Genesis 28:18
Early the next morning, Jacob took the stone that he had placed under his head, and he set it up as a pillar. He poured oil on top of it,
Sermons
Jacob's DreamR.A. Redford Genesis 28:10-22
BethelW. M. Taylor, D. D.Genesis 28:18-19
Jacob At BethelJ. Parsons, M. A.Genesis 28:18-19
Memorials of BlessingC. S. Robinson, D. D.Genesis 28:18-19
The Memorial Impulse in ReligionThe Preacher's MonthlyGenesis 28:18-19
The Grateful Retrospect and the Consecrated ProspectR.A. Redford Genesis 28:18-22














I. THE TRUE LIFE is that which starts from the place of fellowship with God and commits the future to him. We can always find a pillar of blessed memorial and consecration. The Bethel.

1. Providential care.

2. Religious privilege.

3. Special communications of the Spirit.

God with us as a fact. Our pilgrimage a Bethel all through.

II. THE TRUE TESTIMONY that which erects a stone of witness, a Bethel, where others can find God.

1. Personal. The pillow of rest the pillar of praise.

2. Practical. The testimony which speaks of the journey and the traveler.

III. THE TRUE COVENANT.

1. Coming out of fellowship.

2. Pledging the future at the house of God, and in sight of Divine revelation.

3. Blessed exchange of gifts, confirmation of love. Jehovah keeping and guiding and feeding; his servant serving him and giving him a tenth of all he received. The patriarch's vow was the result of a distinct advance in his religious life. The hope of blessing became the covenant of engagement, service, worship, sacrifice. The highest form of religious life is that which rests on a solemn vow of grateful dedication at Bethel. The end before us is "our Father's house in peace." - R.

And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel.
I. First of all, we are told that Jacob erected a material monument, and planted it as a fixed landmark on the spot. Concerning which, remark these three things: he did it immediately, he did it symbolically, he did it religiously. There is instruction in each.

1. "He rose up early in the morning." He took the moment when the memory of his bright vision was the clearest, and the emotion it aroused was at its height. He caught the fitful experience when it had most force, as if he knew it might grow less before long. When Divine grace invites, and kindles, and stands ready to help, no time must be lost.

2. Remark, again, Jacob "took the stone that he had put for his pillow, and set it up for a pillar." That is to say, he made his affliction the monument of His mercy. Plenty of stones besides that there were lying about in that bleak plain. But he chose that one, so as to identify the history, when he saw the spot. Herein was the very spirit of splendid symbolism. Nothing could be finer. No emblem could be more pathetically accurate, as a picture of the utter desolation which he, as a homeless fugitive, had felt the evening before, than the fragment of rock he had been obliged to lay his head upon to sleep. Now to make that, the reminder of his friendlessness, the monument also of his disclosure of Divine adoption, was match. less in ingenuity. When he should see that pillar in the future, he would say, "Behold the outcast, and the prince! behold man's necessity, and God's opportunity I behold earthly weakness, and heavenly help I see where I was, and where I am!"

3. But observe, once more, Jacob, having set up his pillar, "poured oil upon the top of it." You are quite familiar with Old Testament uses of oil in religious service. These were established by direct order. The command given early to Moses was, "Thou shalt take the anointing off, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof, and it shall be holy." This direction was extended so as to cover the altar and the laver, and even the priests, Aaron and his sons. The spirit of inspiration laid hold of what was an earlier custom, and so consecrated it. If Jacob had said, concerning this great incident of his life, It is the turning-point in my history, and I will not forget it, he would have done no unimportant thing by itself. But by anointing the pillar he made it a definitely religious memorial. It recognized not only his extraordinary blessing, but recorded for ever the fact that God had bestowed it upon him. It was an act of devotion. There was worship in it. There was self-consecration in it.

II. The lessons thus far learned, however, will become clearer and more impressive when we pass on to consider the second form of perpetuation this patriarch adopted. He proceeded to invoke the help of his fellow-men. "He called the name of that place Bethel, but the name of the city was called Luz at the first." Conclusion:

1. Count up your mercies for rehearsal and record.

2. Confess Christ openly before men.

3. Set up memorials of blessing.

4. Expect to understand your own biography by and by. When Jacob next visited Bethel, he could read the meaning of the Divine promise.

(C. S. Robinson, D. D.)

I. BETHEL TELLS OF AN EXILE AWAY FROM HIS FATHER'S HOUSE.

II. BETHEL TELLS OF A GLORIOUS VISION.

III. BETHEL TELLS OF A HOLY VOW.

IV. BETHEL TELLS OF A SACRED MEMORIAL.

(W. M. Taylor, D. D.)

The Preacher's Monthly.
I. THE TIME, PLACE, AND CIRCUMSTANCES OF A MAN'S DISCOVERY OF GOD IN HIS LIFE ARE THE MOST MEMORABLE IN PERSONAL EXPERIENCE.

II. WITH SUCH A DISCOVERY, THERE ALWAYS RISES AN IMPULSE TO SET UP SOME LANDMARK FOR MEMORY.

III. THE BEST MEMORIALS ARE THOSE WHICH RISE UP IN A MAN'S HABITS AND CHARACTER.

(The Preacher's Monthly.)

I. We must observe, first, that in the action of the patriarch there was COMMEMORATION. It was clearly his design in erecting this pillar to commemorate the events which had recently transpired in his history, and, as far as possible, to give permanence to their remembrance. Before the invention, or the general use, of the art of writing, the commemoration of remarkable events by monumental pillars appeared the most apt and the most effectual that could be designed; and this mode, therefore, of giving permanence to great events, is a custom also very generally practised among the nations of antiquity. Although now we erect no monumental pillars, and although now we chisel not on those pillars any hieroglyphical symbols, yet we ought to cherish in our hearts the sacred recollection of the goodness we have received. That our past career has in every case been a career of mercy, and that we have all received the bounty of our common Father, is a fact which it is impossible not to admit; and of which in our remembrance no time and no change should exhaust the tenderness and the mercy; but it should continue supreme and paramount, until we are permitted to unite in the higher commemorations of that world where mercy will be consummated in salvation. But let us advert more distinctly to the nature of those mercies which it was the object of the patriarch to commemorate, and which permits a direct application to ourselves.

1. You will observe, in the first instance, that here was clearly a commemoration of providential favour.

2. Here was also the commemoration of spiritual blessings.

II. We now require your attention to observe, secondly, that in the action of the patriarch there was DEDICATION. It will be observed "he took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it " — the oil being the sign, not merely that he dedicated the pillar for the purpose of commemoration, but that he also dedicated himself to the service and glory of that God from whom his marries had been received. This act of the patriarch, my brethren, very clearly and beautifully sets forth the duty of the children of men in the review and retrospect of mercies which they have received from God — even the duty of dedicating themselves wholly to His praise and to His glory. Let me request you now, under this part of the subject, with greater distinctnesss, to observe in what this dedication consists, and under what circumstances this dedication is especially appropriate.

1. Observe in what this dedication consists. It must be regarded, of course, as founded upon a recognition by men of the right of God, the Author of all their mercies, to the entire possession of whatever they possess, and of whatever they are; and comprehends within it certain resolutions which are intended to constitute a permanent state of heart and life. For, example, it comprehends a resolution that there shall be firm and unbending adherence to the truths which God has revealed; and whatever principles He is found to have announced for your cordial acceptance and belief, will be cordially embraced and adhered to. Again, it involves a resolution that there shall be anxious and diligent cultivation of the holiness which God has commanded; and whatever are the requirements of His law for governing the deportment and the affections of men, so as to conform them to His own image — these will be sincerely and cheerfully obeyed. Again, it comprehends the resolution that there shall be public and solemn union with the people whom He has redeemed; and whatever external ordinances and public professions have been appointed by Divine authority, as the pledge and the sign of that union, will be at once and readily performed; so that it may be seen by those around that the decision pronounced by Ruth has been taken in the highest and most spiritual sense with regard to those who constitute the Church of the living God: "Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodges, I will lodge: thy people shall be my people, and thy God my God: where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if aught but death part thee and me." And then it involves a resolution that there shall be zealous and persevering activity for the cause which God has established; and whatever objects God has determined upon and announced for the purpose of extending His authority and restoring His glory in this apostate and long-disordered world — these will be studiously and diligently pursued. There will be the rendering of time, there will be the rendering of talent, and the rendering (which is often the hardest of all) of property, for the purpose of carrying on those designs of mercy, which are not to terminate till the whole world shall be brought back to its allegiance to the Almighty. These, my brethren, is man called upon to give, and in the spirit in which the disciples remembered the saying and applied it to the Redeemer: "The zeal of the Lord's house hath eaten me up."

2. There is a second inquiry, which must be regarded as intimately connected with this, namely, under what circumstances this dedication is peculiarly appropriate. The spirit of dedication, as the result of the mercies with which God has been pleased to surround us, must properly be considered as furnishing and constituting what ought to be the habitual condition of man. There is not a pulse that beats, nor is there a throb that palpitates in the hand or in the heart, but what ought to remind every one amongst us that we should write upon ourselves "Corban" — a gift upon the altar of God. There are circumstances which sometimes peculiarly occur in the course of life, when it seems especially appropriate that the dedication should be undertaken, or, if already undertaken, that it should be renovated and renewed. We may, for example, mention seasons when new and extraordinary mercies have been received from God. We may mention, again, the seasons when new and extraordinary manifestations have occurred in the course of human existence. Here, for example, are the seasons when we constitute and enter into new domestic or social connections; the seasons when we commemorate the days of our birth, or the seasons when we mark the lapse of time by passing from one closing year to the commencement of another.

III. In the action of the patriarch there was ANTICIPATION. The whole of the passage which is before us distinctly announces that, in connection with the retrospect of the past, there was, in the memorial of the patriarch, the anticipation of the future. Nor can we look upon the monumental pillar which he had erected, without finding that it was not merely a commemoration, but a prophecy; and that from the past he hurried his thoughts onward and still onward into the dark and almost impalpable future, showing him the destinies of his temporal prosperity in distant ages, especially exhibiting to him the day of Him whom Abraham rejoiced to see and was glad; and raising his thoughts above the scenes of this sublunary state to the enjoyment of that better country, that is, a heavenly, into which he knew his spiritual seed would be exalted, through the boundless mercy of God. And, my brethren, those of us who have performed the act of dedication to our God, and are desirous of preserving the spirit of dedication as long as life shall last, are called on to connect our commemoration and our dedication with a spirit of anticipation, from which we shall find our highest and purest emotions to be derived. Observe that our expectation must involve future good in time. Having rendered yourselves to the service of that Jehovah who has conjured us by His past mercies, we have nothing before us, my brethren, in the prospect of the future, but calmness and peace. It is so in Providence. Affliction, poverty, bereavement, disease, "the rich man's scorn, the proud man's contumely," the worst storms and buffetings of "outrageous fortune" — these, separately or accumulated, form no drawback or hindrance to the enjoyment of the blessings we have announced. No, my brethren, these very things themselves, in consequence of our covenant connection with our God, are transformed, possess a new aspect; not rising before us like demons and fiends of terror, but like ministering angels, only to bring us nearer and nearer to our God, and to bring us nearer and nearer to His reward. Nor is there one who, in reviewing past mercies, which his God has rendered him, and who has been able to dedicate himself to the service of that God in return, who cannot rest in the prospect of the future, on that one stupendous, glorious announcement of the apostle, "All things shall work together for good to them that love God." And then, in the sphere of grace, what can we anticipate with regard to the future in the present life, but those enjoyments which "make rich," and can "add no sorrow"? We anticipate that we shall be kept; that we shall receive larger communications of knowledge, of holiness, of love, and of zeal; that we shall receive additional and nearer visions of Jehovah in spiritual intercourse and fellowship with Him; and that we shall be made more and more like unto Him who was given "that He might be the First-born among many brethren"; becoming etherealized in our own nature, and made thus to partake of the beginning of heaven below. Nor can we anticipate but that when the end of our pilgrimage is come, we shall go and stand by the side of "the rolling stream of Jordan; not terrified nor shrinking back, as we behold it bear upon its flood the wrecks of departed beauty and departed power; for we shall find the ark of the covenant there, and the glory of the Shekinah there; and no sooner shall the foot touch the stream than the waters, as by magic power, shall cleave asunder, and will permit us to pass dry-shod through the deep, exclaiming, in triumphant language, "O death, where is thy sting? O grave, where is thy victory? The sting of death is sin, and the strength of sin is the law; but thanks be to God, who giveth us the victory through our Lord Jesus Christ." And so, to use the language of Bunyan, we may anticipate that "all the trumpets shall sound for us from the other side." And my brethren, the future good which we may anticipate in time, must be also connected with the fact that we must anticipate future good throughout immortality. My brethren, there is not a blessing in Providence or in grace received by one who, as the result of an enlightened retrospective, has dedicated himself to the service of God, but what must be considered as a pledge and foretaste, a decisive promise of higher and more holy and extactic blessings which are reserved beyond the grave. And now, my brethren, in closing this address, let me present two calls to those who, perhaps, constitute a large proportion of this assembly. The first call is one to immediate repentance. In connection with our call to immediate repentance, we must also present a call to immediate dedication and devotedness to God, by which alone repentance can be testified and can be confirmed.

(J. Parsons, M. A.)

People
Aram, Bethuel, Esau, Haran, Isaac, Ishmael, Jacob, Laban, Mahalath, Nebaioth, Nebajoth, Rebekah
Places
Beersheba, Bethel, Haran, Luz, Paddan-aram
Topics
Early, Jacob, Maketh, Morning, Oil, Pillar, Pillow, Pillows, Placed, Poured, Poureth, Riseth, Rose, Standing, Stone, Taketh
Outline
1. Isaac blesses Jacob, and sends him to Padan-aram.
6. Esau marries Mahalath the daughter of Ishmael.
10. Jacob journeys, and has a vision of a ladder.
18. The stone of Bethel.
20. Jacob's vow.

Dictionary of Bible Themes
Genesis 28:18

     4488   oil
     4954   morning
     5157   head
     7304   anointing

Genesis 28:10-22

     4366   stones

Genesis 28:18-19

     5044   names, giving of

Genesis 28:18-22

     5443   pillars

Library
The Heavenly Pathway and the Earthly Heart
'And Jacob went out from Beer-sheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father,
Alexander Maclaren—Expositions of Holy Scripture

February the Fifth Everywhere the Gate of Heaven
"Surely the Lord is in this place, and I knew it not." --GENESIS xxviii. 10-22. That is the first time for many a day that Jacob had named the name of God. In all the dark story of his wicked intrigue the name of God is never mentioned. Jacob wanted to forget God! God would be a disturbing presence! But here he encounters Him in a dream, and in the most unlikely place. "And he was afraid, and said, How dreadful is this place!" Jacob had yet to learn that there is everywhere "a ladder set up on
John Henry Jowett—My Daily Meditation for the Circling Year

The Presence of God.
"And Jacob awakened out of his sleep and said, Surely the Lord is in this place; and I knew it not."--GENESIS xxviii. 16. These words indicate the beginning of a new life in the patriarch Jacob. They tell us of the moment when, as it would appear, his soul awoke in him. And they surprise us in some degree, as such awakenings of spiritual capacity often do; for Jacob's recorded antecedents were not exactly such as to lead us to expect the dream and the vision, and the awakening which are described
John Percival—Sermons at Rugby

Jacob's Waking Exclamation
I would address you this morning upon a topic which may perhaps be as useful to us as to Jacob, if God the Holy Ghost shall but enable me to preach, and you to hear. Oh thou that art everywhere, be speedily now; be thou in this place, and may we know it, and tremble in thy presence. I shall speak on three points; first, the omnipresence of God--the doctrine of it; secondly, a recognition of that omnipresence, or the spirit which is necessary in order to discover the presence of God; and thirdly,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861

Notes on the First Century:
Page 1. Line 1. An empty book is like an infant's soul.' Here Traherne may possibly have had in his mind a passage in Bishop Earle's "Microcosmography." In delineating the character of a child, Earle says: "His soul is yet a white paper unscribbled with observations of the world, wherewith at length it becomes a blurred note-book," Page 14. Line 25. The entrance of his words. This sentence is from Psalm cxix. 130. Page 15. Last line of Med. 21. "Insatiableness." This word in Traherne's time was often
Thomas Traherne—Centuries of Meditations

Never! Never! Never! Never! Never!
Hence, let us learn, my brethren, the extreme value of searching the Scriptures. There may be a promise in the Word which would exactly fit your case, but you may not know of it, and therefore miss its comfort. You are like prisoners in a dungeon, and there may be one key in the bunch which would unlock the door, and you might be free; but if you will not look for it you may remain a prisoner still, though liberty is near at hand. There may be a potent medicine in the great pharmacopia of Scripture,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

The Life of Faith.
The fruit of these trials. The conduct of the submissive soul. It results from all that has just been described that, in the path of pure faith, all that takes place spiritually, physically, and temporarily, has the aspect of death. This is not to be wondered at. What else could be expected? It is natural to this state. God has His plans for souls, and under this disguise He carries them out very successfully. Under the name of "disguise" I include ill-success, corporal infirmities, and spiritual
Jean-Pierre de Caussade—Abandonment to Divine Providence

The Plan for the Coming of Jesus.
God's Darling, Psalms 8:5-8.--the plan for the new man--the Hebrew picture by itself--difference between God's plan and actual events--one purpose through breaking plans--the original plan--a starting point--getting inside. Fastening a Tether inside: the longest way around--the pedigree--the start. First Touches on the Canvas: the first touch, Genesis 3:15.--three groups of prediction--first group: to Abraham, Genesis 12:1-3; to Isaac, Genesis 26:1-5; to Jacob, Genesis 28:10-15; through Jacob,
S. D. Gordon—Quiet Talks about Jesus

The Prophecy of Obadiah.
We need not enter into details regarding the question as to the time when the prophet wrote. By a thorough argumentation, Caspari has proved, that he occupies his right position in the Canon, and hence belongs to the earliest age of written prophecy, i.e., to the time of Jeroboam II. and Uzziah. As bearing conclusively against those who would assign to him a far later date, viz., the time of the exile, there is not only the indirect testimony borne by the place which this prophecy occupies in
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Letter xxviii (Circa A. D. 1130) to the Abbots Assembled at Soissons
To the Abbots Assembled at Soissons [45] Bernard urges the abbots zealously to perform the duty for which they had met. He recommends to them a great desire of spiritual progress, and begs them not to be delayed in their work if lukewarm and lax persons should perhaps murmur. To the Reverend Abbots met in the name of the Lord in Chapter at Soissons, brother Bernard, Abbot of Clairvaux, the servant of their Holiness, health and prayer that they may see, establish, and observe the things which are
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

That the Ruler Should be a Near Neighbour to Every one in Compassion, and Exalted Above all in Contemplation.
The ruler should be a near neighbour to every one in sympathy, and exalted above all in contemplation, so that through the bowels of loving-kindness he may transfer the infirmities of others to himself, and by loftiness of speculation transcend even himself in his aspiration after the invisible; lest either in seeking high things he despise the weak things of his neighbours, or in suiting himself to the weak things of his neighbours he relinquish his aspiration after high things. For hence it is
Leo the Great—Writings of Leo the Great

Covenanting Performed in Former Ages with Approbation from Above.
That the Lord gave special token of his approbation of the exercise of Covenanting, it belongs to this place to show. His approval of the duty was seen when he unfolded the promises of the Everlasting Covenant to his people, while they endeavoured to perform it; and his approval thereof is continually seen in his fulfilment to them of these promises. The special manifestations of his regard, made to them while attending to the service before him, belonged to one or other, or both, of those exhibitions
John Cunningham—The Ordinance of Covenanting

Tithing
There are few subjects on which the Lord's own people are more astray than on the subject of giving. They profess to take the Bible as their own rule of faith and practice, and yet in the matter of Christian finance, the vast majority have utterly ignored its plain teachings and have tried every substitute the carnal mind could devise; therefore it is no wonder that the majority of Christian enterprises in the world today are handicapped and crippled through the lack of funds. Is our giving to be
Arthur W. Pink—Tithing

Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

A Treatise of the Fear of God;
SHOWING WHAT IT IS, AND HOW DISTINGUISHED FROM THAT WHICH IS NOT SO. ALSO, WHENCE IT COMES; WHO HAS IT; WHAT ARE THE EFFECTS; AND WHAT THE PRIVILEGES OF THOSE THAT HAVE IT IN THEIR HEARTS. London: Printed for N. Ponder, at the Peacock in the Poultry, over against the Stocks market: 1679. ADVERTISEMENT BY THE EDITOR. "The fear of the Lord is the beginning of wisdom," and "a fountain of life"--the foundation on which all wisdom rests, as well as the source from whence it emanates. Upon a principle
John Bunyan—The Works of John Bunyan Volumes 1-3

The Shaking of the Heavens and the Earth
Thus saith the LORD of hosts, Yet this once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land: and I will shake all nations, and the desire of all nations shall come, and I will fill this house with glory, saith the LORD of hosts. G od shook the earth when He proclaimed His law to Israel from Sinai. The description, though very simple, presents to our thoughts a scene unspeakably majestic, grand and awful. The mountain was in flames at the top, and
John Newton—Messiah Vol. 1

Nature of Covenanting.
A covenant is a mutual voluntary compact between two parties on given terms or conditions. It may be made between superiors and inferiors, or between equals. The sentiment that a covenant can be made only between parties respectively independent of one another is inconsistent with the testimony of Scripture. Parties to covenants in a great variety of relative circumstances, are there introduced. There, covenant relations among men are represented as obtaining not merely between nation and nation,
John Cunningham—The Ordinance of Covenanting

Christ the Mediator of the Covenant
'Jesus the Mediator of the New Covenant,' &c. Heb 12:24. Jesus Christ is the sum and quintessence of the gospel; the wonder of angels; the joy and triumph of saints. The name of Christ is sweet, it is as music in the ear, honey in the mouth, and a cordial at the heart. I shall waive the context, and only speak of that which concerns our present purpose. Having discoursed of the covenant of grace, I shall speak now of the Mediator of the covenant, and the restorer of lapsed sinners, Jesus the Mediator
Thomas Watson—A Body of Divinity

The First Commandment
Thou shalt have no other gods before me.' Exod 20: 3. Why is the commandment in the second person singular, Thou? Why does not God say, You shall have no other gods? Because the commandment concerns every one, and God would have each one take it as spoken to him by name. Though we are forward to take privileges to ourselves, yet we are apt to shift off duties from ourselves to others; therefore the commandment is in the second person, Thou and Thou, that every one may know that it is spoken to him,
Thomas Watson—The Ten Commandments

The Strait Gate;
OR, GREAT DIFFICULTY OF GOING TO HEAVEN: PLAINLY PROVING, BY THE SCRIPTURES, THAT NOT ONLY THE RUDE AND PROFANE, BUT MANY GREAT PROFESSORS, WILL COME SHORT OF THAT KINGDOM. "Enter ye in at the strait gate; for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it."--Matthew 7:13, 14 ADVERTISEMENT BY THE EDITOR. If any uninspired writer has been
John Bunyan—The Works of John Bunyan Volumes 1-3

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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