In the 26th chapter we read that Isaac went to Gerar, “And Jehovah appeared unto him, and said, Go not down into Egypt,” &c. Afterwards he removed to Beersheba, “And Jehovah appeared unto him, and said, I am the Elohe of Abraham thy father: fear not, for I am with thee,” &c. “And he builded an altar there, and called upon the name of Jehovah, and pitched his tent there.” At these interviews the same promises substantially respecting his descendants were made to him, that had been made to Abraham, with the same introductory formula concerning the appearance of the Divine speaker; and considering that Isaac built an altar and fixed his residence at Beersheba, worshipped, doubtless presenting typical offerings on the altar, and consecrating that as the place of his future worship in the confidence of its being thereafter a place of Divine manifestation, there seems to be very ample ground to conclude that these were local, personal, and visible appearances, similar in their form, as they were in their object, to those vouchsafed to Abraham.
The first instance to be noticed in the history of Jacob, is referred to in chap. xlviii. 3: “And Jacob said unto Joseph, El-Shadai appeared unto me at Luz, and blessed me,” &c. The occasion was that of his vision of a ladder: “And Jehovah stood above it and said, I am Jehovah Elohe of Abraham;” see chap. xxviii. Subsequently, chap. xxxv., he was directed to return and reside at that place. “Elohim said unto Jacob, Arise, go up to Bethel, and make there an altar unto El, that appeared unto thee when thou fleddest from the face of Esau. And he built there an altar, and called the place El-Beth-El; because there (the) Elohim appeared unto him, when he fled,” &c. The repetition of the word appeared in these passages, its implied significance as a reason for building an altar, the occasion referred to, and the object of speaking of it to Joseph, indicate a memorable personal, visible appearance at the place specified.
“And Elohim appeared unto Jacob again, and said unto him, I am El-Shadai; and Elohim went up from him in the place where he talked with him,” chap. 35: which can hardly be taken for any other than a local and visible presence.
[CHAPTER VIII.]
Of the Doctrines, Worship, and Faith of those earliest mentioned in Scripture—Reference to the History of Moses, Noah, Joshua.
Waiving for the present a notice of many analogous instances in other parts of Scripture, it may be observed that there are, in the history of the patriarchs, a variety of statements and expressions which, from the occasions to which they relate, the connections in which they occur, or the things specified, naturally imply the local personal presence of the Divine speaker, especially when considered in connection with the instances in which it is clearly shown that he was visibly present. In the course of that history there are numerous intimations that the worshippers of Jehovah had places appropriated to their religious services, where they offered prayers and sacrifices, and where, by an audible voice, he held immediate and familiar converse with them. Thus in the first recorded instance of worship, Gen. iv., we read that Cain, and Abel also, “brought an offering unto Jehovah. And Jehovah had respect unto Abel and to his offering: but unto Cain and his offering he had not respect; and Cain was very wroth, and his countenance fell. And Jehovah said unto Cain, Why art thou wroth? and why is thy countenance fallen?” It is apparent from this narrative, and from their dissimilar occupations, that they prepared their offerings not in concert, but separately from each other; that they brought them to the same place at the same time; that they respectively offered them to Jehovah; and that he was present in such a way as to be recognized by them, for he immediately indicated to their apprehension and conviction his acceptance of one and rejection of the other, and spoke directly and pointedly to Cain. After his slaughter of Abel, and probably on his resorting again to the place of worship and Divine manifestation, Jehovah spoke again to him, and pronounced a curse upon him for his crime; to which Cain replied, as though not unaccustomed to speak to Jehovah, and said, among other things, as though conscious that he was excommunicated and banished from the consecrated place: “From thy face shall I be hid, and I shall be a fugitive and a vagabond in the earth.... And Cain went out from the presence of Jehovah.” Strongly implying that he had been accustomed to the visible presence, and had seen Jehovah, and that banishment from that place forbade the hope of such vision of him again.
It is evident from the details and circumstances of this scene, and from references to it in other parts of Scripture, that there was no want of intelligence in either of the parties, as to the nature and import of their offerings, the ritual and reference which they implied, or the righteous discrimination and the moral bearing and significance of the verdicts and consequences in their respective cases. “Cain was of the wicked one,” a disciple and servant of the great adversary, and slew his brother “because his own works were evil and his brother’s righteous.” He knew, as the questions which Jehovah addressed to him imply, that if he did well, if with the like faith he made an offering like that of Abel, he would in like manner be accepted; and that he had no just ground to be angry, or even to be disappointed on being rejected for taking a contrary course. But he brought—not like Abel a sin offering, implying a conviction and acknowledgment of his personal sinfulness, and of his faith in that great expiatory sacrifice to which his typical offering owed all its significance—but an offering of fruits, an expression of acknowledgment to the Creator, which implied no acknowledgment on his part of his being a sinner and needing a Saviour, or of his having any faith in the prefigured atonement, or any disposition to conform to the ritual of worship. The faith of Abel exhibited on this occasion was, like that of Abraham, effectual to his justification; a faith in the person, sacrifice, and righteousness of the Divine Redeemer; and is the first on the illustrious roll recorded, Heb. xi. And from the nature of the case, as well as from the particulars of the narrative, we must conclude that his offering was in all respects an example of conformity to the ritual of worship instituted by Jehovah, that it comprised not merely firstlings of his flock, but such as had all the characteristics which are specified in subsequent records; that it was made by fire on an altar, at a place appropriated to that object; that it was a medium of his faith and an expression of his homage and obedience, solely by reason of its reference to the person and prefiguration of the atoning sacrifice of Christ; and that it was rendered to that Person then locally present, in the form which he was at length permanently to assume, and in which his sacrifice of himself was to be made. So far at least as these particulars are concerned, the ritual and rationale of the worship prescribed does not appear to have been changed during the patriarchial dispensation, nor in that which ensued, though in the Mosaic ritual many details were added on the basis of those originally prescribed. The method of acceptable worship, the immediate object of homage, and the faith which was unto salvation, continued the same; and it is clear from the narratives in various instances, that burnt offerings, typical sacrifices, were made to the delegated one, personating the promised Seed, under the designation of Jehovah, or Melach Jehovah, when he was locally and visibly present.
It is to be considered that Moses wrote about 2500 years after the creation; that the children of Israel had retained the language and customs of their ancestors, so as to render it superfluous to particularize either the religious or civil institutions of earlier times, any farther than was necessary to the personal narratives or historical notices of individuals and families. They understood and practised what had been handed down from the beginning through Noah, Abraham, Jacob, and others, and though to some extent infected with the idolatrous spirit of the Egyptians, were familiar with the ritual, the sacrifices and offerings, and other institutions of the revealed system of religion. Moreover, all that concerned their religious doctrines and rites was, under his ministry, renewed, and with new revelations and ordinances set forth in writing for their instruction, and that of their successors. Hence the scanty, and for the most part merely incidental, mention of things of that nature in his retrospective history. It by no means follows from the brevity and infrequency of his notices, that such men as Abel, Enoch, Lamech, Noah, Shem, Job, Abraham, Isaac, and Jacob, whose united lives extended from the first institution of religious rites down to the settlement of Israel in Egypt, had not a clear and comprehensive knowledge of all the leading truths and essential doctrines of revealed religion, which were known to Moses or any of his successors prior to the advent of Christ. On the contrary, judging from the characters and relations which they sustained, the personal converse with Jehovah which most of them are recorded to have had, and the references made to several of them in the prophets and in the New Testament, we must conclude that they had such knowledge. They received instruction directly from the Great Revealer. Most of them were, at times, inspired, and prophesied. And one might as well conclude that Solomon did not understand even the simplest forms of numerical computation, because mathematics are not mentioned among the subjects upon which he spoke or wrote, as to conclude, because so little is recorded of them in detail by Moses, that these men of world-wide celebrity for their religious faith and practice, and their eminence as princes and heads of nations, did not understand the doctrines and the faith which they professed, and for which they are set forth as examples to Christian believers under the present dispensation.
The possession of such knowledge on their part, and the reality of the local presence and often the visible appearance of the Messiah, the Messenger Jehovah, may be illustrated by reference to the personal history of Moses, Noah, and Joshua, and to the use of terms by them and by other sacred writers.