The morning light brought other thoughts, when it filled the silent heavens, and where the ladder had stretched, there was but empty blue. The lesson is sinking into his mind. He lifts the rude stone and pours oil on it, as a symbol of consecration, as nameless races have done all over the world. His vow shows that he had but begun to learn in God's school. He hedges about his promise with a punctilious repetition of God's undertaking, as if resolved that there should be no mistake. Clause by clause he goes over it all, and puts an 'if' to it. God's word should have kindled something liker faith than that. What a fall from 'Abram believed in the Lord, and He counted it to him for righteousness'! Jacob barely believed, and will wait to see whether all will turn out as it has been promised. That is not the glad, swift response of a loving, trusting heart. Nor is he contented with repeating to God the terms of his engagement, but he adds a couple of clauses which strike him as being important, and as having been omitted. There was nothing about 'bread to eat, and raiment to put on,' nor about coming back again 'in peace,' so he adds these. A true 'Jew,'--great at a bargain, and determined to get all he can, and to have no mistake about what he must get before he gives anything! Was Jesus thinking at all of the ancestor when He warned the descendants, in words which sound curiously like an echo of Jacob's, not to be anxious 'what ye shall eat,' nor 'what ye shall put on'? As the vow stands in the Authorised Version, it is farther open to the charge of suspending his worship of God upon the fulfilment of these conditions; but it is better to adopt the marginal rendering of the Revised Version, according to which the clause 'then shall the Lord be my God' is a part of the conditions, not of the vow, and is to be read 'And [if] the Lord will be ... then this stone ... shall be,' etc. If this rendering be adopted, as I think it should be, the vow proper is simply of outward service,--he will rear an altar, and he will tithe his substance. Not a very munificent pledge! And where in it is the surrender of the heart? Where is the outgoing of love and gratitude? Where the clasping of the hand of his heavenly Friend with calm rapture of thankful self-yielding, and steadfastness of implicit trust? God did not want Jacob's altar, nor his tenths; He wanted Jacob. But many a weary year and many a sore sorrow have to leave their marks on him before the evil strain is pressed out of his blood; and by the unwearied long-suffering of his patient Friend and Teacher in heaven, the crafty, earthly-minded Jacob 'the supplanter' is turned into 'Israel, the prince with God, in whom is no guile.' The slower the scholar, the more wonderful the forbearance of the Teacher; and the more may we, who are slow scholars too, take heart to believe that He will not be soon angry with us, nor leave us until He has done that which He has spoken to us of. MAHANAIM: THE TWO CAMPS