Genesis 25:19–34

Characterization of Trickster Jacob

Characterization in biblical Hebrew narrative is developed through nuanced dialogue and actions. Preachers should look for perspectival angles in Scripture that create a depth dimension in characterization: some characters change and mature, while others reveal their moral deficits and distorted thinking more fully when narrative ambiguities are resolved. When considering Abraham, Isaac, and Jacob, preachers should steep themselves in all of the patriarchal traditions in Genesis 12–50 before focusing on a lectionary excerpt. Some interpretive traditions take for granted that biblical protagonists are meant to be emulated by the believer. But when preachers consider the sophistication of Hebrew narratives in depth, it becomes clear that not all characters are presented as exemplary.

Many expositors advise that Abram making Sarai sexually available to an Egyptian ruler (Gen 12:10–16) is not being commended by the biblical narrator. The trickster nature of Jacob is more ambiguous in its effects than some interpreters may realize. Literary critics have long argued that Jacob is not necessarily being presented in a laudatory way by the biblical narrator. Jacob’s manipulation of the impulsive Esau (25:29–34) has disastrous consequences: murderous antagonism inflamed in the defrauded twin (27:1–45) forces Jacob to flee. After twenty years amassing wealth at the expense of his kinsman Laban, Jacob must run again, only to face a vengeful Esau accompanied by 400 men. Terrified (32:7), Jacob sends his wives and children across the Jabbok at night toward Esau, a maneuver that puts them at grave risk (32:22–23). Jacob is not being portrayed here as worthy of emulation. Can God work through flawed persons who manipulate others? Yes, and we rejoice that sinners can be instruments of God’s grace, since not one of us can stand before the living God. But preachers should resist the temptation to hold up trickster Jacob as valiant. ¹ Rather, preachers can invite listeners into the rich drama of Israel’s beginnings as a covenant people. Here we glimpse communal growth and resilience from the calling of Abram through other signal moments in the life of Israel. Preachers can underline that everyone—all the families of the earth (Gen 12:1–3)—may claim a place in that fascinating drama through Abraham (Rom 4:16–25). The story of Jacob illustrates that the journey of discipleship may be turbulent when we seek God earnestly. Our passage offers a salutary reminder that believers can expect seasons of struggle and confusion as well as joy and fruitfulness. Covenantal life is nothing less than an adventure in faith. The Jacob story can propel believers toward renewed eagerness for their own part in that adventure.

Rebekah and Discernment

The formidable matriarch Rebekah is mentioned only in the Jacob cycle in the Hebrew Bible. Upon her departure, her household had blessed her with, “May you, our sister, become thousands of myriads; may your offspring gain possession of the gates of their foes” (24:60), proleptically gesturing to the stature she will enjoy after marrying Isaac. In our passage, Rebekah is overcome by the anguish of a difficult pregnancy with twins. She consults Yhwh and receives a divine oracle, learning the geopolitical future of Israel and Edom (25:22–23). All preachers, not only those motivated by feminist and womanist commitments, should lift up this prophetic moment: Rebekah’s spiritual initiative affords her a startling view of the impending history of conflict between Israel and a despised regional enemy, Edom.

As events unfold, her ingenious tactics to promote Jacob’s flourishing (27:1–28:5) do succeed but are morally problematic. Esau’s rage, then, catalyzes longstanding enmity, as can be deduced from bitter biblical polemics against Edom (Ps 137:7; Isa 34:5–17; 63:1–6; Jer 49:7–22; Ezek 25:12–14; Obadiah). Intractable conflict in the region, whether in ancient times or more recently, is a cause not for triumphalism but for deep sorrow. Reflecting on the enmity between Jacob and Esau, preachers might inspire their congregations to address familial and cultural discord in compassionate ways that do not traumatize or wound. Yet Rebekah may be honored as a powerful foremother even if we stop short of endorsing the deceitful stratagems she uses to promote one son over the other. Preachers can lift up Rebekah’s consultation of Yhwh as exemplary for spiritual inquiry in times of struggle.

Jacob and Esau: Conflict in Community

Twins Jacob and Esau wrestled mightily in the womb. Their struggle intensifies over the arc of the narrative, which is marked by Jacob repeatedly fleeing and confronting antagonists, both human and angelic. In the stories of Jacob and Joseph, the ancient scribes have crafted a trajectory of fraternal conflict, diaspora life that becomes fruitful, and fraught reconciliation that carries elements of risk as well as hope. Preachers may need to trace that trajectory for their hearers, especially in congregations where biblical literacy is low.

In our passage, Jacob acquires the material advantage from Esau, but his character is shown to be disagreeably opportunistic. Regarding the negotiation over Esau’s birthright, Robert Alter points to “Esau’s inarticulate outbursts over against Jacob’s calculated legalisms”: while Esau appears “uncouth,” the “quality of wary calculation does not necessarily make Jacob more appealing as a character, and, indeed, may even raise some moral questions about him.” ² Jacob’s unvarnished self-interest is on full display later when he deceives his blind father to steal the blessing reserved for Esau (Genesis 27). Surely as crushing for Isaac as the terrible betrayal he suffered in childhood (Gen 22:1–14), this despicable act underlines that Jacob is no hero. Here, preachers can teach hearers to be wise about what to emulate when looking to a biblical protagonist as exemplar. We can commend Abram’s trust in Yhwh (Gen 15:6) while not minimizing his endangerment of Sarai (12:10–20) or his failure to protect Hagar (16:1–6; 21:1–14). Preachers alert to postcolonial trauma will not celebrate Jacob’s dispossession of Esau: the expropriations and atrocities perpetrated by empires and ecclesial authorities against indigenous groups have done too much harm for us to applaud Jacob’s seizing of what belongs to another. ³ Yet the longer story remains instructive about complexities of character. Though Jacob is a schemer who secures wealth at the expense of others, he also honors liminal spaces in which the Holy is present (28:10–22; 32:1–2), and his wrestling at the Jabbok has become paradigmatic for believers’ agonistic entanglements with the divine (32:22–32).

Genesis 25:19–34 offers glittering treasures for preaching. The passage is read for Proper 10 in Year A of the Revised Common Lectionary. In the preceding weeks, RCL congregations will have heard the call of Abram (Gen 12:1–9), the divine promise of progeny (18:1–15), and disturbing traditions about Abraham’s banishment of Hagar and Ishmael (21:8–21) and near-sacrifice of Isaac (22:1–14). On the Sunday before our passage is read, many preachers will focus on Jesus’s stirring invitation in Matt 11:28–30, “Take my yoke upon you, and learn from me…. For my yoke is easy, and my burden is light.” In Matthean theology, to bear Jesus’ “yoke” is best interpreted as seeking wisdom grounded in covenantal fidelity (see Matt 5:17–20). ⁴ This presents a golden opportunity to trace linkages from covenantal narratives to spiritual fidelity today. Preachers could design a sermon series encompassing the call of Abram, Rebekah inquiring of Yhwh, and Jacob at the Jabbok (32:22–32, Proper 13A), teaching that authentic faith involves affirmative response, sustained discernment, and courageous wrestling with the claim of the Holy on our lives.