Difference between revisions of "Jacob"

<p> (See [[Esau]] ; [[Isaac]] ("supplanter", or "holding the heel".) Esau's twin brother, but second in point of priority. Son of Isaac, then 60 years old, and Rebekah. As Jacob "took his brother by the heel (the action of a wrestler) in the womb" (&nbsp;Hosea 12:3), so the spiritual Israel, every believer, having no right in himself to the inheritance, by faith when being born again of the Spirit takes hold of the bruised heel, the humanity, of Christ crucified, "the [[Firstborn]] of many brethren." He by becoming a curse for us became a blessing to the true Israel; contrast &nbsp;Hebrews 12:16-17. Jacob was a "plain," i.e. an upright man, steady and domestic, affectionate, so his mother's favorite: &nbsp;Genesis 25:24, etc., "dwelling in tents," i.e. staying at home, minding the flocks and household duties; not, like Esau, wandering abroad in keen quest of game, "a man of the field," wild, restless, self indulgent, and seldom at home in the tent. </p> <p> Having bought the birthright from Esau, he afterward, at Rebekah's instigation, stole the blessing which his father intended for Esau, but which God had appointed to him even when the two sons were yet unborn; "the elder shall serve the younger" (&nbsp;Genesis 25:23; &nbsp;Genesis 27:29; &nbsp;Malachi 1:3; &nbsp;Romans 9:12). His seeking a right end by wrong means (Genesis 27) entailed a life-long retribution in kind. Instead of occupying the first place of honour in the family he had to flee for his life; instead of a double portion, he fled with only the staff in his hand. It was now, when his schemes utterly failed, God's grace began to work in him and for him, amidst his heavy outward crosses. If he had waited in faith God's time, and God's way, of giving the blessing promised by God, and not unlawfully with carnal policy foiled Isaac's intention, God would have defeated his father's foolish purpose and Jacob would have escaped his well deserved chastisement. </p> <p> The fear of man, precautions cunning, habitual timidity as to danger, characterize him, as we might have expected in one quiet and shrewd to begin with, then schooled in a life exposed to danger from Esau, to grasping selfishness from Laban, and to undutifulness from most of his sons (&nbsp;Genesis 31:15; &nbsp;Genesis 31:42; &nbsp;Genesis 34:5; &nbsp;Genesis 34:30; &nbsp;Genesis 43:6; &nbsp;Genesis 43:11-12). Jacob's grand superiority lay in his abiding trust in the living God. Faith made him "covet earnestly the best gift," though his mode of getting it (first by purchase from the reckless, profane Esau, at the cost of red pottage, taking ungenerous advantage of his brother's hunger; next by deceit) was most unworthy. </p> <p> When sent forth by his parents to escape Esau, and to get a wife in [[Padan]] Aram, he for the first time is presented before us as enjoying God's manifestations at Bethel in his vision of the ladder set up on earth, and the top reaching heaven, with "Jehovah standing above, and the angels of God ascending and descending (not descending and ascending, for the earth is presupposed as already the scene of their activity) on it," typifying God's providence and grace arranging all things for His people's good through the ministry of "angels" (Genesis 28; &nbsp;Hebrews 1:14). When his conscience made him feel his flight was the just penalty of his deceit God comforts him by promises of His grace. </p> <p> Still more typifying Messiah, through whom heaven is opened and also joined to earth, and angels minister with ceaseless activity to Him first, then to His people (&nbsp;John 14:6; &nbsp;Revelation 4:1; &nbsp;Acts 7:56; &nbsp;Hebrews 9:8; &nbsp;Hebrews 10:19-20). Jacob the man of guile saw Him at the top of the ladder; Nathanael, an [[Israelite]] without guile, saw Him at the bottom in His humiliation, which was the necessary first step upward to glory. &nbsp;John 1:51; "hereafter," Greek "from now," the process was then beginning which shall eventuate in the restoration of the union between heaven and earth, with greater glory than before (&nbsp;Revelation 5:8; Revelation 21:1 - 22:21). Then followed God's promise of '''(1)''' the land and '''(2)''' of universal blessing to all families of the earth "in his seed," i.e. Christ; meanwhile he should have </p> <p> '''(1)''' God's presence, </p> <p> '''(2)''' protection in all places, </p> <p> '''(3)''' restoration to home, </p> <p> '''(4)''' unfailing faithfulness (&nbsp;Genesis 28:15; compare &nbsp;Genesis 28:20-21). </p> <p> Recognizing God's manifestation as sanctifying the spot, he made his stony pillow into a pillar, consecrated with oil (See [[Bethel]] ), and taking up God's word he vowed that as surely as God would fulfill His promises (he asked no more than "bread and raiment") [[Jehovah]] should be his God, and of all that God gave he would surely give a tenth to Him; not waiting until he should be rich to do so, but while still poor; a pattern to us (compare &nbsp;Genesis 32:10). Next follows his seven years' service under greedy Laban, in lieu of presents to the parents (the usual mode of obtaining a wife in the East, &nbsp;Genesis 24:53, which Jacob was unable to give), and the imposition of [[Leah]] upon him instead of Rachel; the first installment of his retributive chastisement in kind for his own deceit. Kennicott suggested that Jacob served 14 years for his wives, then during 20 years he took care of Laban's cattle as a friend, then during six years he served for wages (&nbsp;Genesis 31:38; &nbsp;Genesis 31:41). </p> <p> "One ( '''''Zeh''''' ) 20 years I was with thee (tending thy flocks, but not in thy house); another ( '''''Zeh''''' ) 20 years I was for myself in thy house, serving thee 14 years for thy two daughters, and six years for thy cattle." The ordinary view that he was only 20 years old in Padan [[Aram]] would make him 77 years old in going there; and as Joseph, the second youngest, was born at the end of the first 14 years, the 11 children born before [[Benjamin]] would be all born within six or seven years, Leah's six, Rachel's one, Bilhah's two, and Zilpah's two. It is not certain that [[Dinah]] was born at this time. [[Zebulun]] may have been borne by Leah later than Joseph, it not being certain that the births all followed in the order of their enumeration, which is that of the mothers, not that of the births. Rachel gave her maid to Jacob not necessarily after the birth of Leah's fourth son; so [[Bilhah]] may have borne Dan and [[Naphtali]] before Judah's birth. </p> <p> Leah then, not being likely to have another son, probably gave [[Zilpah]] to Jacob, and [[Asher]] and Naphtali were born; in the beginning of the last of the seven years probably Leah bore Issachar, and at its end Zebulun. But in the view of Kennicott and Speaker's [[Commentary]] Jacob went to [[Laban]] at 57; in the first 14 years had sons, Reuben, Simeon, Levi, and Judah by Leah; Dan and Naphtali by Bilhah; in the 20 years (&nbsp;Genesis 35:38) next had [[Gad]] and Asher by Zilpah, [[Issachar]] and Zebulun by Leah, lastly Dinah by Leah and [[Joseph]] by Rachel; then six years' service for cattle, then flees from Padan Aram where he had been 40 years, at 97. In Jacob's 98th year Benjamin is born and Rachel dies. Joseph at 17 goes to Egypt, at 30 is governor. At 130 Jacob goes to Egypt (&nbsp;Genesis 46:1); dies at 147 (&nbsp;Genesis 47:28). </p> <p> The assigning of 40, instead of 20, years to his sojourn with Laban allows time for [[Er]] and [[Onan]] to be grown up when married; their strong passions leading them to marry, even so, at an early age for that time. The common chronology needs some correction, since it makes Judah marry at 20, Er and Onan at 15. On Jacob desiring to leave, Laban attested God's presence with Jacob. "I have found by experience (Hebrew "by omens from serpents," the term showing Laban's paganness: &nbsp;Genesis 30:19; &nbsp;Genesis 30:32) that the Lord hath blessed me for thy sake." Jacob then required as wages all the speckled and spotted sheep and goats, which usually are few, sheep in the East being generally white, the goats black or brown, not speckled. </p> <p> With characteristic sharpness Jacob adopted a double plan of increasing the wages agreed on. Peeling rods of (Gesenius) storax ("poplar"), almond ("hazel"), and plane tree ("chesnut") in strips, so that the dazzling white wood of these trees should appear under the dark outside, he put them in the drinking troughs; the cattle consequently brought forth spotted, speckled young, which by the agreement became Jacob's. Thus by trickery he foiled Laban's trickery in putting three days' journey between his flock tended by Jacob and Jacob's stipulated flock of spotted and speckled goats and brown put under the care of his sons. Secondly, Jacob separated the speckled young, which were his, so as to be constantly in view of Laban's one-colored flock. Moreover he adopted the trick with the rods only at the copulation of the strong sheep, namely, at the summer copulation not the autumn; for lambs conceived in spring were thought stronger. </p> <p> Laban changed the terms frequently ("ten times") when he saw Jacob's success, but in vain. Jacob accounted to his wives for his success by narrating his dream, which he had at the time the cattle conceived (&nbsp;Genesis 31:10). This dream was at the beginning of the six years. "God hath taken away your father's cattle and given them to me." God's command to Jacob to return was in a dream at the close of the six years (&nbsp;Genesis 31:11-13; in 12 translated leaped for "leap," and were for "are".) In the latter God states the true cause of his success; not his trickery, but "I have seen all that Laban doeth unto thee": the repetition of "in a dream" twice implies two dreams. Jacob's polygamy was contrary to the original law of paradise (&nbsp;Genesis 2:23-24; &nbsp;Matthew 19:5). Leah was imposed on him when he had designed to marry Rachel only, and the maids were given him by his wives to obtain offspring. </p> <p> The times of ignorance, when the gospel had not yet restored the original standard, tolerated evils which would be inexcusable now. Jealousies were the result of polygamy in Jacob's case, as was sure to happen. The most characteristic scene of Jacob's higher life was his wrestling until break of day (compare &nbsp;Luke 6:12) with the Angel of Jehovah, in human form, for a blessing. "By his strength he had power with God, yea he had power over the Angel and prevailed, he wept and made supplication unto Him" (&nbsp;Hosea 12:3-4). So He received the name Israel, "contender with God," a pattern to us (&nbsp;Matthew 11:12; &nbsp;Matthew 15:22; &nbsp;Revelation 3:21; &nbsp;Luke 13:24). (See [[Israel]] .) His "strength" was conscious weakness constraining him, when his thigh was put out of joint and he could put forth no effort of his own, to hang upon Him; teaching us the irresistible might of conscious weakness hanging on [[Almighty]] strength (&nbsp;Job 23:6; &nbsp;Isaiah 27:5; &nbsp;Isaiah 40:29-31; &nbsp;2 Corinthians 12:9-10). </p> <p> "I will not let Thee go except Thou bless me" is a model prayer (&nbsp;Genesis 32:26). [[Tears]] (recorded by Hosea under an independent Spirit of revelation) and supplications were his weapons; type of [[Messiah]] (&nbsp;Hebrews 5:7). The vision of the two encampments of angels on either side of him prepared him for the vision of the Lord of angels. (See [[Mahanaim]] .) Thus he saw, "they that be with us (believers) are more than they that be with" our enemies (&nbsp;2 Kings 6:16-17). [[Wrestling]] first with God, we can victoriously wrestle with Satan (&nbsp;Ephesians 6:12). Jacob like David felt "what time I am afraid, I will trust in Thee" (&nbsp;Psalms 56:3-4; &nbsp;Psalms 56:11; &nbsp;1 Samuel 30:6). </p> <p> His is one of the earliest prayers on record (&nbsp;Genesis 32:7; &nbsp;Genesis 32:9-12). He pleads as arguments (compare &nbsp;Isaiah 43:26), first God's covenant keeping character to the children of His people, "O God of my father [[Abraham]] and Isaac"; next, His word and promises (&nbsp;Isaiah 31:3; &nbsp;Isaiah 31:13), "the Lord which saidst unto me, [[Return]] ... and I will deal well with thee"; next, his own unworthiness, "I am not worthy of the least of all the mercies," etc. (compare &nbsp;Isaiah 28:20-22); next the petition itself, "deliver me ... from Esau," appealing to God's, known pity for the helpless, "I fear him lest he ... smite ... the mother with the children"; again falling back on God's own word, "Thou saidst, I will surely do thee good, and make thy seed as the sand of the sea;" etc. The present, artfully made seem larger by putting a space between drove and drove, and each driver in turn saying, "they be thy servant Jacob's, ... a present unto my lord Esau," was calculated by successive appeals to impress the impulsive elder brother (&nbsp;Matthew 5:25). </p> <p> Having left [[Canaan]] in guilt, now on his return Jacob must re-enter it with deep searchings of heart and wrestlings with God for the recovery of that sinless faith which he had forfeited by deceit and which lays hold of the covenant. Jacob is made to know he has more to fear from God's displeasure than from Esau's enmity Once that he stands right with God he need not fear Esau. There followed therefore the wrestling "alone" with Jehovah (compare &nbsp;Matthew 14:23; &nbsp;Mark 1:35); his being named "Israel"; and his asking God's name, to which the only reply was, God "blessed him there." Blessing is God's name, i.e. the character wherein He reveals Himself to His people (&nbsp;Exodus 34:5-7). Jacob called the place Peniel, "the face of God." Next Jacob came to Succoth, then crossed Jordan, and near [[Shechem]] bought his only possession in Canaan, the field whereon he tented, from the children of Hamer, Shechem's father, for 100 kesita, i.e. ingots of silver of a certain weight. </p> <p> The old versions translated "lambs," an ancient standard of wealth before coinage was practiced. For "Shalem, a city of Shechem," translated with [[Samaritan]] Pentateuch, "Jacob came in peace to the city of Shechem," though there is still a [[Salim]] E. of Nablus (Shechem). His settlement here in the N. instead of with his father in the S. at [[Beersheba]] may have been to avoid collision with Esau and to make an independent settlement in the promised land. It seems to have been in a time of his temporary religious declension after his escape from Esau through God's interposition. Undue intercourse with the [[Canaanites]] around ended in Dinah's fall and the cruel retribution by [[Simeon]] and Levi, which so imperiled his position among the surrounding Canaanites, and which so deeply affected him (&nbsp;Genesis 33:17; &nbsp;Genesis 33:19; [[Genesis]] 34; &nbsp;Genesis 49:5-6). </p> <p> It is true he erected an altar, '''''Εl Εlohe Ιsrael''''' , claiming God as his own "the God of Israel." Still God saw need for calling him to a personal and domestic revival. Jacob understood it so, and called his household to put away their strange gods (namely, Rachel's stolen '''''Teraphim''''' and the idols of Shechem, which was spoiled just before), their earrings (used as idolatrous phylacteries), and uncleanness; and then proceeded to perform what he had vowed so long ago, namely, to make the stone pillar God's house (&nbsp;Genesis 28:22). When thus once more he sought peace with God "the terror of God was upon the cities around" (compare &nbsp;Joshua 2:9). They made no attempt such as Jacob feared to avenge the slaughter of the Shechemites. [[Reaching]] Bethel once more after 40 years, where he had seen the heavenly ladder, he has a vision of God confirming his name "Israel" and the promise of nations springing from him, and of his seed inheriting the land; He therefore rears again the stone pillar to '''''Εl Shaddai''''' , "God Almighty," the name whereby God had appeared to [[Abram]] also when He changed his name to Abraham. </p> <p> Then followed the birth of Benjamin, which completed the tribal twelve (Genesis 35). The loss of his favorite son Joseph was his heaviest trial, his deceit to Isaac now being repaid by his sons' cruel deceit to himself. [[Tender]] affection for wife and children was his characteristic (&nbsp;Genesis 37:33-35; &nbsp;Genesis 42:36; &nbsp;Genesis 45:28). By special revelation at Beersheba (Genesis 46) allaying his fears of going to Egypt, which Isaac had been expressly forbidden to do (&nbsp;Genesis 26:2), he went down. This marks the close of the first stage in the covenant and the beginning of the second stage. [[Leaving]] Canaan as a family, Israel returned as a nation. </p> <p> In Egypt the transformation took place; the civilization, arts, and sciences of Egypt adapted it well for the divine purpose of training Israel in this second stage of their history; Jacob and his family, numbering 70, or as [[Stephen]] from [[Septuagint]] reads, 75 souls (&nbsp;Acts 7:14), according as Joseph's children only or his grandchildren also are counted. Jacob's sons' wives are not reckoned in the 70 persons, only the unmarried daughter Dinah and a granddaughter. In the number are included, according to [[Hebrew]] usage, some who were still "in the loins of their fathers." Benjamin's (then only 24) ten sons were probably born in Egypt subsequently. So Pharez' two sons and Asher's two grandsons by Beriah. In the genealogy those named are the heads of tribes and of famiLies. At 130 Jacob blessed [[Pharaoh]] and termed his life a "pilgrimage" of days "few and evil" (47; &nbsp;Hebrews 11:9; &nbsp;Hebrews 11:13). The catalog of ills includes his sufferings: </p> <p> '''(1)''' from Esau, </p> <p> '''(2)''' Laban, </p> <p> '''(3)''' maiming by the Angel, </p> <p> '''(4)''' Dinah's violation and Simeon and Levi's cruelty, </p> <p> '''(5)''' loss of Joseph, </p> <p> '''(6)''' Simeon's imprisonment, </p> <p> '''(7)''' Benjamin's departure, </p> <p> '''(8)''' Rachel's death, </p> <p> '''(9)''' Reuben's incest. </p> <p> All these seemed "against" him, but all was for him, because God was for him (&nbsp;Romans 8:28; &nbsp;Romans 8:31; &nbsp;Romans 8:37; &nbsp;Genesis 42:36). His true grandeur and sublimity burst forth at his latter end; his triumphant and grateful review of life," God, before whom my fathers did walk, the God which fed me all my life long unto this day, the Angel which redeemed me from all evil, bless the lad!" His blessing Joseph's sons was an act of "faith" (&nbsp;Hebrews 11:21), "leaning upon the top of his staff," an additional fact brought out by Paul (adopting Septuagint), as he worshipped on his bed (&nbsp;Genesis 47:31; &nbsp;Genesis 48:2); the staff symbolized his "pilgrim" spirit seeking the heavenly city (&nbsp;Genesis 32:10). Faith adapted him to receive prophetic insight into the characters and destiny of [[Ephraim]] and [[Manasseh]] respectively, as also of his other representatives. </p> <p> He anticipates the future as present, saying "I have given to thee (Joseph's descendants) above thy brethren (Ephraim was the chief tribe of the N.) one portion of that land which I in the person of my descendants (Joshua and Israel) am destined to take with sword and bow from the Amorites" (&nbsp;Genesis 48:22). In &nbsp;Genesis 49:28 his prophecy as to his several sons and the tribes springing from them is called a "blessing" because, though a portion was denunciatory, yet as a whole all were within the covenant of blessing, but with modifications according to their characteristics. What already was gave intimation to the spirit of prophecy in Jacob of what would be. His prophecy of Shiloh's coming in connection with Judah's ceasing to have the sceptre and a lawgiver more accurately defined the Messianic promise than it had been before. </p> <p> The general promise of "the seed" sprung from Abraham, Isaac, and Jacob he now limits to Judah. His faith in "bowing on his bed" after Joseph promised to bury him in Canaan (&nbsp;Genesis 47:29-30) consisted in his confidence of God's giving Canaan to his seed, and he therefore earnestly desired to be buried there. [[Epistle]] to Hebrew omits his last blessing on his 12 sons, because Paul "plucks only the flowers by his way and leaves the whole meadow to his hearers" (Delitzsch). His secret and true life is epitomized in "I have waited for [[Thy]] salvation, [[O]] Lord" (&nbsp;Genesis 49:18). At 147 he died, and his body was embalmed and after a grand state funeral procession buried with his fathers in the cave of [[Machpelah]] before [[Mamre]] (Genesis 1). </p>

<p> <strong> [[Jacob]] 1. </strong> Son of Isaac and Rebekah. His name is probably an elliptical form of an original <em> Jakob’el </em> , ‘God follows’ ( <em> i.e. </em> ‘rewards’), which has been found both on [[Babylonian]] tablets and on the pylons of the temple of Karnak. By the time of Jacob this earlier history of the word was overlooked or forgotten, and the name was understood as meaning ‘one who takes by the heel, and thus tries to trip up or supplant’ (&nbsp; Genesis 25:26; &nbsp; Genesis 27:36 , &nbsp; Hosea 12:3 ). His history is recounted in &nbsp; Genesis 25:21 to &nbsp; Genesis 50:13 , the materials being unequally contributed from three sources. For the details of analysis see Dillmann, <em> Com </em> ., and Driver, <em> LOT </em> <em> [Note: OT Introd. to the Literature of the Old Testament.] </em> 3 , p. 16. P [Note: Priestly Narrative.] supplies but a brief outline; J [Note: Jahwist.] and E [Note: Elohist.] are closely interwoven, though a degree of original independence is shown by an occasional divergence in tradition, which adds to the credibility of the joint narrative. </p> <p> Jacob was born in answer to prayer (&nbsp;Genesis 25:21 ), near Beersheba; and the later rivalry between Israel and [[Edom]] was thought of as prefigured in the strife of the twins in the womb (&nbsp; Genesis 25:22 f., 2Es 3:16; &nbsp; Esther 6:8-10 &nbsp;Esther 6:8-10 , &nbsp; Romans 9:11-13 ). The differences between the two brothers, each contrasting with the other in character and habit, were marked from the beginning. Jacob grew up a ‘quiet man’ (&nbsp; Genesis 25:27 RVm [Note: Revised Version margin.] ), a shepherd and herdsman. [[Whilst]] still at home, he succeeded in overreaching Esau in two ways. He took advantage of Esau’s hunger and heedlessness to secure the birthright, which gave him precedence even during the father’s lifetime (&nbsp; Genesis 43:33 ), and afterwards a double portion of the patrimony (&nbsp; Deuteronomy 21:17 ), with probably the domestic priesthood. At a later time, after careful consideration (&nbsp; Genesis 27:11 ff.), he adopted the device suggested by his mother, and, allaying with ingenious falsehoods (&nbsp; Genesis 27:20 ) his father’s suspicion, intercepted also his blessing. Isaac was dismayed, but instead of revoking the blessing confirmed it (&nbsp; Genesis 27:33-37 ), and was not able to remove Esau’s bitterness. In both blessings later political and geographical conditions are reflected. To Jacob is promised Canaan, a well-watered land of fields and vineyards (&nbsp; Deuteronomy 11:14; &nbsp; Deuteronomy 33:28 ), with sovereignty over its peoples, even those who were ‘brethren’ or descended from the same ancestry as Israel (&nbsp; Genesis 19:37 f., &nbsp; 2 Samuel 8:12; &nbsp; 2 Samuel 8:14 ). Esau is consigned to the dry and rocky districts of Idumæa, with a life of war and plunder; but his subjection to Jacob is limited in duration (&nbsp; 2 Kings 8:22 ), if not also in completeness (&nbsp; Genesis 27:40 f., which points to the restlessness of Edom). </p> <p> Of this successful craft on Jacob’s part the natural result on Esau’s was hatred and resentment, to avoid which Jacob left his home to spend a few days (&nbsp;Genesis 27:44 ) with his uncle in Haran. Two different motives are assigned. JE [Note: [[Jewish]] Encyclopedia.] represents [[Rebekah]] as pleading with her son his danger from Esau; but P [Note: Priestly Narrative.] represents her as suggesting to Isaac the danger that Jacob might marry a Hittite wife (&nbsp; Genesis 27:46 ). The traditions appear on literary grounds to have come from different sources; but there is no real difficulty in the narrative as it stands. Not only are man’s motives often complex; but a woman would be likely to use different pleas to a husband and to a son, and if a mother can counsel her son to yield to his fear, a father would be more alive to the possibility of an outbreak of folly. On his way to Haran, Jacob passed a night at Bethel (cf. &nbsp; Genesis 13:3 f.), and his sleep was, not unnaturally, disturbed by dreams; the cromlechs and stone terraces of the district seemed to arrange themselves into a ladder reaching from earth to heaven, with angels ascending and descending, whilst Jehovah Himself bent over him (&nbsp; Genesis 28:13 RVm [Note: Revised Version margin.] ) with loving assurances. Reminded thus of the watchful providence of God, Jacob’s alarms were transmuted into religions awe. He marked the sanctity of the spot by setting up as a sacred pillar the boulder on which his head had rested, and undertook to dedicate a tithe of all his gains. [[Thence]] forward Bethel became a famous sanctuary, and Jacob himself visited it again (&nbsp; Genesis 35:1; cf. &nbsp; Hosea 12:4 ). </p> <p> Arrived at Haran, Jacob met in his uncle his superior for a time in the art of overreaching. By a ruse Laban secured fourteen years’ service (&nbsp;Genesis 29:27 , &nbsp; Hosea 12:12 , Jdt 8:26 ), to which six years more were added, under an ingenious arrangement in which the exacting uncle was at last outwitted (&nbsp; Genesis 30:31 ff.). At the end of the term Jacob was the head of a household conspicuous even in those days for its magnitude and prosperity. [[Quarrels]] with Laban and his sons ensued, but God is represented as intervening to turn their arbitrary actions (&nbsp; Genesis 31:7 ff.) to Jacob’s advantage. At length he took flight whilst Laban was engaged in sheep-shearing, and, re-crossing the [[Euphrates]] on his way home, reached Gilead. There he was overtaken by Laban, whose exasperation was increased by the fact that his <em> teraphim </em> , or household gods, had been taken away by the fugitives, Rachel’s hope in stealing them being to appropriate the good fortune of her fathers. The dispute that followed was closed by an alliance of friendship, the double covenant being sealed by setting up in commemoration a cairn with a solitary boulder by its side (&nbsp; Genesis 31:45 f., &nbsp; Genesis 31:52 ), and by sharing a sacrificial meal. Jacob promised to treat Laban’s daughters with special kindness, and both Jacob and Laban undertook to respect the boundary they had agreed upon between the territories of Israel and of the Syrians. [[Thereupon]] Laban returned home; and Jacob continued his journey to Canaan, and was met by the angels of God (&nbsp; Genesis 32:1 ), as if to congratulate and welcome him as he approached the Land of Promise. </p> <p> [[Jacobs]] next problem was to conciliate his brother, who was reported to be advancing against him with a large body of men (&nbsp;Genesis 32:6 ). Three measures were adopted. When a submissive message elicited no response, Jacob in dismay turned to God, though without any expression of regret for the deceit by which he had wronged his brother, and proceeded to divide his party into two companies, in the hope that one at least would escape, and to try to appease Esau with a great gift. The next night came the turning-point in Jacob’s life. [[Hitherto]] he had been ambitious, steady of purpose, subject to genuine religious feeling, but given up almost wholly to the use of crooked methods. Now the higher elements in his nature gain the ascendency; and henceforth, though he is no less resourceful and politic, his fear of God ceases to be spoilt by intervening passions or a competing self-confidence. [[Alone]] on the banks of the [[Jabbok]] ( <em> [[Wady]] Zerka </em> ), full of doubt as to the fate that would overtake him, he recognizes at last that his real antagonist is not Esau but God. All his fraud and deceit had been pre-eminently sin against God; and what he needed supremely was not reconciliation with his brother, but the blessing of God. So vivid was the impression, that the entire night seemed to be spent in actual wrestling with a living man. His thigh was sprained in the contest; but since his will was so fixed that he simply would not be refused, the blessing came with the daybreak (&nbsp; Genesis 32:28 ). His name was changed to <em> Israel </em> , which means etymologically ‘God perseveres,’ but was applied to Jacob in the sense of ‘Perseverer with God’ (&nbsp; Hosea 12:3 f.). And as a name was to a Hebrew a symbol of nature (&nbsp; Isaiah 1:26; &nbsp; Isaiah 61:3 ), its change was a symbol of a changed character; and the supplanter became the one who persevered in putting forth his strength in communion with God, and therefore prevailed. His brother received him cordially (&nbsp; Isaiah 33:4 ), and offered to escort him during the rest of the journey. The offer was courteously declined, ostensibly because of the difference of pace between the two companies, but probably also with a view to incur no obligation and to risk no rupture. Esau returned to Seir; and Jacob moved on to a suitable site for an encampment, which received the name of Succoth, from the booths that were erected on it (&nbsp; Isaiah 33:17 ). It was east of the Jordan, and probably not far from the junction with the Jabbok. The valley was suitable for the recuperation of the flocks and herds after so long a journey; and it is probable, from the character of the buildings erected, as well as from the fact that opportunity must be given for Dinah, one of the youngest of the children (&nbsp; Isaiah 30:21 ), to reach a marriageable age (&nbsp; Isaiah 34:2 ff.), that Jacob stayed there for several years. </p> <p> After a residence of uncertain length at Succoth, Jacob crossed the [[Jordan]] and advanced to <strong> Shechem </strong> , where he purchased a plot of ground which became afterwards of special interest. Joshua seems to have regarded it as the limit of his expedition, and there the Law was promulgated and Joseph’s hones were buried (&nbsp; Joshua 24:25; &nbsp; Joshua 24:32; cf. &nbsp; Acts 7:16 ); and for a time it was the centre of the confederation of the northern tribes (&nbsp; 1 Kings 12:1 , &nbsp; 2 Chronicles 10:1 ). Again Jacob’s stay must not be measured by days; for he erected an altar (&nbsp; 2 Chronicles 33:20 ) and dug a well (&nbsp; John 4:6; &nbsp; John 4:12 ), and was detained by domestic troubles, if not of his own original intention. The troubles began with the seduction or outrage of Dinah; but the narrative that follows is evidently compacted of two traditions. According to the one, the transaction was personal, and involved a fulfilment by Shechem of a certain unspecified condition; according to the other, the entire clan was involved on either side, and the story is that of the danger of the absorption of Israel by the local Canaanites and its avoidance through the interposition of Simeon and Levi. But most of the difficulties disappear on the assumption that Shechem’s marriage was, as was natural, expedited, a delight to himself and generally approved amongst his kindred (&nbsp; Genesis 34:19 ). That pressing matter being settled, the question of an alliance between the two cians, with the sinister motives that prevailed on either side, would be gradually, perhaps slowly, brought to an issue. There would be time to persuade the [[Shechemites]] to consent to be circumcised, and to arrange for the treacherous reprisai. Jacob’s part in the proceedings was confined chiefly to a timid reproach of his sons for entangling his household in peril, to which they replied with the plea that the honour of the family was the first consideration. </p> <p> The state of feeling aroused by the vengeance executed on Shechem made it desirable for Jacob to continue his journey. He was directed by God to proceed some twenty miles southwards to Bethel. Before starting, due preparations were made for a visit to so sacred a spot. The amulets and images of foreign gods in the possession of his retainers were collected and huried under a terebinth (&nbsp;Genesis 35:4; cf. &nbsp; Joshua 24:26 , &nbsp; Judges 9:6 ). The people through whom he passed were smitten with such a panic by the news of what had happened at Shechem as not to interfere with him. Arrived at Bethel, he added an altar (&nbsp; Genesis 35:7 ) to the monolith he had erected on his previous visit, and received in a theophany, for which in mood he was well prepared, a renewal of the promise of regal prosperity. The additional pillar he set up (&nbsp; Genesis 35:14 ) was probably a sepulchral stele to the memory of [[Deborah]] (cf. &nbsp; Genesis 35:20 ), dedicated with appropriate religious services; unless the verse is out of place in the narrative, and is really J [Note: Jahwist.] ’s version of what E [Note: Elohist.] relates in &nbsp; Genesis 28:18 . From Bethel Jacob led his caravan to Ephrath, a few miles from which place Rachel died in childbirth. This [[Ephrath]] was evidently not far from Bethel, and well to the north of [[Jerusalem]] (&nbsp; 1 Samuel 10:2 f., &nbsp; Jeremiah 31:15 ); and therefore the gloss ‘the same is Bethlehem’ must be due to a confusion with the other Ephrath (&nbsp; Ruth 4:11 , &nbsp; Micah 5:2 ), which was south of Jerusalem. The next stopping-place was the tower of [[Eder]] (&nbsp; Genesis 35:21 ) or ‘the flock’ a generic name for the watch-towers erected to aid in the protection of the flocks from robbers and wild beasts. &nbsp; Genesis 4:8 applies a similar term to the fortified southern spur of Zion. But it cannot he proved that the two allusions coalesce; and actually nothing is known of the site of Jacob’s encampment, except that it was between Ephrath and Hebron. His journey was ended when he reached the last-named place (&nbsp; Genesis 35:27 ), the home of his fathers, where he met Esau again, and apparently for the last time, at the funeral of Isaac. </p> <p> From the time of his return to Hebron, Jacob ceases to be the central figure of the Biblical narrative, which thenceforward revolves round Joseph. Among the leading incidents are Joseph’s mission to inquire after his brethren’s welfare, the inconsolable sorrow of the old man on the receipt of what seemed conclusive evidence of Joseph’s death, the despatch of his surviving sons except Benjamin to buy corn in Egypt (cf. &nbsp;Acts 7:12 ff.), the bitterness of the reproach with which he greeted them on their return, and his belated and despairing consent to another expedition as the only alternative to death from famine. The story turns next to Jacob’s delight at the news that Joseph is alive, and to his own journey to Egypt through Beersheha, his early home, where he was encouraged by God in visions of the night (&nbsp; Genesis 46:1-7 ). In Egypt he was met by Joseph, and, after an interview with the Pharaoh, settled in the pastoral district of [[Goshen]] (&nbsp; Genesis 47:6 ), afterwards known as ‘the land of Rameses’ (from [[Rameses]] ii. of the nineteenth dynasty), in the eastern part of the Delta (&nbsp; Genesis 47:11 ). This migration of Jacob to Egypt was an event of the first magnitude in the history of Israel (&nbsp; Deuteronomy 26:5 f., &nbsp; Acts 7:14 f.), as a stage in the great providential preparation for Redemption. Jacob lived in Egypt seventeen years (&nbsp; Genesis 47:28 ), at the close of which, feeling death to be nigh, he extracted a pledge from Joseph to bury him in Canaan, and adopted his two grandsons, placing the younger first in anticipation of the pre-eminence of the tribe that would descend from him (&nbsp; Genesis 48:19 , &nbsp; Hebrews 11:21 ). To Joseph himself was promised, as a token of special affection, the conquered districts of Shechem on the lower slopes of [[Gerizim]] (&nbsp; Genesis 48:22 , &nbsp; John 4:5 ). Finally, the old man gathered his sons about him, and pronounced upon each in turn a blessing, afterwards wrought up into the elaborate poetical form of &nbsp; Genesis 49:2-27 . The tribes are reviewed in order, and the character of each is sketched in a description of that of its founder. The atmosphere of the poem in regard alike to geography and to history is that of the period of the judges and early kings, when, therefore, the genuine tradition must have taken the form in which it has been preserved. After blessing his sons, Jacob gave them together the directions concerning his funeral which he had given previously to Joseph, and died (&nbsp; Genesis 49:33 ). His body was embalmed, convoyed to Canaan by a great procession according to the [[Egyptian]] custom, and buried in the cave of Machpeiah near [[Hebron]] (&nbsp; Genesis 50:13 ). </p> <p> [[Opinion]] is divided as to the degree to which Jacob has been idealized in the Biblical story. If it be remembered that the narrative is based upon popular oral tradition, and did not receive its present form until long after the time to which it relates, and that an interest in national origins is both natural and distinctly manifested in parts of Genesis, some idealization may readily he conceded. It may be sought in three directions in the attempt to find explanations of existing institutions, in the anticipation of religious conceptions and sentiments that belonged to the narrator’s times, and in the investment of the reputed ancestor with the characteristics of the tribe descended from him. All the conditions are best met by the view that Jacob was a real person, and that the incidents recorded of him are substantially historical. His character, as depicted, is a mixture of evil and good; and his career shows how, by discipline and grace, the better elements came to prevail, and God was enabled to use a faulty man for a great purpose. </p> <p> <strong> 2 </strong> . Father of Joseph, the husband of Mary (&nbsp; Matthew 1:15 f.). </p> <p> R. W. Moss. </p>

<p> Son of Isaac and Rebekah. Though a twin, he is called 'the younger,' being born after Esau. Before the children were born it was said, "the elder shall serve the younger." The promises made by God to Abraham were thus confirmed to Jacob, as they had been to Isaac. When they grew up, Esau became a hunter, whereas Jacob was a peaceful man, dwelling in tents. Isaac loved Esau, and Rebekah loved Jacob. The typical character of these three patriarchs has been described thus: "In general, Abraham is the root of all promise, and the picture of the life of faith; Isaac is a type of the heavenly Man, who receives the church; and Jacob represents Israel as heir of the promises according to the flesh." The difference may be seen by comparing &nbsp;Genesis 22:17 ('stars ' and 'sand'), with &nbsp; Genesis 26:4 ('stars' only), and &nbsp; Genesis 28:14 ('dust of the earth' only). </p> <p> Though Jacob was heir of the promises, and valued God's blessing in a selfish manner, he sought it not by faith, but tried in an evil and mean way to obtain it: first in buying the birthright when his brother was at the point of death; and then, in obtaining the blessing from his father by lying and deceit: a blessing which would surely have been his in God's way if he had waited: cf. &nbsp;Genesis 48:14-20 . </p> <p> Jacob had then to become a wanderer; but God was faithful to him, and spoke to him, not openly as to Abraham, but in a dream. The ladder reaching to heaven, and the angels ascending and descending on it, showed that he on earth was the object of heaven's care. The promises as to the land being possessed by his descendants, and all nations being blessed in his Seed, were confirmed to him, with this difference that in connection with the latter promise it says " <i> in thee </i> and in <i> thy seed </i> ," because it includes the earthly blessings to his seed in the millennium. God also said He would keep Jacob wherever he went, and bring him back to the promised land. Jacob called the place Beth-el, saying that it was the house of God, and the gate of heaven. It is figurative of Israel's position, not in heaven, but the 'gate' is theirs. He made a vow that if God would bless him and bring him back in peace, Jehovah should be his God. This was not the language of faith. </p> <p> Jacob, who had tricked his brother, was treated in a similar way by Laban, and Leah was given to him as wife instead of Rachel, though he had Rachel, the one he loved, afterwards. He had not learnt to trust God, but used subtle ways to increase his possessions; and he also was dealt with in a like manner, having his wages changed 'ten times.' But God was watching over him and bade him return to the land of his fathers; and when Laban pursued after him, God warned him in a dream not to speak to Jacob either good or bad. They made a covenant together, and each went his way. </p> <p> Immediately afterwards the angels of God met Jacob, and he recognised them as 'God's host.' Then he had to meet Esau, and doubtless conscience smote him, for he was greatly alarmed. He prayed to God for help, yet was full of plans, sending presents to appease his brother, and </p> <p> dividing his people into two bands, so that if one of them were smitten, the other might escape. When he was alone God took him in hand: a 'man' (called 'the angel' in &nbsp;Hosea 12:4 ) wrestled with him. He was lamed, yet he clung, and in faith said, "I will not let thee go, except thou bless me." He was accounted a victor, and his name was changed from Jacob to ISRAEL: "for as a prince hast thou power with God and with men, and hast prevailed." God did not yet make known <i> His </i> name to him. </p> <p> God protected him from Esau, as He had from Laban: they kissed each other and wept. He then feigned that he would follow Esau to Seir, but turned aside to Shechem, where he bought the portion of a field, thus settling down for his own ease in the midst of the Canaanites, instead of going to Beth-el, God's house, from whence he had started. His peace was soon disturbed by his daughter Dinah going to see the daughters of the land, and being dishonoured, which was avenged by the slaughter of the Shechemites by his sons Simeon and Levi, bringing Jacob into great fear. </p> <p> God used this humiliating sorrow to discipline Jacob, and recover him to his true calling. He therefore bade Jacob go to <i> Beth-el, </i> and make an altar there. This disclosed a sad state of things: he had to meet God, and must purify himself, and his household must put away their strange gods. He built an altar and called it, 'El-beth-el;' 'the God of Bethel.' God renewed His promises and revealed Himself to Jacob as GOD ALMIGHTY. </p> <p> Jacob loved Joseph more than all his other sons, which caused them to hate Joseph; they also hated him for the communications given to him through dreams, and eventually sold him to the Ishmeelites. Again Jacob was dealt with deceitfully; his sons pretended that they had found Joseph's coat stained with blood, and Jacob was greatly distressed. But God was watching and overruling all for good. When Jacob and his household arrived in Egypt, he as a prince of God blessed Pharaoh king of Egypt. He lived in Egypt seventeen years, and died at the good old age of 147. </p> <p> Jacob at the close of his life rose up to the height of God's thoughts, and by faith blessed the two sons of Joseph, being led of God to cross his hands, and gave the richest blessing to Ephraim. Then, as a true prophet of God, he called all his sons before him, and blessed them, with an appropriate prophecy as to the historical future of each (considered under each of the sons' names). He fell asleep, and his body was embalmed and carried into [[Palestine]] to lie with those of Abraham and Isaac. </p> <p> Jacob being named ISRAEL led to his descendants being called the [[Children Of Israel]] They are however frequently addressed as 'JACOB,' or 'house of Jacob,' as if they had not preserved the higher character involved in the name of 'Israel,' but must be addressed by the natural name of their forefather, Jacob. &nbsp;Genesis 25 — &nbsp; Genesis 49 . </p>

<p> [[Jacob]] ( ''Jâ'Kob'' ), ''Supplanter.'' The second son of Isaac and Rebekah. He was born with Esau probably at the well of Lahairoi, about b.c. 1837. His history is related in the latter half of the Book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau by practicing a well-known deceit on Isaac. &nbsp;Genesis 25:21-34; &nbsp;Genesis 27:1-40. Jacob, in mature years, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padanaram. As he passed through Bethel, God appeared to him. After the lapse of 21 years he returned from Padan-aram with two wives, two concubines, eleven sons and a daughter, and large property. He escaped from the angry pursuit of Laban, from a meeting with Esau, and from the vengeance of the Canaanites provoked by the murder of Shechem; and in each of these three emergencies he was aided and strengthened by the interposition of God, and in sign of the grace won by a night of wrestling with God his name was changed at Jabbok into Israel. Deborah and Rachel died before he reached Hebron; Joseph, the favorite son of Jacob, was sold into Egypt eleven years before the death of Isaac; and Jacob had probably reached his 130th year when he went thither. He was presented to Pharaoh and dwelt for 17 years in Rameses and Goshen, and died in his 147th year. His body was embalmed, carried with great care and pomp into the land of Canaan, and deposited with his fathers, and his wife Leah, in the cave of Machpelah. Gen. chs. 27 to 50. The example of Jacob is quoted by the first and the last of the minor prophets. Besides the frequent mention of his name in conjunction with the names of the other two patriarchs, there are distinct references to the events in the life of Jacob in four books of the New Testament—&nbsp;John 1:51; &nbsp;John 4:5; &nbsp;John 4:12; &nbsp;Acts 7:12-15; &nbsp;Romans 9:11-13; &nbsp;Hebrews 11:21; &nbsp;Hebrews 12:16. </p>

<p> &nbsp;Genesis 25:26 (c) This is a type, throughout his life, of the [[Christian]] who, though he fails and falls, quickly builds an altar, brings the Lamb of GOD by faith, and hides under [[Calvary]] and the precious blood for every sin. Though Jacob often wandered, he returned to GOD at once. He wanted to know GOD. He wrestled during the season with GOD. He gave liberally to [[God. God]]  is "the God of Jacob." (See also &nbsp;Genesis 49:24, and other places). </p>