000 Allen FMT (i-xxii) - The Presbyterian Leader

In an era when deception is commonplace in business and politics, a
preacher could use the story of Jacob to indicate the consequences of
deception. Even if deceivers are not personally exposed, the practice of
deception undermines community. In a culture that celebrates immediate
gratification, Jacob’s commitment to serve fourteen years for Rachel is a
model of how to respond to disappointment and delay, and how to commit
long-term to participating with God in activities of blessing. The text
continues to demonstrate that God can work with all manner of circumstances
(including dishonesty) to help keep the divine promise. Indeed,
while Jacob was disappointed to find himself married to Leah, she was
responsible for ten of Jacob’s twelve children, who became the twelve
tribes. Could God work with circumstances that seem disappointing to
the congregation in order to effect blessing?
As far as we know, the writers of the New Testament neither cite this
passage nor allude to it.
1 Kings 3:5–12* (Paired)
For commentary on this passage, please see Proper 15/Year B.
Proper 13 [18]/Year A
Genesis 32:22–31+ (Semicontinuous)
Proper 13 [18]/Year A 69
People in ancient times believed that a name often indicated a person’s
character or purpose. At birth Jacob was given a name that described his
life through the middle years: one who (through deception) supplants others.
In today’s lection, Jacob received a new name that signals both an
aspect of this identity as well as that of the people Israel.
After marrying Leah and Rachel (Proper 12/Year A), Jacob continued to
behave in ways consistent with his name by fleecing Laban out of Laban’s best
sheep (Gen. 30:25–43). The resulting confrontation contains an ironic and
humorous dimension as the deceivers made mutual accusations (31:1–42).
They covenanted not to harm one another, and marked it with a pillar, Mizpah
(“watchpost”), praying “The LORD watch between you and me, when we
are absent one from the other” (31:48–50). Christians often overlook the fact
that this prayer calls for God to see that Jacob will not mistreat Laban’s people
and that Jacob and Laban not cheat one another (31:51–32:2).
Jacob’s relationship with Esau was still unresolved and, hence, inconsistent
with God’s purpose that people live in community. According to