The ways of God toward man, however they may vary in form in succeeding dispensations, remain the same in principle. As vividly presented in the Old Testament history, they lay hold of our hearts, and command our attention; whereas the doctrines which embody them are often but little apprehended and, alas! are readily set aside as having but little application to our daily life and walk. Besides this, there is the danger of the mind being in exercise with doctrines rather than the heart and conscience. We need to preserve the character of the "little child" who learns at first not by doctrine, but by observation of persons and facts to which his attention is drawn. Hence the importance of the Old Testament, by which we discover how truth is coordinated, and in what manner it should affect the heart.
Jacob affords an instance of the heart's workings. He was not a "profane" man like Esau. In his own way he wanted to be right, and he coveted earnestly the promised blessing; but instead of waiting God's time, he tried to obtain it for himself, with the result that he had to leave his home and flee to Padan-aram. On his journey God sent him a wonderful dream, speaking to him from the top of the ladder upon which the angels of God were ascending and descending, affording unmistakable evidence that God would continually minister to his needs. In the morning on awakening he called the place "Beth-el," the house of God. He was made conscious of God's presence, but this was more than he could bear, and he promptly left what to him was a "dreadful" place because it was "the gate of heaven," and continued his journey alone (Gen. 28). In his subsequent history, it is noteworthy how he avoided Bethel. Desirous though he was of obtaining blessing as an heir of promise, he was unprepared to meet God and have to do with Him in a close personal way. But God's grace pursued him. Twenty years after he had seen the vision, while still in Padan-aram, God appeared to him, saying, "I am the God of Beth-el,... arise, get thee out from this land."
He set forth on his journey to the well-remembered scene of God's gracious intervention on his behalf, where he had sworn conditionally that the Lord should be his God, and that he would render unto Him a tenth of his substance. On his way southward he got tokens that God was caring for him—especially so at Peniel where he had the most signal proof and assurance that God was with him and for him. He had only to continue his journey in the same direction to reach Bethel, but instead of so doing, he deliberately turned aside and went to Shechem. (Gen. 33.) He was still afraid of God. Unwilling to await God's time and accept His way of bringing His purposes to pass, he had sought to become possessed of the blessing before the time, and had thus lost the sweetest part of it; namely, its reception direct from God's hand as the portion bestowed by Him in His rich and free grace. Quiet subjection to God, and waiting on Him in confidence, he had not known. Hence, Bethel was still for him that "dreadful" place.
Trouble met him at Shechem. Once again God appeared to him, saying, "Arise, go up to Beth-el, and dwell there" (Gen. 35:11And God said unto Jacob, Arise, go up to Beth-el, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother. (Genesis 35:1)). But notice now what came out. Jacob felt that the inner life and condition of his household was unsuitable for the "house of God," and he said, "Put away the strange gods that are among you, and be clean, and change your garments: and let us arise, and go up to Beth-el." vv. 2, 3. No wonder he had so studiously avoided the "house of God." But he could not prevent God having His way with him in grace so as to bring his conscience into the light.
Who would have thought that "strange gods" would be found in Jacob's household? But so it was; and we too have to learn that our hearts are not to be trusted. Unless we are walking with God, our hearts and consciences being brought into the light and judged there, we may find ourselves going on with all kinds of evil things, while at the same time there may be a great deal of outward earnestness, a show of piety, and a seeking after blessing.
We must not trust ourselves. Our only safety is to have everything tested by the light of God's Word, and to walk in nearness to the Lord, in humility and dependence upon Him, that we may learn His mind, know more of communion with Himself, and thus, as kept by Him, escape both the perils and the seductive influences of the scene around us.