White Memorial Men’s Bible Study
Genesis – Fall 2015
Lesson 8: Jacob Pt. 2
Read Genesis 32-36
3 Questions
Q1: Go back and read Genesis 28. Can you name a few ways that Jacob’s longing for reconciliation (28:20-21) is
fulfilled by God in chapters 32-35? And you can, which of these outcomes come as a surprise? Why?
Q2: Look at 32:22-32—Jacob’s ‘dark night of the soul’, as it were. The mysterious adversary asks for Jacob’s
name, to which Jacob responds as any of would: my name is Jacob. Also like us, Jacob reciprocates the
question: what’s your name!? The adversary replies, “Why is that you ask my name?”
What do you make of this response, and why does it seem appropriate coming from one whom Jacob comes to
associate with the Lord? Do you think it’s an unrelated detail that this scuffle occurs in the dark of night? Also,
what is the significance of Jacob’s hip wound during this encounter, especially considering that Jacob thinks
himself lucky to have walked away at all from this (32:30)?
Q3: The drama of Jacob and Esau’s reconciliation is easy to uncover: an infuriated brother and his army of 400
strong approach the devious brother, whose “army” consists of his family and herds. What do you make of
Esau’s reaction to his brother? What is happening to Jacob here, in terms of character formation? And given
what you know of Jacob’s life as Genesis narrates it, is the reconciliation of Jacob and Esau the logical
conclusion one might expect?
3 Insights
I1: Jacob’s night-long wrestling match in 32:26-31 leads to another name change in the book of Genesis:
‘Jacob’ becomes ‘Israel’. Hebrew literature scholar Robert Alter has the following insight in regard to this
event:
The pronouncement about the new name [“You shall no longer be called Jacob, but Israel”] is not completely
fulfilled. Whereas Abraham is invariably called “Abraham” once the name is changed from “Abram,” the
narrative continues to refer to this patriarch in most instances as “Jacob.” Thus, “Israel” does not really replace
his name but becomes a synonym for it—a practice reflected in the parallelism of biblical poetry, where “Jacob”
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is always used in the first half of the line and “Israel,” the poetic variation, in the second half.
For an example the parallelism Alter mentions, see Psalm 147:19.
I2: The series of stories (or ‘cycle’) about Jacob comes to its climax in this week’s reading. We might say the
unfolding narrative of Genesis 25:19-33:20 tells of Jacob’s transformation from a man whose life is founded on
pretense, deception, and an incessant struggle for his place in the world, to a man whose life relies upon the
absurdity of God’s provision—i.e., God’s promise to those with whom God has made a covenant. In chapter
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Robert Alter, The Five Books of Moses: A Translation with Commentary (New York: Norton, 2004), 181.
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33, it’s fair to say that Jacob has (at least to some degree) grown into the character of his grandfather,
Abraham. Esau’s favorable reception of Jacob (33:10) reinforces the outcome of Jacob’s theophanic (an
appearance of God in the world) encounter at Peniel, which is why Jacob tells Esau that seeing his face is like
“seeing the face of God.” The wonder and bewildering result of encountering grace humbles the deeply flawed
protagonist; Jacob has finally become a patriarch of Israel.
I3: Somewhat ironically, Jacob falls for his sons’ deceit as they are deliberating what should be done in the
aftermath of Shechem’s rape of Dinah, the daughter of Jacob and beloved sister of Levi and Simeon. From a
strict creaturely (i.e., non-divine) point of view, their retribution against Shechem is understandable. (Whether
or not this retribution should include every other male of the city is altogether different question!) But
consider this vengeful act in light of God’s covenantal intent. Does this act of Jacob’s sons comport with the
reason for God’s election of Israel? As it has proven throughout our study, John Goldingay’s insight is
invaluable here:
The darkest humor is this: The descendants of Jacob-Israel are supposed to be a means of bringing blessing to
the nations. They are to be an open community: anyone who wishes to join them can do so. Jacob’s sons talk
about their group and the Hivites becoming one people. It is a lovely vision. The Hivites just have to be
circumcised…this is the sign of the covenant. But Jacob’s sons turn the sign of life into a sign of death. (There is
yet a further irony in the fact that it looks as if the Hivites, who lived in the hill country around Shechem and to
the south and northeast of there, also eventually become assimilated into Israel so that the two do become one
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people, though with Israel dominant, which was not the scenario Hamor envisaged.)
Indeed, Simeon and Levi’s actions are not forgotten in the narrative of Genesis. On his deathbed in Gen. 49,
Jacob disqualifies them as legitimate heirs of his land. The descendants of Levi do not in fact inherit land,
because God ends up designating the tribe of Levi to priestly service in Israel (see Num 18:20-24).
[2] Links for Further Study
L1: Ever seen the Steven Spielberg film Catch Me If You Can (2002) starring Leonardo DiCaprio and Tom Hanks?
The film is based on the real con-artist Frank Abagnale Jr., who successfully conned millions of dollars’ staging
as a doctor, a pilot, and a lawyer. As the title indicates, Abagnale spent much of his time on the run, futilely
trying to keep his past actions from catching up with him. This story is an analogue with Jacob’s time spent
running, albeit with a different conclusion.
L2: As he did with so much of the Bible, Rembrandt offered his interpretation of Gen. 32:24-32 with canvas, oil,
and brush: “Jacob Wrestling With The Angel.” As you look at the painting, make note of your observations. Do
these two figures look to be struggling; is one figure clearly dominant over the other? Also, look at the detail of
the angel’s hand. Are you familiar with Rembrandt’s majestic painting “The Return of the Prodigal Son?” The
Father’s calm, embracing hands say so much in that painting. Can the same be said for his depiction of the
angel’s hands?
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John Goldingay, Genesis For Everone, Part Two (Louisville: WJKP, 2010), 122.
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