This stone, &c.— Not that he intended, as Le Clerc observes, to erect any building in the place, but only that by coming and worshipping there, he would appropriate this stone to the service of God, and probably build an altar there; for in these early times they adored God under the open canopy of heaven, and groves or mountains were all their temples. And we may observe, as we have already intimated, that it has been usual in all the early ages of the world to consider such sacred scenes, or theatres of devotion, as peculiar habitations of the Divinity, on account of that Divine Presence, or intercourse with God, which truly pious minds enjoyed in acts of worship there. Superstition at length abused this relative sanctity into a notion of the Divine Presence being confined to statues, temples, groves, and consecrated houses.
I will surely give the tenth unto thee— This is the second place in which we find mention of the tenth, or tythes, solemnly consecrated to God. Jacob promises to give them in return for his prosperous journey, as his grandfather Abraham had given them in return for his victory. To what use these tythes were immediately appropriated is not quite clear. Upon our hypothesis, that a regular priest-hood, as well as sacrifices, was appointed from the beginning, there will be no great doubt about the matter. Bp. Patrick observes very judiciously upon the subject, that it may certainly be hence concluded, that Jacob was induced to vow a tenth by the custom which was then among religious people. How they came to pitch upon this portion, rather than a fifth, twentieth, or any other, is not so easily to be resolved. But they seem to speak with much reason who observe, that in the number ten all nations in a manner end their account, (Aristotle in his Problems, Genesis 50:3 : § 15.) and then begin again with compound numbers; or, as others phrase it, this is the end of less numbers, and the beginning of greater; so that it was looked upon as the most perfect of all other, and accordingly had in great regard. But, after all, it seems most likely to me that they had some divine direction for it, as they had for sacrificing.
REFLECTIONS.—Jacob had a blessed night's rest: he probably wished rather still thus to sleep than to awake. Observe,
1. How he was affected when he awoke. Struck with surprize and reverential awe, he cries, How dreadful is this place! God was there, and he knew it not. Note; (1.) God is nearer us than we are always aware. (2.) His comfortable presence is the joy of heaven: we are at the gate, when in his ordinances he manifests himself to us, as he doth not to the world. (3.) Whenever we are conscious of his nearness, it will ever humble us in the dust under the view of our own vileness.
2. What he did to preserve the memory of such a visit. He set up his pillow for a pillar, and pouring out his oil upon it, called it by a new name, Beth-el, the house of God. Note; The time and place where God first appeared to us in mercy deserve a perpetual memorial.
3. His vow thereupon. If God bring him back in peace, and during his exile supply him with food and raiment, (he asks no more,) then, (1.) The Lord shall be his God. (2.) Whatever God bestows on him, the tenth shall be dedicated to him. Note; [1.] To bind our souls to God by solemn engagements is a grateful return we owe to his love. [2.] We should learn with Jacob to be content with food and raiment. [3.] To have the Lord for our God is not more our duty than our privilege.
[4.] We must make conscience in dedicating part of our worldly goods to the use of the poor, and the service of God's cause, according to our ability.
We may observe on this whole chapter, that the regard which the Lord paid to Jacob shews, that HE is present with his children wherever they are, and that he employs his angels for their security and defence. While from Jacob we may observe, that a believer is never alone; he finds his God every where, in the silence of the night, in the hurry of travelling, in the noise of the most busy towns, in the solitude of the most frightful desarts. And from Jacob we may learn, to moderate our desires, and to devote to God part of our substance, in a peculiar sense, as a proof of our piety and gratitude.
Reflections on Jacob's vision as typical of the mediatorial office of the Messiah.
We have already shewn how this vision, in its immediate and primary sense, was representative of the providence of God. And we shall not perhaps think amiss, if we consider the emblematical ladder as a figure of the Messiah himself, who is the blessed Medium of communication between heaven and earth; the way without whom no one comes to the Father, and the one Mediator between God and man. We cannot perhaps find a better explication of what Christ himself promised to Nathanael, that Israelite indeed, "Hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man," John 1:51 than by comparing it with this wonderful ladder, which he seems to compare to himself. And there is no contemptible analogy; for, first, whereas the foot of this ladder was on earth, and the top reached to heaven, this may represent both what is the constitution of his person, and what are the blessed fruits of his mediatorial interposition. As the ladder seemed to unite the heaven and earth, the most distant extremes, so the Person of Immanuel unites the Human Nature and the Divine, though the distance between them is infinitely great: and as the ladder opened a path from God to man, and from man to God, by reaching from heaven to earth, so the mediation of Jesus Christ has paved a way both for the approach of the Deity to sinners, that he may dwell with them; and for the access of sinners unto God, that they may dwell with him, and have their conversation in heaven. O merciful and faithful High-Priest, by thy incarnation and satisfaction a friendly correspondence is established between heaven and earth; for thou hast laid thy hand upon us both, and art thyself our new and living way to everlasting bliss, and the channel of conveyance to every spiritual blessing!—Whereas the angels of God were seen to ascend and descend upon the ladder: this may both signify, that in Jesus Christ angels and men shall be united in one society; and that by Jesus Christ those angelic hosts are upheld from falling, and supported in their happy state. Were not they the friends of men, why should they be represented as running upon our errands? Were they not confirmed and supported by Jesus our Mediator, why should spiritual beings and winged messengers be said to ascend and descend upon the Son of Man as on a ladder?—Whereas the Lord stood above this ladder, and from its top spoke good and comfortable words to his servant Jacob, confirming the gracious covenant made with his fathers: is not this an intimation, that God is in Christ reconciling the world unto himself, confirming his covenant, and uttering his gracious promise, as well pleased in his Beloved Son?—Whereas, in the vision, Jacob alone was at the foot of the ladder, on whose top the Lord seemed to stand: might not this have been considered by the adoring patriarch, after he awoke, as a comfortable intimation, that the glorious Person who was signified by the vision should spring out of his loins, and be made of his seed according to the flesh, as the true possessor of the birth-right, and inheritor of the patriarchal blessing? And, lastly, Whereas he saw but one ladder, Jesus Christ is the alone Mediator, without whom the Father comes to no man, and no man comes to the Father.