By: Obed Pineda
In the West Bank of modern day Palestine, the Arab Village of Beitin is inhabited by an estimated amount of 400 villagers. Its source of water is supplied by four springs which in ancient times was supplemented by a reservoir carved in the rock south of Beitin. The village is barren and surrounded by rocky hills that simulate steps belonging to a ladder. Today, because of its modern name and lack of natural resources it has to offer, it bears little significance to society, but that was not that case for the ancient world. This is so because this small town found in the West Bank was known to them by the name of Bethel. Although there are some academics who question the validity of Beitin being the correct location of the historic Bethel, most Biblical scholars agree that the location has been accurately identified by archaeologists. What is undeniable is the importance that Bethel holds in the annals of Holy Scripture, specifically in the Old Testament. After being called by Jehovah God to “get out of your country, from your family and from your father’s house” the patriarch Abram obeyed the Divine mandate and arrived “to the mountain east of Bethel, and he pitched his tent with Bethel on the west and Ai on the east; there he built an altar to the Lord and called on the name of the Lord” (Genesis 12:1, 8). Bethel was also one of the two cities that the wicked King Jeroboam selected for the northern tribes of Israel to go and offer sacrifices to the golden calves he made in an effort to guarantee that the hearts of the people would not return “to the house of David” (cf. 1st Kings 12:25-33). The religious value that Bethel had to Israel during those days did not go unnoticed by Jeroboam, since during the time of the judges it was where the Ark of the Covenant was kept under the watch of Phinehas, the grandson of Aaron (cf. Judges 20:26-28; note that the translation of Bethel, house of God, is used instead by the inspired scribe in this pericope). Several other examples are found in the sacred pages of Holy Writ demonstrating the impact this city had in Israel’s history, but perhaps the most famous account was the dream dreamt by the man who identified the location as the “house of God’ (cf. Genesis 28:10-19, 35:14-15). When Jacob fled from his brother Esau, the inspired Moses tells us that he “went out from Beersheba and went toward Haran” (Genesis 28:10). Historians estimate that the distance between Beersheba and Haran was approximately 450 miles, with Bethel 60 miles north of Beersheba. Undoubtedly, this was a long, arduous trek during the age of the patriarchs since it had to be done either by camel or on foot. Keeping this historical insight in mind allows us to better understand Moses’ reason for explaining that Jacob “stayed there [at Bethel] all night, because the sun had set” (Genesis 28:11, addition mine). The Bible does not say the amount of time that had passed since Jacob first began his journey from Beersheba, but understanding the long journey ahead of him certainly proves that he would be making rest stops along the way. Regardless of how many days it took Jacob to trek 60 miles, the inspired penman’s purpose is focused on the event that took place at Bethel rather than the days it took him to reach it. The Holy Spirit declares, “Then he dreamed, and behold, a ladder was set up on the earth, and its top reached to heaven; and there the angels of God were ascending and descending on it. And behold, the Lord stood above it and said: ‘I am the Lord God of Abraham your father and the God of Isaac; the land on which you lie I will give to ;you and your descendants. Also your descendants shall be as the dust of the earth; you shall spread abroad to the west and the east, to the north and the south; and in you and in your seed all the families of the earth shall be blessed’” (Genesis 28:12-14). The similarities between grandfather’s (Abraham) and grandson’s (Jacob) Divine calling is astounding, but the difference is unequivocally found in Jacob’s dream. It is wise to comprehend that Jacob’s dream is reaffirming Jehovah God’s promise to Abraham and not altering it to better suit Jacob himself. This is evinced by the words spoken by the Lord after the dream is described by the Holy Spirit (cf. Genesis 28:13-14). Observe that for a third time God had vowed that “in your seed” He would bless the entire world (first with Abraham, Genesis 22:18, then to Issac, Genesis 26:4, and thirdly to Jacob, Genesis 28:14). This Jehovah God did without question to continue to fortify His vow made to Abraham at Mount Moriah with every generation that came after His friend (cf. Genesis 22:15-19, Hebrews 6:13-18). Thus, it is interesting to learn that the ladder which Jacob dreamt was announcing once more God’s assurance of the fulfillment of the Seed Promise made to Abraham, Isaac, and him. This astonishing revelation is made by the Seed Himself, as He responds to Nathanael’s expression of faith, “‘Because I said to you, ‘I saw you under a fig tree,’ do you believe? You will see greater things than these.’ And He said to him, ‘Most assuredly, I say to you, hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man’” (John 1:50-51). The Hebrew writer expands upon this marvelous manifestation made by the Lord Jesus proclaiming, “This hope we have as anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil, where the forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek” (Hebrews 6:19-20). The Hebrew writer provides further details of this truth as he elaborates, “Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh, and having a High Priest over the house of God, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water” (Hebrews 10:19-22). The emblem of the ladder used by God in Jacob’s vision is explained by Jesus and the Hebrew amanuensis as Christ being the access man now has to the Father and everlasting life in heaven. The Master further proves that He is the ladder that reaches heaven when Thomas asked, “‘Lord, we do not know where You are going, and how can we know the way?’ Jesus said to him, ‘I am the way, the truth, and the life. No one comes to the Father except through Me” (John 14:5-6). Thus, it is remarkable to learn that God’s Gift to man not only bridged the gap between man and man, but also established a solid pathway that reaches the Father. Verily, this sheds light on the wisdom of God choosing to transform the cross from representing pain, sorrow, and suffering to healing, joy, and hope of salvation! On it, Jesus was able reconcile man with his fellow man, but also man with his Creator (cf. Ephesians 2:14-16). This excellent lesson imparted by the Lord Himself, enlightens why “there is one God and one Mediator between God and men, the Man Christ Jesus” (1st Timothy 2:5). To be continued…