Archives for posts with tag: Genesis 27

In my most recent post on Genesis 27 (a couple weeks ago) I discussed how Jacob, the “founding father” of Israel, is presented negatively in the Bible. In posts prior to that, I mentioned how his father, Isaac, is presented in Genesis as the ideal because Isaac was the one born of God’s promise and not out of human desire. The story of Jacob and his two wives, Rachel and Leah (Genesis 28-30), further illustrates this point. It also shows how God’s “chosen people” often behave as bad, or even worse, than those outside their community. I will highlight a couple of important points from the Jacob and Rachel/Leah story and then speak of the significance.

(1) Unlike Isaac, who remained in the promised land his entire life, Jacob leaves that land to find a wife. And again, in contradistinction to Isaac, who did not labor for his wife, Jacob ultimately ends up laboring 14 years for his desired bride, Rachel. The significance of this passage cannot be overstated. The idea of laboring for one’s own desires (like Jacob) versus resting in God’s promises (like Isaac) is a biblical theme throughout the Bible, including the New Testament. For example, in the famous story of the Samaritan woman (John 4), this distinction is central. The woman of Samaria came from the city of Sychar. The root of Sychar in Hebrew implies one earns a living by work as a servant/slave. The fact there is little to no evidence such a city ever actually existed by this name indicates John is using the word as a play on laboring as a slave. John then contrasts Sychar with the Greek word kopio, which is the term Paul uses to speak of laboring for the Gospel. The difference between “Sychar” and “kopio“, of course, is that the laboring for one’s desires brings about discord whereas the laboring for the peaceful message of the Gospel brings salvation and healing to broken people. In other words, the laboring for the Gospel leads to rest. I went on this sidetrack to help show how the Gospel of Jesus is rooted in the Old Testament. Even in the story of Isaac/Jacob we see the distinction between laboring for our desires and resting in God’s promise.

(2) In English we have the saying, “What goes around comes around.” Jacob learns this lesson the hard way. Remember from the previous chapters Jacob dealing deceitfully with his father and brother to steal his brother’s blessing. Now, Jacob is tricked by his father-in-law Laban, who substitutes Leah for Rachel as Jacob’s bride after Jacob labored for Laban seven years. In order to obtain Rachel also, Jacob agrees to work yet another 7 years for Laban. “What goes around comes around!”

(3) Although technically the Mosaic Law had not yet been given, the astute biblical reader will no doubt realize Jacob is violating God’s law when he marries Rachel and Leah, who are sisters. In Leviticus 18:18, God commands: “[You shall not] take a woman as a rival to her sister, to uncover her nakedness while the other is alive.” Yet, this is exactly what Jacob did–he took Rachel as a rival to her sister. Beginning at the end of Genesis 29 through Genesis 30, we hear the pathetic story of this rivalry, with Rachel and Leah competing for Jacob’s love and attention, and bearing children in competition with one another. Once again, this story illustrates a serious problem with Jacob.

As I mentioned in the previous post, these stories of Jacob, the founding father after whom Israel is named, are intended to teach us humility. Being the chosen people of God does not mean we are better than others. Furthermore, if we hear the story of Jacob and his wives as intended, we are taught the importance of laboring not for our own desires, but instead putting our trust in God’s promises, which alone brings rest, reconciliation, and peace.

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Although in recent times people have become more critical, generally speaking most Americans have an overall positive attitude towards our Founding Fathers. Pretty much no matter our political leaning, we look back to important documents they authored in establishing our country: the Declaration of Independence, the Constitution, and their own personal writings. Their faces decorate our coins and they are usually remembered fondly in history textbooks. More or less, we could say the same thing about pretty much any great nation. They all have a founding story and, generally, the founders are held in high esteem in the people’s minds.

Not surprisingly, then, those of us from a Judeo-Christian background often hold the “founding fathers” of Israel in high esteem. Abraham, Isaac, and Jacob, the three great forefathers. Because we consider these three to be pillars of ancient Israel, and because God chose them among all people, our minds lead us to the conclusion that all three of these patriarchs must have been exceedingly holy. If we are decent, respectable human beings, that notion is certainly challenged when, for example, we read Genesis 27 and the story of Jacob stealing Isaac’s blessing. People have asked me a simple question: “Why is it acceptable for Jacob to lie, cheat, and steal?”

The simple answer is as follows: “It is not acceptable.” But the longer answer, provided below, gives some context to the simple answer.

Jacob is, in fact, an important character in the biblical narrative. He is the last of three great patriarchs, and is the one for whom Israel is named (Jacob’s name was later changed to Israel–see Genesis 32:28). He is the father of the twelve tribes of Israel since the twelve tribes descended from his twelve sons. In this sense, Jacob is the father of all Israel.

Unlike our mind’s overall positive picture of our own Founding Fathers, the Bible paints quite a negative picture of Jacob. According to Genesis 27, he lies, cheats, and steals his father’s blessing–the very blessing given by God to Abraham and then from Abraham to Isaac. The significance of this story should not be overlooked. To do so, in my opinion, would be to change the very core of biblical teaching, because the two most important aspects of this story are at the core of an authentic Judeo-Christian worldview. These two points are:

(1) God chooses whoever he wants to choose, for whatever reason(s) He wants to choose them. The decision is His, often completely unknown to us as to His reasoning, and certainly not subject to our own holiness or piety. This principle can most certainly be seen in Genesis 27. Jacob violated some of the most basic aspects of human morality (lying, cheating, stealing)–all of which would later be prohibited in the Mosaic Law and the 10 Commandments in Exodus 20. Why would God choose a lying, cheating, thief? We do not know the exact reasons, but we do know it was not because of Jacob’s own righteousness.

(2) Being one of God’s ‘chosen people’ does not make you better than everyone else. This second principle is related to the first, but seems difficult for people to grasp in reality. For some reason, whenever we think of ‘chosen people’ we think ‘better’ or ‘holier.’ As Jacob proves, this simply is not so. If one believes they are ‘chosen’ by God, the praise belongs to God–not to themselves–for as Genesis 27 proves, God did not choose you because you are holy. Even if you are both ‘chosen’ and holy, your holiness did not force God to choose you. In fact, if you are both ‘chosen’ and holy, then you are only holy because God loved you first, and thus you are expected to love all others (1 John 4:19-21), including your enemies (Matthew 5:43-48). You have no right to boast.

You see, the Bible pressures the reader to view the world differently than normal. Instead of looking back to your nation’s founders with pride, the Bible forces you to look back and see your forefather as a liar, cheater, and thief. And if your father/founder is a liar, cheater, and thief, what right do you have to be arrogant, boastful, or cocky? What right do you have to glory in the fact you are ‘chosen’? You have none; rather, you have a responsibility to behave as your only true Father–your heavenly Father–behaves. And as Matthew 5:43-48 points out, that God loves all, both His friends and His foes.