Genesis 32:1-8

2009.Mar.27 17:00

Out of the Frying Pan…

Now as Jacob went on his way, the angels of God met him. Jacob said when he saw them, "This is God's camp." So he named that place Mahanaim.
(Genesis 32:01-02, NASB)

This is Jacob saying, “Oh, shit.” He’s just survived a stressful encounter with uncle Laban, and he might expect a moment to breathe. No such luck. Jacob is already thinking about the next problem, reuniting with his twin brother, Esau. This time, he’s scared.

Esau is the older brother. At a technical level, the age difference is minimal, perhaps only minutes. Esau has been the stronger, the apparent favorite of their father (particularly as Jacob sees it). He is Jacob’s boogey-man, the monster under his bed that’s kept him away from home all these years.

But the above passage doesn’t say anything about that, does it? No, what it says is that some angels of God met Jacob while he’s headed towards Esau. And, well, that’s it. Maybe I’m reading too much between the lines, but it wouldn’t surprise me if Yahweh had sent angels to Jacob to comfort him over this upcoming meeting, and impart some wisdom as well.

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; 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."'"
(Genesis 32:03-05, NASB)

Jacob is out to pre-empt the conflict. First, he’s going to make sure that his arrival doesn’t take Esau by surprise. Hopefully Jacob can also convince Esau that he’s coming on friendly terms. He’s raised the white flag. And he did it with a three-level deep quote. How sweet is that?

I think there may be a bit of a bribe implicit here, but that’s just a guess: If Esau doesn’t kill Jacob, maybe Jacob will give him some presents. At any rate, he will do so shortly. Whatever the particulars, Jacob wants to survive this encounter, and he’s using his brains to do so. This is a far cry from when he engaged his mental abilities primarily for trickery (assuming, of course, that this time he is being generally honest and straightforward).

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." 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."
(Genesis 32:06-08, NASB)

And, the verdict is: fail. Or, at least that’s what Jacob is likely to assume. Yes, Esau could be coming on friendly terms, but he’s certainly prepared for a violent encounter. And he has no reason to love Jacob beyond the technicality of their siblinghood.

Jacob’s first response in preparation for the potential onslaught is to divide everything he has and everyone with him into two groups, on the theory that one of the companies might survive (maybe he’s counting on Esau getting bored after the first slaughter???).

And so, yet again, the consequences of deceit, of letting anger fester. But, perhaps as with Laban, Jacob is no doubt hoping for the intervention of Yahweh, that this situation might turn out better than it ought.

Genesis 31:43-55

2009.Mar.20 17:00

Treaty Between Family

Read Genesis 31:43-55 | Full Chapter

Then Laban replied to Jacob, "The daughters are my daughters, and the children are my children, and the flocks are my flocks, and all that you see is mine. But what can I do this day to these my daughters or to their children whom they have borne? "So now come, let us make a covenant, you and I, and let it be a witness between you and me." Then Jacob took a stone and set it up as a pillar. Jacob said to his kinsmen, "Gather stones." So they took stones and made a heap, and they ate there by the heap. Now Laban called it Jegar-sahadutha, but Jacob called it Galeed. Laban said, "This heap is a witness between you and me this day." Therefore it was named Galeed, and Mizpah, for he said, "May the LORD watch between you and me when we are absent one from the other. "If you mistreat my daughters, or if you take wives besides my daughters, although no man is with us, see, God is witness between you and me." Laban said to Jacob, "Behold this heap and behold the pillar which I have set between you and me. "This heap is a witness, and the pillar is a witness, that I will not pass by this heap to you for harm, and you will not pass by this heap and this pillar to me, for harm. "The God of Abraham and the God of Nahor, the God of their father, judge between us "So Jacob swore by the fear of his father Isaac. Then Jacob offered a sacrifice on the mountain, and called his kinsmen to the meal; and they ate the meal and spent the night on the mountain. Early in the morning Laban arose, and kissed his sons and his daughters and blessed them. Then Laban departed and returned to his place.
(Genesis 31:43-55, NASB)

Like Abraham and Lot before them, Laban and Jacob agree to separate. In this case, the agreement is a bit behind the times, the separation a fait accompli. But, no bother. Now, Laban’s decided he’s willing to accept it. Then Laban goes into this business of “And if you do X, you’re god will notice.” Which is true, although I’m not sure the point is of much value. He doesn’t even explicitly say that he doesn’t want Jacob doing these things, although that intent is clear. The biggest aspect of the treaty is that neither will cross the border (in this case, a pile of stones) with the intent to harm the other. I guess this leaves open the possibility of a friendly reunion, but basically says they will leave each other be.

Okay, well, I guess at this point, that’s about as good as you can expect. Sometimes, just ending the relationship is the best thing for it (marriage, young children and one’s relationship with Yahweh being the cases in which this will not apply), but getting to that point indicates that at least one (and probably both) party has not made a real effort throughout the course of a relationship. Hopefully, though, they learn from the experience. Okay. Enough about the relationship between Laban and Jacob. Because Jacob does seem to be learning a bit. We’ll soon see how he interacts with Esau.

So, anyway, there’s a nice bit of seeing the actions going along with the agreement, including the building of what might be called an altar, animal sacrifice, and a shared meal. All memes which will appear numerous other times in the Bible. With particular attention to the Sinai Covenant.

Genesis 31:32-42

2009.Mar.13 17:00

The Household Idols

Read Genesis 31:32-42 | Full Chapter

"The one with whom you find your gods shall not live; in the presence of our kinsmen point out what is yours among my belongings and take it for yourself." For Jacob did not know that Rachel had stolen them. So Laban went into Jacob's tent and into Leah's tent and into the tent of the two maids, but he did not find them. Then he went out of Leah's tent and entered Rachel's tent. Now Rachel had taken the household idols and put them in the camel's saddle, and she sat on them. And Laban felt through all the tent but did not find them. She said to her father, "Let not my lord be angry that I cannot rise before you, for the manner of women is upon me "So he searched but did not find the household idols.
(Genesis 31:32-35, NASB)

Okay, let’s go ahead and handle a lesson which the Bible and various mythologies make rather a point about: Don’t say what you’re going to do before you know the details, especially if what you say you will do involves killing somebody. Seriously, folks, not smart. But such a guy thing to do, neh?

Fortunately for Jacob, his younger wife is as capable as he or his father in deception. Cos wouldn’t he have hated himself had Laban found the idols in Rachel’s tent. But seriously, “Yeah, go ahead and look, buddy,” is the kind of arrogant attitude that guys are famous for, and which serves no one well. A better response may have been, “I didn’t take your idols, let’s look together and find out what happened.” When you don’t have enough information, admit it, and where appropriate, seek out more.

Then Jacob became angry and contended with Laban; and Jacob said to Laban, "What is my transgression? What is my sin that you have hotly pursued me? "Though you have felt through all my goods, what have you found of all your household goods? Set it here before my kinsmen and your kinsmen, that they may decide between us two. "These twenty years I have been with you; your ewes and your female goats have not miscarried, nor have I eaten the rams of your flocks. "That which was torn of beasts I did not bring to you; I bore the loss of it myself. You required it of my hand whether stolen by day or stolen by night. "Thus I was: by day the heat consumed me and the frost by night, and my sleep fled from my eyes. "These twenty years I have been in your house; I served you fourteen years for your two daughters and six years for your flock, and you changed my wages ten times. "If the God of my father, the God of Abraham, and the fear of Isaac, had not been for me, surely now you would have sent me away empty-handed God has seen my affliction and the toil of my hands, so He rendered judgment last night."
(Genesis 31:36-42, NASB)

On another angle, Jacob misses a chance to learn this lesson. Granted, given how stupid his response was, it’s probably better for him that he missed learning this time. Still, he’s a schmuck (sp?). He uses this situation as a chance to fill out the latter part of his passive-aggressiveness. Having tried to just leave the country without a stir, Jacob now lets spill all his complaints. One of the most profound lessons I’ve learned regarding relationships with others is to forget. Now, one can’t forget all past hurts, and doing so would leave you open to abuse. But for minor hurts, especially for things that were not intentional, following up forgiveness with a decision to actually forget it is great. Sure, it’s annoying when you’re frustrated with another person and can’t think of any past examples of their failures, but, then, that’s the point.

You can choose to stop thinking about things in the past that just annoy you or make you mad. Practical way. Force yourself to try to think about seven other things simultaneously. They don’t have to be important. It’s hard to do; you keep dragging back into your mind that you’re trying to forget X. But it actually doesn’t take that long. Some flower outside, whether you had any dreams last night, why Laban is a twat…wait, no back up one, some LOLcat, what is the capitol of Idaho, the big screen tv you saw on sale, Laban sent away his flocks…no, find another, why do we use imperial units, what’s your favorite desert…poof, it’s gone. It’s easy to forget you were even trying to forget something. Yes, is important to be wise, but much of what we forgive wasn’t that big a deal to begin with. Just go ahead and forget it.

Genesis 31:22-31

2009.Mar.06 17:00

Politics

Read Genesis 31:22-31 | Full Chapter

When it was told Laban on the third day that Jacob had fled, then he took his kinsmen with him and pursued him a distance of seven days' journey, and he overtook him in the hill country of Gilead. God came to Laban the Aramean in a dream of the night and said to him, "Be careful that you do not speak to Jacob either good or bad."
(Genesis 31:22-24, NASB)

So, Laban realizes Jacob is headed out–without so much as a good-bye–and follows him. But before Laban reaches his son-in-law, Yahweh gives him a rather odd message in a dream: “Be careful that you do not speak to Jacob either good or bad.” Looking through various other versions gives no particular insight. So, I would take this to mean that Laban should not try to talk with Jacob, period, and should in fact head on back. Obviously, this is not how Laban takes it. Whether that is indicative that Laban is unwilling to take sound advice, or that something has just been lost in translation, I couldn’t say.

Laban caught up with Jacob. Now Jacob had pitched his tent in the hill country, and Laban with his kinsmen camped in the hill country of Gilead. Then Laban said to Jacob, "What have you done by deceiving me and carrying away my daughters like captives of the sword? "Why did you flee secretly and deceive me, and did not tell me so that I might have sent you away with joy and with songs, with timbrel and with lyre; and did not allow me to kiss my sons and my daughters? Now you have done foolishly. "It is in my power to do you harm, but the God of your father spoke to me last night, saying, 'Be careful not to speak either good or bad to Jacob.' "Now you have indeed gone away because you longed greatly for your father's house; but why did you steal my gods?" Then Jacob replied to Laban, "Because I was afraid, for I thought that you would take your daughters from me by force.
(Genesis 31:25-31, NASB)

Let’s play a bit of politics here, by which I mean, have two people not really saying what they’re probably thinking. Laban claims that he is mainly upset for two reasons:

He did not get to say a proper goodbye.
He believes Jacob stole the idol.

Jacob’s reason for hitting the road without telling his father-in-law seems a bit more sincere: he was afraid Laban would not allow Rachel and Leah to go with him. More sincere, but probably not the full reason either.

God’s message to Laban, however strangely interpretted–in my opinion–seems to be the saving grace here. Laban uses it to save face. “I was going to kick your bleep, but I’m going to be the better man, thanks to a timely message from your god.” Jacob is able to give a reasonable if incomplete answer, and thus Rachel’s thieving of Laban’s idols is the only standing issue.

I don’t see any particular lesson in all this, outside of reiterating my theme of relationship quality from the past many articles: “When you’re reduced to politics with your family to avoid actual killing, something’s, um, wrong.” I know that political phrases/tact/diplomacy is sometimes necessary even with family, but when dinner starts to feel like a presidential debate, only less civil, something needs to be done, if just asking Yahweh to intervene. That’s easy to write in a blog, difficult to follow.

Genesis 31:17-21

2009.Feb.27 17:00

Trickery

Read Genesis 31:17-21 | Full Chapter

Then Jacob, his wives, and his children got on camels and left for the home of his father Isaac in Canaan. Jacob took all of the flocks, herds, and other property that he had gotten in northern Syria. Before Rachel left, she stole the household idols while Laban was out shearing his sheep. Jacob tricked Laban the Aramean by not saying that he intended to leave. When Jacob crossed the Euphrates River and headed for the hill country of Gilead, he took with him everything he owned.
(Genesis 31:17-21, CEV)

The main point here is that Jacob, Rachel, Laban, Zilpah, Bilhah and their children, along with Jacob’s flock, herds, property and–I assume–servants, head out to return to Palestine. After the probably twenty-plus years that Jacob has been away. But as their leaving, two “little”, what you might call “tricks” happen. I’ll look at them in reverse order of their presentation in the passage.

Jacob “[tricks] Laban the Aramean” by not letting Laban know of his plans to leave. This strikes me as sensible, with reservations. After all, Laban’s sons are considering killing Jacob and Laban himself is obviously going to upset by this permanent loss of animals he was at least trying to claim as his own, not to mention of Jacob’s work in what appears to have been more or less managing Laban’s economic affairs, particularly related to these same animals. In other words, Laban will probably have mixed emotions about Jacob’s departure, and Jacob is reasonable to think Laban or his sons might react violently. On the other hand, this secretive departure is not going to make Laban more kindly disposed. Unfortunately, there’s probably not a good answer for how Jacob should have handled his leaving. The problems to be resolved have been allowed to exist far too long. Both Laban and Jacob are culpable.

The second is that Rachel steals the household idols. In my previous article, I noted that Rachel was going to take her rejection of Laban one step farther and it is to this theft I refer. There’s a whole lot of ways this could be interpreted and ten thousand discussions about it, but one way I see it is as Rachel’s rejection of Laban and his home as the center and source of the family. For Rachel, Jacob is now the leader of the extended family (or maybe Isaac), not Laban.

It’s of course interesting to see one of the matriarchs of Israel leaving town with idols in her luggage, but then, it’s not clear that Rachel is a worshipper of Yahweh, or even that she knows much about him. In her eyes at this point, Yahweh may be just the god of Isaac and Abraham, perhaps a god restricted to Palestine. That is to say, I don’t think that aspect of the story is particularly important.

One last element I want to comment on is that Rachel does not tell Jacob about this theft. This will create yet another uncomfortable situation later on, but it also suggests to me that Rachel doesn’t have anyone she really trusts. Jacob, despite his professions of love for her, does not appear to have earned her trust. Considering that her time with Jacob has been contemplated by the anger and dissension between her and Leah, and Jacob’s sort of fights with Laban, it’s hard to see how their relationship could have had the chance to really strengthen.

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