1. To begin with, God revealed Jacob to himself.

2. In the next place, God permitted Jacob to suffer the loss of all earthly friends and goods.

3. Finally, God thrust into Jacob's life a revelation of His love. That ladder symbolized the love of God. All through his life that love had surrounded Jacob with its balmy atmosphere; but he had never realized, or returned, or yielded to it. But now it was gathered up and crystallized into one definite appeal, and thrust upon him; so that he could do no other than behold it. And in that hour of conviction and need, it was as welcome as a ladder put down into a dark and noisome pit, where a man is sinking fast into despair; he quickly hails its seasonable aid, and begins to climb back to daylight. The revelation of God's love will have five results on the receptive spirit.

I. IT WILL MAKE US QUICK TO DISCOVER GOD. Jacob had been inclined to localize God in his father's tents: as many localize Him now in chapel, church, or minister; supposing that prayer and worship are more acceptable there than anywhere beside. Now he learned that God was equally in every place — on the moorland waste as well as by Isaac's altar, though his eyes had been too blind to perceive Him. In point of fact, the difference lay not in God, but in himself; the human spirit carries with it everywhere its own atmosphere, through which it may see, or not see, the presence of the Omnipresent. If your spirit is reverent, it will discern God on a moorland waste. If your spirit is thoughtless and careless, it will fail to find Him even in the face of Jesus Christ.

II. IT WILL INSPIRE US WITH GODLY FEAR. "He was afraid, and said, How dreadful is this place!" "Perfect love casteth out fear" — the fear that hath torment; but it begets in us another fear, which is the beginning of wisdom and the foundation of all noble lives; the fear that reveres God, and shudders to grieve Him; and dreads to lose the tiniest chance of doing His holy will. True love is always fearless and fearful. It is fearless with the freedom of undoubting trust; but it is fearful lest it should miss a single grain of-tender affection, or should bring a moment's shadow over the face of the beloved.

III. IT WILL CONSTRAIN US TO GIVE OURSELVES TO GOD.

IV. IT WILL PROMPT US TO DEVOTE OUR PROPERTY TO HIM. "Of all that Thou shalt give me, I will surely give the tenth unto Thee." There is no reason to doubt that this became the principle of Jacob's life: and if so, he shames the majority of Christian people — most of whom do not give on principle; and give a very uncertain and meagre percentage of their income.

V. IT WILL FILL US WITH JOY. "Then Jacob lifted up his feet" (Genesis 29:1, marg.). Does not that denote the light-hearted alacrity with which he sped upon his way? His feet were winged with joy, and seemed scarcely to tread the earth. All sorrow had gone from his heart; for he had handed his burdens over to those ascending angels. And this will be our happy lot, if only. we will believe the love that God hath to us. We, too, shall lose our burdens at the foot of the Cross; and we shall learn the blessed secret of handing over, as soon as they arise, all worries and fears to our pitiful High Priest.

(F. B. Meyer, B. A.)

1. The comfortable presence and favour of God. "If God will be with me." When the ancients would express all that seemed beneficial in life, they used this phrase (Genesis 39:2, 3, 21). The wisdom, courage, and success of David is resolved into this; " The Lord was with him" (1 Samuel 18:14, 28; 2 Samuel 5:10). This administers solid, satisfying comfort to the soul (Psalm 4:6, 7; Psalm 36:7-9; Psalm 63:1; John 4:14).

2. The guidance of the Divine counsel and the protection of the Divine providence. "And will keep me in this way that I go." This is a most sure direction and safe defence. The righteous shall not err in anything of importance, either as to this life or the next; either as to truth or duty. They shall be safe (Proverbs 18:10; Psalm 27:1-6; Psalm 32:7).

II. WHAT JACOB PROMISES TO GOD. "Then shall the Lord be my God."

(J. Benson.)

1. He was impressed with a sense of the presence and nearness of the invisible God. Jacob awaked out of his sleep, and he said, "Surely the Lord is in this place, and I knew it not." He had a clear conviction that God had been with him in a very peculiar manner. "He inhabiteth eternity. He filleth all in all. He is about our bed, and about our path, and spies out all our ways. If we go up to heaven He is there, if we go down to hell He is there also. In Him we live, and move, and have our being — and He is not far off from any one of us." But the scripture shows us also, that God is particularly present with, and near to His saints. A large portion of the revealed word of God is occupied in showing that "the Lord is nigh unto them that call upon Him"; that if we will "draw nigh to God, He will draw nigh to us." "The eternal God is thy refuge, and underneath thee are the everlasting arms." The 121st Psalm seems almost to refer to this very event, when it says, "Behold, He that keepeth Israel shall neither slumber nor sleep." There is then, for the first time, a consciousness of God's existence — of his presence and nearness to the soul — a reality of communion with Him — a living sensibly within the range of His holy influence and dominion — and a bringing this fact to bear continually upon the conduct and the heart. The impression produced on his mind through a vision, was the same as that which is now given through the shining of the light of the glorious Gospel of Christ into the heart. It was the knowledge of God.

2. He felt that the presence of God was awful. He said, "Surely the Lord is in this place; and he was afraid, and said, How dreadful is this place!" No man can trifle with religious services who is admitted to the reality of religious privileges. The more his religions impressions, convictions, intentions, and enjoyments, assume the character of reality, the more serious will he be in his spirit, and in all his religious feelings and transactions. A becoming seriousness of deportment is always the result of frequent communion with God — of much living in the Divine presence. It will not be irrelevant to notice here that a truly sincere and serious spirit in religion will show itself in an enlightened, but not superstitious, attention to all the decencies and proprieties of the public service of God.

3. Jacob was impressed with the conviction that the place where God communicates with men is "the gate of heaven." That communion with God by faith is an opening to the mind of the eternal and invisible world, a realizing of that interior and more elevated scene of God's dominions, where He reigns unveiled. Faith is the gate of heaven.

4. This vision evidently impressed Jacob with a higher notion of the benevolence and kindness of God. It was altogether a revelation of a peculiarly merciful character.

II. We come to notice THE CONDUCT WHICH JACOB IMMEDIATELY ADOPTED. His provision for the external act of worship was but scanty; but whatever, under his straitened circumstances, he could perform, he did. There was here no idle and specious delay. It would have been easy to have deferred this solemn scene of worship to a more seasonable opportunity, when he would be better provided. But this is not the effect of the gifts of Divine grace. The mercy of God, thus graciously revealed to him, had touched his heart; and it made the religious service, and the religious vow, his delight. He rose early, and while his feelings were yet fresh, and unblemished by the mere natural course of vagrant thought, he addressed himself to this act of piety, that he might perpetuate in his waking hours the enjoyments of his extraordinary dream. What could be more simple and spiritual than this act of worship? All the formalities of official sacrifice are, in the want of means for them, dispensed with. No bleeding sacrifice was there; but in the simple symbol that he was compelled to use, the true spirit of the appointed ceremony was retained. The type of the true Israel, he appears to have out-reached the bounds of knowledge in those earlier days, and to have approached God as a true worshipper, in spirit and in truth.

III. But we shall consider this more particularly as we notice THE VOW WHICH JACOB MADE. There are several circumstances in the language of Jacob's vow which are worthy of remark.

1. His piety, "If God will be with me." He does not ask for the advantage of powerful friends, or connections in life. "He sought first the kingdom of God and His righteousness," — counting "the lovingkindness of God better than life"; and the favour of God more valuable than worldly friends or honours. The love of God is the essential feature of true piety.

2. Observe his moderation. It is the legitimate effect of true religion, to moderato the desires of the heart for everything but spiritual blessings. "The land whereupon thou liest, to thee will I give it, and to thy seed:" but he simply limited his prayer to this, "If God will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace." In the face of so extensive a promise, he asked only for food and clothing, and a return to his father's house. It is true, that generally in the outset of life, men's views and wishes are more moderate than they afterwards become; and even ambition is limited in its wishes, by the bounds of apparent probability — so much so, that in looking back upon past life, the moderation of man's early wishes is often a matter of surprise to themselves. But the spirit of Jacob was shown in this, that with the promise of wealth and exaltation before him, he still confined his wish to the needful supply of his daily wants — to food and raiment, and safe return. How few are there who are content with Jacob's portion! I speak of some, of whom there is reason to hope that they have Jacob's God for their God, but with whom there still seems a lingering attachment to the world which they are professing to renounce, and an unjustifiable managing and contriving to obtain, either for themselves or their children, a surer hold upon its dignities and its possessions.

3. Observe, again, Jacob's gratitude. He prayed even for less than God had promised; but he felt that all that he could ever be possessed of was a merciful gift, and he was willing to acknowledge that it was due to him from whom it was received. "This stone, which I have set up for a pillar, shall be God's house; and of all that thou shalt give me, I will give the tenth unto thee." A zealous contribution of personal exertion, and pecuniary aid, to the cause of God and of truth, had always marked the real servant of the Lord. The worldly man may be benevolent to men, but he is never liberal for God. Again, fix your attention on the event of Jacob's life, and consider how important was the influence which it had upon him. All his life was coloured by this solemn and interesting transaction. How important it is, then, to begin life with God — to set out rightly. Lastly, let the whole tenour of Jacob's conduct on this occasion show you, in illustration of the remark with which we set out, the legitimate effect of Divine mercy. It leads directly to holiness of life.

(E. Craig.)

2. Vows to God must follow His promises, not precede by conditioning with Him.

3. God's presence, provision, protection, and safeguarding His own, is just ground of vowing souls to Him.

4. It is just to vow man's self in inward worship to God, as the Lord promiseth Himself to him.

5. It is righteous to vow outward worship to God in time and place, as He desireth.

6. It is man's duty to vow and pay the tenth of all his estate to God for the uses He hath appointed (ver. 22).

(G. Hughes, B. D.)

(A. G. Mercer, D. D.)

Of all that Thou shalt give me, I will surely give the tenth unto Thee. —

I. THE PRINCIPLE may be stated in one compact sentence: A Christian is to contribute, not on impulse, but by plan. Jacob seems to have understood in the outset that this was to be the practical side of his life.

1. This duty should be taken up early by every young Christian as a matter of study.

2. It will not do to discharge this work all at once. A settled habit of giving is promoted only by a settled exercise of giving.

3. It will not do to leave this duty to a mere impulse of excitement. Christians ought never to wait for fervid appeals or ardent addresses to sympathy,

4. It will not do to perform this duty as a mere mechanical form. We are told, in one familiar verse of the New Testament, that "he which soweth sparingly, shall reap also sparingly." This singular word "sparingly" occurs nowhere else in the Scriptures. It means grievingly, regretfully; holding back after the gift, if such an expression may be allowed.

5. This duty is to be discharged only with a diligent comparison of means with ends. System in giving is the secret of all success.

II. THE MEASURE OF CHRISTIAN BENEFICENCE.

1. Give tithes to start with.

2. Tithes, just to start with, will in many cases force a Christian on to increase as he grows in fortune. When life grows easier, and gains more plentiful, the good Lord, whose stewards we are, raises His rates of loan, and expects more liberal returns.

III. CONSIDERATIONS WHICH ENTER INTO THE RECKONING.

1. Think of what has been done in our behalf by God, our Maker and Redeemer. We should measure our gifts in money by our receipts in grace.

2. Remember whence the prosperity came, out of which we give money. God seeks where He has given.

3. Consider the extent of the work which is to be accomplished.

4. Think of the promises which reward the free-giver. "The liberal soul shall be made fat."

5. Think of the exigencies arising under the favouring providences of God.

6. Think of the listlessness of others.Conclusion: He who gives tithes at the start will grow himself as his fortune grows. He that delays will harden. And it should never be forgotten that money is only the measure of manhood when consecrated to Christ. It is ourselves we give to Him, ourselves He demands.

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

(Old Testament Anecdotes.)

(F. G. Clarke, D. D.).

     4966   present, the
     5357   journey

Genesis 28:10-22

     4366   stones

Genesis 28:18-22

     5443   pillars

Genesis 28:20-21

     5468   promises, human

Genesis 28:20-22

     4438   eating
     5741   vows
     7402   offerings
     8436   giving, of possessions

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