Jacob

Talk about Transformation: Jacob

~ Heather Davis ~ Leave a comment
This one is for the sisters who are going through Warren W. Wiersbe’s devotional, Becoming New together.

Day 15 of Wiersbe’s book touches on the life of Jacob, but I would encourage each one of you to read the patriarch’s entire story from his birth recorded in Genesis 25 at least through the death of his father Isaac at the end of Genesis 35. You can read it all in less than half an hour, and in this season of focusing on transformation, there’s a lot to be learned about the power of our gracious God from the life of this hesitant father of our faith.

Living up to His Name

At birth, Jacob was holding his brother’s heel and so was named Jacob1, (Hebrew: יַעֲקֹב ; transliterated Ya’akov). It wasn’t a particularly flattering name to give to a baby. Most Bibles have a note stating the name means “supplanter,” which seems a little odd. However, a brief word study reveals why. The word picture here is of a person seizing another by the heel, literally tripping them up in order to restrain, deceive, outwit, or by other nefarious means take their place.

And indeed, the young man lived up to his name. He tripped up his elder brother Esau twice while they were young men. First, he took advantage of Esau’s exhaustion (and an apparently cavalier attitude toward the traditional birthrights given to the firstborn son) by withholding a bowl of stew until Esau promised to sell his birthright to his younger twin for food2.

But Jacob didn’t stop there. At his mother’s urging, he also stole his brother’s blessing from their father by listening to the voice of his mother (not the first time a man fell by obeying the voice of a woman – there’s a lesson in this for us, ladies). This time, Jacob lied to his father, posing as Esau and taking great measures to deceive the blind old man for the sake of taking Esau’s place of prominence in their father’s pronouncement of blessing3.

Skeptics R Us

As if his conniving and scheming to take his brother’s place wasn’t enough, the young Jacob also shows signs of being a skeptic. Rather than associating himself with the Almighty, for years he refers to God as “the Lord your God4” (when talking with his father) or “the God of my father.5”

Sadly, his skepticism isn’t based on anything but hubris. Jacob continued to avoid associating Himself too closely with God even after the Lord sent him a dream proclaiming Himself to He Who Supplants, even reiterating the covenant He made with Abraham and Isaac to the rascally Jacob6.

And did our antihero man up and submit to the Almighty who was promising him such astonishing mercy despite his life of lies? No! Instead, he set up the rock he’d used as a pillow (ouch) and made a provisional promise to the Most High God. “If God will do thus and so for me, then I will deign to call Him my God.7”

It’s all quite humorous until we look deeply at our own motives, isn’t it? When have we also laid conditions on our Creator, pledging our fidelity to Him in exchange for prosperity or something else we desire? As if we have anything to offer the One who holds all things together; as if He needed us at all! But I digress… back to Jacob.

Reaping What Was Sown

Jacob travels on and falls head-over-heels for the lovely Rachel, hiring himself out to her father Laban for seven years in exchange for her hand in marriage8. But the crafty Laban has other plans – in the dark of the wedding night, he veils his older and plainer daughter Leah and sends her into the marriage tent in place of her sister9. Because wine flowed freely at wedding banquets and the only light sources were the stars and fires, it isn’t until morning that Jacob realized he’d been deceived. Oh, what goes around comes around! And it keeps coming.

Jacob promises Laban another seven years of service in exchange for his beloved Rachel. Thus, his household is established on a sisterly rivalry that could not have been pleasant10.

Let me take an aside to point out a fact: many non-believers will use this example (and others) to say “biblical marriage” includes sister-wives and their maidservants; in short, polygamy. However, if one actually reads the words of the text, what we see is that God used the sin of Jacob for His greater plan while simultaneously meting out the consequences of Jacob’s sin. The rivalry and bitterness of Jacob’s wives did yield a household of peace and joy. God did not bless these choices, but He did redeem them. That’s what He does. Speaking of redemption, let’s go back to Jacob.

Even in this mess of being used and tricked by Laban, God speaks to Jacob and offers him guidance11 – even though we have yet to see Jacob call God anything other than the God of his ancestors or build a single altar to worship the Lord (I don’t think a single stone and a conditional pledge counts as worship). And Laban continues to trick Jacob by attempting to circumvent his request for the speckled and spotted flocks12.

But God’s plan cannot be circumvented. His purposes are bigger than Jacob and his bickering wives, bigger than the supplanter and his supplanter, and bigger even than all of their sin. God’s plan stretches through this debacle to establish the Nation of Isreal through whom the Messiah would one day come… but that is much later.

Becoming Broken

Jacob spent twenty years reaping the discord he sowed in his childhood home, and finally he was able to break free from Laban. On his journey to return to his homeland, the bald truth of what he did to Esau finally hits him. Fear of reprisal from the brother he tripped up and replaced seizes him, and the man finally shows a little humility.13

And Jacob said, “O God of my father Abraham and God of my father Isaac, O Lord who said to me, ‘Return to your country and to your kindred, that I may do you good,’ I am not worthy of the least of all the deeds of steadfast love and all the faithfulness that you have shown to your servant, for with only my staff I crossed this Jordan, and now I have become two camps. Please deliver me from the hand of my brother, from the hand of Esau, for I fear him, that he may come and attack me, the mothers with the children (Genesis 32:9-11).

For the first time, we see Jacob in a posture of understanding that the blessings he schemed for are not blessings he deserves. His heart his humbled, even if it is humbled out of mere self-preservation.

And that night, he wrestles with God. It isn’t until after the wrestling match, which resulted in a permanent physical disability, that Jacob finally builds a proper alter and worships the Living God14. It took time, consequences, suffering, and fear, but Jacob finally worships the God who graciously allows him to become a part of the lineage of His Messiah, through whom God would offer redemption to the whole world.

There’s much more to Jacob’s story than this overview. His wife Rachel stole her father’s household gods, and Jacob doesn’t rid his own household of this abomination until after the rape of his daughter Dinah and his sons’ over-the-top revenge.

My point? Jacob was not a perfect man by any stretch of the imagination. Yet he was a man transformed by God. What we see in Jacob is a solid reminder of the astonishing mercy and renewing power of our Living and Loving God. He uses our own bad choices to humble us, and yet there is no one out of reach of His redeeming grace.  

  1. Genesis 25:26 ↩︎
  2. Genesis 25:29-34 ↩︎
  3. Genesis 27 ↩︎
  4. Genesis 27:20 ↩︎
  5. Genesis 31:5, et al ↩︎
  6. Genesis 28:10-15 ↩︎
  7. Genesis 28:20-21 ↩︎
  8. Genesis 29:16-19 ↩︎
  9. Genesis 29:22-25 ↩︎
  10. Genesis 29-30 ↩︎
  11. Genesis 31:10-13 ↩︎
  12. Genesis 30:34-36 ↩︎
  13. Genesis 32:6-12 ↩︎
  14. Genesis 33:20 ↩︎

Family Legacy: Ephraim and Manasseh

~ Heather Davis ~ 2 Comments

Today I shall take a break from homeschool topics and explore an idea my Tuesday night group teased out at our meeting last week. We are going through Lois Tverberg’s fine book, Reading the Bible with Rabbi Jesus and had come to the seventh chapter about reading the Bible as a collective “we.” As we talked through the ramifications of historic concepts of family legacy, some fascinating ideas about Ephraim and Manasseh began to come clear.

I was particularly struck by the implied sacrifice & redemption story of Joseph’s two children who were born in Egypt. Perhaps I’m reading too much into the text, but I still wanted to share our thoughts and my further contemplations here and invite discussion. Does anyone else see a hidden gem in this very casual Scriptural mention of Israel’s adoption of his grandsons?

ISRAEL’S FAMILY IN EGYPT

And now your two sons, who were born to you in the land of Egypt before I came to you in Egypt, are mine; Ephraim and Manasseh shall be mine, as Reuben and Simeon are (Genesis 48:5).

In Genesis 48:5, an ageing Israel claims his grandsons as his own children, conferring his son Joseph’s inheritance on them and even putting any subsequent children Joseph may have under the inheritance of Ephraim and Manasseh.

At face value, this scene has always struck me as a tiny bit odd. However, I believe this is because I’ve been reading the Genesis narrative under the influence of my own cultural understanding of family – that is to say, a very broken and disoriented American perception of family lines.

But when my friends and I dug into the passage with an eye to the redemptive arc of God’s covenant with Abraham to give his descendants the land of Canaan and to bless all the nations through Abraham’s line, we noticed a few more details.

Even though Joseph’s removal from the family was forced when his brothers sold him as a slave (see Genesis 37:12-36), the facts are he came to manhood apart from his family line. As a man, he was the second in command over a pagan nation and even had the daughter of a pagan priest as his wife.

And to Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Potiphera the priest of On, bore to him (Genesis 46:20).

Keeping in mind that Egypt is a type for the world and for bondage to sin (a topic you’ll have to delve into on your own to keep this post smallish), I began to see foreshadowing of both Moses and even tiny hints of the overarching redemption story ultimately fulfilled in Yeshua (Jesus) the Messiah. Bear with me.

HINTS OF THINGS TO COME

Joseph’s two sons, like Moses, were born into positions of wealth and privilege. They would have access to education and likely even power and social prestige, given the position of their father. By adopting them, Israel was not only granting a double portion of the inheritance to Joseph, the firstborn of his beloved wife Rachel. He was also, in essence, requiring the boys to no longer identify with the wealthy and privileged, but pagan, nation they were born into. Instead, they would be associated with his lineage – the lineage of a humble shepherd, a lifestyle abhorrent to the sophisticated and modern Egyptians.

When Pharaoh calls you and says, “What is your occupation?” you shall say, “Your servants have been keepers of livestock from our youth even until now, both we and our fathers,” in order that you may dwell in the land of Goshen, for every shepherd is an abomination to the Egyptians. (Genesis 46:33-34).

Did Ephraim and Manasseh then go to Goshen to live with their clan and be trained in the ways of the God of Abraham, Isaac, and Jacob? The Bible doesn’t expressly state this. Ephraim and Manasseh are mentioned only once more in Genesis when we are told Joseph saw Ephraim’s sons to the third generation.

Here is where I posit their association with the rest of the Hebrew exiles in Egypt is implied: the next mention of Ephraim and Manasseh is at the census in Numbers 1, and they are mentioned later in Numbers when the promised land was being divvied up.

In between the end of Genesis and Numbers, the book of Exodus mentions that “the people of Israel were fruitful and increased greatly.” Further reading reveals a new pharaoh came to power who did not know about Joseph (see Exodus 1). What follows is both oppression and enslavement, which must have included the tribes of Ephraim and Manasseh if they were subsequently brought out of Egypt by Moses and given portions in the promised land.

LESSONS FOR TODAY

Since I understand the Bible to to contain historical accounts and demonstrates God’s activity through history to point to greater truths in His immense plan of redemption, I see a hint at the call on all of God’s people to hold lightly such items as worldly status, prestige, wealth, and all other transient circumstances and instead to give our all to the eternal promise of God’s covenant.

This call to align ourselves with God, accepting the terms of His covenant now offered freely to both Jews and Gentiles through Yeshua Messiah/Christ Jesus, is a call to die to ourselves daily and follow the Lord. It is a call to emulate both Jesus’s sacrificial lifestyle and His trust that the Father’s eternal promises are worth such light and momentary affliction as it may be to set aside honor, power, wealth, and other worldly gains for a few decades in order to secure pleasures forevermore at God’s right hand.

So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day. For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal.
(2 Corinthians 4:16-18)

In the simple statement by Israel that Ephraim and Manasseh were his, my friends and I saw a glimpse at the narrative arc of the entire Scripture. We saw hints of the One to come who would lay aside all power and glory in order to live in a humbler station as a mere human being.

We saw a picture of alignment with God’s covenant that doesn’t make sense from the perspective of a strictly earthly life. Such alignment only makes sense if your trust in the covenant-making God outranks personal ambition. For the Christian, it makes sense if our lives do not end after the 70-odd years of these bodies but continue on for eternity. In the adoption of Ephraim and Manasseh, we detected hints of what it means to count the cost of discipleship; a topic Jesus Himself would speak of generations later.

And for Ephraim and Manasseh, it made sense because it wasn’t about their individual inheritance but about the inheritance promised by God to their family line; a promise that predated their little lives by two generations and would be fulfilled long after their bodies had returned to dust. Imbedded in this concept is a realization of the smallness of our individual lives and the grandeur of being adopted into the family of God.

For those of us who have surrendered to the Lordship of Jesus, our choice is no different. We live with the understanding that eternal life begins right now; that it does not begin at the grave but simply extends beyond it.

When this becomes clear, our priorities change. We begin to live for the future, making use of the temporary situations but not clinging to them because we know earthly power, prestige, wealth, and privilege are all fickle. We choose to build on the unchanging foundation of God’s glorious promise; a promise that will not fail no matter how much sacrifice, tribulation, or oppression we may have to endure in between.

We trust because we belong to something larger than ourselves, and we know He is worth every ounce of our trust and more.

The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance… But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells (2 Peter 3:9, 13).