Genesis 28:1-5

CRITICAL NOTES.—

Genesis 28:3. A multitude of people.] Heb. “To a congregation of peoples.” This is the same word which was afterwards applied to the assembled people of God. It corresponds to the ἐκκλησία.—

Genesis 28:5. Bethuel, the Syrian.] Not because he was of the race of Aram, the son of Shem, but because he was a dweller in that land.—

MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 28:1

THE BEGINNING OF JACOB’S PILGRIMAGE

Up to this time Jacob dwelt at home with his father. He had been the plain, domestic man, dwelling in tents. Now he is obliged to become a wanderer, and to face unknown fortunes.

I. The causes which led him to undertake his pilgrimage.

1. His brother’s anger. He must flee away from the rage of Esau. The wrong he had done is now visited upon him. He loses peace of mind, sense of security, and his brother’s love. Thus he is made to reap the bitter fruits of unrighteousness.

2. His mother’s counsel. Rebekah invents an ingenious excuse for Jacob’s sudden departure from his house. She professes to be concerned lest he should form an alliance in marriage with the children of Heth, as his brother Esau had done. (Genesis 27:46.) She probably intended, at first, only to arrange for a brief absence, believing that Esau’s temper would soon cool. This showed a deep knowledge of human nature; for the fiercer the rage, the sooner it spends itself. Rebekah was also prompted by a religious motive. She would save Jacob from the sin into which Esau had fallen; and as she knew that the purpose of God was on the side of her ambition she had faith in that great future which was in store for Isaac. Thus it was adversity that set Jacob on this journey. God by this means was wakening him up to a sense of his own evil and weakness, so that he might learn to find the true refuge and home of his soul. Thus affliction conducts us by new ways in our pilgrimage, so that our extremity may be God’s opportunity to help and deliver us.

II. The Divine provisions for his pilgrimage.

1. The peculiar blessing of the chosen seed. That blessing of Abraham which came from God Almighty is now reversed and secured to Jacob. God had the right to choose the family from whom salvation was to come, and had the power to accomplish the purposes of His will. Jacob was chosen as the covenant son. The original blessing of the father of the faithful was conveyed to him,—a numerous offspring, which was to be God’s family,—the church which is the home of God’s people. Thus Jacob was virtually provided with the hope of salvation.

2. The ministry of man in conveying this blessing. Isaac became at last alive to the real destiny of Jacob. He submits to the will of God after he had so long resisted it. In order that the provisions of the blessings might be carried out, he gives Jacob advice regarding his marriage. Thus furnished, Jacob set out on his pilgrimage. And so we, too, need for our pilgrimage an interest in God’s covenant blessings in Christ, and the ministry of man as the means of bringing us into acquaintance with it.

SUGGESTIVE COMMENTS ON THE VERSES

Genesis 28:1. Isaac, though he survived this event forty-three years, has now passed from the scene, and Jacob henceforth takes his place in the patriarchal history. Abraham is the man of active faith, Isaac is the man of passive submission, and Jacob is the man of struggling trial.—(Jacobus.)

The account here given of his “calling, blessing, and charging” him, is very much to his honour. The first of these terms implies his reconciliation to him; the second, his satisfaction in what had been done before without design; and the last, his concern that he should act in a manner worthy of the blessing which he had received. How differently do things issue in different minds. Esau, as well as Isaac, was “exceedingly” affected by what had lately occurred: but the bitter cry “of the one issued in a settled hatred,” while the “trembling” of the other brought him to a right mind. He had been thinking matters over since, and the more he thought of them, the more satisfied he was that it was the will of God; and that all his private partialities should give place to it.—(Fuller.)

Isaac, at length, yields himself to God. He had become satisfied that Jacob was the real object of the blessing.

Genesis 28:2. Jacob was no sooner blest, than he was banished. So our Saviour was no sooner out of the water of baptism, and had heard, “This is my beloved Son,” etc., but He was presently in the fire of temptation, and heard, “If thou be the Son of God,” etc. (Matthew 3:4) When Hezekiah had set all in good order (2 Chronicles 31), then up came Sennacherib with an army (Genesis 32:1.) God puts His people to it; and often, after sweetest feelings.—(Trapp.)

Genesis 28:3. The blessing of Jacob is the blessing of the Church of God, which is composed of all people of every kingdom, nation, and tongue.

Many a time have the Jews been carried away captive. Hundreds of thousands perished in the war of Titus, and in the middle ages multitudes were destroyed by persecution. Yet the Jew is to be found in all lands, and amongst every people. Such is the God-given energy, and the inextinguishable life of this marvellous Hebrew race. “Who can count the dust of Jacob, and the number of the fourth part of Israel?” (Numbers 23:10.)

The Church is a community of nations, typified already by the theocracy.—(Lange.)

Genesis 28:4. The second item in the covenant blessing is here the inheritance of the promised land—never overlooked—very important in God’s view, as showing His hand in secular and national history. “The blessing of Abraham,” with all its privileges was the patriarchal covenant blessing, comprising rich spiritual benedictions and benefits.—(Jacobus.)

Here he is made “heir of the blessing,” as are also all true Christians (1 Peter 3:9). Cæsar, when he was sad, said to himself, Cogita te esse Cæsarem—“think that thou art Cæsar;” so, think thou art an heir of heaven, and be sad if thou canst.—(Trapp).

Genesis 28:5. The quiet, sedate, home-loving Jacob, becomes a courageous pilgrim. It was adversity that woke up his energies, and put him in the way of God’s blessing.

Persecution is overruled by God for good. It leads to a more decided separation of the Church from the surrounding idolatrous world. Thus the little flock to whom it is the Father’s good pleasure to give the kingdom, are often the better for the very rage of the wolves seeking to devour them. They are hereby brought nearer to the Good Shepherd and to one another, while they are more thoroughly sifted, tried, and purified, so as to be separated from the evil that is in the world, and consecrated as a peculiar people to the Lord.—(Candlish.)

lsaac sent away Jacob with his staff only (Genesis 32:10), and to “serve for a wife (Hosea 12:12). It was otherwise, when a wife was provided for Isaac. But Jacob went as privately as he could; “he fled into Syria,” probably that his brother Esau might not know of his journey, and wait him a shrewd turn by the way.—(Trapp.)