Introduction

C. S. Lewis once wrote, “A little lie is like a little pregnancy.” How aptly that statement summarizes the events of Genesis 27. Isaac, with the cooperation of Esau, conspires to thwart the purpose of God to fulfill His covenant with Abraham through Jacob. Rebekah, aided by her son Jacob, seeks to outwit and outmaneuver Isaac and Esau to maintain for Jacob the right of the firstborn, which he purchased from Esau.

The secular songwriter has caught the spirit of some Christian service and surely the heartbeat of this chapter in the song entitled, “Working Like the Devil, Serving the Lord.” It is difficult to discern who surpasses the rest in this web of scheming and deceit: Isaac, Rebekah, Jacob, or Esau.²²³ The family unit has been split into two factions, each headed by a parent who wants to live out his own expectations through his son, at the expense of the others. It is indeed a tragic story and yet one that rings true to life and reveals much of what we are like today.

The Conspiracy of Isaac and Esau
(27:1-4)

There are several overriding themes which are interwoven in these four verses. These themes characterize the attempt of Isaac and Esau to regain the blessings of God as promised to Abraham, spoken to Isaac, and unscrupulously secured by Jacob. Recognition of these themes will enable us to grasp the significance of this turning point in the lives of these four members of the patriarchal family.

The first theme is that of urgency. There is obvious haste in what takes place. Our impression is that Isaac stands with one proverbial foot in the grave and the other on a banana peel. He is old, perhaps dying, and the blessing must quickly be pronounced upon Esau before it is too late.

On the surface this urgency seems to be well founded. Isaac is old, perhaps 137 years old if our calculations are accurate.²²⁴ It comes as no surprise that Isaac suffers from some of the infirmities of old age, such as poor eyesight (verse 1). Isaac was far from death’s door, however, for we learn from Genesis 35:28 that it was more than forty years later before he died at the ripe old age of 180! We should point out that his half brother Ishmael did die at age 137 (Genesis 25:17). Perhaps Isaac was not wrong to consider that his days were numbered, but in his desire to see his favorite son receive the Abrahamic blessings he stooped to unspiritual actions.

The second impression I have of verses 1-4 is that of secrecy. Normally the blessing would have been given before the entire family because it was, in reality, an oral will which legally determined the disposition of all that the father possessed.²²⁵ Distribution of family wealth and headship would best be carried out in the presence of all who were concerned. Thus we later find Jacob giving his blessing in the presence of all his sons (Genesis 49).

No such atmosphere is to be sensed in the conversation between Isaac and Esau. Neither Jacob nor Rebekah were present, and this was hardly an oversight. Had it not been for the attentive ear of Rebekah, the entire matter would seemingly have been completed with only two parties involved.

The third impression which can hardly be missed is that of conspiracy. This follows closely on the heels of the secrecy already described. Conspiracy and secrecy go hand in hand. There can be little doubt that Isaac intended at this clandestine feast to convey his blessings upon Esau to the exclusion of Jacob altogether. (This is why Isaac had no blessing left to convey upon Esau, cf. verses 37-38.)

Here was a premeditated plot to thwart the plan and purpose of God for Jacob. It is inconceivable that Isaac was ignorant of the revelation of God to Rebekah:

And the LORD said to her, “Two nations are in your womb; And two peoples shall be separated from your body; And one people shall be stronger than the other; And the older shall serve the younger” (Genesis 25:23).

If for no other reason, Rebekah’s fallen nature (a malady common to all) would have dictated the disclosure of this divine revelation. Can you really imagine in this on-going contest between Rebekah and Isaac that she would not appeal to this revelation from God as the biblical basis for the favoritism shown toward “her” son Jacob? To me it is inconceivable.

Then again, can you imagine that Isaac was ignorant of the sale of Esau’s birthright to his brother? Isaac was not being informed for the first time of this when Esau cried out in despair,

Is he not rightly named Jacob, for he has supplanted me these two times? He took away my birthright, and behold, now he has taken away my blessing. (Genesis 27:36).

The final and compelling evidence of Esau’s disqualification for spiritual headship is his marriage to two Canaanite wives:

And when Esau was forty years old he married Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite (Genesis 26:34).

Totally disdaining spiritual purity, Esau did not hesitate to intermarry with the Canaanites. God’s purposes for His people could never be achieved through such a person.

In spite of all these elements, Isaac sought to overrule the verdict of God that the elder serve the younger. He anticipated doing so by a magical misuse of the pronouncement of the blessing before his death. Normally the birthright belonged to the eldest son. This entitled him to a double share of the property in addition to the privilege of assuming the father’s position of headship in the family. For the descendants of Abraham it determined the one through whom the covenant blessings would be given.²²⁶

Under certain circumstances the possessor of this birthright could be dispossessed. Such a change would normally be formalized at the giving of the oral blessing at the time of approaching death. Thus Jacob gave Ephraim precedence over Manasseh (Genesis 48:8ff.), and he gave Reuben’s rights of the firstborn to Judah because of his misuse of his position (Genesis 49:3ff.). And so it would appear that Isaac intended to manipulate God by reversing the decree of God and the rightful ownership of the rights of the first-born as purchased (although unethically) by Jacob. This he purposed to do by giving his oral blessing to Esau:

May peoples serve you, And nations bow down to you; Be master of your brothers, and may your mother’s sons bow down to you. Cursed be those who curse you, And blessed be those who bless you (Genesis 27:29, cf. Genesis 12:3).

Either by a genuine or a contrived sense of urgency Isaac sought to secretly overturn God’s revealed will and Jacob’s rightful possession by a clandestine conveyance of an oral blessing. By his willful participation Esau disregarded the legal agreement he had made with his brother. In both instances a dinner provided the occasion for such deception. To sit at the table of Abraham (and even Lot) was to be afforded hospitality and protection, but to sit at the table with Isaac and his sons was to face the dangers of deception and false dealing.²²⁷

The Counter-Conspiracy of Rebekah and Jacob
(27:5-17)

Our Lord once said to His disciples, “… all those who take up the sword shall perish by the sword” (Matthew 26:52). There is perhaps no clearer illustration of this principle than what can be seen in Genesis 27:5-17. Isaac sought to further his own interests by means of cunning and deceit. God’s method of dealing with this was to give Isaac a wife who was far more skillful at manipulation than he. What a master of deceit this woman was.

Rebekah could easily have met the job requirements for a position with the CIA. She served as a counter-spy in the service of her son. She posed as the faithful, loving wife, but under all of this she sought to further Jacob’s interests, even at the expense of her husband Isaac. Rebekah, not Jacob, was the mastermind behind the “mission impossible” of outwitting Isaac and obtaining his blessing for Jacob.

Rebekah did not just happen to overhear the whisperings of Isaac and Esau as they plotted the diversion of divine promises to the elder son. The text tells us that she “was listening.” The Hebrew form that is used in the original text suggests that this was a habit, a pattern of behavior, not a happenstance.²²⁸ Esau had hardly gotten outside the house before Rebekah had the wheels in motion to overthrow this conspiracy with a bigger one of her own.

When you stop to think about it, the plan was an incredible one. Only a sense of desperation or a very devious mind (or both!) could hope such a plot would succeed. How could a son with a totally different disposition and physical appearance possibly manage to convince his father that he was his older brother?

In my estimation such a plan could hardly have been something conceived on the spur of the moment. I tend to think that Rebekah had been thinking about this possibility for some time and that many of the props were already in place for this theatrical production. How could she possibly have considered minute details such as the goatskin gloves and neck coverings in so short a time? And how, in a few moments time, could they have been fashioned so expertly so as to have fooled Isaac? Did she just happen to have Esau’s garments at hand even though he was married and perhaps not living at home? Rebekah was too shrewd to leave these matters to chance or to last minute accomplishment. I think this production had been staged far in advance of its performance.

I find the protests of Jacob to be of particular interest. What constitutes the basis for his objections? Moses has recorded them for us:

And Jacob answered his mother Rebekah, “Behold, Esau my brother is a hairy men and I am a smooth man. Perhaps my father will feel me, then I shall be as a deceiver in his sight; and I shall bring upon myself a curse and not a blessing” (Genesis 27:11-12).

I am taken aback by the utter absence of any moral considerations here. Jacob does not rebuke his mother for the evil which she has proposed. One simple statement would have summed up the matter concisely: “It is not right.” But no moral verdict is pronounced, and worse yet, it is not even considered. Situational ethics always seem to boil down to the premise that emergencies overrule ethics. How desperately wicked such thinking is.

Jacob’s objections are based upon two considerations, both of which deal with pragmatics rather than principle. The first is simply that such a scheme is too incredible to possibly work. Jacob’s best reason for avoiding Rebekah’s scheme was that it was likely to fail, but Rebekah was too shrewd to propose a scheme that she had not worked out to the minutest detail. The second objection was based upon a consideration of what would happen if the plot did fail. In other words, Jacob was concerned about the consequences of failure. Godly men make decisions based first and foremost upon principle, while the ungodly act only on the basis of practicality. We say that crime doesn’t pay, but the criminal knows full well that it does, and so the crime rate continues to spiral upward. The law and the government which enforces it serve as the only deterrent to evil, for penalty counts far more than principle to those who are evil (cf. Romans 13:2-4; I Timothy 1:9).

Rebekah had a ready answer for this objection. She promised to assume the negative consequences personally if anything were to go wrong. And let me add that she did suffer greatly for the part she played in this scheme. What neither Rebekah nor her son considered, however, were the consequences for their sin even if they did succeed, which they did. Their plan went off without a hitch, but the results were the opposite of what they had hoped for.

One question remains: “What should Rebekah have done in these circumstances?” Isaac was wrong in what he conspired to do. Jacob was the son whom God chose to be the “heir of promise.” Nevertheless, evil must not be resisted with evil; it must be overcome by good (Romans 12:21).

The first thing Rebekah should have done was to speak honestly and forthrightly to her husband about his contemplated sin. Submission to authority never includes silence toward evil. We are to “speak the truth in love” (Ephesians 4:15), even to those in authority over us (cf. Acts 16:35-40).

Having fulfilled her responsibility to warn her husband of the consequences of the evil he had planned, Rebekah should have been content to leave the disposition of the matter to God, Who is all-powerful and all-wise. Her actions betrayed her lack of faith in the sovereignty of God. She should have acted as Gideon’s father did when the people purposed to put his son to death for tearing down the altar of Baal:

…Will you contend for Baal, or will you deliver him? … If he is a god, let him contend for himself, because someone has torn down his altar (Judges 6:31).

If God is God, then let Him act on His own behalf, particularly in those times when we are unable to act in a way that is consistent with His Word.

Jacob Believes the Big Lie
(27:18-29)

Adolph Hitler believed in using the “big lie.” Little misrepresentations and lies might arouse suspicion, but the “big lie” would be so incredible that people would assume it must be true. It was Mark Twain, I believe, who said that fiction was believable and that non-fiction was beyond belief. When Jacob posed as his elder brother it was nothing less than an ancient application of the principle of the “big lie.”

Perhaps Jacob never intended this lie to become as big as it did, but nevertheless, it grew bigger and bigger with every statement he made. It began with the words “I am Esau your first-born” (verse 19). From this, lie began to be piled upon lie: “I have done as you told me” (verse 19); “eat of my game” (verse 19). In response to Isaac’s penetrating question, “Are you really my son Esau?,” Jacob replied, “I am” (verse 24). However, the lie that virtually sends chills up my spine as I read it is found in verse 20:

And Isaac said to his son, “How is it that you have it so quickly, my son?” And he said, “Because the LORD your God caused it to happen to me.”

Don’t you expect a bolt of lightning to come from on high and with one “zot” remove this deceiver once for all time? Well, before you come down too quickly on Jacob, think of how Christians today do precisely the same thing. Jacob excused his sin by claiming that God was his partner in its performance. We frequently say, “The Lord led me to …” when often it is something we have always wanted to do and we have finally worked up the courage (or the folly) to go ahead with it. “The Lord told me to …” “The Lord has blessed us by …” Be careful with such statements. They may be evidence of the same kind of thinking that caused Jacob to tell his father God had prospered him by giving him a goat rather than wild game. With what pious words we seek to conceal our sin!

There is something strangely pathetic about Isaac in this chapter. He seems destined to fail, as would any man attempting to overrule God. His vulnerability is the result of several forces. First of all, Isaac is the victim of old age. His eyes are dim (verse 1) so that he cannot distinguish between what is genuine and what is artificial. His senses are somewhat dulled by age as well, or so it would seem. He did not perceive the difference between goat and game. He could not differentiate between goat skin and that of his son Esau.

Then, too, Isaac’s judgment seems to have been impaired by his haste. It was obvious that Isaac wanted to get this over with as soon as possible. He wanted the blessing to go to Esau so that it would be done—finished. Had there not been this sense of haste, Isaac might have insisted that his “other son” be present for the blessing too. Good judgment now, as then, is suspended in the name of urgency.

The fact cannot be overlooked that the decision Isaac reached was one based upon all five of his senses: sight, sound, touch, taste, and smell. The garments which Rebekah had on hand were those of Esau, and they smelled like him, too. Some have politely suggested that the smell was more like cologne, but frankly, I doubt it. Like Dr. J. Vernon McGee, I think it was another kind of smell.²²⁹ It was not the smell of Esau’s deodorant but the smell resulting from the lack of it that gave him away. Even the dulled senses of Isaac could not miss the smell of his son. Imagine it—Isaac, in the final analysis, was led by his nose.

I find Isaac’s error informative in the light of our scientific age that insists upon making decisions solely on the basis of empirical evidence. If we cannot see it, hear it, feel it, or smell it, it does not exist. Let me say that the fall of Adam and Eve in the garden (Genesis 3) has constituted all men sinners. Every aspect of our being has been tainted by sin: intellect, emotions, and will. A man whose heart is at enmity with God can look at empirical facts and come up with a conclusion that is totally false. The problem is not with the facts; the problem is with man, whose head and heart lead him astray. Such was the case with Isaac; so it is today.

Isaac Learns and Esau Burns
(27:30-40)

The Bible is a wonderful book in that what is true can also be beautiful. While the Scriptures are given to edify and to exhort us, this is done by literature which is skillfully written. There is a distinct sense of drama in this narrative. It is so familiar to most of us that we fail to sense it, but it is there none the less. We are kept in suspense till the very last moment to see if Jacob can survive the interrogation and inspection of his father. The blessing is not pronounced until the last, causing us to fear that at any moment Esau will barge into the room, expose the fraud of his brother, and bring a curse upon him, while he receives the blessing for himself. Moses tells us that Jacob had just left when his brother came to his father with his meal (verse 30).

While Isaac loved the taste of Jacob’s “game,” Jacob savored the taste of his victory over Esau. He left triumphant and with a sigh of relief. Esau must have arrived at his father’s bedside with an expectant look, sensing that the blessing was almost in his grasp. What a smug sense of satisfaction and revenge Esau must have been flirting with. And Isaac? At long last he had outwitted his wife and had blessed Esau, or so he thought.

All of this was shattered when Esau approached his father with the words: “Let my father rise, and eat of his son’s game, that you may bless me” (verse 31).

How puzzled Esau must have been at the terrified look in his father’s eyes and at the way he trembled violently upon his bed. What could possibly have gone wrong? A sense of dread must have slowly fallen over Esau as it became more and more clear that his brother had once again gotten the best of him. The irony of it all was that since Isaac had tried to give everything to Esau, there was nothing left that could be considered a blessing to his favorite son, for all had been given to Jacob.

The consequences for Rebekah and Jacob are recorded in verses 41-45, but the tragic results of the conspiracy of Isaac and Esau are seen sooner. Isaac had sought to give all to his favorite son Esau at Jacob’s expense. Instead, he gave all to Jacob at Esau’s expense. Isaac set his heart on that which was contrary to the revealed will of God, and because of this his world came crashing down upon him when God’s purposes prevailed. Esau despised spiritual things and thus sold his destiny for a dinner. Then he attempted to get it back by renouncing his solemn oath and conspiring with his father to dishonestly regain what he had lost through his own profanity. Esau learned that there comes a point of no return in every man’s life when regret cannot bring a reversal of past decisions. As I understand the Bible, all who have rejected Christ as Savior will live in eternal regret and remorse, but this will not overturn the consequences of living with their decision to live in independence from God (cf. Luke 16:19-31; Philippians 2:9-11; II Thessalonians 1:6-10; Revelation 20:11-15).

Rebekah and Jacob Have a Price to Pay
(27:41-46)

For Rebekah and her son Jacob the price tag for their success was as costly as that of Isaac and Esau for their defeat. I have never seen anyone come away from the end results of sin with a smile on their face. Sin does not pay. Jacob and Rebekah can tearfully testify to this fact.

Rebekah loved Jacob more than life itself and, seemingly, more than Isaac. She sought his success (which happened to correspond with the revealed will of God) at any price, even deception and deceit. The price she paid was separation from her son, which appears to have lasted for the rest of her life.²³⁰ So far as we can detect, once Jacob left for Haran he never saw his mother again. Rebekah underestimated the consequences of this sin, for she thought that Jacob would only need to be gone for a short time—until the death of Isaac (27:44). But Isaac lived for a good forty years until he died at age 180 (35:28).

Jacob faced the inevitable results of sin also. He must have felt an alienation from his father, whom he had not only deceived but also mocked (cf. 27:12, marginal note in the NASV). He now had a brother who despised him and who looked for the day when he could put him to death (verse 41). And worst of all, he had to leave the mother he loved. In addition to this, all that he had gained in a material way he was unable to enjoy because he had to leave it behind to flee for his life. Sin does not pay!

Conclusion

Several doctrines which are illustrated by this chapter should be highlighted. First, we learn more about the sovereignty of God. Consistent with other passages of Scripture, we see that God is in complete control of His universe, even when men attempt to overrule His decrees:

The mind of man plans his way, but the LORD directs his steps (Proverbs 16:9).

Many are the plans in a man’s heart, but the counsel of the LORD, it will stand (Proverbs 19:21).

For the wrath of man shall praise Thee; … (Psalm 76:10).

From this passage in Genesis a principle can be formulated concerning the sovereignty of God: Man’s sin can never frustrate the will of God, but it can fulfill it.

The purpose of God as expressed to Rebekah in Genesis 25:23 was perfectly accomplished without one alteration. The sins of Isaac and Esau and Rebekah and Jacob did not in any way thwart God’s will from being done. In fact, their sins were employed by God in such a way as to achieve the will of God. God’s sovereignty is never thwarted by man’s sin. To the contrary, God is able to achieve His purposes by employing man’s sinful acts to further His plans.

This is not to say that God makes man sin in order to achieve His purposes. Nor is it even to imply that God regards disobedience any less sinful because He turns evil into good. The sins of each party in this chapter are not glossed over or excused. No one has passed the responsibility for their actions on to God. No one can place the burden of guilt on God because of His decree. Sin is due to man’s depravity.

Had all acted in obedience, God would have employed some other means to bring about the blessing of Jacob instead of Esau. God did not create a situation in which men had to sin in order for His will to be done. Neither will He ever do so. We never have to sin as Christians (I Corinthians 10:13; cf. James 1:13). While God “causes all things to work together for good” (Romans 8:28), He does not create evil in order to bring resulting good. We are responsible for our sin, not God. He allows it; He uses it; but He does not necessitate it.

How, then, might God have achieved the blessing of Jacob apart from the sins of this patriarchal family? Let me say very frankly that I do not know, nor do I need to know. But this I am fully assured of: Isaac could no more have pronounced a blessing upon Esau contrary to the will of God than Balaam could have cursed Israel (cf. Numbers 22-24). God will not allow men to frustrate His purposes.

Second, we learn about the doctrine of sin. Sin always produces separation. It separates men from men, and men from God (cf. John 15:18ff; II Thessalonians 1:5-10).

Third, we learn more on the doctrine of the depravity of man. Man’s sinfulness is manifested in the distortion that it brings into every area of his life: his intellect, his emotions, and his will. The empirical method is a good one, but our depravity has touched our intellect in such a way as to twist our thinking so that we can take the right facts and turn them to wrong conclusions. The empirical method, when employed by sinful men, will often lead them astray.

Only when our true motive is to learn the will of God and to do it and when our minds are transformed (Romans 12:2) by the Spirit of God through the Word of God can we expect to rightly interpret the facts before us.

From Genesis 27 I have become convinced of a truth I have never realized: It is Possible to Practice Faith in a Way that is Inconsistent with it.

Generally we would all suppose that actions based upon faith are righteous, while those things which are done apart from faith are evil. There is certainly an element of truth here, but I could hardly believe what I read in the book of Hebrews concerning the blessing of Jacob and Esau by Isaac: “By faith Isaac blessed Jacob and Esau, even regarding things to come” (Hebrews 11:20).

Would it ever have occurred to you that Isaac’s blessing of Jacob and Esau was an act of faith? In what sense can this be true? Surely the deception and disobedience of Isaac is not being called “righteous” by the writer to the Hebrews. How can these events in Genesis 27 be, in any sense, acts of faith on the part of Isaac?

I think that I am beginning to understand the answer to this question. Look for a moment at what is found just a few verses later in Hebrews 11:

By faith Rahab the harlot did not perish along with those who were disobedient, after she had welcomed the spies in peace (Hebrews 11:31).

Rahab, as we know, lied about the two spies (Joshua 2:3-7). She did this believing that God was with them and with the nation Israel. She knew that God would prosper His people and destroy those who were their enemies. In this sense, she had faith in the God of Israel and was saved from destruction. Her act of lying was not commended by God, nor should it be seen as anything less than sin.²³¹ And yet it stemmed from her faith. Her faith in God was manifested to some degree in her deception.

The same can be said for Isaac. Isaac believed in God. He believed in the covenant promises of God. He believed that the one upon whom the blessing was pronounced would be blessed indeed. He believed this so confidently that he was willing to deceive and even to disobey to have those benefits fall upon his favorite son Esau.

In this sense, Isaac blessed Jacob and Esau in faith. He pronounced the blessing in the faith that God would honor it and that its recipient would be blessed. Isaac’s actions stemmed from faith; but, at the same time, they were not appropriate to that faith.

I believe that the same thing is possible (and probably all too common) for Christians today. Our faith in God may lead us to witness, but we may use methods which are inconsistent with the gospel we proclaim. Our faith may cause us to share the way of salvation, but we may corrupt that gospel in order to cause no offense to the last. We suppose that we are furthering the cause of Christ, but we are corrupting the gospel, which is “the power of God unto salvation” (Romans 1:16). Our goal may be biblical (e.g., the salvation of others), and so may our motivation (faith), but our means may be totally wrong. That should be food for considerable thought.

One final word must be said about the matter of Christian ethics. Jacob was guilty of practicing situational ethics. He considered the plan of his mother from the vantage point of practicality but not from the biblical perspective of principle. He worried about whether the plan would work but not if it was right. He agonized over the consequences of the plan if it failed but not the morality of such a plan in the first place.

I think we find a parallel in our own times in the matter of sexual conduct and morality. Sexual conduct seems often to be considered only in the light of availability and opportunity, not in the light of biblical morality. Sexual immorality has often been discouraged because of the consequences of disease and the shame and inconvenience of an unwanted pregnancy Now, however, society has come up with penicillin and the pill and, if all else fails, the abortion clinic. The younger generation feels little sense of reluctance to engage in immorality because they are assured, like Jacob was, that there will be no negative consequences. Let us teach our children what is right, and let us help our children to see that sin always has a price tag that is far too great to seriously consider disobedience to God.

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223 “This makes all four participants in the present scene almost equally at fault. Isaac, whether he knew of the sale or not, knew God’s birth-oracle of 25:23, yet set himself to use God’s power to thwart it (see verse 29). This is the outlook of magic, not religion. Esau, in agreeing to the plan, broke his own oath of 25:33. Rebekah and Jacob, with a just cause, made no approach to God or man, no gesture of faith or love, and reaped the appropriate fruit of hatred.” Derek Kidner, Genesis (Chicago: InterVarsity Press, 1967), p. 155.

224 Stigers, after a consideration of Genesis 47:9; 45:11; 41:26-27; 41:46; 30:22ff.; and 29:18,27 calculates that Jacob would have been 77 years old when he left for Padan-Aram. If this is correct, Isaac would be 137 years old here, since we know he was 60 years old when the twins were born (25:26). Cf. Harold G. Stigers, A Commentary on Genesis (Grand Rapids: Zondervan, 1976), p. 211.

225 “From excavations at Nuzu in central Mesopotamia we learn that the oral blessing or will had legal validity and would stand up even in the courts. Nuzu tablet P56 mentions a lawsuit between three brothers in which two of them contested the right of a third to marry a certain Zululishtar. The young man won his case by arguing that this marriage was provided for in his father’s deathbed blessing.” Howard Vos, Genesis and Archaeology (Chicago: Moody Press, 1963), p. 96. The information cited by Vos comes from Cyrus Gordon, “Biblical Customs and the Nuzu Tablets,” The Biblical Archaeologist, February, 1940, p. 8.

226 “The birthright was more than a title to the family inheritance; it involved a spiritual position. The place of the individual in the covenant status of Israel was part of the birthright and it was this aspect which made the foolishness of Esau so profound.” W. White, Jr. “Birthright,” The Zondervan Pictorial Encyclopedia of the Bible (Grand Rapids: Zondervan, 1975-1976), I, p. 617.

227 Leupold rightly comments, “He that knows the duplicity and treachery of the human heart will not find it difficult to understand how a man will circumvent a word of God, no matter how clear it be, if his heart is really set on what is at variance with that word.” H. C. Leupold, Exposition of Genesis (Grand Rapids: Baker Book House, 1942), II., p. 737.

228 “The participle shoma’ath . . . indicates a continuing watchfulness on her part to protect Jacob’s interests.” Stigers, A Commentary on Genesis, p. 217.

229 Cf. J. Vernon McGee, Genesis (Pasadena: Through the Bible Books, 1975), II, p. 302.

230 Rebekah paved the way for Jacob’s exodus in verse 46, but we shall delay a more detailed comment on this verse until the message on chapter 28. Suffice it to say that she still persisted at the manipulation of her husband, which she does with great skill.

231 Some would differ here. There are those who would say that during war deception (lying) is not sin--and this was a time of war. Thus, Rahab was not guilty of sin in this instance. I happen to disagree with that conclusion, although I do believe that deception in a time of war is not considered sin. We must realize that the writer to the Hebrews spoke only of Rahab’s reception of the spies, not of her deception, when he wrote of her faith.

Introduction

Although not from the proverbial horse’s mouth, I heard a story which has the ring of truth to it. A classic car lover was looking for a particular model of Studebaker. In the normal course of his scanning the newspaper, he saw an ad that seemed impossible to believe. Just the car he wanted was advertised, but for a mere $100. Knowing the car should have sold for thousands, he concluded that the car was either in a basket, or there was a misprint. Finally his curiosity got the best of him and he called. A woman answered the phone and assured him that the car was in excellent shape and that there was no mistake about the price.

With the scent of a bargain in the air the car connoisseur hurried over to investigate. To his delight the car proved to be everything the woman reported it to be. It was beautiful. Of course he told her that he would take it—for $100. Twinges of guilt finally became so strong that the man had to confess to the woman, “Ma’am, I have to tell you that this car is worth far more than $100. You should get much more than that for this automobile.” “Oh, I know that,” she replied, “but you see my husband has left me to run off with his secretary. He sent me the title to the car and told me to sell it and send him the money. That’s what I intend to do with the $100.”

It is difficult to hear a story like this without savoring the taste of poetic justice that it contains. I think that most of us get that same feeling when we read Genesis 29. Jacob, the double-dealer, gets a double deal. Jacob, the deceiver, gets outwitted by his uncle Laban. We suppose that Leah was some kind of defective model of womanhood who should have been subject to a factory recall, and we are amused to find that he has to spend the rest of his life stuck with her, although he finally does get to marry the girl he loves.

I would like to challenge much of our interpretation of this chapter, for it does not seem that our conclusions fit the facts, only our desire to watch Jacob get what he deserves. There is that element, of course, but it is not the main theme of the story. Let us approach this episode in the life of Jacob with a view to the gracious dealings of God in the life of this patriarch-to-be.

Love at First Sight
(29:1-12)

Jacob left Bethel with a lightness in his step²³⁶ and a new lease on life. Before his encounter with God, he could only refer to his father’s God as “your God” (27:20). Now, Yahweh was Jacob’s God (28:21). He had seen the vision of the ladder from heaven and heard the promise of God of His presence, provision, and protection. He had the assurance of his return to the land and the blessings of Abraham (28:10-17). There was a new sense of direction, a new hope, and a new meaning to life. He was still going on to Haran, but God was with him.

Then Jacob went on his journey, and came to the land of the sons of the east. And he looked, and saw a well in the field, and behold, three flocks of sheep were lying there beside it, for from that well they watered the flocks. Now the stone on the mouth of the well was large. When all the flocks were gathered there, they would then roll the stone from the mouth of the well, and water the sheep, and put the stone back in its place on the mouth of the well (Genesis 29:1-3).

As he approached Haran, Jacob came upon a well which was in a field. It was a different well, I believe, from that one to which the servant of Abraham came (cf. Genesis 24:11). That well was a spring located outside the city to which the women came to draw drinking water (24:11,13). The well to which Jacob came was one in a field well away from the city, and it was more of a cistern from which the cattle drank directly. This well was covered by a large stone, which tended to keep it from being polluted. Perhaps more importantly, it restricted the use of that well to particular times and only to authorized persons. The shepherds, perhaps young lads, sat about the well waiting for the time when they could water their sheep. Jacob engaged these shepherds in conversation:

And Jacob said to them, “My brothers, where are you from?” And they said, “We are from Haran.” And he said to them, “Do you know Laban the son of Nahor?” And they said, “We know him.” And he said to them, “Is it well with him?” And they said, “It is well, and behold, Rachel his daughter is coming with the sheep” (Genesis 29:4-6).

Jacob wanted to learn how far he was from his destination. The shepherds’ response told him he was very near to Haran. His question about Laban’s welfare was not academic. He had a vital interest in the present state of affairs in Laban’s family. To some degree, the success of his journey could be measured by the shepherds’ reply. To Jacob’s relief Laban was doing well, and, more than this, he had a daughter who was to arrive at the well soon. It was best to wait for her to be directed to his home.

In the meantime, Jacob inquired about a matter which struck him as quite unusual:

And he said, “Behold, it is still high day; it is not time for the livestock to be gathered. Water the sheep, and go pasture them.” But they said, “We cannot, until all the flocks are gathered, and they roll the stone from the mouth of the well; then we water the sheep” (Genesis 29:7-8).

The sheep would not be gathered in for the night until much later, as it was still early in the day. It made little sense to Jacob for these shepherds to be sitting about the well waiting until later to water their sheep when they could water them now and take them back to pasture for several hours. The practical thing to do was to water the sheep now and not to wait until later.

The shepherds were not at all impressed by the question or informed as to the care of sheep. Indeed, his question may have seemed foolish to them. Of course Jacob was right. Even these boys knew that sheep grew faster grazing on the grassland rather than standing about the well where the grass had long before been consumed. However, the well was not, it seems, to be used at their convenience.

A well was a valuable resource, much as an oil well would be today. As such, it had to belong to somebody, and that person would prescribe how and when the well was to be used, and probably at what price. The agreement between the well owner and the shepherds seems to be that the well could be used once a day. The shepherds must first be gathered at the well with their flocks. Then the owner or his hired servants (“they,” verse 8) would roll the large stone away and the sheep could be watered, perhaps in the order that the flocks arrived. This would explain why the shepherds and their flocks were there so early. In this way, what was most profitable (this is what Jacob’s question was getting at) was not practical. The owner’s stipulations must be adhered to.

During the course of this conversation Rachel arrived. With this, Jacob had little interest in the shepherd boys, for she was a relative and a lovely young girl:

While he was still speaking with them, Rachel came with her father’s sheep, for she was a shepherdess. And it came about, when Jacob saw Rachel the daughter of Laban his mother’s brother, and the sheep of Laban his mother’s brother, that Jacob went up, and rolled the stone from the mouth of the well, and watered the flock of Laban his mother’s brother. Then Jacob kissed Rachel, and lifted his voice and wept. And Jacob told Rachel that he was a relative of her father and that he was Rebekah’s son, and she ran and told her father (Genesis 29:9-12).

Some commentators actually suggest that Jacob suggested to the shepherds that they water their sheep immediately in order to get rid of them before Rachel arrived so that he could meet her alone.²³⁷ This hardly seems to be the case. He would not have known her age or beauty and surely would have wanted to meet her under proper circumstances.

I am, however, interested in the sequence of events that occurred when Jacob and Rachel met. I would have expected Jacob to introduce himself first, then to kiss her, and finally to water her sheep. Just the reverse is reported.²³⁸ First Jacob watered the sheep of Laban, casting aside any consideration of what he had been told by the shepherds. Then he kissed her—the first instance of “kissing cousins.” Finally, he introduced himself as her relative. If this order of events is correct, Jacob cast all convention aside, and Rachel might have been somewhat swept off her feet by such a romantic gesture. All of this, I must remind you, is reading considerably between the lines.

And so the two have met. It may not have been “love at first sight,” but it could have been. The meeting of these two sets the stage for the next phase of their relationship.

Seven Years Till Wedding Night
(29:13-20)

When Rachel ran home with her report of meeting Jacob, Laban was quick to respond:

So it came about, when Laban heard the news of Jacob his sister’s son, that he ran to meet him, and embraced him and kissed him, and brought him to his house. Then he related to Laban all these things. And Laban said to him, “Surely you are my bone and my flesh.” And he stayed with him a month (Genesis 29:13-14).

Laban’s greeting suggests no more to me than the fact that he extended the normal hospitality which should have been expected, especially for a near relative.²³⁹ Jacob, we are told, “related to Laban all these things” (verse 13). We might wonder what “these things” were. We should reasonably expect that Jacob reported about his family and their health. Primarily, Laban would have wished to know about his sister Rebekah. I think that Jacob also reported the events which led to his journey to Paddan-aram, including the deception of his father. I would imagine that Jacob would also have mentioned that he came to seek a wife. This report was sufficient for Laban to be convinced that Jacob was who he claimed to be and, therefore, a near kin to him. This close proximity of relationship was not without its significance to Laban,²⁴⁰ but later events will suggest this more convincingly.

Jacob’s month-long stay with Laban had at least two results. First, it brought Jacob and Rachel into close contact and helped to kindle a deep affection for each other. Jacob now had a reason to stay with Laban. And as for Laban, this month proved Jacob to be a most valuable worker. While Jacob possessed nothing but the promise of future wealth and blessing, he was a good worker. He would make a fine son-in-law and could stay on to work for Laban in place of the traditional dowry. This month brought both Laban and Jacob to the conclusion that a continuing relationship between them could be of mutual advantage.

At the end of that month, Laban sought to formalize the relationship between himself and Jacob:

Then Laban said to Jacob, “Because you are my relative, should you therefore serve me for nothing? Tell me, what shall your wages be?” (Genesis 29:15).

While Laban is not reported to have any sons at this point in time, he did have an older daughter, who was to play a crucial role in the events that were to follow:

Now Laban had two daughters; the name of the oldest was Leah, and the name of the younger was Rachel. And Leah’s eyes were weak, but Rachel was beautiful of form and face (Genesis 29:16-17).

Few women have been so misunderstood as Leah. Even her name does her a great disservice, for it means “wild cow.”²⁴¹ The statement that she had “weak eyes” (verse 17) seems to many to portray Leah as a homely girl with pop-bottle glasses, who cannot see three feet in front of her. This kind of thinking is completely unjustified.

First, the word rendered “weak” (rak) is never used in a demeaning way, as is here suggested. Never is the term used with reference to any defect.²⁴² For example, in Genesis 18:7 Moses used this word, and there it is translated “tender”: “Abraham also ran to the herd, and took a tender and choice calf, and gave it to the servant; and he hurried to prepare it” (emphasis added).

Moses used the word again in chapter 33 with reference to the young children, who were too frail to be hurried: “But he said to him, ‘My lord knows that the children are frail and that the flocks and herds which are nursing are a care to me. And if they are driven hard one day, all the flocks will die’” (Genesis 33:13; emphasis added).

If we are to take the word rak, which is rendered “weak” in 29:17, in its normal sense, then, we cannot think in terms of defect but in terms of delicacy. In contrast with Rachel, who may have had fire or a sparkle in her eyes, Leah had gentle eyes.

I must warn you in advance that I am inclined to go one step further than any commentator I am aware of. I think that we must also consider the meaning of the term “eyes.” Strange as it may seem, this word used for the physical organs of sight often refers to much more than the physical eye. It also depicts one’s character, just as the expression “kidneys” refers to human emotions and thoughts (cf. Psalm 7:9; 16:7; 26:2; Revelation 2:23). In the Old Testament, then, we find these kinds of references to the eyes:

And you shall consume all the peoples whom the LORD your God will deliver to you; your eye shall not pity them, neither shall you serve their gods, for that would be a snare to you (Deuteronomy 7:16).

Beware, lest there is a base thought in your heart, saying, “The seventh year, the year of remission, is near,” and your eye is hostile toward your poor brother, and you give him nothing; then he may cry to the LORD against you, and it will be a sin in you (Deuteronomy 15:9).

Perhaps the most interesting use of the word “eye” is in two verses, both of which contain the word “eye” and the word “refined” (Hebrew, rak):

The man who is refined and very delicate among you shall be hostile toward {lit. his eye shall be evil toward, margin, NASV} his brother and toward the wife he cherishes and toward the rest of his children who remain (Deuteronomy 28:54).

The refined and delicate woman among you, who would not venture to set the sole of her foot on the ground for delicateness and refinement, shall be hostile toward {lit. her eye shall be evil toward, margin, NASV} the husband she cherishes and toward her son and daughter (Deuteronomy 28:56).

It is an established fact that the eyes are used in the Old and New Testament as “shewing mental qualities” such as arrogance, humility, mockery, and pity.²⁴³ I believe that it is in this sense that the eyes of Leah are spoken of. In connection with the word rak, I would conclude that the disposition of Leah was one of gentleness and tenderness, while Rachel seems to have had a more fiery and aggressive temperament. Regardless of whether or not my conclusions are accepted, the idea of defect in Leah is highly suspect and without precedent in the scriptural use of these terms.

Rachel is characterized only by her physical attractiveness. She was “beautiful of form and face” (verse 17). Moses may be drawing our attention to this fact because it was the major source of attraction for Jacob. There seems to be, then, a significant contrast here between Rachel and Rebekah. Rebekah was selected for Isaac by Abraham’s servant on the basis of divine guidance and because of personal qualities which assured him that she would be a fine wife for Isaac. Rachel, on the other hand, was selected by Jacob for himself, but without any mention of her personal qualities, only a description of her beauty. Rebekah’s beauty was an additional plus, an unexpected fringe benefit; Rachel’s beauty was the essence of her selection. The red warning lights should already be flashing in our minds.

On this questionable basis Jacob chose Rachel, the younger, over Leah, the older, and proposed the terms of the payment of the dowry:

Now Jacob loved Rachel, so he said, “I will serve you seven years for your younger daughter Rachel” (Genesis 29:18).

Laban’s response was positive but somewhat vague:

… It is better that I give her to you than that I should give her to another man; stay with me (Genesis 29:19).

I do not know for certain that Laban had already purposed to deceive Jacob by switching wives, but his response certainly left him room for it. It was positive enough for Jacob to know that his offer had been accepted. It was, I think, a premium price but one that Jacob didn’t mind paying:

So Jacob served seven years for Rachel and they seemed to him but a few days because of his love for her (Genesis 29:20).

Nevertheless, Laban did not specify that the seven years of service would immediately or necessarily bring about a marriage to Rachel. He simply implied it, and in his romantic state of ecstasy Jacob assumed what he wished to believe.

Some suppose that at 77 years of age Jacob could have cared less about waiting seven years to marry. I would be inclined to disagree. The point of verse 20 is that Rachel was well worth the high price which Jacob had agreed to pay for her—a price measured in years of service rather than dollars. Jacob’s statement to Laban in the next verse strongly implies that he was eager and anxious to consummate the marriage for which he had long waited.

Shock at First Light
(29:21-30)

Then Jacob said to Laban, “Give me my wife, for my time is completed, that I may go in to her” (Genesis 29:21).

It is difficult to read this verse without concluding that there was a great deal of romantic passion in that 77-year-old man. His physical desire for Rachel is certainly to be expected. Ironically, it is this physical appetite, much like Isaac’s desire for wild game (25:28; 27:3-4), that caused Jacob to act too hastily and bind himself to a life-long commitment.

And Laban gathered all the men of the place, and made a feast. Now it came about in the evening that he took his daughter Leah, and brought her to him; and Jacob went in to her. Laban also gave his maid Zilpah to his daughter Leah as a maid. So it came about in the morning that, behold, it was Leah! And he said to Laban, “What is this you have done to me? Was it not for Rachel that I served with you? Why then have you deceived me?” (Genesis 29:22-25)

It is with great discretion that Moses has described this most delicate and intimate matter. Where Hollywood would have inserted pages of elaboration Moses has given us a parenthetical statement about the maid which Laban gave his daughter. We must therefore deal with this subject in a manner which is consistent with the emphasis of the text and with standards of righteousness.

For seven years Jacob had waited for this day. His eagerness is natural and normal. At the feast he may have had sufficient wine to somewhat dull his senses. The guests would be aware of his entrance into the tent (and the matrimonial bed where Leah waited) and also of his exit, thus indicating that the marriage had been consummated by the union of the bride and groom (cf. Judges 14:10-15:2; Psalm 19:5). The same passion which dominated Jacob as he chose his bride now ruled as he entered into that tent. It is hardly a wonder that Jacob should have made the mistake that he did.

Early the next morning Jacob awoke. What a beautiful day! What a wonderful night! What an exciting future! What a shock as the sunlight burst into the tent to reveal that the woman in his arms was Leah, not Rachel! What irony that Jacob should repeat the identical words of Pharaoh to Abraham (12:18) and almost the same expression of Abimelech to Abraham (20:9) and Abimelech to Isaac (26:10): “What is this you have done to me?” While it is not recorded, it is easy to believe that Isaac also asked this of Jacob after his great deception. The shoe is now on the other foot; the deceiver has now been deceived. Those who choose to live by the sword die by it.

Laban was not taken back by Jacob’s rebuke. He had probably planned his response to this question long before this confrontation took place.

But Laban said, “It is not the practice in our place, to marry off the younger before the first-born. Complete the bridal week of this one, and we will give you the other also for the service which you shall serve with me for another seven years.” And Jacob did so and completed her week, and he gave him his daughter Rachel as his wife. Laban also gave his maid Bilhah to his daughter Rachel as her maid. So Jacob went in to Rachel also, and indeed he loved Rachel more than Leah, and he served with Laban for another seven years (Genesis 29:26-30).

The end result was that Laban married off both his daughters. Also, he managed to get a premium price for both. Jacob ended up with two wives rather than one, and he worked twice as hard to get what he desired.

Conclusion

Fewer passages contain more lessons for living than this chapter. Let me suggest some of these under several headings.

The Consequences of Sin

Previously we have noted that one of the consequences of the sin of Jacob’s deceiving Isaac was his physical and emotional separation from those he loved. A second consequence is the moral parallel to Newton’s law of motion: every action has an equal and opposite reaction. In our Lord’s words, “… all those who take up the sword shall perish by the sword” (Matthew 26:52). Jacob chose to get ahead in life by means of deception. Jacob learned the sad lesson that those who seek to deceive shall be deceived.

The tragedy of this chapter is that all that took place was unnecessary. All we need to do is to contrast the acquisition of Rachel with that of Rebekah. The resources of Abraham made it possible for Isaac to have a wife in a very short period of time (cf. 24:54ff.). One reason for this was the fact that the servant had the dowry from the riches of Abraham, Isaac’s father. One of the consequences of Jacob’s sin was that he had to leave Canaan—to flee empty-handed. Since Jacob sinned, he was separated from the wealth of his father and had only the work of his own hands. The fourteen years of Jacob’s labor would have been unnecessary, I believe, had it not been for his deception of Isaac. Perhaps Isaac sent Jacob away without any of his wealth to teach him the value of hard work. Or perhaps it was to force Jacob to stay away a long time by working for a wife. This we do not know, but it does seem that this 14-year delay was unnecessary and purely the result of sin. What a price to pay!

There is one striking difference between the consequences of sin today and those of Jacob. Our sins, like his, separate us from God now and eternally (e.g. Psalm 66:18; II Thessalonians 1:9; Revelation 20:12-15). However, while the work of Jacob’s hands was able to earn him a wife, the works of our hands cannot earn any of God’s blessings or salvation:

For all of us have become like one who is unclean, And all our righteous deeds are like a filthy garment … (Isaiah 64:6).

He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy by the washing of regeneration and renewing by the Holy Spirit (Titus 3:5).

The good news of the gospel is that we who are sinners and cannot help ourselves can be saved by trusting in the work which Jesus Christ has done on our behalf. It is by trusting in His death as our substitute and in His righteousness that we can experience the blessings of God now and in eternity.

For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, that no one should boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them (Ephesians 2:8-10).

The Grace of God

Some may view the events of this chapter as God’s getting even with Jacob. Others would merely interpret them as a kind of poetic justice. I prefer to understand them as an evidence of the marvelous grace of God at work in the life of Jacob. God did not bring these events to pass to punish Jacob but to instruct him. Punishment has been born by our Savior on the cross, but discipline is the corrective training which furthers us on the path leading to godliness (cf. Hebrews 12).

Jacob learned the value of convention. The agreement which regulated the use of the well (verses 2-3, 7-8) seemed to mean little to Jacob. In the excitement of meeting Rachel he decided to use the well regardless of the rules for its use. He may also have disregarded some conventions in the way that he greeted Rachel (verses 10-12). He certainly chose to disregard the convention of marrying the first-born first. I do not believe that Laban was telling Jacob anything new but reminding him of something that could not, and should not, be taken lightly or disregarded.

In addition to all this, Jacob experienced the grace of God in the delay of 14 plus years. It was this delay which contributed to the preservation of Jacob’s life by keeping him away from the anger of Esau, who had purposed to kill him.

Amazingly, the grace of God was manifested in this event by the gift of Leah as a wife to Jacob. This is probably the last thought to cross our minds, but I believe that it is a defensible position. First, we must acknowledge that, in the providence of God (and in spite of the deceptiveness of Laban), Leah was Jacob’s wife. Furthermore, it was Leah, not Rachel, who became the mother of Judah, who was to be the heir through whom the Messiah would come (cf. 49:8-12). Also it was Levi, a son of Leah, who provided the priestly line in later years. It seems noteworthy that both Leah and her handmaid had at least twice the number of children as compared to Rachel and her maid (cf. 29:31-30:24; 46:15,18,22,25). The firstborn was always to have a double portion; and so it would seem Leah did, so far as children are concerned.

One final factor remains which evidences the superiority of Leah to Rachel. Rachel dies at an early age, yet she was the younger sister. When she died, she was buried on the way to Bethlehem (35:19). Yet when Leah died later, she was buried with Jacob in the cave at Machpelah (49:31). Leah was not a blight to Jacob but a blessing.

Guidance

How different was the process by which Isaac obtained Rebekah as a wife from that means through which Jacob acquired Rachel. Isaac was subject to his father, and it was through the wisdom of his father and his servant, through the financial means of Abraham, and through prayer that she was obtained. Jacob went off on his own with none of his father’s resources. He chose the woman with the greatest beauty and bargained with Laban for her.

To me there is no doubt but what Jacob was guided more by his hormones than any other factor. He did not pray about this matter, so far as we are told. He did not give any consideration to matters of character. He did not seek counsel. In fact, he sought to overturn the customs of the day and the preferences of Laban.

We live in a very romantically-oriented day. We find ourselves cheering for Rachel and booing Leah. God seems to have been on the other side. What is romantic is not always right—often it is wrong. Romanticism caused Jacob to use the well when and how he saw fit, regardless of the rules set by the owner. Romanticism led Jacob to chose Rachel, not Leah. Romanticism so controlled Jacob that under its spell he spent an entire night with the wrong woman. We must beware of those decisions which are determined by romantic impressions or feelings.

Beauty

Few things are as important to women today as beauty. Perhaps nothing is more important to men today than beauty. Rachel was a wonderfully-endowed woman. There is nothing wrong with that. Sarah was beautiful, and so was Rebekah. But outward beauty must always be considered a secondary consideration. Jacob looked at Rachel’s exterior and investigated no further into her character. The writer, King Lemuel, was not in error when he gave this counsel:

Charm is deceitful and beauty is vain, But a woman who fears the LORD, she shall be praised (Proverbs 31:30).

This same theme is prominent in the New Testament (cf. I Timothy 2:9-10; I Peter 3:1-6).

Men and boys, this is a word for us. We all want to be seen with the beautiful girls. We all have dreamed of dating them. Some have made great sacrifices to marry a showpiece. Let us look first for character, and if we find it, let us look no further. If we find character with charm and beauty, let us consider ourselves fortunate.

It was not outward beauty which made that first night such a beautiful thing between Jacob and Rachel—it was Jacob’s love for her, and (I am convinced) her love for him. It is love, not beauty, which makes for heaven in the bedroom. Let us not forget it.

Ladies, I realize that our society has placed a premium on glamour and beauty. I understand that much of your sense of self-worth is based upon your outward attractiveness and “sex appeal.” However, that is wrong. Our ultimate worth is that estimation which comes from God. God was not impressed with Rachel’s good looks. After all, He gave that to her in the first place. God looked upon the heart and blessed Leah. Her worth, while never fully realized by her husband, was great in the eyes of God. May all of us learn to be content with ourselves as God made us, and may we find our real worth in the realm of the spirit.

But the LORD said to Samuel, “Do not look at his appearance, or at the height of his stature, because I have rejected him; for God sees not as men sees, for man looks at the outward appearance, but the LORD looks at the heart” (I Samuel 16:7).

For who regards you as superior? And what do you have that you did not receive? But if you did receive it, why do you boast as if you had not received it? (I Corinthians 4:7)

---

236 Literally, the text here reads, “Then Jacob lifted up his feet . . .”

237 W. H. Griffith Thomas, Genesis: A Devotional Commentary (Grand Rapids: Eerdmans, 1964), p. 270; C. F. Keil and F. Delitzsch, Biblical Commentary on the Old Testament (Grand Rapids: Eerdmans, 1968), Vol. I, p. 285.

238 In the New International Version the translators attempt to correct this seeming lack of etiquette by translating verse 13, “He had told Rachel that he was a relative . . .” Perhaps so, but not necessarily. Surely the text does not demand such a rendering.

239 Leupold strains a bit to suggest that Laban’s expressions of affections were overdone: “Without a doubt, the man was glad to meet a nephew and ‘embraced him’ in all sincerity and ‘kissed him repeatedly’ with true affection. Yet the Piel stem yenashseq does not mean just ‘give a kiss’ as does the kai wayyishshoq (v. 11). Perhaps the overplus of affection displayed carries with it a trace of insincerity, for the truest affection does not make a display of itself.” H. C. Leupold, Genesis (Grand Rapids: Baker Book House, 1942), II, p. 790.

240 At this point Laban was not reported to have any sons. He may very well have hoped to adopt Jacob as a son, making him his heir, and also providing security for himself in his old age. Such arrangements were not unusual in that time. This we shall describe more fully in a later lesson.

241 Leupold, Genesis, II, p. 793.

242 Thus Stigers states: “The comparison is with the less beautiful as the degree of contrast, not with the one who is sickly. The word rak is usually used to connote delicateness in upbringing (Deut. 28:50) and of women (28:56), not of physical defects of a pathological sort.” Harold G. Stigers, A Commentary on Genesis (Grand Rapids: Zondervan, 1976), p. 230.

243 Francis Brown; S. R. Driver; and Charles Briggs, A Hebrew and English Lexicon of the Old Testament (Oxford: Clarendon Press, 1966), p. 744.

Introduction

A good many years ago while I was a student in college, I did something which surprised my friends, and years later, continues to surprise me. My two roommates and I lived in the upper stories of an old house close to the college campus. Living on the lower level were an older man and his wife, serving somewhat as house parents. One day the older gentleman came upstairs and asked two of us to help him load a piece of furniture into a rented trailer. All told, it must have taken five minutes for us to carry that item from the third floor to the trailer.

When we had finished, he expressed his sincere thanks and held out a crisp new ten dollar bill. Of course he never dreamed that we would accept it. Naturally, none of my roommates did. I took the money as if it were manna from heaven, expressing my sincere thanks to this man, who stood with his mouth gaping. It never occurred to me that this money was anything but God’s provision for a hungry student.

I can only imagine what must have taken place when that poor man attempted to explain to his wife how he managed to give away that ten dollar bill. The lesson which I suspect his wife brought home to him was probably this: Don’t ever try to out-con a con. Those most susceptible to being conned out of their money are those who have at least a fair portion of the con artist in themselves.

The events of our portion of Scripture seem to depict two cons, each trying to out-con the other. In the grace and providence of God it will be Jacob who comes out the winner, but for reasons completely different from those which he expected. Many of us, like Jacob, have a tendency to give God the credit for prospering our sinful efforts to get ahead. It was in spite of Jacob’s conniving that he left Laban as a wealthy man. It was neither his spirituality nor his shrewdness which got him ahead in life.

Laban’s New Deal
(30:25-36)

Now it came about when Rachel had borne Joseph, that Jacob said to Laban, “Send me away, that I may go to my own place and to my own country. Give me my wives and my children for whom I have served you, and let me depart; for you yourself know my service which I have rendered you.” But Laban said to him, “If now it pleases you, stay with me; I have divined that the LORD has blessed me on your account.” And he continued, “Name me your wages, and I will give it.” But he said to him, “You yourself know how I have served you and how your cattle have fared with me. For you had little before I came, and it has increased to a multitude; and the LORD has blessed you wherever I turned. But now, when shall I provide for my own household also?” So he said, “What shall I give you?” And Jacob said, “You shall not give me anything. If you will do this one thing for me, I will again pasture and keep your flock: Let me pass through your entire flock today, removing from there every speckled and spotted sheep, and every black one among the lambs, and the spotted and speckled among the goats; and such shall be my wages. So my honesty will answer for me later, when you come concerning my wages. Every one that is not speckled and spotted among the goats and black among the lambs, if found with me, will be considered stolen.” And Laban said, “Good, let it be according to your word.” So he removed on that day the striped and spotted male goats and all the speckled and spotted female goats, every one with white in it, and all the black ones among the sheep, and gave them into the care of his sons. And he put a distance of three days’ journey between himself and Jacob, and Jacob fed the rest of Laban’s flocks (Genesis 30:25-36).

The fourteen years of service for Leah and Rachel must have been fulfilled shortly after the birth of Joseph. Just as Jacob reminded Laban that it was time to take his wife (29:21), so he must seek his release so that he might return to his homeland and family. Several factors would have contributed to Jacob’s desire to leave. First, his feelings toward Laban might not have been very positive at this point. He had been deceived, and his return had already been delayed seven years longer than he had expected. There certainly would have been a desire to return to his family. While we do not know if Rebekah was still alive, at least Isaac was. And, finally, God had revealed to him that he would someday return to the promised land where he would be blessed (28:10-22).

Having fulfilled his obligation to Laban, Jacob was free to go, but Laban was reluctant to see this happen. He had come to realize²⁵⁰ that his prosperity was the result of Jacob’s presence (verse 27). If Jacob were to stay, Laban reasoned, it would be on the basis of the profit motive. All of Jacob’s labor over those fourteen years had been in lieu of a dowry. He had nothing to show for his labor except for his wives and family. It was now time to re-negotiate Jacob’s contract, and Laban asked him to name his terms.

Jacob was in no hurry to do this. He first strengthened his position by underscoring in Laban’s mind the value he would be to him, just as it had been evident in the past (verses 29-30). Jacob now had a family to provide for, and thus his wages must be adequate to meet their needs. Jacob must think of the future. Laban’s offer, he suggests, will have to be a good one.

Now that Laban is prepared to accept a hard bargain, Jacob names his terms. And frankly, Laban must have breathed a sigh of relief, for the request was one that was easy to accept. Normally goats in that land were black or dark brown, seldom white or spotted with white. On the other hand, the sheep were nearly always white, infrequently black or spotted.²⁵¹ Jacob offered to continue working as a tender of the flocks if he were but to receive the rarer of the offspring.

Jacob would examine the flocks that day, removing all the speckled and spotted animals, and these would be set aside as Laban’s property. These animals would be taken three days’ distance and kept by Laban’s sons. Only those newly born spotted or striped would become Jacob’s property. At some later time the herd would be examined, and the spotted or striped animals would go to Jacob, while the rest would be Laban’s. Removing the spotted and striped which were in the flock benefited Laban in two ways. First, it left these animals to him, not Jacob. Also, it lessened the chances of other spotted or striped animals being conceived, since these would not be mating with the flock.

It was too good to be true, Laban must have thought. How could he possibly lose? However, it was an open-ended agreement, which encouraged Jacob to attempt to manipulate the outcome and also left God free to overrule the normal course of nature in order to bless Jacob. The agreement was solidified, and the flocks were divided, with Jacob tending the unspotted, unspeckled, and unstriped animals of Laban.

Jacob’s Wheeling and Dealing
(30:37-43)

Jacob and Laban must both have departed while chuckling to themselves. Both thought the agreement was one that they could manipulate to their own advantage and at the expense of the other. Rather than conscientiously tending the flocks of Laban while looking to God for the increase, Jacob decided that this was something he could handle best by resorting to his schemes and devices. He employed three techniques which appeared to result in great success:

Then Jacob took fresh rods of poplar and almond and plane trees, and peeled white stripes in them, exposing the white which was in the rods. And he set the rods which he had peeled in front of the flocks in the gutters, even in the watering troughs, where the flocks came to drink; and they mated when they came to drink. So the flocks mated by the rods, and the flocks brought forth striped, speckled, and spotted. And Jacob separated the lambs, and made the flocks face toward the striped and all the black in the flock of Laban; and he put his own herds apart, and did not put them with Laban’s flock. Moreover, it came about whenever the stronger of the flock were mating, that Jacob would place the rods in the sight of the flock in the gutters, so that they might mate by the rods, but when the flock was feeble, he did not put them in; so the feebler were Laban’s and the stronger Jacob’s. So the man became exceedingly prosperous, and had large flocks and female and male servants and camels and donkeys (Genesis 30:37-43).

The first method Jacob used (verses 37-39) was peeled poles, which were supposed to have some kind of prenatal influence on the flocks. Jacob supposed that if the flocks had a visual impression of stripes while they were mating and conceiving, the offspring would assume this same form. So all about the trenches, which served as watering troughs, Jacob placed these peeled poles; and every appearance would incline him to believe that his scheme was working, for the resulting offspring were striped, speckled, or spotted (verse 39).

The second phase of Jacob’s plan to predispose the outcome of his labors was to segregate the flocks. The striped, speckled, and spotted offspring (which belonged to Jacob) were put off by themselves. The rest of the flock was faced toward those animals which were either striped or all black (verse 40). While the peeled poles were artificial, the striped animals were the “real McCoy.” Surely by seeing these animals, the rest of the flock would get the idea.

The third phase was a stroke of genius (verses 41-42). It was a kind of selective breeding. We are told that lambing took place twice during the year, once in the fall and once in the spring.²⁵² Those born in the fall were thought to be hardier, since they must endure the harsh winter. Jacob placed his peeled poles only in front of the superior animals and not before the weaker. In Jacob’s mind the result was that the strong animals went to him, while the weak went to Laban (verse 42).

From everything that has been said, we would naturally conclude that the great prosperity of Jacob (verse 43) was due to his shrewd techniques for manipulating the outcome of the mating of the flocks. So it would seem. So it seemed to Jacob. There is only one problem: it didn’t work because it couldn’t work. From a spiritual perspective, it did not work because God does not bless carnal effort. From a physical point of view all of Jacob’s schemes were of no avail because they operated on one assumption, and that assumption was scientifically erroneous. Each of the three techniques Jacob employed was predicated on the belief that visual impressions at the time of conception affected the outcome at birth. In the first and third techniques it was the peeled poles which were thought to produce striped offspring. No one believes that this is true today, and no farmer uses this technique to upgrade his cattle. The second device of Jacob was based on the same premise, but it employed the black and striped of the flock to create the visual impressions.

Only later will we be told the real reason for Jacob’s prosperity. But mark this well—Jacob did not prosper because he pulled one over on Laban. Jacob’s success was not the product of his schemes.

Laban’s Hard Feelings
(31:1-16)

Just as Jacob’s deception of his father had adverse side effects (27:30ff.), so Jacob’s newly obtained prosperity produced its problems:

Now Jacob heard the words of Laban’s sons, saying, “Jacob has taken away all that was our father’s and from what belonged to our father he has made all this wealth.” And Jacob saw the attitude of Laban, and behold, it was not friendly toward his as formerly (Genesis 31:1-2).

Two significant changes have occurred since Jacob first arrived at Paddan-aram, and the intersection of these precipitated a family crisis. First, Jacob, who arrived penniless (cf. 32:10), had now become prosperous, and this at the expense of Laban. Secondly, when Jacob first arrived there was no mention of Laban having any sons, but now he has sons of his own.

In addition to these hard facts we must consider one more factor which we have learned from archaeology. A man who did not have sons of his own could adopt a near relative, who would then become his son. At times this “son” would be given a daughter in marriage by his new “father.” If the father later had sons of his own, the inheritance would have to be divided among these heirs in some fashion. The son who had the rights of the firstborn and, therefore, headship over the family, would in that culture, be given the household gods, which would signify his headship.²⁵³

From these facts we can read somewhat between the lines of the story and surmise with some degree of confidence the cause of the change in attitude toward Jacob and his family. Initially Laban would have looked on Jacob as his son, his heir; but when sons of his own came, this was no longer needed. In fact, Jacob was now a competitor for the family inheritance. When Jacob prospered at Laban’s expense, it is easy to understand why Laban’s sons looked on him with disfavor, for all their inheritance was fleeing before their very eyes. Thus, the change in attitude on the part of Laban and his sons brought about a change of plans for Jacob. Not only did circumstances seem to dictate this change, but God revealed to Jacob that it was time to return to his homeland:

Then the LORD said to Jacob, “Return to the land of your fathers and to your relatives, and I will be with you.” So Jacob sent and called Rachel and Leah to his flock in the field, and said to them, “I see your father’s attitude, that it is not friendly toward me as formerly, but the God of my father has been with me. And you know that I have served your father with all my strength. Yet your father has cheated me and changed my wages ten times; however, God did not allow him to hurt me. If he spoke thus, ‘The speckled shall be your wages, then all the flock brought forth speckled; and if he spoke thus, ‘The striped shall be your wages,’ then all the flock brought forth striped. Thus God has taken away your father’s livestock and given them to me. And it came about at the time when the flock were mating that I lifted up my eyes and saw in a dream, and behold, the male goats which were mating were striped, speckled and mottled. Then the angel of God said to me in the dream, ‘Jacob,’ and I said, ‘Here I am.’ And he said, ‘Lift up, now, your eyes and see that all the male goats which are mating are striped, speckled, and mottled; for I have seen all that Laban has been doing to you. I am the God of Bethel, where you anointed a pillar, where you made a vow to Me; now arise, leave this land, and return to the land of your birth.’” And Rachel and Leah answered and said to him, “Do we still have any portion or inheritance in our father’s house? Are we not reckoned by him as foreigners? For he has sold us, and has also entirely consumed our purchase price. Surely all the wealth which God has taken away from our father belongs to us and our children; now then, do whatever God has said to you” (Genesis 31:3-16).

The last recorded revelation that Jacob had received was twenty years previous while he was still in the land of promise (28:10ff.). Now Jacob receives a divine directive which is particularly related to his return to the land. The impression is given that Jacob received no other revelation during those twenty years. Jacob’s actions would seem to confirm this conclusion, for little was said of God and His will until this time.

What circumstances suggested Jacob do, God instructed Jacob to do. He was to return to his homeland and to his relatives. Jacob did not worry about convincing his father-in-law (cf. verses 17ff.), but he did find it necessary to have the support of his wives. They must now choose between their father and their husband. In order to have a private conversation, Jacob called his wives to him in the field.

A Dirty Deal

Jacob’s first line of defense was to the effect that their father had given him a dirty deal (verses 5-9). Things were not as they used to be. For some unknown reason Laban’s attitude had strangely changed toward Jacob. While not favored by Laban, God has been on Jacob’s side. I would assume that the inference is that this could be seen by his prosperity.

In Jacob’s defense he puts himself in a very favorable light. He is the knight in shining armor, while Laban is the real villain. Jacob has worked hard (verse 6), but Laban has been the cheater (verse 7). Continually Laban changed the terms of their agreement (verse 8). The evidence of Jacob’s integrity is that God had vindicated him by giving him the flocks of Laban. That proved his innocence.

A Divine Directive

Besides this, God had spoken to Jacob confirming His blessing and directing him to return to the land of promise (verses 10-13). Jacob then reported the content of the dream he recently had,²⁵⁴ which further confirmed the righteousness of his actions and the rightness of his return to his homeland.

All that Jacob saw in this dream was a divine directive to return home. The vision of the striped, speckled, and mottled goats seemed to justify all that he had done to manipulate the mating and offspring of the flocks. This same God, Who gave him the upper hand over Laban, had also revealed Himself at Bethel (verse 13) and was instructing Jacob to return.

At least Jacob was able to convince his wives that it was right to leave Laban. They recognized that they no longer were in their father’s favor. He favored his sons and considered Jacob and his wives only a liability. Laban sold these daughters to Jacob and then spent the proceeds on himself. There was no love lost between these women and their father. They would not find it hard to leave Laban.

While what Jacob understood was true in part, he did not see nearly enough in this vision. God had not commended him for his attempts to manipulate matters against Laban to his own advantage. In fact, the prosperity which he experienced had nothing to do with his fervent efforts. All of his poles and peeling and segregating were of no profit whatever. A careful look at the words describing the dream will make this clear. Notice how God drew Jacob’s attention to the fact that the males that were mating were striped, speckled, and mottled (verse 10, 12).

Previously we asserted that all of Jacob’s efforts were based upon a faulty premise—that a visual impression during conception would influence the animal born. In the vision which Jacob had from God there were no peeled poles, no segregated flocks, but only male goats mating that were striped, speckled, and mottled. Now what lesson was God getting across to Jacob, or at least to us?

What determined the offspring of the flocks was not the circumstances (visual impressions) at conception but the characteristics of the male that mated with the female goats. Jacob’s attention was drawn to the fact that all the male goats which were mating were striped, speckled, and mottled. To put it another way, only the striped, speckled, and mottled males were mating, none of the rest.

Now this we know to be a very significant factor in determining the characteristics of the offspring. “Like father, like son,” we say. While Jacob operated upon an entirely false premise, God was working on a premise that is scientifically proven. How was it that only the striped, speckled, and mottled males were mating? Simple. God appointed it to be so in order that Laban’s wealth would be passed on to Jacob.

Think of it. All of Jacob’s efforts were of no benefit. All that time peeling poles and separating flocks and striving to outdo Laban was all for naught. What seemed at the moment to be the work of Jacob’s hands and the outcome of his schemes was nothing of the sort. It was the hand of God in spite of his scheming, not because of it.

Conclusion

The parallels between Jacob’s sojourn in Paddan-aram and Israel’s bondage in Egypt must have been evident to the nation as they first read this account from the pen of Moses. Jacob’s sin necessitated this departure just as Joseph’s journey was the result of many sins. Jacob went to Paddan-aram a poor man, but he left with a large family and great wealth. Joseph was sent to Egypt a virtual slave; but when the nation emerged at the exodus, they were many, and they had considerable wealth. Just as Laban was judged of God by his wealth being given to Jacob, so Egypt was judged by the wealth that was taken out at the exodus.

While these similarities are rather striking, there remains yet one further parallel which would be very instructive to the nation Israel. Jacob’s wealth did not come through his scheming but in spite of it. Jacob was not blessed of God because of his godliness but due to God’s grace. So also, the Israelites were to understand that their blessings were a gift from God, apart from the sin-stained works of their own hands. God deals with His people in grace.

So far as I can tell, Jacob never fully grasped the folly of his fervent efforts to outwit his uncle Laban. He never fully perceived the sinfulness of his motives and methods. To him the end justified the means. He believed that the one who prospered was blessed of God. Prosperity, to Jacob, proved piety. It was Moses who, in recording this account, allowed us to see more deeply into the issues involved. We must conclude that success cannot be equated with spirituality.

Religion is as distinct from Christianity as Jacob’s pole-peeling was from God’s sovereign grace in the life of Jacob. Countless men and women are trying to work their way into God’s heaven by their own devices. Some of these would include church membership, baptism, confirmation, communion, church leadership, charity, and so on. Now all of these activities may have great value to the one who is already a Christian, but they are useless to the one who is trying to win God’s approval and blessing by doing them. The appearance of benefit may be there but not the reality of it. People may think we are Christians. They may commend our devotion to duty. But self-effort is mere pole-peeling so far as God is concerned.

The only way to enter God’s heaven is to recognize that we are undeserving of it. We must come to distrust anything we are or do to merit the favor and blessing of God. The work of salvation is God’s sovereign work. It has been accomplished by His Son, Jesus Christ. He bore the penalty for our sins. He provided the righteousness which God requires. Salvation comes when we trust in nothing more and nothing less than the sufficiency of Jesus Christ for our eternal blessings.

I wonder how many times genuine Christians foolishly conclude that the success which we experience is proof of God’s blessing and approval of our carnal and unspiritual methods. Do we, like Jacob, suppose that any method that appears to work must be acceptable to God? As I look about me and as I observe many of the techniques that are commonly accepted by evangelicals today, I must admit that it appears that results are more important to us than righteousness. While we may be successful in convincing ourselves and perhaps others, God knows our hearts, and He will eventually make us stand and give account of our deeds. As someone has rightly pointed out, we are not commanded to be victorious, only obedient. We are not commanded to be fruitful, only to abide (John 15:1-8).

Perhaps we may try to excuse our deceitfulness by insisting that we live in a “crooked and perverse generation” (Philippians 2:15). We have come to believe that the only way to survive in such a society is to out-con the cons. Jacob may well have thus satisfied his conscience, reminding himself of the fact that Laban could not be dealt with on a straightforward basis. But this is not what the apostle Paul taught:

Do all things without grumbling or disputing; that you may prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, holding fast the word of life, … (Philippians 2:14-16).

Finally, many of us, like Jacob, fail to “adorn the doctrine of God” (Titus 2:10) in our work lives. We enter into an agreement with our employer but then conclude that he is not so interested in our future as we are. We begin to look out for our own interests at the expense of our boss. We begin to build our own little empires just as Jacob set his flock apart from Laban’s. We begin to spend an enormous portion of our time trying to figure out how we can get more of what belongs to the company. Rather than working diligently and leaving our well-being in God’s hands, we take matters into our own hands. While we may, like Jacob, stay within the letter of the law, we get ahead at the expense of another. Such conduct is not to the glory of God. Such does not “seek first the kingdom of God” (Matthew 6:33). May God enable us to trust in Him and in His grace rather than in our schemes and in the work of our hands.

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250 It is possible that Laban learned this through the pagan process of divination, as is suggested by the term employed. This is not mandatory, however, and thus scholars are divided as to which possibility is most likely. One way or the other, Laban learned that God’s hand was upon Jacob. It seems hard to believe that Laban should have had to resort to divination to determine this. If it were divination, surely Jacob’s testimony was gravely deficient.

251 C. F. Keil, and F. Delitzsch. Biblical Commentary on the Old Testament (Grand Rapids: Eerdmans, 1968), I, p. 292.

252 Ibid., p. 294.

253 “The adoption tablet of Nashwi son of Arshenni. He adopted Wullu son of Puhishenni. As long as Nashwi lives, Wullu shall give (him) food and clothing. When Nashwi dies, Wullu shall be the heir. Should Nashwi beget a son, (the latter) shall divide equally with Wullu but (only) Nashwi’s son shall take Nashwi’s gods. But if there be no son of Nashwi’s, then Wullu shall take Nashwi’s gods. And (Nashwi) has given his daughter Nahuya as wife to Wullu. And if Wullu takes another wife, he forfeits Nashwi’s land and buildings. Whoever breaks the contract shall pay one mina of silver (and) one mina of gold.”

After citing this translation of tablet G51 from a Nuzu tablet, Vos goes on to suggest this interpretation of what took place in the Jacob-Laban contest:

“The interpretation would then run something like this. Laban adopted Jacob (at least he made him a member of his household and made him heir, sealing the transaction by giving Jacob a daughter to be his wife. As long as Laban lived, Jacob had the responsibility of caring for him. When Laben died Jacob would inherit Laban’s estate in full if Laban failed to have any sons. If Laban had natural sons, each would receive an equal share of the property, and one of them would receive the household gods, which signified headship of the family.” Howard F. Vos, Genesis and Archaeology (Chicago: Moody Press, 1963), p. 99. Cf. also Harold G. Stigers, A Commentary on Genesis (Grand Rapids: Zondervan, 1976), p. 231.

254 Some suggest that this dream might have occurred earlier, but that is difficult to accept. Cf. Keil and Delitzsch, I, pp. 295-96.

Dr. James Dobson tells an amusing story which illustrates a common tendency. A certain medical student felt that he could simplistically and single-handedly take on a mental patient who had certain delusions by logically setting everything straight in his mind. You see, this patient thought that he was dead. The aspiring doctor believed that all he needed to do was rationally prove to this man that he could not be dead. Sitting down beside this man, the intern asked him if dead people could bleed. The patient said that he was certain they could not. The intern then pricked the finger of the patient and triumphantly asked him what he thought now that blood appeared. “Well, I’ll be!” he responded, “Dead people can bleed after all.”

Preconceived ideas are very difficult to shed, even in the light of undeniable facts. I was rather distressed to realize that I am like the mental patient when I come to Genesis 32. I am unwilling to admit that verse 28 could be true:

And he said, “Your name shall no longer be Jacob, but Israel; for you have striven with God and with men and have prevailed.”

Having a certain theological predisposition, I could not accept these words at face value. How could God possibly imply, much worse clearly state, that Jacob had contended with Him and won? How can man prevail over God? And how can it be said that Jacob contended with men and won? Had not all of his previous striving been in the power of the flesh? Had it not brought about only negative results? Had God not clearly indicated in the record of these events that such conduct cannot be condoned, nor should it be imitated? Why, then, does verse 28 say that Jacob has contended with God and men and won?

I, like the insane man, had it in my mind that my presupposition was correct, and thus no facts could ever successfully contradict it. Men cannot prevail with God, I reasoned, no matter what Moses wrote in verse 28. But I was wrong. Much of Jacob’s striving was wrong. Indeed, all of his efforts at self-help were wrong until we come to Genesis 32. But just because Jacob’s previous striving was sinful does not mean that all striving is such. There is a striving which God commends and to which He even surrenders, so to speak. It is that kind of striving which I would like us to look for as we come to this chapter in the life of Jacob.

Genesis 32 is the pivotal chapter so far as Jacob’s life is concerned. He is a vastly different man here from the person we have come to know in previous chapters. The preoccupation which obsesses Jacob is the necessity of facing his brother Esau, from whom he has deceptively obtained the birthright and the blessing of his father. While the results were consistent with the revealed will of God, the means employed were not pleasing to Him. The result was a “brother offended” (cf. Proverbs 18:19).

When Jacob had left Canaan for Paddan-aram, his mother had told him that he would only need to be gone for “a few days” (27:44), and then, when Esau’s anger had cooled, she would send for him (27:45). Twenty years had passed and, so far as we are told, he had never heard from his mother. That must have led Jacob to conclude that Esau still harbored a grudge against him. Jacob thus had good reason to fear a confrontation with his brother.

From a divine point of view chapter 32 was the turning point of Jacob’s spiritual life. Jacob had been a bargainer, even with God, up to this time. In Genesis 28 after the vision of the heavenly ladder Jacob made a vow, but it was much more of a bargain with God than a surrender to Him:

Then Jacob made a vow, saying, “If God will be with me and will keep me on this journey that I take, and will give me food to eat and garments to wear, and I return to my father’s house in safety, then the LORD will be my God. And this stone, which I have set up as a pillar, will be God’s house; and of all that Thou dost give me I will surely give a tenth to Thee” (Genesis 28:20-22).

To me, this was a bargain with God. In return for God’s presence, protection, and provision, Jacob would let God be his God. Of all that God gave to him in the form of wealth, Jacob would return ten percent. In effect, Jacob has made God his agent and offered Him the normal fee. What a far cry from what a man’s response to the living God should be!

All of Jacob’s deceitful practices which we have seen over the years of his life are the result of a fundamental misconception. Jacob felt that spiritual blessings were to be secured by carnal methods and means. Jacob rightly believed that God had promised to make him, not Esau, the heir of promise with the rights of the first-born. He valued this blessing while Esau despised it. What he did not yet know was that he did not have to connive and scheme in order to obtain the promised blessings of God. The encounter which Jacob will have with the Angel of Jehovah will correct this error and will instruct Jacob as to how and why spiritual blessings must be obtained through spiritual means.

An Angelic Reception
(32:1-2)

Now as Jacob went on his way, the angels of God met him. And Jacob said when he saw them, “This is God’s camp.” So he named that place Mahanaim (Genesis 32:1-2).

The appearance of the angels in verses 1 and 2 sets the tone for the entire chapter. In his first personal encounter with God at Bethel, angels had played a part in the heavenly vision of Jacob:

And he had a dream, and behold, a ladder was set on the earth with its top reaching to heaven; and behold, the angels of God were ascending and descending on it (Genesis 28:12).

In that dramatic revelation Jacob came to realize that he was in a holy place, a place where heaven and earth met. In fact, it was a place of access between heaven and earth; it was “the gate of heaven” (28:17).

In chapter 28 it was the presence of God that was stressed. While God promised to be with Jacob, to provide and protect him in the land of Laban, nevertheless God was present in a special way in the land of Canaan. Jacob must someday return. Now as Jacob is returning to the land of Canaan, God sent His angels to meet him in a special way. This was intended, I believe, to underscore the power of God. This is very significant to Jacob at this point in his life.

In chapter 28 Jacob was leaving the land of Canaan. God wanted him to realize the special significance of this land so that he would always look forward to the time of his return. Now, however, Jacob is returning to the land. The fact most prominent in Jacob’s mind is the hostility of his brother Esau. If Laban had been angry and intended to do harm to him, how much more was Esau to be expected to be hostile? What more assuring experience could come to Jacob than to be met by a host of angels, reminding him of God’s infinite power to protect him from Esau’s fury just as He had done in the case of Laban (cf. 31:24). Jacob saw that where he camped there was another camp, normally unseen (cf. II Kings 6:16-17). It was the angelic host of God, who would protect him regardless of what dangers lay ahead.

Jacob concluded that God’s camp was there where the angels met him. What better place for him to make camp than alongside the angelic campsite? Where could a man be any safer? And so the name of the place was called Mahanaim, “two camps.” From such a point of security Jacob would send ahead messengers, who would seek to soften the anger of Esau in preparation for the arrival of Jacob and his household. It would seem that the events of the rest of the chapter take place at this camp.

An Alarming Report
(32:3-12)

Then Jacob sent messengers before him to his brother Esau in the land of Seir, the country of Edom. He also commanded them saying, “Thus you shall say to my lord Esau: ‘Thus says your servant Jacob, “I have sojourned with Laban, and stayed until now; and I have oxen and donkeys and flocks and male and female servants; and I have sent to tell my lord, that I may find favor in your sight.’” And the messengers returned to Jacob, saying, “We came to your brother Esau, and furthermore he is coming to meet you, and four hundred men are with him” (Genesis 32:3-6).

Jacob felt compelled to contact his brother Esau. To some extent he wished to bring about a reconciliation. He wished to inform his brother of his approach and, even more, to assure him of his kind intentions. The substance of his message to Esau was that he had returned a wealthy man. In this case he was not coming back in order to place a claim on his father’s wealth. Jacob sought to assure Esau that his return was a friendly and non-threatening one. All that he sought was Esau’s favor.

Jacob seems to have a keen sensitivity here toward the feelings of his brother. Perhaps he had gained an appreciation of Esau’s feelings by being the victim himself of one more cunning and deceitful than he. Undoubtedly Jacob’s very recent brush with danger was still fresh in his mind. Jacob is on his way to becoming a different kind of person, and this message is the first indication of it.

The messengers’ report of Esau’s response to Jacob’s message was frightening: Esau was on his way to meet Jacob, accompanied by 400 men. Who could have imagined any intent other than one that was hostile? Esau’s men, like Laban’s relatives (31:24), were not just coming along for the ride. Jacob had little reason for optimism, and any of us would have responded similarly to such a report. Verses 7-12 record for us Jacob’s two-fold response to the word he had received that Esau and company were rapidly approaching:

Then Jacob was greatly afraid and distressed; and he divided the people who were with him, and the flocks and the herds and the camels, into two companies; for he said, “If Esau comes to the one company and attacks it, then the company which is left will escape.” And Jacob said, “O God of my father Abraham and God of my father Isaac, O LORD, who didst say to me, ‘Return to your country and to your relatives, and I will prosper you,’ I am unworthy of all the lovingkindness and of all the faithfulness which Thou hast shown to Thy servant; for with my staff only I crossed this Jordan, and now I have become two companies. Deliver me, I pray, from the hand of my brother, from the hand of Esau; for I fear him, lest he come and attack me, mother with children. For thou didst say, ‘I will surely prosper you, and make your descendants as the sand of the sea, which cannot be numbered for multitude’” (Genesis 32:7-12).

Assuming the very worst, Jacob divided his company into two divisions. His thought was that while one group might be attacked, the other had a chance to escape (verse 8). Since the group was divided into two camps and the word for camp is the same as that of verse 2, it is possible that Jacob somehow concluded that his encounter with the angels was intended to provide him with a pattern for this decision to divide into two companies. While it was an act stemming from fear and not faith, there was nothing particularly wrong with the division in and of itself.

The prayer of Jacob is the first recorded in Genesis (28:20-22 seems to be only a shadow of a prayer to me). It, too, reveals a decided change in his outlook. Some commentators have criticized it, pointing out certain theological omissions or weaknesses. This, to me, is like a boat full of theologians observing the prayer of Peter, “Lord, save me!” (Matthew 14:30), and then criticizing its brevity or the fact that Peter did not say, “In Jesus’ name, Amen.” This was a desperate moment, and Jacob prayed fearing that Esau was to be upon him momentarily.

Needless to say, the prayer was uttered with the tone of urgency. Jacob’s plight was a desperate one. This was a foxhole variety prayer. Beyond this, the prayer evidences a new humility in Jacob. “I am not worthy …” (verse 10) is now Jacob’s confession. The smug self-confidence is gone, and so is the bargaining mentality. Jacob has no way to manipulate God as he has done others. God’s promises are the only basis upon which he can make his petition, and so he concluded his prayer, “For thou didst say …” (verse 12).

An Appeasing Response
(32:13-21)

So he spent the night there. Then he selected from what he had with him a present for his brother Esau: two hundred female goats and twenty male goats, two hundred ewes and twenty rams, thirty milking camels and their colts, forty cows and ten bulls, twenty female donkeys and ten male donkeys. And he delivered them into the hand of his servants, every drove by itself, and said to his servants, “Pass on before me, and put a space between droves.” And he commanded the one in front, saying, “When my brother Esau meets you and asks you saying, ‘To whom do you belong, and where are you going, and to whom do these animals in front of you belong?’ then you shall say, ‘These belong to your servant Jacob; it is a present sent to my lord Esau. And behold, he also is behind us.’” Then he commanded also the second and the third, and all those who followed the droves, saying, “After this manner you shall speak to Esau when you find him; and you shall say, ‘Behold, your servant Jacob also is behind us.’” For he said, “I will appease him with the present that goes before me. Then afterward I will see his face; perhaps he will accept me.” So the present passed on before him, while he himself spent that night in the camp (Genesis 32:13-21).

Vital faith need not be idle faith. Faith without works, James reminds us (James 2:14ff.), is dead. Thus we ought not be too quick to condemn the actions of Jacob described in these verses. There is certainly a clever strategy behind Jacob’s efforts, but there is nothing intrinsically wrong in what he does. Remember that for many years Esau had observed the cunning character of his brother Jacob. The reception of one large gift would not necessarily be convincing enough to Esau that Jacob had changed his ways. Instead, Jacob sends wave upon wave of gifts to Esau, stressing the new nature he has which makes him want to give rather than to receive and to serve rather than to supplant.

Consequently, Jacob divided the gift of livestock into separate droves, each tended by servants who followed their flocks. First there were goats, next sheep, then camels, cows, and finally, donkeys. Usually the females were accompanied by a smaller number of males, which would serve as breeding stock to make the herds of Esau larger and larger as time went on. It was a gift which would make Esau prosperous.

As Esau approached nearer to Jacob he must pass by each drove of livestock. Those who tended these animals were carefully instructed how to answer Esau’s inquiry as to whose livestock these were and where they were heading. Each was to inform Esau that these were Jacob’s livestock, a gift to Esau, and that Jacob would be found further back. The cumulative effect was hoped to appease Esau’s wrath and soften his anger (verse 20). Again, Jacob and his family spent the night in the camp.

An Angelic Wrestler
(32:22-32)

Now he arose that same night and took his two wives and his two maids and his eleven children, and crossed the ford of the Jabbok. And he took them and sent them across the stream. And he sent across whatever he had. Then Jacob was left alone, and a man wrestled with him until daybreak. And when he saw that he had not prevailed against him, he touched the socket of his thigh; so the socket of Jacob’s thigh was dislocated while he wrestled with him. Then he said, “Let me go, for the dawn is breaking.” But he said, “I will not let you go unless you bless me.” So he said to him, “What is your name?” And he said, “Jacob.” And he said, “Your name shall no longer be Jacob, but Israel; for you have striven with God and with men and have prevailed.” Then Jacob asked him and said, “Please tell me your name.” But he said, “Why is it that you ask my name?” And he blessed him there. So Jacob named the place Peniel, for he said, “I have seen God face to face, yet my life has been preserved.” Now the sun rose upon him just as he crossed over Penuel, and he was limping on his thigh. Therefore, to this day the sons of Israel do not eat the sinew of the hip which is on the socket of the thigh, because he touched the socket of Jacob’s thigh in the sinew of the hip (Genesis 32:22-32).

For some undisclosed reason Jacob was compelled to break camp in the middle of the night. He first saw to it that his wives and maids crossed the Jabbok, along with their children. Then the rest of the goods were transported to the other side as well. It would appear that while Jacob was making his last trip to the original campsite before joining his family on the other side of the Jabbok he was confronted by a “man” who would oppose his crossing over to the other side and who would threaten to keep Jacob from entering the land of Canaan.

As biblical scholars have observed over the centuries, there is much in this episode that is cloaked in mystery. However, we can make several observations with considerable certainty. First, we know that this “man” (verse 24) was an angel:

In the womb he took his brother by the heel, And in his maturity he contended with God. Yes, he wrestled with the angel and prevailed; He wept and sought His favor. He found Him at Bethel, And there He spoke with us (Hosea 12:3-4).

More than just an angel, this person was the Angel of Jehovah, the pre-incarnate Son of God, Who appeared in human flesh. This is certain in the light of Jacob’s words: “I have seen God face to face, yet my life has been preserved” (32:30).

The struggle was not a dream or a nightmare. Never has a man awakened from such a “dream” with a limp! And it was a struggle which God Himself initiated: “Then Jacob was left alone, and a man wrestled with him until daybreak” (32:24).

Jacob was mistaken if he reasoned that Esau was the barrier to his entrance into Canaan and the blessings of God. In this wrestling match it was not Esau who opposed Jacob, but it was God Himself. We must marvel at Moses’ report that the angel had not prevailed against Jacob, a man now almost 100 years old. How could it be that God did not prevail over Jacob?

It must be pointed out that Moses did not tell us that God could not overcome Jacob, only that he did not. At this point the Angel disabled Jacob by dislocating his hip. This would be devastating to a wrestler. It would be like breaking the arm of a quarterback or the leg of a running back. Jacob was now unable to wage an offensive battle. He was helpless. All he could do now was to cling defensively in desperation. And this he did.

Jacob, at the very point of being incapacitated, seemed to gain the upper hand. The Angel plead with him to be let go, for the dawn was breaking. It looks as though the Angel did not wish to be seen in the daylight. The Angel implied to Jacob that he now had the winning edge (contrary to the reality of the dislocated hip). Jacob was tested by being encouraged to make a request of the Angel which He was in no position to refuse. For Jacob, the bargainer, this was a tempting situation. Unlike his previous actions, Jacob asked only for a blessing (verse 26). Finally, Jacob had come to realize that the only important thing in life is to be blessed of God. In the words of Proverbs, “It is the blessing of the LORD that makes rich, And he adds no sorrow to it” (Proverbs 10:22).

Esau could neither provide nor prevent the blessing of God. It was not Esau that stood in the way of Jacob’s blessing in the land of Canaan. On the one hand, it was God Who opposed him. On the other, it was Jacob himself, who by means of his trickery and treachery, his cunning and deceit attempted to produce spiritual blessings through carnal means. The blessing of God must be obtained from God himself, and this must be done by clinging to Him in helpless dependence, not by trying to manipulate Him. That is the picture which is conveyed by this struggle in the night hours between Jacob and his God. A realization of this fact brought about a dramatic change in the character and conduct of Jacob, and thus his name was changed to reflect this transformation.

The Angel of the Lord asked his name, and he had to reply, “Jacob,” which meant “the supplanter.” This must have been as uncomfortable for Jacob as it was for childless Abraham to refer to himself by his name, which meant “father of a multitude.” No longer should Jacob be known as a supplanter, for now he was a man who prospered because of his faith in the purposes and power of his God, and so the name Israel was given him.

No expression is more puzzling than that of verse 28:

And he said, “Your name shall no longer be Jacob, but Israel; for you have striven with God and with men and have prevailed.”

How could God possibly make such a statement? Does this not indicate that somehow God was blessing Jacob because of his previous trickery and deception? Is God commending Jacob for the way he overcame men in the past? The key to understanding this statement is to recognize that it is not a historical statement but a prophetic announcement. God did not refer to Jacob’s past acts here but spoke of his future confrontations, particularly the one which he would have with Esau shortly.

Jacob did prevail with God in his wrestling match, although in many ways he did not really overcome God, for he had been immobilized by the dislocation of his hip. His only act was to cling tenaciously to the Angel of Jehovah and, in the words of Hosea, “He wept and sought His favor” (12:4). In this sense, and this alone, God was “overcome” by Jacob. In this same way we who are His children and the heirs of His blessings can prevail with God.

Having prevailed with God, Jacob was assured of victory no matter what opposition men might offer. This certainly and specifically included Esau. In the words of the apostle Paul: “If God is for us, who is against us?” (Romans 8:31).

Prayerfully prevailing with God assures us of prevailing with men. If God is on our side, we cannot be overcome. This is what verse 28 was intended to convey to Jacob. In learning how to prevail with God, Jacob had also found God’s means of prevailing with men.

Conclusion

The lesson which Jacob learned here is one that is vital to every Christian. It is a transforming truth, for it explains the reason why God’s blessings can only be obtained by godly means. It revealed to Jacob the reason why all of his previous “victories” were really disasters, resulting in discord, hatred, and hostility.

Genesis 32 emphatically instructed Jacob that the Christian life is a spiritual warfare. That is why we see so much emphasis upon angels. Angels met him when he entered the land. An Angel opposed him when he attempted to cross the Jabbok. The blessings which God promised Jacob were spiritual blessings, and spiritual blessings cannot be obtained through fleshly means. If Jacob’s life in Canaan were to receive God’s blessings, Jacob must learn to wage spiritual warfare. He must realize that his major obstacle is not his brother, but his God. Once God is with us, victory is certain. Since our God is a sovereign God, no one can resist His will—not Esau, not Pharaoh, not Assyria, Babylon nor Rome.

All of Jacob’s life up until chapter 32 had been characterized by carnal striving to secure divine blessing. Now Jacob has learned the folly and futility of such self-effort. Entrance into a life of blessing will be achieved only on the same basis as Jacob secured the blessing of the Angel of Jehovah, by clinging to God to fulfill His promises and by depending upon Him to provide and protect when we are opposed.

This does not imply that man should therefore be inactive and passive. Jacob was hardly passive in his struggle with the Angel. But our activity should be rightly directed and motivated. We must first be assured that we are seeking that which God has promised. We must begin by striving with God for His blessing. Only then should we engage in activities other than this, and these must be consistent with a genuine faith in God. Just as our goals are to be godly, so must our means.

What a lesson this chapter provided the Israelites. Here is the origin of their name as a nation. Will their blessing as a nation come from any means other than those which Jacob has learned from his struggle with God? I think not. This is what Moses sought to convey to the Israelites as they (like Jacob) sought to enter the land of Canaan and secure God’s blessings. Ultimately it was not the Canaanites, the Hittites, nor the Perizzites who would keep the nation Israel from God’s blessings; it was God Himself Who would oppose them if they failed to hope and trust in Him. And it was God Who would defeat the Canaanites for them if they trusted in him.

Behold, I am going to send an angel before you to guard you along the way, and to bring you into the place which I have prepared. Be on your guard before him and obey his voice; do not be rebellious toward him, for he will not pardon your transgression, since My name is in him. But if you will truly obey his voice and do all that I say, then I will be an enemy to your enemies and an adversary to your adversaries. For My angel will go before you and bring you in to the land of the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites and the Jebusites; and I will completely destroy them. You shall not worship their gods, nor serve them, nor do according to their deeds; but you shall utterly overthrow them, and break their sacred pillars in pieces. But you shall serve the LORD your God, and He will bless your bread and your water; and I will remove sickness from your midst. There shall be no one miscarrying or barren in your land; I will fulfill the number of your days. I will send My terror ahead of you, and throw into confusion all the people among whom you come, and I will make all your enemies turn their backs to you. And I will send hornets ahead of you, that they may drive out the Hivites, the Canaanites, and Hittites before you (Exodus 23:20-28).

The lesson for us is the same. Our warfare is a spiritual one, and it cannot be won by carnal means:

For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places. Therefore take up the full armor of God, that you may be able to resist in the evil day, and having done everything, to stand firm. Stand firm therefore, having girded your loins with truth, and having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; in addition to all, taking up the shield of faith with which you will be able to extinguish all the flaming missiles of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God. With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints, and pray on my behalf that utterance may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel, for which I am an ambassador in chains; that in proclaiming it I may speak boldly, as I ought to speak (Ephesians 6:12-20).

It is not by accident that the word “struggle” (Greek, pala) is virtually the same as the translators of the Septuagint (the Greek version of the Hebrew Old Testament) employed for Jacob’s “wrestling” (Greek, epalaein) in Genesis 32. Because spiritual victory can only be obtained by spiritual means, Paul outlined the spiritual weapons which all Christians must employ.

There is a very significant illustration of the use of spiritual weapons in the book of II Corinthians:

Now I, Paul, myself urge you by the meekness and gentleness of Christ, —I who am meek when face to face with you, but bold toward you when absent! —I ask that when I am present I may not be bold with the confidence with which I propose to be courageous against some, who regard us as if we walked according to the flesh. For though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses (II Corinthians 10:1-4).

Paul’s authority was being challenged by some of those in Corinth. What a time for most of us to get our egos caught up in a contest for supremacy. What an opportunity for us to exert our power and influence and to defend our authority. What a time to use every kind of political and strong-arm tactic. But what did Paul do? He employed the meekness and gentleness of Christ (verse 1). He shunned the use of bravado and fleshly authority. This was a spiritual conflict and spiritual methods must be employed.

“Not by might nor by power, but by my Spirit,” says the Lord of hosts (Zechariah 4:6).

The great tragedy in Christian circles today is that much of what we do is by carnal means. We employ these means because that is what we, by our old nature, are inclined to do. Also, it appears to work; and surely, we think, the ends justify the means. And so when we disagree with one another, we seek to align the key power forces on our side. We do not pray and let God change men’s hearts (cf. Philippians 3:15); we try to politically outmaneuver the opposition. The blessings of God are spiritual, and they cannot, they will not, be obtained through methods which are carnal.

Since God is sovereign, all men must do is to prevail with Him. If He is for us, we have the victory. Neither human nor demonic opposition can thwart the purposes of the sovereign God (Romans 8:31-39), and since God has purposed to bless men as they prevail with Him, we must devote ourselves to this task. But how do we prevail with God? Our text suggests several ingredients. First, we must come to the place of recognizing our own inadequacy and helplessness. We must come to the end of ourselves and recognize the futility of our own carnal devices. Jacob, I believe, came to this realization in Genesis 32. He could not resist Esau, nor could he even defeat the “man” who opposed him. He was helpless because of his dislocated hip. Second, we must trust in that which God has promised to do. Jacob did not prevail with God in some new and uncharted path. He prevailed with God in a matter about which God had repeatedly spoken—the blessings which He would pour out on Jacob as the recipient of the blessings of the Abrahamic covenant. The word of God was the only claim which Jacob had upon God. Finally, Jacob clung tenaciously to God to accomplish what He promised to do, even when it seemed humanly impossible.

That is the way in which men have always prevailed with God— by recognizing their own inadequacy, by trusting in the revealed Word of God and His promises, and by clinging to God alone to do what He has promised (cf. I John 5:14-15).

The first step, my friend, is to trust God for the blessing of salvation. We are unworthy of this gift, and yet God has offered it to all men (cf. Romans 10:13). We deserve only the eternal wrath of God (Romans 6:23). God has promised to save men on the basis of faith in the work of Jesus Christ, Who died for our sins and Whose righteousness will save any who calls upon His name (John 1:12; Acts 4:12, 16:31; II Corinthians 5:21). Have you made this first step? By clinging to God and trusting Him to do what He has promised, you can have the blessing of eternal life. And all subsequent blessings will come in the same way: by self-distrust and faith in God to accomplish what He has promised.

As you therefore have received Christ Jesus the Lord, so walk in Him (Colossians 2:6).