*****

Scripture Reading: Genesis 35

“God said to Jacob, ‘Arise, go up to Bethel and dwell there. Make an altar there to the God who appeared to you when you fled from your brother Esau.’ So Jacob said to his household and to all who were with him, ‘Put away the foreign gods that are among you and purify yourselves and change your garments. Then let us arise and go up to Bethel, so that I may make there an altar to the God who answers me in the day of my distress and has been with me wherever I have gone.’ So they gave to Jacob all the foreign gods that they had, and the rings that were in their ears. Jacob hid them under the terebinth tree that was near Shechem. And as they journeyed, a terror from God fell upon the cities that were around them, so that they did not pursue the sons of Jacob. And Jacob came to Luz (that is, Bethel), which is in the land of Canaan, he and all the people who were with him, and there he built an altar and called the place El-bethel, because there God had revealed himself to him when he fled from his brother. And Deborah, Rebekah’s nurse, died, and she was buried under an oak below Bethel. So he called its name Allon-bacuth. God appeared to Jacob again, when he came from Paddan-aram, and blessed him. And God said to him, ‘Your name is Jacob; no longer shall your name be called Jacob, but Israel shall be your name.’ So he called his name Israel. And God said to him, ‘I am God Almighty: be fruitful and multiply. A nation and a company of nations shall come from you, and kings shall come from your own body. The land that I gave to Abraham and Isaac I will give to you, and I will give the land to your offspring after you.’ Then God went up from him in the place where he had spoken with him. And Jacob set up a pillar in the place where he had spoken with him, a pillar of stone. He poured out a drink offering on it and poured oil on it. So Jacob called the name of the place where God had spoken with him Bethel. Then they journeyed from Bethel. When they were still some distance from Ephrath, Rachel went into labor, and she had hard labor. And when her labor was at its hardest, the midwife said to her, ‘Do not fear, for you have another son.’ And as her soul was departing (for she was dying), she called his name Ben-oni; but his father called him Benjamin. So Rachel died, and she was buried on the way to Ephrath (that is, Bethlehem), and Jacob set up a pillar over her tomb. It is the pillar of Rachel’s tomb, which is there to this day. Israel journeyed on and pitched his tent beyond the tower of Eder. While Israel lived in that land, Reuben went and lay with Bilhah his father’s concubine. And Israel heard of it. Now the sons of Jacob were twelve. The sons of Leah: Reuben (Jacob’s firstborn), Simeon, Levi, Judah, Issachar, and Zebulun. The sons of Rachel: Joseph and Benjamin. The sons of Bilhah, Rachel’s servant: Dan and Naphtali. The sons of Zilpah, Leah’s servant: Gad and Asher. These were the sons of Jacob who were born to him in Paddan-aram. And Jacob came to his father Isaac at Mamre, or Kiriath-arba (that is, Hebron), where Abraham and Isaac had sojourned. Now the days of Isaac were 180 years. And Isaac breathed his last, and he died and was gathered to his people, old and full of days. And his sons Esau and Jacob buried him.” (Genesis 35, ESV)

*****

[Please excuse any and all typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.] 

Introduction

At first glance Genesis chapter 35 might seem like a random collection of unrelated facts pertaining to the life of Jacob and his family. But upon closer examination we find that this chapter follows a patern already established in the book of Genesis. It brings the section which began at 25:19 concerning the descendents of Isaac to a conclusion while at the same time preparing the reader for what will follow. Chapter 35 functions like a hinge, therefore. It closes the previous section and opens the next to us. 

I would like to remind you that after the prologue of Genesis 1:1-2:3 the book of Genesis is divided into 10 sections. Each of these 10 sections begin with the phrase, “these are the generations of…”, or something close to that. For example, Genesis 2:4 says , “These are the generations of the heavens and the earth when they were created…” Genesis 4:1: “This is the book of the generations of Adam.” Genesis 6:9: “These are the generations of Noah”, etc. After each of these introductory headings we find a record of the offspring of the figure that was named — the offspring of the heavens and earth, the offspring of Adam, of Noah, the sons of Noah, Shem, Terah, Ishmael and Issac. Notice that in chapter 36 we will consider the generations of Esau, and beginning in 37:2 we will consider the generations Jacob, which will bring the book of Genesis to a conclusion.

Genesis 35 is a very important chapter in that it brings the eighth section of the book of Genesis — that is, the one that tells of the generations of Isaac — to a conclusion while also preparing us for what will follow, namely, a prolonged consideration of the sons of Jacob, with special attention given to Joseph, through whom the nation of Israel would be preserved in the world.   

The story of the generations of Isaac began in 25:19. His two sons, Esau and Jacob, were the main characters in that story. I will not repeat the story in detail, for we have been considering it for some time now. But in brief, Jacob and Esau were twins. It was revealed to their their mother while they were still in the womb that, contrary to way of the world, the older would serve the younger. Jacob the younger was to have the birthright and the blessing, and not Esau the older. Even more significant, Jacob would be the one to receive the promises of God that were given first to Abraham and to Isaac. Jacob would be blessed of the Lord and he would be a blessing. He would become a great nation. He would possess the land of Canan. And through him all of the families of the earth would be blessed. These promises were given to Jacob time and time again. And one thing was made very clear — these promises were given to him, not because he was deserving, but by the grace of God alone, for Jacob was a deceptive, self-serving, and manipulative individual at the start. But God pursued him, called him, and changed him in the course of time. 

These changes took place within Jacob through suffering. As a consequence of his deceitful behavior towards his father and brother he was driven away into exile. And while in exile he was given a taste of his own medicine. He himself was deceived by his uncle, Laban. He served him like a slave. But God was faithful to call Jacob back to the land that was promised to him. God preserved him. God graciously wrestled with him, so as to humble him further, bringing him to a place of deeper dependence upon him. 

In chapters 33-35 we find an account of Jacob entering back into the land of Canan. In chapter 36 we will learn that Esau would leave Canan for what would become Edom in the hill country of Sier. 

I say all of this to you by way of introduction not so that you might win at Bible trivia. Instead, I say all of this hoping that it will help us to not loose sight of the big picture of the story of Genesis, which is in fact the beginning of the story of our redemption that is told in the Bible as a whole. 

It is easy to loose sight of the big picture of Genesis and of the Bible as we focus our attention on these little stories about the lives of Abraham, Issac and Jacob, but we must not! These little stories — though meaningful in and of themselves — are a part of a much bigger and more  important story — the story of the redemption of God’s elect through Jesus who is the Christ, and the renewal of all things in heaven and earth by his finished work.

Please bear with me for just a little while longer while I labor to set this little story (and all others) into the context of the bigger story of Genesis and of scripture. 

We must never forget how the book of Genesis begins. The book of beginnings begins with the story of the creation of the heavenly realm and also the earthly realm. There we learned that God’s purpose for creating the earth was to make it a place suitable for human habitation. Not only that, but it was to be a place where man would commune with God. Adam and Eve were created by God and they were placed within Eden. There they walked with God. There they were to worship and serve him. They were to expand that garden paradise. They were to multiply, living in personal, entire, exact, and perpetual obedience to their Maker.

What then was the original creation? We have observed that it was a temple, or sanctuary where man communed with God. We might also say that the original creation was a kingdom. To have a kingdom you must have land, citizens, and a king. In Eden all three were present — land, citizens, and a king. Eden was the place, Adam and Eve were the citizens, and God himself was the king. Adam also had a kingly role to play, but only as a viceregent living under the supreme authority of the King of kings, and Lord of lords. 

This is the picture that Genesis 2:4-25 paints. It describes the original creation as a holy kingdom. It describes Eden as a sanctuary where our first parents enjoyed communion with God. But we must not forget Genesis 3, for Genesis 3 explains to us why we do not live in a world  that is all “kingdom of God” and all “sanctuary of God”. I do not need to convince you that we do not live in the world that Genesis 2 describes. Far from it! We live in a world that is filled with the hatred of God, sin, suffering, and death. 

Those opening chapters of Genesis must not be forgotten for they tell us of God’s original design, his original offer (life eternal through obedience), and the rejection of that offer in Adam’s rebellion. The kingdom of God was offered, but rejected, friends. 

What does that have to do with Genesis 35, you ask? The answer is, everything! The stories of Genesis  1-3 are the backdrop to these stories. You will not be able to make sense of the promises made to Abraham, Isaac and Jacob, nor of the significance of Jacob and his family entering the land to worship God without the backdrop of Genesis chapters 1 -3. 

Here is my question: What was God up to when he called  Abraham out of Ur and promised to bless him, to make his name great and to bless the nations of the earth through him? What was God up to when he promised to make Abraham into a great multitude — into nations and kings? What was God up to when he promised to give Abraham a land? What was God up to when he gave those same promises to Abraham’s chosen offspring, Isaac and Jacob? Was he only concerned to bless those men and their families? Or was this start of something much larger?

The answer is that God was beginning to provide a way of salvation for the world. He was beginning to recover what was lost in the sin of Adam. These stories regarding Abraham, Isaac and Jacob are among the first of God’s initiatives to take back that which was stolen by the evil one. Here in Genesis we find the beginning of God’s redemption. He called one man from amongst the nations, and he promised to make that one man into many. He would also give that one man and his descendents a land. Kings would come from him. A nation would be born! And through that people and nation a savior would come into the world. And he would provide salvation, not only for the physical descendents of Abraham, but for all the nations of the earth.  

We must never loose sight of this big picture story of redemption — the story of the in-breaking of God’s kingdom into a fallen world, and the renewal of God’s temple which has been defiled by the sin of God’s creatures.

*****

I. Jacob’s Journey Into Canaan Was A Preview Of Israel’s Conquest Of Canaan Under Joshua And Our Entry Into The New Heavens And Earth In Jesus The Christ  

The first thing that I would like to recognize is that the story of Genesis 35 concerning Jacob’s journey into Canaan was a preview of Israel’s conquest of Canaan under Joshua, and our entry into the new heavens and earth in Jesus the Christ.

You might be thinking, where do you see that in the text, Pastor? Well, this is clearly seen only when we keep the big picture story of scripture in view. You have probably heard it said that we must interpret individual passages of scripture in the context. Most, when they hear the word “context” think of the paragraphs or chapters that immediately precede or follow, and that is right! But we must also remember the whole Bible is the context of any given passage of scripture.

And when we  consider the whole story from Genesis to Revelation it becomes clear that Jacob’s journey into Canaan was a preview of Israel’s conquest of Canaan under Joshua and our entry into the new heavens and earth in Jesus the Christ.    

Jacob went into exile and found himself  in bondage to Laban for many years. The Lord called him out of that “foreign” land to  enter the land of promise. Laban pursuit him, but God preserved Jacob. The Lord appeared to Jacob and promised to always be with him. Jacob feared the sounding nations for they were greater than he, but God made them tremble so that Jacob might enter the land safely. 

This story should  sound familiar to you, for it is a little miniature version of a much bigger and much better known story — the story of Israel’s exodus from Egypt under Moses and their conquest of Canaan under Joshua. In other words, Jacob, who was given the name Israel, experience in miniature what his offspring (Israel as a nation) would experience on a larger scale many years later. 

[APPLICARTION: Think of the impact this would have upon the people of Israel as the left Egypt, sojourned in the wilderness, and prepared to enter Canaan to conquer it in the days of Joshua. They would have remembered the experiences of Jacob their forefather and been encouraged.  They would have been encouraged to know that this was according to the plan of God. They would have remembered the promises of old. They would have remembered that just as God was  faithful to Jacob, God would be faithful to them to being them safely into the land.]

But let us also remember that exodus from Egypt and the conquest of Canaan was itself prototypical. In other words, when God  redeemed Israel from Egypt and let them safely into the land of promise it was a little miniature version of a much bigger and much better known story — the story of spiritual Israel’s deliverance from the kingdom of darkness, their being transferred into the kingdom of light, and their entrance into the new heavens and new earth under and by faith in Jesus (Joshua) who is the Christ. 

[APPLICATION: Friends, Jacob was freed from Laban and Israel was freed from Egypt, but you have been delivered from the domain of darkness. Both Jacob and Israel were defended by the Lord from the  power nations that surrounded them, but  you are defended from the principalities of darkness. Jacob and Israel entered into Canaan, but you, being the Israel of God, will be brought safely into the new heavens and earth through faith in Jesus who is the Christ. Trust in him. Cling to him. Be found in him. “There is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.” (Acts 4:12, ESV)]

You might be thinking to yourself that Pastor has lost it interpreting scripture like this as if these stories all point forward to Christ like this. I would respond by asking, have you read the New Testament scriptures? Do you remember how Jesus spoke to the men at Emmaus “and beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself” (Luke 24:27, ESV)?  Or have you forgotten the words of Paul who spoke to Christians saying that, “[God] has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins” (Colossians 1:13–14, ESV), or of Peter who spoke to the Christian, saying, “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy. Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation” (1 Peter 2:9–12, ESV)?

As we read of Jacob escaping Laban and entering Canaan, and as we consider the nation of Israel being freed  from Egypt and entering Canaan, we are to remember that these were but little miniature versions of a much greater redemption and blessing to that would be accomplished by Christ in the fulness of time. By his obedient life, sacrificial death and victorious resurrection he has delivered us from the domain of darkness and transferred us to [his] kingdom… in whom we have redemption, the forgiveness of sins”  (Colossians 1:13–14, ESV).

[APPLICATION: One, you, like Jacob, were redeemed so that you might worship.

“God said to Jacob, “Arise, go up to Bethel and dwell there. Make an altar there to the God who appeared to you when you fled from your brother Esau.”” (Genesis 35:1, ESV)

Two, you, like Jacob, must put away your foreign gods.

“So Jacob said to his household and to all who were with him, ‘Put away the foreign gods that are among you…” (Genesis 35:2, ESV)

Why did they have foreign gods?

You might also!

Three, you, like Jacob, must be made pure. 

Furthermore he said, “…and purify yourselves and change your garments” (Genesis 35:2, ESV). 

Why did they need to be made pure?

It was a ceremonial purity that was required of them to enter Canaan. 

Ceremonial purity will not do to enter the new heavens and earth. We must be made pure to the heart. 

Four, you, like Jacob, must trust always in the Lord.

“Then let us arise and go up to Bethel, so that I may make there an altar to the God who answers me in the day of my distress and has been with me wherever I have gone” (Genesis 35:3, ESV).

May this be our resolve each morning. May this be our resolve each Lord’s Day!

Five, you, like Jacob, must be faithful to worship.

“So they gave to Jacob all the foreign gods that they had, and the rings that were in their ears. Jacob hid them under the terebinth tree that was near Shechem.” (Genesis 35:4, ESV)

I think this was like a tithe to Lord. Do you remember what Jacob said when God had appeared to him at Bethel those many years ago? He said,  “and this stone, which I have set up for a pillar, shall be God’s house. And of all that you give me I will give a full tenth to you” (Genesis 28:22, ESV). The worship of God has always involved the giving of offerings. Are you?

Verse 5: “And as they journeyed, a terror from God fell upon the cities that were around them, so that they did not pursue the sons of Jacob. And Jacob came to Luz (that is, Bethel), which is in the land of Canaan, he and all the people who were with him, and there he built an altar and called the place El-bethel, because there God had revealed himself to him when he fled from his brother” (Genesis 35:5–7, ESV).

What did Jacob do having entered back into the land of Canaan?  He worshipped! And what are we to do now that we have been delivered out of the kingdom of darkness and into the kingdom of the son? We are to worship — we are to worship privately, but  especially corporately and publicly. And what will we do when enter into the new heavens and earth? We will worship. 

If when you reflect upon that fact — that in the new heavens and earth we will worship continually — you think that will be boring, you have greatly underestimated God’s unbounded glory and the pleasure that we will find in knowing him. ] 

*****

II. Jacob’s Journey Into Canaan Was Clearly Not An Entry Into The Final State 

The second observation that I would like to make about Genesis 35 is that Jacob’s journey into Canaan was clearly not an entry into the final state. In other words, though his entry into Canaan was a significant step forward in the accomplishment of  God’s plan of redemption, it was not the final step. In yet other words, though in the story we are beginning to see the formation of a kingdom — the kingdom of Israel — the arrival  of God’s consummated kingdom was clearly not yet (not  even close). 

Notice that are nations in the world who would do Israel harm were not for God causing a terror to fall upon them (verse 5). When God’s kingdom is consummated — then the new heavens and earth are ushered in — no such kingdoms will exist in the  world. All will be God’s kingdom. All will be God’s temple (see Revealtion 21 and 22). 

Notice that the pain of death still plagued Israel. 

Verse 8: “And Deborah, Rebekah’s nurse, died, and she was buried under an oak below Bethel. So he called its name Allon-bacuth” (Genesis 35:8, ESV).

How Deborah, who was the nurse of Rebekah, Jacob’s mother, came to be with clan of Jacob, we do not know. Perhaps she joined Jacob when she heard that she was reentering the land. And why Genesis tells us of Deborah’s death, but not Rebekah’s, is also a mytery. Perhaps it has to do with Rebekah’s sin in suggesting the deceit of her  husband Isaac when the blessing was stolen from Esau and given to Jacob. It’s as if Deborah was highly esteemed, but Rebekah not. 

Not only are we told of Deborah’s death, but also Rachel’s, the beloved wife of Jacob. Verse 16: “Then they journeyed from Bethel. When they were still some distance from Ephrath, Rachel went into labor, and she had hard labor. And when her labor was at its hardest, the midwife said to her, ‘Do not fear, for you have another son.’ And as her soul was departing (for she was dying), she called his name Ben-oni; but his father called him Benjamin. So Rachel died, and she was buried on the way to Ephrath (that is, Bethlehem), and Jacob set up a pillar over her tomb. It is the pillar of Rachel’s tomb, which is there to this day. Israel journeyed on and pitched his tent beyond the tower of Eder” (Genesis 35:16–21, ESV).

Ironically, Rachael had years earlier spoken to Jacob, saying, “Give me children, or I shall die!” (Genesis 30:1, ESV). Rachael gave birth to one child and named him Joseph. And after bearing Joseph she said, “May the LORD add to me another son!” (Genesis 30:24, ESV). Both of her sayings came true. She died in the process of giving birth to her second son. She, in her anguish and grief, named him Ben-one, meaning son of my sorrow, but Jacob called him Benjamin, meaning son of the right hand,  a much more positive name, given that the right hand signifies strength. 

It is also in the passage that the death of Isaac is reported. “And Jacob came to his father Isaac at Mamre, or Kiriath-arba (that is, Hebron), where Abraham and Isaac had sojourned. Now the days of Isaac were 180 years. And Isaac breathed his last, and he died and was gathered to his people, old and full of days. And his sons Esau and Jacob buried him” (Genesis 35:27–29, ESV).

This reference to Isaac’s death brings this section concerning the generation of Isaac to a conclusion. 

Notice that both Jacob, the elect son, and Esau, the non-elect son, came together to bury Isaac. The same was true of the burial of Abraham — both Isaac and Ismael were there. I can’t help but think that this is meant to communicate in some way that fact that in and through these men and their elect descendents blessing would come tall the nations of the earth. In due time and through the chosen offspring of Abraham the middle wall of hostility would be broken down and the two peoples would become one through faith in the Christ (Ephesians 2:14).    

But the point I am making here is that as significant as Jacoob’s entry into Canaan was in the history of redemption, it is not the final step, for it did not usher in the final state — not even close. Death still plagues the people of Israel.

In the new heavens and earth when the kingdom of God is here in full, for then “the dwelling place of God [will be] with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away” (Revelation 21:3–4, ESV).

[APPLIACTION: Brothers and sisters, it right for us to long for that day. But it is also important for us to square with the reality that we are not there yet. In Christ, death no longer has its sting! But that does not mean that we not subject to its power. Joshua did not enter into the final state when he entered into to Canaan. And neither have we entered into the final state through faith in Christ. We have tasted of it, but  we still long for the new heavens and earth in which righteousness dwells. We still long for that day when God will “wipe away every tear from [our] eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” We will still suffer in this world, friends, but God is with us. We will still mourn, but our God will comfort us.]

Not only were there still enemies of God in the world in the days of Jacob, and not only were the people of Israel still plagued by death, they were also plagued by sin. 

It is here that we learn that Ruben, the firstborn of Jacob’s sons, did a most terrible thing. Verse 22: “While Israel lived in that land, Reuben went and lay with Bilhah his father’s concubine. And Israel heard of it” (Genesis 35:22, ESV). Reuben was hypocritical, for he did something similar to what Shechem had done to the sister Dinah, which the sons of Jacob condemned. It seems that Reuben was interested in usurping his fathers authority. It may also be that he was concerned that Bilhah not take the place as his fathers favorite wife now that Rachel had died. Reuben wanted his mother, and his little clan within a clan, to have the privileged position. Whatever the rationale, Reuben did a very wicked thing. And the text simply says, “and Israel [Jacob] heard  of it.” It doesn’t say that he did anything about it, which has become typical of Jacob. 

Far from being free from sin as will be in the new heavens and earth, Israel is still plagued by sin. There is sin in Israel’s camp, and the family is divided. 

Notice that when the sons of Jacob are listed in verses 23 through 26 they are not listed from oldest to youngest, but according to their factions: first the sons of Leah and then Rachel, Bilhah and Zilpah. This will become important as the narrative continues, for it will be the jealousy and division amongst the sons of Jacob that lead to Joseph’s bondage in Egypt and the eventual salvation of Israel through him. 

[APPLICATION: Brothers and sisters, as the people of God living this side of glory, we will encounter opposition, we will suffer and experience times of mourning, and we have to do  battle with sin and it’s consequences. Prepare for it. Do not grow weary in the fight. 

In the days of Jacob the  kingdom of God was beginning to be prefigured and they people of God straggled with these things. Now that the Christ has come we are living in  God’s inaugurated kingdom — we have the victory in Christ Jesus and we have tasted of the glory to come — but we still live in a fallen wold with pressures and heartaches of many kinds. We must persevere until the kingdom of God is consummated when Christ returns to make all things new.]

*****

III. Jacob Was Again Encouraged With The Promises Of God, His Eyes Directed To The Future Fulfillment Of The Promises Made To Abraham and Isaac Before Him  

The third and final observation of Genesis 35 will be brief. It is this — In Genesis 35 Jacob is again encouraged with the promises of God, his eyes directed to the future fulfillment of the promises made to Abraham and Isaac before him.  

In verse 9 we read, “God appeared to Jacob again, when he came from Paddan-aram, and blessed him. And God said to him, ‘Your name is Jacob; no longer shall your name be called Jacob, but Israel shall be your name.’ So he called his name Israel. And God said to him, ‘I am God Almighty: be fruitful and multiply. A nation and a company of nations shall come from you, and kings shall come from your own body. The land that I gave to Abraham and Isaac I will give to you, and I will give the land to your offspring after you” (Genesis 35:9–12, ESV).

Much of this was a reminder of things that God had previously said to Jacob. But this was new: “A nation and a company of nations shall come from you, and kings shall come from your own body.”  Abraham had been told that kings and nations would come from him, but this was the first time it was said to Jacob. 

*****

Conclusion

My desire is that you would see and understand the  big picture plan of God for the redemption of his elect and the renewal of this world that has been given over to corruption through mans fall into sin. 

God determined to provide a savior. This savior would be the offspring of Abraham, Isaac and Jacob. He would be born from amongst the people who would descend from them. And before his arrival this people — the Hebrew people — would be formed into a nation which would prefigure the kingdom of God and prepare for the arrival of the Christ, through whom salvation would come, and by whom the heavens and earth will be renewed. 

This is the big picture, friends. This is the story of scripture. It is the gospel of the kingdom. The purpose of the stories of Abraham, Isaac and Jacob is not to encourage us to be like them (for they were clearly flawed), but to have the faith that they had. For they were “ looking forward to the city that has foundations, whose designer and builder is God” (Hebrews 11:10, ESV). In other words, they new that the promises that were made to them were ultimately about the Christ and the promise of a new heavens and earth. 

“These all died in faith, not having received the things promised, but having seen them and greeted them from afar, and having acknowledged that they were strangers and exiles on the earth. For people who speak thus make it clear that they are seeking a homeland. If they had been thinking of that land from which they had gone out, they would have had opportunity to return. But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a city” (Hebrews 11:13–16, ESV).

Let us be sure  to have their faith, therefore. Let us be sure that we believe upon the Christ who descended from Abraham, Isaac and Jacob for the forgiveness of our sins and the hope of life eternal. “Know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, ‘In you shall all the nations be blessed.’ So then, those who are of faith are blessed along with Abraham, the man of faith.” (Galatians 3:7–9, ESV)

Tags: Genesis 35

Posted in Sermons Genesis 35
Comments Off on Sermon: Genesis 35: Jacob Enters Canaan, Not The New Heavens And Earth Posted by Joe

Old Testament Reading: Genesis 34

“Now Dinah the daughter of Leah, whom she had borne to Jacob, went out to see the women of the land. And when Shechem the son of Hamor the Hivite, the prince of the land, saw her, he seized her and lay with her and humiliated her. And his soul was drawn to Dinah the daughter of Jacob. He loved the young woman and spoke tenderly to her. So Shechem spoke to his father Hamor, saying, ‘Get me this girl for my wife.’ Now Jacob heard that he had defiled his daughter Dinah. But his sons were with his livestock in the field, so Jacob held his peace until they came. And Hamor the father of Shechem went out to Jacob to speak with him. The sons of Jacob had come in from the field as soon as they heard of it, and the men were indignant and very angry, because he had done an outrageous thing in Israel by lying with Jacob’s daughter, for such a thing must not be done. But Hamor spoke with them, saying, ‘The soul of my son Shechem longs for your daughter. Please give her to him to be his wife. Make marriages with us. Give your daughters to us, and take our daughters for yourselves. You shall dwell with us, and the land shall be open to you. Dwell and trade in it, and get property in it.’ Shechem also said to her father and to her brothers, ‘Let me find favor in your eyes, and whatever you say to me I will give. Ask me for as great a bride-price and gift as you will, and I will give whatever you say to me. Only give me the young woman to be my wife.’ The sons of Jacob answered Shechem and his father Hamor deceitfully, because he had defiled their sister Dinah. They said to them, ‘We cannot do this thing, to give our sister to one who is uncircumcised, for that would be a disgrace to us. Only on this condition will we agree with you—that you will become as we are by every male among you being circumcised. Then we will give our daughters to you, and we will take your daughters to ourselves, and we will dwell with you and become one people. But if you will not listen to us and be circumcised, then we will take our daughter, and we will be gone.’ Their words pleased Hamor and Hamor’s son Shechem. And the young man did not delay to do the thing, because he delighted in Jacob’s daughter. Now he was the most honored of all his father’s house. So Hamor and his son Shechem came to the gate of their city and spoke to the men of their city, saying, ‘These men are at peace with us; let them dwell in the land and trade in it, for behold, the land is large enough for them. Let us take their daughters as wives, and let us give them our daughters. Only on this condition will the men agree to dwell with us to become one people—when every male among us is circumcised as they are circumcised. Will not their livestock, their property and all their beasts be ours? Only let us agree with them, and they will dwell with us.’ And all who went out of the gate of his city listened to Hamor and his son Shechem, and every male was circumcised, all who went out of the gate of his city. On the third day, when they were sore, two of the sons of Jacob, Simeon and Levi, Dinah’s brothers, took their swords and came against the city while it felt secure and killed all the males. They killed Hamor and his son Shechem with the sword and took Dinah out of Shechem’s house and went away. The sons of Jacob came upon the slain and plundered the city, because they had defiled their sister. They took their flocks and their herds, their donkeys, and whatever was in the city and in the field. All their wealth, all their little ones and their wives, all that was in the houses, they captured and plundered. Then Jacob said to Simeon and Levi, ‘You have brought trouble on me by making me stink to the inhabitants of the land, the Canaanites and the Perizzites. My numbers are few, and if they gather themselves against me and attack me, I shall be destroyed, both I and my household.’ But they said, ‘Should he treat our sister like a prostitute?’” (Genesis 34, ESV)

*****

[Please excuse any and all typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.] 

Introduction

By now you are familiar with this pattern, for it has been repeated many times in the history of the patriarchs of Israel. As Genesis presents us with the stories of Abraham, Isaac and Jacob we will in one moment be greatly encouraged by some positive thing — an act of courage and faith, or the promises of God reiterated to the patriarch once again. But in the next moment we will find ourselves greatly discouraged by some detestable thing — a lack of faith, the patriarchs being driven by fear leading to things like deception and to polygamous marriages in an attempt to bring about the plans and purposes of God through human effort, etc. 

It is clear that Moses, under the inspiration of the Holy Spirit, was very concerned to say to physical and spiritual Israel, don’t get the wrong idea about your election. The Lord has set you apart to bless you, not because of your inherent goodness, not because of your superior faithfulness, but by his grace alone and for his glory. 

Notice that the same pattern is present here in the story of Jacob and his sons. We were greatly encouraged by the previous passage. Jacob was faithful to flee Laban and to return to the land of Canaan in obedience to the command of God. He was filled with faith and he was responsible. He prayed. He even wrestled with the Lord, and prevailed. The Lord blessed Jacob, giving him the name Israel. The promises of God were reiterated to him. And finally, he was reconciled to his brother Esau. At the end of that story we were greatly encourage to learn that Jacob purchased land in Canaan and there “he erected an altar and called it El-Elohe-Israel” (Genesis 33:20, ESV), meaning, “God, the (true) God of Israel.” So the story concluded with Jacob worshipping God in Canaan. But now we come to a very disturbing scene — the defiling a Dinah by Shechem the son of Hamor the Hivite, and the unjust slaughter of the Hivites by Simeon and Levi, the sons of Jacob. 

I have decided to organize this sermon by considering each of the main characters — Dinah, Shechem, Hamor, Jacob and Jacob’s sons, Simeon and Levi. We will consider the role each of these played in this narrative and make some application. 

But before we begin I must say, as we take this approach we must be careful to not loose sight of the main point of this text. Yet again, Genesis is concerned to magnify the grace of God shown to Abraham, Isaac and Israel. God’s grace and God’s faithfulness is the central theme. He was faithful to preserve his people and to keep his promises to them, despise their weakness, failures, and sins. 

*****

I. Dinah

Let us begin by considering this young lady, Dinah, who was the daughter of Jacob, born to Leah. 

In verse 1 we read, “Now Dinah the daughter of Leah, whom she had borne to Jacob, went out to see the women of the land. And when Shechem the son of Hamor the Hivite, the prince of the land, saw her, he seized her and lay with her and humiliated her” (Genesis 34:1–2, ESV). No clarification is needed here concerning what happened to this young lady. Those who are mature enough to process this subject matter understand the terrible thing that was done to Dinah.

Remember that we were first introduced to Dinah back in Genesis 30:21, where we learned that Leah, after bearing Jacob six sons, also “bore a daughter and called her name Dinah” (Genesis 30:21, ESV). Up to this point in the narrative, Jacob had eleven sons, and one daughter. We will hear the story of the birth of Jacob’s twelfth son, Benjamin, in 35:16 and following. 

The fact that Dinah was born to Leah is probably significant. This will become clear later on, but it seems that Jacob had a bad habit of showing favoritism to the children who were born to Rebekah — he loved Joseph and Benjamine more than the rest. The children born to Leah and the two servants may have been neglected a bit. 

[APPLICATION: Brothers and sisters, parents should be careful to not show favoritism to their children. Each child is a unique gift from the Lord. Each one will have strengths and weakness. Each one is to be loved, instructed and disciplined consistently, equally, and in a way appropriate to their temperament. It may be that Jacob fell short in this regard.]

Dinah was probably 14 or 15 years old when this terrible thing was done to her. We are told that she “went out to see the women of the land…” That is a rather obscure statement. It is hard to know what exactly it entailed. It probably only means that she went out to socialize. If Moses meant to communicate that Dinah was up to no good, that she was a rowdy and rebellious girl, he could have said so. Instead we are given the impression that her actions were innocent. 

[APPLICATION: With that said, I think it is also appropriate to make this application for our young people, and especially the young women in our congregation. It is important for you to be aware of your surroundings. It is important for you to be alert and aware of the dangers that exist within the world. Do not be naive. You know what it means to be naive, don’t you? It means to have a lack of experience, wisdom and judgement. A person who is naive puts themselves in dangerous  situations and doesn’t know it. A person who is naive trusts those who should not be trusted. Young men and women must develop wisdom and discernment. And how does a person gain wisdom? By fearing God, by knowing his word, and by learning from others who have proven themselves to be wise. 

You have heard me make this application many times in this study. I have often said that the Christian should not live on fear. We are to live courageously in the world as we trust in the Lord. But let me clarify something. By that I most certainly do not mean, that we are live foolishly or recklessly in the world. Live courageously! Do not be hindered by fear. But be wise. Be alert to the evil threats that are around you. 

“Dinah… went out to see the women of the land.” Somehow she ended up in this very dangerous situation. Was she at all to blame? Was she careless or naive? The text does not say. I think we should judge her to be innocent, therefore. But the story does provide us with an opportunity to say to our young people, and particularly to our young women, be wise.  Be careful. Be alert. Do not put yourselves in situations that can spiral out of control.]

*****

II. Shechem

Secondly, let us now consider this character Shechem, the son of Hamor the Hivite. This young man was a scoundrel. He was a selfish man, driven by his passions, and lacking in self control. 

In verse 2 we read, “And when Shechem the son of Hamor the Hivite, the prince of the land, saw her, he seized her and lay with her and humiliated her. And his soul was drawn to Dinah the daughter of Jacob. He loved the young woman and spoke tenderly to her. So Shechem spoke to his father Hamor, saying, ‘Get me this girl for my wife’” (Genesis 34:2–4, ESV).

Whatever we might say about the wisdom or lack thereof in Dinah, the text is clear that Shechem took her by force to lay with her. Nothing can possibly excuse his behavior. It is sin for a man to lay with a women who is not his wife. It is especially sinful for a man to lay with a women without her consent. To lay with someone who is not your spouce is fornication. To lay with someone without their consent — that is, to force yourself upon them — is rape. The scriptures condemn both things, but rape is an especially heinous sin, for it involves a victim. 

The law of Moses says, “But if in the open country a man meets a young woman who is betrothed, and the man seizes her and lies with her, then only the man who lay with her shall die. But you shall do nothing to the young woman; she has committed no offense punishable by death. For this case is like that of a man attacking and murdering his neighbor, because he met her in the open country, and though the betrothed young woman cried for help there was no one to rescue her” (Deuteronomy 22:25–29, ESV). 

Shechem was clearly driven by his passions. By that I mean that he was controlled by his desires. Instead of controlling his desires, he allowed his desires to control him. He was attracted to Dinah. He wanted to have her as wife. And there is nothing wrong with that! But he allowed the natural attraction that he felt for her to burn out of control. He lusted after her. He obsessed over her. He allowed his cravings for her to run about unchecked and unchallenged within his heart until he did the unthinkable thing of taking her by force. 

[APPLICATION: Brothers and sisters, how important it is for us to develop self control. To develop self control is to develop the ability to rule over our thoughts, appetites, and actions. I’m afraid that when many think of self control they think only of learning to control actions, that is, the things that we say or do. Of course the person who has self control does have control over their words and deeds, but it is important that we also learn to control our inner life — our thoughts and passions. The things that go on inside of us are not beyond our control. When I say that we must learn to control our thoughts and passions, I mean that we must bring them into conformity to God’s law to make them subject to Christ. 

Christian are to think pure thoughts. They are to dwell upon what is pure and true. They must, by the power of the Holy Spirit, “take every thought captive to obey Christ” (2 Corinthians 10:5, ESV). Paul exhorts the Christian concerning  their thought life with these  words: “Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things” (Philippians 4:8, ESV). I wonder, have you learned to control your thoughts?Have you learned to test them with scripture to see if they are true? Have you learned to put away that which is false and filthy from your thoughts, and to think about things that are pleasing to the Lord?

Christians are also to rule over their passions. To have passion is to be drawn to something, or repulsed by it. All humans have passions. We look at the world around us, we consider things to be either good or evil, lovely or repulsive, and then our passions either draw us to that thing, or drive us from it. The trouble is that our passions have also been distorted  by sin. Instead of being drawn to that which is truly good, lovely and pleasing to God, sometimes we are drawn to that which is evil. Conversely, instead of being repulsed by that which is evil, we are sometimes drawn to it. This is why Paul says, “Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry.” (Colossians 3:5, ESV). Notice that he commands us to put to death, not only evil behavior, but evil passions and desires along with the sin of covetousness, which is a sin of the heart.] 

This man Shechem was driven (controlled) by his passions, which were inclined to evil. May it not be said of us. Instead, we are to be self controlled,  for “the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law” (Galatians 5:22–23, ESV). 

*****

III. Hamor

Thirdly, what shall we say of Shechem’s father, Hamor? 

Well, I get the impression that Hamor spoiled his son by failing to discipline him. His son is portrayed as self absorbed, self serving and reckless. Perhaps Hamor had something to do with this. 

Notice that Hamor did not condemn the actions of his son. Quite the opposite, he advocated for his son. Verse 8: “But Hamor spoke with [Jacob and his sons], saying, ‘The soul of my son Shechem longs for your daughter. Please give her to him to be his wife. Make marriages with us. Give your daughters to us, and take our daughters for yourselves. You shall dwell with us, and the land shall be open to you. Dwell and trade in it, and get property in it” (Genesis 34:8–10, ESV). In verse 19 we learn that Shechem’s was “the most honored of all his father’s house” (Genesis 34:19, ESV).

[APPLICATION: Brothers and sisters, we must take care to discipline our children in love and teach them to keep the commandments of the Lord. Proverbs 13:24 famously says, “Whoever spares the rod hates his son, but he who loves him is diligent to discipline him” (Proverbs 13:24, ESV). Disciplining you children is hard work. It requires “diligence”, as the proverb says. The lazy parent fails to discipline in one of two ways. They are either neglagent — refusing to address the sins and shortcomings of their children all together. Or they are harsh — confronting the sins and shortcomings of their children, but carelessly, in anger, and not in love. 

Ephesians 6:4 speaks to fathers, saying, “Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord” (Ephesians 6:4, ESV). Parents, and especially fathers, have this responsibility to discipline their children, to bring them up in the instruction of the Lord. And this they are to do in such a way that their children are not provoked to anger. Hypocrisy in the parent will provoke the child to anger. Harshness in the parent will provoke the child to anger. Unreasonable expectations will provoke the child to anger. Parents, and especially fathers, are called to discipline and instruct their children, as they themselves pursue obedience to Christ, as they model repentance. When the discipline and instruct they are to do so graciously,  lovingly, and with great care. One thing they must not do is ignore the sins  of their children, allowing them to go unchecked.]

This seems to have been the case with Hamor. His son was self centered and reckless. His father failed to confront his sin, because he was “the most honored of all his father’s house”. If this was the case when Shechem was a young man, I think it is safe to assume that it was also the case when Shechem was a child. “Whoever spares the rod hates his son, but he who loves him is diligent to discipline him” (Proverbs 13:24, ESV). 

Not only do we damage our children by failing to discipline and instruct them, we also damage society. Look at the damage and destruction that came upon others as the result of self centered Shechem! Oh, that we would be faithful to discipline and instruct our children for the glory of God, for their good, and for the good of our neighbors.

*****

IV. Jacob

Fourthly, let us consider Jacob’s role in all of this. The narrative of Genesis gives the impression that Jacob was negligent concerning his daughter and the terrible thing that was done to her. 

Remember that Dinah was the daughter of Leah. As I have said before, this theme will develop as the narrative of Genesis progresses — Jacob is characterized as showing favoritism to the children of Rebekah over the children of his other wives — Leah and the two servants. 

Did Jacob fail to look after Dinah? Was Jacob negligent by allowing her to go out to visit  with the women of the land unattended? Did he fail to protect her from harm by giving her proper guidelines and restrictions? It is hard to know for sure, but all things considered it seems that Jacob is portrayed as one who was cared too little about the well-being of his daughter. Perhaps he was negligent. 

When Hamor came to speak with Jacob about the incident, “Jacob held his peace”. This lack of outrage concerning what was done to Dinah seemed to further infuriate his sons, who then took matters into their own hands. After they did what they did, what did Jacob say to them? “Then Jacob said to Simeon and Levi, ‘You have brought trouble on me by making me stink to the inhabitants of the land, the Canaanites and the Perizzites. My numbers are few, and if they gather themselves against me and attack me, I shall be destroyed, both I and my household.’ But they said, ‘Should he treat our sister like a prostitute?’” (Genesis 34:30–31, ESV). Judging by this exchange it seems that Jacob was more interested in preserving his place in the land than standing up against the awful thing that was done to his daughter. This frustrated Simeon and Levi. 

I wonder if this episode in Jacob’s life corresponds to the episodes in Abraham and Isaac’s lives wherein they lied about their wives, saying that they were their sisters, in order to preserve their own lives. As you know, their wives —  Sarah and Rachael were taken into king’s harrems. Here it seems that Jacob was negligent concerning his daughter, and that being confronted with the wrong that was done to here, he shrunk back out of fear of the people of the land, his numbers being few, and theirs very  great. 

[APPLICATION: Brothers and sisters, let us not be found negligent in any of our duties. Instead, let us be found faithful. It is easy to get distracted in this life and to loose sight of what matters most and of our basic and fundamental responsibilities. Sometimes the things that distract us are good things in and of themselves — work, education, friendship, ministry — but if those good things keep us from fulfilling our basic responsibilities, then they have become a distraction to us. Husbands are responsible to lead and to love their wives. Parents  are responsible to raise their children in the Lord, etc. The one who is mature in Christ will learn to juggle life’s many demands without loosing sight of that which is most important, and without neglecting the essential work that the Lord has called them too. 

Husbands and wives, make it your aim to be good and godly husbands and wives. This is pleasing to the Lord. Don’t allow other less important pursuits to distract you from fulfilling that calling. Parents, make it your aim to be good and godly parents. This is pleasing to the Lord. Don’t allow other less important pursuits to distract you from fulfilling that calling. 

Concerning parenting, it is possible to  smother your children. It is possible to be so driven by fear of the unknown that you unreasonably restrain your children and rob them of life experiences that might be useful to their growth in godliness.  But it is also possible to be nieve and negligent — to let your children run completely free without warning or restraint. Neither is helpful. Both approaches can be harmful. 

Brothers and sisters, let us raise our children and teach them to live in the world but be not of it. Let us teach them wisdom and discernment. Let us provide them with boundaries and restrictions appropriate to their age. But let us also remember that our objective is raise them us so that they might leave the nest and fly on their own.]

Jacob may have been negligent. It is possible that he failed to guide and direct his daughter so that harm befell her. But is also possible that he did all that he could and should as a father. Sometimes bad things happen even when we do everything in our power. 

*****

V.  Simeon and Levi

Fifthly and lastly, let us consider the actions of Simeon and Levi, the sons of Jacob. They, like Shechem, showed themselves to be reckless men, driven by their passions, and lacking in self control. 

It was right for them to be angry about what was done to their sister Dinah. In fact, it would have been wrong for them to not be angry. The problem is that their anger burned out of control. Their anger, instead of  leading them to do right, drove them to do wrong.

[APPLICATION: it is very importiant for us to understand that anger is not necessarily sinful, brothers and sisters. It is right to be angry if we are angry about the right things. Often we are angry about the wrong things, though. And even if we are angry about the right things, we must  be careful to not allow our anger to burn out of control. 

Consider that God is angry concerning the wickedness in the world, but he does not sin. He perfectly hates that which is evil, and perfectly loves that which is good. Never does his anger burn out of control, but it leads him to act with perfect justice. 

Listen also to Ephesians 4:26 which says, “Be angry and do not sin…” Paul here commands the Christian to be angry, but never in a sinful way. 

Our anger — even if it is righteous anger towards that which is evil — can burn out of control in one of two ways. 

Sometimes our anger is explosive. It may be right for you to be angry at your child for their disrespectful behavior, but never should that anger cause you to explode — that is, to loose control. 

Sometimes our anger burns out of control slowly. Here I am referring to anger that turns into bitterness, resentment, or unforgiveness.  Again, it may be that your are angry about some evil thing, but your are wrong to allow that anger to fester in such a way that it leads you to sin.

“Be angry and do not sin…”, brothers and sisters. Be self controlled. Do not allow your passions to drive you. Bring them into submission to the will of God.]

Simeon and Levi were right to be angry about the wicked thing that was done to their sister. In fact, I have said that perhaps Jacob was not angry enough! And Simeon and Levi would have been right to seek justice. But instead they allowed their anger boil within them until it boiled over to this horrible act of injustice.  Shechem deserved to be punished for his sin. Instead, Simeon and Levi poured out their wrath indiscriminately upon the whole multitude of that people.

*****

Conclusion

As we move to a conclusion I cannot help but look ahead in the narrative a bit and draw your attention to the grace of God shown to Israel. 

Genesis 35:5: “And as they journeyed, a terror from God fell upon the cities that were around them, so that they did not pursue the sons of Jacob” (Genesis 35:5, ESV). Verse 9: “God appeared to Jacob again, when he came from Paddan-aram, and blessed him. And God said to him, ‘Your name is Jacob; no longer shall your name be called Jacob, but Israel shall be your name.’ So he called his name Israel. And God said to him, ‘I am God Almighty: be fruitful and multiply. A nation and a company of nations shall come from you, and kings shall come from your own body. The land that I gave to Abraham and Isaac I will give to you, and I will give the land to your offspring after you” (Genesis 35:9–13, ESV).

God was truly merciful, gracious and kind to Jacob and his sons, despite their sin. He would preserve them and bless them so that through them the Christ would come into the world, in whom we have the forgiveness of all our sins. 

Tags: Genesis 34

Posted in Sermons Study Guides Genesis 34
Comments Off on Sermon: Genesis 34: The Tribe Of Jacob Defiled Posted by Joe

QUESTIONS FOR DISCUSSION AT HOME OR IN GOSPEL COMMUNITY GROUPS

• Analyze Jacob’s prayer in 32:9-12. Discuss how it reveals the growth in Jacob’s faith during his years with Laban.
• What does the story of Jacob’s wrestling with God (32:22-32) teach us about God’s dealings with us? How can we prevail with God?
• Why was it important that Jacob reenter Canaan and Esau exit? Discuss the ways that the story of Jacob foreshadows Israel’s exodus and conquest under Moses and Joshua, and our redemption in Christ Jesus.

Tags: Gospel Community Groups

Posted in Study Guides Gospel Community Groups
Comments Off on Discussion Questions For Sermon on Genesis 32:1 – 33:20 Posted by Joe

*****

[Please excuse any and all typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without proofreading.] 

Introduction

You will notice that I am once again covering a large narrative section of the book of Genesis  — Genesis 32:1 – 33:20. Here we find the story of Jacob’s preparations to meet his offended brother, Esau, his wrestling with the LORD, and his eventual reconciliation with Esau. I will not read the entire text at the start of the sermon today, as is our custom, but will read the three parts of the text as we come to them. 

*****

I. Jacob Prepares to Meet Esau  (32:1-21)

Let us consider, first of all, Jacob’s preparations to meet his offended brother, Esau, as described in 32:1-21. 

Hear now the word of the Lord: “Jacob went on his way, and the angels of God met him. And when Jacob saw them he said, ‘This is God’s camp!’ So he called the name of that place Mahanaim. And Jacob sent messengers before him to Esau his brother in the land of Seir, the country of Edom, instructing them, ‘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, donkeys, flocks, male servants, and female servants. I have sent to tell my lord, in order that I may find favor in your sight.’’ And the messengers returned to Jacob, saying, ‘We came to your brother Esau, and he is coming to meet you, and there are four hundred men with him.’ Then Jacob was greatly afraid and distressed. He divided the people who were with him, and the flocks and herds and camels, into two camps, thinking, ‘If Esau comes to the one camp and attacks it, then the camp that is left will escape.’ And Jacob said, ‘O God of my father Abraham and God of my father Isaac, O LORD who said to me, ‘Return to your country and to your kindred, that I may do you good,’ I am not worthy of the least of all the deeds of steadfast love and all the faithfulness that you have shown to your servant, for with only my staff I crossed this Jordan, and now I have become two camps. Please deliver me from the hand of my brother, from the hand of Esau, for I fear him, that he may come and attack me, the mothers with the children. But you said, ‘I will surely do you good, and make your offspring as the sand of the sea, which cannot be numbered for multitude.’’ So he stayed there that night, and from what he had with him he took 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 calves, forty cows and ten bulls, twenty female donkeys and ten male donkeys. These he handed over to his servants, every drove by itself, and said to his servants, ‘Pass on ahead of me and put a space between drove and drove.’ He instructed the first, ‘When Esau my brother meets you and asks you, ‘To whom do you belong? Where are you going? And whose are these ahead of you?’ then you shall say, ‘They belong to your servant Jacob. They are a present sent to my lord Esau. And moreover, he is behind us.’’ He likewise instructed the second and the third and all who followed the droves, ‘You shall say the same thing to Esau when you find him, and you shall say, ‘Moreover, your servant Jacob is behind us.’’ For he thought, ‘I may appease him with the present that goes ahead of me, and afterward I shall see his face. Perhaps he will accept me.’ So the present passed on ahead of him, and he himself stayed that night in the camp” (Genesis 32:1–21, ESV).

I have five observations to make about this section.

One, we should recognize from the outset Jacob’s unpleasant situation. No sooner had Jacob escaped the grasp of Laban than his mind was troubled by another threat — he would now have to face Esau, his older brother whom he has swindled out of his birthright and blessing many years earlier. 

The last we heard about Esau was that he planned to comfort himself by killing Jacob for stealing his blessing. Rebekah, Jacob and Esau’s mother, told Jacob to go away to Laban and that she would send for him once Esau’s wrath had cooled — never did Rebekah send for him. And so Jacob was right to assume that his brother was still angry and desired to do him harm. Jacob was in a predicament. He had escaped from Laban, but he was heading towards Esau. He was stuck in between two enemies, both of whom were much stronger than he. 

By the way, this is very similar to the situation that the people of Israel would find themselves in after their exodus from Egypt and prior to their conquest of Canaan. They, for a time, were in a very vulnerable place — a wilderness place — with strong enemies on every side. Their vulnerability must have pressed them to rely upon their God. 

[APPLICATION: Brothers and sisters, you and I can relate to Jacob and to Israel here, for we have been redeemed by Christ Jesus. We have been freed from bondage to Satan, sin and the power of death. But we are not home. We are sojourners in a wilderness place. We are at once in this world but not of it. We see that there are enemies that threaten on every side. But we are to take courage knowing that God is with us. And because God is with us, we are able to sojourn in this place — yes, even in California — confidently, as we trust God to fulfill his promises and bring us safely into the heavenly land of promise.]

That leads me to my second observation about this section. Notice how the LORD comforted Jacob by reminding him of his presence. Jacob had escaped Laban and as he was entering the land of promise,  “the angels of God met him. And when Jacob saw them he said, ‘This is God’s camp!’ So he called the name of that place Mahanaim.” God was always with Jacob, this we know. But as Jacob was obedient to go again to the land promised to him  and  to his descendents, he was shown this vision. Mahanaim means “two camps”. Jacob was alone, but here he was reminded that he was not really alone — the Lord and his army camped with him. 

[APPLICATION: Brothers and sisters, neither are you and I alone. With our eyes we see only one camp here, but really there are two camps. The LORD is present with us along with the heavenly hosts, for “you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel” (Hebrews 12:22–24, ESV). You and I are reminded of the Lord’s presence each Lord’s Day as we assemble together in the name of Christ.  It is here in this place that we hear God’s word. It is here  that we sign and pray to God. It is here that we see his kingdom manafest as we set our eyes upon others who also say,  “Jesus is Lord”, and it is here that Christ’s broken body and shed blood is represented before us, as if the Lord were  saying through the elements, did I tell you, “behold, I am with you always, to the end of the age” (Matthew 28:20, ESV). Do not neglect the assembly, brothers and sisters, for it here that we are reminded that there are two camps — ours, and the heavenly camp of the God who will never leave us nor forsake us.]

Three, notice how Jacob took action to protect his camp. At first he sent messengers to Esau to inform him that he was coming. Undoubtably the purpose was also to get a sense of Esau’s disposition towards Jacob. The news was not good. Esau was coming out to meet Jacob and his camp with 400 men. People do not travel around with 400 men unless they intend to fight. Jacob understood this to mean that Esau intended to do him harm, and he was probably right. “Jacob was greatly afraid and distressed”, and so he took this approach —  he divided his camp into two. If Esau attacked one camp, the other might be able to escape. 

[APPLICATION: Throughout this narrative it is apparent that Jacob was walking by faith. He went forward trusting in the promises of God. But he also took action. Brothers and sisters, I have said it before and must say it again — trusting in the Lord does not mean that we are to sit idly by. If we  are in Christ we are to walk by faith. Notice that the Christian  life will always involve  these to things walking and  believing. Have faith in God, but do not forget to walk. Trust in him, but also take action. Believe upon the Lord, but also be obedient.]

Four, notice that after Jacob divided his camp, he prayed. Some might criticize Jacob for dividing his camp first and then praying second. Those who are exceptionally pious might say that Jacob should have started with prayer and then moved on to action. But in Jacob’s defense, I think you would agree there are some circumstances that require action first, and prayer second. If your house is burning you ought to take action first and pray later, for example. We should refrain from being too critical of Jacob given the pressing circumstances. In fact, when we come to the prayer of Jacob we find a beautiful prayer — one that is permeated with trust in God and faith in his promises. 

The prayer is found in 32:9-12 and it may be divided into five parts. One, Jacob addressed God as the “God of my father Abraham and God of my father Isaac…”  Some have wondered, didn’t Jacob coincided God to be his God too? And the answer is clearly, yes. But here Jacob refers to God as the God of Abraham and Isaac because his mind is  set upon the promises of God given first to them, and then also to  him. Two, Jacob emphasized what the LORD had commanded him to do when he referred to God as the “LORD who said to me, ‘Return to your country and to your kindred, that I may do you good…’” (Genesis 32:9, ESV). It is not that God needed to be reminded of this. Jacob prayed this way to remind himself of the promises of God.  When he prayed in this way it was as if he said, LORD I need your help if I am to obey your command in regard to returning to the land! Three, notice the humility and utter brokenness of Jacob when he said, “I am not worthy of the least of all the deeds of steadfast love and all the faithfulness that you have shown to your servant, for with only my staff I crossed this Jordan, and now I have become two camps” (Genesis 32:10, ESV). Here Jacob confesses what you and I have known to be true all along — that he  was not worthy to be loved steadfastly by God; he did not deserve the Lord’s faithfulness. Fourthly, Jacob asked for the LORD’s provision, saying, “Please deliver me from the hand of my brother, from the hand of Esau, for I fear him, that he may come and attack me, the mothers with the children” (Genesis 32:11, ESV). Fifthly, and lastly, Jacob based  his prayer upon the promises  of God that were previously given. Verse 12: “But you said, ‘I will surely do you good, and make your offspring as the sand of the sea, which cannot be numbered for multitude’” (Genesis 32:12, ESV).  What a wonderful prayer this was! It seems to be, judging by the content of this prayer, that our friend Jacob has progressed significantly in his sanctification over the past 20 years. Jacob addressed God as father. He prayed, not for selfish gain, but out of a desire to be obedient to God. He knew that he was unworthy and he readily admitted it. He humbly asked the Lord to help him. And this he did boldly as he believed upon the promises of God given to him previously.   

The fifth  and last observation that I have regarding this first section is that Jacob was very eager to appease Esau’s wrath.  Certainly this was due, in part, out a desire for self-preservation. Jacob didn’t want to die, nor did he want any harm to befall his family. But there also seems to be a desire to make things right with Esau regarding their past. 

Jacob sent a large gift to Esau ahead of the family. He  sent 530 animals with his servants. These he sent in waves or droves. And he instructed his servants to greet Esau with the same words so that he would hear them again and again. When Esau asked the servants, “To whom do you belong? Where are you going? And whose are these ahead of you?” They  were  to reply saying “They belong to your servant Jacob. They are a present sent to my lord Esau. And moreover, he is behind us.’’ Notice that Jacob referred to himself as Esau’s servant, and Esau he called lord. This is quite a change of attitude from the last time Jacob and Esau were together. It seems to me that Jacob had been humbled, softened and sanctified during those years with Laban. Having been tricked and taken advantage of by Laban for those 20 years, it seems that Jacob now understands how awful it was to take advantage of Esau and trick him as he did  all those years ago. He seems very eager to appease Esau’s wrath, to cover his sins, and to have the relationship restored. 

[APPLICATION: It is interesting how the Lord disciplines and instructs his children. He instructs us by his word and Spirit, but often he will discipline us through sufferings. The Lord will sometimes teach us to hate sin by giving us over to it and it’s bitter consequences for a time. I do not  think that any Christian will have real victory over habitual sin until he or she comes to see and believe that the sin is truly vile, dark, destructive and deadly. Some are wise see sin for what it is by believing the word of God. We might say that these learn the easy way. But others are more foolish. They toy with sin. Over and over again they indulge. And over and over again they reap the destructive consequences of sin. These, like Jacob, learn the hard way. But thanks be to God, in his mercy and grace he does also teach to hate that which is evil and cling to that which is good even if we must learn it the hard way.] 

Jacob seems to get it now. What he did to his older brother all those years ago was wrong. Now he is eager make amends. More than anything he desires peace.

[APPLIACTION: Romans 12:18 says, “If possible, so far as it depends on you, live peaceably with all” (Romans 12:18, ESV). Hebrews 12:14 says, “Strive for peace with everyone, and for the holiness without which no one will see the Lord” (Hebrews 12:14, ESV). And in Ephesians 4:1-3 Paul urges the Christian “to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace” (Ephesians 4:1–3, ESV). I wonder, are you eager to be at peace with all men? Are you striving for it as Jacob did  with Esau, against whom he had sinned?]

*****

II. Jacob Wrestles With God (32:22-32)

Up to this point in the narrative Jacob’s primary concern is his relationship with Esau. His preparations and prayers were about Esau and the reconciliation of their terribly broken relationship. But as the narrative unfolds we learn that this wasn’t God’s primary concern for Jacob. Even more important than Jacob’s relationship with Esau was Jacob’s relationship with God.  Though it is evident that by this time Jacob had faith, and that his faith was growing, it appears that there was some unfinished business.

Here in 32:22-32 we learn that Jacob wrestled with God. Here now the word of the Lord: “The same night he [Jacob] arose and took his two wives, his two female servants, and his eleven children, and crossed the ford of the Jabbok. He took them and sent them across the stream, and everything else that he had. And Jacob was left alone. And a man wrestled with him until the breaking of the day. When the man saw that he did not prevail against Jacob, he touched his hip socket, and Jacob’s hip was put out of joint as he wrestled with him. Then he said, ‘Let me go, for the day has broken.’ But Jacob said, ‘I will not let you go unless you bless me.’ And he said to him, ‘What is your name?’ And he said, ‘Jacob.’ Then he said, ‘Your name shall no longer be called Jacob, but Israel, for you have striven with God and with men, and have prevailed.’ Then Jacob asked him, ‘Please tell me your name.’ But he said, ‘Why is it that you ask my name?’ And there he blessed him. So Jacob called the name of the place Peniel, saying, ‘For I have seen God face to face, and yet my life has been delivered.’ The sun rose upon him as he passed Penuel, limping because of his hip. Therefore to this day the people of Israel do not eat the sinew of the thigh that is on the hip socket, because he touched the socket of Jacob’s hip on the sinew of the thigh.” (Genesis 32:22–32, ESV).

This story is one of the more mysterious stories found in the pages of holy scripture. Jacob was left all alone after sending his family and possessions across the Jabbok river. Why did he remain alone as the others journeyed onward? The text does not say. I think it is safe to assume that Jacob needed to be alone to do business with God. And while he was all alone he was assaulted by, what he at first thought was, a man. Evidently the wrestling lasted a long time until the “man” touched Jacobs hip to put it out of joint. 

Who was this “man” that Jacob wrestled with? Well, as the event unfolded Jacob became aware that this was no mere man, but that he was wrestling with God himself. More precisely, he was wresting with the angel of the LORD, a physical manifestation of the investable God. 

As daybreak drew near the “man” spoke to Jacob saying, “Let me go, for the day has broken.” Jacob’s reply was, “I will not let you go unless you bless me.” It is clear from this reply that Jacob knew that he was wrestling with the LORD. This would have been a very strange request for Jacob to make if he thought that he was doing combat with a mortal enemy. Why would he say to an enemy, “I will not let you go unless you bless me.” Jacob was wrestling with God himself, and more than anything he desired the LORD’s blessing. The blessing of the LORD had already been pronounced upon Jacob by his father. Jacob had also received the promises of the LORD. But in this moment of trail, Jacob wanted the blessing of the LORD more than anything else. 

[APPLICATION: Brothers and sisters, I wonder, do you have the same desire? Do you desire to be blessed of the LORD more than any other thing? Put differently, if you had to choose between great wealth, great health and all worldly pleasures, and being blessed in the LORD, what would you choose? To be blessed of the LORD is to belong to him and to have your sins forgiven. To be blessed of the LORD is to be in a right relationship with him. Psalm 32:1: “Blessed is the one whose transgression is forgiven, whose sin is covered. Blessed is the man against whom the LORD counts no iniquity, and in whose spirit there is no deceit” (Psalm 32:1–2, ESV). Romans 4:7: “Blessed are those whose lawless deeds are forgiven, and whose sins are covered; blessed is the man against whom the Lord will not count his sin” (Romans 4:7–8, ESV). Which would you choose? The riches and pleasures of this world, or the blessing of being in right relationship with the LORD?]

Jacob would not let the “man” go until he blessed him. By this point in his life this was his leading desire — to know the LORD, and to be known by him. 

Jacob prevailed. In verse 27 the “man” spoke to Jacob saying “‘What is your name?’ And he said, ‘Jacob.’ Then he said, ‘Your name shall no longer be called Jacob, but Israel, for you have striven with God and with men, and have prevailed’” (Genesis 32:27–28, ESV).

Jacob was in this moment given the name Israel as a memorial to the change that had occurred within him. From birth Jacob was a heal snatcher. He was one who took advantage of others, his name meaning, “one who seizes”, or “one who supplants.” But here he is called Israel indicating that over time his character had changed. Instead of being a deceptive cheat, he was one who wrestled with God and prevailed. 

This is the first time that the word “Israel” appears in the pages of holy scripture. Etymologically the world means, “he who struggles with God”. But it is this story that clarifies the significance of that name. It is true that Jacob wrestled with God and prevailed, but we must pay careful attention to the way in which he prevailed. 

One, he prevailed — that is to say, he got the blessing — because God condescended. God pursued Jacob. God came to him to engage him and to reveal himself to him in the flesh. It is a ridiculous thought that a man would be able to wrestle with God at all, let alone for a long time so as to prevail over him. But God made himself low for Jacob. As a father wrestles with his toddler child and gives him the upper hand, so God permitted that Jacob wrestle with him for a time. The wrestling was prolonged, not because God was weak and Jacob strong, but because God condescended to Jacob’s capacity. 

Two, he prevailed — that is to say, he got the blessing — only after being defeated by God. This sounds ridiculous at first, but it is true. Jacob prevailed by being defeated. 

Three, he prevailed — that is to say, he got the blessing — only by crying out to God and pleading for his grace. “I will not let you go unless you bless me”, Jacob said. 

In other words, Jacob “prevailed” with God, not because he pursued God and conquered him, but because God pursued him, wounded him, and brought him low. God brought Jacob to that place of utter humility so that the only thing he could do was to cry out to the Lord and say, do not leave me, but give me your blessing. 

This, friends, is the only way for man to wrestle with God and prevail. If man is to prevail with the Lord, he must by humbled. He must be brought to the end of himself, and to that place of utter despair. If man is to prevail with the Lord, he must be brought low and to that place where the only thing he can do is to cry out for mercy. 

Remember, this was Paul’s experience. Before his name was Paul the Apostle, he was Saul the persecutor of the church. He was arrogant in his opposition to Christ and his church, but the Lord humbled him, struck him with blindness, “and when we had all fallen to the ground, [he] heard a voice saying to [him] in the Hebrew language, ‘Saul, Saul, why are you persecuting me? It is hard for you to kick against the goads’” (Acts 26:14, ESV). Saul the persecutor of Christ became Paul the Apostle of Christ, but only after being brought low. 

The only way to prevail with God, is for him to first prevail over us. The way for man to conquer God (if I may speak in this way) is to be first conquered by him. 

 [APPLICATION: Brothers and sisters, all who rightly and truly bear the name, the Israel of God, have had this same experience. Like Saul and Jacob before, all who have God as their God and Father know what it is to wrestle with God, to be overcome by him, and thus, to prevail with him, so as to receive his blessings. The is why Jesus said, “For whoever would save his life will lose it, but whoever loses his life for my sake will save it” (Luke 9:24, ESV). Gaining Christ and the heavenly blessings that are found in him r requires that we first  give up. We must tap out.  We must come to the end of ourselves and say, Lord, I am nothing on my own. I have no strength — no hope. Save me.]

After Jacob was given the Israel as a memorial to the grace of God that was bestowed upon him, he then asked the “man” to reveal his name. And to maintain the mystery,  the “man” said, “Why is it that you ask my name?’ And there he blessed him.” But Jacob knew the truth of the matter, “So Jacob called the name of the place Peniel, saying, ‘For I have seen God face to face, and yet my life has been delivered.”

Not only was Jacob given the name Israel as a memorial, but he went on walking with a limp from that day forward. And so it is for all who have been subdued by Christ Jesus. They too walk with a limp. Having been humbled by God, they continue on in humility, being ever mindful of their inadequacy and the grace of God shown to them in Christ Jesus. 

*****

III. Jacob Meets Esau (33:1-20)

 In the third and final section of our text for today we hear of Jacob’s meeting with Esau. We will spend the least amount of time on this section, so listen very carefully now to the word of the Lord: “And Jacob lifted up his eyes and looked, and behold, Esau was coming, and four hundred men with him. So he divided the children among Leah and Rachel and the two female servants. And he put the servants with their children in front, then Leah with her children, and Rachel and Joseph last of all. He himself went on before them, bowing himself to the ground seven times, until he came near to his brother. But Esau ran to meet him and embraced him and fell on his neck and kissed him, and they wept. And when Esau lifted up his eyes and saw the women and children, he said, ‘Who are these with you?’ Jacob said, ‘The children whom God has graciously given your servant.’ Then the servants drew near, they and their children, and bowed down. Leah likewise and her children drew near and bowed down. And last Joseph and Rachel drew near, and they bowed down. Esau said, ‘What do you mean by all this company that I met?’ Jacob answered, ‘To find favor in the sight of my lord.’ But Esau said, ‘I have enough, my brother; keep what you have for yourself.’ Jacob said, ‘No, please, if I have found favor in your sight, then accept my present from my hand. For I have seen your face, which is like seeing the face of God, and you have accepted me. Please accept my blessing that is brought to you, because God has dealt graciously with me, and because I have enough.’ Thus he urged him, and he took it. Then Esau said, ‘Let us journey on our way, and I will go ahead of you.’ But Jacob said to him, ‘My lord knows that the children are frail, and that the nursing flocks and herds are a care to me. If they are driven hard for one day, all the flocks will die. Let my lord pass on ahead of his servant, and I will lead on slowly, at the pace of the livestock that are ahead of me and at the pace of the children, until I come to my lord in Seir.’ So Esau said, ‘Let me leave with you some of the people who are with me.’ But he said, ‘What need is there? Let me find favor in the sight of my lord.’ So Esau returned that day on his way to Seir. But Jacob journeyed to Succoth, and built himself a house and made booths for his livestock. Therefore the name of the place is called Succoth. And Jacob came safely to the city of Shechem, which is in the land of Canaan, on his way from Paddan-aram, and he camped before the city. And from the sons of Hamor, Shechem’s father, he bought for a hundred pieces of money the piece of land on which he had pitched his tent. There he erected an altar and called it El-Elohe-Israel” (Genesis 33:1–20, ESV).

Three things should be noted. 

One, take notice of Jacob’s humble disposition. Clearly, something changed in this man over the past 20 years. Notice how he humbly bowed before Esau, calling him lord. He gave him gifts as if restoring unto him the birthright and the blessing that he had stolen those many years ago. As I said before, those who have wrestled with God and have been subdued by him, walk with a limp. They walk humbly before God and man. 

Two, notice Esau’s tenderness to Jacob. This is surprising given that Esau came out to Jacob as if prepared for war. Could it be that Esau intended to do Jacob harm at first, but had a change of heart while on the way? Could it be that the prayer of Jacob and the gifts that he sent had an affect? I think they did! Brothers and sisters, not only should we be concerned to have a right relationship with God, but also with man.  We are commanded to “Strive for peace with everyone, and for the holiness without which no one will see the Lord” (Hebrews 12:14, ESV).

Three, notice that while Esau vacated the land, Jacob entered it and took possession of it. This is a very important part of the story of redemption. Jacob, the younger of the two brothers, was the one who received the promises made to Abraham and to Isaac. To him it was said, “May [God] give the blessing of Abraham to you and to your offspring with you, that you may take possession of the land of your sojournings that God gave to Abraham!” (Genesis 28:4, ESV). Now all these years laters we see the beginning of the fulfillment of this promises. Esau vacated the land, and Jacob entered in.  “From the sons of Hamor, Shechem’s father, he bought for a hundred pieces of money the piece of land on which he had pitched his tent. There he erected an altar and called it El-Elohe-Israel”, which means, “God, the God of Israel”. Clearly Jacob’s faith had matured. More than anything he desired God’s blessing, and above all he was devoted to the worship of his God in the land that was promised to him and to his offspring forever.

*****

Conclusion

Brothers and sisters, may the Lord bless you with the faith of Jacob. May you desire above all earthly things to be blessed in the Lord. May he humble you so that you bow the knee before him. May he conquer you so that you might have him as your God. May the aim of your life be to glorify him in all things. And may you sojourn well, until the Lord brings us into the promised land, the new heavens and earth earned by Christ Jesus our Lord.

Let us stand and sing the hymn, O God of Bethel.

O God of Bethel, by whose hand
thy people still are fed,
who through this weary pilgrimage
hast all our fathers led;

Our vows, our prayers, we now present
before thy throne of grace;
God of our fathers, be the God
of their succeeding race.

Through each perplexing path of life
our wandering footsteps guide;
give us each day our daily bread,
and raiment fit provide.

O spread thy covering wings around
till all our wanderings cease,
and at our Father’s loved abode
our souls arrive in peace.

Tags: Genesis 32:1-33:20

Posted in Sermons Genesis 32:1-33:20
Comments Off on Sermon: Genesis 32:1 – 33:20: God, The God Of Israel Posted by Joe

QUESTIONS FOR DISCUSSION AT HOME OR IN GOSPEL COMMUNITY GROUPS

• What is the central theme of this passage?
• How does the story of Jacob escaping Laban prefigure the exodus of Israel from Egypt?
• How do both of these stories prefigure our spiritual redemption in Christ?
• What might we learn from this story about our escape from the Evil One through faith in Christ and our daily struggle with him?

Tags: Gospel Community Groups

Posted in Study Guides Gospel Community Groups
Comments Off on Discussion Questions for Sermon on Genesis 30:25 – 32:2 Posted by Joe

Old Testament Reading: Genesis 30:25–32:2

“As soon as Rachel had borne Joseph, Jacob said to Laban, ‘Send me away, that I may go to my own home and country. Give me my wives and my children for whom I have served you, that I may go, for you know the service that I have given you.’ But Laban said to him, ‘If I have found favor in your sight, I have learned by divination that the LORD has blessed me because of you. Name your wages, and I will give it.’ Jacob said to him, ‘You yourself know how I have served you, and how your livestock has fared with me. For you had little before I came, and it has increased abundantly, and the LORD has blessed you wherever I turned. But now when shall I provide for my own household also?’ He said, ‘What shall I give you?’ Jacob said, ‘You shall not give me anything. If you will do this for me, I will again pasture your flock and keep it: let me pass through all your flock today, removing from it every speckled and spotted sheep and every black lamb, and the spotted and speckled among the goats, and they shall be my wages. So my honesty will answer for me later, when you come to look into my wages with you. Every one that is not speckled and spotted among the goats and black among the lambs, if found with me, shall be counted stolen.’ Laban said, ‘Good! Let it be as you have said.’ But that day Laban removed the male goats that were striped and spotted, and all the female goats that were speckled and spotted, every one that had white on it, and every lamb that was black, and put them in the charge of his sons. And he set a distance of three days’ journey between himself and Jacob, and Jacob pastured the rest of Laban’s flock. Then Jacob took fresh sticks of poplar and almond and plane trees, and peeled white streaks in them, exposing the white of the sticks. He set the sticks that he had peeled in front of the flocks in the troughs, that is, the watering places, where the flocks came to drink. And since they bred when they came to drink, the flocks bred in front of the sticks and so the flocks brought forth striped, speckled, and spotted. And Jacob separated the lambs and set the faces of the flocks toward the striped and all the black in the flock of Laban. He put his own droves apart and did not put them with Laban’s flock. Whenever the stronger of the flock were breeding, Jacob would lay the sticks in the troughs before the eyes of the flock, that they might breed among the sticks, but for the feebler of the flock he would not lay them there. So the feebler would be Laban’s, and the stronger Jacob’s. Thus the man increased greatly and had large flocks, female servants and male servants, and camels and donkeys. Now Jacob heard that the sons of Laban were saying, “Jacob has taken all that was our father’s, and from what was our father’s he has gained all this wealth.’ And Jacob saw that Laban did not regard him with favor as before. Then the LORD said to Jacob, ‘Return to the land of your fathers and to your kindred, and I will be with you.’ So Jacob sent and called Rachel and Leah into the field where his flock was and said to them, ‘I see that your father does not regard me with favor as he did before. But the God of my father has been with me. You know that I have served your father with all my strength, yet your father has cheated me and changed my wages ten times. But God did not permit him to harm me. If he said, ‘The spotted shall be your wages,’ then all the flock bore spotted; and if he said, ‘The striped shall be your wages,’ then all the flock bore striped. Thus God has taken away the livestock of your father and given them to me. In the breeding season of the flock I lifted up my eyes and saw in a dream that the goats that mated with the flock were striped, spotted, 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 your eyes and see, all the goats that mate with the flock are striped, spotted, and mottled, for I have seen all that Laban is doing to you. I am the God of Bethel, where you anointed a pillar and made a vow to me. Now arise, go out from this land and return to the land of your kindred.’ Then Rachel and Leah answered and said to him, ‘Is there any portion or inheritance left to us in our father’s house? Are we not regarded by him as foreigners? For he has sold us, and he has indeed devoured our money. All the wealth that God has taken away from our father belongs to us and to our children. Now then, whatever God has said to you, do.’ So Jacob arose and set his sons and his wives on camels. He drove away all his livestock, all his property that he had gained, the livestock in his possession that he had acquired in Paddan-aram, to go to the land of Canaan to his father Isaac. Laban had gone to shear his sheep, and Rachel stole her father’s household gods. And Jacob tricked Laban the Aramean, by not telling him that he intended to flee. He fled with all that he had and arose and crossed the Euphrates, and set his face toward the hill country of Gilead. When it was told Laban on the third day that Jacob had fled, he took his kinsmen with him and pursued him for seven days and followed close after him into the hill country of Gilead. But God came to Laban the Aramean in a dream by night and said to him, ‘Be careful not to say anything to Jacob, either good or bad.’ And Laban overtook Jacob. Now Jacob had pitched his tent in the hill country, and Laban with his kinsmen pitched tents in the hill country of Gilead. And Laban said to Jacob, ‘What have you done, that you have tricked me and driven away my daughters like captives of the sword? Why did you flee secretly and trick me, and did not tell me, so that I might have sent you away with mirth and songs, with tambourine and lyre? And why did you not permit me to kiss my sons and my daughters farewell? 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 say anything to Jacob, either good or bad.’ And now you have gone away because you longed greatly for your father’s house, but why did you steal my gods?” Jacob answered and said to Laban, ‘Because I was afraid, for I thought that you would take your daughters from me by force. Anyone with whom you find your gods shall not live. In the presence of our kinsmen point out what I have that is yours, and take it.’ Now 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 female servants, but he did not find them. And he went out of Leah’s tent and entered Rachel’s. Now Rachel had taken the household gods and put them in the camel’s saddle and sat on them. Laban felt all about the tent, but did not find them. And she said to her father, ‘Let not my lord be angry that I cannot rise before you, for the way of women is upon me.’ So he searched but did not find the household gods. Then Jacob became angry and berated Laban. Jacob said to Laban, ‘What is my offense? What is my sin, that you have hotly pursued me? For 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, and I have not eaten the rams of your flocks. What was torn by wild beasts I did not bring to you. I bore the loss of it myself. From my hand you required it, whether stolen by day or stolen by night. There I was: by day the heat consumed me, and the cold 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 have changed my wages ten times. If the God of my father, the God of Abraham and the Fear of Isaac, had not been on my side, surely now you would have sent me away empty-handed. God saw my affliction and the labor of my hands and rebuked you last night.’ Then Laban answered and said to Jacob, ‘The daughters are my daughters, the children are my children, the flocks are my flocks, and all that you see is mine. But what can I do this day for these my daughters or for their children whom they have borne? Come now, let us make a covenant, you and I. And let it be a witness between you and me.’ So Jacob took a stone and set it up as a pillar. And Jacob said to his kinsmen, ‘Gather stones.’ And they took stones and made a heap, and they ate there by the heap. Laban called it Jegar-sahadutha, but Jacob called it Galeed. Laban said, ‘This heap is a witness between you and me today.’ Therefore he named it Galeed, and Mizpah, for he said, ‘The LORD watch between you and me, when we are out of one another’s sight. If you oppress my daughters, or if you take wives besides my daughters, although no one is with us, see, God is witness between you and me.’ Then Laban said to Jacob, ‘See this heap and 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 over this heap to you, and you will not pass over this heap and this pillar to me, to do 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, and Jacob offered a sacrifice in the hill country and called his kinsmen to eat bread. They ate bread and spent the night in the hill country. Early in the morning Laban arose and kissed his grandchildren and his daughters and blessed them. Then Laban departed and returned home. Jacob went on his way, and the angels of God met him. ‘And when Jacob saw them he said, ‘This is God’s camp!’ So he called the name of that place Mahanaim.” (Genesis 30:25–32:2, ESV)

*****

[Please excuse any and all typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without proofreading.] 

Introduction

You are probably thinking to yourself, this is a very large portion of scripture to handle in just one sermon! We’re  going to be here all day! Well, no. The sermon will be as long as it usually is. 

To help us digest this large text of scripture I will divide it into six parts. One, the negotiations between Jacob and Laban as found in 30:25-36. Two, the account of Jacob breeding his own flock in 30:37-31:1. Three, Jacob’s preparations to return home in 31.2-16. Four, Jacobs departure and Laban’s pursuit of him in 31:17-24. Five, the confrontation between Laban and Jacob in 31:25-54. And then six, the conclusion of the matter, when Laban returns home but Jacob continues on and sees the Lord in 31:55-32:2. Obviously we will not be able to spend a great deal of time on each of these parts, but we will know their meaning and draw application from each.

Not only is it helpful to divide this narrative up into its distinct parts, it is also important to recognize its focus. And what is the focus, or main point, of this story? Once again it is that God was faithful to fulfill the promises that he made to Abraham, Isaac and Jacob. 

God promised that they would be blessed, and that they would be a blessing. He promised that they would have many offspring, that they would become a nation, and that they would have the land of Canaan as their possession. And in this narrative we see that Jacob was blessed, and that Laban was also blessed through his relation to Jacob. We see that Jacob was given offspring — many offspring. But notice that at the beginning of this passage Jacob is still living like a slave in a foreign land. For 14 years he had served his uncle Laban who proved to be a cruel, cunning and covetous taskmaster. Jacob served him to have his daughters and in marriage. But we are to remember the promise that the Lord made Jacob concerning the land — Jacob certainly remembered it! Many years prior to this episode Jacob had dreamed a dream and saw a ladder to heaven with the angels of God ascending and descending upon it,  the heavens opened and the LORD standing above it.And what did the LORD say to Jacob? Genesis 28:13: “I am the LORD, the God of Abraham your father and the God of Isaac. The land on which you lie I will give to you and to your offspring. Your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south, and in you and your offspring shall all the families of the earth be blessed” (Genesis 28:13–14, ESV). For 14 years Jacob lived in exile. He was like a slave to Laban. But the LORD would keep his promise. He would be faithful to rescue Jacob from the bondage  and to bring him back into the land of promise. This is the focus of this narrative. It is again a testimony to the faithfulness of God to keep the promises that he made to Abraham, Isaac and Jacob. He would bless them. He would give them many offspring. And the land of Canaan would be theirs. 

I do wonder, though, are you growing tired of hearing about “the promises of God made to Abraham, Isaac and Jacob”? From  Genesis 12:1 that has been the central theme. Those promises made to Abraham were passed along to Isaac.  And the promises  given to Isaac were passed along to Jacob. Those promises are the glue that holds the individual stories of the book of Genesis together. Those promises are always there in the background. In other words, each individual story that we have considered — though many observations and applications can be made about them — is really about the fulfillment of these promises. I suppose that it is possible for one to grow weary of hearing about these promises Lord’s Day after Lord’s Day, but I would urge you to not grow weary. Instead, understand that these promises are so important that the book of Genesis — indeed the entire pentateuch —  is about the initial fulfillment of them. More than that we are to understand that the New Testament scriptures are very much focused upon them, for the New Testament is concerned to demonstrate that these promises find the ultimate fulfillment in the person and finished work of Jesus the Christ.

So then, this long passage that we are considering today may be divided into six parts, but it’s focus is to once again tell the story of God’s faithfulness to keep his promises made to Abraham, Isaac and Jacob. 

*****

I. Jacob Negotiates With Laban ( 30:25-36)

Our story begins with  these words, “As soon as Rachel had borne Joseph, Jacob said to Laban, ‘Send me away, that I may go to my own home and country’” (Genesis 30:25, ESV). And with these words Jacob’s negotiations with Laban begin.  

14 years had passed since Jacob began to serve Laban for his two daughters. At first, he served  Laban for 7 years. He thought he would be given his beloved Rachael as wife at the end of those seven  years, but Laban acted deceptively and gave him Leah instead. A week later Jacob was given Rachel also, but the agreement was that he would serve Laban for another 7 years. Jacob was  faithful to his word. He completed those  seven years of service also. And, having remembered the promise of God concerning his eventual return to the land of Canaan, he went to Laban to ask permission to leave, saying, “Send me away, that I may go to my own home and country.”

But Laban was a  shrewd man. Remember how he tried to keep Abraham’s servant from leavening with his sister, Rebekah, as a wife for Issac. We presumed then that he wish to delay the servant so that he might extract more of Abraham’s wealth from him. Laban was shrewd with Jacob when he first met him. He capitalized upon Jacob’s love for his daughter and his naïveté and essentially enslaved Jacob for 14 years. And here we see that his character has not  changed. He is still hesitant to let Jacob go. And why was he hesitant? Not out love for Jacob, nor for his daughters and his grandchildren, but because he knew that he was being blessed on account of Jacobs presence. Verse 27: “But Laban said to him, ‘If I have found favor in your sight, I have learned by divination that the LORD has blessed me because of you. Name your wages, and I will give it’” (Genesis 30:27–28, ESV). 

Not only was Laban a greedy man, in love with the things of this world, here we see clearly that he was also a pagan man — one who worshiped and consulted false gods. Laban claimed to learn “by divination” that the LORD had blessed Jacob because of him. He probably didn’t need  divination to see that. It was obvious. Anyone with eyes to see could  understand that Laban’s wealth increased greatly while Jacob was with him. Jacob was blessed of the Lord, and  he also was a blessing to those with whom he was allied. This was in fulfillment to the promised made to Abraham, Isaac and Jacob. 

Laban’s words, “name your wages, and I will give it”, seem generous on  the surface. But Jacob knew that they were empty words. He knew that Laban was only beginning the process of a vigorous, and probably  oppressive and controlling, negotiation.

Jacob was wise. He knew full well how greedy and stingy his uncle was. And so Jacob  did not ask for a wage. Instead he made an offer that Laban couldn’t refuse. It was also a plan that required Jacob to trust in the Lord’s provision. If the plan was going to prosper him it would require that the Lord bless him. 

Essentially the offer was this — Jacob would continue to serve as the shepherd of Laban’s flocks and his payment would be the rare and oddly colored sheep and goats — these off colored sheep and goats would be Jacobs to keep. Jacob even sweetened the deal (and trusted in the Lord) by agreeing to allow Laban to remove all of the oddly colored sheep and goats from the herd from the start. Most of Laban’s sheep where white. A few were black. The black ones would belong to Jacob, but Laban was to take those black sheep away from the flock, thus greatly minimizing the possibility of more black sheep being born within the heard. Similarly, most of Laban’s goats were black. A few were spotted, stripped and mottled. Again, the oddly colored goats would belong Jacob, but Laban would remove them from the flock and take care of them, thus minimizing the possibility of more spotted, stripped and mottled sheep being born in the heard. It was a sweet deal for Laban.  He was an experience herdsmen.  He knew that Jacob’s cut would be very small, and that his wealth would continue to  grow. 

But notice the shrewdness and distrust in the heart of Laban. Instead of allowing Jacob to remove the  oddly colored sheep and goats as it was proposed, inverse 35 we read, “But that day Laban removed the male goats that were striped and spotted, and all the female goats that were speckled and spotted, every one that had white on it, and every lamb that was black, and put them in the charge of his sons. And he set a distance of three days’ journey between himself and Jacob, and Jacob pastured the rest of Laban’s flock” (Genesis 30:35–36, ESV).

What drove Jacob to make this arrangement? 

One, he knew that he could not escape Laban’s grasp on that day, for he was too poor. He had basically served as a slave to Laban for 14 years, and for no  profit to himself. Really, he had no power in the negotiation. If he were to flee, where would he go? How would he survive the journey? Jacob was in a bad spot. It was under Laban’s thumb. He was like a captive. 

Two,  he knew that the time had come for him to provide for his own family. “Jacob said to [Laban], ‘You yourself know how I have served you, and how your livestock has fared with me. For you had little before I came, and it has increased abundantly, and the LORD has blessed you wherever I turned. But now when shall I provide for my own household also?” (Genesis 30:29–30, ESV).

And three, Jacob remembered the promise of the LORD, that he would one day return to Canaan — that land would belong to him and to his descendents after him. 

I believe that Jacob is to be commended here. He is to be commended for his wisdom and his faith. Jacob was wise. He knew that he needed to provide for his family, and he understood the character of the man that he was dealing with. He had to find a way to procure wealth so that he might return home,  but he understood that Laban would do everything in his power to control him and to keep in bondage. The proposal that he made to Laban would require that the Lord bless him, but it also would free him from Laban’s grasp should the Lord choose to do so. 

[APPLICATION: Brothers and sisters, I think we can learn something from Jacob here. We learn that we are to be wise in the world, and not naive. 

The Christian should know that the world is filled with people like Laban who, if given the opportunity, would happily to take advantage of them. Now, not everyone is like this. We must guard against being overly pessimistic on this point. But the are in fact many “Labans” in the world. There are many who prey upon orphans and widows.They are ready and willing to take advantage of the vulnerable and needy. And I am concerned for you, Christian,  that as you labor to love even your enemies according to the command of Christ, you bring along discernment too. Love your neighbor as yourself. Love even your enemies. But do so with wisdom and discernment, knowing that the human heart is exceeding corrupt. There are very wicked people in this world who will devour you during the day and sleep very well at night. Jacob learned this the hard way. He was naive at first. He assumed that his uncle would look out for his best interests, but he proved to be a shrewd and oppressive man. After 14 years Jacob saw this clearly, and so  he acted according to wisdom. To not be naive, brothers and sisters. And if you know that you are prone to gullibility, then surround yourself with those we are discerning and rely upon their wisdom for protection.  

Not only should the Christian know that the world is filled with people like Laban, we should also remember that our spiritual advisory is this way too. “Your adversary the devil prowls around like a roaring lion, seeking someone to devour.” This is why we must be “be sober-minded” and “watchful” (1 Peter 5:8, ESV). We must stay alert, for the Evil One is crafty and cunning. He would love to have you in his snare. For this reason the Christian must cultivate spiritual discernment. We must take care to obey God’s word always, to partake regularly of the ordinary means of grace, and rely upon one another in Christian fellowship, lest when we think we stand, we fall (1 Corinthians 10:12).]

I have said that Jacob is to be commended for his wisdom and also his faith. I say that he is to be commended for his faith because his proposal to Laban  would only profit him should the LORD choose to bless him. Jacob believed that the LORD would, and this was based upon the promise of God, who years earlier had said to him, “Behold, I am with you and will keep you wherever you go, and will bring you back to this land. For I will not leave you until I have done what I have promised you” (Genesis 28:15, ESV).

*****

II. Jacob Breeds His Own Flock (30:37 – 31:1)

Secondly, it is in Genesis 30:37 – 31:1 that we find the account of Jacob breeding his own flocks. This is a strange little section, and I will admit, and it’s hard to know what to make of it.  

As Jacob shepherded Laban’s flock — a flock that was at  first made up of all white sheep and all black goats — he would take poplar and almond sticks and peal stripes of bark off so that they were striped sticks. When the sheep and goats would come to drink water they would mate. And so Jacob would at that time place the striped sticks in the water, but only in front of the strong sheep and goats, “so the flocks brought forth striped, speckled, and spotted.” 

In those days shepherds believed that what their sheep and goats looked at while they mated would have an effect upon the appearance of their offspring. For example, if the goats looked upon something stripped while mating, they were more likely to bear young that were stripped. It is understandable why ancient people would think this. If a black goat looked upon a striped goat while mating, it was likely that a stripped goat would be born. They knew this from observation. Modern genetics explains why this is, but the ancients based their theory off of what they saw happening in their flocks. As white sheep looked up black sheep while mating they observed that something other than white sheep were born. 

Jacob knew this. But the question was, how would he come to have oddly colored sheep when the flock consisted of only white sheep and black goats? Jacob’s solution was to put something stripped in front of their eyes when they mated, but he would do this only with the strong ones, so that his oddly colored flock would be large and strong, and Laban’s small and weak. And it worked! It worked to the extent that “Jacob heard that the sons of Laban were saying, ‘Jacob has taken all that was our father’s, and from what was our father’s he has gained all this wealth’” (Genesis 31:1, ESV).

Modern science tells us that is genetics, and not what sheep and goats look at when mating, that determines the color of the offspring. How then are were to interpret this story about what Jacob did to get his multi-colored flocks? Two things should be observed:

One, Jacob did what he thought needed to be done to produce the oddly colored sheep and goats which would be his according to the agreement. In other words, he acted. He did his very best. He did everything in his power and acted according to his understanding of things. Considered from this vantage point, Jacob should be commended for his creativity and work ethic. 

[APPLICATION: Brothers and sisters, trusting in the Lord and in his promises does not mean that we are to sit idly by, for God accomplishes his purposes through means. As parents we should pray for the salvation of our children and trust the Lord to call them to graciously to himself, but we should also act. Parents must discipline their children. They must teach them the word of God and communicate the gospel to them. They must also live according to the scriptures and put the love and grace of God on display to them. Trusting in God does not mean that we are to sit idly by. We might look with suspicion upon Jacob’s methods, but one thing is sure — he worked. And so I ask, where might the Lord be calling you to work, that is to say, to take responsible action?]   

Two, though Jacob acted in this way, he ultimately trusted in the LORD to bring forth the oddly colored sheep and goats that were to be his. This becomes clear in the next and third section where we see Jacob preparing to  return home.

*****

III. Jacob Prepares To Return Home (31.2-16)

Two things let Jacob know that it was time to leave. 

In verse 2 we read, “And Jacob saw that Laban did not regard him with favor as before” (Genesis 31:2, ESV). Laban enjoyed having Jacob around provided that his wealth grew while Jacob remained poor. Now that Jacob’s wealth was increasing, and his decreasing, the relationship grew strained, and Jacob knew it was time to leave.

This inclination was confirmed by the word of the Lord. In verse 3 we read, “Then the LORD said to Jacob, ‘Return to the land of your fathers and to your kindred, and I will be with you’” (Genesis 31:3, ESV). The matter was settled. 

Jacob then called his wives, Rachel and Leah, to himself. He spoke with them in the open field to be sure that no one overheard them. Pay careful attention to what he said (verse 5): “‘I see that your father does not regard me with favor as he did before. But the God of my father has been with me. You know that I have served your father with all my strength, yet your father has cheated me and changed my wages ten times. But God did not permit him to harm me. If he said, ‘The spotted shall be your wages,’ then all the flock bore spotted; and if he said, ‘The striped shall be your wages,’ then all the flock bore striped. Thus God has taken away the livestock of your father and given them to me. In the breeding season of the flock I lifted up my eyes and saw in a dream that the goats that mated with the flock were striped, spotted, 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 your eyes and see, all the goats that mate with the flock are striped, spotted, and mottled, for I have seen all that Laban is doing to you. I am the God of Bethel, where you anointed a pillar and made a vow to me. Now arise, go out from this land and return to the land of your kindred’” (Genesis 31:5–13, ESV). 

Jacob knew that it was ultimately the LORD who gave him the increase. It was the LORD who had appeared to him at Bethel and promised to be with him and to bring him back home who had preserved him and blessed him, just as he had said. 

*****

 IV. Jacob Departs And Laban Pursues (31:17-24)

Fourthly, in verses 17 – 24 we learn of Jacob’s departure and Laban’s pursuit. I will not read this section again  for the sake of time, and I will only make one observation. 

It is hard to miss the parallels between this story of Jacob’s departure and Laban’s pursuit, and the story of the exodus of Israel from Egypt. 

God preserved Jacob while in “captivity” under Laban. He sent him out after he had “plundered” Laban. And Laban pursued him. Years later the descendents of Jacob would find themselves in captivity to Pharaoh in Egypt. The LORD preserved them there in that place. He would send them out from Egypt with plunder. Pharaoh would pursue them. But God would preserve them. 

[APPLICATION: It is important to recognize these parallels, for these historical events — Jacob’s deliverance from Laban, and Israel’s deliverance from Egypt — revealed truth. More than random and ordinary historical events, these historical events revealed something. They revealed that God would be faithful to preserve his people, that he would bless them, and provide redemption for them. He would free them from the tyranny of the Evil One. Jacob’s deliverence from Laban, and Israel’s deliverance from Egypt were physical in nature, but they symbolized and prefigured our spiritual deliverance in Christ. As Paul says, “[God] has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins” (Colossians 1:13–14, ESV). Jacob was in bondage to Laban, and Israel to Pharaoh, but you, if you have not been set free by Christ, are in bondage to Satan, sin and death. You are held captive by the Evil One and are oppressed subjects of his kingdom. You must be set free in the Christ whom God has sent — “in [him] we have redemption, the forgiveness of sins.” So I ask, are you in Christ, friends? Have you been set free by him through faith in him? Repent and believe upon the Lord for the forgiveness of sins, the scriptures say.]

*****

V. Laban Confronts Jacob (31:25-54)

Fifthly, in verses 25 – 54 we learn that Laban finally caught up with Jacob and confronted him for leaving secretly with his daughters and grandchildren. I’ll leave it to you to consider the details of this conversation. I would like to make just one observation. 

Laban confronted Jacob in much the same way that the Evil One confronts those who have escaped his oppressive reign and who are journeying on towards the land of promise, that is to say, the new heavens and new earth. 

When Laban caught up with Jacob he rebuked him so as to shame him. He claimed that Jacob had tricked him, had led his daughters away like captives, and not given him the  opportunity to say goodbye. Jacob had good reason to sneak away. He knew well Laban’s character. But Laban sought to make Jacob feel ashamed that he had broken away from him in this manner. The Evil one will do this to those who have broken with his kingdom to walk with God in his. How could you leave your old friends and allegiances behind?, he will say. He will seek to convince the new Christian that break away from his kingdom was far too abrupt and extreme.

When Laban overtook Jacob he also accused him. Someone had stole his household idols, and so he spoke to Jacob saying, “but why did you steal my gods?” Now, it was true that someone did steal his god’s. It was Rebekah. Why she did this, we do not know. But she hid them from Laban. Notice that Evil One also pursues those who leave him to sojourn with Christ to accuse them. He reminds them of their sin — former sins and present sins — to urge them to turn back. You  are not worthy, is his central message. Truth be told, he is right.  When the Accuser accuses the believer must appeal to Christ, to the forgiveness of sins through his shed blood, and the imputation of his righteousness to them, received by faith.

When Laban spoke with Jacob he sought to persuade him to return. He sought to convinceJacob that really he was a good master and a loving father. Jacob knew that these were just words. Laban was a cruel and exacting master, and an unloving father. The Evil one will pursue those who have been freed  from his grasp to follow after Christ and he will try to convince them  of the same. I wasn’t such a  bad master, he will say. I  was good to you and wanted what is best for you. You, like Jacob, should have none of that empty and deceptive talk.  

Take special notice of the covenant that Jacob and Laban made with one another in verses  44 through 53. Jacob set up a stone and they together heaped up stone. In other words, Jacob and Laban built a monument. This monument functioned as a boarder between them, and as a reminder of their vow to do each other no harm. Look against verse 52: “This heap is a witness, and the pillar is a witness, that I will not pass over this heap to you, and you will not pass over this heap and this pillar to me, to do harm. The God of Abraham and the God of Nahor, the God of their father, judge between us” (Genesis 31:52–53, ESV). What a sad ending to the story of Jacob and Laban. Though kinsmen according to the flesh, they could not dwell together and so distrusted one another that a covenant had to be made and this monument erected. 

[APPLICATION: And so it should be in regard to the believers relationship with the Evil One and his kingdom — there can be no peace. There should only be distrust and a commitment on behalf of the believer to never return. “Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.” (James 4:4, ESV)]

*****

VI. Laban Returns Home But Jacob Sees The Lord (31:55-32:2)

Sixthly, and lastly, in 31:55 – 32:2 this story is brought to a conclusion as Laban and Jacob go their separate ways. Laban simply returns home to his land back to his old way of life. But notice what is  said about Jacob. Verse 1: “Jacob went on his way, and the angels of God met him. And when Jacob saw them he said, ‘This is God’s camp!’ So he called the name of that place Mahanaim.” (Genesis 32:1–2, ESV)

This is significant. The LORD reveled himself to Jacob in that place in fulfillment to the promises that were made to him as he prepared to leave the land of promise all those years ago. Genesis 28:15: “Behold, I am with you and will keep you wherever you go, and will bring you back to this land. For I will not leave you until I have done what I have promised you.” (Genesis 28:15, ESV)

*****

Conclusion

Brothers and sisters, the LORD proved himself faithful to Jacob. He kept his promises that he had made to him. Indeed,  the LORD has proven himself faithful in every generation, for this is who he is — “But the Lord is faithful. He will establish you and guard you against the evil one” (2 Thessalonians 3:3, ESV). “Know therefore that the LORD your God is God, the faithful God who keeps covenant and steadfast love with those who love him and keep his commandments, to a thousand generations” (Deuteronomy 7:9, ESV). Let us put all of our hope in him, knowing that he will keep his word and finish the work that he has started in us.

Posted in Sermons
Comments Off on Sermon: Genesis 30:25 – 32:2: The Exodus Of Jacob From Haran Posted by Joe

QUESTIONS FOR DISCUSSION AT HOME OR IN GOSPEL COMMUNITY GROUPS

• I ask again, why the emphasis upon the sins of the patriarchs and matriarchs of Israel? This story is particularly scandalous. What does it teach us concerning God’s dealings with his people? 
• Compare Laban and Jacob. How might the Lord have been sanctifying Jacob through his dealings with Laban? How might the Lord use difficult people to sanctify you?
• How does the birth of the 12 sons of Jacob demonstrate that God is able to accomplish his purposes and fulfill his promises despite the sinfulness of his people? Can you think of any other instances in the scriptures where deceit and rebellion seemed to threaten the purposes of God, and yet were used instead for God’s glory and our good? How does the knowledge that God’s plans are not thwarted by sin bring comfort to the Christian?

Tags: Gospel Community Groups

Posted in Study Guides Gospel Community Groups
Comments Off on Discussion Questions For Sermon On Genesis 29:1 – 30:24 Posted by Joe

Old Testament Reading: Genesis 29:1-30:24

“Then Jacob went on his journey and came to the land of the people of the east. As he looked, he saw a well in the field, and behold, three flocks of sheep lying beside it, for out of that well the flocks were watered. The stone on the well’s mouth was large, and when all the flocks were gathered there, the shepherds would roll the stone from the mouth of the well and water the sheep, and put the stone back in its place over the mouth of the well. Jacob said to them, ‘My brothers, where do you come from?’ They said, ‘We are from Haran.’ He said to them, ‘Do you know Laban the son of Nahor?’ They said, ‘We know him.’ He said to them, ‘Is it well with him?’ They said, ‘It is well; and see, Rachel his daughter is coming with the sheep!’ He said, ‘Behold, it is still high day; it is not time for the livestock to be gathered together. Water the sheep and go, pasture them.’ But they said, ‘We cannot until all the flocks are gathered together and the stone is rolled from the mouth of the well; then we water the sheep.’ While he was still speaking with them, Rachel came with her father’s sheep, for she was a shepherdess. Now as soon as Jacob saw Rachel the daughter of Laban his mother’s brother, and the sheep of Laban his mother’s brother, Jacob came near and rolled the stone from the well’s mouth and watered the flock of Laban his mother’s brother. Then Jacob kissed Rachel and wept aloud. And Jacob told Rachel that he was her father’s kinsman, and that he was Rebekah’s son, and she ran and told her father. As soon as Laban heard the news about Jacob, his sister’s son, he ran to meet him and embraced him and kissed him and brought him to his house. Jacob told Laban all these things, and Laban said to him, ‘Surely you are my bone and my flesh!’ And he stayed with him a month. Then Laban said to Jacob, ‘Because you are my kinsman, should you therefore serve me for nothing? Tell me, what shall your wages be?’ Now Laban had two daughters. The name of the older was Leah, and the name of the younger was Rachel. Leah’s eyes were weak, but Rachel was beautiful in form and appearance. Jacob loved Rachel. And he said, ‘I will serve you seven years for your younger daughter Rachel.’ Laban said, ‘It is better that I give her to you than that I should give her to any other man; stay with me.’ So Jacob served seven years for Rachel, and they seemed to him but a few days because of the love he had for her. Then Jacob said to Laban, ‘Give me my wife that I may go in to her, for my time is completed.’ So Laban gathered together all the people of the place and made a feast. But in the evening he took his daughter Leah and brought her to Jacob, and he went in to her. (Laban gave his female servant Zilpah to his daughter Leah to be her servant.) And in the morning, behold, it was Leah! And Jacob said to Laban, ‘What is this you have done to me? Did I not serve with you for Rachel? Why then have you deceived me?’ Laban said, ‘It is not so done in our country, to give the younger before the firstborn. Complete the week of this one, and we will give you the other also in return for serving me another seven years.’ Jacob did so, and completed her week. Then Laban gave him his daughter Rachel to be his wife. (Laban gave his female servant Bilhah to his daughter Rachel to be her servant.) So Jacob went in to Rachel also, and he loved Rachel more than Leah, and served Laban for another seven years. When the LORD saw that Leah was hated, he opened her womb, but Rachel was barren. And Leah conceived and bore a son, and she called his name Reuben, for she said, ‘Because the LORD has looked upon my affliction; for now my husband will love me.’ She conceived again and bore a son, and said, ‘Because the LORD has heard that I am hated, he has given me this son also.’ And she called his name Simeon. Again she conceived and bore a son, and said, ‘Now this time my husband will be attached to me, because I have borne him three sons.’ Therefore his name was called Levi. And she conceived again and bore a son, and said, ‘This time I will praise the LORD.’ Therefore she called his name Judah. Then she ceased bearing. When Rachel saw that she bore Jacob no children, she envied her sister. She said to Jacob, ‘Give me children, or I shall die!’ Jacob’s anger was kindled against Rachel, and he said, ‘Am I in the place of God, who has withheld from you the fruit of the womb?’ Then she said, ‘Here is my servant Bilhah; go in to her, so that she may give birth on my behalf, that even I may have children through her.’ So she gave him her servant Bilhah as a wife, and Jacob went in to her. And Bilhah conceived and bore Jacob a son. Then Rachel said, ‘God has judged me, and has also heard my voice and given me a son.’ Therefore she called his name Dan. Rachel’s servant Bilhah conceived again and bore Jacob a second son. Then Rachel said, ‘With mighty wrestlings I have wrestled with my sister and have prevailed.’ So she called his name Naphtali. When Leah saw that she had ceased bearing children, she took her servant Zilpah and gave her to Jacob as a wife. Then Leah’s servant Zilpah bore Jacob a son. And Leah said, ‘Good fortune has come!’ so she called his name Gad. Leah’s servant Zilpah bore Jacob a second son. And Leah said, ‘Happy am I! For women have called me happy.’ So she called his name Asher. In the days of wheat harvest Reuben went and found mandrakes in the field and brought them to his mother Leah. Then Rachel said to Leah, ‘Please give me some of your son’s mandrakes.’ But she said to her, ‘Is it a small matter that you have taken away my husband? Would you take away my son’s mandrakes also?’ Rachel said, ‘Then he may lie with you tonight in exchange for your son’s mandrakes.’ When Jacob came from the field in the evening, Leah went out to meet him and said, ‘You must come in to me, for I have hired you with my son’s mandrakes.’ So he lay with her that night. And God listened to Leah, and she conceived and bore Jacob a fifth son. Leah said, ‘God has given me my wages because I gave my servant to my husband.’ So she called his name Issachar. And Leah conceived again, and she bore Jacob a sixth son. Then Leah said, ‘God has endowed me with a good endowment; now my husband will honor me, because I have borne him six sons.’ So she called his name Zebulun. Afterward she bore a daughter and called her name Dinah. Then God remembered Rachel, and God listened to her and opened her womb. She conceived and bore a son and said, ‘God has taken away my reproach.’ And she called his name Joseph, saying, ‘May the LORD add to me another son!’” (Genesis 29:1–30:24, ESV)

*****

[Please excuse any and all typos and misspellings found within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without proofreading.] 

Introduction

It was a week or two ago that one of you approached me after the worship service and asked, “why is it that the Genesis narrative places such a heavy emphasis upon the sins of the patriarchs: Abraham, Isaac and Jacob?” At least that is my paraphrase of the question that was posed.

This is a very good question. That the Genesis narrative puts the sin of the fathers and the disfunction of their families on full display is undeniable. But the question is, why? Why would God move Moses to write as he did? What was the purpose of delivering this message to Israel, and to also to us?

I suppose that some might view the record of the sins of Abraham, Isaac and Jacob as simple warnings to the people of God. The message would be, look at what mess your forefathers made of things when they acted contrary to the will of God! Emulate their faith, but avoid their failures!

Now, I do not deny that this is a valid application of the text. I myself have drawn applications like this from the narrative of Genesis. You have been warned, for example, against being driven by fear, as Abraham and Isaac were when they lied about their wives, saying that they were their sisters. You have been warned against acting according to human wisdom and cunning, instead of walking by faith. You have been encouraged to endure suffering with patience, trusting that the Lord will provide for you in his way and in his time. You have been encouraged to protect and invest into the marriage relationship. And you have been warned against showing favoritism to you children. All of these applications (and many others), are valid applications. It is right for us to look upon the lives of the patriarchs and to imitate that which was good, and avoid that which was sinful. 

Paul the Apostle approached the stories of the Old Testament in this way. He recognized that they served as examples for us so that we might do what is good and avoid what is evil. In 1 Corinthians 10 he draws attention to that episode where Israel grumbled and complained against God in the wilderness . And based upon that Exodus story he made this application for the church in Corinth, saying, “We must not put Christ to the test, as some of them did and were destroyed by serpents, nor grumble, as some of them did and were destroyed by the Destroyer. Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come” (1 Corinthians 10:9–11, ESV).

So yes, it is right that we make application from the narrative of Genesis. It is right that we look upon the faith of our fathers as (Hebrew 11 does) and say, imitate that good thing! And is also right that we observe their sins and say, flee from this, “for these things happened to them as an example, but they were written down for our instruction…” (1 Corinthians 10:9–11, ESV).

But I think we must recognize that there are deeper and more substantial purposes for the emphasis upon the sins of the patriarchs and the disfunction of their families in the Genesis narrative. Yes, it is right that we draw personal application from these stories, but there is a definite point that is being made — a point that has very much to do – not only with our lives individually — but with the overarching story of the Bible, which is the story of our redemption in Christ Jesus. 

And what is that point? Well, it is twofold: 

One, when the Genesis narrative emphasizes time and time again the sin of the patriarchs of Israel it is a demonstration of the fact that our election  — be it the election of Israel considered according to the flesh, or the election of the Israel of God according to the Spirit — is only by the free and unmerited grace of God. These narratives demonstrate clearly that Abraham,  Isaac and Jacob were set apart in there world, not on the basis of their good works, but by the grace of God alone! 

This is a very big and foundational theme that runs throughout the story of the Bible, which is the story of our redemption through the work of Jesus, who is the Christ.

One of my favorite Old Testament passages which draws attention the unmerited favor that was set upon Israel from the start is found in Ezekiel 16. Here the Lord rebukes Israel for, among other things, her pride. And to humble her he reminds her that whatever good she has is the result of his unmerited, undeserved grace. Ezekiel writes, “Again the word of the LORD came to me: ‘Son of man, make known to Jerusalem her abominations, and say, Thus says the Lord GOD to Jerusalem: Your origin and your birth are of the land of the Canaanites; your father was an Amorite and your mother a Hittite. And as for your birth, on the day you were born your cord was not cut, nor were you washed with water to cleanse you, nor rubbed with salt, nor wrapped in swaddling cloths. No eye pitied you, to do any of these things to you out of compassion for you, but you were cast out on the open field, for you were abhorred, on the day that you were born. ‘And when I passed by you and saw you wallowing in your blood, I said to you in your blood, ‘Live!’ I said to you in your blood, ‘Live!’”, etc. (Ezekiel 16:1–6, ESV).

These stories about the sins of the patriarch are told to make it abundantly clear to Israel — Israel considered according to the flesh, and Israel considered according to the  Spirit — that they live and belong uniquely to God, not because of something in them, but by the grace of God alone. 

And of course the New Testament agrees with this when it says things like, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Ephesians 2:8–9, ESV). This was not a new idea when Paul penned these words. Yes, we believe that Paul was inspired by the Lord to write what he wrote — but he also knew his Bible. He understood that this was precisely what the Old Testament scriptures taught. He knew well the stories of Abraham, Isaac and Jacob  and could see plainly that they were set apart by the grace of God alone. It was not their own doing. It was the gift of God, not a result of works, so that no one — not them, nor the Israel that descended from them — may boast. 

Side note: Brothers and sisters, if you understand the severity of Adam’s sin, as it is described in Genesis 3, and the devastating consequences that it had on all of mankind, then you would not be surprised at all to learn that if we are alive in God and right before him, it is by his grace alone, on not our own doing. How could it be other wise given our spiritual death and depravity?!

The question was, what is the core and foundational truth being established in these narratives which highlight the sins of the patriarchs: Abraham, Isaac and Jacob? I have already said that the unmerited favor and grace of God is clearly displayed here. But I think another foundational truth is also established, and it is this: The accomplishment of God’s purposes will not be hindered by the sinfulness of his creatures.  

This is good news. This is important for us to know, and deeply encouraging. You have probably noticed that we live in a world that is very wicked. You also know that God’s word reveals that he has a plan. The question that arises is, how can God possibly accomplish his plan given the prevalence of evil in the world? 

Does God cause evil? The scriptures say “no”! Then how does God accomplish his purposes in a world that is plagued by it? Well, the scriptures do not tell us how he does it, but they do make it clear that he is able to do it. He is able to bring about his plans and purposes despite the sinful rebellion of his creatures.  

The theme of God accomplishing his purposes despite the sinfulness of his creatures runs throughout the pages of holy scripture. From the account of the temptation and fall of Adam into sin on to the end of the book of Revelation we see that God’s purposes are accomplished, and his promises fulfilled, and this despite the sinful actions of his creatures. Angels and men rebel against God and act deceptively, and yet God’s purposes are accomplished, for he is “God, and there is no other; [he is] God, and there is none like [him], declaring the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all my purpose…’” (Isaiah 46:9–10, ESV).

Brothers and sisters, there are many points of application to draw from the Genesis narrative. But understand clearly that the main purpose of these stories which emphasize the sins of the patriarchs is to show that their election was by the grace of God alone, and that God is faithful to keep his promises — not even the sin and rebellion of God’s free creatures is able to thwart his sovereign will. 

Let us turn our attention now to Genesis 29:1 — 30:24 and to the story of Jacob, his interaction with Laban, and his marriages to Leah, Rachel, and their two servants. 

*****

Jacob Met His Match

The title that I have given to this sermon is, Jacob Meets His Match. My intention was that this phrase would have a double meaning. On the one hand this story is about Jacob meeting his “match”, that is to say, his wife, Rachael. But on the other hand this story is also about Jacob meeting his “match”, that is to say, Laban, who proved to be just as crafty and deceptive as he was. 

Clearly this story is about Jacob finding a wife. In fact, he ended up with four — two primary wives, along with two of their servants. We have established in previous sermons that polygamy is contrary to God’s original design for marriage. God’s design was for “man [to] leave his father and his mother and hold fast to his wife, and they shall become one flesh” (Genesis 2:24, ESV). Nevertheless, this was what Jacob did. 

It is clear that the story we are considering today mirrors the story that was told in Genesis 24 of Abraham’s servant traveling to find a wife for Isaac. There are many parrales. Abraham sent his servant to Haran to find a wife for Isaac, and Isaac sent Jacob to the same place to find a wife for himself. Both of the wives were found when the men — Abraham’s servant and Jacob — entered the land and came to a well (perhaps it was the same well). Rebekah, who would become the wife of Isaac, watered the camels of Abraham’s servant, whereas Jacob watered the Rachael’s flock. In both instances it was clear to the men that “this was the one.” Laban, the brother of Rebekah, links the two narratives together, for he is present in both. Remember that he was there when Abraham’s servant rolled into town all those years ago. He took note of the wealth of Abraham’s servant. He noticed the rings and bracelet that were given to his sister, and he was found checking out the camels. When it came time for the servant to leave with Rebekah, he tried to delay, presumably so that he might extract more wealth from the servant. Here we meet Laban again, and we see that he hasn’t changed at all. He is still eager to take from others. This time he takes advantage, not of Abraham’s servant, but of Abraham’s grandson. And he attempts to profit, not from his sister’s beauty, but from the beauty of his own daughter.  

These stories about wives for Isaac and Jacob are critical  to the narrative of Genesis for they answer the question, how will Isaac and Jacob become the fathers of a great multitude as God has promised? If indeed  a great nation will come from them, and if their descendents will be as the dust of the earth, the stars in heaven and the sand on the sea shore, then these single men will need to  have wives. Genesis 24 describes to us how Isaac came to have Rebekah as wife, and Genesis 29 describes to us how Jacob came to have his wives, Leah, Rachael, Bilhah, Zilpah. It would be through these  women that the promises of God made to Abraham, Isaac and Jacob would be fulfilled. From them many offspring would come. Through them a nation would be born. By them — through the process of childbearing — the Christ would come into the world, through whom all of the nations of the earth would be blessed. 

The facts of Jacob’s union to these women and the children that were born two him by them are crucial to the story of scriptures. God promised that Abraham, Isaac and Jacob would have many offspring and this passage describes to us how that came to pass. 

But notice that this is much more than a factual account of the decedents of Jacob. It is certainly not a simple genealogy — a basic list of names. If the point of this passage were to state the facts of the history of Israel, a simple genealogy would do. But instead we find a story. And I think you would agree with me that the story is scandalous. It is the kind of story that if you have young children and you come to it in your family Bible reading, you think to yourself, perhaps we should summarize this one and skip ahead. This story is filled with scandalous behavior fueled by jealousy, bitterness and deceit. I would immagine that many who read this story think to themselves, is this really in the Bible? And more than that, was this really the behavior of the patriarchs and matriarchs of Israel? It’s a shocking story. And it is especially shocking when you think that Moses is the one who wrote it down and delivered it to Israel after they were delivered from Egypt in order to say to them, here is your history.  

I have made this point earlier, and so I will not belabor it here. But I must again say that one of the main purposes of this story is to communicate to physical and spiritual Israel that her election and privileged position before God grounded in his free grace alone. You get the impression that Moses was determined to drive this point home as tells yet another story which draws attention to the scandalous sin of the patriarch and matriarch of Israel. He could have stated the facts in another way. But the Spirit moved him to tell this story so that we might know for certain that  “by grace [we] have been saved through faith. And this is not [our] own doing; it is the gift of God, not a result of works, so that no one may boast” (Ephesians 2:8–9, ESV).

[APPLICATION: Brothers and sisters, now that we are fallen into sin, the root of all true religion is grounded in the free grace of God alone.  If man is to have a right relationship with God, then God must initiate. God must act. He must graciously extend his hand to lift us up out of the miry clay. Any religion that presupposes that a right relationship with God begins with man’s initiative is a false religion. It is out of step with the basic and fundamental story of holy scripture. Here we see clearly that God  calls and saves , not those who are inherently righteous, but sinners. These he gracious calls to himself . Sadly, there are many who bear the name Christian, who have erred in this way. They have assumed that they are in Christ and right with God because of something that they have done apart from Divine grace. “They have stumbled over the stumbling stone”. “Why? Because they did not pursue it by faith, but as if it were based on works” (Romans 9:32, ESV).]

Though it is true that this story tells us about Jacob meeting his match — that is to say, his marriage to  Leah, Rachael, Bilhah, Zilpah and the offspring that came from them, this story also highlights the depravity and unworthiness of Israel’s ancestors, and thus highlights God’s amazing grace. 

But I have said that there is another sense in which Jacob meet his match in this narrative  — Jacob met his match in Laban, who proved to be just as cunning and deceptive as he had been towards his brother and father. 

The story is really incredible. It was love at first sight for Jacob. He knew that Rachael was the one when he saw her at the well. So strong was his affection for Rachael that he agreed to work for Laban for 7 years inorder to have her hand in marriage, and “they seemed to him but a few days because of the love he had for her.” (Genesis 29:20, ESV). But when the night came for the marriage to be consummated, Laban gave his first born Leah instead of Rachel. If you are wondering how this could be, you should take into consideration the darkness of night, and perhaps even the custom of a bride wearing a head coverings. Jacob was surprised in the morning when he awoke and saw that ity was Leah (vs. 25)! When Jacob confronted Laban concerning this act of deception he said, “Laban said, “It is not so done in our country, to give the younger before the firstborn. Complete the week of this one, and we will give you the other also in return for serving me another seven years” (Genesis 29:26–27, ESV). Jacob did not have to wait another seven years for Rachael. He waited only a weak. But he was bound to serve Laban for another seven years. 

Isn’t it ironic? Jacob got a taste of his own medicine, didn’t he? He had not long ago followed his mothers plan to deceived his father. He, the second born, pretended to be the first born, and took advantage of the darkness of his fathers aging eyes. But here Laban, who was the brother Jacob’s mother, used the darkness of night to swap out his second born daughter for the first. For 14 years Jacob the deceiver worked for Laban the deceiver. He met his match. 

Notice that after Jacob introduced himself to Laban and told him that he was his sisters son, “Laban said to him, ‘Surely you are my bone and my flesh!”(Genesis 29:14, ESV). I believe that this too has a double meaning. Naturally it means, you are my relative. But it also indicates that Jacob and Laban are cut from  the same cloth, if you will. They were kindred spirits.   

One can only immagine the impact this had upon Jacob. I would immagine that it was a frustrating, humbling, and sanctifying experience. For 14 years Jacob had to work for his uncle, who was just like him. Laban was greedy for gain. He was willing to deceive. He took advantage of the weaknesses and vulnerabilities of others. 

[APPLICATION: Brothers and sisters, have you noticed that God sometimes sanctifies us by bringing us into contact with difficult people? You have heard it said, that “Iron sharpens iron, and one man sharpens another” (Proverbs 27:17, ESV). When I hear that proverb I typically think of friends sharpening one another in the context of  their friendship. Friends in Christ should encourager one another and challenge one another to pursue Christ, and to honor him in thought, word and deed. But sometimes the Lord will sharpen (sanctify) his people, not through happy and pleasant relationships, but difficult ones. 

May I suggest to you that some of the greatest opportunities for being sharpened in Christ will come through those who rub you the wrong way.  Think of how a knife is sharpened, friends. A knife is sharpened when it comes into contact with something that is abrasive. A sword is formed by the bladsmith when it subjected to fire and bludgeoned with another piece of iron. No, this does not give the difficult and abrasive person the right to be difficult and abrasive, reasoning that the Lord is using them to sanctify others! But it should help us to think differently about the difficult relationships in our life.

I’m sure that the Lord used lying Laban to sanctify Jacob the deceiver. And I would suggest to you that the difficult people in your life are there for a reason. Perhaps the Lord is teaching you patience. Maybe he is teaching you how to love those who aren’t always lovely. It may be that you need to learn how to confront wrongdoing, but with winsomeness and grace. Perhaps the Lord is humbling you by confronting you with your sin through someone else’s similar behavior? Sometimes the Lord gets our attention concerning the severity of our sin by allowing us to have a taste of our own medicine. 

Friends, we should not run from those who are difficult. Yes, sometimes boundaries are needed! But we should also learn to give thanks to God for those who might rub us the wrong way and ask the Lord to use them to sanctify us further.]

In Genesis 29 we see that Jacob met his matched. He found a wife. In fact, he took four to himself, which, as we have established in previous sermons, was contrary to God’s design for marriage in the beginning. And Jacob also met his match in Laban. He had to work for a man who was just like him for 14 years. 

*****

Israel Was Born 

The second thing that we must consider in this story is that it was from this mess of a situation that the nation of Israel was born. We will not spend much time on this point, but it is important to notice that here in Genesis 29:31 and following the coutures of the nation of Israel are seen for the first time. Abraham, Isaac, and Jacob were promised that a great multidude and nation would come from them. Here, for the very first time, we are introduced to the heads of the tribes of Israel.

Most of these names should sound familier to you. 

To Leah was born six sons, Ruben, Simeon, Levi, Judah, Issachar, Zebulun, and one daughter named Dinah (diynāh).

To Rachael was born two sons, Joseph and Benjamin. 

To Bilhah was born two sons, Dan and Naphtali.  

And to Zilpah was born two sons, Gad and Asher. 

From these sons the twelve tribes of Israel would emerge. 

Two are of supreme significance: Judah and Jospeh. 

Through Joseph, the youngest ofJacob’s sons, physical salvation would come to Israel through Egypt. But it would be through Judah that the Savior would be born. Indeed, Jesus the Christ, who is rightly called the lion of the  tribe of Judah, is also the lamb who was slain who, by his death, takes away the sins of the world.  

[APPLICATION: Here is yet another demonstration that our God is able to cause all things to work together for good. He is able to bring light from darkness, order from chaos, life from death, and good from evil. Not even the sinfulness of his free creatures is able to frustrate his plans, derail his purposes, or hinder the fulfillment of his promises.] 

*****

Conclusion

Brothers and  sisters, these truths that have been set before you today should impact our lives. 

May the knowledge that our election in Christ is unconditional produce humility along with confidence. Humility from  that fact that we have been chosen and called by Christ by his grace alone, and not on the basis of something deserving within us, so that no one may boast. And confidence knowing that if our right standing before God had God’s unmerited favor as it’s origin, then it also by his grace that his work will be finished within us, and not our own good works. 

And may the knowledge that God is able to accomplish his purposes  despite the sinful rebellion of his creatures encourage and comfort are souls as we sojourn in this sin sick world. Sometimes the evil around us seems to be so strong. Sometimes it seems as if the darkness will prevail. But God will win the day. His purposes will stand, his promises will be fulfilled, for he is God most high. He is all powerful, all knowing, and he faithful. His counsel shall stand, and he will accomplish all his purpose. 

“Be strong, and let your heart take courage, all you who wait for the LORD!” (Psalm 31:24, ESV)

Posted in Sermons
Comments Off on Sermon: Genesis 29:1 – 30:24: Jacob Meets His Match Posted by Joe