Jacob's Story as Christian Scripture

Philip H. Kern

• Éditeur: Cascade Books
• Année: 2021
• ISBN:
  9781725255074
• Sujet: Theology & Religion
• Sous-sujet: Biblical Biography

Jacob is all too often underappreciated in works on biblical theology. He nevertheless stands squarely in the line of promise and is the man who becomes Israel. His blessings come not because he is virtuous but because God remains faithful. In this, his story contributes to the themes of Genesis and of the Pentateuch as a whole, and extends into the life of the church.Jacob's Story as Christian Scripture begins with a reading of Genesis 25 to 35, and then moves beyond the boundaries of Genesis to track the words he pronounces over his twelve sons. Jacob's blessings give shape to Balaam's oracles and ultimately to subsequent prophecies concerning the lion of the tribe of Judah. Prophetic appropriation of Jacob's story, presented here via a fresh investigation of OT passages from Jeremiah, Obadiah, Micah, and others, includes troubling elements of Jacob's character to indict the nation--in the hope that God's people, like the patriarch, will stop being Jacob and become Israel.

Chapter 10

Raising Up and Tearing Down, Part One

Genesis 34

Another story promising bloodshed has ended peacefully. Two decades ago Jacob fled, wrestling with Esau prior to meeting a well-disposed God. On his return, he wrestles with God prior to meeting a well-disposed Esau. Tribulation has been his constant companion, but along the way his family has become numerous and he has made the acquaintance of God. Now he is home.

Indeed, though the Lord promised Canaan to the patriarchs, ever since Abraham arrived there (12:6–9) and just kept going (12:10), much of the narrative concerns activities unfolding elsewhere. Abraham travelled from Harran, arriving first in Shechem where, in response to the Lord’s appearance and the promise of the place to his offspring, he builds an altar (12:6–7). From Shechem he travels to Bethel and builds another altar (12:8) before continuing south until, due to famine, he arrives in Egypt. The timing and spacing of these events differ for Jacob once he returns to Canaan, but his movements mimic his grandfather’s as he travels from the lands of the east via Shechem to Bethel, and ultimately to Egypt, again due to famine.

To this point, Jacob’s story within the land concerns only three days versus twenty years without. While events in Canaan occur over decades, the narration is episodic and says little about time. On the other hand, external events bear multiple time-stamps, underscoring their duration. So also with Joseph’s story, which largely unfolds abroad. In Genesis, land-promises require patience; already in 12:7 God indicates that it will go to subsequent generations: “To your offspring I will give this land.” But for now Jacob is back, and chapter 34 offers a glimpse of life in Canaan.

At chapter 33’s conclusion, Jacob exchanged one hundred sheep for property in Shechem (33:18–19). Now settled in Canaan, he is primed to enjoy the fruits of his labors. Thus, the end of chapter 33 offers a mini-prologue to 34, with hints of peace and prosperity. But Shechem’s streets will soon run with blood. Somebody always opposes Jacob. Chapter 34’s adversaries include those already in the land and even his own sons. Israel’s trouble is sometimes international, but often local. And it crosses generational lines.

Home at Last

In Canaan, as head of a large nomadic family, Jacob settles among people as alien to him as he was to Paddan Aram. In the long term, as with his father and grandfather, someone must choose the recipient of blessing. There is, however, a more pressing need: much of Jacob’s story has dealt with wives and sons, but now it is time to attend to sons and wives. At least, that is what we might expect. Instead, and this may come as a surprise given the birth-order of his children and the priorities of the story to this point, this chapter will shine a light on a daughter and a potential husband. More pressing still, Jacob’s growing family needs secure and stable relations with the neighbors. Can these be established without jeopardizing their distinct identity as God’s people? We will discover that before Jacob can even settle in, these things threaten to collapse because of Shechem, Dinah, and Jacob’s sons.

The story before us is disturbing. “The rape of Dinah” concerns private and public violence, deception and betrayal, and murder. It may also present neglect, rivalry, and deliverance. The chapter, like others before it, leaves many questions unanswered, and never mentions God. But it movingly displays some of Israel’s abiding challenges. Laban had exploited the space between Jacob’s expectations and the customs of Paddan Aram (29:26). Now we encounter similar tensions in Canaan, for the house of Jacob has settled in a populated region. And unlike his son Joseph, who accumulates friends wherever he goes (ultimately even his brothers), Jacob finds adversity at every turn, including in his own tents.

Meeting the Neighbors

All those years ago, while fleeing Esau, Jacob swore that if the Lord would bring him home in shalom, then the Lord would be his God (28:21). He has met Esau and parted peaceably. Had he continued in the line running from Gilead...