*Minor differences ignored. Grouped by changes, with first version listed as example.
And Jacob went out. In the course of this history we must especially observe, how the Lord preserved his own Church in the person of one man. For Isaac, on account of his age, lay like a dry trunk; and although the living root of piety was concealed within his breast, yet no hope of further offspring remained in his exhausted and barren old age. Esau, like a green and flourishing branch, had much of show and splendor, but his vigor was only momentary. Jacob, as a severed twig, was removed into a far distant land; not that, being ingrafted or planted there, he should acquire strength and greatness, but that, being moistened with the dew of heaven, he might put forth his shoots as into the air itself. For the Lord wonderfully nourishes him, and supplies him with strength, until he shall bring him back again to his father's house. Meanwhile, let the reader diligently observe, that while he who was blessed by God is cast into exile; occasion of glorying was given to the reprobate Esau, who was left in the possession of everything, so that he might securely reign without a rival. Let us not, then, be disturbed, if at any time the wicked sound their triumphs, as having gained their wishes, while we are oppressed. Moses mentions the name of Beersheba, because, as it formed one of the boundaries of the land of Canaan, and lay towards the great desert and the south, it was the more remote from the eastern region towards which Jacob was going. He afterwards adds Charran, (Genesis 29:1,) where Abraham, when he left his own country, dwelt for some time. Now, it appears that not only the pious old man Terah, when he followed his son, or accompanied him on his journey, came to Charran where he died; but that his other son Nahor, with his family, also came to the same place. For we read in the eleventh chapter (Genesis 11:1,) that Terah took his son Abraham, and Lot his grandson, and Sarai his daughter-in-law. Whence we infer that Nahor, at that time, remained in Chaldea, his native country. But now, since Moses says, that Laban dwelt at Charran, we may hence conjecture, that Nahor, in order that he might not appear guilty of the inhumanity of deserting his father, afterwards gathered together his goods and came to him. Moses here, in a few words, declares what a severe and arduous journey the holy man (Jacob) had, on account of its great length: to which also another circumstance is added; namely, that he lay on the ground, under the open sky, without a companion, and without a habitation. But as Moses only briefly alludes to these facts, so will I also avoid prolixity, as the thing speaks for itself. Wherefore, if, at any time, we think ourselves to be roughly treated, let us remember the example of the holy man, as a reproof to our fastidiousness.
And Jacob went out from Beersheba,.... Where Isaac and Rebekah now lived: from hence he went alone, without any servants to attend him, though perhaps not without letters of recommendation from his parents, testifying their affection to him, and that he came with their knowledge and consent, and was their heir, as Isaac had been to Abraham; nor without provisions, at least not without money to purchase them by the way, as appears by the oil he had, Genesis 28:18,
and went toward Haran: for thither he could not get in one day, being many days' journey; See Gill on Genesis 28:5.
Jacob's conduct hitherto, as recorded, was not that of one who simply feared and trusted in God. But now in trouble, obliged to flee, he looked only to God to make him to dwell in safety, and he could lie down and sleep in the open air with his head upon a stone. Any true believer would be willing to take up with Jacob's pillow, provided he might have Jacob's vision. God's time to visit his people with his comforts, is, when they are most destitute of other comforts, and other comforters. Jacob saw a ladder which reached from earth to heaven, the angels going up and coming down, and God himself at the head of it. This represents, 1. The providence of God, by which there is a constant intercourse kept up between heaven and earth. This let Jacob know that he had both a good guide and a good guard. 2. The mediation of Christ. He is this ladder; the foot on earth in his human nature, the top in heaven in his Divine nature. Christ is the Way; all God's favours come to us, and all our services go to him, by Christ, John 1:51. By this way, sinners draw near to the throne of grace with acceptance. By faith we perceive this way, and in prayer we approach by it. In answer to prayer we receive all needful blessings of providence and grace. We have no way of getting to heaven but by Christ. And when the soul, by faith, can see these things, then every place will become pleasant, and every prospect joyful. He will never leave us, until his last promise is accomplished in our everlasting happiness. God now spake comfortably to Jacob. He spake from the head of the ladder. All the glad tidings we receive from heaven come through Jesus Christ. The Messiah should come from Jacob. Christ is the great blessing of the world. All that are blessed, are blessed in him, and none of any family are shut out from blessedness in him, but those that shut out themselves. Jacob had to fear danger from his brother Esau; but God promises to keep him. He had a long journey before him; to an unknown country; but, Behold, I am with thee, and God promises to bring him back again to this land. He seemed to be forsaken of all his friends; but God gives him this assurance, I will not leave thee. Whom God loves, he never leaves.
Jacob went out, &c.--His departure from his father's house was an ignominious flight; and for fear of being pursued or waylaid by his vindictive brother, he did not take the common road, but went by lonely and unfrequented paths, which increased the length and dangers of the journey.
Jacob's Dream at Bethel. - As he was travelling from Beersheba, where Isaac was then staying (Genesis 26:25), to Haran, Jacob came to a place where he was obliged to stop all night, because the sun had set. The words "he hit (lighted) upon the place," indicate the apparently accidental, yet really divinely appointed choice of this place for his night-quarters; and the definite article points it out as having become well known through the revelation of God that ensued. After making a pillow with the stones (מאשׁת, head-place, pillow), he fell asleep and had a dream, in which he saw a ladder resting upon the earth, with the top reaching to heaven; and upon it angels of God going up and down, and Jehovah Himself standing above it. The ladder was a visible symbol of the real and uninterrupted fellowship between God in heaven and His people upon earth. The angels upon it carry up the wants of men to God, and bring down the assistance and protection of God to men. The ladder stood there upon the earth, just where Jacob was lying in solitude, poor, helpless, and forsaken by men. Above in heaven stood Jehovah, and explained in words the symbol which he saw. Proclaiming Himself to Jacob as the God of his fathers, He not only confirmed to him all the promises of the fathers in their fullest extent, but promised him protection on his journey and a safe return to his home (Genesis 28:13-15). But as the fulfilment of this promise to Jacob was still far off, God added the firm assurance, "I will not leave thee till I have done (carried out) what I have told thee."
*More commentary available at chapter level.