(And He Sent)

GENESIS (B‟RESHIYT 32:3 – 36:43)

INTRODUCTION:

1. ‟s flight from now comes full circle. a. He had left to flee Esau‟s anger and vengeful plan to kill him. b. As Jacob approached , Esau approached him with a 400 man army. c. However, was still alive at this time.

“And Esau hated Jacob because of the blessing wherewith his father blessed him: and Esau said in his heart, „The days of mourning for my father are at hand; then will I slay my brother Jacob.” – Genesis 27:41

2. It seems inevitable that Jacob was going to have to confront Esau in order to enter land. a. Prophetically: under /Joshua had to confront Esau as well as giants. b. To possess the Land (fulfill purpose) requires confronting the obstacles. 3. Also see how and when Jacob became Israel. a. From “hand on heel” to “prince of God.” 4. Some rabbinic writers consider this even to have been a prophetic vision. a. Many see it as symbolic – each person has to struggle with God to become whole. b. In face of crisis, Jacob was left alone with God. 5. Yet, in the it says:

“In the womb he took his brother by the heel [literally occurred], and in his manhood he strove with God. He strove with the and prevailed; he wept and sought his favor. He met God at [literally occurred], and there God spoke with us.” – 12:3-4

6. Jacob had struggled with men and overcome through persistency, morality and wit. a. i.e. 7. Here it makes it clear that Jacob strove with God (angel); sought his favor. a. Important because some commentaries state the angel is a wicked angel; Esau. b. Why then would say, “I have seen God face to face” – Gen. 32:30. 8. I believe that Jacob encountered the “Angel of the LORD” who is the LORD.

CHAPTER 32: JACOB PREPARES TO MEET ESAU

1. V 3: “Then Jacob sent (Heb.vayishlach) messengers before him to Esau his brother.” a. The messengers were sent to , also known as . 2. Based on instructions given to his messengers, concern at the very least if not fear is revived. a. The Hebrew word “messengers” is  malakhim, typically translated “.” b. Context determines if supernatural messengers or human. 3. V 4: “Speak unto my lord Esau, „Thus says your servant Jacob.” a. Conciliatory speech intended to soften Esau‟s heart toward him.

“A soft answer turns away wrath, but a harsh word stirs up anger.” – Proverbs 15:1

4. V 4: “I have sojourned with Laban” – Heb. is  gerti from  ger or “alien.” a. In this manner of speech, Jacob hints to Esau, “I have not become your lord.” b. The blessing of Isaac has not come to fruition; I am not a prince. c. After this message and before meeting Esau, he will be called such, i.e. Israel. 5. V 6: “The messengers returned saying, „Your brother Esau is coming to you with 400 men.” a. V 7: Then Jacob was “greatly afraid and was distressed.” b. If Esau‟s intention were peaceful, why was it necessary to bring 400 men with him? 6. Jacob, though distressed, takes certain measures; a three-pronged strategy.  He prays to God for His protection (v. 9-12).  Tries to turn Esau‟s anger to good will by sending gifts (v. 13-21).  Prepared for the last resort, to stand and fight. (Ch. 33: 1-3). 7. This episode demonstrates that when faced with a crisis, we must first turn to God. a. Still we have responsibility to make practical and wise decisions in a human response. b. e.g. coming food crisis: trust in God but do what we know to do. 8. V 7: Jacob‟s tactics - “He divided the people that were with him … into two companies.” a. Hebrew word “companies” or “camps” is  machanot. b. Interesting because shares same root with machanaim – two camps of V. 2, i.e. angels. c. Did this have anything to do with his plan? 9. V 8: “If Esau comes to one and attacks it, then the other which is left shall escape.” a. This tactic is prophetic (I cover it in “Hidden Ones.”) b. Israel divided, in part, to hide and survive the attacks from Edom. 10. Hints at fact that Israel would be divided into two camps or kingdoms. a. Northern kingdom of Israel and southern kingdom of .

“And at that time, when went out of Jerusalem, the prophet Ahijah the Shilonite found him on the road. Now Ahijah had dressed himself in a new garment, and the two of them were alone in the open country. Then Ahijah laid hold of the new garment that was on him, and tore it into twelve pieces. And he said to Jeroboam, „Take for yourself ten pieces, for thus says the LORD, the God of Israel, Behold, I am about to tear the kingdom from the hand of Solomon and will give you ten tribes but he shall have one tribe, for the sake of my servant and for the sake of Jerusalem, the city that I have chosen out of all the tribes of Israel.” – 1 Kings 11:29-32

11. Later, in response to Rehoboam‟s tyranny, the 10 tribes split off.

“And when all Israel saw that the king did not listen to them, the people answered the king, „What portion do we have in David? We have no inheritance in the son of Jesse. To your tents, O Israel! Look now to your own house, David.‟ So Israel went to their tents. But Rehoboam reigned over the people of Israel who lived in the cities of Judah….And the word of God came to Shemaiah the man of God: „Say to Rehoboam the son of Solomon, king of Judah, and to all the house of Judah and , and to the rest of the people, Thus says the LORD, You shall not go up or fight against your relatives the people of Israel. Every man return to his home, for this thing is from me.‟ So they listened to the word of the LORD and went home again, according to the word of the LORD.” – :16-17, 22-24

12. It suited God‟s purposes for Israel that the nation should be divided in two. a. Life begins with division – a cell divides in two. b. Can‟t have a mature body unless there is division. c. Woman taken from man; necessary to propagate life. 13. Was always intended that the two camps would reunite and become one. a. That is what Jacob had in mind when the threat had passed. b. That is what God has intended for Israel at large.

“Son of man, take a stick and write on it, „For Judah, and the people of Israel associated with him‟; then take another stick and write on it, „For (the stick of Ephraim) and all the house of Israel associated with him.‟ And join them one to another into one stick, that they may become one in your hand. And when your people say to you, „Will you not tell us what you mean by these?‟ Say to them, „Thus says the Lord GOD: Behold, I am about to take the stick of Joseph (that is in the hand of Ephraim) and the tribes of Israel associated with him. And I will join with it the stick of Judah, and make them one stick, that they may be one in my hand.” Ezekiel 37:16-19

14. When does this happen? – in the end of days when Esau is encountered. 15. This principle – restoration of all things – is hinted at throughout Scripture.  Man and woman  Joseph and brothers 16. In fact, this is why Messiah came to die (John 11:45-52, Eph. 2:11-19). 17. Some teachings that deal with this subject.  Unto One Flesh  That the Two May Be One 18. This concept is hinted at when Jacob divided those with him into two camps. a. While Esau fights Jacob and one camp, the other with his family would escape. 19. In midst of Jacob‟s prayer to God he says:

“I am not worthy of the least of all the deeds of steadfast love and all the faithfulness that you have shown to your servant, for with only my staff I crossed this , and now I have become two camps. Please deliver me from the hand of my brother, from the hand of Esau, for I fear him, that he may come and attack me, the mothers with the children.” – Genesis 32:10-11

20. He recognized the goodness bestowed upon him and confessed to being unworthy. a. Those who strive for righteousness recognize the responsibility that goes with it. b. Also recognize how easy it is to fall short of God‟s standards. c. This humility is an indicator of those drawing closer to God. d. Jewish commentary declares:

“The truly penitent come nearer unto God than even those who have never stumbled or fallen into sin.”

21. An interesting statement given that Jacob is about to come face to face with a man with the face of God. 22. Still, notice that he fears Esau in spite of God‟s promise of being with him. a. “Mothers with the children” literally “upon the children.” b. Images of mothers covering their children to shield them from Esau‟s sword. 23. V 13: “So he lodged there that night and took what came into his hand as a present for Esau.” a. He sent a sizable tribute to appease Esau. b. V 20: “appease” is literally “cover his face” – implying covering his anger. c. V 20: “that he will accept me” is literally “lift up my face.” 24. The way in which Jacob told the servants to present the animals would make it seem that animals were continually coming at him from across the horizon. a. Making it seem even larger and more impressive. b. Perhaps also giving impression that those with Jacob were as numerous. c. Perhaps even more numerous than Esau. d. Making it seem the stronger (Jacob) had the ability to overcome Esau‟s 400. 25. Servants were to say to Esau: “They (flocks) are your servant Jacob‟s; he is behind us.” 26. V 19: “In this manner you shall speak to Esau when you find him.” a. Considering the encounter is prophetic, determine this is method to employ. b. In the future, “when you find him” try to turn his wrath before resorting to war. c. In the end, it will come to war with Edom‟s final destruction (e.g. ).

“So the present passed on ahead of him, and he himself stayed that night in the camp.” – Genesis 32:21

CHAPTER 32: JACOB BECOMES ISRAEL

“The same night he arose and took his two wives, his two female servants, and his eleven children, and crossed the ford of the Jabbok. He took them and sent them across the stream, and everything else that he had. And Jacob was left alone. And a man wrestled with him until the breaking of the day.” – Genesis 32:22-24

1. Though he had divided those with him in two camps, the family stayed with him. a. To be put in the rear as far away from the danger as possible. b. Jabbok is a tributary of the Jordan; in area of Gilead. 2. Why the wrestling began is unclear; we do know that Jacob had wrestled Esau in womb. a. In that contest, it would seem, on the surface, that Jacob had lost. b. Noteworthy, because since that time, he had outwitted both Esau and Laban. c. Yet, he had fled from both. d. Perhaps now, he must struggle with God if he is to overcome those he fears. 3. This struggle endures through the night until the breaking of the day. a. Prophetically speaking of the future; struggle will continue through darkness. b. Will only culminate with the dawning of the New Day.

“When the man saw that he did not prevail against Jacob, he touched his hip socket, and Jacob's hip was put out of joint as he wrestled with him. Then he said, „Let me go, for the day has broken.‟ But Jacob said, „I will not let you go unless you bless me.‟ And he said to him, „What is your name?‟ And he said, „Jacob.‟ Then he said, „Your name shall no longer be called Jacob, but Israel, for you have striven with God and with men, and have prevailed.” – Genesis 32:25-28

4. It is puzzling that the angel could not prevail against Jacob. a. This is one reason Jewish commentators consider this to be an evil angel. b. Blow to the hip, they see as a crippling blow Israel‟s descendants receive in last days. c. Because it was in vicinity of his “loins.” d. Yet, would an evil angel have authority to rename Jacob, Israel? 5. During the struggle with the angel, Jacob‟s hip pulled out of joint, causing him to limp. a. As a memorial, children of Israel remove the sciatic nerve from slaughtered animal. b. More importantly, as Israel, Jacob will never walk the same ever again. c. He received a distinctive walk from God; it identified him. d. The distinctive walk also identifies those of his “loins.”

“You yourselves have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you to myself. Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; and you shall be to me a kingdom of priests and a holy nation. These are the words that you shall speak to the people of Israel.” – Exodus 19:4-6

6. In short, I have brought you out from under the servitude of the nations (Jacob served Laban). a. Now keep my covenant (walk the way I instruct you)  halacha – “to walk.” b. That way, all the nations will know who you are; that you are mine. c. This distinctive walk comes with a new name. 7. The angel asks, “What is your name?” – did he not know his name? a. It is a rhetorical question; the angel is not seeking information. b. Scripturally, a name is more than a label; it reveals something. c. Thus the angel is pointing out something concerning Jacob by asking. 8. Jacob (Heb.  Ya’akov) is “hand on heel” – consider the context. a. Protecting his head by using his hand; marking the beginning of his struggle. b. Remember the stone at Bethel. c. His hand symbolized what he, Jacob, was capable of doing in his own might. d. But some things are out of his hands – he had just called on God to deliver him. 9. Angel says, „You will no longer be called “hand on heel” but Yisrael. a. No longer the one who has to shield his head with his hand. b. No longer the one whose head is beneath heel of your adversary. c. To the contrary, as Israel, you heel will be on his head. d. Hinting at prophecy of Genesis 3:15:

“I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.” – Genesis 3:15

10. The Hebrew not only supports the concept that “he” is Messiah but also alludes to “they.” a. Indicating, in addition or because of “he”, “they” (Israel) will bruise head of serpent. b. Messiah verifies this:

“And he said to them, „I saw Satan fall like lightning from heaven [context]. Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you.” – Luke 10:18-19

11. He alludes to Genesis 3:15 by saying “tread on serpents” who is the enemy. a. Would apply to all of those who are of the wicked one: e.g. Esau. b. The Septuagint and the Vulgate translates Gen. 32:28 as:

“Thou didst prevail with God and thou shalt prevail [future] against men [Esau].”

12. However, this is accomplished as Israel; walking the distinctive walk given to Israel. 13. This would imply that when Israel fails to walk according to God‟s instruction (in disobedience), that authority is compromised – the enemy is capable of bruising Israel. a. Gen. 27:40 – When Esau aggrieved, able to break Jacob‟s yoke from his neck. 14. Obedient Israel (Heb. ) is seen as “champion of God.” a. Israel walking in obedience is not worthy of accusation railed by Esau – supplanter. b. He received the blessing because he prevailed (Heb.  s’rarah). c. It indicates superiority through prevailing (Heb.  sarut). d. Also suggests being upright, straightforward (Heb.  yashar) with God (Heb.  el).

“Then Jacob asked him, „Please tell me your name.‟ But he said, „Why is it that you ask my name?‟ And there he blessed him. So Jacob called the name of the place [Heb.  ha’makom] Peniel [Heb. ], saying, „For I have seen God face to face, and yet my life has been delivered.‟” – Genesis 32:29-30

15. Seeing that the angel asked Jacob a rhetorical question – “what is your name?” – does Jacob now do the same? a. He knows he has seen God face to face by Peniel (Heb. ) “face of God.” b. Could also hint at personal meaning – literally “my face  [is toward] God . c. Rabbis say, also, for future generations it suggests “turn (your face) toward God.” d. Targumim translate as: I have seen angels of God face to face.” 16. The angel asks, “Why” as if to say, “Don‟t you know?” a. He blessed Jacob as if to answer the question – thus, Peniel. b. Perhaps He refused to answer his question is because it was mysterious.

“And Manoah said to the angel of the LORD, „What is your name, so that, when your words come true, we may honor you?‟ And the angel of the LORD said to him, „Why do you ask my name, seeing it is wonderful?‟” – Judges 13:18

17. The Hebrew root for “wonderful” is  pala – “secret; mysterious, incomprehensible.” a. Suggest something diverging from the normal.

“The sun rose upon him as he passed , limping because of his hip. Therefore to this day the people of Israel do not eat the sinew of the thigh that is on the hip socket, because he touched the socket of Jacob's hip on the sinew of the thigh.” – Genesis 32:31-32

18. Thus, like , when passed over into the Land, he had a new name. a. Furthermore he had a new walk. b. When we “pass over” we are given a new name – Israel. c. Like him, we have been given a distinctive walk signifying to all who we are. d. That is why we can‟t be a light to nations if we walk like the nations.

CHAPTER 33: JACOB MEETS ESAU

“And Jacob lifted up his eyes and looked, and behold, Esau was coming, and four hundred men with him. So he divided the children among and and the two female servants. And he put the servants with their children in front, then Leah with her children, and Rachel and Joseph last of all. He himself went on before them, bowing himself to the ground seven times, until he came near to his brother.” – Genesis 33:1-3

1. Jacob placed himself between Esau and his family; if attacked he would provide some shelter. a. To preclude an attack, Jacob bows himself before Esau seven times. 2. He placed the children in this order: and Zilpah‟s children:  Dan  Naftali  Gad  Zebulon Leah‟s children:   Judah   Asher  () Rachel and Joseph 3. Placed Rachel and Joseph at the “hindermost” – Hebrew is  acharonim. a. Word acharon means “last, latter, something to come afterward.”

“When the LORD shall build up Zion, he shall appear in his glory. He will regard the prayer of the destitute, and not despise their prayer. This shall be written for the generation to come [Heb.  acharon]: and the people which shall be created shall praise the LORD.” – Psalm 102:16-18

4. Prophetically, this suggests that the last of Jacob‟s children Esau will encounter will be Joseph. a. Joseph personifies those of Jacob who live outside the Land. b. They look and function as Egyptians. c. Word  acharon can allude to the west. 5. “Joseph” is in the west and will be rejoined to Judah when Esau is threatening Jacob. a. Esau‟s hatred is eternal and will seek to destroy Jacob in the last days. b. Yet Joseph will encounter him and, together, two camps will overcome.

“The house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau stubble; they shall burn them and consume them, and there shall be no survivor for the house of Esau, for the LORD has spoken.” – Obadiah 1:18

6. So considering this, what happens next is striking.

“But Esau ran to meet him and embraced him and fell on his neck and kissed him, and they wept.” – Genesis 33:4

7. Either this one-time event is genuine or Esau was/is a good actor. a. Remember, Esau is good at trapping (Gen. 25:27). b. They both wept – were Esau‟s genuine? 8. Rabbinical commentary questions whether or not this was a genuine kiss on the neck. a. The Hebrew word “and he kissed him” is  vayishakehu. b. In the Hebrew text, this word has dots over each letter so as to call attention to it. 9. The root word  nashak means, “to prepare, equip, arm” and “kiss.” a. The same root spelling  pronounced nasak means, “to burn, impart heat.” b. A related word  nashakh means, “to bite.” c. Consequently, some commentators see this is as a bite, not a kiss. d. If he bit him on the neck, that has interesting connotations – vampire legend. 10. A kiss can also be a sign of marking someone for death. a. Judas betrayed Y‟shua with a kiss; men came with swords and clubs. b. If Esau was coming to kiss and make up, why bring 400 men? 11. Prophetically, this would hint that Jacob will first humble himself before Esau delivers kiss. a. Esau will project to all around him that he loves Jacob. b. But there was something in the kiss that told Jacob Esau was not over his anger. c. Still, it would seem that God indeed delivered Jacob from Esau at that point. 12. V 5-7: Esau asks about the wives and children, who then come and bow before him. a. Again, Joseph and Rachel are last to appear before Esau. b. Joseph is the last to bow before him (does this hint at lordship over Joseph?) 13. V 8-11: Esau inquires to the reason for the flocks sent ahead. a. Jacob explains: “to find favor in your sight”; the “gift” was literally “blessing.” b. Esau at first refused to accept but, at Jacob‟s insistence, finally takes them. c. Is it possible that Esau‟s initial rejection was etiquette - a farce? d. Remember Ephron the Hittite and Abraham‟s purchase of Machpelah (Gen. 23). e. Esau is married to Hittite women – perhaps influential.

“Then Esau said, „Let us journey on our way, and I will go ahead of you.‟ But Jacob said to him, „My lord knows that the children are frail, and that the nursing flocks and herds are a care to me. If they are driven hard for one day, all the flocks will die. Let my lord pass on ahead of his servant, and I will lead on slowly, at the pace of the livestock that are ahead of me and at the pace of the children, until I come to my lord in Seir.‟ So Esau said, „Let me leave with you some of the people who are with me.‟ But he said, „What need is there? Let me find favor in the sight of my lord.‟ So Esau returned that day on his way to Seir. But Jacob journeyed to Succoth, and built himself a house and made booths for his livestock. Therefore the name of the place is called Succoth.” – Genesis 33:12-17

14. V 14: “until I come unto Seir” – Jacob, as far as the record, never went to Seir. a. Why did he say it? – He realized that Esau still intended to kill him. b. Perhaps Esau, like Cain with Abel, wanted to lure him into a place where he could. c. Something told Jacob that he should not go; instead went . d. Had to conceal his rejection of Esau‟s request. 15. Esau‟s request to leave some of his people behind suggests sowing tares among wheat. a. Doesn‟t say whether or not this happened; there was mixed multitude that left Egypt. b. Jacob asks what would the point be of leaving people behind with him? – an odd event. c. Also consider that, now, Esau had many flocks to travel with to Seir. d. If Esau intended to attack him in Seir, the attack never happened. 16. Rabbis suggest that Jacob‟s comment about joining him in Seir alludes to the last days. a. Obadiah‟s description of Edom‟s destruction at Seir possessed by Israel. 17. V 17: That Jacob called the place Sukkot “booths” for dwellings built for flocks reminds us that we are His flock, the sheep of his pasture. a. Jacob‟s were grizzled, speckled and spotted – unique, peculiar (set apart). b. Those sheep have been roaming among the nations (that is where they multiplied). c. In the end days, He will go seeking for His scattered sheep (Ezekiel 34:11-12). d. He will bring them into their land.

“And I will bring them out from the peoples and gather them from the countries, and will bring them into their own land. And I will feed them on the mountains of Israel, by the ravines, and in all the inhabited places of the country. I will feed them with good pasture, and on the mountain heights of Israel shall be their grazing land. There they shall lie down in good grazing land, and on rich pasture they shall feed on the mountains of Israel. I myself will be the shepherd of my sheep, and I myself will make them lie down, declares the Lord GOD.” – Ezekiel 34:13-15

18. V 18-20: Jacob arrives in “in peace” (Heb.  shalem) – “whole, unimpaired.” a. This is where Abraham also entered the land (Gen. 12:6). b. He encamped “before the city” – outside the city, perhaps east where Jacob‟s well is. c. This would be the well referred to in John 4 – Messiah encounters Samaritan woman. 19. V 19: Bought a parcel of ground from Hamor, Shechem‟s father. a. states that this is where Joseph‟s tomb would be located (modern Nablus). b. One of three places, Scripture declares Israel purchased from land‟s inhabitants. c. Other two were Machpelah (tomb of ) and temple mount. d. Jacob‟s purchase signified that he intended to stay. 20. It is here that he set up an and called it “El-elohe-Israel.” a. He had, in part at least, fulfilled his vow made at Bethel 20 years earlier.

CHAPTER 34: DINAH‟S ABDUCTION BY SHECHEM

1. So, just after overcoming the crisis with Laban and then with Esau, Jacob encounters another. 2. V 1: “And Dinah, daughter of Leah, went out to see the daughters of the land.” a. The Samaritan texts adds, “and to be seen.” b. The Hebrew idiom “to see” suggests “to make friends.” c. That, in turn, suggests “to mingle.” 3. Some commentators suggest her going out violated code of conduct for that time. a. Hinting, bad things happened because she was somewhere she wasn‟t supposed to be. b. That is not to say the abduction and rape were her fault. c. But they wouldn‟t have occurred had she restrained her curiosity. d. was in the wrong place at wrong time and it cost him many family members. 4. V 2: “Shechem, prince of the land, saw her, took her, lay with her and humbled her.” a. Commentary takes note of fact, it says he was a Hittite (Heb.  chivi). b. Gen. 48:22 says that he was an Amorite. c. Point: Rabbis point out that  chivi is for “serpentine” – his crafty nature. 5. Also interesting that the city bears his name and would into time of Y‟shua. a. Was this a reminder of consequences when Israel goes out “to see” and mingle? b. The Samaritans were a mixed breed of people despised by . c. Yet, these are some of the first people to accept Y‟shua as Messiah. d. This is modern Nablus which has a violent history. 6. That he humbled her is to say that he dishonored her by force – using his influence to mix. a. He decides he wished to marry her and goes to his father. b. It would seem that Shechem abducted her, raped her and held her captive (see v 26).

“Now Jacob heard that he had defiled his daughter Dinah. But his sons were with his livestock in the field, so Jacob held his peace until they came. And Hamor the father of Shechem went out to Jacob to speak with him. The sons of Jacob had come in from the field as soon as they heard of it, and the men were indignant and very angry, because he had done an outrageous thing in Israel by lying with Jacob's daughter, for such a thing must not be done.” – Genesis 34:5-7

7. Apparently, Jacob‟s sons arrive about the same time as Hamor. a. Hebrew word for “outrageous thing” (also “vile deed”) suggests senseless wickedness. b. Not only abducted and raped, but forced to mingle with the inhabitants of the land. c. This behavior seems to have been indicative of the Canaanite people.

“But Hamor spoke with them, saying, „The soul of my son Shechem longs for your daughter. Please give her to him to be his wife. Make marriages with us. Give your daughters to us, and take our daughters for yourselves.” – Genesis 34:8-9

8. The serpentine nature of Shechem (the Adversary) at work – “mingle with us.”  Genesis 3 - Tree of Knowledge of Good and Evil.  Genesis 6 – Sons of God taking wives from the daughters of men.  Numbers 25 – Israel joins to daughters of and Midian at Baal Peor. 9. Concerning these same Canaanites, Moses later told Israel: “When the LORD your God gives them over to you, and you defeat them, then you must devote them to complete destruction. You shall make no covenant with them and show no mercy to them. You shall not intermarry with them, giving your daughters to their sons or taking their daughters for your sons, for they would turn away your sons from following me, to serve other gods. Then the anger of the LORD would be kindled against you, and he would destroy you quickly.” – Deuteronomy 7:2-4

10. To make this incident worse, it was done by force, followed by deceit. a. Hamor invites Israel to dwell with them, trade with them and obtain possessions. b. Contrast this with what he told his own people, later. c. This would profit Canaanites and Jacob‟s family and possessions would be absorbed. d. Tares are sown, not to be friends but, to absorb and/or conquer God‟s people. e. Notice this is a man of authority doing this; i.e. a politician. 11. V 12-13: Shechem offers to pay any price and do anything to obtain their consent. a. The word “price” is  mohar – i.e. the dowry. b. An attempt to make his misdeeds seem acceptable? 12. V 13: “And the sons of Jacob answered Shechem and his father with guile.” a. The word means “crafty, to throw off” – not same word that describes serpent. b. They had no intention of accepting the proposal. 13. V 14-17: Duped them and every male of the city into accepting . a. That which wrought the offense would play a factor in their plan. 14. Notice that Jacob, who is present, said nothing. a. Does this imply he approved of their plan? Did he consider that men would be killed? b. Maybe implies that Simeon and Levi acted on their own without others knowing. 15. V 18-22: Hamor and Shechem agree to terms and convince the other men to comply as well. a. Both men were blinded by lusts: Shechem for Dinah; Hamor for business. b. Hamor, especially, has disingenuous designs.

“Will not their livestock, their property and all their beasts be ours? Only let us agree with them, and they will dwell with us.” – Genesis 34:23

16. To Jacob and his sons Hamor seemed to agree to their terms; here he reveals why. a. The politician Hamor presents it to the Shechemites that they would be dictating terms. b. Absorbing Jacob‟s family and property would be the outcome and to their benefit. c. V 24: “Every male was circumcised.”

“On the third day, when they were sore, two of the sons of Jacob, Simeon and Levi, Dinah's brothers, took their swords and came against the city while it felt secure and killed all the males. They killed Hamor and his son Shechem with the sword and took Dinah out of Shechem's house and went away. The sons of Jacob came upon the slain and plundered the city, because they had defiled their sister. They took their flocks and their herds, their donkeys, and whatever was in the city and in the field. All their wealth, all their little ones and their wives, all that was in the houses, they captured and plundered.” – Genesis 34:25-29

17. It would seem that all that belonged to the men of Shechem was absorbed into Jacob‟s house. a. Simeon and Levi were Dinah‟s full brothers (Leah). b. Presumably, the other brothers only intended to rescue Dinah from Shechem‟s house. c. They did, however, take part in the spoil. d. Entire city made restitution for the shame Dinah and family suffered. 18. Why did they find it necessary that every male of Shechem be killed? a. The argument could be made that abduction and rape are punishable by death. b. Thus, the other males, by permitting Shechem to get away with it, were responsible. 19. In my opinion, Jacob makes a curious statement:

“Then Jacob said to Simeon and Levi, „You have brought trouble on me by making me stink (Heb.  ba’ash) to the inhabitants of the land, the Canaanites and the Perizzites. My numbers are few, and if they gather themselves against me and attack me, I shall be destroyed, both I and my household.” – Genesis 34:30

20. The word “stink” literally means to become an offensive odor – to be removed. a. Interesting that this place is today hotbed of hatred and violence against Israel. 21. It goes against Jacob‟s nature to be a deceiver; perhaps this is source of his anger. a. Maybe he is troubled that Canaanites will claim Israel broke their word. b. Before that, their reputation had been good. c. He did not direct this at the other sons who participated in the plunder. d. He seems to be concerned about the welfare of the whole family; not just Dinah. 22. Later he would curse the anger of Simeon and Levi; not the men.

“Simeon and Levi are brothers; weapons of violence are their swords. Let my soul come not into their council; O my glory, be not joined to their company. For in their anger they killed men, and in their willfulness they hamstrung oxen. Cursed be their anger, for it is fierce, and their wrath, for it is cruel! I will divide them in Jacob and scatter them in Israel.” – Genesis 49:5-7

23. V 31: Their reply suggests that consequences should not have dictated what action should have been taken – it was a matter of justice and honor. a. Was it an act of justice or passion?

CHAPTER 35: JACOB RETURNS TO BETHEL

1. V 1: “God said to Jacob, „Go up to Bethel and dwell there and make an altar there unto God.” a. Being fearful of another reprisal, he again goes to Bethel – where he fled to from Esau. b. It was here that God had promised to protect him from Esau. c. No doubt, Jacob is hoping He will now protect him from Canaanites. d. Was also necessary that Jacob might fulfill the vow he had vowed there. e. As soon as this had been accomplished, God placed fear of Jacob on all the cities.

“So Jacob said to his household and to all who were with him, „Put away the foreign gods that are among you and purify yourselves and change your garments.‟” – Genesis 35:2

2. “All who were with him” includes servants from Syria and those taken as spoil from Shechem. 3. Foreign gods had to be purged; had to become ceremonially clean before going to mountain. a. For Jacob and family, this had same significance as when Israel went to Sinai.

“The LORD said to Moses, „Go to the people and consecrate them today and tomorrow, and let them wash their garments and be ready for the third day. For on the third day the LORD will come down on in the sight of all the people.” – Exodus 19:10-11

4. Also consider what is said of those who will come into the Land in the end of days.

“I will take you from the nations and gather you from all the countries and bring you into your own land. I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you.” – :24-25

5. Implication is clear; Israel has been defiled among the nations and must be cleansed. a. Must remove that which represents the pollution of the nations. b. Israel is a kingdom of priests and must be set apart before ascending hill of the LORD.

“Who shall ascend the hill of the LORD? And who shall stand in his holy place? He who has clean hands and a pure heart.” – Psalm 24:3-4

6. V 3: “I will make there an altar unto God, who answered me in the day of my distress.” a. Not only for Jacob the man, but for Israel the people. b. The Shepherd of Israel “neither sleeps nor slumbers” (Psalm 121:4). c. He placed the stone at “his heads” (Gen 28). 7. V 4: The idols were placed under the tree (Heb.  ha’elah) at Shechem. a. This is the same spot that Abraham came to when he entered the land. b. This is the place where God first promised the land to Abraham and his seed. c. It is where Abraham built an altar to the LORD. 8. Interesting that “terebinth” (Heb.  ha’elah) spelled identically to word for curse, alah. a. This place critical to Israel‟s claim to the land – it is center of land dispute today. 9. V 5: “They journeyed; and a terror of God was upon the cities around them.” a. Not a military fear but a godly fear. 10. V 6-7: Jacob arrives at Bethel, builds an altar and calls it El-Bethel, “the God of Bethel.” a. V 8: It mentions that , Rebekah‟s nurse died and was buried here under oak. b. Which brings up why she was present – had she been with him all the while? c. Midrash suggests her death hints as Rebekah‟s death – unmentioned in Scripture. 11. Place Deborah buried is  Allon bacut – “oak of weeping” (plural form of word). a. Suggesting that two are being mourned by this burial. b. “Buried below Bethel” suggests in the valley – Kidron or Hinnom?

“God appeared to Jacob again, when he came from Paddan-, and blessed him. And God said to him, „Your name is Jacob; no longer shall your name be called Jacob, but Israel shall be your name.‟ So he called his name Israel.” – Genesis 35:9-10

12. This appearance is after the mourning for Deborah (Rebekah?). a. Affirming that his name is Israel (spiritual), yet Jacob (physical). “And God said to him, „I am God Almighty (Heb.  el Shaddai): be fruitful and multiply. A nation and a company of nations shall come from you, and kings shall come from your own body. The land that I gave to Abraham and Isaac I will give to you, and I will give the land to your offspring after you.” – Genesis 35:11-12

13. The “One who is Sufficient” promises the Land to Israel from the Temple Mount. a. Another hotly contested piece of real estate at heart of controversy in today‟s world. b. The land cannot be extricated from the promise made to Abraham and his seed. c. This applies to those of us in Messiah.

“And if you are Messiah's, then you are Abraham's offspring, heirs according to promise.” – Galatians 3:29

14. V 13: “And God went up from him in the place where He spoke with him.” a. This was the same place He spoke to him when he fled from Esau. b. This was the place he had seen the staircase up to heaven. c. This was the place Abraham said, “in the mount where YHVH is seen.” 15. V 14: “Jacob set up a pillar of stone there and poured a drink offering and oil thereon.”

CHAPTER 35: RACHEL AND ISAAC‟S DEATH

1. V 16: “They journeyed and were a distance from Ephrat and Rachel had hard labor.” a. Years after the prophecy of another son, she is pregnant with Benjamin. b. Wonder if possibly pregnant with Benjamin when they encountered Esau? c. He would have been concealed from his enemy. 2. V 17: “When she was in hard labor, the midwife said, „Fear not, for this is a son for you.” a. Encouraging her that the prophecy of Joseph‟s name was coming to pass. b. V 18: As she died, she called him  Ben-oni, “son of my mourning.” c. Implying, his birth caused my death. d. She had taken Laban‟s idols; Jacob pronounced death on whoever took them. 3. She died never truly reaching her final destination – buried on road to . a. Bethlehem would be allotted to Judah; her tomb was in allotment given to Benjamin. b. This spurs this question: what is meant by ‟s prophecy?

“Thus says the LORD: „A voice is heard in Ramah, lamentation and bitter weeping. Rachel is weeping for her children; she refuses to be comforted for her children, because they are no more.‟ Thus says the LORD: „Keep your voice from weeping, and your eyes from tears, for there is a reward for your work, declares the LORD, and they shall come back from the land of the enemy. There is hope for your future, declares the LORD, and your children shall come back to their own country.‟” – Jeremiah 31:15-17

4. Rachel never truly realized a future for her children; died naming “son of my mourning.” a. Mourning for herself or for the future of her children? b. The context of Jeremiah is God returning Israel from land of their enemies. c. She is buried in a hotly contested area as well – in a divided land. 5. Matthew quotes this prophecy in Mat. 2:18 – is it because Edom (Herod) has the upper hand? a. In connection with the birth of the One who will re-gather all of Israel. 6. Rabbinical commentary also notes that Jacob could be married to only one wife in the land. a. That is why Rachel, who stole her father‟s teraphim, died before they settled. b. That Rachel, mother of Joseph, brought idols from her homeland is interesting. c. Jeremiah‟s prophecy specifically mentions Ephraim‟s (Rachel‟s children) restoration. 7. V 18: “His father called him Benjamin (Heb. )” – son of the right (power/strength). a. Also implies “son of the south” – south is considered to the right when facing east. b. Canaan, where Benjamin was born (the only one), is south of Paddan-aram. 8. Word “days” (Heb.  yamim) can be spelled as in Daniel 12:13. a. Benjamin suggests “son of my days” or “old age.” b. Obviously, Jacob didn‟t want his name to be associated with mourning of Rachel. 9. Do the dual names imply something prophetically? a. Ben-oni – Rachel mourning for her children because they are scattered through nations. b. Ben-yamin – In the end days, they will be gathered by the “son of the right hand.” c. Inferring the Messiah, Y‟shua, who has set down at the right hand. 10. V 20: “And Jacob set up a pillar upon her grave” – a tombstone. a. This is still considered a sacred sight in Israel. 11. V 21: “And Israel journeyed” – not Jacob; and after the burial of Rachel. 12. V 22: “When Israel dwelt in the land, Reuben went and lay with Bilhah, and Israel heard.” a. In some cultures, heir-apparent will take the wives of his father – succession. b. As a consequence Reuben forfeits the birthright – it will go to Joseph. c. Israel, the nation, is not to adopt the ways of the nations – set apart. d. It is interesting that “Israel heard” is  vayishma Yisrael. e. He “hears” the call to be set apart; consequently gives birthright to Joseph. 13. V 23-26: A complete listing of Jacob‟s sons born “in Paddan-aram.” a. Benjamin born in Canaan; conceived outside the land? b. Reuben is listed as “Jacob‟s firstborn” – he wasn‟t banished or disinherited. c. Inference would be Reuben repented – later he tries to save Joseph. d. Consequently he is still esteemed as deserving of respect in that he was the firstborn. 14. V 27: “Jacob came unto Isaac his father in Kiryat () where he sojourned.” a. After over twenty years of separation, he returned to Isaac as a large camp (12 tribes). b. Tradition states, Isaac lived another 21 years after their reunion. c. Why did Isaac suggest he might die at any moment years before and needed to bless? d. Some calculations suggest his death came between 40 and 50 years afterward. e. Note: Since Rebekah is not mentioned, it is inferred that she had already died.

“And Isaac breathed his last, and he died and was gathered to his people, old and full of days. And his sons Esau and Jacob buried him.” – Genesis 35:29

15. says that Joseph was sold in slavery 12 years before this happened. a. Another indicator that doesn‟t necessarily record things in chronological order. b. Both sons bury him, reminiscent of Isaac and jointly burying Abraham. c. With Isaac‟s death, Esau‟s pledge to kill Jacob can now go forward. d. Perhaps that is why the Torah now relates the descendants and chiefs of Esau.

CHAPTER 36: ESAU‟S DESCENDANTS

1. If Torah goes to trouble of listing these people, it must suggest more than a birth record. a. It must be trying to teach us something concerning Esau/Edom. 2. Commentators note that the listing makes it clear that some were born as result of incest and illegitimate unions. a. This would be in agreement with Esau‟s nature – impulsive; in need of gratification. 3. V 1: “These are the generations of Esau – the same is Edom.” a. This is a reminder of his character – he despised the birthright for “the red, the red.” b. Traded something holy for something common. 4. Thus, in verse 6, an irony arises: “These are the sons born to him in the land of Canaan.” a. Esau‟s sons listed in verses 4 and 5 were born in Canaan. b. He acquired cattle and possession in the land of Canaan. c. But he moved them into a land “away from his brother Jacob.” 5. In contrast, Jacob acquired sons, cattle and possessions outside the land (Syria). a. Yet the land of Canaan was promised to Jacob. b. Prophetically, Israel will acquire and grow outside the land but will return. c. Those who squatted on the land will be removed to a land “away from Jacob.” 6. V 7: “Their substance was too great for them to dwell together” – couldn‟t coexist. a. Reminiscent of Lot and Abraham. b. Also underscores the temporary nature of their “reconciliation.” c. Esau hates Jacob.

“So Esau settled in the hill country of Seir - Esau is Edom.” – Genesis 36:8

7. Again reminded that Esau and Edom are one and the same. a. Also informs us that his descendants are to be regarded as Edom – having same nature. 8. V 10: Eliphaz, firstborn, said to have been raised on Isaac‟s knee – worthiest of Esau‟s sons. a. Legend states this was the Eliphaz mentioned in book of . 9. V 12: , nemesis of Israel, was born to Eliphaz by a concubine. a. This is to suggest lowly birth. 10. V 19: “These are the children of Esau; these are the chiefs; the same is Edom.” a. Again, reminded that the descendants of Esau are Edom – those who despise birthright. b. Rabbis maintain these sons and chieftains evolved into .

“These are the sons of Zibeon: Aiah and Anah; he is the Anah who found the hot springs (alt: “mules”) in the wilderness, as he pastured the donkeys of Zibeon his father.” – Genesis 36:24

11. Anah was of an illegitimate birth; supposedly crossbred donkey with a mare. a. Result would be introduction of a “mixed” animal. b. Indicative of Esau‟s nature – take strange wives; exchange holy for what is common. d. Cain‟s seed introduced weapons of warfare and polygamy. 12. V 31: Esau was producing kings before Israel crowned her first king. a. Nimrod, a mighty hunter, also was a king – the first recorded. b. The other seed seeks to lord over people, especially righteous seed. 13. V 43: Reminded again that Esau is the father of the Edomites.