The struggle for a blessing: reflections on Genesis 32:24-31

Ecumenical Review, The, Oct, 1996 by Athanasios Hatzopoulos

It is along these lines that Origen interprets Jacob's feelings as a prophetic understanding of paschal joy before the revelation of true life, that is Christ, the true God, who conquers death particularly on behalf of Joseph, thus anticipating the defeat of death for the sake of all the lovers of life. Origen sees in Jacob's joy a mystical perception of Christ living in his son.(5) Thus Jacob, seeking a blessing throughout his entire life, symbolizes the desire for the power of life. And life belongs to God (cf. Gen. 9:5), a truth that is tragically rejected by those who try to solve their problems by eliminating those whom they consider an obstacle. In the biblical context, God's chosen witnesses share in the liberating power of love which' denounces death and proclaims the good of life. Blessing is essentially a sharing in life and a sharing of the power of life.

Jacob wishes to shun death, which is lurking in his brother's four hundred men, but not by inflicting death himself. His reaction is definitely not that advised in the often-quoted words of Vegetius: "if you want peace, prepare for war." Jacob seeks God's blessing, which implies the giving of life. No longer does he rely on his own wits and resources. For that reason he prays at the ford of the Jabbok all night long, thus becoming the patriarch and father of his people, whom he leads to participation in the blessing of life. The blessing is extended from Jacob to the whole people (Gen. 49:128), bringing growth and prosperity to Israel. God's power includes the dimension of faithfulness, in which it is not only Jacob individually but all the members of the people of the covenant who are included. The blessing, pronounced as a response to fidelity, thus expresses the extreme seriousness of the relationship of the human person with God.

J. Scharbert points out further that solidarity is always implied between the one giving the blessing and the one receiving it. This relationship of solidarity, however, is sustained not by a legal system but by prayer addressing God's love and justice, which goes far beyond the limitations of human justice.(6)

The name

In the Old Testament the blessing is usually set within a web of name-giving associated with covenant-making, the establishment of a relationship that gives identity and opens up a new perspective on life. Abraham is informed that his wife will have a new name, Sarah, indicating her identity as sharer in the blessing. She will give birth to a son, who will also share in the blessing (Gen. 17:16,19,21). In Genesis 32, the blessing Jacob receives similarly includes the gift of a name, Israel. He keeps the name that was, as it were, recorded on his birth certificate; in that sense he remains within the biological cycle in time. Nor does he cease to possess the characteristics his name implies: trickster, cheat, schemer, over-reacher, supplanter of his elder brother. But new possibilities are open to Israel that have not been available before. To Jacob something of the power of God has been entrusted, and this is sealed by his new name, Israel.