In response to an article on page 26, of Magazine 219, January 2018.
The very first thing we notice in analysing this article is that the writer of it has deliberately overlooked an earlier event in the life of Jacob, in Genesis 31:11, when it is recorded that he said, “Here am I”.
One has to ask why anyone would ignore such a mention and base a new chapter in this Here Am I series on only the later, 2nd recorded occurrence.
As usual, where error is found, it is sure to manifest itself in multiples rather than in isolation. One has to read only to the 3rd paragraph to find why the writer wants us to focus on this one particular instance of ‘Here am I’. Clearly, the writer subscribes to the fallacious theory, found still in a few conservative circles, which delights in portraying Jacob as an unspiritual scoundrel, out of the will of God until he is transformed at Peniel.
To admit that Genesis 31:11 has Jacob saying to God, “Here am I”, would greatly weaken, if not almost negate, the flimsy foundations of the man-made hypothesis that sadly the writer seemingly adheres to.
How is it that even a ‘conservative’ writer could believe he is permitted to be dishonest – as he conceals vital relevant background references when building the platform for the viewpoint he wishes to present? Worse than it just being poor exegesis, it is actually dishonest.
Haven’t we heard in the past: A text out of context is a pretext? If the context containing Jacob’s first recorded ‘Here am I’ is deliberately ignored, isn’t the following ‘Here am I’ out of context? Then, don’t the subsequent foundational points of view presented become a pretext?
Further to the obvious deliberate omission referred to above, there are 3 statements made in the Here Am I article that beg to be addressed in this short response.
Statement #1
Jacob was the name associated with his… low spiritual state. (3rd paragraph Here Am I)
A look at the evidence does not support Jacob’s alleged ‘low spiritual state’.
In Genesis 25:29-34 Jacob valued the birthright and proposed a valid, legally binding, openly negotiated agreement with his brother Esau, who willingly accepted. In contrast, it is recorded in verse 34 that Esau despised his birthright. In verse 32 Esau has already displayed his carnal disregard toward it. Note that it is recorded that Esau ‘sware’ and ‘sold’ his birthright; a deliberate, legal transaction.
Some try to find support for Esau but in doing so ignore what God says of him: Esau have I hated. (Romans 9:13); …profane person (Hebrews 12:16). Esau supporters need to be careful that they do not be seen as those who call evil good, and good evil.
When we come to Genesis 27 many people immediately accuse Jacob of being sly, dishonest and evil. Yet they never offer any supporting comments that God ever made to that effect. There aren’t any.
Note 2 other things relating to chapter 27:
1. You cannot get the blessing unless you have the birthright. For all those who still think Esau should have inherited the blessing – how could he, without the birthright? In allowing for it, such Esau-supporters would all be in breach of the rules! Esau-supporters would commit an offence, in breaching birthright protocols, to support one who God said He ‘hated’!
2. In the record of what took place, Jacob displayed an honourable heart and attitude:
a) He obeyed, honoured his mother (8).
b) He appealed to reason. (11-12)
c) The plan to get the blessing was his mother’s – not Jacob’s. Clearly, she was acting on the basis of prior knowledge through revelation from God as recorded in Genesis 25: 22-23 and mentioned by Paul in Romans 9:11-12.
One wonders why Isaac pursued his plan to back his ‘profane’ son when God had already revealed that His plan and purpose was for the elder to serve the younger (Genesis 25: 22-23). We are told that Esau’s wives were a grief of mind unto Isaac and to Rebekah (26:34-35). It is not as if Isaac didn’t already know about Esau’s rebellious and profane heart – he (Isaac), too, was suffering the fruits of it, thanks to Esau’s relationships.
Furthermore, when Isaac commented in chapter 27, “The voice is Jacob’s voice” (27:22), was he, in fact, recognising that the reply of “the LORD thy God brought it to me.” (27:20) was made from words that Jacob was known to use – whereas Esau would never use such spiritually-oriented words or make such a reference to God?
Why do the knockers of Jacob never question Isaac and his ‘blindness’ to the purposes of God? Had Isaac been true to the revelation of Genesis 25:22-23, this chapter 27 would surely have happened so differently.
In chapter 28 Isaac is quite happy to pass on to Jacob what was promised to Abraham and himself (28:3-4). Such substance would be of no consequence or value to a man of ‘low spiritual state’. But Jacob was a man who valued the spiritual elements of the birthright (which is why it is recorded in Romans 9:13 ‘Jacob have I loved’) – he would understand the import of what Isaac was passing on to him.
The next 10 paragraphs are from another Paradise Publishing article on Jacob in Genesis 28, with a few alterations:
When we come to verse 13 of chapter 28 we have the LORD speaking to Jacob. He passes on the same message as He had given to Abraham and Isaac. Verse 15 is a promise of His enduring preservation and help. Jacob responds immediately.
Jacob’s response is a spiritual one. It reveals the heart and mind of the man, Jacob. As the one of the twins who was spiritually-minded, he had been entrusted with carrying the genetic line of the Messiah; his “profane” twin having declared his utter disdain of the things of God. Spiritual elements were an integral part of the birthright, and Genesis 25:34 records, thus Esau despised his birthright.
Verses 20 and 21 of chapter 28 highlight Jacob’s absolute reverence for the purposes of God, as seen in the way Jacob reviews the Abrahamic Covenant that has been entrusted to him, as it was to Isaac, his father. It is fresh in his mind, especially seeing the Lord has just reiterated parts of it, as recorded in verses 13 to 15. These are not the words of a man of ‘low spiritual state’.
In verses 20 & 21 Jacob is not questioning God’s ability to protect or provide – quite the opposite: he is affirming his absolute trust and dependency on God, and what God has just told him in the dream. He recounts several parts of the message from the dream (which is in substance Abrahamic Covenant) and so states it. His ‘vow’ is in essence an echo of what the Lord has just revealed to him, showing his humble acceptance of it and preparedness to be part of it. His attitude is similar to that of Mary when she said,” Behold the handmaid of the Lord; be it unto me according to thy word.” (Like 1:38)
It is unfortunate that there are a few who choose to twist the widely accepted meaning of verse 20, probably in an effort to substantiate their shabby speculative denigration of Jacob, whom they see as a villain for most of his life. How anyone could ever find reason to come to the defence of a profane Esau (when God says “Esau have I hated”) and denigrate Jacob on every occasion possible (when God says “Jacob have I loved”) seems totally contrary to Scripture. Alas there are a few, even within some conservative evangelical circles, that seem to glory in promulgating this deprecating line of irrational reason, calling evil good and good evil; which so doing is ill-spoken of in Isaiah 5:20; Woe unto them that call evil good, and good evil. . .
What then did Jacob mean when he said “If God will be with me…”?
Just because the verse reads “If…” it doesn’t have to mean that Jacob is doubting or questioning God. ‘If’ can often be used to mean ‘Since’ or ‘Seeing that’. In keeping with all that we know of Jacob and his total dependency on the Lord and his honouring of the Covent entrusted to him, it is most likely that he was meaning Since’ or ‘Seeing that’…
Here is an example of how we might use ‘If’ in modern times:
A businessman stands looking out of his 2nd storey office window. He comments to his receptionist, “If it’s a blue car, and it’s around midday, and it comes north and turns left at the traffic lights, then the lady that comes to the door will be my wife.”
There is no doubt in the mind of the businessman that the person about to arrive is his wife. He is not questioning whether he wants her to be or not – he is saying that in view of all of those things being as they are, he knows assuredly who will be knocking at the door shortly. He is convinced already.
Jacob is no different. He basically says, “Seeing that You have promised me all of these things (and lists the very things that God has just showed him) then You will be my God . . . as you have promised me … so what have I to fear.”
How did God think of Jacob? Pretty highly; from what we read in verses 13 to 15. How many others in Scripture were afforded the kind of promises that God gave Jacob that day? There are good reasons why He did. This was not unexpected at all. We must remember that Jacob’s mother had been shown the future of Jacob before he was born. The one of whom questions might be asked, if ever one might, is Isaac. Rebekah knew what God’s perspective was for Jacob. She was under no delusion. So what happened to Isaac that he couldn’t go along with God’s pre-revealed plan of action?
God’s plan had always been to use Jacob. He never used profane people (like Esau) to bring about particular pieces of His spiritual plan. God may have chosen to use a heathen king to get His temple built – that was just a building. But He chose not to allow even His unique servant, Moses, to lead the people into Canaan due to one event where he did not sanctify the Lord in the eyes of the children of Israel. (Numbers 20:12) No, the impression we get regarding Jacob is not that of a man of ‘low spiritual state’.
In further chapters of Genesis we see Jacob acting in a godly manner:
Genesis 30:2 Am I in God’s stead?
Genesis 30:27 The LORD hath blessed me for thy sake, Laban said.
Genesis 30:30 The LORD hath blessed thee since my coming, said Jacob.
In chapter 31:
The LORD tells Jacob to return home. (3)
Jacob testifies, ‘The God of my father hath been with me’. (5)
Jacob acknowledges God in his life. (9)
God explains how He has helped Jacob and tells him what to do. (11-13)
Rachel and Leah acknowledge God’s part and mind in relation to Jacob. (16)
God warns Laban not to harm Jacob. (24)
Jacob testifies of God’s help and goodness to him. (42)
In Genesis 32:1 Jacob is provided similar protection and revelation of it as afforded other favoured servants of God. e.g. Elisha in 2 Kings 6:17
Verses 9-12 record Jacob’s lovely prayer. O that more would pray as Jacob did in verse 10. These are not the words of a man of ‘low spiritual state’.
Statement #2 At last he is ready to hear God’s voice and to heed his calling.
(7th paragraph Here Am I)
Apparently the Here Am I writer is at liberty to ignore all the instances during Jacob’s life just outlined and discussed above. Even just considering these four occasions on which God spoke and Jacob responded: Gen 28:13-15; 31:3; 31:11-13; 32:29-30, we see that Jacob has been hearing from God and responding for 53 years (see Jacob’s Chronology page[i]).
Statement #3 . . .his only act of faith recorded in the hallway of faith, Hebrews 11, was from this episode in his life. (8th paragraph Here Am I)
Many of us are increasingly wary of such Pharisaic comments made by people in relation to Hebrews 11. The Holy Spirit has chosen to mention certain things and purposely left out much that could have been said. One can’t help noticing that even David, the man after God’s heart, only gets a mention of his name. Others, like Elijah, are not even named. Does that insinuate something? No, it does not!
The comment made in reference to Hebrews 11 in this Here Am I article actually amounts to a waste of print. It says nothing of any consequence; and offers nothing of edification while possibly implying something quite negative and groundless. It is not the only paragraph, in this article, guilty of a rather weak attempt at application.
An additional point of interest
Joseph shall put his hands upon thine eyes. (2nd to last paragraph)
In addition to the meaning given, that Joseph would be present at Jacob’s death, it is interesting to note from the writings of historical researchers that Joseph was also famous in his time for a number of things not recorded in Scripture.
One of these was that he was known for having knowledge and remedies in matters of health. One area specifically mentioned is eyesight. Apparently God blessed him with not only prophetic knowledge relating to famine and plenty but Joseph was also credited with the design, and overseeing the construction of, grain storage facilities, pyramids and such like. He was equally renowned for matters relating to health.
Some have suggested that the verse Joseph shall put his hands upon thine eyes may mean that Jacob would have his eyesight restored by visiting Joseph.
To those who will immediately get upset by any ‘outside information’ being considered, let me ask, ‘How do you know that the words of the Lord Jesus in Matthew 24:2, about the temple being destroyed, were ever fulfilled? It’s not in Scripture! Yet we hear countless preachers telling us that the army of Titus came through in AD70. How do they know that?
In conclusion, it seems incredulous that a believer writing an article could feel at liberty to malign one of God’s key characters in the Bible through concealing or deliberately ignoring strategic verses. Even worse, it appears this is done to enable the writer to conform to a pre-determined man-made view that he wishes to promulgate.
It seems, therefore, that the whole basis of the Jacob article in the Here Am I series is groundless. Sadly, it is based on a false assumption and therefore lacks credibility.
Sadly, this is not an isolated case in this particular magazine, as good as it it, as may be seen by reading some responses that refute and correct other erroneous aspersions, as shown on this website.
For a companion article from Paradise Publishing dealing with Jacob please read the Jacob in Genesis 28.20 article on this website.
[i] Jacob’s Chronology page is available for download on this website.