Answering Questions 38

“Answering Questions 38”

Genesis 33:1-20

Grace Church of Lockeford

7/26/15

NO SUNDAY EVENING. JUST FOR INFO.

Did you learn anything new academically or spiritually?

If you were going to apply one thing from the message what would it be?

Jacob and his family settle at Shechem in Canaan—a day’s journey from Bethel, where his long journey of faith began.[1] If Shechem is really only a 1 day journey from Bethel. Did Jacob really sin by settling there? I think so b/c he was told to go to the land of his father and family.

Gift giving is an excellent and useful custom, for Proverbs 18:16 says, “A gift opens the way for the giver and ushers him into the presence of the great.”[2]

Sadly, there is no indication that Jacob, in fact, intended to go and meet Esau in Seir (v. 14). If so, in spite of his spiritual growth and sincere regret regarding his earlier behavior, he remained deceptive.[3]

Guilt and forgiveness are so eloquent in every movement of the mutual approach (3, 4), that our Lord could find no better model for the prodigal’s father at this point than Esau (cf. 4 with Luke 15:20). Yet the very warmth of the welcome brought a new danger of false partnership and consequent diversion.[4]

By putting Rachel (his favorite wife) and Joseph (his favorite son) behind the other family members, he created a new problem in the home; and it’s no wonder Joseph’s brothers hated him in later years. You certainly knew where you stood in Jacob’s household![5] Interesting thought.

Jacob talked about grace, but it was Esau who manifested grace. Sometimes the people of the world put God’s people to shame[6]

It’s obvious that Jacob wasn’t in a hurry to obey God and return the Bethel. We commend him for erecting an altar and giving public witness of his faith in the Lord, but sacrifice is no substitute for obedience[7]

But “he himself went on ahead of them” shows us the new Israel triumphing over the old fear-dominated Jacob. What is more, “he bowed down seven times until he reached his brother.” Sevenfold bowing was the proper act of respect of a vassal to his overlord, as the Amarna letters show[8]

“He pressed him” is a very strong term, as its use elsewhere (19:3, 9; Judg 19:7; 2 Kgs 2:17; 5:16) shows. But eventually Esau gave in: “he took it.”[9]

Jacob is now a new man, Israel; his encounter with God has prepared him to meet Esau, as Jacob himself stresses by comparing Esau to God (vv 10–11). The new character of Israel is soon apparent. Courage replaces cowardice as Jacob himself strides ahead of his family to meet Esau (v 3). Humility takes the place of arrogance as he bows down seven times before his brother (v 3). And penitence prompts him to attempt to give back the blessing out of which he had cheated Esau (vv 10–11). Through his Peniel experience, Jacob has been reborn as Israel.[10]

He warmly invites Jacob to come and live with him in Seir (vv 12, 14–15). Such warmth after so many years of hatred makes this scene one of the most beautiful in Scripture. The full and free forgiveness that Esau displays toward his deceitful brother is, as Jacob himself recognizes, a model of divine love[11]

At last, he and the narrative have reached their destination; Israel has settled in Canaan, the land promised to his forefather Abraham. This seems the right place to end the story of Jacob, but as so often in Genesis, what promises to be the ultimate resolution proves to be the making of another crisis.[12]

On Esau running to embrace Jacob “doubtless, the efficient cause was the secret, subduing influence of grace (Pr 21:1), which converted Esau from an enemy into a friend.[13]”

Jacob’s long-expected meeting with Esau was a marvelous event. God so turned Esau’s heart that he was eager to be reconciled with his brother.[14]

Jacob’s explanation, that seeing Esau’s face was like seeing the face of God, showed he knew this deliverance from harm by Esau was of God. At Peniel Jacob had seen the face of God and was delivered (32:30). Having lived through that, he then survived Esau. Thus Esau’s favorable reaction was God’s gracious dealing.[15]

Thus miracles were worked in Jacob and Esau. In Jacob, God brought about a spirit of humility and generosity. Esau was changed from seeking revenge to desiring reconciliation. These changes were proof that God had delivered Jacob in answer to his prayer (32:11).[16]

the name of the altar commemorated the significance of God’s relationship to Israel, Jacob’s new name. God had prospered and protected him as He had promised.[17]

While this altar is not an immediate response to a divine encounter, it nevertheless signifies one. The pillar commemorates several events in Jacob’s life: his return to the land promised to him by God (28:10–22), God’s command for him to return in a dream (31:11–13), and his tussle with the “divine man” who changed his name to “Israel” (32:22–30).[18]

Genesis 33 records the conclusion of the Jacob-Easu cycle, a story that began with Jacob’s flight and now ends with his return. Since the occasion for the flight was Jacob’s deception (chap. 27), before there can be any end to the cycle, there must be a reconciliation.[19]

From this survey we see that Jacob was very carefully responding to Esau. Jacob made it clear that God had been gracious to him, but he wanted Esau to extend grace to him as well, first by accepting his gift and then by leaving him alone on his journey.[20]

Jacob explained that seeing Esau’s face was like seeing the face of God. This statement refers directly to the preceding narrative, in which Jacob saw God face to face in the nocturnal struggle and was delivered. Having seen God’s face, he could see Esau’s. Or, Esau’s favorable reaction was like God’s gracious dealings just prior to this meeting.[21]

At any rate, the narrative with the naming contributes a significant point to the Jacob stories. It attests that the promises made at Bethel were continuing to be fulfilled—Jacob had returned in peace to the land. For Jacob to build stalls witnessed not only to his settlement in the land but also to his abundant possessions that needed care. The name sukkôt would be a perpetual reminder of Jacob’s prosperous return and peaceful settlement in the land—by the grace of God.[22]

Now Jacob affirmed through worship that the God who appeared to him at Bethel and at Peniel was indeed his strong deliverer. The new man, Israel, thus declared his faith in the strong God by naming the altar. This was indeed an Israelite altar, for he purchased the land and made it his, as Abraham had done with the cave.[23]

For some time, neither brother could speak a word. “They wept.” God had indeed worked mightily, both to accomplish His own will, and to do so in a way which brought joy and blessing to all concerned.[24]

In the Authorized Version, both Esau and Jacob are reported as saying, “I have enough” (9, 11). However, the Hebrew words are different. Actually, Esau said, “I have much [rab],” whereas Jacob said, “I have everything [kol].” Esau may quite likely have had more actual possessions than Jacob by this time, though Jacob had also been greatly blessed materially; but Jacob knew that, in the Lord, he had an inexhaustible resource.[25]

Though he did not say so, Jacob no doubt also realized that he should remain separate and independent from Esau, as far as the future accomplishment of God’s plans for his children was concerned; and it would be better to establish such a separation from the beginning.[26]

It is significant that, in naming the altar, he used (for the first time, as far as the record indicates) his new name “Israel.” There, in the center of an idolatrous land, he had established a new center of worship of the true God.[27]

The dread that filled Jacob as he prepared to meet Esau was grounded in the mean facts of the life-altering humiliations that he had dealt his older brother—first, when he conned Esau, who while in a flippant mood sold him his birthright; and, second, when he dressed up as Esau and stole Esau’s blessing from their father Isaac.[28]

Jacob had acquired two new distinctives: a new crippling that would serve as a reminder of that night and his weakness, and a new name—Israel (“God fights”)—that would come to celebrate him as one who fights with God.[29]

And there is more. Jacob had not been ready to see Esau’s face until he had seen God’s face. The divine encounter prepared the way for the human encounter… God’s blessing upon Jacob preceded Esau’s forgiveness of Jacob. The principle of God first, man second is written large in the language of love in the Scripture.[30]

Jacob’s awareness of God and his grace is all over the Genesis passage. Esau never once mentioned either grace or God directly. But Jacob references “the children whom God has graciously given your servant” (v. 5b) and his desire “to find favor [grace] in the sight of my lord” (v. 8b) and again, “If I have found favor [grace] in your sight” (v. 10a), and finally, “God has dealt graciously with me” (v. 11).[31]

Nevertheless, Jacob’s facile lie contradicted his stunning experience and affirmations of the previous day. He was both Jacob and Israel. Israel would have spoken the truth in love. Jacob rationalized that, well, one day he might go to Seir.[32]

…his sojourn in Succoth suggests he was still a man who did things his own way. For this, Jacob and his family were going to pay dearly.[33]

This was halfway, incomplete obedience. Yet at the same time, Jacob’s purchase of land paralleled Abraham’s purchase of land in Machpelah and Abraham’s faith in God’s promise that his descendants would inherit the land. So we have in Jacob faith mixed with partial obedience.[34]

the altar should have been built in Bethel (cf. 28:22). Bethel is where he should have declared that this God was his God![35]

Almost obedience is never enough. Being in the right ballpark may be sufficient when watching a baseball game, but is not nearly enough when it comes to obeying God. Nothing short of full obedience is required. [36]

We all understand the foolishness of halfway obedience from our life experiences. As both parents and children, we know that when a son is asked to take out the trash, his leaving it by the back door instead of in the trash barrel is unacceptable. In fact, it is disobedience because partial obedience is always disobedience. We also know that partial obedience can be dangerous, as, for example, when a child who is told not to play in the street plays alongside the roadway. Thus we insist on total obedience.[37]

Jacob’s altar in Shechem declared that the mighty God was his God—and he was right. But he built it in the wrong place, testifying that his knee was not bent to El-Elohe-Israel.

As we will see, Jacob would later go to Bethel humiliated and chastened—God’s relentless, tenacious, intrusive grace would have its fearsome, loving way. But how much better it would have been if Jacob had gone in the glory of his new name and new crippling—in the power of his weakness.[38]

1

[1] Knowles, A. (2001). The Bible guide (1st Augsburg books ed., p. 36). Minneapolis, MN: Augsburg.

[2] Freeman, J. M., & Chadwick, H. J. (1998). Manners & customs of the Bible (p. 66). North Brunswick, NJ: Bridge-Logos Publishers.

[3] Cabal, T., Brand, C. O., Clendenen, E. R., Copan, P., Moreland, J. P., & Powell, D. (2007). The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith (p. 56). Nashville, TN: Holman Bible Publishers.

[4] Kidner, D. (1967). Genesis: An Introduction and Commentary (Vol. 1, p. 182). Downers Grove, IL: InterVarsity Press.

[5] Wiersbe, W. W. (1997). Be authentic (p. 60). Colorado Springs, CO: Chariot Victor Pub.

[6] Wiersbe, W. W. (1997). Be authentic. Colorado Springs, CO: Chariot Victor Pub.

[7] Wiersbe, W. W. (1997). Be authentic (p. 62). Colorado Springs, CO: Chariot Victor Pub.

[8] Wenham, G. J. (1998). Genesis 16–50 (Vol. 2, p. 298). Dallas: Word, Incorporated.

[9] Wenham, G. J. (1998). Genesis 16–50 (Vol. 2, p. 299). Dallas: Word, Incorporated.

[10] Wenham, G. J. (1998). Genesis 16–50 (Vol. 2, p. 304). Dallas: Word, Incorporated.

[11] Wenham, G. J. (1998). Genesis 16–50 (Vol. 2, p. 304). Dallas: Word, Incorporated.

[12] Wenham, G. J. (1998). Genesis 16–50 (Vol. 2, p. 304). Dallas: Word, Incorporated.

[13] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 1, p. 35). Oak Harbor, WA: Logos Research Systems, Inc.

[14] Ross, A. P. (1985). Genesis. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, p. 82). Wheaton, IL: Victor Books.

[15] Ross, A. P. (1985). Genesis. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, p. 82). Wheaton, IL: Victor Books.

[16] Ross, A. P. (1985). Genesis. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, p. 82). Wheaton, IL: Victor Books.

[17] Ross, A. P. (1985). Genesis. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, pp. 82–83). Wheaton, IL: Victor Books.

[18] Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ge 33:20). Bellingham, WA: Logos Bible Software.

[19] Ross, A. P. (1998). Creation and blessing: a guide to the study and exposition of Genesis (p. 560). Grand Rapids, MI: Baker Books.

[20] Ross, A. P. (1998). Creation and blessing: a guide to the study and exposition of Genesis (p. 563). Grand Rapids, MI: Baker Books.

[21] Ross, A. P. (1998). Creation and blessing: a guide to the study and exposition of Genesis (p. 565). Grand Rapids, MI: Baker Books.

[22] Ross, A. P. (1998). Creation and blessing: a guide to the study and exposition of Genesis (p. 566). Grand Rapids, MI: Baker Books.

[23] Ross, A. P. (1998). Creation and blessing: a guide to the study and exposition of Genesis (pp. 566–567). Grand Rapids, MI: Baker Books.

[24] Morris, H. M. (1976). The Genesis record: a scientific and devotional commentary on the book of beginnings (p. 504). Grand Rapids, MI: Baker Books.

[25] Morris, H. M. (1976). The Genesis record: a scientific and devotional commentary on the book of beginnings (p. 505). Grand Rapids, MI: Baker Books.

[26] Morris, H. M. (1976). The Genesis record: a scientific and devotional commentary on the book of beginnings (p. 506). Grand Rapids, MI: Baker Books.

[27] Morris, H. M. (1976). The Genesis record: a scientific and devotional commentary on the book of beginnings (p. 508). Grand Rapids, MI: Baker Books.

[28] Hughes, R. K. (2004). Genesis: beginning and blessing (p. 403). Wheaton, IL: Crossway Books.

[29] Hughes, R. K. (2004). Genesis: beginning and blessing (p. 404). Wheaton, IL: Crossway Books.

[30] Hughes, R. K. (2004). Genesis: beginning and blessing (p. 406). Wheaton, IL: Crossway Books.

[31] Hughes, R. K. (2004). Genesis: beginning and blessing (p. 406). Wheaton, IL: Crossway Books.

[32] Hughes, R. K. (2004). Genesis: beginning and blessing (p. 406). Wheaton, IL: Crossway Books.

[33] Hughes, R. K. (2004). Genesis: beginning and blessing (p. 407). Wheaton, IL: Crossway Books.

[34] Hughes, R. K. (2004). Genesis: beginning and blessing (p. 407). Wheaton, IL: Crossway Books.

[35] Hughes, R. K. (2004). Genesis: beginning and blessing (p. 407). Wheaton, IL: Crossway Books.

[36] Ian M. Duguid, Living in the Gap Between Promise and Reality (Phillipsburg, NJ: P & R Publishing, 1999), pp. 126, 127.

[37] Hughes, R. K. (2004). Genesis: beginning and blessing (p. 408). Wheaton, IL: Crossway Books.

[38] Hughes, R. K. (2004). Genesis: beginning and blessing (p. 409). Wheaton, IL: Crossway Books.