It had been very much after this manner with Abraham in an earlier day. As soon as Isaac was weaned, the scene around Abraham immediately changed. The child of the bondwoman has to leave the house, and Abraham takes precedence of the Gentile. See chap. xxi. The weaning of Isaac was the turning-point in Abraham’s condition. In spirit, for a moment, he enters the kingdom, raising a new altar, an altar to the "everlasting God," and planting a grove. This was very fine, and the character of it I have considered in its place. See "Abraham," page 126. But so was it now with Jacob, as then with Abraham. As soon as Joseph, the child of promise, that witnessed the grace and strength of God, is given to him, he conceives the thought of freedom and of home. This was a fine, striking instance of the intelligence of a new mind in Jacob. The way of faith, I may add, is seen in Rachel on the same occasion, for she calls her son "Joseph," that is, "adding;" assured that the Lord, who had now _begun_ His mercies towards her, would _go on_ with them and _perfect_ them. As faith now in our hearts and on our lips, in like spirit, says, "He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" From His gifts, Rachel not only "drew a plea to _ask_ Him still for more," but in still bolder, happier faith, drew a conclusion to _trust_ Him still for more. But though this was so, the connection between Laban and Jacob is continued for a while after Joseph’s birth, till the separation takes place under force of other circumstances altogether, leaving Laban, still more than before, a kind of pillar of salt, or a solemn remembrance to us of what our wretched hearts are capable. _Part III._--The time of his servitude closes in chap. xxxi. He is then on his way back from Padan-aram to Canaan; the principal scenes of his journey being at _Mount Gilead_, shortly after his setting out, and _Mahanaim_, near the brook Jabbok, a little before he entered the land. It was at Mount Gilead that the parting between him and Laban took place, for Laban had pursued him so far. But there they make a covenant, offering sacrifice, and then eating together as upon the sacrifice. Such a scene, in mystery, exhibits our blessing. For we enjoy a covenant of peace, secured by a sacrifice, and witnessed by a feast. So, in the night of redemption from Egypt, the altar and the table, that is, the sacrifice and the feast, are there again. The blood is upon the door-post, and the household, thus ransomed and sheltered, are within, feeding on the lamb, whose blood was protecting and delivering them. But there is another thing on this occasion to be noticed--_it is Jacob who offers the sacrifice_.