7.1. Introduction

The Jacob – Esau story is cleverly interwoven at its beginning with the  preceding Abraham story and likewise later at its end with the following  Joseph story, in which it almost gets the upper hand again with the last  chapter of Genesis. 

Abraham has been portrayed to us as a role model throughout. Where  there is strife and contention in the Abraham stories, he himself is the  victim rather than the perpetrator (esp. clearly: 21:11). With Jacob it is  different: he is divided. On the one hand he is also a great role model (his  patient service for Rachel or his achievements in the reconciliation with  Esau, finally his struggle with God at the Jabbok, which earns him the  honorary name Israel), on the other hand he seems to be willing to use  any means to reach his goal: the exploitation of Esau’s exhaustion, the  deception in obtaining the blessing, finally the rejection of Laban. Who  comes from the NT and reads the stories of Jacob, the hair sometimes  stands on end, and one wonders why Yahweh looks on without  comment. Also Rebekka plays here, differently than in the Abraham  story, a quite ambivalent role. 

But one must not read these stories from this point of view. Jacob and  the other characters are not the actors, with whom God occasionally  turns a blind eye. But God’s plan with his people, i.e. the fulfillment of the  promise given to Abraham, is the guideline. God brings this to a good  end, even with the help of problematic maneuvers by various actors.  What God intends to do must happen, even if it involves cunning and  trickery. Individual ethics should not be the standard here, but the history  of salvation. That is why these stories can be described so honestly and  realistically. Yahweh fulfills his promises. If possible, with great role  models like Abraham. But there is another way: Even cunning and malice can ultimately only serve his plan.