Front matter (continued, part 9)
Isaac, Rebekah, and Jacob: departure (27:41— 28:9) Finally, the believing family members got together and made some wise decisions. However, there's still some deception in the air, because Jacob left home for more than one reason.
A significant dream (vv. 11–12). Jacob slept on the earth with a stone for his "head piece" (vv. 11, 18), a common practice in the Near East. The stone was probably more a protection than a pillow. As he slept, he had a dream in which he saw a ladder or stairway6 with angels going up and down between heaven and earth. Jacob discovered that he wasn't alone but that God was with him! The God of Abraham and Isaac was watching over him and His angels were there to guard and serve him.7
To protect Jacob's life (vv. 40–45). "Don't get mad, get even" is a popular philosophy, especially among politicians, but Esau practiced both: He carried a hateful grudge against his brother and planned to kill him. After all, if Esau couldn't enjoy the blessing, neither would Jacob. The man who was destined to live by his sword would start by using it first at home.
Always close to the family grapevine, Rebekah heard the threat and moved into action. Her plan was to send Jacob to Haran to live with her brother Laban and then send for him when it was safe for him to return home. Her question "Why should I be deprived of both of you in one day?" (v. 45) implies that she expected somebody, perhaps God, to avenge Jacob's
A significant declaration (vv. 13–15). Jacob saw the Lord above Him and then heard Him speak. The Lord didn't rebuke Jacob for participating in Rebekah's scheme; instead, He spoke words of promise and assurance to him. The same God who had cared for his father and grandfather pledged to care for him and to
Genesis 28
deceive their father (37:29–35). During the years he worked for Laban, Jacob endured many trials, both as a shepherd and as the husband of four wives and the father of many children (31:36ff.). The thing that kept him going when the going was tough was his faith in the promises of God. God promised to be with Him, and that's what Jacob depended on (31:42; 49:24–25).
give him the very land on which he was lying. He would also multiply his descendents and fulfill the promise to bring blessing through them to all the world.
The Lord promised to be present with Jacob in whatever circumstances lay before him. In those days, people had the idea that when you left home, you left your god behind you. But the Lord of all the earth promised to go with Jacob, protect him, and one day bring him back home. No matter what happened, He would accomplish His will in and through Jacob. The promise of God's presence with His people is repeated often in Scripture (Deut. 31:6–8; Josh. 1:5; 1 Sam. 12:22; 1 Chron. 28:20; Matt. 28:20; Heb. 13:5). Indeed, "the God of Jacob is our fortress" (Ps. 46:7, 11). God would appear to Jacob at least five more times in the years ahead, but this first meeting was a significant one. He learned that God was interested in him and was at work in his life. From that night on, as long as he trusted the Lord and obeyed His will, he had nothing to fear.
And the Lord didn't fail him, nor will He fail us."The Lord of hosts is with us; the God of Jacob is our refuge" (Ps. 46:7).
1 We can't be certain how old Isaac was at this time. If the events in chapter 27 occurred shortly after Esau's marriages (26:34–45), then Isaac was only one hundred years old. Since he died at one hundred and eighty (35:28–29), it seems strange he should feel the end was so near, unless he was just pretending so he could give Esau the blessing as soon as possible. However, if we work our way back from Jacob's age when he went to Egypt (47:9), Isaac would have been one hundred and thirty-seven in Genesis 37, with forty-three more years left to live. But this would mean that Jacob was seventy-seven when he went to Haran to get a wife, which seems a bit old. The time line in Scripture isn't that precise, and we don't know how old Jacob was when each of his twelve sons was born. 2 It's been suggested that the father's sharing a meal with the son to be blessed was a part of the ceremony. However, we read nothing about Isaac inviting Jacob to eat with him, even when he thought Jacob was Esau. 3 Leupold, H.C., Exposition of Genesis (Grand Rapids, MI: Baker Book House, 1953), vol. 2, 752. 4 It's too bad that Christians in general have adopted Esau's prejudiced view of Jacob and characterized him as a crafty deceiver who was always trying to swindle somebody. Jacob was wrong in deceiving his father, but he was right in believing God's Word and knowing that the covenant blessing was his. He didn't steal the birthright; he bought it. He was a diligent man who worked hard for fourteen years to get his wives and another six years to acquire his flocks and herds, and it was Laban who defrauded Jacob, not Jacob who robbed Laban. He was not a perfect man, but Jacob was a man of faith who became "Israel, a prince with God." Many times in Scripture God deigned to call Himself "the God of Jacob" and "the God of Israel." At no time do we find God rebuking Jacob for cheating somebody. Quite the contrary, throughout Jacob's life, God fulfilled the basic meaning of his name, "God will protect," but Esau used Jacob's nickname, "he grasps the heel." 5 It was Jacob who gave Luz the name "Bethel," which means "house of God." The new name is used in Genesis 12:8 and 13:3 because by the time Moses wrote Genesis, Bethel was the name his readers knew best. Unfortunately, Bethel became an idolatrous shrine in later years (1 Kings 12:26—13:10), and the prophets denounced it (Amos 3:14; 4:4; 5:5–6; 7:13; Hos. 4:15; 5:8; 10:5). King Josiah destroyed the shrine (2 Kings 23:15). 6 Did Jacob see a "ladder" or a "staircase"? The Hebrew word is found only here in the Old Testament so we have no other contexts for comparison. The word probably comes from a root that means "to cast up," as in building a ramp or a
A significant decision (vv. 16–22). On awakening, Jacob's first response was one of fear and surprise. God was in that place, and he didn't know it! But "the fear of the Lord is the beginning of knowledge" (Prov. 1:7), so Jacob's response was the right one. He discovered that he could find God in unlikely places and that any place is "the house of God" (Bethel) because God is there. He would be away from his father's house for at least twenty years, but the Lord would be his "dwelling place" no matter where he went (Ps. 90:1).
His next act was to worship the God who had appeared to him. He turned the headpiece into a pillar to memorialize the great experience that had been his that night. By pouring oil on the stone, he consecrated it to the Lord. He didn't use the stone as an altar or make a sacrifice; he simply set it apart as a memorial. In later Hebrew liturgy, the pouring out of liquid was symbolic of pouring one's life out in devotion to the Lord (Ex. 29:38–41; see also Phil. 2:17; 2 Cor. 12:15).
But most important, Jacob dedicated himself to the Lord that morning and claimed the promises that God had made to him (Gen. 28:13–15). The "if" found in many translations of verse 20 can also be read "since." Jacob wasn't making a bargain with God; he was affirming his faith in God. Since God had promised to care for him, be with him, and bring him back home safely, then Jacob would affirm his faith in God and would seek to worship and honor Him alone.
Jacob didn't have an easy life in the years that followed, for though God forgave his sins and was with him in his journeys, Jacob suffered the consequences of his sins. God in His grace forgives us, but God in His righteous government sees to it that we reap what we sow.
Jacob had deceived Isaac, but his father-in-law Laban lied to Jacob and deceived him. Jacob used a kid to deceive his father, and Jacob's sons used a kid to
Genesis 29
We see the providence of God in this meeting. Jacob could have borrowed words from Isaac's servant: "I being in the way, the Lord led me" (24:27). Unbelievers might call this event "a fortunate coincidence," but believers would see in it the gracious leading of the hand of God. In the life of the trusting Christian, there are no accidents, only appointments.
mound. However, there were ladders in that day, and there are Hebrew words for staircases that could have been used. The dream is symbolic, since angels don't have to walk up and down ladders. So whether what Jacob saw was a ladder or a staircase doesn't really affect the meaning of the dream. 7 Jesus applied this image to Himself (John 1:51), for He is the Mediator between God and man (1 Tim. 2:5) and the "living link" between God and His people on earth.
But we also see in this event the beginning of some positive changes in the character of Jacob. For one thing, look at his boldness as he confronted the shepherds, moved the stone, and introduced himself to Rachel. And look at his honesty as he told his story to Laban, Rachel's father (29:18). How much family history is covered by "all these things" isn't revealed in the text, but Jacob certainly had to explain why he was there and what plans he had for the future. Remembering the wealth his sister Rebekah received from Isaac, Laban may have hoped that Jacob would be just as generous.
CHAPTER TWENTY-EIGHT Genesis 29—31 DISCIPLINES AND DECISIONS L
VI. JACOB AND HIS FAMILY (29:1—38:30) The building of the Hebrew nation
ife isn't easy, and what life does to us depends a great deal on what life finds in us. Jacob could have easily left his family problems behind, but he had to take along his biggest problem—himself. During the next twenty years (31:41), Jacob would experience many painful trials in Laban's household, but in the end, he would become God's man to accomplish God's will.
The agreement (vv. 14–20). During his first month in Laban's house, Jacob did his share of the work and was happy for every opportunity to be with Rachel. What Jacob didn't realize was that Laban was a master schemer who would control his life for the next twenty years. In the excitement of that moment of decision, which involved accepting a job and being engaged to a beautiful woman, Jacob failed to notice that Laban made no promise that he would give Rachel to Jacob at the end of the seven years. He only agreed to give him Rachel for his wife.
However, don't read these chapters as an ancient story about one man's family. This is a contemporary story about all of us who are making important decisions on the road of life, decisions that determine character and destiny.
Marriage: finding your mate (29:1–30) Jesus made it clear that not everybody is supposed to get married (Matt. 19:1–12). But with Jacob, marriage wasn't an option; it was an obligation. The success of the covenant promises God gave to Abraham (Gen. 12:1–3; 28:1–4) depended on Jacob's finding a wife and with her building a family that would eventually become the people of Israel, the nation that would bring the promised Redeemer into the world.
Once again we see growth in Jacob's character as he patiently served Laban for seven difficult years. Shepherding isn't an easy vocation, and seven years is a long time, but Jacob's love for Rachel took the burden out of the work and caused the time to pass quickly. It's been well said that happiness consists of having someone to love, something to do, and something to look forward to; and Jacob had all three.
The deception (vv. 21–30). The man who deceived his father was deceived by his father-in-law, and the man who passed himself off as the firstborn son now receives Laban's firstborn daughter to be his wife.1 It's an inescapable law of life that we eventually reap what we sow (Gal. 6:7–8). God in His grace forgives our sins when we confess them (1 John 1:9), but God in His government allows us to suffer the painful consequences of those sins. This disappointment was just the beginning of the harvest for Jacob.
The meeting (vv. 1–13). Fortified by the gracious promises that God had given him at Bethel (27:10–22), Jacob made the long journey to Paddan Aram. The episode at the well reminds us of the experience of Abraham's servant when he was seeking a wife for Isaac (24:10ff.), a story that Jacob had certainly heard many times. However, there's no record that Jacob prayed as did his grandfather's servant, but perhaps he had prayed for God's guidance all during his long journey.
Eastern women were kept fairly secluded, and there was no such thing as "dating" in that culture, but surely Jacob had gotten to know Rachel and Leah fairly well during those seven years. Why, then, was he so easily deceived? Granted, the bridal chamber was dark and the bride was veiled (Gen. 24:65), and perhaps she didn't speak above a whisper, but in the intimacy of the marriage bed, how could Jacob not know who the woman was?
I get the impression that when Jacob saw Rachel, it was love at first sight. If so, it explains why he tried to get the shepherds to water their flocks and leave, because he wanted Rachel all to himself at their first meeting. The stone that covered the well was large and heavy (29:2), but Jacob was able to move it so he could water Rachel's flock. When he introduced himself, she ran to tell Laban the news. In the ancient East, family ties were very strong, and visiting relatives, including those you'd never met before, would be entertained in the home of their own flesh and blood.
Had Jacob celebrated too much? Perhaps.2 Or maybe he was intoxicated by his passionate love (Prov.
Genesis 29
Lord builds the house, they labor in vain who build it. … Behold, children are a heritage from the Lord, the fruit of the womb is His reward" (Ps. 127:1, 3 nkjv).
5:19). Was Leah a willing partner in the subterfuge or did her unprincipled father force her to obey him? And where was Rachel during the drama? We can imagine several possible scenarios but can be sure of none of them.
The Jews looked upon parenthood as a stewardship before God, and this was especially true in the case of Jacob, whose descendants would multiply "as the stars of the heaven, and as the sand which is upon the sea shore" (Gen. 22:17). God would honor him by making him the father of the twelve tribes of Israel, but the fact that four different women were involved in building his family would create for Jacob one problem after another. The man who had grown up in a divided and competitive home (25:28) would himself create a divided and competitive family.
Had Leah so desired, she could easily have revealed the plot, but that would have embarrassed Laban before his guests and probably led to Jacob's being banished from the home without his beloved Rachel. Then for the rest of her life, Leah would have had to live with a disappointed sister and an angry father, who would devise some means to get even with his elder daughter. No, revealing the scheme just wasn't worth it.
I feel that Leah was a willing accomplice, happy to get a hard-working husband like Jacob, who would inherit Isaac's wealth and enjoy the covenant blessings of Abraham. Certainly she knew that Rachel would also be part of the bargain, but was willing to risk whatever problems might ensue. Leah may have "borrowed" some of her sister's garments and even learned to imitate some of her personal mannerisms. If so, she was treating Jacob just the way he had treated his father when he pretended to be Esau.
Leah's children (29:31–35; 30:17–21). The word "hated" in verse 31 doesn't imply active abuse on Jacob's part; it simply means he loved Rachel more than he loved Leah and gave Rachel more attention and affection. (See Deut. 21:15–17 and our Lord's words in Matt. 6:24 and Luke 14:26.) The fact that Leah bore Jacob six sons and a daughter indicates that he fulfilled his marital duties toward her, but she knew his heart belonged to her sister.
But imagine the groom waking up on the first morning of his festive week and discovering that he was married to the wrong woman! Among Semitic peoples, for seven days after their marriage, the bride and groom were treated like a king and queen, but Jacob must have felt more like the court jester. Laban had made a fool of him, but there was nothing Jacob could do about it, for the father in the household was in supreme control. His unscrupulous father-in-law had married off two daughters to a potentially wealthy man and had secured another seven years' service from his son-in-law as a bonus!
The Lord also knew this, so He blessed Leah with conception. It's paradoxical that while Jacob was working fourteen years to pay for two wives, only one of those wives was bearing children. Jacob knew that children were a blessing from the Lord (Gen. 30:1–2), for it was God who gave Isaac to Abraham and Sarah and who also gave Jacob and Esau to Isaac and Rebekah (see Ps. 139:13–16).
Leah named her firstborn Reuben, which means "see—a son!" In the Hebrew language, the name sounds like "he [God] has seen my affliction." Since every Jewish father wanted sons (127:4–5), Leah was certain that this baby would cause her husband to love her. However, she was wrong. Simeon means "one who hears" and suggests that Leah had been talking to God about her misery. Years later, Jacob would replace Reuben and Simeon with Joseph's two sons, Ephraim and Manasseh (Gen. 48:1–6). They were replaced because Reuben was guilty of sexual sin (35:22; 49:3–4; 1 Chron. 5:1–2) and Simeon had participated in the massacre of the Shechemites (Gen. 34:24–31; 49:5–7). Levi was the name she gave her third son, and it means "attached," for Leah was still hoping that Jacob would love her for the sons she had borne him. It must have been painful for her to have to give herself to a husband who was only doing his duty and not sharing his affection. But the birth of her fourth son seemed to bring a new joy to her life, for she called him Judah, which comes from the Hebrew word meaning "praise." Instead of complaining to the Lord about her unresponsive husband, she was now praising the Lord for His blessings. "This time I will praise the Lord" (29:35).4
Jacob protested the way Laban had treated him and Rachel, but he meekly accepted his lot and went back to work for another seven years. Little by little, Jacob was learning to submit to God's loving hand of discipline and was growing in faith and character. At the end of Leah's marriage week, Jacob married Rachel, the woman he loved, and had another week to live like a king. But from then on, he would endure thirteen years of hardship and conflict, not only because of his in-laws, but also because of his own wives and their maids.3
Laban must have congratulated himself on the success of his scheme, not realizing that the Lord was ruling and overruling in the entire event. "There is no wisdom, no insight, no plan that can succeed against the Lord" (Prov. 21:30). As Jacob's son Joseph would say many years later, "You meant evil against me, but God meant it for good" (Gen. 50:20 nkjv). Christians today would quote Romans 8:28.
Parenthood: building your family (29:31—30:24) The Song of Solomon reminds us that the Jewish people never minimized the personal joys of marriage, but they also emphasized the responsibility of having children and building a God-fearing family. "Unless the
After a period of barrenness, Leah was enabled by God to bear two more sons: Issachar, which means
Genesis 29—31
Vocation: establishing your livelihood (30:25–43) The time had come for Jacob to move his large family to his own homeland and be on his own. He now had eleven sons and one daughter,7 and he had more than fulfilled his part of the bargain. He had earned the right to freedom. It was time to stop working for Laban and start building his own future security.
"reward, wages" and Zebulon, which probably means "honor" (30:14–21). In those days, the fruit of the mandrake plant was called a "love apple" and was considered to be a powerful love potion. When Rachel saw Reuben's mandrakes, she wanted them for her own use and was willing to give Leah a night with Jacob as "payment" for the plants. Perhaps Rachel thought that by eating the mandrake fruit she would become fertile.
But crafty Laban wasn't about to lose his son-in-law, especially when he knew that Jacob's presence had brought to him the blessing of God (vv. 27–30).8 Meanwhile, Laban wasn't interested in Jacob's God; he was interested only in the blessings he received because of Jacob's God. Laban surely knew of the promises God had made to Abraham and his descendants (12:3), and he wanted to get the most out of them.
We see in this episode another evidence of Jacob's spiritual growth, for not only did Laban tell him what to do, but also Jacob's own wives made agreements that he knew nothing about until he came home weary from caring for the flocks. Rachel and Leah treated Jacob like a servant and used him as a pawn in their family bargaining, and he patiently bore with it.
This time, however, Jacob was prepared for his father-in-law, because the Lord had talked to Jacob in a dream and told him exactly what to do (31:1–13). All Jacob wanted for his wages was the privilege of building his own flock of sheep and goats from the speckled and spotted animals in Laban's flocks, animals that were considered inferior anyway. These would be separated three days' journey from Laban's flock so that Laban could investigate at any time and immediately know whether Jacob was robbing him.
Bilhah's children (vv. 1–8). That Jacob could become angry with his favorite wife shouldn't surprise us. Even the most loving couples have their occasional disagreements, and, after all, she was blaming him for something over which he had no control. But what Rachel needed wasn't a lecture on theology or gynecology. She needed the kind understanding of her husband and the encouragement that only his love could provide.
In offering her maid Bilhah to become a surrogate mother (see chap. 16), Rachel was exercising her rights under the law of the land and agreeing that Bilhah should became Jacob's wife.5 The phrase "bear upon my knees" (30: 3) refers to the legal adoption of any children begotten by Jacob and borne by Bilhah (see 50:23). The Lord answered Rachel's prayers (30:6), for Bilhah conceived and gave birth to a son, whom Rachel claimed as her own and named Dan, which comes from a Hebrew word meaning "vindication, judgment." She called Bilhah's second son Naphtali ("my struggle") because of the wrestlings she had experienced over the blessings enjoyed by her more fruitful sister. With the birth of Naphtali, Bilhah ceased conceiving.
Jacob's peeled sticks belonged in the same category as Rachel's mandrakes: They were both superstitious practices that had nothing to do with what actually happened. It was God who controlled the genetic structure of the animals and multiplied the spotted and striped sheep and goats, thus increasing Jacob's wealth very quickly. At Bethel, God promised to bless Jacob, and He kept His promise (28:13–15), and since Laban had agreed to Jacob's terms, he could do nothing about the results. All of those animals belonged to Jacob.
During the next six years, Jacob became a very wealthy man because of his faith and the blessing of the Lord. Now he was ready to strike out on his own, return to his own land and people, and fulfill whatever purposes God had planned for him. When he had arrived in Padan Aram twenty years before, all he had was his staff (32:10). But he had worked hard, suffered much, and trusted God. Now he had a large family and owned extensive flocks of healthy sheep and goats, as well as camels and donkeys and servants to care for all the animals.
Zilpah (vv. 9–13). Leah's temporary barrenness (compare v. 9 with vv. 14–21) motivated her to give Jacob a fourth wife, her maid Zilpah, and, like Rachel, to claim Zilpah's children as her own. She named the first boy Gad ("luck has come")6 and the second one Asher ("blessed, happy").
Rachel (vv. 22–24). At long last, Rachel conceived and gave birth to a son whom she named Joseph. The mandrakes had nothing to do with this pregnancy; it was God who blessed her in answer to her prayers. The Hebrew word qsaf means "take away," and yosef means "to add." God had taken away her reproach of being childless and had added to her blessings. Her prayer "May the Lord add to me another son" (v. 24) was answered in the birth of Benjamin ("son of my right hand"), but the delivery led to her death (35:16–20). It was Joseph whom God would use to save the entire family during the time of terrible famine.
Freedom: reclaiming your roots (31:1–55) Jacob had been away from home twenty years, and it was time he returned to his roots. His father Isaac and his brother Esau were still alive, and Jacob had some "unfinished business" to settle with both of them.
Escape (vv. 1–21). How did the Lord tell Jacob that it was time to leave? The same way He leads His people today: through the inner witness in the heart, the outward circumstances of life, and the truth of His Word.
Six years before, God had put the desire in Jacob's
Genesis 31
Padan Aram. Imagine this clever schemer asking Jacob, "Why did you run off secretly and deceive me?" (31:27). Deceive him indeed! Laban had spent twenty years deceiving Jacob! But for all his blustering, Laban was helpless to harm Jacob because the Lord had warned him to be careful (vv. 24, 29). God had promised to protect Jacob and He kept His promise.
heart to return to his own country (30:25), and that desire had never left him. While not every longing in the human heart is necessarily the voice of God (Jer. 17:9), and we must carefully exercise discernment, the Lord often begins to speak to us in that way.
Along with the desire within us, God also directs us as He did Jacob through the circumstances around us (Gen. 31:1–2). Toward the end of those six critical years, Jacob noticed that his in-laws weren't as friendly toward him as before, largely because of the increase in his wealth. Circumstances aren't always the finger of God pointing out His way (Acts 27:1–15), but they can be significant indicators of God's will. When God wants to move us, He occasionally makes us uncomfortable and "stirs up its nest" (Deut. 32:11).
But the thing that angered Laban most was the fact that somebody had stolen his household gods, and he was sure the guilty person was in Jacob's family. He was right; it was Rachel who did the deed (v. 19), but Jacob didn't know it. The fact that Laban was distressed shows that his faith was in idols and not in the true God whom Jacob served.9 By pretending to be unclean because of her monthly period, Rachel escaped detection and further trouble with her father.
The third and most important way God leads us is through His Word. God had already spoken to Jacob in a dream (Gen. 31:10–13), but Jacob remained in Padan Aram to acquire his wealth. Then God said to him, "Go back to the land of your fathers and to your relatives, and I will be with you" (v. 3). As the story of Jacob unfolds, you will discover that God spoke to him at every important crisis in his life: leaving home (28:12–15), returning home (31:1–13), meeting Esau (32:24ff.), visiting Bethel (35:1ff.), and moving to Egypt (46:1–4). God leads us in the paths of righteousness if we're willing to follow (Ps. 23:3).
Watching his devious father-in-law arrogantly search through all the family's personal possessions made Jacob angry, and rightly so, and feelings were now released from his heart that had been buried there for twenty years. Jacob spoke openly of Laban's underhanded practices, how he had deceived Jacob, given him the hardest work, and changed his wages many times. God had blessed Laban because of Jacob, but Laban had never thanked either the Lord or Jacob, nor had he repaid Jacob for the animals he replaced at his own expense.
But Jacob took time to share his thinking with Rachel and Leah, for after all, he was asking them to leave their people and home and go with him to another land and people. Even though the Word of God is our primary source of wisdom in making decisions (119:105), it's good for us to consult with others and weigh their counsel, particularly those closest to us. Both Rachel and Leah agreed that their father hadn't been fair with Jacob or loving toward them, and that it was time to make a new beginning. Not only had he treated their husband like a common slave, but also he had used up their own dowries (Gen. 31:14–15). But instead of facing Laban honestly and trusting the Lord to keep His promises and work things out, Jacob fled with his family like a criminal escaping justice. This was an act of fear and unbelief, not an act of faith; for "whoever believes will not act hastily" (Isa. 28:16 nkjv). In fact, Jacob later admitted to Laban that he had departed secretly and quickly because he was afraid (Gen. 31:31). It isn't enough to know and do the will of God; we must also do His will in the way He wants it done, the way that will glorify Him the most.
But the most important thing in Jacob's speech was the way he gave honor to the Lord: "Unless the God of my father, the God of Abraham and the Fear of Isaac,10 had been with me, surely now you would have sent me away empty-handed. God has seen my affliction and the labor of my hands, and rebuked you last night" (v. 42 nkjv). What a testimony from a man who was inclined to give in to others and do what he was told!
Truce (vv. 43–55). God's warning in the dream and Jacob's forceful defense told Laban that he was beaten, but the old deceiver put on a brave front just the same and tried to make everybody think he was a peacemaker. Both families gathered stones and ate a meal together on those stones as a symbol of the agreement they had reached. Eating a meal together is an Eastern custom when creating a binding agreement (26:26–33).
The pile of stones was to stand as a witness to the agreement they had made, but it was also to be a "watchtower" (Mizpah) or boundary marker that neither Jacob nor Laban was allowed to cross. Actually, their "agreement" wasn't a declaration of peace; it was only a truce that could be broken if either party violated the terms.
Confrontation (vv. 22–42). Since a three-days' journey lay between Laban's settlement and that of Jacob (30:36), it took that long for the word to get to Laban that his son-in-law had bolted, and by the time Laban got the news, Jacob was far away. It took a week for Laban to catch up with the fleeing family, and Jacob and Laban finally met in the hill country of Gilead.
It's too bad the so-called "Mizpah benediction" is still found in many Christian hymnals (31:49), because what Laban said to Jacob wasn't a benediction at all (vv. 48–49). To paraphrase, he said: "We're separating from one another, but God is watching both of us. If you mistreat my daughters, I won't know it but God will. So, be careful!" Laban didn't see the God of Abraham and Isaac as a gracious Lord who had brought them
Laban tried to get the upper hand immediately by rebuking Jacob for the way he had stolen away from
Genesis 31—32
her faith in Jehovah wasn't that strong. It's possible that Laban used these idols for divination (30:27), and Rachel stole them in order to keep him from knowing too much. Later, Jacob commanded everybody in the family to give up their idols, and he buried them (35:1–4). 10 The title "Fear of Isaac" is used only here and in verse 53. The Hebrew word simply means "terror, dread," and therefore "the God that Isaac feared." It suggests that others ought to fear Him as well. (See Gen. 15:1; 27:33; 28:17.)
together but as a heavenly Judge who would keep them both from harming each other. In spite of their oaths, Jacob and Laban didn't trust each other, so they had to trust the Lord to keep them from harming each other. Mizpah was a monument to suspicion and fear, not to love and trust.
Jacob closed the day by offering sacrifices to the Lord and inviting his relatives to share in the sacrificial meal. He wanted the God of his fathers to be honored before this pagan family that had caused him so much grief. The next morning, Laban said his farewells and returned home, and a long and difficult chapter in Jacob's life came to a close, a chapter in which God was with him from beginning to end (vv. 5, 24, 29, 42). But a new chapter would soon open in which his own brother Esau would play a prominent part.
CHAPTER TWENTY-NINE Genesis 32—34 CATCHING UP WITH YESTERDAY T
he slogan of the "Ingsoc Party" in George Orwell's novel Nineteen Eighty-Four was "Who controls the past controls the future: who controls the present controls the past."
Life isn't easy, but if we submit to God's disciplines and let Him guide us in our decisions, we can endure the difficulties triumphantly and develop the kind of character that glorifies God. We can conquer by claiming promises like 1 Peter 5:10: "But may the God of all grace, who called us to His eternal glory by Christ Jesus, after you have suffered a while, perfect, establish, strengthen, and settle you" (nkjv).
That clever slogan may work for politicians who have the authority to rewrite history books, but nobody can change history itself. Two decades before, Jacob had fled from Esau to Laban, and now he was fleeing Laban only to be confronted by Esau! After twenty years, Jacob's past was catching up with him, and he was afraid. It's strange how we convince ourselves that we can escape the past and not reap what we've sown. We try to forget our sins, but our sins don't forget us. What Jacob did to his father and brother was forgiven by God, but neither time nor geography could change the consequences of those acts.
The God of Jacob never fails.
1 Jacob called Rachel "my wife" because engagement was as binding as marriage and could be broken only by divorce. Mary and Joseph were considered husband and wife even though they had not consummated the marriage (Luke 2:5; see also Deut. 22:22–24). 2 The Hebrew word for "feast" in verse 22 means "a drinking feast" and comes from a root that means "to drink." 3 The law of Moses prohibits a man from marrying sisters (Lev. 18:18). 4 Leah was honored to be the mother of Levi, the founder of the priestly tribe, and Judah, the founder of the kingly tribe—the tribe of our Savior, Jesus Christ. 5 The Hebrew word can also be translated "concubine," but even a concubine had legal rights, though her status was that of a secondary wife (Gen. 25:6; 2 Sam. 5:13; 15:16; 16:21). The law of Moses recognized the relationship (Ex. 21:7–11; Deut. 21:10–14). The children of concubines were considered legitimate, but the concubines themselves had little or nothing to say about the managing of the household. 6 Gad can also be translated either "good luck [fortune]" as in the niv, or "a troop" as in the kjv. However, it's difficult to see the connection between "a troop" and the birth of a baby. 7 The writer of Genesis 37:35 mentioned "daughters," but the word can also refer to daughters-in-law. 8 Jacob's favorite son Joseph would have the same experience of God's blessing in far away Egypt (39:1–6). 9 Why did Rachel steal her father's household idols? Archeological evidence indicates that the person possessing such gods was guaranteed the family inheritance, but Rachel was leaving home and would have no inheritance coming. Rachel was deeply hurt because of the way her father had treated her, and this was her way of retaliating, and it's likely
As you study Jacob's actions during this crisis time in his life, you see illustrated the conflicts all of us occasionally experience between faith and fear, trusting God and scheming, asking God for help and then acting as though we don't even know God. A crisis doesn't make a man; it shows what a man is made of.
Beholding (32:1–8) Greatly relieved that Laban had left him and that "Mizpah" stood between them, Jacob headed toward Bethel, the destination God had appointed for him (31:3, 13; 28:15; 35:1). But Jacob knew that eventually he had to meet Esau because, in traveling to Bethel, he would come near Mount Seir, where Esau lived (33:16).
Preparation. "A brother offended is harder to win than a strong city" (Prov. 18:19 nkjv). Anticipating a difficult reunion with Esau, Jacob took the wise approach and sent messengers ahead to inform his brother that he was coming. But instead of committing the whole matter to the Lord, who had protected him from Laban, Jacob adopted a condescending attitude that wasn't befitting to the man God had chosen to carry on the Abrahamic covenant. Sending the messengers was a good idea, but calling Esau "my lord" and himself "your servant," and trying to impress Esau with his wealth, was only evidence that Jacob wasn't trusting God to care for him.
Genesis 32
child who cried out, "Lord, I believe; help my unbelief!" (Mark 9:24 nkjv). Every statement in this prayer indicates that Jacob had a profound knowledge of God's ways and God's character, and yet he was praying in desperation and not in confidence. Note the arguments he presented to God as to why the Lord should deliver him from Esau.
Protection. Imagine Jacob's surprise when he saw an army of angels before him! "This is God's host [army]!" he exclaimed, and he called the place "Mahanaim," which means "the two camps," Jacob's camp and God's camp. Twenty years before, Jacob had seen the angels at Bethel and learned that God was with Him (28:10–12). But now he discovered that God's angelic troops were there to protect him and fight for him. So there was no reason to be afraid. "If God be for us, who can be against us?" (Rom. 8:31). Angelology is a popular subject today, and secular stores display dozens of books about angels, not all of them biblical in content. You can even attend seminars and learn how to contact angels and get their assistance in solving your problems. Angels are real beings, and they do minister to God's people (Ps. 34:7; 46:7, 11; Heb. 1:13–14), but it's God who commands them, not mere humans. One day in heaven we'll find out how much they've helped the family of God in times of difficulty and danger. Meanwhile, however, we'll have to let God tell His heavenly hosts what to do.
God's covenant (v. 9a). God in His grace had called Abraham and made a covenant with him (12:1–3), and that covenant was affirmed both to Isaac and to Jacob. It was on the basis of that covenant that Jacob asked God for the help he desperately needed. God's people today approach the throne of grace through Jesus Christ on the basis of the new covenant that He made through His own blood (Heb. 8:6–13; 12:22–24). God's command (v. 9b). Jacob certainly was happy to get out from under Laban's control, but it was God's idea that he leave Padan Aram and return to his own land (31:13). Jacob forgot that God's commandment always involves God's enablement, for the will of God will never lead us where the power of God can't protect us and provide for us. But Jacob's imagination ran ahead of his theology, and he was sure Esau was coming to destroy him.
Plotting. As Jacob and his family, servants, flocks, and herds traveled slowly southwest toward Bethel, the messengers were moving rapidly to Mount Seir. By the time Jacob reached the Jabbock, a tributary of the Jordan, the messengers had returned with an ominous message: Esau and four hundred men were coming to meet Jacob. Expecting the worst, Jacob jumped to the conclusion that his brother had come to take vengeance on him and his family. A guilty conscience often makes us see the darkest possible picture.
God's care (v. 10). As Jacob reviewed the past twenty years, he reminded God of the wonderful way He had cared for him. In every trial and burden that came to Jacob, God had been faithful and kind to care for him. When Jacob arrived at Laban's home, all he owned was his pilgrim staff, and now, by the blessing of God, he was a wealthy man. Why would God care for him for twenty years and then allow him to be murdered by his brother?
When faith is crowded out by fear, we're prone to start scheming and trusting our own resources. A lady said to evangelist D. L. Moody, "I've found a wonderful verse to help me overcome fear," and she quoted Psalm 56:3: "What time I am afraid, I will trust in thee." "I can give you a better promise," said Moody, and he quoted Isaiah 12:2: "Behold, God is my salvation; I will trust, and not be afraid."
God's purposes (v. 11). Jacob wasn't thinking only of himself, but he had his family and God's great plan in mind as well. Jacob's sons would multiply and become the nation of Israel, and through Israel, God would bring blessing to all humankind. The Savior would come from the tribe of Judah and die for the sins of the world, and Paul would come from the tribe of Benjamin and carry the gospel to the Gentiles. Was this eternal purpose destined to fail because of the anger of one man?
Believers who are walking by faith need not fear the enemy or whatever bad news may come their way. "He shall not be afraid of evil tidings: his heart is fixed, trusting in the Lord" (Ps. 112:7). But Jacob was "greatly afraid and distressed" (Gen. 32:7) and therefore reverted to his old policy of scheming.
God's promise (v. 12). Jacob reminded the Lord of the promises He had made to him at Bethel (28:12–15), especially that He would do him good and multiply his descendants. God told Jacob that He would be with him and bring him back to Bethel, and that He would accomplish His purposes in and through him. If God allowed Esau and his men to kill Jacob and his family, none of those promises would be fulfilled.
Instead of remembering the encouraging vision of God's angelic army, Jacob divided his camp into two bands so that if one group was attacked, the other group could escape. It was a poor strategy against four hundred men, and Jacob would have been better off to maintain the original two bands—his company and God's army of angels—and trust the Lord to see him through.
While we don't want to imitate Jacob's fear, unbelief, scheming, and his proneness to jump to conclusions, we would do well to pray the way he prayed. He claimed God's promises, remembered God's goodness, and rested completely on God's character and covenant. No matter what circumstances we may face or what fears
Praying (32:9–12) Jacob's prayer is one of the great prayers recorded in Scripture, and yet it was prayed by a man whose faith was very weak. He was like the father of the demonized
Genesis 32
we can't escape into other people's hearts and minds and be distracted; we have to live with ourselves and face ourselves. Twenty years before, Jacob had met the Lord when he was alone at Bethel, and now God graciously came to him again in his hour of need (vv. 28, 30; Hos. 12:2–6). God meets us at whatever level He finds us in order to lift us to where He wants us to be. To Abraham the pilgrim, God came as a traveler (Gen. 18), and to Joshua the general, He came as a soldier (Josh. 5:13–15). Jacob had spent most of his adult life wrestling with people—Esau, Isaac, Laban, and even his wives—so God came to him as a wrestler. "With the pure You will show Yourself pure; and with the devious You will show Yourself shrewd" (Ps. 18:26 nkjv).
may grip our hearts, we can trust God to be faithful to His character and His Word. "I will trust and not be afraid."
Appeasing (32:13–21) You would think that a prayer with that kind of solid theological content would have brought God's peace to Jacob's heart, but it didn't, and in his restlessness, he decided to act. "I will pacify him," he said (v. 20) and put together an expensive gift.
Sir Robert Walpole, England's first prime minister, said of Parliament, "All those men have their price." Many people of the world follow that philosophy ("Every man has his price"), the very philosophy Jacob was following as he put together his gift of five hundred and eighty valuable animals. He divided them into separate herds and commanded the herdsmen to keep a space between each herd so that Esau couldn't help but be impressed with his brother's generosity.
At Bethel, God had promised to bless Jacob, and from a material point of view, the promise was fulfilled, for Jacob was now a very wealthy man. But there's much more to the blessing of God than flocks, herds, and servants; there's also the matter of godly character and spiritual influence. During that "dark night of the soul," Jacob discovered that he'd spent his life fighting God and resisting His will, and that the only way to victory was through surrender. As A. W. Tozer said, "The Lord cannot fully bless a man until He has first conquered him."2 God conquered Jacob by weakening him.
Even more, each of the herdsmen was to make the same speech to Esau: "They belong to your servant Jacob. They are a gift sent to my lord Esau" (v. 18). With words like "your servant" and "my lord," Jacob was back to groveling again and ignoring the fact that God had made him lord over his relatives, including Esau (27:29). Jacob discreetly planned to follow behind the last drove, hoping that the combined impact of the gift would prepare Esau to forgive him and welcome him when they finally met.
Jacob met himself (vv. 27–32). More than anything else, Jacob wanted the blessing of the Lord on his life, and for this holy desire, he's to be commended. But before we can begin to be like the Lord, we have to face ourselves and admit what we are in ourselves. That's why the Lord asked him, "What is your name?" As far as the Genesis record is concerned, the last time Jacob was asked that question, he told a lie! His father asked, "Who are you, my son?" and Jacob said to his father, "I am Esau your firstborn" (27:18–19 nkjv).
We've already learned that faith is living without scheming. But before we criticize Jacob, we need to examine our own hearts to see if we've ever been guilty of praying piously and then depending on our own schemes and resources. It's true that "faith without works is dead" (James 2:20), but Jacob's gift wasn't a work of faith because God didn't command it. The old wives' saying "The Lord helps those who help themselves" is totally unbiblical. True faith is based on God's Word (Rom. 10:17), and whatever we do that isn't motivated by faith is sin (14:23), no matter how successful it may appear.1
The Lord didn't ask the question in order to get information, because He certainly knew Jacob's name and that Jacob had the reputation of being a schemer and a deceiver. "What is your name?" meant, "Are you going to continue living up to your name, deceiving yourself and others, or will you admit what you are and let Me change you?" In the Bible, receiving a new name signifies making a new beginning (17:4–5, 15; Num. 13:16; John 1:40–42), and this was Jacob's opportunity to make a fresh start in life.
The real problem wasn't Esau; it was Jacob. Therefore, God was now going to solve that problem.
Wrestling (32:22–32) It was dangerous to ford the river at night, but Jacob would rather hazard the crossing than risk losing his loved ones; so he moved his family to what he hoped was a safe place. Having forgotten about God's army, he wanted something between his family and his brother's army. Jacob devised his own "two camps."
The new name God gave him was "Israel," from a Hebrew word that means "to struggle," but scholars aren't agreed on what the name signifies. Some translate it "one who wrestles with God" or "God strives" or "let God rule." The explanation in Genesis 32:28 is that Jacob had gained power because he prevailed. He lost the battle but won the victory! By seeking God's blessing and finally being weakened and forced to yield, he had become a "God-empowered prince." Like Paul, who had his own battle to fight, Jacob
Now Jacob was left alone, and when we're alone and at the end of our resources, then God can come to us and do something in us and for us. Note the three encounters Jacob experienced that difficult night.
Jacob met the Lord (vv. 22–26). British essayist Walter Savage Landor called solitude "the audiencechamber of God," and he was right. When we're alone,
Genesis 32—34
limped, his brother would have noticed it and asked the cause, and that would have been Jacob's golden opportunity to tell him what God had done for him. You don't see Esau bowing! Instead, he ran to his brother, fell on his neck, and kissed him.
became strong only when he became weak (2 Cor. 12:1–10). G. Campbell Morgan called Jacob's experience "the crippling that crowns" and interpreted "Israel" to mean "a God-mastered man."3 I'm inclined to agree with him. When God rules our lives, then He can trust us with His power, for only those who are under His authority have the right to exercise His authority. While at home, Jacob had served himself and created problems, and for twenty years he served Laban and created further problems, but now he would serve God and become a part of the answer.
By pleading instead of witnessing (vv. 8–15). The fact that Esau ran to his brother, embraced him, kissed him, and wept is evidence that a change had taken place in his heart. Jacob was given an open door to talk with Esau about the past and get family matters straightened out, for, after all, God's army was hovering near and Jacob didn't have to be afraid. But instead of confessing his sins and giving witness to God's grace in his life, Jacob spent the time begging Esau to accept the gifts he had sent.
Once again Jacob gave a special name to a significant place,4 this time Peniel [Penuel, Gen. 32:31], which means "the face of God." He thought that seeing God's face would bring death, but it actually brought him new life. It was the dawning of a new day for Israel/Jacob (v. 31): He had a new name; he had a new walk (he was limping); and he had a new relationship with God that would help him face and solve any problem, if only he would exercise faith. The great test was about to come, for Esau had arrived on the scene.
Jacob said, "If I have found favor in your eyes, accept this gift from me. For to see your face is like seeing the face of God" (v. 10). Jacob had seen God face-to-face, but he said nothing to Esau about it! "God has been gracious to me," he added (v. 11), but he didn't tell his brother the facts and give God the glory. He didn't tell Esau that he had a new name, probably because he wasn't living up to it at that time. He was made a prince, but he was acting like a pauper.5
Now Jacob was ready for the third encounter: to meet Esau.
By promising but not performing (vv. 12–17a). Esau did the gracious thing and offered to accompany his brother south to his home in Mount Seir, but Jacob had no desire to spend more time with Esau than was necessary. Like his farewell with Laban, Jacob's meeting with Esau was a truce, not a true reconciliation. But Jacob gave the impression that his destination was indeed Mount Seir (v. 14), and he offered every excuse he could think of to convince Esau to go before him and let him proceed at his own pace. The repetition of the phrase "my lord" in this paragraph may indicate Jacob's respect and courtesy, but it also suggests that Jacob was groveling again. One thing was sure: Jacob was deceiving again.
Failing (33:1–16) Jacob had lifted up his eyes and seen the angels (32:1–2), and he had even seen God face-to-face (v. 30), but when he saw Esau and his four hundred men, he seemed to lose everything he had gained in his struggle with himself and with the Lord. It's one thing to be blessed on the mountaintop with God and quite something else to carry that blessing down into the valley. Jacob failed himself, his family, and his God in several ways.
By scheming instead of trusting (vv. 1–2). The "prince with God" stopped reigning and started scheming. Like too many of God's people today, he failed to live up to his new position in the Lord. By putting Rachel (his favorite wife) and Joseph (his favorite son) behind the other family members, he created a new problem in the home, and it's no wonder Joseph's brothers hated him in later years. You certainly knew where you stood in Jacob's household!
Esau started back to Mount Seir, traveling south, while Jacob moved northwest to Succoth and then further on to Shechem. There's no record that Jacob ever visited his brother in Mount Seir. It's likely that after they met at Isaac's funeral, they never saw each other again (35:27–29).
By bowing instead of limping (vv. 3–7). When Eastern peoples met in ancient days, they bowed often and exchanged traditional greetings ("Salaam" or "Shalom"), but there was more than tradition involved in the way Jacob and his family greeted Esau. Jacob was now a "prince with God," but he wasn't acting like it. "I have seen servants on horses, while princes walk on the ground like servants," said Solomon (Eccl. 10:7 nkjv), and Jacob was exhibit A of this tragedy. After all, the elder (Esau) was supposed to serve the younger (Gen. 27:29), so why should the younger brother bow?
Delaying (33:17b—34:31) God's command was that Jacob return to Bethel (31:13) and then to his home where Isaac still lived, which was Hebron (35:27). Instead, he tarried first at Succoth and then settled near Shechem. At Succoth, the pilgrim who was supposed to live in a tent (Heb. 11:9–16) built a house for himself and sheds for his flocks and herds. (The word "succoth" means "booths.") When he moved near Shechem, Jacob purchased a piece of property and became a "resident alien" in the land. He was settling down in the land.
Jacob's strength was in his limp, for it was a constant reminder that God had conquered him and he could trust the Lord to see him through. Had Jacob
It's obvious that Jacob wasn't in a hurry to obey God and return the Bethel. We commend him for
Genesis 34
The Canaanites saw this policy as an opportunity to absorb Israel and gradually possess their wealth and their people, but Jacob's sons used it as a means to weaken the men and get them ready for slaughter. Never suspecting the danger, the men of the city submitted to the surgery.
erecting an altar and giving public witness of his faith in the Lord, but sacrifice is no substitute for obedience (1 Sam. 15:22). The name he gave the altar ("God, the God of Israel") indicates that he claimed his new name "Israel," but he certainly wasn't living up to all that his name implied. Because he tarried in that part of the land, his daughter Dinah was raped and two of his sons became murderers. It was an expensive detour.
Vengeance (vv. 25–31). At a time when the males in Shechem were in too much pain to defend themselves, Simeon and Levi, two of Dinah's full brothers, rallied some men from Jacob's camp and attacked the Shechemites, killing Hamor and his son and all the males in the city. Then they looted the city and took captive the women and children. It was an evil thing to do, and when Jacob heard about it, he was both angry and frightened. But during his lifetime, since he had done his share of scheming and fooled his father, he couldn't rebuke his sons without incriminating himself.
Carelessness (34:1). Was Dinah naive, rebellious, or just plain ignorant of the ways of the world? Why was it so important that she get to know the women of the land, and why didn't her mother advise her and somebody dependable accompany her on her sightseeing trip? (Her brothers were out in the field with the flocks.) For that matter, why was Jacob tarrying in this pagan neighborhood and deliberately endangering his family? He should have been at Bethel leading them closer to the Lord.
Simeon and Levi certainly went too far by slaughtering the Canaanites and looting their city in order to avenge their sister, and Jacob never forgot it (49:5–7). By their deception and ruthless destruction, they ruined Jacob's testimony before the people of the land. What good was it for Jacob to build an altar and worship the true God before his pagan neighbors if his children were going to act like pagans? But it's sad to see that Jacob's greatest concern wasn't the vindication of purity or even his witness in the land, but rather his own safety. Had Jacob and his family been in Bethel where they belonged, this tragedy might not have occurred.
The name of the Lord isn't mentioned once in this chapter, and the wisdom of the Lord is surely absent as well. When we disobey the Lord, we put ourselves and our loved ones in danger. Consider what happened to Abraham in Egypt (12:10–20) and Gerar (20:1ff.), Lot in Sodom (19:1ff.), Isaac in Gerar (26:6–16), Samson in Philistia (Judg. 14; 16), Elimelech and Naomi in Moab (Ruth 1), and Peter in the high priest's courtyard (Luke 22:54ff.).
Defilement (vv. 2–5). Three times in the narrative the word "defiled" is used to describe Shechem's wicked deed (vv. 5, 13, 27).6 The young prince claimed that he did it because he loved her and wanted her for his wife, but committing violent rape and keeping the girl confined in a house (v. 26) was a strange way to declare his love.
But true to His promise (28:15), God wasn't finished with Jacob. There were still heartaches and joys to come, but the God of Jacob would prove Himself faithful through it all.
But his actions and words bore witness only to the fact that God's people and the people of Canaan had different standards of conduct. To the Jews, sexual activity that violated the law of God brought defilement to the victim and judgment to the guilty party. In later years, the Mosaic law with its penalties sought to protect people by declaring sexual misconduct both a sin and a crime (see Lev. 18). The silence of Jacob when he heard the tragic news (Gen. 34:5) showed neither indifference nor cowardice on his part. Since his sons were in the field with the sheep and cattle and he could do nothing without their help, he was wise to wait.
1 Some commentators have tried to exonerate Jacob by saying that his gift was not a bribe but only an attempt to make restitution and share his blessings with his brother. But Jacob's own statement "I will pacify him" (v. 20) makes it clear that the gift was a kind of propitiation to appease Esau's anger. 2 A.W. Tozer, The Divine Conquest (Harrisburg, PA: Christian Publications, 1950), 53. 3 G. Campbell Morgan, The Westminster Pulpit (London: Pickering & Inglis), vol. 7, 323. 4 Luz became Bethel, "the house of God" (28:19); Mahanaim means "the two armies" (32:1–2); and "Succoth" means "booths" (33:16–17). 5 Even if Jacob wasn't at his best, Esau still took what he said at face value and accepted the gifts as an expression of love and good will. Jacob talked about grace, but it was Esau who manifested grace. Sometimes the people of the world put God's people to shame (Gen. 12:10–20; 20; 26:6–16). 6 The Hebrew word used in verse 2 means "to humble" ("violated her"), while the word used in verses 5, 13, and 27 means "to make unclean." Many people who have been sexually abused confess to feeling "dirty" because of what happened to them.
Deception (vv. 6–24). When Jacob's sons were told what had happened, they were grieved that their sister had been violated and angry at the man who did it. Both responses were normal and right. Instead of immediately declaring war, they pretended to seek peace with their neighbors and offered to do business together and even to intermarry. All that the men of Shechem had to do was agree to be circumcised. Of course, it would take more than circumcision to make Jews out of Canaanites since no covenant conditions were involved.
Genesis 35
know what the Lord wants us to do, we start to do it, and then we stop. When we don't continue to obey God and accomplish His will, even what we've done starts to die. What Jesus said to the church in Sardis, He says to us, "Be watchful, and strengthen the things which remain, that are ready to die, for I have not found your works perfect [having been fulfilled] before God" (Rev. 3:2 nkjv).
CHAPTER THIRTY Genesis 35—36 YOU CAN GO HOME AGAIN M
oving from Genesis 34 to Genesis 35 is like going from a desert to a garden or from an emergency room to a wedding reception. The atmosphere in Genesis 35 is one of faith and obedience, and the emphasis is on cleansing and renewal. God is mentioned ten times in chapter 35, and He used His name El Shaddai, which means "God Almighty, the all-sufficient One." Best of all, in chapter 35 you see God's pilgrims making progress and arriving at the place of God's appointment.
Jacob instructed his household (vv. 2–4). It's refreshing to see Jacob take command of the situation and boldly bear witness to what God said to him and what God did for him. These instructions applied not only to Jacob's wives and children but also to the servants he had employed in Padan Aram. Since Jacob owned great flocks and herds, he must have needed many men to help care for them.
However, Jacob's new step of faith didn't prevent him from experiencing new problems and trials. During this period of renewal, Jacob buried both his father and his favorite wife, and to add burden to bereavement, his firstborn son committed a terrible sin. Being a victorious Christian doesn't mean escaping the difficulties of life and enjoying only carefree days. Rather, it means walking with God by faith, knowing that He is with us, and trusting Him to help us for our good and His glory no matter what difficulties He permits to come our way. The maturing Christian doesn't pray, "How can I get out of this?" but "What can I get out of this?"
Jacob called for a time of cleansing for everybody, and the first thing they had to do was get rid of their idols. Rachel had stolen her father's household idols (31:19, 34–35), and Jacob knew that other false gods were hidden in the camp. Worshipping the gods of the pagan nations was always a temptation to the Israelites. Moses had to warn them about idolatry before they entered the land (Deut. 7), and Joshua had to challenge the Israelites to abandon their idols after they had conquered the land (Josh. 24:14, 23–24). Even Samuel faced this problem in his day (1 Sam. 7:2–4), and the prophets often rebuked the nation for building the high places where they served false gods.
Let's note the new things that came into Jacob's life.
The second instruction was "purify yourselves and change your clothes" (Gen. 35:2). Most people today are accustomed to indoor plumbing, fragrant soap, and ample wardrobes, so we forget that the ancient nomadic people in Bible lands had none of these conveniences. For that matter, our modern hygienic practices and facilities were totally unknown even in Western civilization during most of its history. What we call necessities would have been considered luxuries by our ancestors.
A new start (35:1–15) The good news of the gospel is that we don't have to stay the way we are. No matter how many times we've failed the Lord, we can go home again if we truly repent and obey. It happened to Abraham (13:1–4), Isaac (26:17), David (2 Sam. 12), Jonah (Jonah 3:1–3), and Peter (John 21:15–19), and now it's happening to Jacob.
But in Scripture, washing the body and changing clothes symbolize making a new beginning. Like dirt, sin is defiling and must be washed away (Ps. 51:2, 7; Isa. 1:16; 2 Cor. 7:1; 1 John 1:9). Our old garments typify the old life with its failures (Isa. 64:6), but God in His mercy gives us "new garments" so we can make a fresh beginning (Gen. 3:21; Isa. 61:10; Zech. 3:11–5; Luke 15:22; Rev. 3:18). Before God gave the law at Mount Sinai, He ordered the people to wash and change clothes, for they were about to enter into a solemn covenant with God (Ex. 19:9–15).2
God spoke to Jacob (v. 1). For several years, Jacob had lingered thirty miles away from Bethel and had paid dearly for his disobedience.1 But now the Lord spoke to him and told him to move to Bethel and settle down there. Jacob already knew that Bethel was God's appointed place for him and his family (31:113), but he had been slow to obey. "Remember therefore from where you have fallen; repent and do the first works" (Rev. 2:5 nkjv).
Jacob had built an altar on the property he had bought near Shechem and had called it "God the God of Israel" (Gen. 33:20). But God wasn't pleased with this altar because He wanted him worshipping back at Bethel, "the house of God." The Lord reminded Jacob of his desperate situation over twenty years ago and how He had delivered him and blessed him. At Bethel, Jacob had made some vows to the Lord, and now it was time to fulfill them.
All the people obeyed Jacob's commands and gave him their idols and the jewelry that were identified with pagan gods (see also Ex. 32:3; Judg. 8:24–27; Hos. 2:13). Jacob buried all of it under "the oak at Shechem" (Gen. 35:4), which was apparently a wellknown tree and might have been the one referred to in 12:6. God protected Jacob and his household (v. 5). After the murderous assault on the Shechemites by
Many of the problems in the Christian life and in local churches result from incomplete obedience. We
Genesis 35
the altar as the sacrifice was burning (Ex. 29:40–41; Num. 6:17; 15:5–10, 24; 29:22–38). It was a symbol of dedication, the worshipper's life poured out for the Lord (2 Sam. 23:16; Phil. 2:17).
Simeon and Levi, Jacob was afraid the people of the land would attack him (34:30), but God kept His promise (28:15) and cared for Jacob and his people as they moved toward Bethel (Ps. 105:7–15). This same "terror of God" went before Israel as they journeyed to Canaan, and prepared the way for their conquest of the land (Ex. 15:14–16; Deut. 2:24–25; Josh. 2:8–14). When God's people are doing God's will in God's way, they can depend on God's provision and protection (Isa. 41:10, 14; 44:2, 8; 43:1–5). When we fear God, we need fear no one else.
Jacob's restoration was now complete. He was back in the place of God's choosing; he had offered himself and his sacrifices to the Lord; the Lord had spoken to him; and the covenant promises had been reaffirmed. He had come from the house of Laban to the house of God, and though he still had much to learn about his walk with the Lord, Jacob was starting to be "Israel" and live like a prince instead of a pauper.
Jacob worshipped God (vv. 6–8). God had promised to bring Jacob safely back to Bethel (28:15), and He kept His promise, as He always does (Josh. 21:45; 23:14; 1 Kings 8:56). Jacob kept his part of the agreement by building an altar and leading his household in worshipping the Lord. Once again, Jacob gave a new name to an old place. "Luz" he had renamed "Bethel, the house of God" (28:19); and now "Bethel" he expanded to become "the God of Bethel." It wasn't the place that was important but the God of the place and what He had done for Jacob.
A new son (35:16–20) Now we move from the voice of God to a baby's cry and a mother's last words.
Birth (vv. 16–17). When Jacob's beloved Rachel learned that she was pregnant, it must have given both of them great joy. She had borne Jacob only one son, Joseph ("adding"); and in naming him, she had expressed her desire for another son (30:22–24). God answered her prayers and gave her a boy. Jacob now had twelve sons, the founders of the twelve tribes of Israel.