. The gold of his capacious and lofty mind was to be purified from its strong alloy of dishonesty and cunning in the furnace of misery and toil; his moral education commenced at his departure from the parental house, and after many tribulations only, resulted in that peace of mind which is at once the surest symptom and the choicest reward of true virtue. Jacob's life has always been considered as a type: we see in it, indeed, the eternal image of man's protracted contests, both against the foe in his heart and with his destinies, till at last the internal enemy is either wearied out by his resistance, or ex pelled by his energy, or reconciled by his sufferings, see on xxxiv.1-4. Among the earliest seeds sown by Jacob were deceit and craft: and flight and exile were the firstfruits of his harvest. While his grandfather's servant had undertaken the journey to the town of Nahor with ten camels laden with all the most precious treasures (xxiv. 10); the offspring of the alliance concluded in consequence of that journey, left his behold, there was a well in the field, and, behold, there were three flocks of sheep lying by it; for out of that well they watered the flocks: and the stone upon the mouth of the well was great. 3. And thither all the flocks were gathered: and they rolled the stone from the mouth of the well, and watered the sheep, and put the stone again upon the mouth of the well to its place.-4. And Jacob said to them, My brethren, whence are you? And they said, From Haran are we. 5. And he said to them, Do you know Laban, the son of Nahor? And they said, We know him. 6. And he said, Is he well? And they said, He is well; and, behold, Rachel his daughter cometh with the sheep. 7. And he said, Behold, the day is still long; it is father's roof as a poor wanderer, without a friend or an attendant, and without an animal to lighten the fatigues of the way. 2, 3. Approaching the goal of his journey, he halted at a well, like Abraham's servant. But though it was not precisely the same well, a certain analogy between both episodes is obviously intended. The author wishing to impress with the utmost possible distinctness that the God of Abraham and Isaac was also the God of Jacob, and that He was as gracious to the latter as He had been to the former; repeated in the life of the one some features from the life of the other; just as the history of Isaac is, in many respects, perfectly parallel to that of Abraham (see p. 310). The three patriarchs form one whole; one is the heir and successor of the other with regard to their historical vocation; Abraham might already have become the father of the founders of the twelve tribes; his faith and his virtue would have entitled him to this privilege; but the time was not yet fulfilled; and his history lingers, therefore, and is re-echoed in the career of his son and of his grandson. The well was covered lest the sand, when agitated by the wind,should be driven into the water; but the stone which covered it was designedly large and heavy, that a part of the shepherds might not deprive the others of their due share, or, perhaps, as has been observed, to prevent the well being opened too frequently, by which the dust would enter more copiously. 4-12. Jacob, though arriving as a helpless stranger, was strengthened by the consciousness of his brilliant mission; he, therefore, addressed the unknown shepherds not only with cordiality, but with self-assurance and authority, and ventured even a gentle reproof of indolence. The shepherds might have been astonished at this tone, and might have regarded it as an assumption; but they answered him dispassionately. The men of the town of Nahor, of Rebekah, Rachel, and Leah, are, no doubt, intentionally represented as peaceful and moral; for it was only under the influence of a virtuous community that the future mothers of the tribes of Israel could be reared; and it was neither caprice nor pride which induced Abraham, as well as Isaac, to insist upon alliances with the daughters of Terah; but this wish was prompted by the internal and moral affinity between all the members of his family (see p. 299). The surprise of the shepherds at the boldness of the stranger was soon succeeded by a very different sentiment. He achieved before their eyes a feat which compelled their admiration and reverence; he rolled away from the mouth of the well the heavy stone which the shepherds of three flocks had been unable to move (ver. 2); and he thus proved that he was supported by the preternatural assistance not yet time that the cattle should be gathered: water the sheep, and go and pasture them. 8. And they said, We cannot, until all the flocks are gathered; then they roll the stone from the mouth of the well, and we water the sheep. 9. While he yet spoke with them, Rachel came with her father's sheep, for she was a shepherdess. 10. And when Jacob saw Rachel, the daughter of Laban, his mother's brother, and the sheep of Laban, his mother's brother, Jacob approached, and rolled the stone from the mouth of the well, and watered the flock of Laban, his mother's brother. 11. And Jacob kissed Rachel, and lifted up his voice, and wept. 12. And Jacob told Rachel that he was her father's kinsman, and that he was of the Deity; that his spirits were undaunted, and his strength unwearied. Such is power of a mind earnestly yearning after some great aim.-The shepherds acquainted Jacob that Laban, the brother of Rebekah, was in prosperous circumstances, and that his daughter would soon come to the well with his flocks: and whilst they were still conversing, the beautiful Rachel approached. At her sight all the fond feelings of home were at once roused; he beheld before him "the daughter of his mother's brother"; delight and sorrow mingled in his heart; and overwhelmed by his feelings, he paid his tribute to nature by a spontaneous flood of tears. He had been driven from the circle of his family, and now saw that being who he felt was destined to become to him the centre of a new and dearer home. But Rachel also was carried away by the remarkable deed of the stranger; she looked upon him as upon some favourite of God; she believed his words; and when he kissed her, she considered it no insult, no undue liberty. Then only he told her that he was Jacob, and she entertained no doubt; her heart at once opened towards him; for she felt as if a miracle had been performed before her eyes. 13-20. Following her first impulse, she hastened home, and informed her father of their relative's arrival. This and some of the following traits vividly recall the corresponding meeting between Rebekah and Abraham's steward; but it must be borne in mind, that this resemblance is designed and significant. Laban's qualities are here delineated with no less favourable colours than on the previous occasion; he is cordial and hospitable, ready to serve and to be useful; he loses no time in offering his hearty welcome to Jacob, and with true affection at once leads the poor pilgrim into his house. Is there in all this any ground for depreciating Laban's character?-Jacob returned the kindness of his host by free communications; for "he told Laban all these things." What did he relate to him? Evidently, how he, the son of a wealthy father, came alone, a destitute stranger, into the distant land; how little prospects he had of a speedy return; and how justly he had to fear his brother's passion and anger. But Laban, far from feeling less warmly for his nephew on account of his poverty and exile, exclaimed with increased fervour: "thou art yet my bone and my flesh"! cheered him, and urged him to stay in his house. Jacob was of too active a disposition to eat the bread of idleness; he took part in all the occupations of the house and the field; and worked unremittingly, like a bondsman. But Laban, too generous to demand such services, and certainly too just to accept them without compensation, re Rebekah's son: and she ran and told it her father.-13. And when Laban heard the tidings of Jacob, his sister's son, he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things. 14. And Laban said to him, Surely thou art my bone and my flesh. flesh. And he abode with him a month's time. 15. And Laban said to Jacob, Art thou indeed my kinsman, and shouldst thou serve me for nought? tell me what thy wages shall be. 16. And Laban had two daughters the name of the elder was Leah, and the name of the younger was Rachel. 17. And the eyes of Leah were tender; but Rachel was beautiful in form and beautiful in appearance. 18. And Jacob loved Rachel, quested Jacob to fix his wages. The latter, mindful of the paternal injunctions and of the ostensible purpose of his journey, well aware that he had passed the meridian of his life, and that he, almost an octogenarian, could, even according to patriarchal notions, no longer be considered a young man; unhesitatingly demanded in matrimony Laban's second daughter, Rachel, whom he loved, and for whom he offered to serve seven years. Orientals prefer alliances within the circle of their own relatives; marriages between cousins are in especial favour; Laban consented, therefore, readily to Jacob's proposal, saying: "it is better that I should give her to thee than to another man"; and he invited him to enter forthwith upon his duties. And the text adds in beautiful simplicity: "And Jacob served seven years for Rachel; and they seemed to him but a few days, for the love he bore to her": words breathing the purest tenderness, and expressing more emphatically than the flowery hyperboles of romantic phraseology, the deep attachment of an affectionate heart. Love capable of shortening seven laborious years into a term of insignificant brevity, is a flame animating and purifying the soul; a sacred longing, forming its own delight and happiness. It would, therefore, be truly surprising, were we to find in our narrative features coinciding with the rude and undeveloped eastern practices. Let us examine it. As Jacob possessed no property, and could not, therefore, buy his wife, he paid for her by seven years of service. But was this indeed so degrading as it has, by almost general consent, been denounced to be? It is alleged, that, as the wife is, in the East, regarded only as a kind of slave, first subordinate to the father, and then to the husband, she was, like the slave, acquired by purchase, and for almost exactly the same price. Such certainly was and is the case among many uncivilised tribes. But does the purchase not admit of another construction? Among some nations, the marriage-price is distinctly regarded as a compensation due to the parents for the trouble and expense incurred by the edu cation of the daughter. From this view, there is but one step to the notion, that the parents deserve the gratitude of the man to whom they give their child; and the Hebrews, who assigned to the women a position eminently high and honourable, who regarded the wife as an integral part of the husband, and as the indispensable condition of his happiness, and among whom it was a proverbial adage, that" an excellent wife is far more precious than riches": the Hebrews bought their wives as a treasure and the most valuable possession. It may be seriously asked, whether such a purchase was, in principle, not more dignified than the custom according to which the wife buys, as it were, a husband by her A A |