Tag Archives: Jacob

The Centrality of the Blessed Virgin Mary – Dec. 3, 2019

Advent is a good time to meditate upon the central role of the Blessed Virgin Mary in the conception and nativity of our Lord Jesus Christ, that is, the central role of Mary in our redemption. 

As Marino Restrepo was being held hostage for six months in 1997 by Columbian FARC rebels and near death, he had a great mystical experience of the Lord Jesus Christ and the Blessed Virgin Mary. In his testimony, he describes a vision of the Virgin Mary to whom he was united by “a spiritual umbilical cord.” He further testifies to her centrality: “Everything that I was receiving from Heaven went through her first. Similarly, everything that emerged from my heart and moved towards Heaven passed through her.” Mr. Restrepo experienced what the Catechism calls the “motherhood of Mary in the order of grace” as the “Mediatrix.” (CCC no. 969; Lumen Gentium 62) That is, the sanctifying grace of Jesus Christ is distributed to us through the intercession and mediation of the Virgin Mary. 

We see this in the Incarnation. God willed for the Son not to be manifested directly, but to be born through Mary. God the Creator manifests himself through the intermediary of his creature. The Holy Spirit overshadowed Mary and she conceived Jesus and nourished his body through a physical umbilical cord. When the Holy Spirit comes upon us in faith and the sacraments, spiritual nourishment is given to us as the Mystical Body of Christ. Mary is the spouse of the Holy Spirit, who produces the Mystical Body of Christ in each soul by way of a spiritual umbilical cord. Jesus attests to this spiritual conception and birth: “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” (Jn. 3:6) The Virgin Mary is literally our spiritual mother by order of grace to those who are the children of God. 

St. Louis de Montfort speaks of the important intercession and mediation of the Virgin Mary as seen in the typology of Rebekah, the wife of Isaac, in the Old Testament. In the Book of Genesis, Jacob, the younger son, claims the blessing his father Isaac, and all the inheritance that entails, rather than the rightful inheritor, the first-born son Esau. Jacob puts on the garments of Esau and tricks the father Isaac into blessing him instead. These are typologies for Christ and us. Esau, as the first-born son of the father, and rightful inheritor of the father’s blessing, is a typology of Christ, the first-born Son of God the Father. Jacob, on the other hand, as the younger son, who puts on the garments of Esau, and receives the blessing of the father, is a typology for us, as Christians. We are not worthy of receiving the blessing of God the Father and his inheritance, but only through “putting on Christ” (Gal. 3:27; Rom. 13:14) are we blessed by God the Father and receive the inheritance of eternal life. By putting on Christ in Baptism and the sacraments, we receive Christ’s “white garments”of sanctifying grace of purity and righteousness (Rev. 3:18). This is the idea of substitution found through the Old Testament that the younger son receives the merits due to the first-born. This finds its fulfillment in the New Testament where Christ the first-born Son’s garments are given to us. Our unworthiness is substituted with Christ’s worthiness. 

The typologies found in Genesis with Jacob, Esau, and Isaac extend to Rebekah too. It is Rebekah, a type for the Virgin Mary, who instigates the blessing upon Jacob. It is Rebekah who takes the “best garments”of the first-born son Esau and “puts them on”the younger son Jacob, as the text reads: “Then Rebekah took the best garments of Esau her older son, which were with her in the house, and put them on Jacob her younger son.” (Gen. 27:15) It is Rebekah, behind the scenes, directing Jacob to put on Esau’s garments and receive the blessing of the father Isaac. Rebekah helps the quiet Jacob, who stays home with her, over the strong, self-serving hunter, Esau. St. Louis de Montfort equates Jacob with the righteous and Esau with the reprobate. In fulfillment of this typology, it is the Virgin Mary who comes to aid the faithful and devout Christian and clothes us with the garments of her Son, Jesus Christ, the first-born, in order to secure the blessing of God the Father and inherit eternal life. As St. Louis de Montfort wrote in True Devotion to Mary: “She clothes us in the clean, new, precious and perfumed garments of Esau the elder – that is, of Jesus Christ her Son – which she keeps in her house, that is, which she has in her own power, inasmuch as she is the treasurer and universal dispenser of the merits and virtues of her Son, which she gives and communicates to whom she will . . .” Just as Rebekah clothed Jacob with the finest garments of Esau to secure the blessing of Isaac the father, so too, does the Virgin Mary clothe us with the finest garments of Christ’s sanctifying grace in order to secure for us the blessing of God the Father for eternal life in Heaven.   

St. Louis de Montfort calls Mary our “mediator with the Mediator.” The world, he says, is unworthy to receive directly from God himself so it receives grace through the intermediary of Mary, just as the world received the Incarnation of the Son, not directly, but through the intermediary of Mary. The Incarnation, and thus the Redemption, happened through Mary, and so, the on-going redemption of man continues to happen through the mediation of the Virgin Mary.  

The life of Christ attests to her centrality too. Jesus lived in humble obedience in the house of Mary for thirty years! Think of that. He lived solely honoring his mother for the vast majority of his earthly life. This is the example par excellencefor us. If she was good enough for the Son of God to remain in humble obedience to for thirty years, surely we too should commit ourselves to honoring her. The angel Gabriel greeted Mary with the angelic salutation, “Hail, full of grace, the Lord is with thee: blessed art thou among women.” (Lk. 1:28) If Heaven greets Mary in such a way, as one full of grace and conceived without sin, surely we should invoke the Immaculate Virgin Mary in such a way too. The Annunciation is after all the moment of the Incarnation. In praying the Rosary, we are glorifying the work of God in the Incarnation. The Virgin Mary is the mother of the Incarnation and the Redemption. Mary points always to him. It is to Jesus through Mary, as she commands, “Do whatever he tells you.” 

The beginning of Genesis frames the main struggle through history. The enmity that God speaks of in Genesis 3:15 is primarily between the serpent and “the woman.” The original woman, Eve, is another type for the second Eve, Mary. Adam and Eve were the original progenitors of humanity and source of Original Sin. Jesus and Mary are the spiritual progenitors of the children of God and the fixers of sin. In perfect symmetry, God wills the redemption of man through the new Adam, Jesus, and the new Eve, Mary. The sin of Eve is undone in the obedience of Mary. The first woman was instrumental in the fall, and the second woman is instrumental in the redemption. And, this redemption is ongoing. It is “the woman,” Mary who mediates Jesus’s first miracle at Cana, and it is “the woman” Mary, who Jesus entrusts the beloved Apostle John to from the Cross. The ancient enmity between the serpent and the woman reaches its final, apocalyptic climax in Revelation with “a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars” (Rev. 12:1) This is followed by the portent of “a great red dragon” whose head she will crush. 

The enmity between the woman and the dragon is alluded to in the symbols of St. John Bosco’s prophetic dream of the two great columns: One great column has the Blessed Virgin Mary on the top of it, and on the other greater, taller column is the Blessed Sacrament of the Eucharist. The two great columns secure “the ship” of the Church under “waves” of attacks by the world, as he explained the vision, “Only two means are left to save her amidst so much confusion: devotion to Mary Most Holy and frequent Communion.” This seems more relevant now than ever before. 

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Genesis 37-50:

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Joseph and the Jealousy of His Brothers, the Sons of Israel:
Jacob, or Israel, now settled in the land of Canaan. Israel loved Joseph best of all his sons, “for he was the child of his old age.” The special love of his father drew the jealously of the other sons. “When his brothers saw that their father loved him best of all his sons, they hated him so much that they would not even greet him.” (Gen. 37:4) To make matters worse, young Joseph began having dreams of his brothers bowing down to him. This only infuriated the brothers more. And so, they plotted to kill him. “They said to one another: ‘Here comes that master dreamer! Come on, let us kill him..” (Gen. 37:19-20) After throwing him in an empty cistern, they came to their senses a little bit. Judah convinces the brothers: “What is to be gained by killing our brother and concealing his blood? Rather, let us sell him to these Ishmaelites, instead of doing away with him ourselves. After all, he is our brother our own flesh.” (Gen. 37:26-27) So, they decided rather than killing Joseph, they would sell him into slavery to a caravan of Ishmaelites.

Joseph as a Type of Christ:
Joseph is a type of Christ, a forerunner figure of the Messiah. Joseph is the beloved son of the father, Israel, just as Jesus is the beloved Son of God the Father. Joseph is rejected by his own people, his own family, just as Jesus is to be rejected by his own town of Nazareth, and eventually spurned by many of the Jewish people. Joseph’s brothers are enraged at the father for his special relationship with the son Joseph, just as later, the Pharisees are enraged at Jesus with His special relationship with God the Father. They want to kill Joseph, even though he is innocent, just as they want to kill Jesus, though He committed no sin. Joseph is thrown into the pit (well) of death but comes out to save others, just as Jesus dies on the Cross and rises to save others. Joseph is brought by the Ishmaelites into Egypt, just as Jesus would be brought to Egypt too.

Twenty Pieces of Silver:
It is interesting to note that the brothers sell Joseph to the Ishmaelites for twenty pieces of silver. It reads: “They sold Joseph to the Ishmaelites for twenty pieces of silver.” (Gen.37:28) One cannot help but think of Judas’ betrayal of Christ. “They paid him thirty pieces of silver, and from that time on he looked for an opportunity to hand him over.” (Mt. 26:15-16) Whereas Joseph’s brothers spared his life and did not spill his blood, the Pharisees, in the deepening darkness of sin in the world, saw to it that Jesus was crucified; they killed their brother. They cried out before Pilate “His blood be upon us and upon our children.” (Mt. 27:25)  

The Question of Onan and Masturbation:
Judah and Tamar had two sons, Er and Onan. When God was offended by Er, He took his life. So, then Judah told Onan, “Unite with your brother’s widow, in fulfillment of you duty as brother-in-law, and thus preserve your brother’s line.” (Gen. 38:8) Onan, however, did not obey. Onan “knew that the descendants would not be counted as his; so whenever he had relations with his brother’s widow, he wasted his seed on the ground, to avoid contributing offspring for his brother. What he did greatly offended the Lord, and the Lord took his life too.” (Gen. 38:9-10) Many have used this passage as a condemnation of masturbation. Although masturbation is a sin and outside the realm of normal sexual relations, I do not think that is the main point of this passage. God is greatly offended because Onan did not obey his father and selfishly did not do his duty towards his brother’s family, as would have been customary at the time.   

Joseph and Pharaoh’s Dreams:
After Joseph was brought into Egypt, he was assigned to a certain Egyptian, Potiphar, a courtier of the Pharaoh and his chief steward. After being falsely accused by Potiphar’s wife, Joseph was thrown into the royal prison where he was confined. However, after correctly interpreting some dreams for others, the Pharaoh summoned Joseph to his court because of perplexing dreams he was having. The Pharaoh dreamed of seven fat cows, and then seven ill cows. Then, he had another dream of seven healthy ears of grain, and then, seven shriveled ears of grain. Joseph answered Pharaoh: “Both of Pharaoh’s dreams have the same meaning. . . Seven years of great abundance are now coming throughout the land of Egypt, but these will be followed by seven years of famine..” (Gen. 41: 29-30) Joseph then counsels Pharaoh to set up reserves of food to survive the coming years of famine. Pharaoh was greatly pleased by Joseph’s advice. Pharaoh then told Joseph, “I place you in charge of the whole land of Egypt.” (Gen. 41:41) Joseph becomes Pharaoh’s right-hand man. Later, Joseph would have two sons, Manasseh and Ephraim.

Famine and Joseph’s Rations:
Following the seven years of abundance, came seven years of famine, just as Joseph had interpreted Pharaoh’s dream. When famine struck the whole region, they came to Egypt to obtain grain rations from Egypt’s abundance, that Joseph had established. Joseph is perhaps a type of Christ again providing a Eucharistic grain for the world. Caught up in this great famine are the land of Canaan, his family and his brothers. His brothers eventually come before him in the court of Pharaoh to ask for rations of grain. Joseph recognized them, but they do not recognize him. After submitting his brothers to some tests, he eventually confides in them that it is he, Joseph, their long-lost brother. “But his brothers could give him no answer, so dumbfounded were they at him.” (Gen. 45:3)

Joseph’s Faith and Forgiveness:
Joseph tells his brothers not to be distressed. He tells them: “It was really for the sake of saving lives that God sent me here ahead of you.” (Gen. 45:5) Again, this will echo the mission of Jesus who is sent ahead of us as the firstborn to save the lives of many. (Jn. 3:17) Joseph demonstrates his great faith and acceptance of God’s will to save many people and be exiled into Egypt. He tells his brothers: “God, therefore, sent me on ahead of you to ensure for you a remnant on earth and to save your lives in an extraordinary deliverance. So it was not really you but God who had me come here; and he has made of me a father to Pharaoh, lord of all his household, and ruler over the whole land of Egypt.” (Gen. 45:7-8) “Joseph then kissed all his brothers, crying over each of them;” (Gen. 45:15)

Israel and his Sons in the Land of Egypt:
Then Joseph sends for his father and the rest of his family to come stay with them in Egypt (the land of Goshen) and escape the famine. When they told Jacob/Israel that his son Joseph was still alive, he too was dumbfounded. Then, Jacob and all his descendants migrated to Egypt. They settled in the region of Ramses. Before dying, Jacob blessed the two sons of Joseph, Manasseh and Ephraim. Israel blessed the sons: with his right-hand he blessed Ephraim, even though he was the younger, and with his left hand he blessed Manasseh, even though he was the firstborn. Joseph protested this, but Israel told him: “I know. . . Nevertheless, his younger brother shall surpass him, and his descendants shall become a multitude of nations.” (Gen. 48:19)

Israel’s Twelve Sons and the Twelve Tribes of Israel:
In Jacob’s last testament, he addressed and prophesied over his twelve sons, who were to become the twelve tribes of Israel. These are: Reuben, Simeon, Levi, Judah, Zebulun, Issachar, Dan, Gad, Asher, Naphtali, Joseph (later, Manasseh and Ephraim), and Benjamin. (Gen. 49)

The Scepter of Judah:
Jacob’s prophesy over Judah is of particular note as it is one of the earliest prophesies concerning the coming Messiah. Jacob says to Judah: “You, Judah, shall your brothers praise – your hand on the neck of your enemies; the sons of your father shall bow down to you. . . The scepter shall never depart from Judah, or the mace from between his legs. While tribute is brought to him, and he receives the people’s homage.” (Gen. 49:8-10) Jacob prophesies that the Messiah shall come out of Judah. The connection is made more explicit in the Gospel of Matthew, linking back to this prophesy from Jacob: “‘And you, Bethlehem, land of Judah, are by no means least among the leaders of Judah; for out of you shall come forth a Ruler who will shepherd My people Israel.’” (Mt. 2:6) Jesus Christ is, of course, born in the town of Bethlehem in the land of Judah. Jesus is the Messianic Son of David, who is from the Tribe of Judah.

Joseph Forgives them One More Time:
Joseph forgives his brothers again and reassures them: “Even though you meant harm to me, God meant it for good, to achieve his present end, the survival of many people. Therefore have no fear.” (Gen. 50:20) Joseph then remained in Egypt, and lived to an age of 110 years old.

The Curious Question of the Patriarchs’ Ages:
Pre-Flood Lifespans:
There is an interesting phenomenon happening throughout the Genesis narrative of early human history: Age is decreasing. That is, the length of a human life decreases from Adam and the beginning of the world down to Joseph and Moses. This is particularly true of the Antediluvian Patriarchs: Adam lived to be 930 years old; Seth 912; Enosh 905; Cainan 910; Jared 962; Methuselah 969; Lamech 777; and Noah 950 years old. According to the Bible, “Pre-Flood” people lived apparently to great lengths of age and years, up to nearly 1,000 years old.

Post-Flood Lifespans:
After the Flood, Noah’s son, Shem, lives only up to 600 years old; Shelah 433 years; Eber 464 years; Peleg 239 years; Reu 239 years; Serug 230 years; Nahor 148 years; Terah 205 years; Abraham 175 years; Isaac 180 years; Jacob (Israel) 147 years; Joseph 110 years old; and Moses 120 years old. As we can see, the Pre-Flood people lived well into the 900’s, while the post-Flood people’s age began to exponentially drop from generation to generation. From immediately after the Flood in the 600’s to 400’s to 200’s and down to what we would typically consider now a possible regular, albeit long, human lifespan of 120 years.

God Intervenes to Limit Lifespans to 120 Years:
In looking back to Genesis 6, God is increasingly upset about the amount of wickedness spreading on the Earth. He says: “Then the Lord said, “My spirit shall not abide in man for ever, for he is flesh, but his days shall be a hundred and twenty years.” (Gen. 6:3) At this point before the Flood, as wickedness is spreading over the world, God decides to limit the lifespan of man down to 120 years. This is where we come to modern times age length with Joseph and Moses. David laments in the Psalms about even shorter ages: “The years of our life are threescore and ten [70], or even by reason of strength fourscore [80]; yet their span is but toil and trouble; they are soon gone, and we fly away.” (Ps. 90:10)

What Happened?:
It is all pure speculation, but it is interesting to ponder. Is it literal, allegorical, or a different measure of time? Most biblical scholars would argue that the ages are allegorical and not literal. Perhaps, their great longevity was meant to be symbolic of the wisdom and influence of the Patriarch. Others argue that they were measuring time by a different calendar, such as by months or lunar cycles. But, the ancients were very gifted for astronomy and measuring the cycles of the Sun and moon. This mathematical approach does not add up though with births and deaths and match family trees. For example, if Abraham was 175 months old that would mean he lived to be 14.

The Wages of Sin are Death:
We might consider that the Biblical texts are actually telling the Patriarchs actual age. We know that God created humans to live forever. Adam and Eve were in a preternatural condition where they would not die. However, God did warn Adam and Eve in the Garden of Eden not to eat of the fruit of the Tree of the Knowledge of Good and evil, or they would die (Gen. 2:17). They did not die immediately, but certainly over time their bodies began to wear down, and though they lived hundreds of years, they did eventually die. Their preternatural gift dissipated. That preternatural life then dissipated from generation to generation. The letter to the Romans says, “For the wages of sin is death.” (Rom. 6:23) Perhaps this is a theological truth that as sin increased, the lifespan of man decreased. Sin is life-destroying.  

Other Musings on the Flood:
First off, this is all pure speculation, but it is somewhat interesting to think about.

Perhaps, the Flood created a devastating climatic change to the planet. Perhaps whatever cataclysmic occurrence happened it damaged a protective layer on the Earth’s atmosphere. Maybe after that point more damaging cosmic radiation made it into the atmosphere, which would damage and age humans on a molecular level; the cells and genetic material being damaged by more direct cosmic radiation. Who knows? Genesis does say about the Flood “on that day all the fountains of the great deep burst forth, and the windows of the heavens were opened.” (Gen. 7:11) Maybe the opening of “the windows of the heavens” is alluding to the penetration now of damaging radiation, which could decay and age cells at a much more rapid pace. The cellular mutations would break down and eventually no longer be able to reproduce themselves; thus, more rapid aging and death.

God Intervenes Again in the Future World Renewed:
The prophet Isaiah wrote about the future world to come. He said: “No more shall there be in it an infant that lives but a few days, or an old person who does not live out a lifetime; for one who dies at a hundred years will be considered a youth, and one who falls short of a hundred will be considered accursed.” (Is. 65:20) Apparently, in the future renewed world if someone does not live to be 100 years old, they would be considered cursed, and one who dies at 100 years old only the age of a child.

Genesis 24-36:

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Jacob and Esau:
Jacob and Esau were twins born to Isaac and Rebekah. When Rebekah was pregnant with the twins they “jostled each other so much” that Rebekah consulted with the Lord “what good will it do me.” The Lord answered her:

“Two nations are in your womb, and two peoples, born of you, shall be divided; the one shall be stronger than the other, the elder shall serve the younger. When her days to be delivered were fulfilled, behold, there were twins in her womb. The first came forth red, all his body like a hairy mantle; so they called his name Esau. Afterward his brother came forth, and his hand had taken hold of Esau’s heel; so his name was called Jacob. (Gen. 25:22-26)  

Special Blessing:
When Isaac was about to die he requested Esau, his firstborn son, to come to him so he could offer his deathbed “special blessing” upon him. Previously in Genesis it was only God who blessed humans, now humans can also bless other humans. As Esau goes out in the country to hunt for game to feed his father, Rebekah his mother calls to Jacob. She instructs Jacob to deceive Isaac by covering himself with hairy skins to make Isaac, with his failing eyesight, believe it was the hairy Esau and receive Isaac’s blessing rather than his brother. When Isaac feels the hairy coverings on Jacob, he is convinced it is his firstborn son, Esau, and offers his blessing upon him, that is, Jacob. This act of deception by Jacob and his mother is condemned in other places in the Bible (Hosea 12:4; Jer. 9:3).

Clothed in Christ:
However, there may be another point to the story too. It may be an allusion to the true Firstborn Son of God, Jesus Christ. We, as baptized-disciples of Christ, have, as Saint Paul tells us, “put on the Lord Jesus Christ” (Romans 13:14) or “clothed” ourselves with Christ (Gal. 3:27). We, in effect, are like Jacob. We are clothing ourselves with Christ in order to receive the blessing of God. God is giving us the blessing owed to the Firstborn Son. God does not look at our sins, but sees only His Firstborn Son in our stead, we who have put on Jesus Christ. Like Jacob, we receive the blessing of the Father that was due to the Firstborn Son alone.

No Intermarriage with Canaanites:
Esau lost his birthright and special blessing to Jacob. Some commentators have suggested that this was because Isaac and Rebekah disliked Esau’s Canaanite wives. Esau’s wives (a “Hittite” and a “Hivite”)“became a source of embitterment to Isaac and Rebekah.” (Gen. 26:35) Indeed, later Isaac charges Jacob “You shall not marry a Canaanite woman!” (Gen. 28:1) Later, “Esau realized how displeasing the Canaanite women were to his father Isaac, so he went to Ishmael. . . married Mahalath.” (Gen. 28:8-9) Isaac, like his father before him Abraham, did not want their children, sons of the promise of God, to be led astray by a wife from outside the Covenant. There was to be no intermarriage to people outside of God’s people, the people of the Covenant. God sought to preserve His Covenantal people with a strict monotheism and morality by not coopting the idolatry of the pagans around them. It would also preserve the Abrahamic bloodline to the birth of the Messiah to come, Jesus.

This is made explicit in Exodus:
“Be sure to observe what I am commanding you this day: behold, I am going to drive out the Amorite before you, and the Canaanite, the Hittite, the Perizzite, the Hivite and the Jebusite. Watch yourself that you make no covenant with the inhabitants of the land into which you are going, or it will become a snare in your midst. But rather, you are to tear down their altars and smash their sacred pillars and cut down their Asherim —for you shall not worship any other god, for the Lord, whose name is Jealous, is a jealous God— otherwise you might make a covenant with the inhabitants of the land and they would play the harlot with their gods and sacrifice to their gods, and someone might invite you to eat of his sacrifice, and you might take some of his daughters for your sons, and his daughters might play the harlot with their gods and cause your sons also to play the harlot with their gods.” (Exodus 34:11-16)

 and again in Deuteronomy:
“When the Lord your God brings you into the land where you are entering to possess it, and clears away many nations before you, the Hittites and the Girgashites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Jebusites, seven nations greater and stronger than you, and when the Lord your God delivers them before you and you defeat them, then you shall utterly destroy them. You shall make no covenant with them and show no favor to them. Furthermore, you shall not intermarry with them; you shall not give your daughters to their sons, nor shall you take their daughters for your sons. For they will turn your sons away from following Me to serve other gods; then the anger of the Lord will be kindled against you and He will quickly destroy you. But thus you shall do to them: you shall tear down their altars, and smash their sacred pillars, and hew down their Asherim, and burn their graven images with fire. For you are a holy people to the Lord your God; the Lord your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth.” (Deut. 7:1-6)

The Curse of Canaan:
Part of the reason Abraham and Isaac forbid marrying Canaanites was that they were considered to be under the curse of Noah, as recorded earlier in Genesis when Ham, one of Noah’s three sons “saw his father’s nakedness.” (Gen. 9:22) Some commentators have theorized that there is more than meets the eye. Perhaps Ham had masturbated his inebriated father, or raped him, or even slept with Noah’s wife, his mother. These types of incestuous acts sometimes happened in the Old Testament in an interfamilial power struggle seen as a means to usurp the authority of the father. (see Jacob’s son Reuben or King David’s son Absalom). Or, in the case of incest with Lot’s daughter’s they perhaps did a similar thing of getting their father drunk and sleeping with him. As it reads, their two children produced the Moabites and the Ammonites:

“Thus both the daughters of Lot were with child by their father. The firstborn bore a son, and called his name Moab; he is the father of the Moabites to this day. As for the younger, she also bore a son, and called his name Ben-ammi; he is the father of the sons of Ammon to this day.” (Gen. 19:36-38)

“Saw nakedness” or “uncover nakedness” is an idiomatic phrase used in the Bible to mean have intercourse with.  (See Lev. 17-18; Ez. 16:35-37, 22, etc.).  Thus, Ham had sexual intercourse with his mother, Noah’s wife, as Noah lay incapacitated.  Ham was intent on usurping the leadership role in the family and taking control through his own lineage, that is, Canaan is the illegitimate son of Ham and his mother/Noah’s wife.  This is why Noah levels the curse not against Ham, but against the illegitimate son of the incestuous union, Canaan.  Noah will not let Ham take control of the family through Canaan, especially through this despicable deed.  So, Noah issues a curse upon Canaan:

So he said, “Cursed be Canaan; a servant of servants, He shall be to his brothers.” He also said, “Blessed be the Lord, the God of Shem; and let Canaan be his servant. “May God enlarge Japheth, and let him dwell in the tents of Shem; and let Canaan be his servant.” (Gen. 9:25-27)

The curse Noah placed on Canaan, Ham’s son/Noah’s grandson, is filtered down to the descendants of Canaan:

“Canaan became the father of Sidon, his firstborn, and Heth and the Jebusite and the Amorite and the Girgashite and the Hivite and the Arkite and the Sinite and the Arvadite and the Zemarite and the Hamathite; and afterward the families of the Canaanite were spread abroad. The territory of the Canaanite extended from Sidon as you go toward Gerar, as far as Gaza; as you go toward Sodom and Gomorrah and Admah and Zeboiim, as far as Lasha. These are the sons of Ham, according to their families, according to their languages, by their lands, by their nations.” (Gen. 10:15-20)

The Hebrews, and later, the Israelites are not to intermarry or intermingle in any way with the sons of the cursed, idol-worshipping Canaanites.

Jesus and the Canaanite Woman:
It is because of this, centuries later Jesus has an interesting interaction with a Canaanite woman. As read in Matthew:

“And a Canaanite woman from that region came out and began to cry out, saying, “Have mercy on me, Lord, Son of David; my daughter is cruelly demon-possessed.” But He did not answer her a word. And His disciples came and implored Him, saying, “Send her away, because she keeps shouting at us.” But He answered and said, “I was sent only to the lost sheep of the house of Israel.”  But she came and began to bow down before Him, saying, “Lord, help me!” And He answered and said, “It is not good to take the children’s bread and throw it to the dogs.”  But she said, “Yes, Lord; but even the dogs feed on the crumbs which fall from their masters’ table.” Then Jesus said to her, “O woman, your faith is great; it shall be done for you as you wish.” And her daughter was healed at once.” (Mt. 15:21-28)

Jacob’s Dream / Jacob’s Ladder / Stairway to Heaven:
Jacob sets out from Beer-sheba for Haran in Paddan-Aram (Mesopotamia). On his way for this journey, he has a vision at Bethel (“House of God” he later calls it):

“He had a dream, and behold, a ladder was set on the earth with its top reaching to heaven; and behold, the angels of God were ascending and descending on it.  And behold, the Lord stood above it and said, “I am the Lord, the God of your father Abraham and the God of Isaac; the land on which you lie, I will give it to you and to your descendants. Your descendants will also be like the dust of the earth, and you will spread out to the west and to the east and to the north and to the south; and in you and in your descendants shall all the families of the earth be blessed.  Behold, I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have promised you.” (Gen. 28:12-15)

God renews his Covenantal promises to Jacob, the son of Isaac and grandson of Abraham. Jacob awakes from this amazing dream declaring this is “abode of God, and that is the gateway to heaven!” (Gen. 28:17) Jacob sets up a memorial stone there to mark the spot of his vision of God’s abode, and promises to give 1/10 of everything back to God.

Jacob, Laban, Rachel and Leah:
When Jacob finally arrived in Haran, he met Rachel at a well. He stayed in Haran with his uncle Laban. He agreed to serve him for seven years if he could marry his daughter Rachel. They agreed. However, when the seven years was up, Laban brought Leah to him to consummate the marriage. In the morning, after figuring out he was duped, Jacob demanded to know why. Laban agrees then for him to marry is elder daughter Rachel, but only after serving him for another seven years. Somewhat surprisingly, Jacob agrees again. It is Leah, however, who then births him four sons: Reuben, Simeon, Levi, and Judah.

Jacob’s Children and the birth of Joseph:
Rachel, however, was still barren, so she provided her maidservant Bilhah as a consort for Jacob to birth him children. Bilhah then birthed him the sons, Dan and Naphtali. When Leah became barren, she too gave Jacob her maidservant Zilpah as a consort. Zilpah provided Jacob two sons as well, Gad and Asher. Jacob then had some more children to them: Issachar, Zebulum, and a daughter, Dinah. God finally heard Rachel’s prayer for a child, and then, she bore Jacob another son, Joseph. Eventually, with Jacob and Laban falling out of favor, Jacob gathered his wives and family and set out to return to Isaac and the land of Canaan.

Esau forgives Jacob:
Later, Jacob sees Esau coming towards him with 400 men. Jacob feared Esau’s revenge and bowed to the ground seven times before his brother. Esau, however, had forgiven him and wanted to be reconciled with him. “Esau ran to meet him, embraced him, and flinging himself on his neck, kissed him as he wept.” (Gen. 33:4) Jacob in return offers Esau generous gifts from his wealth, which Esau accepted. This is an on-going narrative through Genesis of family and sibling rivalry at first and reconciliation later. Genesis stories develop this theme of forgiveness.

Succoth / Booths:
As Jacob and Esau depart from each other, Jacob journeys to the town of Succoth. “There he built a home for himself and made booths for his livestock. That is why the place was called Succoth.” (Gen. 33:17-18) Succoth would later become the place of the first encampment of the Israelites after fleeing Ramses and Egypt (Ex. 12:37). Esau for his part settled in Seir. “Esau is Edom. These are the descendants of Esau, ancestors of the Edomites.” (Gen. 36:8-9)

Jacob Wrestles an Angel / Changes Name to “Israel”:
“Then Jacob was left alone, and a man wrestled with him until daybreak. When he saw that he had not prevailed against him, he touched the socket of his thigh; so the socket of Jacob’s thigh was dislocated while he wrestled with him. Then he said, “Let me go, for the dawn is breaking.” But he said, “I will not let you go unless you bless me.”  So he said to him, “What is your name?” And he said, “Jacob.”  He said, “Your name shall no longer be Jacob, but Israel; for you have striven with God and with men and have prevailed.”  Then Jacob asked him and said, “Please tell me your name.” But he said, “Why is it that you ask my name?” And he blessed him there.  So Jacob named the place Peniel, for he said, “I have seen God face to face, yet my life has been preserved.” Now the sun rose upon him just as he crossed over Penuel, and he was limping on his thigh.  Therefore, to this day the sons of Israel do not eat the sinew of the hip which is on the socket of the thigh, because he touched the socket of Jacob’s thigh in the sinew of the hip.” (Gen. 32:24-33)

Later, God confirms the Covenant with Jacob and his name change to Israel. With the Angel’s blessing on Jacob, he receives a new corresponding name, “Isra-El,” or he who prevails with God.” And so, God speaks to Israel:

“And God said to him, “Your name is Jacob; no longer shall your name be called Jacob, but Israel shall be your name.” So his name was called Israel.  And God said to him, “I am God Almighty: be fruitful and multiply; a nation and a company of nations shall come from you, and kings shall spring from you.  The land which I gave to Abraham and Isaac I will give to you, and I will give the land to your descendants after you.” (Gen. 35:10-12)