The Deceiver Deceived
Notes
Transcript
The Deceiver Deceived
Genesis 29:1-30
God’s gift to Jacob, as he was fleeing from Esau to Haran, of the vision of an angel-filled ladder between Heaven and earth, portraying that God was and would be with him wherever he went, was a gift that Jacob would carry with him the rest of his life. The mental picture of the busy ladder and the echo of God’s voice affirming to Jacob that he was in the patriarchal succession of the Abrahamic covenant, plus the concluding declaration:
Genesis 28:15
15 Behold, I am with you and will keep you wherever you go, and will bring you back to this land. For I will not leave you until I have done what I have promised you.”
This would inform and energize his action throughout his decades-long sojourn in Haran, his frightened return to the land, and his wrestle in the night. He knew that everywhere he went, the ladder went, and that every place was therefore the house of God and gate of Heaven.
In practical terms, the ladder is an apt symbol for God’s providential directing all of life for the believer. The God of Jacob is not simply a God of miracles who occasionally injects his power into our lives. He is far greater because he maintains and directs all of life to suit and effect his providence while rarely interrupting the natural order of life. The perpetual commerce of the ladder is always present animation.
Jacob’s knowledge that the ladder of God’s presence and provision was with him does not suggest, however, that Jacob’s faith was complete or would not waver. Indeed, the old scheming, me-first Jacob remained alive and well, as was indicated by his conditional “If … then” vow, which said in essence, “If the Lord delivers me, then he shall be my God.” Despite this attitude, Jacob now proceeded from Bethel to Haran heartened and energized.
For sure, he was a piece of work, but he was also a work in progress. What takes place here and what follows is the ongoing education, equipping, and completing of Jacob, the father of the twelve tribes of Israel.
Then Jacob went on his journey and came to the land of the people of the east.
As he looked, he saw a well in the field, and behold, three flocks of sheep lying beside it, for out of that well the flocks were watered. The stone on the well’s mouth was large,
and when all the flocks were gathered there, the shepherds would roll the stone from the mouth of the well and water the sheep, and put the stone back in its place over the mouth of the well.
So, the first thing we notice is:
Jacob Arrives in Haran
Jacob Arrives in Haran
The fact that Jacob was energized by his ladder-vision is indicated by the Hebrew behind the opening phrase, “Then Jacob went on his journey,” which is literally, “Jacob lifted up his feet.”
Evidently, he walked with a lighter step. In cinematic terms yellow bricks spread out before him as he sang, “I’m off to see my people, the wonderful people of Ur.” At the very least, he hurried toward Mesopotamia in positive anticipation of what God would do.
Jacob knew by heart the story of how his mother Rebekah had been revealed to Abraham’s servant Eliezer when he arrived in Mesopotamia and how Rebekah volunteered to water all ten of his camels—just as he had prayed she would if she was the appointed wife for Isaac.
Jacob knew this took place at a well. Wells had also been significant places in his father’s life where important events had occurred.
So, Jacob’s expectation must have risen, because the first thing to meet his eyes was a well. Would God now be pleased to bring about the answer to the promises made to him in Bethel? What was he to make of the situation?
Three flocks of sheep were lying around the well, along with their shepherds. A large stone plugged the well-mouth to prevent pollution and theft. And none of the shepherds had taken the trouble to greet him.
So, Jacob began with careful courtesy:
Jacob said to them, “My brothers, where do you come from?” They said, “We are from Haran.”
He said to them, “Do you know Laban the son of Nahor?” They said, “We know him.”
He said to them, “Is it well with him?” They said, “It is well; and see, Rachel his daughter is coming with the sheep!”
These shepherds remind me of workers on their lunch break—little or no eye contact, grudging monosyllabic answers—and obvious relief when they spot Rachel coming.
Welcome to Mesopotamia!
Of course, the unhelpful shepherds had underestimated Jacob, who could be a little aggressive himself, and he gave them a shot as the shepherdess approached.
He said, “Behold, it is still high day; it is not time for the livestock to be gathered together. Water the sheep and go, pasture them.”
The implication was, “It’s midday. You should have watered your flock so your sheep could be grazing and fattening, you lazy bunch!”
Stung, they managed to give a defensive reply:
But they said, “We cannot until all the flocks are gathered together and the stone is rolled from the mouth of the well; then we water the sheep.”
The custom was that they would wait until the other flocks arrived and then the stone was removed. Evidently these listless shepherds with their flocks were first in the water line. Early to the well, early to sleep.
Jacob Meets the Family
Jacob Meets the Family
Rachel means “ewe lamb.” And there seems to be a wordplay on her name as she enters the story:
While he was still speaking with them, Rachel came with her father’s sheep, for she was a shepherdess.
9 While he was still speaking with them, Rachel [ewe lamb] came with her father’s sheep, for she was a shepherdess.
There is no warrant for imagining as some do that Jacob’s immediate enthusiasm means this was love at first sight. But his actions do certainly indicate that he believed that God’s hand had guided him and that he was overwhelmed with joy. Every ounce of manliness rose in Jacob, so that we read:
Now as soon as Jacob saw Rachel the daughter of Laban his mother’s brother, and the sheep of Laban his mother’s brother, Jacob came near and rolled the stone from the well’s mouth and watered the flock of Laban his mother’s brother.
Then Jacob kissed Rachel and wept aloud.
The text has made it clear that removing the stone from the well was a communal task performed by the gathered shepherds, because of the stone’s large size. But in a burst of emotion Jacob strode up and pulled it away single-handedly.
Jacob was the man! Can you see the shepherds easing back in tense silence?
Jacob then watered Laban’s flocks first. “Sorry, boys, but the lady goes first.” It would have taken some time to water her sheep. But when the last sheep was satisfied, he planted a kiss on his cousin and wept out loud.
This is the only place in biblical narrative where we read of a man kissing a woman who is not his wife or mother. Jacob was overcome with emotion.
· He had met his flesh-and-blood family.
· He had performed an extraordinary feat.
· He kissed his cousin—as he would soon kiss her father.
· He wept.
· At last he introduced himself.
Jacob no doubt saw this as the beginning of the fulfillment of God’s promises made to him at Bethel. Rachel, of course, was astounded.
And Jacob told Rachel that he was her father’s kinsman, and that he was Rebekah’s son, and she ran and told her father.
As soon as Laban heard the news about Jacob, his sister’s son, he ran to meet him and embraced him and kissed him and brought him to his house. Jacob told Laban all these things,
and Laban said to him, “Surely you are my bone and my flesh!” And he stayed with him a month.
Possibly the memory of the riches that had come his way when Eliezer paid in gold for Laban’s sister Rebekah enlivened Laban’s footsteps as he ran to Jacob with an embrace and kiss and invitation. But when Jacob told Laban “all these things,” his enthusiasm likely cooled.
· Forget the ten camels. Jacob didn’t even have a donkey.
· As to gold? Zilch.
· And as Jacob talked on, his revelations—if anything—diminished his position.
Laban realized that Jacob was at his mercy—and highly exploitable. Laban’s seemingly openhearted statement, “Surely you are my bone and my flesh” more likely suggests the grudging admission, “You have convinced me that you are my nephew; so you may stay.” So, Laban hinted double-dealing. But Jacob, in his enthusiasm, may have missed it.
From Jacob’s perspective, the vision of the ladder and its promise of protection and provision now stood high over his life. God was directing Heaven on his behalf. The gate of Heaven stood open over his life. And it was true and would remain true—but not as he expected.
This third patriarch needed some substance.
· He needed some trimming.
· He needed a compassionate spirit.
· He needed to experience some pain.
· He needed to learn humility.
· He needed some added dimensions to his character.
· He needed to grow in faith.
· He needed to stop trusting in himself.
Jacob Deceived
Jacob Deceived
Uncle Laban slyly raised the subject of wages so that it sounded as if he were magnanimous. But an attentive reading indicates that the impetus came from his larcenous heart.
Then Laban said to Jacob, “Because you are my kinsman, should you therefore serve me for nothing? Tell me, what shall your wages be?”
Laban’s introduction of the subject of money was followed by an ominous revelation.
Now Laban had two daughters. The name of the older was Leah, and the name of the younger was Rachel.
Leah’s eyes were weak, but Rachel was beautiful in form and appearance.
Jacob loved Rachel. And he said, “I will serve you seven years for your younger daughter Rachel.”
The older-younger sibling conflict introduced here is ominous, reminding us of the misery between Jacob and Esau. Jacob’s past was catching up with him, and it would do so with a vengeance. Further portent lies in the contrast between the older and younger sister. Leah’s eyes were “weak” (literally, “soft”), a description that most commentators think means no fire or sparkle or glow, which was much prized in the ancient East. She was not, to use James Taylor’s lyric, “a pretty senorita with fire in her eyes.”
On the other hand, Rachel was a knockout in Jacob’s mind—though not necessarily beautiful by our standards, and probably not an anorexic model. In some cultures, strong-boned and plump defined beauty. It was what he saw that counted.
Most ominously we are told that “Jacob loved Rachel.” And what a love it was. Jacob offered to serve seven years for Rachel when, at the going dowry price, he could have served three or four years.
Laban said, “It is better that I give her to you than that I should give her to any other man; stay with me.”
So Jacob served seven years for Rachel, and they seemed to him but a few days because of the love he had for her.
Truly, Rachel became the love of Jacob’s life, despite the fact that he would father children by Leah and the two wives’ concubines when they used their maids as pawns in a birth war.
Years later as Jacob lay dying, he said to his sons:
As for me, when I came from Paddan, to my sorrow Rachel died in the land of Canaan on the way, when there was still some distance to go to Ephrath, and I buried her there on the way to Ephrath (that is, Bethlehem).”
And here, at the beginning of his love, the seven years (the double dowry) seemed like a day because he loved her so much. The angels were descending and ascending upon him. He could see it!
Then Jacob said to Laban, “Give me my wife that I may go in to her, for my time is completed.”
This strongly suggests that Laban was holding out, extorting as much as he could from Jacob. The absence of the courteous “Please give” and the presence of the solitary “Give” is the language of grievance.
And apparently Laban complied, doing the right thing in hosting a wedding feast. The typical wedding featured processions to and from the bride’s dwelling. There was also the reading of the marriage contract. The feast was attended by both families and the community.
And the first day’s festivities ended with the groom wrapping his cloak around the bride and taking her to his tent where the marriage was consummated. Following that, the feast continued for six more days.
So Laban gathered together all the people of the place and made a feast.
But in the evening he took his daughter Leah and brought her to Jacob, and he went in to her.
(Laban gave his female servant Zilpah to his daughter Leah to be her servant.)
Evidently Laban used the veiling of the bride, the lateness of the hour, and, likely, much wine to make the switch—and it worked perfectly. As to what Laban did to restrain Rachel, we don’t know. And more, Leah had to be a most willing bride. She must herself have loved Jacob and likely despised her beautiful sister.
At any rate, when Jacob woke to the morning glow of the sun illumining his tent and gazed upon his beloved, it was Leah! What he said to Leah we can only imagine. He had whispered Rachel’s name a hundred times to Leah in the night, and she had played her sister with passion. This was soap-opera ugly.
Leah was now his wife. There was no reversing the consummation. Oh,
· the betrayal
· the hurt
· the embarrassment
· the rage
And then Jacob faced Laban.
And in the morning, behold, it was Leah! And Jacob said to Laban, “What is this you have done to me? Did I not serve with you for Rachel? Why then have you deceived me?”
We wonder if he heard the irony in his own words. The verb “deceived” is the same used to describe Jacob’s deception of Esau when he stole Esau’s blessing.
At last Jacob knew what it was like to be on the receiving end! If anything, his agony and outrage exceeded that of Esau, because Esau’s regard for his birthright was negligible, while Jacob here valued Rachel above all women. Now he understood Esau’s pain to the nth degree.
Uncle Laban’s self-righteous dig and further extortion was intended to cut Jacob to the quick.
Laban said, “It is not so done in our country, to give the younger before the firstborn.
Complete the week of this one, and we will give you the other also in return for serving me another seven years.”
And cut it did. Jacob the younger had arrogated himself over older Esau. “Such a thing,” Laban said, “would never do!” And the extortion was immense: “Complete the marriage week for Leah, then marry Rachel, and work seven more years to pay it off.” Bottom line: a total of four full dowries and fourteen years of servitude for the wife he loved.
Jacob was beaten into silence.
Jacob did so, and completed her week. Then Laban gave him his daughter Rachel to be his wife.
(Laban gave his female servant Bilhah to his daughter Rachel to be her servant.)
So Jacob went in to Rachel also, and he loved Rachel more than Leah, and served Laban for another seven years.
And everyone lived happily ever after—in their dreams!
What a recipe for misery. Sister wives:
· one beautiful and the other less than beautiful
· one was loved, and the other was unloved
And then there were their maids, the concubines to be—eventually four competing future mothers. Two weeks earlier, Jacob was unmarried. Now all of this plus seven more years of bondage to Laban.
Where was the angel-laden ladder now?
It was where it had always been, extending upward into Heaven from the ground where Jacob stood. This place was “the house of God.” His feet were at “the gate of heaven.” God was with him. God was keeping him. God would bring him back to the land. God would never leave him until he had done what he had promised in the covenant.
The providence of God working in everyday life was in full effect, though Jacob could not see it.
Twelve sons and one daughter would be born to the four women.
· Through unloved Leah and her maid Zilpah, eight of the twelve tribes would come.
· Leah would be the mother of Reuben, Simeon, Levi, Judah, Issachar, and Zebulun.
· Despised Leah was the hereditary mother of the kingly tribe of Judah and the priestly tribe of Levi.
· This makes her ultimate offspring Moses, David, and Jesus!
God’s work goes on and even thrives amidst human failure.
Was Jacob the father of the twelve tribes of Israel? Was God the God of Jacob? Yes. The divine was there, and God was keeping him. But it’s also true that although Jacob was the chosen son, he didn’t escape the consequences of his own sins. Far from being immune to discipline, God’s children are the object of special discipline.
God had brought the arch-deceiver Laban into the life of the great patriarch-deceiver so that Jacob’s sin might be displayed before his eyes and he might be cut to the heart. Jacob’s nemesis and greatest antagonist was an instrument of God.
Jacob was going to change, not overnight but over time. He would become Israel, a prince of God.
He does the same thing for all his children.
And like Jacob, we happily see it when everything is going well. But when life goes south, when our sins catch up with us and we’re paying the piper, when hard times and hard people come into our lives, then the ladder seems remote. But the direction is there. And if anything, it’s more intense.
Maybe, just as it was for Jacob, there are difficult people in our lives (Laban-type opponents) harsh people, judgmental people, deceitful people, untruthful people, arrogant people. And we cry for relief. But it just may be that through them we “Take a long look at ourselves. It may be that some of those traits characterize us and that other people may be part of God’s means of disciplining us.”