As Genesis 32 opens we find Jacob and his caravan returning to his homeland. He meets some angels and makes camp. Jacob sends some messengers on ahead to his brother Esau. He had fled his home after stealing his brother’s birthright from him. Jacob’s messengers explain to Esau that he has been spending all this time with Laban and has become wealthy in an effort to gain Esau’s favor. The messengers return saying that Esau is coming with 4oo men.

Jacob is afraid that Esau is still angry with him over what he had done. He divides his possessions up into two groups in an attempt to at least save half of his wealth if Esau attacks.

Then Jacob prays. He reminds God that he told Jacob to come home. In an uncharacteristically humble and contrite moment Jacob acknowledges that he is unworthy of the steadfast love and faithfulness that God has shown him since he fled so many years ago. Perhaps he is feeling guilty of all the trickery he had used to get to this place. He asks God to protect him from Esau and admits his fear. Jacob then reminds God that God had promised that he would have a multitude of descendants.

Jacob gathers some of his animals together to give as a gift to Esau. He sends them in droves of goats, sheep, camels, cattle and donkeys with a space between each drove, perhaps in an effort to overwhelm his brother with his accomplishments. His servants led the animals ahead of Jacob with instructions to let Esau know that they belong to Jacob and Jacob is following behind them.

He sent his family and other possessions away and spent the night alone. In a very odd scene, Jacob wrestles with a man all night long. They contend without a winner until the man injures Jacob’s hip. Jacob asks for a blessing from the man. The man changes Jacob’s name to Israel, which means “one who strives with God” or “God strives” because he strove with God and humans and prevailed.  Jacob asked the man’s name but the man did not give it, then the man blessed Jacob. After the man left Jacob calls the place Peniel which means “the face of God” because believes he has seen the God face to face and lived.

In Genesis 33 Jacob finally meets Esau. He divides his family up presenting the two maids and their children first, then Leah and her children and finally Rachel and Joseph. He leads the group. Esau asks the reason for all the display of animals and Jacob answers that it is meant to find favor with Esau. Esau explains that he has enough on his own and doesn’t need these gifts. Jacob insists that Esau take the gifts because God has blessed Jacob so much.

Esau offers to accompany Jacob’s entourage to his home, but Jacob tells him to go on ahead and Jacob will follow slowly behind because of the children and young animals. Esau goes back to his home. Instead of following Jacob builds a house in Succoth. Jacob purchases some land and builds and altar called El-Elohe-Israel (God, the God of Israel). Is this meant to trick Esau again or is this move simply to allow his family and flocks time to rest after their long trip back to Canaan.

As Matthew 12 opens it is the Sabbath. Jesus and his disciples pass by a field of grain and because they are hungry the disciples begin to puck the heads off the grain and eat it. The Pharisees are quick to accuse them of breaking the law (Torah). From the time that God established the law with Moses, there have been those who have been charged with interpreting what the law means. Over time these people have made the law more and more specific. So by the time of Jesus, the commandment, “Remember the Sabbath day and keep it holy* (Exodus 20:8) now includes rules for how far one is allowed to travel, and edicts against doing any work. Harvesting is considered work and apparently popping the heads off of grain in order to eat it is harvesting. The law has become a means to break the follower and require them to make sacrifices to atone for their sin, rather than a way to help the believer practice their love of God and deal with each other in a manner that is acceptable to God.

Jesus cites a couple of situations in which the faithful have broken the law and it was allowed. For the second time Jesus says that the Pharisees don’t understand the phrase “I desire mercy and not sacrifice,” which is more of a paraphrase of some of the Psalms and the writings of the prophets than a direct quote of the scriptures. He is calling the Pharisees to account because they are more interested in judging others based upon their interpretation of the law and condemning rather than on showing any kind of mercy toward those who are suffering. Jesus refers to himself as the Son of Man, which is a direct reference to the Messiah.

Jesus heals someone and again he is accused of working. Jesus states that if this man were a prized animal there would be no question that they would save it. A human is of much more value so it is lawful to do good on the Sabbath.

Another day Jesus casts out a demon and again he is accused of being able to do this because of Beelzebul (a name for Satan). Jesus counters this time (the last time he did not respond) by saying that Satan would not work against himself. Besides if he casts out demons by the power of Satan, he ask how their own exorcists cast out demons. He then speaks about doing these things by the power of the Spirit of God.

Jesus enters into an argument regarding the fact that sin and even blasphemy (of which he has been accused) will be forgiven unless it is blasphemy against the Spirit. Even if people speak out against him they will be forgiven, but if they speak out against the Spirit they will never be forgiven. The offense is in calling things of God things of Satan.

The Pharisees should be able to see that God is at work. Instead they try to discredit Jesus by saying that Satan is at work. Jesus is angry that the Pharisees are leading people astray. The Pharisees are supposed to be speaking for God and Jesus is saying that they are not. He tells them that on the day of judgment they will be condemned for their careless comments. Jesus then alludes to his death and resurrection by comparing himself with Jonah. He goes on to explain that the Gentiles will recognize who he is (references to Ninevah and the queen of the South, the queen of Sheba) before these leaders will ever come to acknowledge that he is the Messiah.

Someone tells him that his family is wanting to talk with him. Jesus replies that those who do God’s will are his brother and sister and mother.