Genesis 32 Essay
Jacob’s Journey: Our Own Faith Ladder?
When God declares that Jacob will be called Israel, the name of the tribe whose tale the Pentateuch chronicles, the narrator challenges the reader to reflect on the universality of Jacob’s story. Uplifting, even comparing Jacob’s story to the average person’s seems almost offensive however, given the text’s portrayal of man who cheats his way to blessing and wealth. So: Can we use Jacob’s journey of faith to represent our own? I say yes. I believe Jacob’s encounters with God in chapters 28, 32, and 35 describe the faith journey of many people.
In both his introduction to God and his initial response, Jacob’s story reminds me of many others’ nascent faith. After hearing the litany of promises from God, Jacob makes a conditional vow:
“If God will be with me, and will keep me in this way that I go, and will give me bread to eat and clothing to wear, so that I come again to my father’s house in peace, then the Lord shall be my God, and this stone which I have stet up for a pillar shall be God’s house (28.20-22).”
Jacob creates a substantial list of expectations for God, even adding to the original blessings God promised him (food and clothing). In doing so, Jacob makes his worship conditional, almost demanding that God prove himself. While it may be easy to criticize Jacob here, he has neither seen nor experienced God before. Indeed, God must introduce himself in reference to Jacob’s ancestors, “I am the Lord, the God of Abraham your father and the God of Isaac (28.13).” In this way, Jacob’s faith tale opens like many of ours: Introduced to God by reference to our parents, we nonetheless want proof that this God is our God, not just theirs.
Jacob’s second meeting with God describes our faith as we come to terms with life and God in times of crisis. As Jacob is contemplating his impending meeting with his brother, “a man wrestled with him until daybreak (32.23).” The text does not immediately suggest this person is God. Bruggemann asserts, “[Jacob] could not discern whether the adversary is God or Esau (267).” Mann further suggests that, “the interlacing of these passages prevents us from reading each of Jacob’s encounters [with God and Esau] separately (60).” The text does not suggest this confusion results from a lack of faith in God by Jacob, for in the stories leading up to this encounter, Jacob swears by God (31.53) and prays to God (32.9-12). Thus, in Jacob, we meet a man at the crossroads of faith and frustration. In this time, his inability to separate his anger at God and the world echoes our own.
Jacob’s second meeting also reveals an awareness of the need for God that characterizes a maturing faith. As he wrestles, Jacob again makes demands on God, “I will not let you go, unless you bless me (32.26).” Although his demand in chapter 28 was for proof in God’s power, this demand is for help from a proven God. Indeed, in his declaration to Laban in chapter 31, Jacob acknowledges that God has met his request from chapter 28 to “be with me”:
“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 (31.42).”
In his humility, Jacob knows he needs the blessing from this proven God, and at some point, every person of faith needs to come terms with their dependence on God.
Jacob’s desire for control, which ultimately subsumes his humility, reflects this consistent temptation on our faith journey. God knows Jacob’s hunger for God’s protection has become a desire to control God when Jacob presses ahead and dares ask God, “What is your name (32.27)?” In times of chaos, our need for God as well as control of life, and therefore God, often collide.
In the third encounter between God and Jacob, we see a person mature in faith. God needs no ancestral appeals or midnight struggles to introduce himself. He simply states, “Your name is Jacob (34.9).” Thus, when God asserts his power, “I am God almighty (34.11),” Jacob neither requires proof of it nor security that God will act on Jacob’s behalf. He simply acknowledges this power and gives thanks. As the text indicates, “Jacob set up a pillar in the place where he had spoken with hum, a pillar of stone; and he poured out a drink offering on it, and pour oil on it (34.14).”
Mann offers that “Of ‘Israel’ means that Jacob “has struggled with God and with humans and prevailed,” it also means, “God rules (63).” I do not think Jacob fully realizes this until the end, until he has climbed the ladder of life in faith. Thus, in Jacob we see a man who matures and grows in faith over time. This growth is not linear and reflects the ups and downs of our lives. It offers hope in showing us that in our struggles, God is willing to wrestle with us and still bless us.
When God declares that Jacob will be called Israel, the name of the tribe whose tale the Pentateuch chronicles, the narrator challenges the reader to reflect on the universality of Jacob’s story. Uplifting, even comparing Jacob’s story to the average person’s seems almost offensive however, given the text’s portrayal of man who cheats his way to blessing and wealth. So: Can we use Jacob’s journey of faith to represent our own? I say yes. I believe Jacob’s encounters with God in chapters 28, 32, and 35 describe the faith journey of many people.
In both his introduction to God and his initial response, Jacob’s story reminds me of many others’ nascent faith. After hearing the litany of promises from God, Jacob makes a conditional vow:
“If God will be with me, and will keep me in this way that I go, and will give me bread to eat and clothing to wear, so that I come again to my father’s house in peace, then the Lord shall be my God, and this stone which I have stet up for a pillar shall be God’s house (28.20-22).”
Jacob creates a substantial list of expectations for God, even adding to the original blessings God promised him (food and clothing). In doing so, Jacob makes his worship conditional, almost demanding that God prove himself. While it may be easy to criticize Jacob here, he has neither seen nor experienced God before. Indeed, God must introduce himself in reference to Jacob’s ancestors, “I am the Lord, the God of Abraham your father and the God of Isaac (28.13).” In this way, Jacob’s faith tale opens like many of ours: Introduced to God by reference to our parents, we nonetheless want proof that this God is our God, not just theirs.
Jacob’s second meeting with God describes our faith as we come to terms with life and God in times of crisis. As Jacob is contemplating his impending meeting with his brother, “a man wrestled with him until daybreak (32.23).” The text does not immediately suggest this person is God. Bruggemann asserts, “[Jacob] could not discern whether the adversary is God or Esau (267).” Mann further suggests that, “the interlacing of these passages prevents us from reading each of Jacob’s encounters [with God and Esau] separately (60).” The text does not suggest this confusion results from a lack of faith in God by Jacob, for in the stories leading up to this encounter, Jacob swears by God (31.53) and prays to God (32.9-12). Thus, in Jacob, we meet a man at the crossroads of faith and frustration. In this time, his inability to separate his anger at God and the world echoes our own.
Jacob’s second meeting also reveals an awareness of the need for God that characterizes a maturing faith. As he wrestles, Jacob again makes demands on God, “I will not let you go, unless you bless me (32.26).” Although his demand in chapter 28 was for proof in God’s power, this demand is for help from a proven God. Indeed, in his declaration to Laban in chapter 31, Jacob acknowledges that God has met his request from chapter 28 to “be with me”:
“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 (31.42).”
In his humility, Jacob knows he needs the blessing from this proven God, and at some point, every person of faith needs to come terms with their dependence on God.
Jacob’s desire for control, which ultimately subsumes his humility, reflects this consistent temptation on our faith journey. God knows Jacob’s hunger for God’s protection has become a desire to control God when Jacob presses ahead and dares ask God, “What is your name (32.27)?” In times of chaos, our need for God as well as control of life, and therefore God, often collide.
In the third encounter between God and Jacob, we see a person mature in faith. God needs no ancestral appeals or midnight struggles to introduce himself. He simply states, “Your name is Jacob (34.9).” Thus, when God asserts his power, “I am God almighty (34.11),” Jacob neither requires proof of it nor security that God will act on Jacob’s behalf. He simply acknowledges this power and gives thanks. As the text indicates, “Jacob set up a pillar in the place where he had spoken with hum, a pillar of stone; and he poured out a drink offering on it, and pour oil on it (34.14).”
Mann offers that “Of ‘Israel’ means that Jacob “has struggled with God and with humans and prevailed,” it also means, “God rules (63).” I do not think Jacob fully realizes this until the end, until he has climbed the ladder of life in faith. Thus, in Jacob we see a man who matures and grows in faith over time. This growth is not linear and reflects the ups and downs of our lives. It offers hope in showing us that in our struggles, God is willing to wrestle with us and still bless us.
posted by RJM at 2:42 PM
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