EGW WritingsGenesis 29
Ellen G. White
Read Genesis 29 in the BibleGenesis 29:1-35
Patriarchs and Prophets
Chapter 17—Jacob’s Flight and Exile
PP 183.1
Threatened with death by the wrath of Esau, Jacob went out from his father’s home a fugitive; but he carried with him the father’s blessing; Isaac had renewed to him the covenant promise, and had bidden him, as its inheritor, to seek a wife of his mother’s family in Mesopotamia. Yet it was with a deeply troubled heart that Jacob set out on his lonely journey. With only his staff in his hand he must travel hundreds of miles through a country inhabited by wild, roving tribes. In his remorse and timidity he sought to avoid men, lest he should be traced by his angry brother. He feared that he had lost forever the blessing that God had purposed to give him; and Satan was at hand to press temptations upon him.PP 183.2
The evening of the second day found him far away from his father’s tents. He felt that he was an outcast, and he knew that all this trouble had been brought upon him by his own wrong course. The darkness of despair pressed upon his soul, and he hardly dared to pray. But he was so utterly lonely that he felt the need of protection from God as he had never felt it before. With weeping and deep humiliation he confessed his sin, and entreated for some evidence that he was not utterly forsaken. Still his burdened heart found no relief. He had lost all confidence in himself, and he feared that the God of his fathers had cast him off.PP 183.3
But God did not forsake Jacob. His mercy was still extended to His erring, distrustful servant. The Lord compassionately revealed just what Jacob needed—a Saviour. He had sinned, but his heart was filled with gratitude as he saw revealed a way by which he could be restored to the favor of God.PP 183.4
Wearied with his journey, the wanderer lay down upon the ground, with a stone for his pillow. As he slept he beheld a ladder, bright and shining, whose base rested upon the earth, while the top reached to heaven. Upon this ladder angels were ascending and descending; above it was the Lord of glory, and from the heavens His voice was heard: “I am the Lord God of Abraham thy father, and the God of Isaac.” The land whereon he lay as an exile and fugitive was promised to him and to his posterity, with the assurance, “In thee and in thy seed shall all the families of the earth be blessed.” This promise had been given to Abraham and to Isaac, and now it was renewed to Jacob. Then in special regard to his present loneliness and distress, the words of comfort and encouragement were spoken: “Behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.”PP 184.1
The Lord knew the evil influences that would surround Jacob, and the perils to which he would be exposed. In mercy He opened up the future before the repentant fugitive, that he might understand the divine purpose with reference to himself, and be prepared to resist the temptations that would surely come to him when alone amid idolaters and scheming men. There would be ever before him the high standard at which he must aim; and the knowledge that through him the purpose of God was reaching its accomplishment, would constantly prompt him to faithfulness.PP 184.2
In the vision the plan of redemption was presented to Jacob, not fully, but in such parts as were essential to him at that time. The mystic ladder revealed to him in his dream was the same to which Christ referred in His conversation with Nathanael. Said He, “Ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.” John 1:51. Up to the time of man’s rebellion against the government of God, there had been free communion between God and man. But the sin of Adam and Eve separated earth from heaven, so that man could not have communion with his Maker. Yet the world was not left in solitary hopelessness. The ladder represents Jesus, the appointed medium of communication. Had He not with His own merits bridged the gulf that sin had made, the ministering angels could have held no communion with fallen man. Christ connects man in his weakness and helplessness with the source of infinite power.PP 184.3
All this was revealed to Jacob in his dream. Although his mind at once grasped a part of the revelation, its great and mysterious truths were the study of his lifetime, and unfolded to his understanding more and more.PP 187.1
Jacob awoke from his sleep in the deep stillness of night. The shining forms of his vision had disappeared. Only the dim outline of the lonely hills, and above them the heavens bright with stars, now met his gaze. But he had a solemn sense that God was with him. An unseen presence filled the solitude. “Surely the Lord is in this place,” he said, “and I knew it not.... This is none other but the house of God, and this is the gate of heaven.”PP 187.2
“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.” In accordance with the custom of commemorating important events, Jacob set up a memorial of God’s mercy, that whenever he should pass that way he might tarry at this sacred spot to worship the Lord. And he called the place Bethel, or the “house of God.” With deep gratitude he repeated the promise that God’s presence would be with him; and then he made the solemn vow, “If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father’s house in peace; then shall the Lord be my God: and this stone, which I have set for a pillar, shall be God’s house: and of all that Thou shalt give me I will surely give the tenth unto Thee.”PP 187.3
Jacob was not here seeking to make terms with God. The Lord had already promised him prosperity, and this vow was the outflow of a heart filled with gratitude for the assurance of God’s love and mercy. Jacob felt that God had claims upon him which he must acknowledge, and that the special tokens of divine favor granted him demanded a return. So does every blessing bestowed upon us call for a response to the Author of all our mercies. The Christian should often review his past life and recall with gratitude the precious deliverances that God has wrought for him, supporting him in trial, opening ways before him when all seemed dark and forbidding, refreshing him when ready to faint. He should recognize all of them as evidences of the watchcare of heavenly angels. In view of these innumerable blessings he should often ask, with subdued and grateful heart, “What shall I render unto the Lord for all His benefits toward me?” Psalm 116:12.PP 187.4
Our time, our talents, our property, should be sacredly devoted to Him who has given us these blessings in trust. Whenever a special deliverance is wrought in our behalf, or new and unexpected favors are granted us, we should acknowledge God’s goodness, not only by expressing our gratitude in words, but, like Jacob, by gifts and offerings to His cause. As we are continually receiving the blessings of God, so we are to be continually giving.PP 188.1
“Of all that Thou shalt give me,” said Jacob, “I will surely give the tenth unto Thee.” Shall we who enjoy the full light and privileges of the gospel be content to give less to God than was given by those who lived in the former, less favored dispensation? Nay, as the blessings we enjoy are greater, are not our obligations correspondingly increased? But how small the estimate; how vain the endeavor to measure with mathematical rules, time, money, and love, against a love so immeasurable and a gift of such inconceivable worth. Tithes for Christ! Oh, meager pittance, shameful recompense for that which cost so much! From the cross of Calvary, Christ calls for an unreserved consecration. All that we have, all that we are, should be devoted to God.PP 188.2
With a new and abiding faith in the divine promises, and assured of the presence and guardianship of heavenly angels, Jacob pursued his journey to “the land of the children of the East.” Genesis 29:1, margin. But how different his arrival from that of Abraham’s messenger nearly a hundred years before! The servant had come with a train of attendants riding upon camels, and with rich gifts of gold and silver; the son was a lonely, footsore traveler, with no possession save his staff. Like Abraham’s servant, Jacob tarried beside a well, and it was here that he met Rachel, Laban’s younger daughter. It was Jacob now who rendered service, rolling the stone from the well and watering the flocks. On making known his kinship, he was welcomed to the home of Laban. Though he came portionless and unattended, a few weeks showed the worth of his diligence and skill, and he was urged to tarry. It was arranged that he should render Laban seven years’ service for the hand of Rachel.PP 188.3
In early times custom required the bridegroom, before the ratification of a marriage engagement, to pay a sum of money or its equivalent in other property, according to his circumstances, to the father of his wife. This was regarded as a safeguard to the marriage relation. Fathers did not think it safe to trust the happiness of their daughters to men who had not made provision for the support of a family. If they had not sufficient thrift and energy to manage business and acquire cattle or lands, it was feared that their life would prove worthless. But provision was made to test those who had nothing to pay for a wife. They were permitted to labor for the father whose daughter they loved, the length of time being regulated by the value of the dowry required. When the suitor was faithful in his services, and proved in other respects worthy, he obtained the daughter as his wife; and generally the dowry which the father had received was given her at her marriage. In the case of both Rachel and Leah, however, Laban selfishly retained the dowry that should have been given them; they referred to this when they said, just before the removal from Mesopotamia, “He hath sold us, and hath quite devoured also our money.”PP 189.1
The ancient custom, though sometimes abused, as by Laban, was productive of good results. When the suitor was required to render service to secure his bride, a hasty marriage was prevented, and there was opportunity to test the depth of his affections, as well as his ability to provide for a family. In our time many evils result from pursuing an opposite course. It is often the case that persons before marriage have little opportunity to become acquainted with each other’s habits and disposition, and, so far as everyday life is concerned, they are virtually strangers when they unite their interests at the altar. Many find, too late, that they are not adapted to each other, and lifelong wretchedness is the result of their union. Often the wife and children suffer from the indolence and inefficiency or the vicious habits of the husband and father. If the character of the suitor had been tested before marriage, according to the ancient custom, great unhappiness might have been prevented.PP 189.2
Seven years of faithful service Jacob gave for Rachel, and the years that he served “seemed unto him but a few days, for the love he had to her.” But the selfish and grasping Laban, desiring to retain so valuable a helper, practiced a cruel deception in substituting Leah for Rachel. The fact that Leah herself was a party to the cheat, caused Jacob to feel that he could not love her. His indignant rebuke to Laban was met with the offer of Rachel for another seven years’ service. But the father insisted that Leah should not be discarded, since this would bring disgrace upon the family. Jacob was thus placed in a most painful and trying position; he finally decided to retain Leah and marry Rachel. Rachel was ever the one best loved; but his preference for her excited envy and jealousy, and his life was embittered by the rivalry between the sister-wives.PP 190.1
For twenty years Jacob remained in Mesopotamia, laboring in the service of Laban, who, disregarding the ties of kinship, was bent upon securing to himself all the benefits of their connection. Fourteen years of toil he demanded for his two daughters; and during the remaining period, Jacob’s wages were ten times changed. Yet Jacob’s service was diligent and faithful. His words to Laban in their last interview vividly describe the untiring vigilance which he had given to the interests of his exacting master: “This twenty years have I been with thee; thy ewes and thy she-goats have not cast their young, and the rams of thy flock have I not eaten. That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day, or stolen by night. Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes.”PP 190.2
It was necessary for the shepherd to watch his flocks day and night. They were in danger from robbers, and also from wild beasts, which were numerous and bold, often committing great havoc in flocks that were not faithfully guarded. Jacob had many assistants in caring for the extensive flocks of Laban, but he himself was held responsible for them all. During some portions of the year it was necessary for him to be constantly with the flocks in person, to guard them in the dry season against perishing from thirst, and during the coldest months from becoming chilled with the heavy night frosts. Jacob was the chief shepherd; the servants in his employ were the undershepherds. If any of the sheep were missing, the chief shepherd suffered the loss; and he called the servants to whom he entrusted the care of the flock to a strict account if it was not found in a flourishing condition.PP 190.3
The shepherd’s life of diligence and care-taking, and his tender compassion for the helpless creatures entrusted to his charge, have been employed by the inspired writers to illustrate some of the most precious truths of the gospel. Christ, in His relation to His people, is compared to a shepherd. After the Fall He saw His sheep doomed to perish in the dark ways of sin. To save these wandering ones He left the honors and glories of His Father’s house. He says, “I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick.” I will “save My flock, and they shall no more be a prey.” “Neither shall the beast of the land devour them.” Ezekiel 34:16, 22, 28. His voice is heard calling them to His fold, “a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain.” Isaiah 4:6. His care for the flock is unwearied. He strengthens the weak, relieves the suffering, gathers the lambs in His arms, and carries them in His bosom. His sheep love Him. “And a stranger will they not follow, but will flee from him; for they know not the voice of strangers.” John 10:5.PP 191.1
Christ says, “The good shepherd giveth his life for the sheep. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth; and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep. I am the Good Shepherd, and know My sheep, and am known of Mine.” Verses 11-14.PP 191.2
Christ, the Chief Shepherd, has entrusted the care of His flock to His ministers as undershepherds; and He bids them have the same interest that He has manifested, and feel the sacred responsibility of the charge He has entrusted to them. He has solemnly commanded them to be faithful, to feed the flock, to strengthen the weak, to revive the fainting, and to shield them from devouring wolves.PP 191.3
To save His sheep, Christ laid down His own life; and He points His shepherds to the love thus manifested, as their example. But “he that is an hireling, ... whose own the sheep are not,” has no real interest in the flock. He is laboring merely for gain, and he cares only for himself. He studies his own profit instead of the interest of his charge; and in time of peril or danger he will flee, and leave the flock.PP 191.4
The apostle Peter admonishes the undershepherds: “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being ensamples to the flock.” 1 Peter 5:2, 3. Paul says, “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which He hath purchased with His own blood. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.” Acts 20:28, 29.PP 192.1
All who regard as an unwelcome task the care and burdens that fall to the lot of the faithful shepherd, are reproved by the apostle: “Not by constraint, but willingly; not for filthy lucre, but of a ready mind.” 1 Peter 5:2. All such unfaithful servants the Chief Shepherd would willingly release. The church of Christ has been purchased with His blood, and every shepherd should realize that the sheep under his care cost an infinite sacrifice. He should regard them each as of priceless worth, and should be unwearied in his efforts to keep them in a healthy, flourishing condition. The shepherd who is imbued with the spirit of Christ will imitate His self-denying example, constantly laboring for the welfare of his charge; and the flock will prosper under his care.PP 192.2
All will be called to render a strict account of their ministry. The Master will demand of every shepherd, “Where is the flock that was given thee, thy beautiful flock?” Jeremiah 13:20. He that is found faithful, will receive a rich reward. “When the Chief Shepherd shall appear,” says the apostle, “ye shall receive a crown of glory that fadeth not away.” 1 Peter 5:4.PP 192.3
When Jacob, growing weary of Laban’s service, proposed to return to Canaan, he said to his father-in-law, “Send me away, that I may go unto mine own place, and to my country. Give me my wives and my children, for whom I have served thee, and let me go: for thou knowest my service which I have done thee.” But Laban urged him to remain, declaring, “I have learned by experience that the Lord hath blessed me for thy sake.” He saw that his property was increasing under the care of his son-in-law.PP 192.4
Said Jacob, “It was little which thou hadst before I came, and it is now increased unto a multitude.” But as time passed on, Laban became envious of the greater prosperity of Jacob, who “increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses.” Laban’s sons shared their father’s jealousy, and their malicious speeches came to Jacob’s ears: He “hath taken away all that was our father’s, and of that which was our father’s hath he gotten all this glory. And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before.”PP 193.1
Jacob would have left his crafty kinsman long before but for the fear of encountering Esau. Now he felt that he was in danger from the sons of Laban, who, looking upon his wealth as their own, might endeavor to secure it by violence. He was in great perplexity and distress, not knowing which way to turn. But mindful of the gracious Bethel promise, he carried his case to God, and sought direction from Him. In a dream his prayer was answered: “Return unto the land of thy fathers, and to thy kindred; and I will be with thee.”PP 193.2
Laban’s absence afforded opportunity for departure. The flocks and herds were speedily gathered and sent forward, and with his wives, children, and servants, Jacob crossed the Euphrates, urging his way toward Gilead, on the borders of Canaan. After three days Laban learned of their flight, and set forth in pursuit, overtaking the company on the seventh day of their journey. He was hot with anger, and bent on forcing them to return, which he doubted not he could do, since his band was much the stronger. The fugitives were indeed in great peril.PP 193.3
That he did not carry out his hostile purpose was due to the fact that God Himself had interposed for the protection of His servant. “It is in the power of my hand to do you hurt,” said Laban, “but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad;” that is, he should not force him to return, or urge him by flattering inducements.PP 193.4
Laban had withheld the marriage dowry of his daughters and had ever treated Jacob with craft and harshness; but with characteristic dissimulation he now reproached him for his secret departure, which had given the father no opportunity to make a parting feast or even to bid farewell to his daughters and their children.PP 193.5
In reply Jacob plainly set forth Laban’s selfish and grasping policy, and appealed to him as a witness to his own faithfulness and honesty. “Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me,” said Jacob, “surely thou hadst sent me away now empty. God hath seen mine affliction, and the labor of my hands, and rebuked thee yesternight.”PP 193.6
Laban could not deny the facts brought forward, and he now proposed to enter into a covenant of peace. Jacob consented to the proposal, and a pile of stones was erected as a token of the compact. To this pillar Laban gave the name Mizpah, “watchtower,” saying, “The Lord watch between me and thee, when we are absent one from another.”PP 194.1
“And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee; this heap be witness, and this pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm. The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the fear of his father Isaac.” To confirm the treaty, the parties held a feast. The night was spent in friendly communing; and at the dawn of day, Laban and his company departed. With this separation ceased all trace of connection between the children of Abraham and the dwellers in Mesopotamia.From Eternity Past
Chapter 17—Jacob’s Flight and Exile
EP 119.1
Threatened with death by Esau, Jacob went out from his father’s home a fugitive, but with the father’s blessing. Isaac had renewed to him the covenant promise and had bidden him seek a wife of his mother’s family in Mesopotamia.EP 119.2
Yet it was with a deeply troubled heart that Jacob set out on his lonely journey. With only his staff in his hand he must travel hundreds of miles through a country inhabited by wild, roving tribes. In his remorse and timidity he sought to avoid men, lest he should be traced by his angry brother. He feared that he had lost forever the blessing God had purposed to give him, and Satan was at hand to press temptations upon him.EP 119.3
The evening of the second day found him far away from his father’s tents. He felt he was an outcast, and he knew that all his trouble had been brought upon him by his own wrong course. Despair pressed upon his soul, and he hardly dared to pray. But he was so lonely that he felt the need of protection from God as never before. With weeping he confessed his sin and entreated for some evidence that he was not utterly forsaken. He had lost all confidence in himself, and he feared that God had cast him off.EP 119.4
But God’s mercy was still extended to His erring, distrustful servant. The Lord compassionately revealed just what Jacob needed—a Saviour. He had sinned, but he saw revealed a way by which he could be restored to the favor of God.EP 119.5
Wearied, the wanderer lay down on the ground, a stone for his pillow. As he slept, he beheld a ladder whose base rested on the earth while the top reached to heaven. Upon this ladder angels were ascending and descending. Above it was the Lord of glory and from the heavens His voice was heard: “I am the Lord God of Abraham thy father, and the God of Isaac.” “In thee and in thy seed shall all the families of the earth be blessed.” This promise had been given to Abraham and to Isaac, and now it was renewed to Jacob. Then the words of comfort and encouragement were spoken: “Behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.”EP 120.1
The Lord in mercy opened up the future before the repentant fugitive, that he might be prepared to resist the temptations that would come to him when alone amid idolaters and scheming men. The knowledge that through him the purpose of God was reaching its accomplishment would constantly prompt him to faithfulness.EP 120.2
In this vision the plan of redemption was presented to Jacob in such parts as were essential to him at that time. The mystic ladder revealed in his dream was the same to which Christ referred in His conversation with Nathanael: “Ye shall see heaven open and the angels of God ascending and descending upon the Son of man.” John 1:51. The sin of Adam and Eve separated earth from heaven, so that man could not have communion with his Maker. Yet the world was not left in hopelessness. The ladder represents Jesus, the appointed medium of communication. Christ connects man in his weakness and helplessness with the source of infinite power.EP 120.3
All this was revealed to Jacob in his dream. Although his mind at once grasped a part of the revelation, its great and mysterious truths were the study of his lifetime and unfolded to his understanding more and more.EP 121.1
Jacob awoke in the deep stillness of night. The vision had disappeared. Only the dim outline of lonely hills and the heavens bright with stars now met his gaze. But he had a solemn sense that God was with him. “Surely the Lord is in this place,” he said, “and I knew it not... . This is none other but the house of God, and this is the gate of heaven.”EP 121.2
“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.” He called the place Bethel, or “the house of God.” And then he made the solemn vow, “If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father’s house in peace; then shall the Lord be my God: and this stone, which I have set for a pillar, shall be God’s house: and of all that Thou shalt give me I will surely give the tenth unto Thee.”EP 121.3
Jacob was not seeking to make terms with God. The Lord had already promised him prosperity, and this vow was the outflow of a heart filled with gratitude for the assurance of God’s mercy. Jacob felt that the special tokens of divine favor demanded a return.EP 121.4
The Christian should often recall with gratitude the precious deliverances that God has wrought for him, opening ways before him when all seemed dark and forbidding, refreshing him when ready to faint. In view of innumerable blessings he should often ask, “What shall I render unto the Lord for all His benefits toward me?” Psalm 116:12.EP 121.5
Whenever a special deliverance is wrought in our behalf, or new and unexpected favors are granted us, we should acknowledge God’s goodness by gifts or offerings to His cause. As we are continually receiving the blessings of God, so we are to be continually giving.EP 121.6
“Of all that Thou shalt give me,” said Jacob, “I will surely give the tenth unto Thee.” Shall we who enjoy the full light of the gospel be content to give less to God than was given by those who lived in the former dispensation? Are not our obligations correspondingly increased? But how vain to measure with mathematical rules, time, money, and love, against a love so immeasurable and a gift of such inconceivable worth. Tithes for Christ! Oh, meager pittance, shameful recompense for that which cost so much! From the cross of Calvary, Christ calls for unreserved consecration of all that we have, all that we are.EP 122.1
With new faith and assured of the presence of heavenly angels, Jacob pursued his journey to “the land of the children of the East.” But how differently his arrival from that of Abraham’s messenger nearly a hundred years before! The servant had come with a train of attendants riding on camels, with rich gifts of gold and silver; the son was a lonely, foot-sore traveler, with no possession save his staff. Like Abraham’s servant, Jacob tarried beside a well, and it was here that he met Rachel, Laban’s younger daughter. On making known his kinship, he was welcomed to the home of Laban. A few weeks showed the worth of his diligence and skill, and he was urged to tarry. It was arranged that he should render Laban seven years’ service for the hand of Rachel.EP 122.2
In early times, custom required the bridegroom, before the marriage engagement, to pay a sum of money or its equivalent in other property, according to his circumstances, to the father of his wife. This was regarded as a safeguard to the marriage. Fathers did not think it safe to trust the happiness of their daughters to men who had not made provision for the support of a family. If they had not sufficient thrift and energy to manage business and acquire cattle or lands, it was feared that their life would prove worthless. But provision was made to test those who had nothing to pay for a wife. They were permitted to labor for the father whose daughter they loved, the length of time regulated by the value of the dowry required. When the suitor was faithful and proved worthy, he obtained the daughter as his wife.EP 123.1
Generally the dowry which the father had received was given her at her marriage. In the case of both Rachel and Leah, however, Laban selfishly retained the dowry that should have been given them. They referred to this when they said, just before the removal from Mesopotamia, “He hath sold us, and hath quite devoured also our money.”EP 123.2
When the suitor was thus required to render service to secure his bride, a hasty marriage was prevented. There was opportunity to test the depth of his affections, as well as his ability to provide for a family. In our time it is often the case that persons before marriage have little opportunity to become acquainted with each other’s habits and disposition. They are virtually strangers when they unite their interests at the altar. Many find, too late, that they are not adapted to each other, and lifelong wretchedness is the result. Often the wife and children suffer from the indolence or vicious habits of the husband and father. If the character of the suitor had been tested before marriage according to the ancient custom, great unhappiness might have been prevented.EP 123.3
Seven years of faithful service Jacob gave for Rachel, and the years that he served “seemed unto him but a few days, for the love he had to her.” But selfish Laban practiced a cruel deception in substituting Leah for Rachel. The fact that Leah herself was a party to the cheat caused Jacob to feel he could not love her. His indignant rebuke to Laban was met with the offer of Rachel for another seven years’ service. But the father insisted that Leah should not be discarded. Jacob was thus placed in a most painful and trying position: he finally decided to retain Leah and marry Rachel. Rachel was ever the one best loved, but his life was embittered by the rivalry between the sister-wives.EP 124.1
For twenty years Jacob remained in Mesopotamia in the service of Laban, who was bent upon securing to himself all the benefits of their connection. Fourteen years of toil he demanded for his two daughters, and during the remaining period Jacob’s wages were ten times changed.EP 124.2
Yet Jacob’s service was diligent and faithful. During some portions of the year it was necessary for him to be constantly with the flocks in person, to guard them in the dry season against perishing from thirst, and during the coldest months from becoming chilled with heavy night frosts. Jacob was the chief shepherd; the servants in his employ were the undershepherds. If any of the sheep were missing, the chief shepherd suffered the loss, and he called the servants to a strict account if the flock was not found in a flourishing condition.EP 125.2
Jacob, growing weary of Laban’s service, proposed to return to Canaan. He said to his father-in-law, “Send me away, that I may go unto mine own place, and to my country. Give me my wives and my children, for whom I have served thee, and let me go: for thou knowest my service which I have done thee.” But Laban urged him to remain, declaring, “I have learned by experience that the Lord hath blessed me for thy sake.”EP 125.3
Said Jacob, “It was little which thou hadst before I came, and it is now increased unto a multitude.” But as time passed, Laban became envious of the greater prosperity of Jacob, who “increased exceedingly.” Laban’s sons shared their father’s jealousy, and their malicious speeches came to Laban’s ears. He “hath taken away all that was our father’s; and of that which was our father’s hath he gotten all this glory. And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before.”EP 125.4
Jacob would have left his crafty kinsman long before but for the fear of encountering Esau. Now he felt that he was in danger from the sons of Laban, who, looking upon his wealth as their own, might endeavor to secure it by violence. He was in great perplexity and distress. But mindful of the gracious Bethel promise, he carried his case to God. In a dream his prayer was answered: “Return unto the land of thy fathers, and to thy kindred; and I will be with thee.”EP 125.5
The flocks and herds were speedily gathered and sent forward, and with his wives, children, and servants, Jacob crossed the Euphrates, urging his way toward Gilead, on the borders of Canaan. After three days, Laban set forth in pursuit, overtaking the company on the seventh day of their journey. He was hot with anger, and bent on forcing them to return. The fugitives were indeed in great peril.EP 126.1
God himself interposed for the protection of His servant. “It is in the power of my hand to do you hurt,” said Laban, “but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad.” That is, he should not force him to return, or urge him by flattering inducements.EP 126.2
Laban had withheld the marriage dowry of his daughters and treated Jacob with craft and harshness, but he now reproached him for his secret departure which had given the father no opportunity to make a feast or even bid farewell to his daughters and their children.EP 126.3
In reply, Jacob plainly set forth Laban’s selfish and grasping policy and appealed to him as a witness to his own faithfulness and honesty. “Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me,” said Jacob, “surely thou hadst sent me away now empty. God hath seen mine affliction and the labor of my hands, and rebuked thee yesternight.”EP 126.4
Laban could not deny the facts and now proposed a covenant of peace. Jacob consented, and a pile of stones was erected as a token of the compact. To this pillar Laban gave the name Mizpah, “Watchtower,” saying, “The Lord watch between me and thee, when we are absent one from another... . The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the fear of his father Isaac.”EP 126.5
To confirm the treaty, the parties held a feast. The night was spent in friendly communing, and at dawn Laban and his company departed. With this separation ceased all connection between the children of Abraham and the dwellers in Mesopotamia.From Eternity Past
We Have a Faithful Shepherd
EP 124.3
The shepherd’s life of care-taking and compassion for the helpless creatures illustrates some precious truths of the gospel. Christ is compared to a shepherd. He saw His sheep doomed to perish in the dark ways of sin. To save these wandering ones He left the honors and glories of His Father’s house. He says, “I Will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick.” I will “save My flock, and they shall no more be a prey.” “Neither shall the beast of the land devour them.” Ezekiel 34:16, 22, 28. His voice is heard calling them to His fold, “a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain.” Isaiah 4:6. He strengthens the weak, relieves the suffering, gathers the lambs in His arms, and carries them in His bosom. His sheep love Him. “And a stranger will they not follow, but will flee from him; for they know not the voice of strangers.” See John 10:1-15.EP 125.1
The church of Christ has been purchased with His blood, and every shepherd imbued with the spirit of Christ will imitate His self-denying example, constantly laboring for the welfare of his charge, and the flock will prosper under his care. “When the chief Shepherd shall appear,” says the apostle, “ye shall receive a crown of glory that fadeth not away.” 1 Peter 5:4.Letters and Manuscripts — Volume 4 (1883 - 1886)
Lt 47, 1886
4LtMs, Lt 47, 1886, par. 13
The counsels are of God, and His Word was not given in a few days on a high-pressure plan. It took a long space of time to bring out the Bible history. Under the inspiration of the Spirit of God, a chapter was written, a psalm was composed, a proverb penned, a vision from God recorded, and so down through the ages the will and purposes of God were brought out. About fifteen hundred years were occupied from the time Moses began to write the book of Genesis down to the completion of the Revelation by the beloved John. God would not have us so excitable, in such a hurry; and yet there are some who need to be taught diligence.Letters and Manuscripts — Volume 4 (1883 - 1886)
Lt 47a, 1886
4LtMs, Lt 47a, 1886, par. 14
The Lord would not have us be so excitable, in such a hurry. The counsels of God in His Word were not given in a few days, on the high-pressure plan. It took a long period of time to bring out the Bible history. Under the inspiration of the Spirit of God, a chapter was written, a psalm composed, a proverb penned, a vision recorded, and so down through the ages the will and purposes of God were brought out. About fifteen hundred years passed from the time Moses began to write the book of Genesis, down to the completion of the Revelation by the beloved John.Letters and Manuscripts — Volume 5 (1887-1888)
Ms 16, 1888
5LtMs, Ms 16, 1888, par. 13
Men should let God take care of His own Book, His living Oracles, as He has done for ages. They begin to question some parts of revelation and pick flaws in the apparent inconsistencies of this statement and that statement. Beginning at Genesis, they give up that which they deem questionable, and their minds lead on, for Satan will lead to any length they may follow in their criticism and they see something to doubt in the whole Scriptures. Their faculties of criticism become sharpened by exercise, and they can rest on nothing with a certainty. You try to reason with these men, but your time is lost. They will exercise their power of ridicule even upon the Bible. They even become mockers, and they would be astonished if you put it to them in that light.Letters and Manuscripts — Volume 9 (1894)
Ms 40, 1894
9LtMs, Ms 40, 1894, par. 17
From Genesis to Revelation the conditions upon which eternal life is promised are made plain. God requires that those who shall enter heaven shall be without spot or wrinkle or any such thing. “Keep My commandments and live” is the requirement of God. [Proverbs 4:4.] But one says, “My conscience does not condemn me in not keeping the commandments of God.” But in the Word of God we read that there are good and bad consciences, and the fact that your conscience does not condemn you in not keeping the law of God does not prove that you are uncondemned in His sight. Take your conscience to the Word of God, and see if your life and character are in accordance with the standard of righteousness which God has revealed in His Word. You can then determine whether or not you have an intelligent faith, and what manner of conscience is yours.Letters and Manuscripts — Volume 10 (1895)
Lt 67, 1895
10LtMs, Lt 67, 1895, par. 14
Christ came in the form of humanity to live the law of God. He was the Word of life. He came to be the gospel of salvation to the world, and to fulfill every specification of the law. Jesus is the Word, the guidebook, which must be received and obeyed in every particular. How necessary that this mine of truth be explored, and the precious treasures of truth be discovered and secured as rich jewels. The incarnation of Christ, His divinity, His atonement, His wonderful life in heaven as our Advocate, the office of the Holy Spirit—all those living, vital themes of Christianity are revealed from Genesis to Revelation. The golden links of truth form a chain of evangelical truth, and the first and staple link is found in the great teachings of Christ Jesus. Why, then, should not the Scriptures be ennobled and exalted in every school in our land? How little children are educated to study the Bible as the Word of God, and feed upon its truths, which are the flesh and blood of the Son of God! “Except ye eat the flesh of the Son of man and drink his blood, ye have no life in you. Whoso eateth my flesh and drinketh my blood” (that is, continue to receive the words of Christ, and practice them) “hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him.” [John 6:53-56.] “And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us.” [1 John 3:24.]Letters and Manuscripts — Volume 12 (1897)
Ms 75, 1897
12LtMs, Ms 75, 1897, par. 1
Those who accept Christ will follow on to know the Lord. This acceptance means conversion through the Holy Spirit’s power and efficiency. The working of the Holy Spirit upon the human agent brings to him a conviction of sin, makes him susceptible to truth, [and] enables him to discern and make earnest application of it to his own heart. This power preserves him from falling under temptation, and imparts to him wisdom in winning souls to Christ. And every true believer who will follow on to know the Lord will have this power working in him. He will discern in Christ not only the Alpha of Genesis, but the Omega of Revelation. He will learn by personal experience that Christ is the Root and the Offspring of David, the Bright and Morning Star, and that it is through His church, His people in their unity, that He is to shine in undimmed luster to the world. He beholds himself as the work of Christ. Having the mind of Christ, he walks in His footsteps, and his good works and love for others testify to the world that He is Christ, that God has sent His Son to impart His Spirit to His people, and that they may represent Christ in their love for one another.Letters and Manuscripts — Volume 12 (1897)
Ms 52, 1897
12LtMs, Ms 52, 1897, par. 2
After His crucifixion and resurrection, thousands would be led to open the Scriptures with an intense desire to study the prophecies, from Genesis to Revelation. And they would see with anointed eyes the predictions in the prophetic Roll of the advent of a divine Teacher. In Christ crucified they would see the very work done which the prophecies declared He would do to proclaim the gospel, the Word of life to a world that was shadowed and corrupted by transgression and sin. And the words of Christ would be gathered up; the New Testament would declare to them a work which would thrill the world.Letters and Manuscripts — Volume 12 (1897)
Ms 33, 1897
12LtMs, Ms 33, 1897, par. 30
When the students of prophecy shall set their hearts to know the truths of Revelation, they will realize what an importance is attached to this search. Christ Jesus is the Alpha and the Omega, the Genesis of the Old Testament, and the Revelation of the New. Both meet together in Christ. Adam and God are reconciled by the obedience of the second Adam, who accomplished the work of overcoming the temptations of Satan and redeeming Adam’s disgraceful failure and fall. The two Adams will meet in Paradise and embrace each other, while the dragon, the beast, and the false prophet, and all who have refused the opportunities and privileges given to them at such an infinite cost, and have not returned to their loyalty, will be shut out of Paradise.Letters and Manuscripts — Volume 12 (1897)
Ms 21, 1897
12LtMs, Ms 21, 1897, par. 29
Here we have the Alpha of Genesis and the Omega of Revelation. The blessing is promised to all those who keep the commandments of God, and who co-operate with Him in the proclamation of the third angel’s message. “I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning Star.” [Revelation 22:16.] That which Christ has spoken in the Old Testament is for all the world. What He has said in reference is His commandments is not Yea and Nay, but Yea and Amen.Letters and Manuscripts — Volume 12 (1897)
Ms 69, 1897
12LtMs, Ms 69, 1897, par. 15
Our youth must have well-conducted schools, where they can gain an all-round education. From Genesis to Revelation the gospel shines forth with no uncertain light. From the time when God talked with Adam and Eve in Eden, giving them heavenly instruction, the light has continued to shine down through the ages. Christ appeared to His servant John, and gave him a revelation of the closing events of this earth’s history.Letters and Manuscripts — Volume 12 (1897)
Lt 98a, 1897
12LtMs, Lt 98a, 1897, par. 49
All who join the ranks of Sabbathkeepers should become diligent Bible students, that they may know the pillars and ground work of the truth. They should study prophetic history, which has brought us down point by point to where we are at the present time. This is God’s plan for our school. Young men should attend who desire to become educated for any line of work, who have capabilities and see the necessity of learning more and still more where we stand today in prophetic history, uniting link after link in the prophetic chain, even from Genesis to Revelation. Christ is the Alpha, the first link, and the Omega, the last link, of the gospel chain, which is welded in Revelation. These young men will not have fixed habits of wrong, or defects in disposition and character that will make them inflexible.Letters and Manuscripts — Volume 13 (1898)
Ms 54, 1898
13LtMs, Ms 54, 1898, par. 8
Perfection of character is required by God, and this is kept before us in His Word from Genesis to Revelation. “When Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect.” [Genesis 17:1.] To Israel God said, “I am the Lord your God: ye shall therefore sanctify yourselves, and ye shall be holy for I am holy. ... For I am the Lord your God that bringeth you out of the land of Egypt, to by your God: ye shall therefore be holy, for I am holy.” “And the Lord spake unto Moses saying, Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy, for I the Lord your God am holy. Ye shall fear every man his mother and his father, and keep my sabbaths: I am the Lord your God.” [Leviticus 11:44, 45; 19:1-3.]Letters and Manuscripts — Volume 13 (1898)
Ms 117, 1898
13LtMs, Ms 117, 1898, par. 12
The uneducated heathen then learns his lessons through nature, and through his own necessities; and, dissatisfied with darkness, he is reaching out for light, searching for God in the first great cause. There is recorded in Genesis various ways in which God speaks to the heathen. But the contrast between the revelation of God in Genesis and the ideas of the heathen is striking. Pagan philosophers, many of them, had a knowledge of God which was pure, but degeneracy, the worship of created things, began to obscure this knowledge. The handiwork of God in the natural world, the sun, the moon, the stars, were worshipped.Letters and Manuscripts — Volume 14 (1899)
Ms 12, 1899
14LtMs, Ms 12, 1899, par. 2
The Word of God is to be the great lesson book in all our schools. From Genesis to Revelation it is full of instruction in practical godliness.Letters and Manuscripts — Volume 14 (1899)
Ms 85, 1899
14LtMs, Ms 85, 1899, par. 12
The history of the world from the beginning is contained in Genesis. There it is revealed that all nations who forget God and discard His way and His sign of obedience, which distinguishes between the just and the unjust, the righteous and the wicked, the saved and the unsaved, will be destroyed. The first books of the Bible, which trace down the history of nations, including the destruction of the old world, show the overruling providence of God, which from generation to generation has provided for the education of a chosen people. The plainly written Word in regard to the just and the unjust is a living testimony in regard to those whom the Lord will sanctify. None who live in disobedience can receive His blessing. Only those who are obedient can receive this.Letters and Manuscripts — Volume 14 (1899)
Ms 153, 1899
14LtMs, Ms 153, 1899, par. 32
We cannot know God and Jesus Christ until we search the Scriptures, beginning with Genesis. In this Word we find out why it was necessary for Christ to leave His high command in heaven, to separate Himself from the angelic family, laying off His royal robe and kingly crown, and clothe His divinity with humanity. For our sake He became poor, that by His poverty He might make many rich, securing for them eternal riches. That He might work in our behalf, He came to live among fallen humanity, in a world marred by sin and misery.Letters and Manuscripts — Volume 15 (1900)
Ms 68, 1900
15LtMs, Ms 68, 1900, par. 15
The whole gospel from Genesis to Revelation is the means appointed and specified of God through which to reveal His will to the people, and it is to be appreciated, respected, and heeded.Letters and Manuscripts — Volume 16 (1901)
Ms 110, 1901
16LtMs, Ms 110, 1901, par. 6
While they were talking thus of their crucified and buried Lord, “Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad?” [Luke 24:15-17.] “Have ye not heard,” they answered, “that the prophet mighty in deed and word has been taken and crucified by cruel hands, and is now buried?” Beginning at Genesis, the Stranger told them what had been prophesied from the first concerning Jesus. While He was comforting their hearts, they came to the house where they lived, and invited their Companion to come in. He acted as though He were going further, but they constrained Him to tarry with them.Letters and Manuscripts — Volume 16 (1901)
Ms 70, 1901
16LtMs, Ms 70, 1901, par. 9
The sacrifice of Christ as an atonement for sin is the great truth around which all other truths cluster. In order to be rightly understood and appreciated, every truth in the Word of God, from Genesis to Revelation, must be studied in the light which streams from the cross of Calvary, and in connection with the wondrous, central truth of the Saviour’s atonement. Those who study the Redeemer’s wonderful sacrifice grow in grace and knowledge.Letters and Manuscripts — Volume 19 (1904)
Ms 170, 1904
19LtMs, Ms 170, 1904, par. 19
I have not been able to sleep since 12 o’clock, but I have a message from the Lord to bear to our people. Present to the people everywhere at this time the perpetuity of the law of Jehovah. Present to them that the only foundation for Sunday observance has its origin not in the Word of God, but in the papal authority. Now let all consider that the time has come to reason from cause to effect. We must, as ministers of the Word, delay not to impress the people more decidedly in defining our authority for keeping the original Sabbath of Jehovah. Please read the word in Genesis.Letters and Manuscripts — Volume 22 (1907)
Ms 67, 1907
22LtMs, Ms 67, 1907, par. 17
The message of the gospel, from Genesis to Revelation, is God’s appointed means through which to reveal His will to men. It is to be appreciated, respected, and carefully studied. In a humble, prayerful spirit, Scripture is to be compared with Scripture. In the fourth chapter of Ephesians, the plan of God is so plainly and simply revealed, that all His children may lay hold upon the truth. Here the means which He has appointed to keep unity in His church, that its members may reveal to the world a healthy religious experience, is plainly declared. Those who conform their lives to obedience to the commandments of God, and are united in the faith of the Scriptures; those who are bound together as one in Christ Jesus, their lives hid with Christ in God, will practice the golden rule, doing to others as they would have others do to them. They will bear a living, abiding testimony that the Father loves them even as He loves His Son, and their testimony will have a powerful influence with the unbelieving world. These souls appreciate the great gift of God to our world; their course in life testifies that Christ has not died for them in vain. They make use of the provision made by heaven at infinite cost to draw souls to obedience to the law of God. Co-operating with the great Master Worker, they become laborers together with God. They become partakers of the divine nature, having escaped the corruption that is in the world through lust. Their consistent Christian lives magnify the law of God and make it honorable before the gainsaying world. Their deportment in courtesy and unwavering fidelity, their justice and mercy demonstrate to the world that the law of the Lord is perfect, converting the soul.Letters and Manuscripts — Volume 25 (1910 - 1915)
Ms 69, 1912
25LtMs, Ms 69, 1912, par. 42
The Old Testament, containing the prophecies of the coming of Christ, is now made of small account. The cry now is, “The Christ, the Christ! The gospel, the gospel!” But the gospel is taught all the way through the Bible, from Genesis to Revelation. The gospel is revealed in all the prophecies of the first advent of Christ as the Saviour of men. Every act of the old dispensation to turn men away from sin or to bring them forgiveness was done with reference to the Saviour who was to come. He was the steppingstone by which man was to be exalted.Genesis 29:27
From Here to Forever
Appendix
HF 413.2
Page 35. Prophetic Dates. An important principle of interpreting time prophecies is the year-day principle—under which a day of prophetic time equals a year of calendar time. Some of the Bible reasons for this principle are as follows: (1) The year-day principle is in harmony with the principle of symbolically interpreting beasts as kingdoms, horns as powers, oceans as peoples, etc. (2) The Lord, speaking in Numbers 14:34 and Ezekiel 4:6, upholds the principle. (3) The 2300 days (years) of Daniel 8:14 cover the history of the Medo-Persian, Grecian, and Roman empires, as the angel explains in verses 19-26 (“at the time of the end shall be the vision”). These empires lasted many times longer than 2300 literal days. Nothing can fit except the year-day principle. (4) Daniel 11 is an expansion of the prophecy of Daniel 8, yet Daniel 11 is not symbolic. Three times it speaks of “years” (verses 6, 8, 13) as a parallel of “days” in Daniel 8:14. (6) The angel explained to Daniel that these prophecies concerned “the time of the end” (8:19, 26; 10:13, 14). If the “days” were literal, the prophecies would not make sense. (7) A day for a year was a common way of speaking in Old Testament Hebrew. See Leviticus 25:8; Genesis 29:27. (8) The book of Revelation unlocks the prophecies of Daniel, showing that their fulfillment was still future in the time of the apostles. Further, the year-day principle has been recognized and accepted as a valid biblical principle by many careful Bible students such as Joachim of Floris, Wycliffe, Joseph Mede, SirIsaac Newton, Bishop Thomas Newton, Alexander Keith and many others.EGW Writings — Ellen G. White. Ellen G. White Estate · all rights reserved
Genesis 29:1-20
Conflict and Courage
Seven Short Years, March 1
CC 66.1
And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her. Genesis 29:20.CC 66.2
How different his [Jacob’s] arrival from that of Abraham’s messenger nearly a hundred years before! The servant had come with a train of attendants riding upon camels, and with rich gifts of gold and silver; the son was a lonely, footsore traveler, with no possession save his staff. Like Abraham’s servant, Jacob tarried beside a well, and it was here that he met Rachel, Laban’s younger daughter.... Though he came portionless and unattended, a few weeks showed the worth of his diligence and skill, and he was urged to tarry. It was arranged that he should render Laban seven years’ service for the hand of Rachel.CC 66.3
In early times custom required the bridegroom, before the ratification of a marriage engagement, to pay a sum of money or its equivalent in other property, according to his circumstances, to the father of his wife. This was regarded as a safeguard to the marriage relation.... But provision was made to test those who had nothing to pay for a wife. They were permitted to labor for the father whose daughter they loved, the length of time being regulated by the value of the dowry required. When the suitor was faithful in his services, and proved in other respects worthy, he obtained the daughter as his wife; and generally the dowry which the father had received was given her at her marriage....CC 66.4
The ancient custom, though sometimes abused, as by Laban, was productive of good results. When the suitor was required to render service to secure his bride, a hasty marriage was prevented, and there was opportunity to test the depth of his affections, as well as his ability to provide for a family. In our time many evils result from pursuing an opposite course. It is often the case that persons before marriage have little opportunity to become acquainted with each other’s habits and disposition, and, so far as everyday life is concerned, they are virtually strangers when they unite their interests at the altar. Many find, too late, that they are not adapted to each other, and lifelong wretchedness is the result of their union.1Patriarchs and Prophets, 188, 189.