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" (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 Hebrews 12:16-17. Jacob was a "plain," i.e. an upright man, steady and domestic, affectionate, so his mother's favorite: [[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" (Genesis 25:23; Genesis 27:29; Malachi 1:3; 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 (Genesis 31:15; Genesis 31:42; Genesis 34:5; Genesis 34:30; Genesis 43:6; 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; 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 (John 14:6; Revelation 4:1; Acts 7:56; Hebrews 9:8; 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. 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 (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 (Genesis 28:15; compare 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 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, 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 (Genesis 31:38; 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 (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]] (Genesis 46:1); dies at 147 (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: Genesis 30:19; 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 (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 (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 (Genesis 2:23-24; 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 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" (Hosea 12:3-4). So He received the name Israel, "contender with God," a pattern to us (Matthew 11:12; Matthew 15:22; Revelation 3:21; 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 (Job 23:6; Isaiah 27:5; Isaiah 40:29-31; 2 Corinthians 12:9-10). </p> <p> "I will not let Thee go except Thou bless me" is a model prayer (Genesis 32:26). [[Tears]] (recorded by Hosea under an independent Spirit of revelation) and supplications were his weapons; type of [[Messiah]] (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 (2 Kings 6:16-17). [[Wrestling]] first with God, we can victoriously wrestle with [[Satan]] (Ephesians 6:12). Jacob like David felt "what time I am afraid, I will trust in Thee" (Psalms 56:3-4; Psalms 56:11; 1 Samuel 30:6). </p> <p> His is one of the earliest prayers on record (Genesis 32:7; Genesis 32:9-12). He pleads as arguments (compare 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 (Isaiah 31:3; 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 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 (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 Matthew 14:23; 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 (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 (Genesis 33:17; Genesis 33:19; Genesis 34; 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 (Genesis 28:22). When thus once more he sought peace with God "the terror of God was upon the cities around" (compare 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 (Genesis 37:33-35; Genesis 42:36; 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 (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 (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; Hebrews 11:9; 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 (Romans 8:28; Romans 8:31; Romans 8:37; 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" (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 (Genesis 47:31; Genesis 48:2); the staff symbolized his "pilgrim" spirit seeking the heavenly city (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" (Genesis 48:22). In 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 (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" (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’ ( Genesis 25:26; Genesis 27:36 , Hosea 12:3 ). His history is recounted in Genesis 25:21 to 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 (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 ( Genesis 25:22 f., 2Es 3:16; Esther 6:8-10 Esther 6:8-10 , 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’ ( 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 ( Genesis 43:33 ), and afterwards a double portion of the patrimony ( Deuteronomy 21:17 ), with probably the domestic priesthood. At a later time, after careful consideration ( Genesis 27:11 ff.), he adopted the device suggested by his mother, and, allaying with ingenious falsehoods ( Genesis 27:20 ) his father’s suspicion, intercepted also his blessing. Isaac was dismayed, but instead of revoking the blessing confirmed it ( 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 ( Deuteronomy 11:14; Deuteronomy 33:28 ), with sovereignty over its peoples, even those who were ‘brethren’ or descended from the same ancestry as Israel ( Genesis 19:37 f., 2 Samuel 8:12; 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 ( 2 Kings 8:22 ), if not also in completeness ( 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 (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 ( 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. 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 ( 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 ( Genesis 35:1; cf. 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 (Genesis 29:27 , 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 ( 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 ( 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 ( Genesis 31:45 f., 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 ( 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 (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 ( 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’ ( Hosea 12:3 f.). And as a name was to a Hebrew a symbol of nature ( Isaiah 1:26; 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 ( 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 ( 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 ( Isaiah 30:21 ), to reach a marriageable age ( 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 ( Joshua 24:25; Joshua 24:32; cf. Acts 7:16 ); and for a time it was the centre of the confederation of the northern tribes ( 1 Kings 12:1 , 2 Chronicles 10:1 ). Again Jacob’s stay must not be measured by days; for he erected an altar ( 2 Chronicles 33:20 ) and dug a well ( John 4:6; 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 ( 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 (Genesis 35:4; cf. Joshua 24:26 , 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 ( 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 ( Genesis 35:14 ) was probably a sepulchral stele to the memory of [[Deborah]] (cf. 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 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]] ( 1 Samuel 10:2 f., Jeremiah 31:15 ); and therefore the gloss ‘the same is Bethlehem’ must be due to a confusion with the other Ephrath ( Ruth 4:11 , Micah 5:2 ), which was south of Jerusalem. The next stopping-place was the tower of [[Eder]] ( 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. 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 ( 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. 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 ( 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]] ( Genesis 47:6 ), afterwards known as ‘the land of Rameses’ (from [[Rameses]] ii. of the nineteenth dynasty), in the eastern part of the Delta ( Genesis 47:11 ). This migration of Jacob to Egypt was an event of the first magnitude in the history of Israel ( Deuteronomy 26:5 f., Acts 7:14 f.), as a stage in the great providential preparation for Redemption. Jacob lived in Egypt seventeen years ( 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 ( Genesis 48:19 , 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]] ( Genesis 48:22 , 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 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 ( 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]] ( 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]] ( Matthew 1:15 f.). </p> <p> R. W. Moss. </p>

<p> the son of Isaac and Rebekah. He was the younger brother of Esau, and a twin. It was observed, that at his birth he held his brother Esau's heel, and for this reason was called Jacob, Genesis 25:26 , which signifies "he supplanted." Jacob was of a meek and peaceable temper, and loved a quiet pastoral life; whereas Esau was of a fierce and turbulent nature, and was fond of hunting. Isaac had a particular fondness for Esau; but Rebekah was more attached to Jacob. The manner in which Jacob purchased his brother's birthright for a mess of pottage, and supplanted him by obtaining Isaac's blessing, is already referred to in the article ESAU. </p> <p> The events of the interesting and chequered life of Jacob are so plainly and consecutively narrated by Moses, that they are familiar to all; but upon some of them a few remarks may be useful. As to the purchase of the birthright, Jacob appears to have been innocent so far as any guile on his part, or real necessity from hunger on the part of Esau, is involved in the question; but his obtaining the ratification of this by the blessing of Isaac though agreeable, indeed, to the purpose of God, that the elder should serve the younger, was blamable as to the means employed. The remarks of Dr. Hales on this transaction implicate Isaac also:—Thirty-seven years after, when Jacob was seventy-seven years old, according to Abulfaragi, and Isaac a hundred and thirty-seven, when he was old, and his sight had failed, and he expected soon to die, his partiality for Esau led him to attempt to set aside the oracle, and the cession of Esau's birthright to Jacob, by conferring on him the blessing of Abraham, in reward for bringing him savoury venison to eat, before his death. In this design, however, he was disappointed by the artifice of Rebekah, who dressed her favourite Jacob in his brother's clothes, and made him personate Esau, and thereby surreptitiously obtained for him the blessing: "Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother's sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee," Genesis 27:1-29 . It is remarkable that, notwithstanding the agitation of Isaac, when "he trembled very exceedingly," at the detection of the fraud, he did not attempt to rescind the blessing, nor transfer it to Esau; but, on the contrary, confirmed it on Jacob: "Yea, and he shall be blessed." His wishes were overruled and controlled by that higher power which he vainly endeavoured to counteract; and that he spoke as the Spirit gave him utterance, appears from his prediction respecting Esau's family: "And it shall come to pass, when thou shalt have the dominion, that thou shalt break thy brother's yoke from off thy neck," Genesis 27:40; which was fulfilled in the days of Jehoram, king of Judah, when "the [[Edomites]] revolted from under the dominion of Judah, and made themselves a king unto this day," 2 Chronicles 21:8-10 . </p> <p> According to this view, all the parties were more or less culpable; Isaac, for endeavouring to set aside the oracle which had been pronounced in favour of his younger son; but of which he might have an obscure conception; Esau, for wishing to deprive his brother of the blessing which he had himself relinquished; and Rebekah and Jacob, for securing it by fraudulent means, not trusting wholly in the Lord. That their principal object, however, was the spiritual part of the blessing, and not the temporal, was shown by the event. For Jacob afterward reverenced Esau as his elder brother, and insisted on Esau's accepting a present from his hand in token of submission Genesis 33:3-15 . Esau also appears to have possessed himself of his father's property during Jacob's long exile. But though the intention of Rebekah and Jacob might have been free from worldly or mercenary motives, they ought not to have done evil that good might come. And they were both severely punished in this life for their fraud, which destroyed the peace of the family, and planted a mortal enmity in the breast of Esau against his brother: "Is he not rightly named Jacob?" <em> a supplanter; </em> "for he hath supplanted me these two times: he took away my birthright, and lo, now he hath taken away my blessing. The days of mourning for my father are at hand; then will I slay my brother Jacob," </p> <p> Genesis 27:36-41 . And there can be little doubt of his intention of executing his threat, when he came to meet him on his return, with such an armed force as strongly alarmed Jacob's fears, had not God changed the spirit of Esau into mildness, so that "he ran to meet Jacob, and fell on his neck, and they wept," Genesis 33:4 . Rebekah, also, was deprived of the society of her darling son, whom "she sent away for one year," as she fondly imagined, "until his brother's fury should turn away," Genesis 27:42-44; but whom she saw no more; for she died during his long exile of twenty years, though Isaac survived, Genesis 35:27 . Thus was "she pierced through with many sorrows." Jacob, also, had abundant reason to say, "Few and evil have been the days of the years of my pilgrimage," </p> <p> Genesis 47:9 . Though he had the consolation of having the blessing of Abraham voluntarily renewed to him by his father, before he was forced to fly from his brother's fury, Genesis 28:1-4 , and had the satisfaction of obeying his parents in going to Padanaram, or Charran, in quest of a wife of his own kindred, Genesis 28:7; yet he set out on a long and perilous journey of six hundred miles and upward, through barren and inhospitable regions, unattended and unprovided, like a pilgrim, indeed, with only his staff in his hand Genesis 32:10 . And though he was supported with the assurance of the divine protection, and the renewal of the blessing of Abraham by God himself, in his remarkable vision at Bethel, and solemnly devoted himself to his service, wishing only for food and raiment, and vowing to profess the worship of God, and pay tithe unto him should he return back in peace, Genesis 28:10-22; yet he was forced to engage in a tedious and thankless servitude of seven years, at first for Rachel, with Laban, who retaliated upon him the imposition he had practised on his own father; and substituted Leah, whom he hated, for Rachel, whom he loved; and thereby compelled him to serve seven years more; and changed his wages several times during the remainder of his whole servitude of twenty years; in the course of which, as he pathetically complained, "the drought consumed him by day, and the frost by night, and the sleep departed from his eyes," in watching Laban's flocks, Genesis 31:40; and at last he was forced to steal away, and was only protected from Laban's vengeance, as afterward from Esau's, by divine interposition. [[Add]] to these his domestic troubles and misfortunes; the impatience of his favourite wife, "Give me children, or I die;" her death in bearing her second son, Benjamin; the rape of his daughter Dinah; the perfidy and cruelty of her brothers, Simeon and Levi, to the Shechemites; the misbehaviour of Reuben; the supposed death of Joseph, his favourite and most deserving son:—these were, all together, sufficient to have brought down his gray hairs with sorrow to the grave, had he not been divinely supported and encouraged throughout the whole of his pilgrimage. For the circumstances which led Jacob into Egypt, see JOSEPH . </p> <p> When Jacob, at the invitation of Joseph, went down to Egypt, Joseph introduced his father to his royal master; and the patriarch, in his priestly character, blessed Pharaoh, and supplicated the divine favour for the king. The venerable appearance and the pious demeanour of Jacob led the monarch to inquire his years; to which he replied, "The days of the years of my pilgrimage are a hundred and thirty years: few and evil have the days of the years of my life been; and I have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage." This answer of the patriarch was not the language of discontent, but the solemn reflection of a man who had experienced a large share of trouble, and who knew that the whole of human life is indeed but "a vain show," Genesis 47:1-10 . </p> <p> Jacob spent the remainder of his days in tranquillity and prosperity, enjoying the society of his beloved child seventeen years. The close of his life was a happy calm, after a stormy voyage. The patriarch, perceiving that his dissolution was near, sent for Joseph, and bound him by a solemn promise to bury him with his fathers in Canaan. [[Shortly]] after this, Jacob was taken ill, and it being reported to Joseph, he hastened to the bedside of his father, taking with him his two sons, Manasseh and Ephraim. On hearing that his son was come, Jacob exerted all his strength, and sat up in his bed to receive him, and to impart that blessing which, in the spirit of prophecy, he was commissioned to bequeath. He next blessed the infant children of Joseph; but, as he placed his hands upon their heads, he crossed them, putting his right upon Ephraim the younger, and his left upon Manasseh the elder. Joseph wished to correct the mistake of his father, but Jacob persisted, being guided by a divine impulse; and he gave to each of the lads a portion in Israel, at the same time declaring that the younger should be greater than the elder, Genesis 48:22 . When this interview was ended, Jacob caused all his sons to assemble round his dying bed, that he might inform them what would befall them in the last days, Genesis 49:1-2 . Of all the predictions which he pronounced with his expiring breath, the most remarkable and the most interesting is that relating to Judah: "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until [[Shiloh]] come; and unto him shall the gathering of the people be," Genesis 49:10 . One grand personage was in the mind of the patriarch, as it had been in the contemplation of his predecessors, even the illustrious [[Deliverer]] who should arise in after ages to redeem his people, and bring salvation to the human race. The promised Seed was the constant object of faithful expectation; and all the patriarchal ordinances, institutions, and predictions, had an allusion, positive or incidental, to the Messiah. Hitherto the promise was confined generally to Abraham, Isaac, and Jacob, that from them the glorious blessing should arise; but now, under the divine direction, the dying patriarch fortels in what tribe, and at what period, the great [[Restorer]] shall come. The sovereign authority was to continue in the possession of Judah, till from that tribe Shiloh should appear, and then the royalty must cease. This was fulfilled; for the tribe of Judah possessed legislative power till the time of Christ, and from that period the Jewish people have neither had dominion nor priesthood. Jesus Christ, therefore, must either be the true Shiloh, or the prophecy has failed; for the [[Jews]] cannot prove that they have had any thing like temporal power since his crucifixion. When they were so clamorous for the execution of Jesus, and [[Pilate]] told them to take the law into their own hands, they shrunk fearfully from the proposal, and acknowledged their slavish state by saying, "It is not lawful for us to put any man to death," John 18:31 . Here, then, we have a glorious proof of the veracity of Scripture, and an incontestible evidence of the truth of our religion. </p> <p> When Jacob had finished blessing his sons, he charged them to bury him in the cave of Machpelah, with Abraham and Isaac, and, "gathering his feet into the bed, he yielded up the ghost, and was gathered unto his people," </p> <p> Genesis 49:33 . Joseph, having closed the eyes of his father, and wept over him, commanded the physicians to embalm the body. After a general mourning of seventy days, he solicited the king's permission to go with the remains of Jacob into Canaan, to which Pharaoh consented; and with Joseph went up all the state officers and principal nobility of Egypt, so that when they came to the place of interment, the Canaanites were astonished, and said, "This is a grievous mourning to the Egyptians," Genesis 50:1-11 . </p>

Genesis 25:26Genesis 27:36Genesis 25:11:5Genesis 25:21-26Genesis 29:21-30Genesis 32:28Genesis 49:2 <p> Texts from [[Ugarit]] and [[Assyria]] have persons named Jacob, but these are not Israelites. Their name is often connected with one of their gods, becoming Jacob-el or Jacob-baal. In such a form, it probably means “may [[El]] protect.” The Old [[Testament]] knows only one Jacob. No one else received the patriarch's name. </p> <p> Between the Testaments other Jews received the name Jacob; the one New Testament example is the father of Joseph and thus the earthly grandfather of Jesus (Matthew 1:16 ). Jacob stands as a strong witness that the God who made all the people of the earth also worked in Israel's history, calling the patriarchs to a destiny He would fulfill even when they least deserved it. </p> <p> Jacob in Genesis Jacob's story occupies half the Book of Genesis. Living up to his name, Jacob bargained for Esau's birthright. See [[Birthright]] . Parental partiality fostered continuing hostility between Esau, the hunter beloved of his father, and Jacob, the quiet, settled, integrated person </p> <p> favored by his mother. The tensions between brothers seemed to threaten the fulfillment of the divine promise. </p> <p> Esau's thoughtlessness lost him his birthright and allowed Jacob to have material superiority. Nevertheless, Isaac intended to bestow the blessing of the firstborn upon Esau. The oracle Rebekah received (Genesis 25:23 ) probably encouraged her to counter Isaac's will and to gain the blessing for her favorite son by fraud. The blessing apparently conveyed the status of head of family apart from the status of heir. To his crass lies and deception, Jacob even approached blasphemy, using God's name to bolster his cause, “Because the Lord your God granted me success” (Genesis 27:20 NRSV). The father's blindness deepened the pathos. The blind father pronounced the blessing he could never recall. Jacob became the bearer of God's promises and the inheritor of Canaan. Esau, too, received a blessing, but a lesser one. He must serve Jacob and live in the less fertile land of Edom, but his day would come ( Genesis 27:40 ). The split between brothers became permanent. Rebekah had to arrange for Jacob to flee to her home in Paddan-aram to escape Esau's wrath (Genesis 27:46-28:1 ). </p> <p> At age 40, Jacob fled his home to begin his life as an individual. Suddenly, a lonely night in Bethel, interrupted by a vision from God, brought reality home. Life had to include wrestling with God and assuming responsibility as the heir of God's promises to Abraham (Genesis 28:10-22 ). Jacob made an oath, binding himself to God. Here is the center of Jacob's story; all else must be read in light of the Bethel experience. </p> <p> In Aram with his mother's family, the deceiver Jacob met deception. Laban tricked him into marrying poor Leah, the elder daughter, before he got his beloved Rachel, the younger. [[Fourteen]] years he labored for his wives (Genesis 29:1-30 ). Six more years of labor let Jacob return the deception and gain wealth at the expense of his father-in-law, who continued his deception, changing Jacob's wages ten times (Genesis 31:7 ,Genesis 31:7,31:41 ) Amid the family infighting, both men prospered financially, and Jacob's family grew. Eventually he had twelve children from four women (Genesis 29:31-30:24 ). </p> <p> Intense bargaining ensued when Jacob told Laban he wanted to follow God's call and return to the land of his birth. [[Supported]] by his wives, who claimed their father had cheated them of their dowry (Genesis 31:15 ), Jacob departed while Laban and his sons were away in the hills shearing sheep. Starting two days later, Laban and his sons could not overtake Jacob until they reached Gilead, 400 miles from Haran. </p> <p> Laban complained that he had not had an opportunity to bid farewell to his daughters with the accustomed feast. More importantly, he wanted to recover his stolen gods (Genesis 31:30 ,Genesis 31:30,31:32 ). These gods were small metal or terra-cotta figures of deities. See Terraphim. Without the images, his family lost the magical protection which he thought the gods provided from demons and disasters. Since no fault could be found in Jacob's conduct in Haran, all Laban could do was to suggest a covenant of friendship. Laban proposed the terms as (1) never ill-treating his daughters, (2) never marrying any other women, and (3) establishing the site of the covenant as a boundary neither would cross with evil intent. Jacob was now head of his own household. He was ready to climb to a higher plane of spiritual experience. </p> <p> As Jacob approached the [[Promised]] Land, a band of angels met him at [[Mahanaim]] (Genesis 32:1-2 ). They probably symbolized God's protection and encouragement as he headed southward to meet Esau for the first time in twenty years. Esau's seemingly hostile advance prompted a call for clear evidence of God's guarding. Shrewdly, Jacob sent an enormous gift to his brother and divided his retinue into two groups. Each group was large enough to defend itself or to escape if the other was attacked. To his scheme Jacob added prayer. He realized that it was ultimately God with whom he must deal. When all had crossed the Jabbok River, Jacob met One who wrestled with him until daybreak (Genesis 32:1 ). </p> <p> The two struggled without one gaining advantage, until the Opponent dislocated Jacob's hip. Jacob refused to release his Antagonist. Clinging to Him, he demanded a blessing. This would not be given until Jacob said his name. By telling it, Jacob acknowledged his defeat and admitted his character. The Opponent emphasized His superiority by renaming the patriarch. He became Israel, the one on whose behalf God strives. He named the place [[Peniel]] (face of God), because he had seen God face to face and his life had been spared (Genesis 32:30 ). </p> <p> Jacob's fear of meeting Esau proved groundless. Seemingly, Esau was content to forget the wrongs of the past and to share his life. As two contrary natures are unlikely to live long in harmony, Jacob chose the better course turning westward to the Promised Land. Esau headed to [[Seir]] to become the father of the Edomites. The twins did not meet again until their father's death (Genesis 35:27-29 ). </p> <p> From Succoth, Jacob traveled to Shechem, where he built an altar to God. The son of the city ruler raped Jacob's daughter, Dinah. Jacob's sons demanded that the Shechemites be circumcised before any intermarriages were permitted. The leading citizens followed the king in the request. They hoped to absorb the Hebrews' wealth and property into their own. While the men of Shechem were recovering from surgery and unable to defend themselves, Simeon and [[Levi]] killed them to avenge their sister. Jacob condemned their actions, but had to leave Shechem. </p> <p> From Shechem, he returned to Bethel. Once again he received the patriarchal promises. Losses and grief characterized this period. The death of his mother's nurse (Genesis 35:8; Genesis 24:59 ) was followed by the death of his beloved wife Rachel while giving birth to Benjamin at Ephrath (Genesis 35:19; Genesis 48:7 ). About the same time [[Reuben]] forfeited the honor of being the eldest son by sexual misconduct (Genesis 35:22 ). Finally, the death of Jacob's father, who had been robbed of companionship with both sons, brought Jacob and Esau together again at the family burial site in Hebron. </p> <p> Although Genesis 37-50 revolve around Joseph, Jacob is still the central figure. The self-willed older sons come and go at his bidding. </p> <p> Descent to Egypt When severe famine gripped Canaan, Jacob and his sons set out for Egypt. At Beer-sheba Jacob received further assurance of God's favor (Genesis 46:1-4 ). Jacob dwelt in the land of Goshen until his death. Jacob bestowed the blessing not only upon his favorite son Joseph, but also upon Joseph's two oldest sons, Ephraim and Manasseh. He was finally laid to rest at Hebron in the cave Abraham had purchased (Genesis 50:12-14 ). </p> <p> Four New Testament passages recall events in his life. The woman at the well in [[Sychar]] declared to Jesus that Jacob provided the well (John 4:12 ). Stephen mentioned the famine and Jacob's journey to Egypt in the course of his defense before the [[Sanhedrin]] (Acts 7:8-16 ). Paul presented </p> <p> Jacob as an example of the sovereign choice of God and of the predestination of the elect (Romans 9:10-13 ). The writer of Hebrews held up Jacob as one of the examples of active faith (Hebrews 11:9 ,Hebrews 11:9,11:20-22 ). </p> <p> Jacob's Character Throughout the narrative a persistent faith in the God of the fathers shines through. Jacob's life was a story of conflict. He always seemed to be running from someone or something—from Esau, from Laban, or from famine in Canaan. His life, like that of all Israelites, was a checkered history of rebellion and flight. </p> <p> Jacob is no ideal. Jacob's better nature struggled with his sinful self. What raised Jacob above himself was his reverent, indestructible longing for the salvation of his God. </p> <p> Jacob's [[Religion]] As the religion of Israel and thus the roots of [[Christianity]] claim to derive from the patriarchs, it is necessary to attempt to understand Jacob's spiritual life. See [[God Of The Fathers]] . </p> <p> Jacob's religion was consistent with the beliefs and practices of his fathers. He received instruction from Isaac concerning the history of Abraham, covenant, and the great promises. Jacob encountered God at Bethel at the moment of greatest need in his life. He was fleeing from home to distant unknown relatives. A secondhand religion would not do. Jacob's dream was </p> <p> his firsthand encounter with God. The threefold promise of land, descendants, and a blessing to all nations were personalized for him. Jacob saw in the vision the majesty and glory of God. At Bethel Jacob worshiped God and vowed to take [[Yahweh]] as his God. </p> <p> At Peniel, Jacob wrestled face-to-face with God. He saw how weak he was before God. It taught him the value of continued prayer from one who is helpless. Jacob emerged from Peniel willing to let his life fall into God's control. He was wounded but victorious. God gave him a crippled body but a strengthened faith. It was a new Jacob—Israel—who hobbled off to meet Esau. He had learned obedience through suffering. </p> <p> Theological Significance God did not chose Jacob because of what he was but because of what he could become. His life is a long history of discipline, chastisement, and purification by affliction. Not one of his misdeeds went unpunished. He sowed deception and reaped the same, first from Laban and then from his own sons. </p> <p> Jacob's story is a story of conflict. The note of conflict is even heard before his birth (Genesis 25:22-23 ). However, in the midst of the all-too-human quarrels over family and fortune, God was at work protecting and prospering His blessed. </p> <p> With the other patriarchs God acted directly, but with Jacob God seemed to be withdrawn at times. Yet, God was no less at work. He worked through unsavory situations and unworthy persons. Even in Jacob's web of conflict and tragedy, God's hand guided, though half-hidden. </p> <p> Gary D. [[Baldwin]] </p>

<p> Events relating to a child’s birth often influenced parents in their choice of a name for the child. Isaac and Rebekah gave the second of their twin sons the name Jacob (meaning ‘to hold the heel’) because at the birth the baby Jacob’s hand took hold of the heel of the first twin, Esau (Genesis 25:24-26). When the two boys grew to adulthood, Jacob proved to be true to his name when he again took hold of what belonged to his brother, by cunningly taking from him the family birthright and the father’s blessing (Genesis 27:36). </p> <p> From the beginning God made it clear that he had chosen Jacob, not Esau, as the one through whom he would fulfil his promises to Abraham. But that was no excuse for Jacob’s trickery (Genesis 25:23; Malachi 1:2; Romans 9:10-13). </p> <p> The line of descent from Abraham through Isaac and Jacob was the line God used to produce the nation that became his channel of blessing to the whole world (Genesis 28:13-14). To the generations that followed, God was known as the God of Abraham, Isaac and Jacob (Genesis 50:24; Exodus 3:6; Deuteronomy 1:8; Matthew 22:32; Acts 3:13). The nation descended from Jacob was commonly called Israel (after Jacob’s alternative name; Genesis 32:28), though in poetical writings it was sometimes called Jacob (Numbers 23:21; Isaiah 2:5; Isaiah 43:28; Malachi 3:6; Romans 11:26). </p> <p> [[Building]] for the future </p> <p> Jacob was a selfishly ambitious young man who was determined to become powerful and prosperous. By ruthless bargaining he took from Esau the right of the firstborn to become family head and receive a double portion of the inheritance (Genesis 25:27-34; see FIRSTBORN). Later, by lies and deceit, he gained his father’s blessing This confirmed the benefits of the birthright, in relation to both the family and the nation that was to grow out of it (Genesis 27:1-29; see BLESSING). (Concerning the lesser blessings given to the elder brother see ESAU.) </p> <p> To escape his brother’s anger, Jacob fled north. His excuse was that he was going to Paddan-aram to look for a wife among his parent’s relatives (Genesis 27:41-46; Genesis 28:1-5). Before Jacob left Canaan, God graciously confirmed the promise given to Abraham, and assured Jacob that one day he would return to Canaan (Genesis 28:10-22). </p> <p> It was twenty years before Jacob returned. In Paddan-aram he fell in love with Rachel, younger daughter of his uncle Laban, and agreed to work seven years for Laban as the bride-price for Rachel. Laban tricked Jacob by giving him Leah, the elder daughter, instead. He then agreed to give Rachel as well, but only after Jacob agreed to work another seven years as the extra bride-price (Genesis 29:1-30). </p> <p> Upon completion of the second seven years, Jacob decided to work an additional six years. His purpose was to build up his personal flocks of sheep and goats, which he considered to be compensation for Laban’s repeated trickery. There was a constant battle, as two cunning dealers tried to outdo each other (Genesis 30:25-43; Genesis 31:41). </p> <p> During these twenty years Jacob also built a large family. Leah produced several sons, but Rachel remained childless. Rachel therefore gave her maid to Jacob, so that through the maid he might produce sons whom Rachel could adopt as her own. Not to be outdone, Leah did the same. [[Finally]] Rachel produced a son, Joseph, and he became Jacob’s favourite (Genesis 29:31-35; Genesis 30:1-24). When at last Jacob and his family fled from Laban, Laban pursued them. In the end Jacob and Laban marked out a boundary between them and made a formal agreement not to attack each other again (Genesis 31). </p> <p> A changed man </p> <p> As he headed for Canaan, Jacob knew that if he was to live in safety he would have to put things right with Esau. Esau by this time had established a powerful clan (Edom) in neighbouring regions to the south-east. Jacob was beginning to learn humility such as he had not known before and cried to God for help (Genesis 32:1-12). </p> <p> God taught Jacob, through a conflict he had one night with a special messenger from God, that his proud self-confidence had to be broken if he was really to receive God’s blessing. The crisis in Jacob’s life was marked by God’s gift to him of a new name, Israel, ‘an overcomer with God’ (Genesis 32:13-32). Jacob began to change. He humbled himself before Esau and begged his forgiveness, with the result that instead of further tension and conflict between the two brothers there was friendship and cooperation (Genesis 33:1-17). </p> <p> Jacob then crossed the Jordan into Canaan, where he demonstrated his faith in God’s promises by buying a piece of land. He at least now had permanent possession of part of the land God had promised to him and his descendants (Genesis 33:18-20). At Bethel God renewed his promises (Genesis 35:1-15; cf. Genesis 28:13-22). As if to emphasize that this occupancy of Canaan was by God’s grace alone, the writer of Genesis includes two shameful stories that show the unworthiness of Jacob’s family to receive God’s blessings (Genesis 34; Genesis 38). The only son of Jacob to be born in Canaan was the youngest, Benjamin (Genesis 35:16-26). </p> <p> The family moved south to Hebron to be with the aged Isaac in his last few years (Genesis 35:27-28). It seems that Jacob remained there while his sons took his flocks from place to place looking for pastures (Genesis 37:14-17). Out of these circumstances came the dramatic sequence of events recorded in the long story of Joseph (see JOSEPH THE SON OF JACOB). The outcome of that story was that Jacob and all his family moved south through Beersheba and settled in Egypt (Genesis 46:1-7; Genesis 46:26). </p> <p> Jacob lived in Egypt seventeen years (Genesis 47:28). Before he died, he raised Joseph’s two sons, Ephraim and Manasseh, to the same status as his own sons (Genesis 48:1-6). This was because he had given Joseph the birthright that the eldest son had lost (1 Chronicles 5:1-2; cf. Genesis 35:22). Now Joseph, through his two sons, would receive twice the inheritance of the other sons (Genesis 48:14-16; Genesis 49:26). Jacob then announced his blessing on all his sons in turn (Genesis 49:1-27; Hebrews 11:21). By insisting that his sons bury him in Canaan, he expressed his faith that Canaan would become the land of his descendants (Genesis 47:29-31; Genesis 49:28-33; cf. Genesis 46:4). His sons carried out his wish (Genesis 50:12-13). </p>

Genesis 25:2627:36Hosea 12:2-4Genesis 25:29-34 <p> When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Genesis 27 ), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who possessed it (1) superior rank in his family (Genesis 49:3 ); (2) a double portion of the paternal inheritance (Deuteronomy 21:17 ); (3) the priestly office in the family (Numbers 8:17-19 ); and (4) the promise of the See d in which all nations of the earth were to be blessed (Genesis 22:18 ). </p> <p> Soon after his acquisition of his father's blessing (Genesis 27 ), Jacob became conscious of his guilt; and afraid of the anger of Esau, at the suggestion of Rebekah Isaac sent him away to Haran, 400 miles or more, to find a wife among his cousins, the family of Laban, the [[Syrian]] (28). There he met with Rachel (29). Laban would not consent to give him his daughter in marriage till he had served seven years; but to Jacob these years "seemed but a few days, for the love he had to her." But when the seven years were expired, Laban craftily deceived Jacob, and gave him his daughter Leah. Other seven years of service had to be completed probably before he obtained the beloved Rachel. But "life-long sorrow, disgrace, and trials, in the retributive providence of God, followed as a consequence of this double union." </p> <p> At the close of the fourteen years of service, Jacob desired to return to his parents, but at the entreaty of Laban he tarried yet six years with him, tending his flocks (31:41). He then set out with his family and property "to go to Isaac his father in the land of Canaan" (Genesis 31 ). Laban was angry when he heard that Jacob had set out on his journey, and pursued after him, overtaking him in seven days. The meeting was of a painful kind. After much recrimination and reproach directed against Jacob, Laban is at length pacified, and taking an affectionate farewell of his daughters, returns to his home in Padanaram. And now all connection of the [[Israelites]] with [[Mesopotamia]] is at an end. </p> <p> Soon after parting with Laban he is met by a company of angels, as if to greet him on his return and welcome him back to the Land of [[Promise]] (32:1,2). He called the name of the place Mahanaim, i.e., "the double camp," probably his own camp and that of the angels. The vision of angels was the counterpart of that he had formerly seen at Bethel, when, twenty years before, the weary, solitary traveller, on his way to Padan-aram, saw the angels of God ascending and descending on the ladder whose top reached to heaven (28:12). </p> <p> He now hears with dismay of the approach of his brother Esau with a band of 400 men to meet him. In great agony of mind he prepares for the worst. He feels that he must now depend only on God, and he betakes himself to him in earnest prayer, and sends on before him a munificent present to Esau, "a present to my lord Esau from thy servant Jacob." Jacob's family were then transported across the Jabbok; but he himself remained behind, spending the night in communion with God. While thus engaged, there appeared one in the form of a man who wrestled with him. In this mysterious contest Jacob prevailed, and as a memorial of it his name was changed to Israel (wrestler with God); and the place where this occured he called Peniel, "for", said he, "I have seen God face to face, and my life is preserved" (32:25-31). </p> <p> After this anxious night, Jacob went on his way, halting, mysteriously weakened by the conflict, but strong in the assurance of the divine favour. Esau came forth and met him; but his spirit of revenge was appeased, and the brothers met as friends, and during the remainder of their lives they maintained friendly relations. After a brief sojourn at Succoth, Jacob moved forward and pitched his tent near Shechem (q.v.), 33:18; but at length, under divine directions, he moved to Bethel, where he made an altar unto God (35:6,7), and where God appeared to him and renewed the Abrahamic covenant. While journeying from Bethel to Ephrath (the [[Canaanitish]] name of Bethlehem), Rachel died in giving birth to her second son Benjamin (35:16-20), fifteen or sixteen years after the birth of Joseph. He then reached the old family residence at Mamre, to wait on the dying bed of his father Isaac. The complete reconciliation between Esau and Jacob was shown by their uniting in the burial of the patriarch (35:27-29). </p> <p> Jacob was soon after this deeply grieved by the loss of his beloved son Joseph through the jealousy of his brothers (37:33). Then follows the story of the famine, and the successive goings down into Egypt to buy corn (42), which led to the discovery of the long-lost Joseph, and the patriarch's going down with all his household, numbering about seventy souls (Exodus 1:5; Deuteronomy 10:22; Acts 7:14 ), to sojourn in the land of Goshen. Here Jacob, "after being strangely tossed about on a very rough ocean, found at last a tranquil harbour, where all the best affections of his nature were gently exercised and largely unfolded" (Genesis 48 ). At length the end of his checkered course draws nigh, and he summons his sons to his bedside that he may bless them. Among his last words he repeats the story of Rachel's death, although forty years had passed away since that event took place, as tenderly as if it had happened only yesterday; and when "he had made an end of charging his sons, he gathered up his feet into the bed, and yielded up the ghost" (49:33). His body was embalmed and carried with great pomp into the land of Canaan, and buried beside his wife Leah in the cave of Machpelah, according to his dying charge. There, probably, his embalmed body remains to this day (50:1-13). (See [[Hebron]] .) </p> <p> The history of Jacob is referred to by the prophets ( Hosea 12:3,4,12 ) and (Malachi 1:2 ). In Micah 1:5 the name is a poetic synonym for Israel, the kingdom of the ten tribes. There are, besides the mention of his name along with those of the other patriarchs, distinct references to events of his life in Paul's epistles ( Romans 9:11-13; Hebrews 12:16; 11:21 ). See references to his vision at Bethel and his possession of land at Shechem in John 1:51; 4:5,12; also to the famine which was the occasion of his going down into Egypt in Acts 7:12 (See [[Luz]]; BETHEL .) </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 Genesis 22:17 ('stars ' and 'sand'), with Genesis 26:4 ('stars' only), and 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. 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 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. Genesis 25 — Genesis 49 . </p>

<p> <b> JACOB. </b> — <b> 1 </b> . According to the genealogical list in Matthew, Jacob (Ἰακώβ) is the father of Joseph the husband of Mary (Matthew 1:15-16). </p> <p> <b> 2 </b> . One of the reputed progenitors of the Jewish nation. Apart from the reference to Jacob’s well (πηγὴ τοῦ Ἰακώβ, see next art.), in John 4:6, and his place in the genealogies of Matthew and Luke (Matthew 1:2, Luke 3:34), Jacob is mentioned in the [[Gospels]] only as one of the three patriarchs (Matthew 8:11 ‘Many shall come from the east and the west; and shall sit down with Abraham and Isaac and Jacob …’ cf. Luke 13:28 f., Matthew 22:32 || Mark 12:26, Luke 20:37 ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’). These three were grouped from early times (Exodus 2:24; Exodus 3:6; Exodus 3:15-16, Leviticus 26:42, 1 Kings 18:36, 2 Kings 13:23, Jeremiah 33:26, 1 Chronicles 29:18, 2 Chronicles 30:6), and occupied a place apart in Jewish thought. According to the Rabbis, they alone were entitled to be called אָבוֹח ‘fathers.’ To them was traced not only the origin of the nation, but also the beginning of true worship. As a descendant of these three, a Jew might claim nobility and a special relationship to God. This claim was recognized as וְכוּחאָבוֹח ‘righteousness of the fathers,’ and was based on Exodus 32:13. It was denounced by John the [[Baptist]] (see Abraham, and cf. Matthew 3:9, Luke 3:8), and it figured prominently in the conflicts between Jesus and the [[Pharisees]] (cf. John 8:33; John 8:37). [[Apparently]] in the time of Jesus it was liable to be abused, and on this account later Rabbis refused to lay stress upon it, declaring it no longer valid. In Rabbinic literature, Jacob is recognized as the most important of the three patriarchs (cf. Leviticus 26:42). He prevails with God (Genesis 32:28). He names the sanctuary the house of God (Genesis 28:22), and, in contrast to Abraham the father of Ishmael, and Isaac the father of Esau, Jacob inherits the promise in his children (49). </p> <p> Literature.—A most suggestive analysis of the character of Jacob, and a full discussion of the problems of the narrative in Genesis, including the names ‘Jacob’ and ‘Israel,’ is given by Driver in Hasting's Dictionary of the [[Bible]] ii. 526–535; cf. also Stanley, <i> Jewish Church </i> , i. pp. 46–66; Gore, <i> Studia Biblica </i> , iii. 37 f.; Ph. Berger, ‘La [[Signification]] Historique des Noms des Patriarches Hébreux’ in <i> Mémoires de la Société Linguistique </i> , vi. 150. </p> <p> G. Gordon Stott. </p>

<p> Ja'cob. (supplanter). The second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, 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. </p> <p> (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised, he would have received in some good way; but Jacob and his mother, distrusting God's promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. - Editor). </p> <p> Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. </p> <p> After the lapse of twenty-one 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. </p> <p> 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 exceeded his 130th year when he went tither. He was presented to Pharaoh, and dwelt for seventeen 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. </p> <p> 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 - John 1:51; John 4:5; John 4:12; Acts 7:12; Acts 7:16; Romans 9:11-13; Hebrews 11:21; Hebrews 12:16. </p>

<p> Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother's heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Genesis 25:26 . This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother's absence and his father's infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother's wrath, Genesis 27:1-28:22 . On his journey the Lord appeared to him in a dream, (see Genesis 28:10 , etc. His subsequent days, which he calls "few and evil," were clouded with many sorrows, yet amid them all he was sustained by the care and favor of God. On his solitary journey of six hundred miles into Mesopotamia, and during the toils and injuries of this twenty years' service with Laban, God still prospered him, and on his return to the land of promise inclined the hostile spirits of Laban and of Esau to peace. On the border of Canaan the angels of God met him, and the God of angels wrestled with him, yielded him the blessing, and gave him the honored name of Israel. But sore trials awaited him: his mother was no more; his sister-wives imbittered his life with their jealousies; his children Dinah, Simeon, Levi and Reuben filled him with grief and shame; his beloved Rachel and his father were removed by death; Joseph his favorite son he had given up as slain by wild beasts; and the loss of Benjamin threatened to bring his gray hairs with sorrow to the grave. But the sunset of his life was majestically calm and bright. For seventeen years, he enjoyed in the land of Goshen a serene happiness: he gave a dying blessing in Jehovah's name to his assembled sons; visions of their future prosperity rose before his eyes, especially the long line of the royal race of Judah, culminating in the glorious kingdom of Genesis 24:1-50 . His name is found in the New Testament, illustrating the sovereignty of God and the power of faith, Romans 9:13 Hebrews 11:9,21 . </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. Genesis 25:21-34; 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—John 1:51; John 4:5; John 4:12; Acts 7:12-15; Romans 9:11-13; Hebrews 11:21; Hebrews 12:16. </p>

<p> The ever-memorable name of the ever-memorable person, concerning whom it hath pleased God the [[Holy]] [[Ghost]] to say so much throughout the whole Scripture. His name signifies a supplanter; but after the memorable scene at Jabbock, when Jacob wrestled with the angel and pevailed, the Lord himself changed his name to Israel, a prince. (See Genesis 32:27-28) For his history I refer to the book of Genesis, from Genesis 15:1-21 to the end. </p>

<p> 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 Genesis 49:24, and other places). </p>