As we hear the Exodus narrative, and as we allow it to cast light on the Genesis narrative (as the Exodus narrative is probably more important to Israel than the Genesis narrative, especially when it comes to their self-understanding and the interpretive model of God’s interaction with them and with the world in the ongoing theme of exile to exodus), we find that “When it was reported to the king of Egypt that the people had fled, the heart of Pharaoh and his servants was turned against the people, and the king and his servants said, ‘What in the world have we done? For we have released the people of Israel from serving us!’ Then he prepared his chariots and took his army with him. He took six hundred select chariots, and all the rest of the chariots of Egypt, and officers on all of them” (Exodus 14:5-7). It is at this point that the results of the two stories radically diverge, as the armies of Egypt are destroyed at the Lord’s hand, whereas Laban, after overtaking and confronting Jacob, ends up kissing his grandchildren and his daughters goodbye, blessing them, and returning to his home (31:55).
It is important to draw out these Scriptural connections, as past is always prelude to present, and the words of the prophets, when they would come, draw on a collective understanding that is structured upon the history of Israel---a history which stretches back to Abraham. If we will recognize the importance of Israel’s foundational narrative (the Torah/Pentateuch), then we position ourselves to gain deeper insights and appreciation of such things as the parables of Jesus. Thus, as stated earlier, we gain deeper insights into the character of, and appreciation for, the creator God that chose out a people for Himself to accomplish His purposes in and for His creation.
It is as soon as Laban departs that Jacob’s thoughts turn to his brother. He knows that he has a serious problem on his hands. He knows that he has wronged his brother---dishonored his brother and his entire family. He devises a plan. Indeed, “Jacob sent messengers on ahead to his brother Esau in the land of Seir, the region of Edom. He commanded them, ‘This is what you must say to my lord Esau: “This is what your servant Jacob says: I have been staying with Laban until now. I have oxen, donkeys, sheep, and male and female servants. I have sent this message to inform my lord, so that I may find favor in your sight.”’” (32:3-5) Jacob is right to be concerned. This concern, and the reasons for the concern (cultural) will be well understood by those that are hearing in this story independently as part of the oral tradition being shared amongst the Israelites, or as those that are hearing/reading this story as a post-exodus people after the stories have been codified and taken the shape in which we now have them. Though all will already know the outcome (much like the initial church communities that were the hearers of the Gospels do so with knowledge of their outcome), they can still share in the tension by which the story is shaped.
Having made this initial effort at what Jacob believes to be necessary for the assuagement of Esau, “The messengers returned to Jacob and said, ‘We went to your brother Esau. He is coming to meet you and has four hundred men with him.’” (32:6) Understandably, and with full cognizance of what he had done to his brother, “Jacob was very afraid and upset” (32:7a). Owing to this, he took some precautions. Knowing that the shame that he had foisted upon his brother could be satisfied with a certain level of vengeance, and expecting the worst, Jacob “divided the people who were with him into two camps, as well as the flocks, herds, and camels” (32:7b). Jacob’s reasoning process, steeped in an honor and shame culture (as the stories are being circulated within communities that also function in the dialectic of honor and shame), is on display, as he thinks “If Esau attacks one camp… then the other camp will be able to escape” (32:8). Jacob reasons hopefully that the shame which he has foisted upon his brother will be satisfied by Esau’s slaughter of half of Jacob’s people and possessions.
After devising this plan, Jacob prays to the Lord, saying “Rescue me, I pray, from the hand of my brother Esau, for I am afraid he will come and attack me, as well as the mothers with their children” (32:11). He then repeats the promise that has been conveyed to him, reminding the Lord of His words in which He had said “I will certainly make you prosper and will make your descendants like the sand on the seashore, too numerous to count” (32:12). Having offered up this prayer, and perhaps gaining a bit of confidence in light of this recollection and of all that has happened to him to this point, Jacob makes a change to his plans. “He sent as a gift to his brother Esau” (32:13b) a sizable number of animals, in the obvious hope that doing so would make up for what Jacob had stolen from him, and as something of a symbolic (and tangible) transfer of honor. Is this a semblance of humility here on Jacob’s part? Perhaps. We read that “He entrusted them to his servants” (32:16a), telling them to “’Pass over before me, and keep some distance between one herd and the next.’ He instructed the servant leading the first herd, ‘When my brother Esau meets you and asks, “To whom do you belong? Where are you going? Whose herds are you driving?” then you must say, “They belong to your servant Jacob. They have been sent as a gift to my lord Esau. In fact Jacob himself is behind us.”’” (32:16b-18) There is an element here, however faint it may seen, of Jacob attempting to shame himself as he approaches Esau.
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