charges he brought against Jacob when they met the next day. We refrain from commenting on the lengthy colloquy between Jacob and his uncle. Though considerable feeling was evidenced by both parties, the interview terminated happily, and the final leave-taking was quite affecting. But it is remarkable that at the close of their interview each man revealed himself and his true condition of heart. It is by the seemingly little things that our characters are shown -"By thy words thou shalt be justified, and by thy words thou shalt be condemned." (Matt. 12:37.) So it was here. When Jacob took a stone and “set it up for a pillar” to be a witness of the covenant made between them (21: 44-46) Laban called it "Jegar-sahadutha" which is Chaldean for "heap of witness, "thus speaking in the language of heathendom; whereas, Jacob termed it "Galeed" which was Hebrew for "heap of witness." Only the true believer can speak the language of God's people; of the worldling, the godless idolator, it must be said of him as the maid said of Peter when he was denying his Lord, "Thy speech betrayeth thee." (Matt. 26: 73.)

The closing verses of our chapter present briefly another beautiful typical picture: "Then Jacob offered sacrifice upon the mount, and called his brethern to eat bread; and they did eat bread, and tarried all night in the mount. And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them; and Laban departed and returned unto his place. First a covenant of peace was proposed, then it was ratified by a sacrifice, and last it was commemorated by a feast. So it was in Egypt. God made promise to Moses, then the lamb was slain, and then the people feasted upon his roasted flesh. Thus it is with us. God entered into a covenant of peace before the foundation of the world, in the fullness of time the great Sacrifice was offered and accepted, and this is now commemorated at the "feast" of the Lord's Supper. (I Cor. v: 8.) Note, too, it was not Laban the elder, but Jacob his nephew who "offered sacrifice upon the mount."

One practical observation on the circumstance of Jacob leaving Padan-Aram and we conclude. It has been suggested by Dr. Griffith-Thomas that this incident supplies us with valuable principles for regulating the believer in his daily life when in doubt concerning the will of God. How often one is puzzled to know whether God would have

us take a certain course or not. How may I be sure of God's will concerning some issue which confronts me? An important question; one that is frequently met with, and one which must find answer in the Word alone. Surely God has not left us without something definite for our guidance. Not that we must always look for a passage of Scripture whose terms are absolutely identical with our own situation, but rather must we search for some passage which sets forth some clearly defined principles which are suited to meet our case. Such indeed we find here in Gen. 31.

Jacob was in a strange land. He had been there for twenty years, yet he knew he was not to spend the remainder of his days there. God had assured him he should return to Canaan. How much longer then was he to tarry at Padan-Aram? When was he to start out for his old home? How could he be sure when God's time for him to move had arrived? Pressing questions these. Note how the answer to them is found here in three things: first, a definite desire sprang up in Jacob's heart to return home-this is evident from Gen. 30: 25. But this in itself was not sufficient to warrant a move, so Jacob must wait a while longer. Second, circumstances became such that a move seemed the wise thing; the jealousy of Laban and his sons made his continued stay there intolerable. (Gen. 31: 1, 2.) This was ordered of God who makes all things "work together" for the good of His own people. But still something more was needed ere Jacob was justified in leaving. So, in the third place there was a clear word from God-"The Lord said unto Jacob, Return unto the land of thy fathers." (Gen. 31: 3.)

It is not always that God gives us a manifestation of these three principles, but whenever they do combine and are evident we may be sure of His will in any given circumstance. First, a definite conviction in our hearts that God desires us to take a certain course or do a certain thing. Second, the path He would have us take being indicated by outward circumstances, which make it (humanly) possible or expedient we should do it. Then, third, after definitely waiting on God for it, some special word from the Scriptures which is suited to our case and which by the Spirit bringing it manifestly to our notice (while waiting for guidance) is plainly a message from God to our individual heart. Thus may we be assured of God's will for us. The most important

thing is to wait on God. Tell Him your perplexity, ask Him to prevent you from making any mistake, cry earnestly to Him to make "plain His way before your face'' (Psa. 5: 8), and then "wait patiently" till He does so. Remember that "whatsoever is not of faith is sin." (Rom. 4: 23.) If you are sincere and patient, and pray in faith, then, in His own good time and way, He will most certainly answer, either by removing the conviction or desire from your heart, and arranging your circumstances in such a manner that your way is blocked-and then you will know His time for you to move has not arrived-or, by deepening your conviction, so ordering your circumstances as that the way is opened up without your doing anything yourself, and by speaking definitely through His written Word. "Commit thy way unto the Lord, trust also in Him, and He shall bring it to pass. (Psa. 37: 5.) The meek will He guide in judgment; and the meek will He teach His way." (Psa. 25: 9.) "He that believeth shall not make haste. May writer and reader be permitted by Divine grace to enjoy that blessed peace that comes from knowing we are in the will-that "good and perfect and acceptable will"— of God.

GENESIS 32

In our last article we contemplated Jacob, in obedience to the word of the Lord who bade him "return unto the land of thy fathers, and to thy kindred, and I will be with thee" (Gen. 31: 3), as then leaving Padan-Aram and starting out for Canaan. We also paid some attention to Laban's pursuit of our patriarch, and of the affectionate leave-taking which eventually ensued. Here we are to consider another important incident which befell Jacob by the way.

"And Jacob went on his way, and the angels of God met him." (Gen. 32:1.) Jacob was now in the path of

obedience and therefore God favored him with another revelation to strengthen his faith and inspire him with courage for what lay before him-the meeting with Esau and his four hundred men. While in the path of obedience we must expect to encounter that which will test our faith, and not the least of such trials will be that to all outward appearances God Himself is against us; yet as we start out along any path He has appointed, God in His grace, usually encourages us with a plain revelation from Himself, a token of His approval, a strengthener to faith; and at the end we find the path of the just is as the shining light that shineth more and more unto the perfect day. So it proved with Jacob.

"And Jacob went on his way, and the angels of God met him." The word "met" here suggests a beautiful thought. It is not that the angels "appeared" to him, but they "met” him. Jacob is returning from his long exile, returning to the land given to his fathers (and later to himself) by Jehovah. These angels then came forward to greet him, as it were. God sent these messengers of His in advance to welcome his servant home, and to express to him His goodwill. On his journey out from Canaan to Padan-Aram the Lord Himself met Jacob and gave him a vision of the angels; and here, now that he is on his way back from Padan-Aram to Canaan, the angels met him, followed immediately afterwards by the Lord appearing to him.

"And Jacob went on his way, and the angels of God met him. And when Jacob saw them, he said, This is God's host; and he called the name of that place Mahanaim,"

(Gen. 32:1, 2.) Once again we note how timely are God's interventions. Jacob had just escaped from one company of his enemies (Laban and his brethren-Gen. 31: 22, 23), and another was now advancing to meet him, namely, Esau with his four hundred men. But at this juncture God's host made its appearance, as though to show him to whom he owed his recent escape, and as if to further assure him that He who had delivered, did deliver, and he might safely trust would deliver him. It is to be remarked that the angels (32: 1) which appeared on this occasion were termed by Jacob "God's host" in the singular number, but from the name which Jacob gave to the place-Mahanaim-it is evident they were divided into two companies, for Mahanaim signifies two hosts. It would seem, then, there was one host of these "angels" of God, but divided into two companies, probably encompassing him both before and behind. Was not this God's provision for the two hosts of Jacob's adversaries, which at the same time, and no doubt with the same violent designs, were coming against him! The one had already been sent back without striking a blow (Laban and his company), and the other should yet also be. While this was not expressly revealed to Jacob, nevertheless, this host of angels before him, as well as the one behind, was most evidently a comforting assurance from God that He was with His child and would preserve him whithersoever he went. How it reminds us of the experience of the Children of Israel in the wilderness, centuries later, when the Pillar of Cloud went before them by day, and the Pillar of Fire protected their rear by night.

"And Jacob sent messengers before him to Esau, his brother, unto the land of Seir, the country of Edom. And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojurned with Laban, and stayed there until now; and I have oxen, and asses, flocks, and men-servants, and women-servants; and I have sent to tell my lord, that I may find grace in thy sight." (Gen. 32: 3-5.) As yet Jacob had heard nothing of his brother Esau, save that he was now settled in the land of Seir; but recalling the past, remembering the angry threat of the man, he was plainly apprehensive of the consequences of meeting him again. He, therefore, decided to send messengers before him, much as an army which is