Genesis

Jacob and Esau had not seen each other for over 20 years. The last time they were together, Esau was conspiring to kill his brother (Gen 27:41). The two hadn't communicated since, and Jacob was uncertain of how his brother Esau would feel about him returning. His uncertainty was so fear-filled that he divided up his family into separate tribes according to the mothers of his children - the servant women and their children first, then Leah and her children, and finally Rachel and Joseph (v2), so that should Esau attack him, his most favored wives and children would survive. This fear was misplaced, however, because as soon as Jacob came near his brother, Esau ran to him and fell (נָפַל nā·p̄ǎl, throw arms around, fall on the neck, embrace with vigor - also Ge 46:29) on Jacob's neck and kissed him, and they wept (v4). The family reunion and introductions that followed were one-sided, as Esau had not traveled with his family. Still, Jacob introduced his family to his older brother, demonstrating great honor to him. Each of his wives and children bowed down to Esau, declared to be "The children whom God has graciously given your servant” (v5). Although their meeting is only for the day (v16), Jacob now has peace with God, a new name (Israel - 32:28), peace with his brother, and a land to possess.

There are betrayals of every manner in this chapter. It begins with a betrayal of virtue (v2). Jacob's daughter Dinah is violated by the prince of the land, Shechem. This is followed by a betrayal of reason (v12) as Shechem is willing to give anything as a bride price for the woman he cannot resist. The sons of Jacob next betray honesty (v13) as they act deceitfully when speaking with Shechem's father. They then commit their father, Jacob, to a betrayal of the covenant with God (v14) by agreeing to give his daughter to a people other than their own. Hamor then betrays the spirit of the agreement and the physical constitution of his men (vv20-21), when he convinces them to be circumcised for future material gain. Then Simeon and Levi (vv25-26) betray this agreement and slaughter every male in the city, with Hamor and his son Shechem, taking Dinah back from the people with whom they had just made a covenant. Surely, no one is without guilt here. But if, as the previous chapters have illustrated, we are to see Jacob as a type for Christ, then what does this betrayal portend for the people of God toward those who are not of His house? These actions had immediate consequences. Simeon and Levi lost their right to lead in succession after Reuben [1 Chr 5:1] later lost his (leaving Judah as the son of the birthright). And they brought disrepute to the House of Jacob in the region (v30). But they also reflect the legacy of betrayal committed through time by people who know God toward those to whom they are bound to share the blessings of the rewards from God - the Gospel. This was far from the last atrocity committed by God's people against those to whom they might have served. This is a warning today for we who love God and might yet fail to honor Him, failing also to love "all" those He died to save.

This chapter opens with God reminding Jacob of what we read in Ge 28:10–22. Yahweh is the One who sent Jacob away to Haran. He did so with a promise to bring him back to "this land." Now that Jacob is returning, God is directing Jacob to return to the place of the promise - Bethel. Jacob is returning from Haran with the promise intact, fulfilled in every way that Jacob can see. God commands Jacob to make an altar in the same place where he previously set up a pillar to commemorate his encounter with God (28:18) when he was fleeing from danger. Now Jacob is returning, blessed. Jacob's correct response before he leaves Shechem is to cleanse his household of the foreign gods among his people (v2). The act of burying them, including the household gods Rachel had stolen from her father Laban (31:19), and the jewelry that would have been worn in worship to these foreign gods, symbolized Jacob's commitment to renounce false gods completely. As they arrive at Bethel, Scripture notes Deborah's death. Deborah is otherwise overlooked in the Bible except when she is introduced (24:59). Her introduction comes with Rebekah's introduction as the bride for Isaac. Her death may also be associated with Rebekah's death. Rebekah is not seen in Scripture after she sends Jacob away to Haran (27:46), although she is named here and in 49:31 by Joseph. She likely died while Jacob was in Haran, and Deborah's death represents a proxy for closure. This is not the only closure, however, as Jacob's favored wife, Rachel, dies in childbirth on the way to Bethlehem (v18). The timeline is unclear as a great betrayal occurs (v22), and then the chapter closes with the passing of Isaac, full of days, having lived 180 years (vv28-29).

Immediately preceding the generations of Esau that open this chapter, Isaac has died. Before that, in the same chapter, Deborah's passing is a marker for Jacob and Esau's mother, Rebekah, also passing. Jacob's chronicle pauses with him elderly and recently having lost his parents. The Biblical record also included another huge event - his betrayal by his firstborn son Reuben. Reuben sleeping with Bilhah (35:22), the handmaid of Rachel, a mother of Jacob's other children, was a betrayal not only of Jacob but of Reuben's brothers. And then Esau, the brother with whom Jacob had so recently reconciled, also takes his family and departs (v2). Thus the stage is set for the following chapter to begin with Jacob alone to lead the next generation. But not before the promise of blessing made by Esau's father Isaac is fulfilled. "Behold, your dwelling will be of the fatness of the earth, and of the dew of the sky from above." (27:39). But Esau has to leave the promised land first. The generations of Esau are rich with details that correlate to other Biblical passages. Eliphaz (v4) is perhaps the Temanite friend of Job named in Job chs 4, 5, 15, & 22. Korah (v5) is the same name as a family of Levitical singers to whom ten Psalms are ascribed. The contrast in the wives' names here from what was listed in 26:34 highlights the Rabbinical tradition that Esau's wives spent their days in adultery and idolatry, as their names meant wearing jewelry and perfuming for harlotry. Adah - Adayat - jewelry - (Gen 36) beckoning to the first woman of that name, the wife of Lamech, seventh of Adam's generation on the line of Cain. According to the Aggadic Midrash (Judaism's Oral Torah), Lamech took two wives, one for pleasure (Adah) and one for procreation. And Basemath - mevasemet - perfume - (Gen 26). Oholobamah (36:2) was given her name because she built places for idolatry (bamot). How many more treasures are waiting to be uncovered when you spend time studying the map?