Jacob the Trickster

 

Genesis 32:22-33:4

Proper 24 / Year C

One of the more prevalent literary architypes is that of the trickster; a person or figure who uses wits and guile to triumph over those more powerful, often using methods which are morally ambiguous at best.  From Greek mythological figures such as Prometheus (who steals fire from Zeus and gives it to humankind) and Odysseus (who dreams up the scheme of the Trojan Horse) to Bugs Bunny and Bart Simpson, every culture and age has its tricksters.

Perhaps you have never noticed how tricksters and the stories of their exploits are sprinkled throughout the bible, especially in the Book of Genesis.  Its first trickster in it is not a person, but rather a creature – the serpent in the garden.  While it has come to represent for us the personification of evil (Satan), from a strictly literary perspective, the text tells us only that the serpent is “more crafty than any other beast of the field the Lord God has made”. ^3:1  And a reading of the text reveals, while the serpent questions what God has commanded, it never lies.  For her part, Eve, when question by God about eating the apple, deflects responsibility by saying “the serpent deceived me.”  Note how the serpent is guilty of trickery, not treachery.  The text itself offers no insight as to what motivates the creature.  Other biblical authors and commentators will have to draw from the narrative conclusions which are not explicitly revealed in the initial story.

Abraham, the father of the world’s three great monotheist religions (Judaism, Christianity, and Islam), is also a trickster.  Not once but twice he passes off his wife as his sister to a foreign king because he believes he will be in danger if the truth about their relationship is revealed.  His trickery is tricky to understand, but not nearly as puzzling as the result.  When his deception is discovered, each king apologies to Abraham and rewards him with gifts of livestock and other forms of wealth before sending him on his way in peace.

Well, we could do an entire Lenten series studying only the tricksters found in Genesis, but let’s home in on the biblical figure synonymous with trickery – Jacob.  His moral character is foreordained from the beginning of his life when he is born clutching at the heel of Esau, his first-born twin brother.  The name Jacob means “supplanter”; one who tricks or deceives.   Apparently, it is a family trait.  When the time comes for Isaac, his father, to pronounce his blessing on his chosen elder son, Rebekah (the boys’ mother) helps Jacob trick the old, nearly blind man by passing off the younger son as his brother.  Even though given under false pretense, the blessing, once given, cannot be taken back. 

When Esau learns of it, he is filled with a murderous rage.  Jacob flees for his life, eventually landing in the Land of Naran, his grandfather Abraham’s home of origin.  Here he falls in love with Rachel, the daughter of Laban.  The father agrees to allow Jacob to marry her, but first he must work seven years in servitude to earn her.  When the time is up, trickery ensues.  Laban forces Jacob first to marry Leah, his older daughter and then work another seven years for Rachel.  Both men engage in more trickery before Jacob can marry his true love and then depart for his homeland with his bludgeoning family and possessions.

Returning to Canaan, however, means a reckoning with his brother.  When word comes Esau is approaching with a vast cohort of war-ready associates, Jacob uses every trick up his sleeve to placate his brother, sending wave after wave of lavish gifts ahead of him before their meeting.  He takes his family and retreats across the Jordon River to learn from a safe distance if his ploy works. 

On the night before Jacob will face the music, he is alone.  The text tells us he is assailed by someone (or something) with whom he wrestles until sunrise.  At first, we are told he contends with a man (could it be Esau?), but at the end of the conflict his adversary is revealed to be an angel.  For his part, Jacob says he has seen God face to face and prevailed.  He refuses to relent until his opponent blesses him and the struggle ends only after he receives it. 

Still, it comes at a cost.  Jacob’s hip is dislocated.  As a new day dawns, he limps forward, changed by the encounter.  After a life of trickery and being tricked he is ready to face the consequences of all he has done while being willing to let go of all that has been done to him.  For me, it is the most poignant and powerful human moment in the entire Old Testament.  It is reminiscent of what Paul wrote to the church in Corinth: “When I grew up, I put away childish things.” ^13:11  Come what may, when he meets up with his brother, Jacob will take the whatever happens as an adult, accepting the consequences of his actions with maturity and moral resignation.

What follows is perhaps the most grace-filled moment in the Old Testament.  Of all the possible outcomes, we do not expect the two brothers to embrace and cry in one another’s arms.  Esau too has changed.  His murderous rage has given way to unconditional love.  He has learned to forgive.  It is the kind of happy ending Hollywood loves.

I spent some time this week researching the motif of tricksters in the bible.  Scholars, it seems to me, grope for an explanation as to why God choses such questionable characters to be the patriarchs and matriarchs of a holy people and nation.  I didn’t come across a satisfying answer.  Perhaps none exists. 

But I did find something which helps me to understand Jacob better.  Some tricksters trick others simply for amusement while others do it to survive in a dangerous world.  Jacob’s actions fall into the latter.  But after the encounter wrestling with God, he abandons trickery and trusts come what may the Holy One will be with him.  Yes, the world is dangerous, but Jacob comes to realize he is not alone.  Yes, the world is complicated, but God is with him, even though he must contend with God to make sense of all that he has done and all that has been done to him.  He holds on to God and does not let go.  In the end, even as he must deal with the mess he has made out of his life, he comes to realize he is truly blessed.  This is what we call faith.