Genesis

A CRISIS had arrived in the life of Jacob. His stay at Shechem was a time of spiritual unfaithfulness and therefore of spiritual unfitness, but the time had come when through a variety of circumstances he was to be brought back to God. "The thirty-fourth chapter of Genesis is God-less; "the thirty-fifth is full of God. The former describes the Shechem life of the Hebrews; the latter their Bethel life. The contrast between a believer’s and an unbeliever’s life is scarcely more marked than the contrast between a half-hearted and a whole-hearted believer’s life" (Strachan, Hebrew Ideals, in loc.). When a believer is out of spiritual condition and is not living in spiritual touch with God, God does not leave him alone. In one way or another he is stirred up, troubled, and dealt with in discipline until he returns to his true life of fellowship. This, as we shall now see, was Jacob’s experience.

"And God said unto Jacob, Arise, go up to Bethel, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother." Bethel was only thirty miles away from Shechem, and yet it was quite ten years since Jacob’s return into Canaan. And it was over thirty years since he had made his vow to return to Bethel and acknowledge God’s hand if he were brought back in peace. The conditions had been exactly and completely fulfilled years ago, but the vow was yet unpaid. Now at length came the Divine call, for God could not let His servant rest in disobedience. He must bring him back to the point and place of faithful obedience. The only possible means of restoration after backsliding is the old familiar gateway of repentance and faith.

There was also a personal as well as a Divine reason for returning to Bethel. It was impossible for Jacob to detect the true state of affairs as long as he remained in Shechem. The atmosphere was impregnated with worldliness, and while he continued there he could not detect aright his unspiritual and sinful condition. We might have supposed that it was quite unnecessary for God to command him to go to Bethel "and make there an altar," for was there not already an altar in Shechem (Gen 33:20) ? But, as we have before seen, that altar had long lost all spiritual power for Jacob and his family, since their daily living was for the most part a direct contradiction of its testimony. If that altar had been of any real service we should not have had the awful story of the savagery of Jacob’s sons (Ge 34). It is scarcely too much to say that children brought up in an atmosphere of worldliness are the very hardest to impress with the realities of spiritual religion, even though they may attend a place of worship week by week. The life of worldliness during six days is far too powerful for anything that happens on the seventh day to counteract it.

There was also yet another and social reason for Jacob’s removal. He and his family were henceforward in constant dread of trouble and danger from their Canaanitish neighbors. Up to that time everything seemed to be going quietly, and, in their judgment, satisfactorily ; but now it was seen to be absolutely essential to make a move, for it would be no longer safe to abide near Shechem in view of the almost assured certainty of blood revenge on the part of the Shechemites.

These three reasons-the Divine, the spiritual, and the social-combined to lead Jacob out of Shechem. It was doubtless hard, and certainly it must have been costly and troublesome, but it had to be done.

At length Jacob was thoroughly roused, and promptly set about obeying the Divine and urgent command. The first thing to be done was to make due spiritual preparation, and he called upon his household to put away the strange gods that were among them, to purify themselves, and to change their garments. What a revelation this is! It shows at once the true state of affairs. There had been spiritual declension, and Jacob clearly knew of, and had evidently connived at, the presence of idols and idolatrous practices in his household. His love to Rachel had led him to tolerate what he knew perfectly well was contrary to the mind and will of God. It is sad to realize that all this was true of the man who had been brought face to face with God at Peniel. It shows again the awful possibility of spiritual declension, even after the most exalted fellowship with God.

It is very striking to read of Jacob’s influence at this time. His appeal to his household at once elicited a whole-hearted response. They saw that he was in earnest, and they gave to him "all the strange gods which were in their hand, and all the earrings which were in their ears." The household gods and amulets were all freely surrendered, and Jacob did the very best possible thing with them; he "hid them under the oak which was at Shechem." Shechem had been the place of spiritual trouble, and these causes of spiritual trouble were appropriately left behind there. It would not have been safe to have allowed them to remain a moment longer in the household. Surrender is the supreme secret and condition of spiritual blessing. As long as there is any mental or moral reservation, there cannot be any real satisfaction in the soul, strength in the character, or service for God. It is noteworthy that there are certain things in connection with the spiritual life that must be entirely given up and destroyed, for it is impossible to sanctify or consecrate them. They must be buried and left behind, for they cannot possibly be devoted to the service of God. It is this that gives point to our Lord’s well-known words, "If thy right hand offend thee, cut it off." (Mat 5:30) There are things that have to be cut off and cannot be consecrated. Books have to be burned (Act 19:19). Evil habits have to be broken. Sin must be put away. There are things that are beyond all reclamation.

It is impossible to avoid noticing the astonishing alacrity and remarkable power of Jacob at this juncture, especially in contrast with his weakness and powerlessness as recorded in the former chapter. He asserted his authority, and his position was accepted without any question even by his strong-willed and savage sons. Even they could not help being impressed with the fact that their father was now on the right ground before God, and was showing the truth of the wonderful revelation at Peniel that when a man has power with God he soon has power with man.

"And they journeyed: and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob." This is a wonderful verse, and is another testimony to the astonishing power of a life that is right with God. "When a man’s ways please the Lord He maketh even his enemies to be at peace with him." So deeply impressed were the Canaanites round about them that there was no attempt whatever to hinder or injure the departing family. The supernatural fear that came upon them prevented them from taking revenge on the sons of Jacob. We see again the absolute necessity of separation from evil if there is to be true testimony for God. As long as they were at Shechem, there was no real witness; but now that they were separating themselves from it the people were impressed with the supernatural character of the travelers, and "the terror of God" was manifestly experienced by the Canaanites. What confidence this must have put into the heart of Jacob as he received the assurance that he was now at length in the pathway of God’s will! "If our hearts condemn us not, then have we confidence toward God."

"So Jacob came to Luz, which is in the land of Canaan, that is, Bethel, he and all the people that were with him." Jacob’s sincerity is very evident in the way in which he accomplished his journey. There was no halting, and no lagging behind, for everything that belonged to him arrived with him; "he and all the people that were with him." He had become thoroughly aroused to his true position and duty, and at last after thirty years’ absence he was once more back at the place of the Divine vision (Ge 28). What memories the place must have called up as he reviewed the past with all his varied experiences! And how thankful he must have felt to be at length in the pathway of God’s will, and assured of peace, rest, protection, and blessing!

"And he built there an altar, and called the place El-bethel: because there God appeared unto him when he fled from the face of his brother." This was the way in which Jacob fulfilled his vow (Gen 28:22). The name of the altar is worthy of special note in comparison with that of the altar at Shechem (Gen 33:20). In Shechem the altar bore witness to God’s relation to Jacob himself, "God the God of Israel"; but at Bethel self is entirely lost and God alone is mentioned, "the God of Bethel," or "God of the House of God." This was a higher and nobler thought. Instead of thinking of God in relation to himself, Jacob thought of God alone. His spiritual condition being higher, his conception of God was higher also. The constant recurrence of this name of God, "El," in Jacob’s history is very interesting. It will be remembered that Abraham built an altar near Shechem (Gen 17:7), though his altar was not built unto El, but unto Jehovah. In the case of Jacob there had been a special revelation of God under this name of El, both at Bethel and at Peniel, which was incorporated in the new name of Israel; and now once more at Bethel a new emphasis is placed on this name after all the years that had elapsed since Peniel.

The reason assigned for the erection of this altar is very striking: "Because there God appeared unto him when he had fled from the face of his brother." Jacob was conscious of that far-off day in the past, of which he speaks on another occasion as "the day of his distress." It is always well for us to go back to earlier experiences and refresh our memories by the recollection of some former blessing from God. This is probably one reason why thanksgiving is so strongly emphasized in the New Testament. "Lest we forget." The remembrance of past mercies in the times of trouble, distress, and danger is one of the greatest encouragements to renewed confidence in our ever-faithful, unchanging covenant God.

It was just at this time that a very precious link with the past was broken. Deborah, Rebekah’s nurse, died while Jacob was at Bethel, and was buried under an oak-tree there. She very appropriately united together the two visits to Bethel, the day when he started out from home and the day of his return.

"God appeared unto Jacob again . . . and blessed him." How striking is this word "again"! Reconciliation had been accomplished. There was now no cloud between the patriarch and his God, and the Divine appearance which was not permitted him in Shechem comes with its blessed assurance of renewed favor and sunshine after rain. This was not only a Divine command (Gen 35:1), but a Divine appearance, a manifestation visible as well as audible (Gen 35:13). The revelation of Peniel was thereupon renewed and the name Israel once more given. Not only so, but a fresh revelation of God was also granted to Jacob: "I am God Almighty." The same name of EL Shaddai - God Almighty which had been revealed to his grandfather (Gen 27:1) was now confirmed to him as the assurance and guarantee of his fruitfulness and the marvelous increase of his family and household. It is surely not without point that from this time forward Jacob’s household increased in a very remarkable way, until at length, as we know, the family became a nation in Egypt (Exo 1:1-22).

This Divine revelation not only renewed the experience of Peniel (Gen 27:10), and encouraged him with assurance of power (Gen 35:11) ; it also confirmed what had already been said by God at Bethel (Gen 27:13). It linked Jacob with his father and grandfather in the Divine promise of the land to him and to his seed. Truly the sun had burst forth in glorious splendor as the wandering patriarch was once more in full fellowship with God.

Once again Jacob sets his seal to the Divine revelation and raises his "Ebenezer." Not only did he set up a pillar of stone, but he poured a libation thereon -the first instance of drink offerings in Scripture-and then anointed it with oil. He, too, has his work of confirmation. as God had His, and once more he called the name of the place Bethel. Repentance and faith always rejoice to set up their memorials, to which they can recur in gratitude and thankfulness for all the marvelous mercies of God.

All the time that Jacob was living away from true fellowship with God he was not forgotten. God seemed to have left him entirely alone, but in reality was working all the time in various ways to bring him back again. So is it always. While we are backsliding we are apparently left to ourselves, but it is not really so. God will not forsake His children. They may sin and wander, but He watches, waits, and endeavors to win them back. The old lessons have to be learned again and again in various forms until His purpose is accomplished. God bears with us in tender love and over-ruling mercy, and gives us no real rest until He brings us back to a right relation to Himself. Jacob may go to Succoth and stay at Shechem, but circumstances will arise to stir up his nest till at length he is impelled-nay, almost compelled -to go to Bethel. How marvelous is the long-suffering, tender love of our God! He knows what is the right and best thing for His children. "Who teacheth like Him?"

In bringing Jacob back to Himself God made no allowance for His servant’s sin. If it be possible, God is stricter with His own children than with others. Jacob had made a solemn vow and promise that if God would be with him and bring him back to his father’s home in peace, God should be his God and Bethel a Divine memorial. All, and very much more besides, had been completely fulfilled by God, and yet Jacob’s part had not been performed. It was necessary therefore first and foremost that the wrong should be righted. This is always God’s method of recall after spiritual declension. "Repent and do the first works" (Rev 2:5). When the children of Israel arrived in Canaan the very first things required of them were the renewal of the covenants of circumcision and of the Passover, in order that the people might be on the true footing of relationship and fellowship with God. And so it must ever be. Whatever can be put right must be put right, if our fellowship with God is to be renewed; and as long as we are unwilling to set right that which is wrong God will have a controversy with us, and there cannot be any spiritual rest or satisfaction of soul.

3. God’s restoring grace.

It is truly marvelous what the grace of God can do even for a repentant believer and a returned backslider. It is perfectly true that the failure and backsliding of His children prevent them from ever being exactly what they would have been apart from these faults. At the same time it is equally true that God’s overruling grace can work wonders. We think of Manasseh after his idolatry, of David after his sin, of Peter after his fall; and while we dare not say, as some would teach, "We may be all we might have been, we can say with absolute certainty that "We may be something that we should never otherwise have been," because of the new elements that have entered into our life through the bitter experiences of backsliding. These things never excuse or even palliate our fall, and the repentant and restored believer will always be severe against himself by reason of his former backsliding; but we can say, and dare to say, that Divine grace takes up the threads even of our darkest experiences and weaves them into the pattern of our life from that time forward. Nature knows no forgiveness and no restoration, but grace is the mighty miracle of the universe; and if only we yield ourselves wholly and utterly to the hand of God, our lives, whatever the past may have been, shall be monuments, miracles, marvels of the grace of God.