Over these past few weeks, we’ve begun to hear the story. The story of how our relationship--how all of humanity’s relationship with the living God is a story of blessing upon blessing. We first heard of the blessings of creation and how we are called to create, and to build up and to contribute to our world. Last week, we heard the hard story of Abraham, called by God to sacrifice his own son. Who trusted that God would see God’s promise of land and nation through to fulfillment. And who, in the end, saw that God blessed Abraham with a different sacrifice. Not only for him, but for us, too.
So, what happens when the story goes awry? How does all of this work when the blessing is stolen? When God gives God’s blessing to someone we perceive as completely unworthy. Or undeserving?
Our story today begins in Genesis, chapter 27.
When Isaac was old and his eyes were so weak that he could no longer see, he called for Esau his older son and said to him, “My son.”
“Here I am,” he answered.
Isaac said, “I am now an old man and don’t know the day of my death. Now then, get your equipment—your quiver and bow—and go out to the open country to hunt some wild game for me. Prepare me the kind of tasty food I like and bring it to me to eat, so that I may give you my blessing before I die.”
As our story opens today, Isaac is now an old man. He and Rebekah, his wife, have been extraordinarily blessed by God with large herds, a number of servants, and much wealth. They are the parents of twin sons, Esau and Jacob. Esau, the oldest, will be entitled to both the birthright and the blessing under their cultural norms. This means that Esau can expect to be quite wealthy upon the death of Isaac--that he can expect to receive two thirds of all of his father’s estate.
But, birthright doesn’t only come with wealth. It also comes with power. Esau will be the leader of his family. His brother, Jacob, and all of Jacob’s family will be expected to respect and honor his wishes, as the oldest son and family patriarch.
Then, there is the blessing. This is more personal for Esau. It is the blessing given by God, first to Abraham, Esau’s grandfather. Then to his father Isaac. The blessing--the promise--that God would make a great nation out of Abraham and his descendants and that God would bless them to be a blessing to others.
With both the family birthright and the promised blessing of God, there is a great future ahead for Esau.
And, then, it all falls apart. We continue in chapter 27.
Then Rebekah took the best clothes of Esau her older son, which she had in the house, and put them on her younger son Jacob. She also covered his hands and the smooth part of his neck with the goatskins. Then she handed to her son Jacob the tasty food and the bread she had made.
He went to his father and said, “My father.”
“Yes, my son,” he answered. “Who is it?”
Jacob said to his father, “I am Esau your firstborn. I have done as you told me. Please sit up and eat some of my game, so that you may give me your blessing.”
Isaac asked his son, “How did you find it so quickly, my son?”
“The Lord your God gave me success,” he replied.
Then Isaac said to Jacob, “Come near so I can touch you, my son, to know whether you really are my son Esau or not.”
Jacob went close to his father Isaac, who touched him and said, “The voice is the voice of Jacob, but the hands are the hands of Esau.” He did not recognize him, for his hands were hairy like those of his brother Esau; so he proceeded to bless him.
It all begins with family dysfunction. We get a premonition of this dysfunction at the very beginning of their story, when Esau and Jacob are still in Rebekah’s womb. She experiences a difficult pregnancy. So she turns to God who tells her that the two sons she is carrying will become two nations. That the younger of the two will be the strongest and that the older will be his servant.
Then, in earlier chapters, we also read about how different Esau and Jacob were--physically and temperamentally. Esau was ruddy and handsome, an outdoorsman, a “man’s man.” He was Isaac’s favorite.
Then there’s Jacob. More delicate. With a preference to remain indoors, especially in the kitchen. Perhaps, a “mama’s boy.” Yet, smarter than Esau, a schemer. And that Jacob was Rebekah’s favorite.
Why does family dysfunction happen? We can already begin to see problems in this family, in the way the sons are treated, in the favoritism shown. But, what if we look at the issue of power in this family? And consider who has the power and how power imbalance in relationships and in families and in communities can often result in back door maneuvers and behind the scenes scheming to get one’s way, especially, when one has no power.
Why does Rebekah scheme and go behind Isaac’s back? In an earlier chapter, she has been told directly by God that Jacob is the one to receive the birthright. This is out of order for this patrilineal and patriarchal world. Perhaps, if Rebekah had experienced the same status as Isaac - perhaps she might have gone to him directly and told him the truth - that Jacob was the one to receive the birthright and the blessing. And not Esau.
But this was not her reality. She would not be heard or taken seriously enough to make Isaac change his mind. And so, her only option was to scheme.
It’s the same issue with Jacob. He knows that he will be at the end of the inheritance chain. That his oldest brother will receive everything and that his future will be in the hands of this brother, who is so unlike him. He, too, lacks power in this family. He, too, schemes and goes along with Rebekah’s plan.
How often do we see this in our own families? In our communities? In our world? Where those without power feel they have no recourse but to sneak around or to scheme to get what they want which is simply a balance of power. I’ve seen this in my own family and have mentioned before the impact of an imbalance of power between my older brother and sister and the lifelong effects it had on my sister.
Or consider this week’s news story about the Haitian immigrants at the border, trying to find a way across when the laws say they can’t. And being stopped at the border by our government in a way that brings to mind other images from our history, other times when people simply wanted to be free and equal. But the laws kept them from it.
Rebekah and Jacob are successful in their subterfuge. With Isaac’s failing eyesight and the deception of his wife and son, we read in our text that Isaac mistakenly gives the blessing to Jacob. A blessing that can’t be taken back. A blessing that should have gone to Esau. Who, when he hears of this, is outraged and plots to kill Jacob. His brother. Who is now on the run.
Our story concludes in chapter 28.
When Jacob awoke from his sleep, he thought, “Surely the Lord is in this place, and I was not aware of it.” He was afraid and said, “How awesome is this place! This is none other than the house of God; this is the gate of heaven.”
Jacob finds himself on the run, alone, in the wilderness. Our story says he came to “a certain place.” The original Hebrew reads that Jacob came to “the place.” There’s a definite article here. To the place. The setting of last week’s story, where the near sacrifice of Isaac happened. Also the place where Solomon would eventually build the temple - the highest place in what will become Jerusalem.
Jacob does not know this. All he knows is that he’s tired. Tired of running. Tired of being alone without family or friends. In a desolate place. By himself. With a stone for a pillow.
He dreams a wild dream. A vision of a stairway that stretches from earth to heaven. These stairways in ancient times were considered the thin places between heaven and earth. Close to the dwelling places of the gods. Traversed by priests who would go back and forth to provide communication from the gods to the people.
But here, at the top of the stairway, God stands and speaks directly to Jacob. Words of promise. The same promise spoken to Abraham, Jacob’s grandfather: of land and people and blessing. But, perhaps, more importantly, is God’s promise of presence. That, even in the midst of the challenges of Jacob’s life, God will be present with him.
That’s our promise, too. Whether we are the ones with power or without it, God promises to be present for us. To be with us. At work. Reconciling us with each other and with all creation through Jesus, the incarnate One sent into the midst of our sin and dysfunction. To bind us together with earth and heaven. To make us one.
Like Jacob, we say, “How awesome is this place!” And add, “How awesome is this God!” Amen.
Pentecost 18
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