Archives for posts with tag: labor

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.

Advertisements

Yesterday’s Gospel reading in the Orthodox Church was John 4:5-42, the story of the Samaritan woman at the well.  The story is, of course, packed with meaning, but I would like to point out one interesting aspect that is frequently overlooked.

John 4 says Jesus came to a city of Samaria called Sychar.  To my knowledge, there is no historical evidence such a village existed.  This led some Church Fathers and scholars to conclude there is some sort of scribal error involved with Sychar.  However, I am inclined to think it is no error at all. 

The root of Sychar in Hebrew means to earn your living by working as a servant/slave.  It is this same word used in Genesis to describe the 14 years of Jacob’s labor to acquire Rachel.  In addition to this Sychar, several times throughout John 4 the Greek word “kopio” is used.  In verse 6 it is translated as “wearied” and in verse 38 several times as “labor.”  The word “kopio” is also used by St Paul in his epistles to speak of laboring for the Gospel.

One more thing to keep in mind is the play on the five husbands in the story.  The number five in Scripture is often a reference to the Torah, the five books of Moses (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy–the Mosaic Law).  Since the Samaritans only accepted the five books of Moses (and not the rest of the Old Testament), Jesus’ discussion here about the five husbands is likely referring to the woman being under bondage to the five books of Moses.  Remember, a woman during these times was legally subject to her husband, under his authority.

Based on this info, you can see how there is a play going on between Sychar and kopio.  The Sychar, the laboring to keep every aspect of the Mosaic Law, leads to bondage.  Drinking of that water leaves one thirsty, always needing to do more and more, work harder and harder.  On the other hand, the kopio, the laboring for the Gospel of grace, leads to freedom.  Those who drink of the Gospel’s waters will never be thirsty again.  They will reap that for which they had not labored (vs. 38) and, following this path of grace, will continue to kopio/labor for those who will come after them and reap of their work.

As Christians, this should be our worldview: freely you received, freely give (Matthew 10:8).  We have freely received God’s grace, so we must in turn labor to make this grace known to others–not only in our preaching, but through our works of love and mercy.