Interpretation. The general significance of this period in Jacob's life has already been discussed. Note that when, after completing his term of service for Leah and Rachel, he thinks of returning to his home, the suggestion of a new contract with Laban satisfies him and he remains, so remote is now the thought of the birthright to him. And yet through persistent, persevering labor he does attain to a certain measure of power and influence and to patriarchal dignity. It is interesting to note the poetic justice which makes him during this period of his life the victim of just that sort of deceit which he had himself practised. Nevertheless in spite of the deceit practised upon him by Laban, Jacob remains scrupulously true to his side of the contract and serves the additional seven years for Rachel although he might have been tempted to shirk, as he had been paid in advance. (See Genesis 29.27 to 30.) To be sure he has no scruples about taking the full advantage of his superior mastery of the shepherd's art in his dealings with Laban, but he was certainly under no obligations to him after the treatment he had received from him. One naturally omits in teaching this lesson to children, Genesis 29.31 to 30.24, except that the pupils should be taught the names of Jacob's children because of their significance as heads of the tribes. The incident of the theft of the teraphim may also be omitted because the absence of positive knowledge as to what the teraphim were and what part they played in the religious life of our ancestors prevents us from doing justice to this episode.
Aim. This lesson, together with the ones that precede and follow it, is well calculated to impress on the child the superior advantage of honest, faithful labor over craftiness and deceit. This was already taught negatively in the preceding lessons through the failure of Jacob to attain his ends by deception. It is taught in this lesson both negatively and positively; negatively by Jacob's being made to feel what it means to be deceived, and positively by the fact that when Jacob, notwithstanding the deceit practiced on him, continues to render faithful service, he is finally given the opportunity to return and claim the birthright. The idea of truthfulness is further enforced by God's example in redeeming His promise to Jacob at Beth El.
Suggestions to the teacher. Before beginning this lesson review briefly the preceding, emphasizing the change in Jacob's attitude since his dream at Beth El, particularly his resolution not to attempt to secure the birthright through his own cunning but to rely on God's promise and to try to live aright in the present, trusting God as to the future. The incident of Jacob's lifting the stone from the well to assist Rachel in watering the flock should be given due emphasis as children of this age are interested in feats of strength. The romantic aspect of Jacob's love for Rachel need not be emphasized as this is lost on the child. In telling of Jacob's service as shepherd to Laban, attempt to give the child an idea of what a shepherd's work actually was, how it exposed him to all kinds of weather, how he had to protect his sheep against wild beasts, how he had to draw water for them, to shear them, etc., so that Jacob's serving Laban for all these years shall have some meaning to them. As children have very peculiar ideas of the length of time, try to give some conception of how long a time seven years is by asking one of the children how old he is and then explaining that seven years is probably longer than all the time that he can remember. Explain also how the time seemed shorter to Jacob because of his happiness in being with Rachel by a reference to the child's own experience of how quickly time flies when he is enjoying himself at play. To emphasize Jacob's perseverance tell of Laban's deception, then ask, "Now if you had worked hard for a thing for seven long years and then were cheated out of it, how would you feel about it?" Then point out the moral somewhat as follows:
"Jacob too felt very angry and did not at all like to work seven more years for what should rightly have been given him then. But no doubt the thought came to him, after all, was I any better than Laban? Did I not deceive my father Isaac into giving me the blessing when he wanted to give it to Esau, just as Laban has deceived me? Maybe this is God's way of punishing me. I must be patient and work another seven years as I have promised Laban even though it will be hard and unpleasant, and then maybe God will let me go back home and bless me as He has promised."
CHAPTER XVIII
JACOB RETURNS TO CANAAN
Genesis 32 to 35
Interpretation. Note the significant contrast between Jacob's leaving Canaan and his return. When he left, he was nominally and in his own esteem the possessor of the birthright and the blessing, which he had secured through his own effort and which he thought entitled him to possession of Canaan and the preeminence over Esau. Actually, however, he had gained nothing, and was a fugitive before Esau and an exile from the land. On his return, he makes no demands whatever, acknowledges Esau as sovereign, is ready to pay him tribute and to placate him with gifts, and prays to God only for deliverance from Esau's vengeance. And yet we find him at the end of this episode, by reason of his victory over Shechem and of Esau's departure to Seir, in actual possession of the Promised Land and a recognized ruler of a now important clan.
Before entering on his more illustrious destiny, however, he must be put to the test and atone for the desertion of his mission in his flight from the land in consequence of his efforts to wrest the birthright and the blessing from Esau. This test is indicated by his struggle with the angel on the very border of the Promised Land, a struggle from which he does not escape unscathed. Just what the Biblical author wished to express by this struggle of Jacob with the angel it is difficult to say. It is sometimes interpreted by teachers and preachers as an allegorical representation of a purely subjective struggle in Jacob's heart, but such an explanation is extremely far-fetched. The episode suggests comparison with the incident recorded in Exodus 4. 24-26 and seems to imply that consecration to any high task involves exposing oneself to danger, if, in any way, one is not thoroughly qualified for the task. So long as Moses has not taken upon himself the task of leading the children of Israel from Egypt his failure to circumcize his children can be overlooked, but once he has assumed that task, he is threatened with death for his failure to do so. Similarly, when Jacob is about to enter into the land promised in his father's blessing and confirmed in the vision at Beth El, he too finds himself face to face with a divinely commissioned opponent. His victory over the angel is symbolic of his success in finally qualifying for his mission as is implied in the change of his name to Israel with the explanation of its significance, "For thou hast striven with God and with men and hast prevailed". Inasmuch as there is not mentioned here any struggle with "men", the thought is suggested that this victory is an omen of the future success of the chosen people, while the shrinking of Jacob's thigh sinew suggests that this success is not to be won without suffering and sacrifice, an interpretation frequently found in the Midrash. This representation of the experience of a nation in terms of that of an individual who is the nation's founder is much more in keeping with the spirit of Biblical literature than the allegorical representation of abstract truths in terms of historic or biographical events. Note in this connection Hosea 12. 3-5; "The Lord hath also a controversy with Judah, and will punish Jacob according to his ways, according to his doings will He recompense him. In the womb he took his brother by the heel, and by his strength he strove with a god-like being; so he strove with an angel, and prevailed; he wept, and made supplication unto him: At Beth El he would find him and there he would speak with us". The meaning of these verses is obscure but it is evident that the prophet makes Jacob's experience typical of Israel's as a people.