旧约研究3——摩西五经 PEN——第九课 先祖雅各
目录
一、介绍
二、结构和内容
相争的开始
相争的结束
以撒和非利士人
雅各和迦南人
敌对的分开
和平的分开
拉班的相处
三、现代福音派的立场
上帝给以色列的恩典
原本含义
现今应用
作者身份
原本含义
现今应用
解经方式
原本含义
现今应用
解经方式
原本含义
现今应用
四、总结
一、介绍
你有没有认识一些狡猾诡诈到似乎无药可救的人？他们的欺骗和撒谎，也许短期内好像得利，但这往往让他们变得更糟。令人安慰的是，当 上帝打算以一些特殊方式使用这些人的时候，祂总是有办法对付他们。 上帝会让一些苦难临到他们的人生，把他们变得谦卑，塑造他们成为合祂心意能服事祂的人。通常那些被 上帝如此对付的人，至终都成为人们所尊重的谦卑和信心的楷模。
摩西五经的这一课，我们要专门讨论的是《圣经》里最狡诈的人物之一，先祖雅各。在创世记的这个部份，从25章19节到37章1节的叙述，不但显示雅各是何等狡猾诡诈，也描述 上帝怎样让他谦卑下来，塑造他成为以色列最令人敬重的先祖之一。
在其他几课里，我们已经看到创世记这本书可以分成三个主要部份。第一个部份是1章1节到11章9节，讲到太古历史。在这里，摩西解释以色列人为何蒙召去到应许之地，乃是根植于世界历史最初时期所发生的事情。第二个部份是11章10节到37章1节，这里涵盖了前先祖史，摩西说明为什么必须从亚伯拉罕，以撒，雅各的生活背景来看到应许之地的旅程。第三个部份是后先祖史，是从37章2节到50章26节，摩西在这里叙述约瑟和他兄弟们的故事，借此谈到前往应许之地的过程中，在以色列支派之间所出现的一些问题。
先祖雅各的事迹是记载在第二部份前先祖史，那个部份含括以色列最知名的三个先祖，亚伯拉罕，以撒，和雅各。以撒的事迹是穿织在亚伯拉罕和雅各的故事里，前者的生平事迹是记载在11章10节到25章18节，后者的事迹是记载在25章19节到37章1节。因此，在这一课里，我们要集中注意的是第二部份的后半段，雅各的生平。
我们要把先祖雅各的这一课分成两个主要部份。首先，我们要探讨创世记这个部份的结构和内容。然后，我们要来查看摩西对他的最初读者群所要强调的几个重要主题，以及这些主题如何适用于现今的基督徒。让我们先来看记载雅各生平这几章的结构和内容。
学习《圣经》的学生多半都熟悉雅各的生平事迹。不过就我们的课程，我们需要知道摩西是如何将这些事迹有条理的记载在创世记里。当我们阅读《圣经》时，有两个问题我们要记得，一个是他们在说什么？另一个是他们是怎么说的？换句话说，每段经文的内容和结构是如何配合运作的？了解这两者的关系能帮助我们明白《圣经》的作者们为着他们原本的读者书写那些话语的目的；而且这也帮助我们能妥善的将经文应用在现今的景况里。
对于创世记25章19节到37章1节这么冗长而繁杂的记叙，我们可以用许多方式来列出大纲。不过，为了这一课的目的，我们要把雅各生平的叙述分成七个主要单元。
第一个单元我们称之为相争的开始，是记载在创世记25章19到34节。这段经文首先叙述雅各和以扫两人之间，以及随后从他们而出的两个国家，彼此显著的相争情况。这样的抗争随着雅各的一生而有急剧的起伏。这个段落的末尾，故事的重心从雅各和以扫转到他们的父亲，以撒变成主角。
第二个单元转到以撒和非利士人的和平互动，记载在26章1到33节。到了这个部份的结尾，故事又转回到以扫和雅各为主要的角色。
第三个单元是叙述雅各和以扫之间敌对的分开，记载在26章34节到28章22节。这个部份的结尾是雅各去投奔住在应许地外面的拉班和其他亲族。
第四个单元描述雅各与拉班的相处，记载在29章1节到31章55节。结尾是雅各回到应许之地。
第五个单元叙述雅各回到应许之地之后，他和以扫之间和平的分开，记载在32章1节到33章17节，段落的结尾从以扫转移到雅各如何对待迦南地的敌对者。
第六个单元著重于雅各和迦南人的冲突，记载在33章18节到35章15节。这个部份的末尾，故事重心转到雅各的家谱。
最后，雅各生平的第七个单元讲到兄弟之间相争的结束，记载在35章16节到37章1节。
有一些解经学家注意到雅各生平的这个基本纲要形成一个大规模的交叉结构：
文学结构其核心内容的前后部分是彼此平行或相互平衡。每次我们讲到旧约某个部份的纲要时，我们要记住，《圣经》的作者在书写他们的故事或是诗歌时，通常他们脑海里并没有先拟一个大纲，他们不是边写，边想：这是第一部份，接着我要写第二部份，然后是第三部份。我们在这里讲到把经文分为几个部份，乃是解经家观察所写的经文，试着找出其中可辨认的模式；也就是说，每个纲要是用一些准则去分析经文的结构，做合理的联结。按着个人使用的准则差异，可能会导出不同的纲要。其中一个分析的准则是看故事前后部份之间的均衡，回响，反思，或是平行叙述。而你若是发现更多这样的平行叙述，例如雅各生平的记载，这些足够的平行叙述，我们可以说那是刻意的交叉比对；因为作者很可能是这么思考着：我已经写过这个事件，写过那个件事，我在前面已经写过这个部份；现在我要叙述的这些事情是和前面那些事件有关联的。因着在结构上出现的那些关联，我们就有机会将相关联的记载放在一起，比较其类似和对比其差异。其实，这就是雅各故事的宝贵之处。雅各早期的事情关联到他后来的事迹，我们把那些散布在不同章节的关联叙述放在一起，就会看到它们之间的类似和对比之处。我们会发现作者摩西是要强调这些彼此互为关联的部份。找出其中的相似与相异，这个要点帮助我们了解交叉结构的意义。——理查德·伯瑞特博士我们之前提过，雅各生平的第一单元叙述雅各和以扫两兄弟之间相争的开始。这个部份对比着第七单元、也是最后的单元，讲到他们相争的结束。这两个部份谈到的，不只是两个兄弟的相争，还是从他们而出的两个国度的抗争。
第二个单元着重于以撒和非利士人的互动，这个部份对应第六单元，那里提到雅各和迦南人的往来。这两个部份相互关联是因为都描述到先祖与居住应许之地的外族人相遇往来的情况。第三个单元是记载雅各和以扫敌对的分开，对比第五个单元，谈到雅各和以扫和平的分开。显然，这两个部份的焦点是两兄弟两次分开时的动态景况。最后，第四单元描述雅各和拉班的相处，这个部份自成一个独立的单元，是故事交叉比对结构的枢纽或是核心，乃是雅各戏剧性生平的转捩点。
我们记住这个整体对称性的结构，现在就来看摩西所记载的这些内容，每一组之间的类似和相异。为了方便起见，我们从最外围的两个部份开始，然后再朝中间进展。让我们先来看创世记25章19到34节，两兄弟相争的开始。
这个单元包含三个情节，显示兄弟如何开始彼此之间的相争。第一个情节发生于双子出生之前，记载在25章19到23节，讲到双生子如何在母腹里相争。创世记25章23节讲道 上帝对利百加解释双子出生前的相争：
两国在你腹内；两族要从你身上出来。这族必强于那族；将来大的要服事小的。（创世记25章23节）我们在这里看到， 上帝说雅各和以扫的相争，不只是弟兄之间的两个人相争，而是预告着「两国」，或是「两族」之间的抗争。 上帝讲的两国是哪两个？在这部份的第二和第三个情节里，我们就得到答案了。
第二个情节告诉我们两兄弟出生时的相争，记载在25章24到26节。这段简短的经文告诉我们之前提到的两个国家的最初标识。创世记25章25节描述头生的孩子以扫，出生时身体发红。红色的希伯来文翻译是admoni，这个字隐含一个微妙的文字游戏，因为它和另一个字以东אַדְמוֹנִי （eDOM）都是来自同样的希伯来语汇。这表示以扫是以东国的祖先，从创世记25章26节，我们得知第二个国家，因为雅各接着出生。雅各，当然就是以色列国的知名先祖。
第三个情节记载在25章27到34节，谈到雅各和以扫在青少年时期的争竞对抗。在这几节经文里，雅各哄骗以扫，用红豆汤或是希伯来字的（adom）换得长子名份；这个希伯来字呼应着之前以扫出生时身体是「红色」的。创世记25章30节清楚显示这就是为什么以扫又叫「以东」。
我们从这些叙述里知道，摩西从一开始就以特定的笔法，引导他的读者们从他的记载里得知雅各和他的哥哥以扫之间发生了哪些事情。而这样的相争并非只是两个兄弟间的角力争执。他们乃是两个国家，以色列和以东的先祖，因此他们彼此之间的相争乃是预兆着他们的后裔，就是两国的国民彼此之间的抗争。
当我们思想以色列与以东的外交关系，政治的接触和交集，会发现他们的关系并非平顺美好。从他们在利百加的腹中，彼此就开始相争，一个想要排挤掉另一个。当然，以扫先生出来，所以他是长子；雅各紧跟着他，想要取而代之，那也是他名字的意思「替换者」，想要取而代之的那一位。这是他们两人关系的背景。从他们小时候开始，就显示截然不同的性情。雅各好安静，喜欢留在帐篷里，以扫却喜欢打猎。雅各处心积虑要以扫所拥有的，就是长子的特权，所以他为以扫准备一顿美餐。以扫打猎回来，又累又饿，于是就和他弟弟作了一个愚昧的交易。雅各对以扫这么说：「怎么样？我来为你作一顿美味，而你把你的继承权给我吧﹗」以扫饿昏了，就答应了。等他回过神来，了解所发生的事，他只能恳求他的父亲给予他祝福。后来，雅各和他母亲同谋，假装是以扫，因为以扫全身有毛，雅各就用山羊皮包住手上光滑的部位，装扮成以扫的样子，进去求取族长父亲的祝福。以撒说：很好，过来领受你的祝福。故事一路发展，记载以扫的长子继承权如何被偷走，而造成仇恨积怨。雅各必须逃命离家，因为他的哥哥想要杀死他。他们两兄弟的关系一直是很不和睦。当他们的后裔成为两个国家之后，不和睦的关系也跟着扩大，他们彼此憎恨，历史也证明这样的情况。——汤姆·皮特博士第一个单元的焦点是雅各，以扫和他们的后裔，这些叙述帮助我们了解第七个，也就是最后一个单元，记载在创世记35章16节到37章1节兄弟之间相争的结束。
在这个单元，摩西再次着重于雅各和以扫，以及他们所代表的两个国家。他把这个单元分成三个部份，首先是创世记35章16到26节，摩西记载了雅各的后裔。这个部份详细说明雅各的后代如何形成以色列国，经文里简短提到便雅悯和流便的事情，最后是以色列十二个支派的族长名单。
接着，创世记35章27到29节。摩西描述在以撒过世时，雅各和以扫的行为。这个简短的段落记载了以扫和雅各一起埋葬以撒。若是我们想起创世记27章41节，以扫曾经威吓着，一旦他的父亲过世，他就要杀死雅各。那么摩西在这里描述以撒的死这个沉痛事件，也是清楚显明两兄弟之间的抗争已经结束了。
第三个部份记载在创世记36章1到43节，摩西在这一章详细的记录了以扫的后代。这个段落结合两个家谱，列出以扫后代的几个派系。段落的结尾是列出统治西珥地区诸王的名字。然后，摩西在37章1节附加一句，解释雅各仍然继续住在迦南地。摩西用这样的笔法结束以扫的后代，他乃是清楚表明，虽然雅各和以扫之间的相争已经结束，这两兄弟也已经分开；雅各的后代住在迦南，而以扫的后代住在以东。
我们记住了雅各生平的第一和第七单元，现在稍微往中间两个部份移动，就是第二和第六单元，讲到以色列先祖们在应许之地所遭遇的事情。
创世记26章1到33节，记载了以撒与非利士人和平的相处，对比创世记33章18节到35章15节，雅各和迦南人敌对的互动情况。我们先来看第二单元，描述以撒和非利士人的往来情况。
许多批判派的解经家认为创世记这一章与它的前后章节有些格格不入，我们可以理解为什么有这样的观点，因为故事是讲以撒，而不是雅各；而且所记载的这些事情可能发生于雅各和以扫出生之前。但是就摩西对雅各生平的叙述，这个部份至关重要。
这段叙述可分为两个密切相关的情节。第一个情节描述以撒和非利士人首次的和平互动，记载在26章1到11节。这几节经文谈到以撒欺骗非利士王亚比米勒，让他以为利百加是以撒的妹妹。一旦发现以撒欺骗他，亚比米勒就把利百加还给以撒，他也允许以撒继续留在那个地区，还命令他的人民绝不可伤害他们。
第二个情节记载在26章12到33节，以撒与非利士人持续的和平往来。在这个段落里， 上帝祝福以撒，他的牛羊繁增，让非利士人非常嫉妒。以撒为了避免冲突，于是从一个水井搬迁到另一个。这段的结尾是亚比米勒知道 上帝祝福以撒，所以他们在别是巴订立和平条约。
以撒和非利士人和平往来的记载，突显以撒和他的儿子雅各是亚伯拉罕后裔的这个事实。当我们把这个部份和亚伯拉罕生平的记载相比，会发现一些类似事件。创世记20章1到18节叙述亚伯拉罕曾经和非利士王，也是名叫亚比米勒的往来。创世记21章30和34节谈到亚伯拉罕挖了几口井，也在非利士人当中居住过。还有创世记21章22到34节亚伯拉罕也和非利士王在别是巴订立和平条款。摩西重复叙述这些和亚伯拉罕一样的行为，是要让人明确知道， 上帝认同以撒和非利士人的和平关系。
现在我们从以撒与非利士人的互动，转到雅各生平的第六单元，记载在33章18节到35章15节，雅各和迦南人的来往情况。
雅各和迦南人的冲突也是包含两个密切相关的情节。第一个事件是记载在33章18节到34章31节，雅各与示剑的冲突。雅各居住在迦南人当中时，哈抹的儿子示剑强暴了雅各的女儿底拿。为了替他们的妹妹报仇，雅各的儿子诱骗示剑人，让他们以为如果家里男丁受割礼，这个羞辱事件就算了结。但是趁着他们因为割礼无法抵抗时，雅各的儿子西缅和利未攻击他们，把他们杀死。这事之后，雅各害怕迦南人会起来报复，消灭他们全家。虽然雅各的儿子们坚持他们所作的是对的，但是记载在创世记49章5到7节，雅各给西缅和利未的遗言中， 显示了雅各的不同看法。
第二个情节记载在创世记35章1到15节，雅各在伯特利领受 上帝给予的奇妙保证。35章2到4节，雅各将自己和全家都奉献给 上帝，预备在伯特利为 上帝筑一座坛。于是 上帝让迦南人惊惧，他们就不追赶雅各了。雅各在伯特利筑了坛之后， 上帝对他说话，再次确保他是父亲以撒的继承人。 上帝的这些话是记载在35章10到12节，比对之前创世记26章3到4节 上帝对以撒说的话。这段结尾是雅各为 上帝的祝福献上的感谢。
如同在第二单元，我们在这几章也看到亚伯拉罕和雅各两人平行类似的事件。创世记33章20节，雅各在示剑城为 上帝筑了一座坛，而创世记12章7节记载，亚伯拉罕之前也是如此作过。还有35章6到7节，雅各从示剑迁到伯特利，在那里筑了一座坛，对照创世记12章8节，亚伯拉罕也是如此行。如同第二单元，雅各和亚伯拉罕之间这些明确的关联，显示 上帝是认可雅各与迦南人的冲突。
现在让我们来看第三和第五单元，讲到雅各和以扫几次的分开，这些叙述着重于兄弟两次分开的时间。第三单元是描述雅各和以扫敌对性的分开，记载在26章34节到28章22节。第五单元是叙述雅各和以扫和平的分开，记载在32章1节到33章17节。让我们先来看雅各和以扫敌对性的分开。
这个部份包含四个段落，交错叙述以扫和雅各的事迹，显示这些事件的道德复杂性。首先是26章34节，简单提到以扫，他违逆父母的期望，娶赫人女子为妻。接着是27章1节到28章5节，我们读到一段冗长的叙述，讲到雅各欺骗以撒，为了得到父亲的祝福。在这个著名的故事里，雅各欺骗他的父亲以撒，得到本来应该属于以扫的祝福。当以扫知道整个情况之后，他非常愤怒，使得利百加担忧雅各会丧命。她说服以撒让雅各去到巴旦亚兰，好让他能在他们的亲族那里找到一个妻子。第三个段落记载在28章6到9节，为了不让读者太同情以扫，摩西记叙以扫无视父母的心态，娶了以实玛利的女儿为妻子。第四段记载在28章10到22节，借着在伯特利雅各所作的梦， 上帝给祝福，以此证实 上帝选择雅各为以撒的继承人。
第三单元叙述雅各和以扫是敌对的分开，雅各生平的第五单元刚好相反，叙述两兄弟和平的分开，这是记载在32章1节到33章17节。这个单元包含两个密切关联的情节。第一，我们看到雅各预备迎见以扫，这个情节记载在32章1到32节。从他们敌对的分手之后多年，雅各预备迎见以扫，他先派遣使者带着礼物走在他前面。根据何西阿书12章4节，在与以扫会面的前一夜，雅各与一个天使摔跤，并且被降卑后领受了 上帝的祝福。
我们知道 上帝已经应许利百加，雅各是承受祝福的那一位，但是雅各是以欺骗他父亲的方式领受祝福。当以撒问他名字时，他撒谎说：我是以扫，你的长子。但是 上帝祝福他，使得他昌盛，给予他许多的孩子，使得给予亚伯拉罕的应许开始应验，让他的后裔如同天上的星，海边的沙那么多。然而，当雅各回到应许之地，他必须面对他自己的过去。这一次，在面对以扫的前一晚，他与一个天使摔跤，天使问他名叫甚么，他诚实回答：我名叫雅各；然后他得到一个新的名字：以色列。——柯瑞格·凯纳博士第二个情节记载在 33章1到17节，叙述雅各与以扫的和好。这个段落记载两兄弟相见，然后和平的分开；与之前敌对的分开是显著对比。雅各不再欺骗，而是真诚与谦卑。以扫也不再想要报复，而是原谅雅各。双生子早先之间的敌对至此得到化解，他们和平的分手，各走其路。这个单元结束时，以扫不再出现于雅各的故事里。然后在34章出现了迦南人和一个新的地理环境。这一切把我们带到关键性的第四单元，记载在创世记29章1节到31章55节，叙述雅各和拉班的相处时光。
雅各和拉班共同生活的时间可分为五个部分，始于29章1到14节，雅各抵达巴旦亚兰。然后在29章15到30节，我们读到他把女儿嫁给雅各时，拉班欺骗雅各。雅各结婚之后，在29章31节到30章24节，我们读到雅各的儿女们陆续出生，他们成为以色列众支派的族长。然后，为了抗衡拉班早先的欺骗，在30章25到43节，摩西叙述雅各欺骗拉班，好得到他多年辛苦工作的工价。最后，在31章1到55节，我们发现雅各离开巴旦亚兰，包括和拉班确立和平盟约。这关键性的几章讲述了不同的诈骗手法和冲突。然而，正如我们马上会看到，这些经历给雅各生命带来急剧性的改变。
我们读创世记25到37章对雅各的描述，会发现雅各的生平经历一连串明显的改变。开始的时候，他是一个骗子，后来他却从 上帝领受奇妙恩慈的启示， 上帝没有提及雅各对父亲的欺骗，反而对雅各重申之前与亚伯拉罕的应许。雅各本是个善于交易的人，他也和 上帝做交易：如果 上帝持守那些应许，他就回馈 上帝一丁点他所领受的。这是何等的交易啊﹗ 上帝持守祂的应许，雅各却碰到一个比他更狡诈的人，就是拉班。然而，当雅各不断经历到 上帝如此地赐福给他，很明显的就是他越来越愿意信靠 上帝，至少在一些小事情上。于是当 上帝要他回家时，他乐意如此行。最后，当他听到他的哥哥带着许多武装的人前来时，雅各这个骗子和交易者整个人被击垮了。就在此时，崩溃的雅各得蒙救拔：在 上帝来到时，他便对 上帝说：「我要的就是你的祝福，不是我父亲的，也不是以扫的，而单单是你的﹗」。至终他被带到一个地步，他愿意也能够信赖 上帝，不再需要耍弄手段操控，为自己争得好处。——约翰·奥斯沃特博士先祖雅各的这一课，到此我们已经探索了创世记里雅各生平的结构和内容。现在要来看第二个部份，出现在这几章的几个重要主题。
很遗憾的是，跟随基督的人通常认为雅各的故事主要是写给个别的信徒，让他们直接应用于个人生活中。当然，就创世记的这个部份，是有许多关乎个人生活的教导，但是我们必须记住，摩西写创世记的时候，并没有预期到一般的信徒也会读到这些故事；因为古代，只有以色列的领袖们有机会接触到《圣经》。因此书写雅各生平的主要目的是谈到与整个以色列国家有关的重要事件。 上帝曾经给予以色列一个使命，就是在应许之地建立属于 上帝的国度，然后从那里将这个国度扩展到全地。这个建国的使命帮助我们认识到雅各生平的几个重要主题，是为着古代的以色列人，也是为现今活在基督国度的我们。
在亚伯拉罕生平的那一课，我们看到摩西强调了四个主题： 上帝给亚伯拉罕的恩典，亚伯拉罕对 上帝的忠诚， 上帝赐福给亚伯拉罕，和 上帝借着亚伯拉罕祝福其他人。这些主题也再次出现于雅各的生平。为了这个缘故，我们要思考雅各生平的故事如何强调这四个主题。首先，我们要讨论 上帝给以色列的恩典，其次是以色列对 上帝忠诚的必要；第三， 上帝赐福给以色列；第四，也是这几章最重要的主题，就是 上帝透过以色列祝福其他人。让我们先来看雅各的故事在哪些方面着重于 上帝给以色列的恩典。
我们要分两方面来探讨 上帝给以色列的恩典。一方面，我们会看到这个主题是摩西原本含义的一个焦点，他所写的怎样对古代以色列的读者们产生冲击。另一方面，我们注意到 上帝恩典这个主题在某些方面也会影响我们对于创世记这个部份的现今应用。让我们先来看摩西的原本含义。
一般而言，为了教导以色列人关乎他们生活中 上帝的恩典，摩西强调 上帝在三方面对雅各施行恩典。
过去的恩典：首先，摩西提到 上帝如何向雅各显示过去的恩典，是在他尚未出生之前就施行的。雅各的故事一开始的情节，就让人注意到这个主题。创世记25章23节记载， 上帝对利百加如此说道：
两国在你腹内；两族要从你身上出来。这族必强于那族；将来大的要服事小的。（创世记25章23节）在罗马书9章11到12节，使徒保罗评论到，雅各还没做出任何善恶事情，就已经领受 上帝的怜悯。在大致相同的情况下， 上帝恩待那些跟随摩西去到应许之地的以色列众支派，也是基于 上帝过去的恩慈怜悯。申命记7章7到8节摩西如此写着：
耶和华专爱你们，拣选你们，并非因你们的人数多于别民……只因耶和华爱你们，又因要守他向你们列祖所起的誓，就用大能的手领你们出来，从为奴之家救赎你们脱离埃及王法老的手。（申命记7章7到8节）持续的恩典：其次，摩西也强调在雅各一生中他需要 上帝持续的恩典。为的是教导以色列民，他们在生活中也需要 上帝持续的施恩怜悯。这个重点第一次是出现于雅各的出生，记载在创世记25章24到26节。创世记25章26节这么说道：
后又生了以扫的兄弟，手抓住以扫的脚跟，因此给他起名叫雅各。（创世记25章24到26节）雅各得到这个名字，因为他出生时「手抓住以扫的脚跟」。雅各这名字的希伯来文יַעֲקֹב，是和「脚跟」的希伯来字עָקֵב，同一个字根。事实上，雅各名字的意思就是他抓住脚跟。不过就雅各的情况，他的名字带着颠覆和欺骗的涵义，因为雅各在出生时，就极力想要取得头生的位置。我们甚至可以说，雅各这名字含着骗子的意思。这也说明，当雅各欺骗以撒，取得要给以扫的祝福之后，创世记27章36节以扫的反应：
以扫说：「他名雅各，岂不是正对吗？因为他欺骗了我两次：他从前夺了我长子的名分，你看，他现在又夺了我的福分。」（创世记27章36节）雅各的名字正好符合他的行为，这也显示他在每天的生活里非常需要 上帝持续的恩典。摩西经常让他原本的读者们注意到 上帝是如何的持续施恩，特别是与他们有关的恩惠。
创世记26章26到33节，摩西如此描述， 上帝向雅各的父亲以撒施恩，让他安然居住非利士人中。摩西写这几章的时候，他的以色列会众也需要 上帝的恩典，保守他们脱离非利士人的手。除此之外，在34章1到31节， 上帝也恩待雅各，让他战胜迦南人。摩西用这个例子，让他原本的听众也学习到，他们同样是需要 上帝持续的恩典，帮助他们击败迦南人。
未来的恩典：第三，雅各的故事也着重于 上帝未来的恩典。再一次，我们在摩西记载的开头情节就看到这个主题。你应该记得，在创世记25章23节，雅各出生之前， 上帝就如此应许：
这族必强于那族；将来大的要服事小的。（创世记25章23节）这个应许显示以色列人将会在应许之地定居，而且他们会扩张地界——也就是 上帝的统管——涵盖以扫后裔居住之地。这个未来恩典的应许，特别和摩西原本听众有关，因为在他们的年日，他们需要对付以东人。
在雅各的故事里， 上帝还承诺了一些关乎未来的恩典。例如记载在28章10到22节，雅各在伯特利的梦， 上帝向雅各许诺许多未来的恩惠。然后在35章11到12节，雅各在伯特利筑坛敬拜时， 上帝又向他重申类似的应许。 上帝给予雅各的这些关乎未来恩典的承诺，也向摩西的原本听众显示一个光明的未来，他们必然会征服迦南人，并且要在那里定居。
为了理解雅各的故事如何强调以色列有权利得到应许之地，我们必须记住至少两个不同的事情。首先，这些故事主要是关乎雅各和以扫之间的对比，这两个族群互相争竞角力，要成为 上帝给亚伯拉罕应许的合法继承人。雅各和以扫的故事显示的对比很明显，以扫往南到以东地，就是 上帝赏赐给他，让他在那里昌盛。而就 上帝应许要给予亚伯拉罕的土地，雅各乃是合法的继承人。当雅各要离开拉班时，又再次提到这个应许。他们是在北边为邻，也是有亲族关系，但是雅各除了在拉班那里停留一段时日外并没有久住。但是这些记载除了叙述雅各和以扫，以及雅各和拉班之间的对比，还有一个更重要的事实，就是雅各离开应许之地，乃是因为他欺骗他父亲，和他哥哥的后果。创世记28章，雅各在伯特利作了那个著名的梦，梦里他看到 上帝和天使的显现，于是雅各求告：请您保证我一定会回到这个地方﹗而 上帝也的确应允雅各祂是会那么作。然后在35章，又一次关乎此事的提醒， 上帝对雅各说：去到伯特利，要在那里筑一座坛，就是我曾经跟你说要带你回来的那个地方﹗」而我们都知道，伯特利就是应许之地。雅各生平的这两段叙述清楚显明，这个地方就是 上帝曾经应许要给雅各的。尽管雅各有诸多失败，他欺骗他的哥哥，也欺骗他的父亲，而他在拉班那里所作的也有可质疑之处。即使如此， 上帝还是定义拣选雅各，让他继承他的先祖亚伯拉罕领受的应许。——理查德·伯瑞特博士我们已经讨论了 上帝给以色列的恩典，也记住摩西书写的原本含义，现在要来谈谈就雅各的故事， 上帝的恩典在哪些方面影响现今应用。
当然对我们这些跟随基督的人而言，在生活许多方面都会应用到 上帝的恩典。不过为方便起见，我们就几个方面来思考：基督国度的奠基，在整个教会历史里基督国度的延续，还有基督荣耀再来时国度的成全。基督国度的这三个阶段代表新约教导基督信徒在生活中，如何找到 上帝过去﹑现今和未来恩典的几个主要途径。
首先，身为跟随基督的人，我们看到雅各生平里所显示的 上帝过往的恩典，这也提醒我们 上帝如何向我们显示祂昔日的恩慈，特别是在基督国度奠基的阶段。基督首次来到世上，矗立在一个漫长的、贯穿整个旧约施恩期的终结之处。
就如罗马书5章20节经文所显示的，在基督第一次降临的时候， 上帝所显示的恩惠和慈爱是远超乎以往。保罗如此写到：
罪在哪里显多，恩典就更显多。（罗马书5章20节）其次， 上帝在雅各生平中持续的施恩，提醒我们在基督国度的延续过程里，我们要寻求并倚靠 上帝继续不断的恩惠怜悯。如同希伯来书4章16节告诉我们的，基督的信徒能够「坦然无惧的来到 上帝的施恩座前」，我们能「得到持续的恩惠，成为及时的帮助。」
第三，当我们看到 上帝向雅各确保未来的恩典时，我们必然记得 上帝在基督国度圆满达成时要给予我们的未来恩典。如同摩西原本听众领受到 上帝关乎应许之地的未来恩惠，基督的信徒们也渴望看到，在新天新地的新创造中 上帝的应许得到实现。以弗所书2章7节提醒我们，在基督再来时，我们要经历到 上帝那无比丰盛的恩慈。
我们已经谈过 上帝给以色列的恩典这个重要主题，现在要来看第二个主题，就是以色列对 上帝忠诚的必要。旧约和新约都清楚显示永恒的救赎完全来自 上帝的施恩怜悯，没有人能够靠着行为来得到救恩。但是《圣经》也清楚表明，当人们领受 上帝拯救的恩典时， 上帝的灵也开始改变他们。因 上帝诸多的怜悯，他们就心怀感恩来寻求顺服 上帝的命令。这就是 上帝的灵在我们里面所结的果子。当我们看雅各生平里，对 上帝忠诚的这个主题，我们需要随时记住这几个基本的神学观点。
为了明白这一点，我们要先从摩西的原本含义这方面，来看以色列对 上帝的忠诚，然后转移到这个主题的现今应用。让我们先来思考摩西的原本含义。
整体而言，摩西强调雅各对 上帝的忠诚，以此呼吁他原本听众也要在他们的年日里忠于 上帝。摩西的叙述，最明显的方式之一，就是指出 上帝如何将雅各转变成为一个忠心的仆人。在雅各生平的早期，这个先祖的形象多半是负面的。他出生的时候，紧抓着哥哥的脚跟，想要夺得长子的位置。年少的时候，他在以扫饥饿时，趁机骗取他的长子名份归于自己。他甚至还欺骗年老的父亲，窃夺本来该属于以扫的祝福。在他早期这负面的形象里，唯一例外是他在伯特利向 上帝起誓，如果 上帝保守他，他就要以耶和华为他的 上帝。
顺着这个誓言，雅各去到拉班那里。显然在伯特利时，在雅各心田里所种下的，要对 上帝忠诚的种籽持续成长着。尽管被他的岳父苦待，但是当雅各结束和拉班相处的时日，返乡时他已经变成一个新人。
摩西至少在四个方面显示雅各的改变。首先，摩西提到雅各向以扫忏悔。32章4到5节，雅各指示他的仆人要代表他，称呼以扫为我的主人。创世记33章8节又提到，当雅各最后见到以扫时，他直接称呼以扫是我的主。
其次，雅各显示他向 上帝忏悔。例如在创世记32章10节，雅各向 上帝认信：
你向仆人所施的一切慈爱和诚实，我一点也不配得。（创世记32章10节）第三，雅各从 上帝那里领受一个新的名字。创世记32章22到32节，雅各在雅博渡口和一个天使摔跤，27节雅各回答天使的询问，说他的名字是雅各时，等于就是承认自己是一个「骗子」。但是，创世记32章28节记载，对于雅各的承认，天使却是这么回答：
你的名不要再叫雅各，要叫以色列；因为你与 上帝与人较力，都得了胜。（创世记32章28节）就如《圣经》里其他许多的名字，以色列יִשְׂרָאֵל这个名字就它的历史，多少是对 上帝的颂赞，是源自希伯来文的动词שָׂרָה/ sarah / ，意思是 上帝较力或是抗争，而在28节，被翻译成是你……较力。天使解释，赐这个名字给雅各，是有它特别意思，因为他与 上帝与人较力，都得了胜。雅各与 上帝较力，当然指的就是在这个场景里他紧缠着要对方的祝福。同样的，他与人较力指的是他和以扫、与拉班之间的使劲较力。就雅各生平而言，这个新的名字显示他是一个新造的人，不再是个骗子，而是成为「以色列」，一个奋斗较力过并且得胜的人。
在创世记你读到 上帝把雅各的名字改成以色列这个有趣的故事。雅各和一个天使摔跤，然后认识到那个天使代表 上帝，是 上帝的使者；雅各明白 上帝对他的生命有特别的计划。 上帝留意他，造访他，对他有特别的旨意，这是非常重要的。他的名字被更改了。在古代的以色列，我们知道人们是等到婴孩出生才会给孩子命名，而不是预先就想好名字。他们不会这么说，如果是个男孩，就要给他取这个名字；如果是女孩，就给她那个名字。他们乃是等到有某些迹象，某些显示，才会给孩子命名。例如雅各，就是在他从母腹出来时，因为紧抓着哥哥以扫的脚跟，所以他才得到这个名字。 Yahov，这个希伯来文的意思就是「脚跟」，或是「抓住脚跟的人」，他一生就带着这个名字。但是当 上帝遇见他的时候，他实际上已经进入新的生命。当 上帝紧抓着雅各，让他明白生命的真正目标，他知道自己要成为一个民族之父，甚至比他的父亲以撒，或是祖父亚伯拉罕还更加直接。从雅各转变成为以色列，这是一个何等美好的事情，我们赞美 上帝在其中所行的，祂呼唤以色列这个民族之父来服事祂， 上帝要用他所生的后裔，成为世上第一群属于祂子民。——道格拉斯·斯图亚特博士雅各新的名字的重大意义，对于摩西最初的听众而言是难以估量的。摩西领十二支派离开埃及前往应许地，而「以色列」正是他们民族的名字。当听到先祖为 上帝忠诚仆人的新名字时，他们就被提醒，身为以色列人，如同雅各那样，他们也是蒙召要去较力得胜。
第四，对于雅各正面的描述，就是他离开拉班之后，回到伯特利，他对 上帝献上真诚的敬拜。创世记28章20到21节记载，雅各在伯特利向 上帝承诺要忠于祂。按着他所承诺的，雅各在伯特利筑了一座坛，诚心的敬拜 上帝，这是记载在创世记35章3节。
摩西描述雅各生命的改变，对于他原先的听众有两个主要提示。他先显示雅各不忠诚的一面，因为他的会众需要面对他们在许多方面也曾经对 上帝不忠诚。但是摩西还展现雅各转变成为 上帝忠诚的仆人，以此来鼓励他的会众也要效法雅各，在他们的年日里忠于 上帝。摩西最初的会众需要倚靠 上帝的恩典，而在他们进入应许之地后，面对许多挑战时，他们也要持续委身，忠诚地服事 上帝。
关于以色列对 上帝忠诚这个主题，我们已经谈过摩西的原本含义，现在要来看雅各的生平里，这个主题的现今应用这个层面。对我们而言，我们依然按着基督国度的奠基，延续和成全，来看雅各一生的这个层面如何应用于我们现今的生活。
首先，每当雅各生平的记载让我们想到自己的责任是对 上帝忠诚时，就要记住，当基督的国度奠基时，基督已经履行了所有公义的要求。希伯来书4章15节告诉我们，基督也曾经受试探，像我们一样，只是他从没有犯罪。事实上，基督是如此忠于 上帝的命令，甚至代替所有相信他的人，在 上帝的审判下而甘愿死在十字架上。如今因着我们的信，他完全的公义也归诸于我们。在祂的国度奠基开启时，基督对 上帝全然的忠诚，使得我们不致于把雅各生平的应用只简化为道德主义的要求——要作这件事，不可作那件事。我们必须从基督已经代替我们完成公义的要求这个层面，来看雅各故事的每个道德提示。
其次，当我们看雅各故事关于忠诚的这个主题时，会发现一些指引，帮助我们现今能忠诚的服事基督。在基督国度的延续中，雅各的故事依然呼召我们要对 上帝忠诚。类似希伯来书12章1到2节这样的经文提醒和鼓励我们，要效法那些之前对 上帝有信心的人，包括雅各。
第三，雅各故事的每个层面，凡是涉及人们忠诚的要求，都会让我们的心思转向在 上帝国度成全上对基督的忠诚。忠诚这个主题提醒我们这些跟随基督的人，有一天也会被转变成为属乎 上帝的全然忠心的仆人。类似约翰一书3章2节这样的经文告诉我们，当基督再来时，「我们必要像他」。
我们可以从 上帝应许要祝福雅各这个层面，来将雅各的故事应用于我们现今生活中。 上帝已经许诺，祂要爱雅各，但是雅各却耗尽大半生涯，用诈骗方式来取得 上帝已经应允要给他的福份。我们也经常像雅各那样，有时在生活中用尽方式，竭力抓取一切，其实那本是 上帝已经承诺，甚至是祂在基督里已经给予我们的。罗马书8章32节说得非常清楚：「神既不爱惜自己的儿子……岂不也把万物和他一同白白地赐给我们吗？」借着基督，我们应该可以体会诗篇46篇所说的：「你们要休息，要知道我是 上帝。」容许我再加上一句，要知道祂是良善的 上帝，恩慈的对待属乎祂的儿女们。——麦克尔·葛罗道牧师我们已经谈过 上帝对以色列的恩典和以色列对 上帝的忠诚这两个主题，现在要来看创世记这个部份的第三个主题： 上帝对以色列的祝福。
关于 上帝对以色列的祝福这个主题，我们探讨的方式也类似前面几个主题，首先我们是要思考摩西的原本含义，然后是关乎这个主题的现今应用。让我们先来看摩西的原本含义。
整体而言， 上帝和祂的子民之间的圣约关系总是包含顺服带来的祝福，和背逆遭致的咒诅。毫无疑问的，雅各因着他的不顺服而遭遇不好的结果，例如他欺骗哥哥和父亲之后，为了保命只好离家。他也在和岳父拉班相处上经历许多艰难。
但是摩西更清楚的强调 上帝给予雅各的许多祝福，来提醒他的原本听众， 上帝同样也会给予他们许多的祝福。 上帝对雅各一生的祝福可大致分为两个部份：尽管雅各不顺服，仍然得到的祝福，以及回应雅各的顺服而赏赐的祝福。
就某一方面，尽管雅各不忠诚，他还是承受一些祝福；例如创世记27章27到29节，雅各领受 上帝借着以撒给予的祝福，尽管他是透过欺骗以撒而取得。还有创世记28章13到15节，雅各也得到 上帝在伯特利给予的祝福，尽管那时他是为逃离以扫才到那里。
另一方面，在雅各生平的后半期， 上帝则是 回应雅各的忠诚而祝福他。例如创世记29章1节到31章55节， 上帝借着拉班，让雅各得到家庭和财富的祝福。后来当雅各谦卑自己， 上帝又借着以扫祝福他，这是记载在创世记32章1节到33章17节。类似的，在创世记33章18节到34章31节，在他的儿子们与迦南人发生冲突之后，雅各领受 上帝在示剑的祝福。还有创世记35章9到13节，当雅各在伯特利诚心敬拜 上帝时， 上帝也在伯特利祝福这位以色列的先祖。
摩西知道那些跟随他前往应许之地的以色列人，在流离和争战过程中将会遇到许多挑战，因此他借着这些和其他多处的经文，强调 上帝对雅各的诸多祝福，以此激发他原本的听众，要对 上帝生发感谢，也鼓励他们继续追求 上帝更多的祝福。一旦我们探讨过 上帝对以色列的祝福这个主题的原本含义，就不难把握这个主题现今应用的重要性。
沿用之前的讨论，我们要再次以基督国度的奠基，延续和成全来谈现今的应用。在国度奠基时，我们首先想到的就是基督。耶稣和雅各不同，他没有因着任何不顺服而领受祝福，他是完全无罪的；相反因着耶稣对父 上帝全然忠诚，他在地上的年日领受极大的祝福；甚至在他升天之后还得到更大的祝福。类似以弗所书1章3节的经文告诉我们，关于耶稣领受的福份，最值得称道的是，借着与基督的联合，我们就分享了耶稣赢得的那些祝福。
除此之外，新约也告诉我们，在基督国度的延续过程中，基督也将所有祝福全然分给祂的子民。如同对待雅各那样， 上帝也祝福我们，有时是因着我们顺服，但有时尽管我们不顺服，还是领受 上帝的恩慈。对于跟随基督的人，生活中是充满舍己与受苦，但是哥林多后书1章21到22节，还有以弗所书1章13到14节，这些经文清楚告诉我们， 上帝已经应许，以圣灵诸般奇妙的福气为我们每个人的印记。圣灵在我们当中，也住在我们里面，确保我们将来要承受更丰盛的产业。
因此，每当我们看到创世记里 上帝对雅各的祝福，我们就会想到当基督国度成全时，我们所要领受的那无可估量的福份。马太福音25章34节这样的经文清楚告诉我们，当基督再来的时候， 上帝要迎接我们进入那「从创世以来就为我们所预备的国度」。
谈过了 上帝对以色列的恩典，以色列对 上帝的忠诚，还有 上帝对以色列的祝福这些重要主题之后，我们要来探讨第四个主题，也是摩西记载雅各生平最显著的主题，那就是 上帝借着以色列祝福其他人。
照着前面的方式，我们探讨 上帝借着以色列祝福其他人的这个主题，也是先要看摩西书写的原本含义，然后再来思考这个主题的现今应用。让我们先来看摩西的原本含义。
要明白这个主题对于原本听众的意义，我们需要回顾 上帝给以色列民族之父亚伯拉罕的一个特殊使命。创世记里，亚伯拉罕的故事说明 上帝命定以色列人要率先履行人类最初的使命，那就是把忠信的 上帝形象生养众多，遍满全地。而实践这个使命的一个方式就是将 上帝的祝福传播给全地的人。创世记12章2到3节，我们读到 上帝对亚伯拉罕这么说：
我必赐福给你……为你祝福的，我必赐福与他；那咒诅你的，我必咒诅他。地上的万族都要因你得福。（创世记12章2-3节）这里提到 上帝呼召亚伯拉罕，要他把 上帝国度的祝福传给地上的万族。不过我们要注意的是，即使 上帝的祝福是要传遍全地，并非每个人都会蒙受福气。 上帝说：为你祝福的，我必赐福给他；那咒诅你的，我必咒诅他。 换句话说，有些人会拒绝以色列人的好意，而也有些人会接受。 上帝要依照人们的回应来施予祝福或是咒诅。
有意思的是， 上帝向亚伯拉罕显示的，关于祝福与咒诅的这两个进程，在以撒对雅各祝福时，也重复同样的话，记载在创世记27章29节：
凡咒诅你的，愿他受咒诅；为你祝福的，愿他蒙福。（创世记27章29节）摩西书写雅各的故事，以极大的篇幅叙述这个先祖在他的生平与不同的人如何互动；而那些人都是摩西时代与以色列人往来的一些族群的祖先。摩西用这样的方式教导以色列人要如何对待这个或是那个群体。是该和他们交战？还是建立和平条款？例如，雅各的故事里谈到在应许之地的疆界里与两个族群的往来。
一方面，创世记33章18节到35章15节，就是上述的第六单元，记载雅各和迦南人之间的互动。而在创世记15章16节， 上帝已经清楚显示祂不会带领以色列人出埃及，直到亚摩利人——也是迦南人的别名——的罪孽满盈时。除了少数例外，例如喇合，迦南人在摩西的时代已经玷污应许之地，因此 上帝命令以色列要毁灭他们。为此，摩西记载雅各击败示剑人，同时 上帝保守雅各脱离其他的迦南人，就没有甚么奇怪了。
另一方面，在创世记26章1到33节，就是上述雅各生平的第二单元，提到以撒与非利士人的往来，不像雅各和迦南人的冲突，这个单元着重于以撒与非利士人的和平共处。我们从约书亚记13章1到5节知道，非利士人是居住在 上帝应许要给以色列人的土地上。不过非利士这个名字显示他们是来自迦斐特（Caphtor）的航海民族。为此缘故，他们并没有像其他那些迦南人一样，马上面临 上帝的审判。创世记21章22到34节提到的亚伯拉罕的事例，和创世记26章26到33节，以撒的故事，都支持这个决策，之前两个先祖都与非利士人订立和平条款，因此摩西时代的以色列人也要效法亚伯拉罕和以撒所作的，与非利士人和平相处。只有到后来的世代，当非利士人破坏了和平协定，以色列人才与他们交战。
除了这些例子，雅各的故事也讲到他如何和应许之地外的人相处。例如创世记29章1节到31章55节，雅各生平的中心单元，记载雅各和拉班的相处，这段叙述着重于以色列人那些住在应许之地北边巴旦亚兰的远亲。雅各在那里居住的故事警示以色列人，要堤防拉班和他家族的欺骗手法。不过在创世记31章51到55节，显示雅各和拉班曾经宣誓，要尊重彼此的疆界，并且和平相处；这让跟随摩西的以色列人清楚知道，要和他们北边的亲族和平相处；也是到了后来以色列才将 上帝的国度扩展到这个地方。
除了知道该怎么对待居住在应许之地以及北边的族群，雅各故事的绝大部份着重于他和哥哥以扫的互动。我们谈过的，创世记25章19到34节记载，始于两兄弟的较力变成是两个民族之间的抗争，强调雅各和以扫的互动，预示以色列人和住在应许之地最南边西珥的以东人之间的互动交往 。
对于创世记原本听众而言，以东可能是特别重要的民族，因为他们顺着应许之地的南边移动时，曾面临以东人敌意的对待。 上帝曾指引以色列人要与这个地区的其他族群争战，但是在申命记2章4到6节和民数记20章14到21节，我们知道摩西特别指示以色列人要和他们的亲族以东人和平相处。
雅各的故事提醒以色列人，雅各曾经借着欺骗来取得 上帝的祝福；故事也叙述后来雅各谦卑的去面对以扫。除此之外，雅各的故事更是着重于雅各和以扫以及他们后代地理上的分隔，和平的居住在各自的地区。摩西叙述的这些层面乃是直接告诉那些跟随他的以色列人要怎么对待以东人。一直到后来，当以东人搅扰以色列人，他们才和以东人争战。
我们已经谈过 上帝借着以色列人祝福其他人的原本含义，现在要来看这个主题的现今应用。
这些主题对我们的生活都有许多涵义，不过我们在此还是再次从基督国度的三个阶段着手。首先，在祂的国度奠基时，耶稣作为以色列的王来到世上，将 上帝的祝福赏赐给全地的人。如同约翰福音12章47和48节这样的经文告诉我们，在祂第一次来到时，耶稣打败撒旦和他的邪恶权势；但是祂也带着和平的信息给予世上每一个族群邦国。耶稣和祂的众使徒与先知们曾遭到抗拒，但是他们耐心的借着福音的传扬，好使人与 上帝和好。他们也警告那些拒绝福音的人，要面对 上帝在末日的审判。
其次，在基督国度的延续时期， 上帝的祝福继续借着教会的服事而传到世上许多国家。我们跟随耶稣，使徒和先知的榜样，也要抵挡那些持续在迷惑列国的邪灵。哥林多后书5章20节明白讲到我们是「基督的使者」，把与 上帝和好的信息传给全世界人，同时也警戒人 上帝在末日的审判。
第三， 我们要从基督国度成全的角度，把雅各与其他人互动应用于我们现今的生活。在旧约时代，当 上帝决定审判将要临到时，以色列人通常就撤回对其他族群的和平协议。同样的，当基督荣耀的回返时，对于世上那些抗拒基督和祂国度的人，给予他们的和平信息就要全然撤回。启示录5章9到10节告诉我们，在那个时候，作恶的要面对 上帝的审判，而世上各地无数相信基督的人要完全进入 上帝普世的国度里。
在这一课中，我们探讨了创世记里，摩西对先祖雅各生平的描述。我们看到摩西如何巧妙地把故事的结构和内容加以结合，使得雅各的生平事迹能感动那些跟随他前往应许之地的以色列人。我们也注意到摩西所叙述的，关于 上帝对以色列的恩典，以色列对 上帝的忠诚， 上帝给以色列的祝福，以及借着他们祝福其他人，这几个重要主题，不只是对于摩西时代的以色列人有实际的指引，而且对于我们这些跟随基督的人，在我们现今岁月要如何事奉 上帝，也继续地给予引导。
雅各的故事，对于所有相信基督的人，是一个充满美好盼望的故事。它首先帮助摩西原本的听众，要如何处理他们的失败和成功，也在他们前往应许之地时，指引他们如何与其他族群往来。这个故事对我们现今也有类似的帮助，雅各的生平事迹确保世上没有一个人是超出 上帝的怜悯范围。对于那些与基督身体联结的人，尽管我们有许多失败，但是我们从雅各学习到，要如何把 上帝国度的祝福扩展到全世界，直到基督荣耀的再来。
旧约研究3——摩西五经 PEN
第一课 摩西五经引论
第二课 太古历史：完美的世界
第三课 太古历史：失而复得的乐园
第四课 太古历史：暴力的世界
第五课 太古历史：正确的方向
第六课 亚伯拉罕的生平：结构与内容
第七课 亚伯拉罕的生平：原本含义
第八课 亚伯拉罕的生平：现今应用
第九课 先祖雅各
第十课 约瑟和他的兄弟们
第十一课 出埃及记概论
The Pentateuch: The Patriarch Jacob
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INTRODUCTION
Have you ever known people who are so deceitful they seem to be beyond hope? Their deception and dishonesty might benefit them — at least in the short run — often making them even worse. But happily, when God wants to use such people in special ways, they aren't beyond his reach. God will bring hardships into their lives to humble them and to shape them into the kinds of people who are ready to serve him. And more often than not, those that God reaches in these ways end up becoming models of humility and faith for others.
This lesson is devoted to a portion of the Pentateuch that focuses on one of the most deceitful men in the Bible, "The Patriarch Jacob." But, as we'll see, this portion of Genesis from 25:19–37:1, not only reveals how Jacob was deceitful, but also how God humbled and shaped him into one of the most admired patriarchs of Israel.
In other lessons, we've seen that the book of Genesis can be divided into three major sections. The first section is the primeval history in 1:1–11:9. Here Moses explained how Israel's call to the Promised Land was rooted in what happened in the earliest stages of world history. The second section covers the earlier patriarchal history in 11:10–37:1. In this section, Moses clarified how the journey to the Promised Land was to be viewed against the backdrop of the lives of Abraham, Isaac and Jacob. The third section is the later patriarchal history in 37:2–50:26. In these verses, Moses told the story of Joseph and his brothers to address issues that had emerged among the tribes of Israel as they moved toward the Promised Land.
The record of the patriarch Jacob is a part of the second division; the earlier patriarchal history that deals with Israel's three well-known patriarchs: Abraham, Isaac and Jacob. The events of Isaac's life are woven into both the record of Abraham in 11:10–25:18, and also into the record of Jacob in 25:19–37:1. So, in this lesson, we'll focus on the second half of this division: the life of Jacob.
Our lesson on the patriarch Jacob will divide into two main parts. First, we'll examine the structure and content of this portion of Genesis. Then we'll look at the major themes Moses emphasized for his original audience, and how these themes apply to modern Christians. Let's begin by looking at the structure and content of Jacob's story.
STRUCTURE AND CONTENT
Most students of the Bible are familiar with the events of Jacob's life. But at this point in our lesson, we want to see how Moses organized the record of these events in the book of Genesis. Keep in mind that, when we read the Scriptures, we must ask both what they say and how they say it. In other words, how do the content and structure of every passage work together? Understanding this relationship helps us discern biblical authors' purposes for their original audiences. And it helps us know how we should apply their texts in our modern world.
There are many ways to outline a portion of Scripture as long and complex as Genesis 25:19–37:1. But, for our purposes, we'll identify seven major divisions of the account of Jacob's life.
The first division is what we may call the beginning of struggle in Genesis 25:19-34. It raises the dramatic problem of the struggle between Jacob and Esau, and subsequently the nations that descended from them. This struggle rises and falls in intensity throughout the account of Jacob's life. The end of this first division is marked by a shift away from Jacob and Esau to their father, Isaac, as the protagonist.
The second division turns to peaceful encounters between Isaac and Philistines in 26:1-33. This division ends with a shift back to Esau and Jacob as the main characters.
The third division deals with Jacob and Esau's hostile separation in 26:34–28:22. This division ends with Jacob's move toward Laban and his relatives outside the Promised Land.
The fourth division describes Jacob's time with Laban in 29:1–31:55. This division ends as Jacob returns to the Promised Land.
The fifth division reports Jacob and Esau's peaceful separation after Jacob had returned to the Promised Land in 32:1–33:17. This division then shifts away from Esau to Jacob's dealings with Canaanite opponents.
The sixth division focuses on encounters between Jacob and Canaanites in 33:18–35:15. At the end of this division, attention moves to Jacob's lineage.
Finally, the seventh division of Jacob's life tells about the end of struggle for the brothers in 35:16–37:1.
A number of commentators have noted that this basic outline of the life of Jacob forms a large-scale chiasm:
A literary structure in which sections before and after a centerpiece parallel or balance each other.
Any time you talk about the outline of a section or a part of the Old Testament you have to keep in mind, that with rare exception, biblical writers did not write their stories, or their poems and the like, with an outline in mind. As if, "Now I'm on part one. Now I'm on part two. Now I'm on part three." Instead, what we're talking about is interpreters looking at texts that were written and finding patterns that are identifiable, which means then that every outline is using certain criteria to analyze the structure and the logical connections. And depending on what criteria you use, you're going to come up with different outlines. Well, one of the criteria that you can use is that of balance, or echo, or reflection, or parallels between earlier sections and later sections … but when you find even more detailed parallels — say, between the first section and the last section as in the case of Jacob — then you come to the point where, if you have enough of these parallels, you could actually call it an "intentional chiasm," where the writer is thinking in terms of, " I've done this. I've done this. I've done this in the first part; now I'm going to do these things that have rough correlations back to the earlier part" … and because of those correlations that come out in that kind of a structure, you have the opportunity then to compare and contrast the correlating sections. And that's what's valuable when it comes to the story of Jacob. The early parts of Jacob's life correlate to later parts of Jacob's life. And when you see those correlations — which involve both contrasts and comparisons — when you see both of those together and they pop up between these various sections, then you have the opportunity to see what Moses as the author is emphasizing in both of those sections. Comparisons and contrasts, that's the key for understanding the significance of a chiasm. [Dr. Richard L. Pratt, Jr.]
As we've just noted, the first division in the story of Jacob recounts the beginning of struggle for brothers Jacob and Esau. This section is balanced by the seventh and final division where we read about the end of their struggle. Both divisions deal with the struggle between not only the brothers, but also the nations that descended from them.
The second division focuses on Isaac and his interactions with Philistines. It corresponds to the sixth division where we see Jacob and his interactions with Canaanites. These divisions balance each other because they both describe encounters that took place between the patriarchs and other groups in the Promised Land. The third division records Jacob and Esau's hostile separation. It balances with the fifth division regarding Jacob and Esau's peaceful separation. Clearly, both divisions focus on the dynamics surrounding the times when the brothers parted ways. And finally, the fourth division looks at Jacob's time with Laban. This division stands alone as the center, or hinge, of the chiastic structure. As such, it forms a turning point in the drama of Jacob's story.
Keeping this overarching symmetrical design in mind, we'll examine the content of Moses' account by comparing and contrasting each paired division. For the sake of convenience, we'll start with the two outermost divisions and work our way toward the central division. Let's look first at the beginning of the brothers' struggle in Genesis 25:19-34.
Beginning of Struggle (Genesis 25:19-34)
This section consists of three simple episodes that show how the struggle between the brothers began. The first episode takes place before the twins' birth, in 25:19-23. It reports that the twins fought in their mother's womb. Listen to Genesis 25:23, where God explained this prenatal struggle to Rebekah:
Two nations are in your womb, and two peoples from within you will be separated; one people will be stronger than the other, and the older will serve the younger (Genesis 25:23).
As we see, God said that the struggle between Jacob and Esau was much more than a personal struggle between two brothers. It anticipated a struggle between "two nations" or "two peoples." So, what two nations did God have in mind? We find the answer in the second and third episodes of this section.
The second episode tells us about the brothers' struggle at birth in 25:24-26. This short passage gives us the first identification of the two nations referred to earlier. Genesis 25:25 describes the firstborn child, Esau, as "red" at birth. The Hebrew term translated "red" is admoni. This terminology represents a subtle play on words because it derives from the same family of Hebrew terms as the word Edom. This indicated that Esau was the ancestor of the nation of Edom. We learn of the second nation in Genesis 25:26, where the second son is called Jacob. Jacob, of course, was the well-known father of the nation of Israel.
The third episode reports on the rivalry between Jacob and Esau as young adults in 25:27-34. In these verses, Jacob enticed Esau to exchange his birthright for "red stew," or adōm in Hebrew. This Hebrew word echoes the earlier "red" color of Esau himself at his birth. And Genesis 25:30 explicitly notes that this is why Esau was also called "Edom."
As we've just seen, from the outset Moses provided his audience with a crucial orientation toward his account. His audience was about to learn of what happened between Jacob and his brother Esau. But this struggle was much more than a struggle merely between two brothers. These two brothers were the heads of two nations, Israel and Edom, and as such, their personal struggle foreshadowed the struggle between their descendants in these two nations.
When we think about the diplomatic relations, the political intersection, interface between Israel and Edom … it's a relationship that is not a happy one… Even when they're in the womb of Rebekah, right? They're fighting and then one is trying to supplant the other. Of course, Esau comes out first; so he is the firstborn. But Jacob is right behind him and he wants to supplant him, which is his name. Jacob is "the supplanter," right? "The one who supplants." And so, that's the backdrop. And then, very young — two very different temperaments — Jacob likes to hang out in the tent and eat and stay at home and Esau is the hunter, right? But Jacob wants what Esau has, which is the inheritance of the firstborn. So he cooks him a meal. He comes home from the field very hungry and he makes this stupid deal with his brother. And Jacob says to Esau, "You know what? I'm just gonna make you a nice meal and you can give me your inheritance." The guy is so hungry, he says, "Sure, I'll do it." And then he realizes what's happened and then he wants the blessing from his father. And now, in cahoot with his own mom, Jacob pretends to be Esau. And Esau is the, you know, the "He-Man" — hairy, everything, right? And so, he puts some skins on his arms and goes in and pretends to be Esau and asks for the blessing from the patriarch of the family. And Isaac says, "Okay, you can have the blessing." And so, all the way, Esau is being stolen out of his inheritance. And so, of course it creates bad blood. And then Jacob has to leave because he's going to get murdered by his brother. So, that is not a good relationship between the two brothers… And then this gets amplified when they become nation-states; they hate each other. And they have the history to prove it. [Dr. Tom Petter]
This focus on Jacob, Esau and their descendants in the first division helps us understand the seventh or last division, the end of struggle for the brothers in 35:16–37:1.
End of Struggle (Genesis 35:16–37:1)
In this division, Moses focused once again on Jacob and Esau and the two nations they represented. He did this in three parts. First, he recorded Jacob's lineage in Genesis 35:16-26. This section elaborates on how Jacob's descendants formed the nation of Israel. It includes short notes about Benjamin and Reuben and ends with a list of the patriarchs of Israel's twelve tribes.
Second, Moses described the behavior of Jacob and Esau at Isaac's death in Genesis 35:27-29. This short passage reports that both Esau and Jacob buried Isaac. The poignancy of this report becomes clear when we recall that in Genesis 27:41 Esau threatened to kill Jacob as soon as their father died. In this light, the description of Isaac's death points out that the struggle between the brothers was over.
Third, Moses gave a detailed account of Esau's lineage in Genesis 36:1-43. This account combines two genealogies that report various segments of Esau's line. The section ends with the kings who ruled in the region of Seir. Then Moses added an afterword in 37:1 explaining that Jacob continued to live in the land of Canaan. By ending Esau's lineage in this way, Moses made it clear that, although the struggle between Jacob and Esau had ended, the brothers had separated. The descendants of Jacob lived in Canaan and the descendants of Esau lived in Edom.
With the content of the first and last divisions of Jacob's life in mind, let's move one step closer to the center of Moses' account, to the second and sixth divisions that deal with the patriarchs' encounters in the Promised Land.
Isaac and Philistines (Genesis 26:1-33)
These divisions contrast peaceful encounters between Isaac and Philistines, in Genesis 26:1-33, with hostile encounters between Jacob and Canaanites in Genesis 33:18–35:15. We'll start with the second division that describes Isaac and his encounters with Philistines.
Now, many critical interpreters have argued that this chapter of Genesis is out of place. We can all see that it focuses on Isaac instead of Jacob. And it may very well be true that these events took place before the births of Jacob and Esau. But as we'll see, this division is vital to Moses' focus on Jacob's life.
This material divides into two closely related episodes. The first episode describes Isaac's initial peace with the Philistines in 26:1-11. In these verses, Isaac deceived the Philistine king, Abimelech, into thinking that Rebekah was his sister. Upon discovering Isaac's deceit, Abimelech returned Rebekah to Isaac. He then gave Isaac permission to stay in the region and ordered his people not to harm them in any way.
The second episode reports Isaac's enduring peace with the Philistines in 26:12-33. In this section, God blessed Isaac but his many flocks and herds caused the Philistines to envy him. So, Isaac avoided violence by moving from well to well. The episode closes as Abimelech acknowledged God's blessing on Isaac and the two made a treaty of peace between them at Beersheba.
This narrative of Isaac's peace with Philistines highlights the fact that Isaac, and in turn his son Jacob, were Abraham's successors. When we compare the content of this division with the life of Abraham, we find a number of parallels to Abraham's life. Abraham dealt with a Philistine king, also named Abimelech, in Genesis 20:1-18. Abraham dug wells and lived among the Philistines in Genesis 21:30 and 34. Abraham also entered into a treaty with the Philistines at Beersheba in Genesis 21:22-34. Moses designed these comparisons with Abraham to remove all doubt that God approved Isaac's peaceful relationship with the Philistines.
Now let's turn from Isaac's interactions with Philistines to the sixth division of Jacob's life that focuses on encounters between Jacob and Canaanites in 33:18–35:15.
Jacob and Canaanites (Genesis 33:18–35:15)
Jacob's conflict with Canaanites also consists of two closely connected episodes. The first episode concerns Jacob's conflict at Shechem in 33:18–34:31. While Jacob was among the Canaanites, Shechem son of Hamor violated Jacob's daughter, Dinah. In response to this attack on their sister, Jacob's sons tricked the Shechemites into believing all would be forgiven if they would be circumcised. But once the Shechemites were disabled by their circumcisions, Jacob's sons Simeon and Levi attacked and killed them all. Afterwards, Jacob expressed fear that the Canaanites would seek revenge and destroy his family. Even though Jacob's sons insisted that they had done the right thing, Jacob's final words about Simeon and Levi in Genesis 49:5-7 indicate otherwise.
In the second episode, Jacob received a dramatic assurance from God at Bethel in Genesis 35:1-15. In 35:2-4, Jacob consecrated himself and his entire family to God in preparation for building an altar at Bethel. As a result, the terror of God fell on the Canaanites and they didn't pursue Jacob. Then, after Jacob built the altar at Bethel, God spoke to him and assured him that he was his father's successor. We see this particularly in 35:10-12 where God's words parallel his earlier words to Isaac in 26:3-4. The episode closes with Jacob giving thanks for this blessing.
And much like in the second division, we see several parallels between Abraham and Jacob in these chapters. In Genesis 33:20, Jacob set up an altar to the Lord in Shechem much like Abraham had done before him in Genesis 12:7. Moreover, in 35:6-7, Jacob moved from Shechem to Bethel and built an altar there much like Abraham had done in Genesis 12:8. As in the second division, these positive connections to Abraham's life showed that God approved of Jacob's conflict with the Canaanites.
Now let's turn to the third and fifth divisions that deal with Jacob and Esau's times of separation. These narratives focus on two distinct times when the brothers parted ways. The third division describes Jacob and Esau's hostile separation in 26:34–28:22. And the fifth division describes Jacob and Esau's peaceful separation in Genesis 32:1–33:17. Let's look at Jacob and Esau's hostile separation.
Hostile Separation (Genesis 26:34–28:22)
This section focuses on four accounts that alternate between Esau and Jacob to display the moral complexities of these events. First, 26:34 gives a brief report that Esau discredited himself by taking Hittite wives against his parents' wishes. Second, in 27:1–28:5, we read a lengthy narrative of how Jacob's deception secured Isaac's blessing. In this well-known story, Jacob secured the blessing that was meant for Esau by deceiving his father Isaac. Upon learning what had happened, Esau became so enraged that Rebekah feared for Jacob's life. She convinced Isaac to send Jacob to Paddan Aram where Jacob might find a wife from among their relatives. Third, to keep the audience from feeling too much sympathy for Esau, Moses reported in 28:6-9 that Esau took Ishmaelite wives in defiance of his parents. The fourth and last segment affirms God's choice of Jacob as Isaac's heir by reporting Jacob's blessing through a dream at Bethel in 28:10-22.
Peaceful Separation (Genesis 32:1–33:17)
In contrast to the third division's narrative of Jacob and Esau's hostile separation, the fifth division of Jacob's life reports the brothers' peaceful separation in 32:1–33:17. This division involves two closely connected episodes. First, we see Jacob's preparation for Esau in 32:1-32. Years after their hostile separation, Jacob prepared to meet Esau by sending messengers and gifts ahead of him. According to Hosea 12:4, the night before meeting Esau, Jacob was humbled as he wrestled with an angel and received God's blessing.
We see that the promise had already been made to Rebekah that Jacob would be the one who would receive the blessing but the way that Jacob went about getting the blessing … he deceived his father and he, when he was asked his name, he said, "My name is Esau, your firstborn." He lied… But God blesses him; God multiplies, gives him all the children so that the promise to Abraham is beginning to be fulfilled — "As the stars are, so shall your seed be" — and yet, when he's coming back to the Promised Land, he has to face up to his past. And this time, the night before he's to meet Esau, he's wrestling with an angel and he's asked, "What is your name?" And this time he tells the truth. He says, "My name is Jacob." And he's given a new name, Israel. [Dr. Craig S. Keener]
The second episode in 33:1-17 reports Jacob's reconciliation with Esau. In this section, the brothers meet and then part on peaceful terms. The contrasts between this division and its parallel are obvious. Jacob was no longer deceitful but sincere and humble. Esau no longer sought revenge but granted forgiveness. In the end, the earlier hostility between the twins took a turn toward resolution and they went their separate ways in peace. This division ends as Esau disappears from the storyline. Then, in chapter 34, Canaanites and a new geographical setting appear. All of this brings us to the fourth, pivotal division of Jacob's time with Laban in Genesis 29:1–31:55.
Time with Laban (Genesis 29:1–31:55)
Jacob's time with Laban divides into five main segments. It begins in 29:1-14 with Jacob's arrival in Paddan Aram. We then learn in 29:14-30 of Laban's deception of Jacob as he gave Jacob his daughters in marriage. Following Jacob's marriages, in 29:31–30:24 we read of the births of Jacob's children, the tribal patriarchs of Israel. Then, to balance Laban's earlier deception, in 30:25-43 Moses reported Jacob's deception of Laban as he sought wages for his years of work. Finally, in 31:1-55, we find Jacob's departure from Paddan Aram, including a covenant of peace made with Laban. These pivotal chapters deal with a variety of deceptions and conflicts. But, as we'll see in a moment, they brought about a radical transformation in Jacob.
When we look at the Jacob narrative in Genesis 25–37, we see a remarkable series of transformations that took place in Jacob's life. As he begins, as the deceiver, then he has that amazing gracious revelation from God in which God does not refer to the deception that Jacob has practiced but instead renews all the promises of Abraham to him. And Jacob becomes the dealer as he makes a deal with God that, if God will keep those promises, he will give him a little cut. But what a deal it was because God kept his promises when Jacob met a man who was crookeder than Jacob was in the person of Laban. And as Jacob senses God's blessing in his life, it's very clear that he becomes more and more willing to trust God — at least in minimal ways — so that when God says to head home, he's willing to do it. And finally then, the deceiver, the dealer is defeated when he hears the word that his brother is coming with all those armed men. And then the defeated is delivered when God comes and Jacob says, "It's your blessing I have to have — not my father's, not Esau's. It's yours!" And ultimately then, in this way, he's brought to the place where he is willing and able to trust God and no longer needs to be the manipulator who makes everything work for himself. [Dr. John Oswalt]
Up to this point in our lesson on the patriarch Jacob, we've explored the structure and content of Jacob's life in the book of Genesis. Now we should turn to our second main topic: the major themes that appear in these chapters.
MAJOR THEMES
Unfortunately, followers of Christ often act as if Jacob's story was written primarily for individual believers to apply directly to their personal lives. Of course, this part of Genesis has much to say about how individuals should live. But we always have to remember that Genesis was not written with the expectation that the average individual believer would be able to read it. Only the leaders of ancient Israel had direct access to the Scriptures. So, the life of Jacob was primarily written to address matters related to the nation of Israel as a whole. God had set Israel on a mission to build his kingdom in the Promised Land. And from there they were to spread his kingdom to the ends of the earth. And this kingdom-building mission helps us identify the major themes of Jacob's life for ancient Israel and for you and me living in Christ's kingdom today.
In our lessons on the life of Abraham, we saw that Moses emphasized four main themes: God's grace to Abraham, Abraham's loyalty to God, God's blessings to Abraham and God's blessings through Abraham to others. These same themes appear again in the life of Jacob. For this reason, we'll consider how the story of Jacob's life emphasizes these four major themes. First, we'll discuss God's grace to Israel; second, the requirement of Israel's loyalty to God; third, God's blessings to Israel; and fourth, the most important feature of these chapters, God's blessings through Israel to others. Let's begin with some of the ways Jacob's story focuses on God's grace to Israel.
God's Grace to Israel
We'll explore God's grace to Israel in two ways. On the one hand, we'll see how this theme was a focus of Moses' original meaning, how he wanted to impact his ancient Israelite audience. On the other hand, we'll note some of the ways the theme of divine grace should affect our modern application of this part of Genesis. Let's look first at Moses' original meaning.
Original Meaning
In general terms, to teach the people of Israel about God's grace in their own lives, Moses stressed divine grace in Jacob's life in three ways.
Past Grace. First, Moses noted how God had shown Jacob past grace even before he was born. The opening episode of Jacob's story draws attention to this theme. Listen again to Genesis 25:23 where God said to Rebekah:
Two nations are in your womb, and two peoples from within you will be separated; one people will be stronger than the other, and the older will serve the younger (Genesis 25:23).
In Romans 9:11-12, the apostle Paul made the comment that Jacob received God's mercy even before he had done anything right or wrong. In much the same way, God's favor to the tribes of Israel that were following Moses toward the Promised Land also rested on God's mercies in the past. In Deuteronomy 7:7-8, Moses put it this way:
The Lord did not set his affection on you and choose you because you were more numerous than other peoples … But it was because the Lord loved you and kept the oath he swore to your forefathers that he brought you out with a mighty hand and redeemed you from the land of slavery (Deuteronomy 7:7-8).
Ongoing Grace. In the second place, Moses also highlighted the need for God's ongoing grace in Jacob's life. This taught the Israelites how much they needed God's ongoing grace in their own lives. This focus first appears in the account of Jacob's birth in Genesis 25:24-26. Listen to Genesis 25:26:
After this, his brother came out, with his hand grasping Esau's heel; so he was named Jacob (Genesis 25:26).
Jacob received his name because he was "grasping Esau's heel" as they were born. The name Jacob, yacob in Hebrew, is from the same root as the word translated here "heel," or akeeb in Hebrew. In effect, Jacob's name meant, "he grabs the heel." But, in this case, his name had connotations of subversion and deception because Jacob tried to gain the position of firstborn as early as the day of his birth. We might even say that the name Jacob meant something like "the trickster." This explains Esau's reaction in Genesis 27:36 after Jacob had tricked Isaac into giving him Esau's blessing:
Esau said, "Isn't he rightly named Jacob? He has deceived me these two times: He took my birthright, and now he's taken my blessing!" (Genesis 27:36).
Jacob's name aptly matched his actions and made it clear that he needed God's ongoing grace every day of his life. Moses often drew attention to displays of God's ongoing grace that were particularly relevant for his original audience.
By way of illustration, in Genesis 26:26-33, God showed mercy to Jacob's father, Isaac, by giving him safety among Philistines. When Moses wrote these chapters, his Israelite audience also needed God's grace to secure their own protection from the Philistines. In addition to this, in 34:1-31, God graciously gave Jacob victory over Canaanites. By this example, Moses' original audience learned how they needed God's ongoing grace to give them victory over Canaanites in their own day.
Future Grace. In the third place, the story of Jacob also focuses on God's future grace. Once again, we see this theme first in the opening episodes of Moses' account. As you'll recall, in Genesis 25:23, before Jacob's birth, God promised:
One people will be stronger than the other, and the older will serve the younger (Genesis 25:23).
This promise indicated that the Israelites would be so well established in the Promised Land that they would extend their rule — and thus God's rule — over the land of Esau's descendants as well. And this promise of future grace was particularly relevant for Moses' original audience as they dealt with Edomites in their own day.
And God made a number of other promises of future grace in the story of Jacob's life. For example, in Jacob's dream at Bethel in Genesis 28:10-22, God assured Jacob of many future mercies. And later, God reaffirmed similar promises of grace in Jacob's worship at Bethel in 35:11-12. These promises of future grace to Jacob showed Moses' audience the bright future that God offered them as they moved toward the conquest and settlement of Canaan.
To understand how the stories of Jacob emphasize that Israel has a right to the Promised Land, we have to remember at least two different things. One is that these stories are primarily about the contrast between Jacob and Esau — groups that would have been competing, as it were, as the rightful heirs of Abraham's promises. And the stories of Jacob and Esau, the contrast between them shows very plainly that Esau went south toward the Edomites and that God gave him that land — that that's where God established him — and that Jacob, rather, is the rightful heir of the promise given to Abraham for the Promised Land. But you can also find it in the story of Laban when Jacob leaves. These are northern neighbors, relatives of his, but he doesn't stay there but for a period of time. But more important than just these contrasts, between Jacob/Esau, Jacob and Laban, is the fact that as Jacob is leaving the Promised Land, having deceived his father, deceived his brother; he's leaving the Promised Land. In chapter 28, he has that well-known dream at Bethel where he finds God and the angels appearing to him and then Jacob says, "Will you please just assure me that I am going to come back to this land?" And God does assure him that he will do just that. And then in chapter 35, you have a recollection of that event where God says, "Go to Bethel; build an altar. Build an altar at the place that I told you I would bring you back to." And Bethel, as we know, is in the Promised Land. And those two passages in the life of Jacob positively emphasize the idea that this is the land that God had given to Jacob despite all of his failings, despite that he deceived his brother, deceived his father, even did things up in the land of Laban that were questionable. Despite all of that, God chose Jacob as the one who would inherit the land that had been promised to his forefather Abraham. [Dr. Richard L. Pratt, Jr.]
Now that we've looked at God's grace to Israel with the original meaning in mind, let's touch on some of the ways God's grace should affect the modern application of Jacob's story.
Modern Application
Of course, there are countless ways to apply the theme of God's grace to our lives as followers of Christ. But for the sake of convenience, we'll think in terms of the inauguration of Christ's kingdom, the continuation of his kingdom throughout church history, and the consummation of the kingdom at his return in glory. These three stages of Christ's kingdom represent some of the main ways the New Testament teaches Christ's followers to find God's past, ongoing and future grace in their lives.
In the first place, as followers of Christ, when we see displays of past grace in Jacob's life, we should recall how God revealed his past grace to us especially in the inauguration of his kingdom in Christ. The first advent of Christ stands at the end of a long history of grace that ran throughout all of the Old Testament. And as passages like Romans 5:20 indicate, God showed more grace and mercy in the first advent of Christ than ever before. As Paul put it:
Where sin increased, grace increased all the more (Romans 5:20).
In the second place, God's ongoing grace in Jacob's life reminds us to seek and depend on God's ongoing mercies during the continuation of Christ's kingdom. As passages like Hebrews 4:16 tell us, Christ's followers can "approach [God's] throne of grace with confidence." And we'll "find ongoing grace to help us in our time of need."
And third, when we see God's assurances of future grace to Jacob, we should remember God's future grace for us that will appear at the consummation of Christ's kingdom. Much like Moses' original audience learned about God's future grace in the Promised Land, followers of Christ long to see God's promises fulfilled in the new creation. Passages like Ephesians 2:7 remind us that, at Christ's return, we'll experience "the incomparable riches of [God's] grace."
Israel's Loyalty to God
Now that we've touched on the major theme of God's grace to Israel, we should turn to the second major theme: the requirement of Israel's loyalty to God. Both the Old and New Testaments make it clear that eternal salvation is granted entirely by the grace of God. No one has ever been able to gain salvation by works. But the Scriptures also make it clear that when people receive the saving grace of God, God's Spirit begins to transform them, and they seek to obey God's commands out of heartfelt gratitude for his many mercies. This is the fruit of God's Spirit within us. As we look at the theme of loyalty to God in Jacob's life, we must always keep these basic theological outlooks in mind.
To see what we mean, we'll look at Israel's loyalty to God as a facet of Moses' original meaning and then move toward the modern application of this theme. Let's consider first Moses' original meaning.
Original Meaning
In general terms, Moses stressed Jacob's loyalty to God to call his original audience to be loyal to God in their own day. One of the most obvious ways Moses did this was to point out how God transformed Jacob into his loyal servant. In the early divisions of Jacob's story, the patriarch is largely portrayed in a negative light. Jacob's birth depicts him as grasping his brother's heel, and thus trying to grasp the position of the firstborn. In his young adulthood, we learn that Jacob took advantage of Esau's hunger to secure Esau's birthright for himself. He also deceived his aged father to get the blessing reserved for Esau. The only exception to this early negative characterization is Jacob's vow at Bethel where he swore that if God would protect him, the Lord would be his God.
Now, following this vow, Jacob went to live with Laban. Apparently, the seed of loyalty to God sown in Jacob's heart at Bethel must have continued to grow. Despite being mistreated by his father-in-law, when Jacob returned from his time with Laban, he became a new man.
Moses made this transformation evident in at least four ways. First, Moses reported that Jacob showed contrition toward Esau. In 32:4-5, Jacob instructed his servant to address Esau on his behalf as "my master." And when Jacob himself finally met Esau in Genesis 33:8, he directly addressed him as "my lord."
Second, Jacob showed contrition toward God. For instance, in Genesis 32:10 Jacob confessed to God:
I am unworthy of all the kindness and faithfulness you have shown your servant (Genesis 32:10).
Third, Jacob received a new name from God. In Genesis 32:22-32, Jacob wrestled with an angel at the ford of the Jabbok River. In verse 27, Jacob essentially confessed to the angel that he'd been a "trickster" by admitting that his name was Jacob. But the angel responded to Jacob's confession in Genesis 32:28 by saying:
Your name will no longer be Jacob, but Israel, because you have struggled with God and with men and have overcome (Genesis 32:28).
Like so many other names in the Bible, the name Israel was, at some point in its history, a praise to God meaning, "God struggles" or "fights." It derives from the Hebrew verb sarah, which is translated in verse 28 as "you have struggled." The angel explained that this name applied to Jacob in a special way because he had "struggled with God and with men and [had] overcome." Jacob's struggle with God refers to his wrestling for a blessing in this very scene. And, in all likelihood, Jacob's struggle with men refers to his struggles with Esau and Laban. In terms of Jacob's life, his new name indicated that he was a new man. Rather than remaining a trickster, Jacob had become "Israel," one who had struggled and had overcome.
You read in the book of Genesis the interesting story of Jacob's name being changed by God himself to Israel. Jacob had wrestled an angel and he realized that that angel represented God; it was the Angel of God. And he realized that God had a special plan for him. God had paid attention to him, had visited him, had a purpose for him that was very, very significant. And so, he got his name changed… In ancient Israel, we know that people did not name babies until they were born. They didn't name them in advance. They didn't say, if it's a boy we'll give him this name, and if it's a girl we'll give her that name. Instead, what they did was to wait for some kind of signal, some kind of sign, some kind of indication. Now, this had happened to Jacob when he was born because he was grabbing on — when he came out of the womb — to his brother Esau's heel. So, he got a name, "Yakov" in Hebrew, that means "heeler" or "holder of the heel," or "heel-type person." And he carried that through his life… But he was really in a new life when God met him. When God got ahold of Jacob and gave him that sense of his real purpose, that he would be the father of a nation, in an even more direct way than his own father Isaac or his own grandfather Abraham were — a very direct way… And so that change from Jacob to Israel is really a beautiful thing and we appreciate God's role in it, in calling the immediate father of the nation of Israel to serve him and to produce the children that he would use to form his first people on the earth. [Dr. Douglas Stuart]
It would be difficult to overestimate the significance of Jacob's new name for Moses' original audience. "Israel" was the national name of the twelve tribes Moses led from Egypt to the Promised Land. When they heard of the patriarch's new name as God's loyal servant, they were reminded that, being Israel, they were called to struggle and overcome just as Jacob had.
A fourth, positive depiction of Jacob, after his time with Laban, was his sincere worship when he returned to Bethel. Just as he promised loyalty to God at Bethel in Genesis 28:20-21, Jacob built an altar and worshipped the Lord in all sincerity at Bethel in Genesis 35:3.
Moses' account of Jacob's transformation had two chief implications for his original audience. He presented Jacob's disloyalty because his audience needed to face the many ways they had been disloyal to God. But he also presented Jacob's transformation into a loyal servant of God to encourage his audience to imitate Jacob's loyalty in their own day. And as much as Moses' original audience needed to rely on God's grace, they also needed to commit themselves to loyal service to God as they faced the challenges of life in the Promised Land.
Now that we've observed the theme of Israel's loyalty to God with regard to Moses' original meaning, we should look at this theme as a facet of our modern application of Jacob's life. For our purposes, we'll turn once again to how this dimension of Jacob's life also applies to us in terms of the inauguration, continuation, and consummation of Christ's kingdom.
Modern Application
In the first place, anytime the record of Jacob's life leads us to consider our responsibility to be loyal to God, we should keep in mind how Christ himself fulfilled all righteousness in the inauguration of his kingdom. Hebrews 4:15 tells us that Christ was tempted just like we are, but he never sinned. In fact, Christ was so loyal to God's commands that he willingly died on the cross under God's judgment in the place of all who believe in him. And his perfect righteousness is now imputed to us by faith. Christ's own personal loyalty to God in the inauguration of his kingdom keeps us from reducing the application of Jacob's life to moralism — "Do this; don't do that." Every moral implication of Jacob's life should be viewed first in terms of Christ's own fulfillment of all righteousness on our behalf.
In the second place, when we see the theme of loyalty in the story of Jacob, we find guidance for our own loyal service to Christ today. During the continuation of Christ's kingdom, Jacob's life still calls on us to consider our own loyalty to God. We're reminded of passages like Hebrews 12:1-2 that encourage us to imitate the faithfulness of those who have gone before us, including Jacob.
And in the third place, every facet of Jacob's story that touches on the requirement of human loyalty should turn our hearts toward loyalty to Christ at the consummation of God's kingdom. The theme of loyalty reminds us that we who follow Christ will one day be transformed into God's perfected, faithful servants. As passages like 1 John 3:2 teach, when Christ returns, "we will be like him."
We can apply the Jacob stories to our own lives today by seeing that Jacob was promised God's blessing. It was God's word that had promised that he had set his love on Jacob and yet, Jacob spent much of his life trying to gain, by hook or crook, what God had already promised him. So, we're often like Jacob. We strive to gain in life — through any means necessary sometimes — what God has already promised us, in fact, has already given us in Christ. No verse in the New Testament speaks to that perhaps as well as Romans 8:32: "If God did not spare his own Son, how much more will he not give us all things in him?" Through Christ we can especially hear the words of Psalm 46: "Cease striving and know that I am God (NASB)," and — if I may add — know that he is a good God, kindly disposed toward his covenant children. [Rev. Michael J. Glodo]
Having looked at the major themes of God's grace to Israel and Israel's loyalty to God, we should turn to a third major theme in this part of Genesis: God's blessings to Israel.
God's Blessings to Israel
We'll examine God's blessings to Israel in the same way that we explored Moses' other themes. We'll think first in terms of Moses' original meaning, and then we'll consider our modern application of this theme. Let's begin with Moses' original meaning.
Original Meaning
In general terms, God's covenant relationship with his people always involves blessings for obedience and curses for disobedience. There's no doubt that Jacob experienced negative consequences from his disobedience. For instance, after deceiving his brother and father, Jacob had to flee for his life. He also experienced hard times from his father-in-law, Laban.
But Moses clearly placed much more emphasis on the blessings that God gave to Jacob to remind his original audience that God had given them many blessings as well. God's blessings in Jacob's life fall roughly into two groups: blessings despite Jacob's disobedience and blessings in response to Jacob's obedience.
On the one hand, Jacob received blessings despite his disloyalty. For instance, in Genesis 27:27-29, Jacob received God's blessing through Isaac even though he acquired it by deceiving Isaac. Jacob also received God's blessings at Bethel in 28:13-15 despite the fact that he was fleeing for his life from Esau.
On the other hand, in the later divisions of Jacob's story, God's blessings came in response to Jacob's loyalty. For instance, in Genesis 29:1–31:55, God granted Jacob blessings of family and wealth through Laban. After Jacob humbled himself, God granted him blessings through Esau in Genesis 32:1–33:17. In a similar way, in Genesis 33:18–34:31, Jacob received God's blessings at Shechem after his sons engaged in conflict with the Canaanites. God also gave Jacob blessings at Bethel in 35:9-13 when the patriarch devoted himself to the worship of God.
Moses knew that the Israelites who followed him toward the Promised Land were going to face many challenges in the exodus and conquest. So, in these and many other passages, Moses focused on God's blessings to Jacob to inspire gratitude in his original audience and to motivate them to pursue God's blessings even further. Once we see the original meaning in the theme of God's blessings to Israel, it isn't difficult to grasp the significance of these matters for modern application.
Modern Application
In line with our earlier discussions, we'll speak once again in terms of the inauguration, continuation and consummation of Christ's kingdom. We should first turn our hearts toward Christ himself during the inauguration of the kingdom. In contrast with Jacob, Jesus didn't receive any blessings in spite of disloyalty; he had no sin. But because he was faithful to the Father, Jesus received great blessings during his lifetime on earth and even greater blessings when he ascended into heaven. What is most remarkable about Jesus' own blessings is that, as passages like Ephesians 1:3 teach, through our union with Christ, we share in the blessings Jesus obtained.
In addition to this, the New Testament teaches that Christ pours out blessings on his people throughout the continuation of his kingdom. Just as he did with Jacob, God blesses us, sometimes despite our disloyalty and at other times in response to our loyalty. Now, life is full of self-denial and suffering for Christ's followers. But passages like 2 Corinthians 1:21-22 and Ephesians 1:13-14 make it clear that God has promised to seal each of us with the wondrous blessing of his Holy Spirit. The Holy Spirit lives in and among us as the guarantee of our even greater inheritance in the world to come.
So, whenever we see God's blessings to Jacob in the book of Genesis, we're reminded of the immeasurable blessings we'll receive at the consummation of Christ's kingdom. As passages like Matthew 25:34 teach so clearly, when Christ returns, God will welcome us into "the kingdom prepared for us since the creation of the world."
Having looked at the major themes of God's grace to Israel, Israel's loyalty to God, and God's blessings to Israel, let's turn to the fourth, and clearly the most prominent theme in Moses' record of Jacob's life: God's blessings through Israel to others.
God's Blessings through Israel
As before, we'll explore the theme of God's blessings through Israel in terms of Moses' original meaning and then turn to the theme's modern application. Let's look first at Moses' original meaning.
Original meaning
To understand the significance of this theme for the original audience, we need to recall God's special commission to Abraham as the father of the nation of Israel. The story of Abraham in Genesis explains that God commissioned the people of Israel to take the lead in fulfilling humanity's original commission. They were to multiply and fill the earth with faithful images of God. And one way they were to do this was by spreading God's blessings to other peoples throughout the earth. As we read in Genesis 12:2-3, God said to Abraham:
You will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you (Genesis 12:2-3).
Notice here that God called for Abraham to spread the blessings of God's kingdom to "all peoples on earth." But notice that even though God's blessings would spread throughout the entire earth, not every person would be blessed. God said: "I will bless those who bless you, and whoever curses you I will curse." In other words, some would reject Israel's efforts, and others would accept them. And God promised to bless and curse other peoples accordingly.
Interestingly enough, the same twofold process of blessing and cursing that God revealed to Abraham was repeated to Jacob in Genesis 27:29 when Isaac blessed Jacob, saying:
May those who curse you be cursed and those who bless you be blessed (Genesis 27:29).
Moses devoted most of his record of Jacob's life to pointing out how the patriarch interacted with various people in his day. These were the ancestors of people groups that interacted with the Israelites in Moses' day. So, in this way, Moses taught Israel how to treat this or that group. Should they go to war? Or should they establish peace?
For instance, the stories of Jacob deal with two people groups within the borders of the Promised Land.
On the one hand, the sixth division reports encounters between Jacob and Canaanites in 33:18–35:15. In Genesis 15:16, God made it clear that he would not bring Israel out of Egypt until "the sin of the Amorites" — another term for Canaanites — had "reached its full measure." With few exceptions, like Rahab, the Canaanites had so defiled the Promised Land by the days of Moses that God commanded Israel to destroy them. So, it's not surprising that Moses reported Jacob's defeat of the Shechemites and God's protection of Jacob from other Canaanites.
On the other hand, the second division of Jacob's life tells of encounters between Isaac and Philistines in 26:1-33. Unlike Jacob's conflict with Canaanites, this division focuses on Isaac's peace with Philistines. We know from Joshua 13:1-5 that Philistines lived in the lands God had promised to Israel. But their name indicates that the Philistines were a seafaring people who came from Caphtor. For this reason, they didn't immediately come under God's judgment against Canaanites. This policy was supported by the examples of Abraham in Genesis 21:22-34 and Isaac in 26:26-33. Both of these patriarchs made treaties of peace with the Philistines. As a result, the Israelites in Moses' day were to emulate Abraham and Isaac by seeking to live alongside Philistines in peace. It was only after the Philistines broke this peace in later generations that Israel waged war against them.
Beyond these examples, Jacob's story also deals with people who lived outside of the Promised Land. For example, the central division of Jacob's time with Laban in 29:1–31:55 focuses on the Israelites' distant relatives who lived in Paddan Aram, just north of the Promised Land. The record of Jacob's time there warns against the deceit that characterized Laban and his family. But Genesis 31:51-55 indicates that Jacob and Laban swore to honor the geographical boundary between them and to live at peace with each other. This made it clear that the Israelites following Moses were to live at peace with their relatives on the northern border. It was only later that Israel was to spread the kingdom of God to this place as well.
In addition to dealing with peoples who lived in the Promised Land and on the northern border, the majority of Jacob's life story focuses on his interactions with his brother Esau. As we've noted, the beginning of struggle for the brothers and nations in Genesis 25:19-34 stressed the fact that Jacob and Esau's interactions foreshadowed Israel's interactions with the Edomites who lived in Seir, the southernmost border of the Promised Land.
Edom was particularly important for the original audience of Genesis because they'd faced Edomite hostility as they moved along the southern border of the Promised Land. God had directed the Israelites to make war with other peoples in this region, but in Deuteronomy 2:4-6 and Numbers 20:14-21, we learn that Moses specifically directed Israel to live humbly and at peace with their relatives, the Edomites.
The story of Jacob reminded the Israelites that Jacob had gained God's blessing through deceit. It also pointed out that Jacob humbled himself toward Esau. And more than this, the stories about Jacob focused on the peaceful, geographical separation of Jacob and Esau and their descendants. These dimensions of Moses' account spoke directly to the ways the Israelites following him were to treat the Edomites. It wasn't until much later, when the Edomites troubled Israel that Israel went to war with them.
Now that we've touched on the original meaning of God's blessings through Israel to others, we should turn to the modern application of this theme.
Modern Application
This theme has many implications for our lives, but for the sake of convenience we'll focus once again on the three phases of Christ's kingdom. First, in the inauguration of his kingdom, Jesus, Israel's King, came offering God's blessings to all people on earth. Passages like John 12:47-48 tell us that, in his first advent, Jesus came to defeat Satan and his demonic forces. But he also came with terms of peace to every nation on earth. Jesus and his apostles and prophets met resistance, but they patiently offered reconciliation with God through the proclamation of the gospel. They also warned of God's judgment on the last day against those who rejected the gospel.
Second, during the continuation of Christ's kingdom, God's blessings continue to spread to the nations through the ministry of the church. Following the example of Christ and his apostles and prophets, we move against evil spirits who continue to deceive the nations. As passages like 2 Corinthians 5:20 put it, we are "Christ's ambassadors." We offer terms of peace and reconciliation with God to the entire world, even as we warn of God's judgment on the last day.
Third, we should apply Jacob's interactions with others with a view to the consummation of Christ's kingdom. In Old Testament times, Israel's offer of peace to others was often withdrawn when God determined that it was time to bring judgment. In a similar way, when Christ returns in glory, the offer of peace to the nations will be withdrawn completely from all who have resisted Christ and his kingdom. At that time, the wicked will fall under God's judgment, but as passages like Revelation 5:9, 10 tell us, countless people from every corner of the earth who have trusted Christ will enter the worldwide kingdom of God.
CONCLUSION
In this lesson, we've explored Moses' presentation of the patriarch Jacob's life in the book of Genesis. We've seen how Moses masterfully integrated the structure and content of his record so that the life of Jacob would touch the lives of the Israelites that followed him toward the Promised Land. We've also noted how Moses' major themes of God's grace to Israel, Israel's loyalty to God, God's blessings to Israel and God's blessings through Israel, not only provided practical guidance for the nation of Israel in Moses' day, but continue to guide followers of Christ as we seek to serve God in our own day.
The story of Jacob is a wonderful story of hope for all who trust in Christ. It first helped Moses' original audience as they dealt with their own failures and successes. And it guided their interactions with other peoples as they moved toward the Promised Land. It also does something similar for you and me today. In the life of Jacob, we are reassured that no one is beyond the reach of God's mercy. And as those who are joined to Christ, despite our many failures, we can learn from Jacob how we are to extend the blessings of God's kingdom throughout the world until Christ returns in glory.