31^st August 2014

Rev Dr Max Champion at St John's UCA Mt Waverley Sunday 3 August 2014

Lessons - Genesis 32:22-33:11; Romans 9:1-5; John 1:40-42

Jacob said to (his brother) Esau: 'Truly to see your face is like
seeing the face of God - since you have received me with such favour.'
(Genesis 33:10)

These moving words, spoken by a man who had deceived his father Isaac into denying his brother his birthright (Genesis 27:1ff), point to the unexpected impact of God's grace in the midst of our flawed relationships.
They come in the context of Jacob's anxiety about meeting Esau, and immediately after Jacob had wrestled heroically all night with a nightmarish figure who dislocated his hip at the crossing of the Jabbok river (vv 22-28).

The story of Jacob 'prevailing' is the radical reworking (over a long
period) of an experience known in the sagas of many ancient cultures (including those that practised polygamy). The character of the spirits or gods who terrify humans must be discovered so that their power is weakened and they are forced to bless the tribe. This is a common feature of religions that seek to manipulate the gods to guarantee the fertility of their crops and the continuity of their people.

Something of this is present in the story of Jacob wrestling with this intimidating adversary (vv 24,28). Jacob, though crippled by his assailant, has the upper hand (v25), and is determined to force a blessing from his night-time antagonist before day breaks (v26).

However, the story takes an unexpected turn. Unlike similar stories in pagan religions, this figure does not identify himself (v29) and Jacob is powerless to bend him to his will. The tables are turned. Jacob is asked to identify himself. 'What is your name?' 'What kind of character are
you?' (v27)

The fact that he is not defeated by this daunting, mysterious character is heroic and worthy of praise (v 28). But, despite his success, Jacob is powerless to manipulate him for his own ends. Now crippled by a hip injury - which reminds him of his humanity and of the power of his as yet unidentified wrestling partner - Jacob is forced to declare that, as his past actions have proven, he is a cheat and deceiver (See 25:26; 27:36).

Before Jacob receives the highly sought after blessing (v29c), his character as an untrustworthy schemer is exposed and he is given the new name of 'Israel'. This name of uncertain meaning suggests 'one who strives with God and humans' (v28) to see that God's will is honoured.
Elsewhere in the Old Testament, Israel is fittingly described as God's Son. The deceiver has become the bearer of God's grace!

Now - and only after being questioned, exposed and afflicted by a mysterious figure who refuses to identify himself - Jacob realises that, in this nightmarish encounter, he has been confronted by God. Overwhelmed by what has taken place, he stammers, 'I have seen God face to face, and
yet my life is preserved.' (v30)

This dramatic episode in Israel's history is remembered by the name of the place - 'the face of God' (Peniel) - and in the curious practice of not eating the sinew of animals between hip and thigh (v32).

Such explanations must not divert us from seeing how it has radically transformed ancient sagas about wrestling with the gods to get them onside. It undermines manipulative religion of every kind! And it summons Israel to glorify the God of grace who exposes and forgives deception. The God whom Jacob has seen face to face is the God who preserves the lives of those who, like him, have done wrong.

Thus, when the night struggles end and the sun rises (v31), it dawns on him that this is the character of God. God is the God of righteousness and
mercy!

That much is clear. But it is not the end of the matter. The text (vv 22-
32) has been inserted into a larger story in which Jacob and Esau, and their large contingent of people and animals, prepare to meet one another.
What happened to Jacob during the night is critical in understanding what
follows (33:1-11).

As the parties converge, Jacob does not know whether Esau will be hostile or friendly. Elsewhere we hear of his intention to kill Jacob for denying him his birthright (see Genesis 27:41). Jacob is still wary. So he arranges his company so that Rachel and Joseph will be least likely to be captured or mistreated (32:7,8; 33:1,2).

However, his recent experience has also changed his attitude towards Esau.
Exposed, broken and forgiven - his crippled life remarkably preserved by grace - Jacob bows to the ground seven times to express his genuine humility in approaching the brother he has wronged (v3). He even addresses Esau as 'my Lord' (v8).

Then, in a scene reminiscent of the father's reception of his Prodigal Son in Jesus' parable (Luke 15:11-32), 'Esau ran to meet him, and embraced him, and fell on his neck and kissed him, and they wept' (v4). Nothing is said about the past. We are not told why Esau is no longer angry with his
brother.

Jacob is so overwhelmed by Esau's unexpected reaction that he says, 'For truly to see your face is like seeing the face of God - since you have received me with such favour.' (33:10) 'There is a curious correspondence in the brothers' meeting to Jacob's nocturnal encounter with God, both with respect to the mortal threat to Jacob and his anxiety and also with respect to his amazement at the kindness he received.' (G von Rad, Genesis
p322.) In both, Jacob 'sees the face of God'.

This remarkable and dramatic episode has been reworked to proclaim the mystery of God's mercy to his broken people who are symbolised in Jacob being crippled. It gives us a profound insight of the way in which God calls deeply flawed people to testify to his reconciling purposes for humanity.

Like Jacob, we are 'to strive with God' to discern what preserves and illuminates life in an often destructive and darkened world. We realise that, in stark contrast with many other religions, we cannot manipulate God for our own ends.

Like Jacob, too, we are to open ourselves to the God who exposes and forgives our wrongdoing, humbling us in the presence of those whom we have wronged.

Like Esau, we are to be the face of reconciliation in the face of those who have wronged us.

This episode, when read in relation to the whole sweep of the biblical story from Genesis to Revelation, points forward to the coming of Jesus, the truly Israelite Son of God. In his crucified- and-risen 'face', later generations saw the face of God's costly, triumphant grace. It points also to the consummation of history when, as Paul says in his passage on love, we shall see God 'face to face' (1 Corinthians 13:12b).

As we await this future 'in Christ' and give thanks for the signs of God's undeserved favour towards us and our similarly broken Jewish forebears, may we humbly strive to discern God's will in an often darkened world and seek reconciliation with those who have wronged us or whom we have wronged.

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Rev Dr Max Champion is the minister of St John's Uniting Church,
Mt Waverley, Victoria, Australia. Dr Champion is a member of the Council
of the Assembly of Confessing Congregations within the UCA.