Bible Study: Genesis 28

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Introduction

Summary:

Genesis 28 narrates the events that happened after Jacob fled from his brother Esau, who wanted to kill him for stealing his birthright and blessing. On his way to Haran, where his uncle Laban lived, Jacob stopped at a place called Luz and had a dream of a ladder that connected heaven and earth, with angels ascending and descending on it. The LORD appeared to him and repeated the promises He had made to Abraham and Isaac, assuring Jacob that He would be with him and bless him and his descendants. When Jacob woke up, he was amazed and afraid, and he consecrated the place as Bethel, meaning “house of God”. He also made a vow to the LORD, saying that if God would protect him and provide for him, then He would be his God, and he would give him a tenth of everything.

The most important verses in this chapter are verses 12–15, where Jacob sees the vision of the ladder and hears the LORD’s voice. These verses reveal the covenant relationship between God and Jacob, and the divine purpose for his life. They also show that God is not limited by geography or human sin, but He can reach out to anyone, anywhere, and anytime. The ladder symbolizes the communication and mediation between God and humanity, and foreshadows the role of Jesus Christ as the ultimate bridge between heaven and earth.

Commentary:

Genesis 28 is a pivotal chapter in the story of Jacob and the history of Israel. It marks the transition from Jacob’s deception and flight to his encounter with God and transformation. It also shows how God’s grace and faithfulness are greater than Jacob’s unworthiness and weakness. God does not abandon Jacob, but He pursues him and renews His covenant with him, despite his flaws and failures. God also reveals Himself to Jacob in a personal and powerful way, giving him a new name, a new identity, and a new destiny.

This chapter also points to Jesus in several ways. First, Jesus is the true heir of the promises that God made to Abraham, Isaac, and Jacob, and through Him, all the families of the earth are blessed (Galatians 3:16, 29). Second, Jesus is the fulfillment of the ladder that Jacob saw, as He Himself declared in John 1:51, where He said that He is the Son of Man, who connects heaven and earth, and that His disciples would see angels ascending and descending on Him. Third, Jesus is the presence of God among His people, as He is called Immanuel, meaning “God with us” (Matthew 1:23). He is the one who never leaves us nor forsakes us, and who guides us and provides for us. Fourth, Jesus is the true temple of God, as He said in John 2:19–21, where He referred to His body as the temple that would be destroyed and raised again. He is the one who sanctifies us and makes us a holy dwelling place for God by His Spirit (1 Corinthians 3:16–17).

Exegesis

Title of the passage

Jacob’s Dream at Bethel: God’s Promise and Jacob’s Vow.

Outline of the passage

• Verses 1–5: Isaac blesses Jacob and sends him to Padan Aram to find a wife from his mother’s relatives.
• Verses 6–9: Esau sees that his father disapproves of Canaanite women and marries a daughter of Ishmael.
• Verses 10–15: Jacob has a dream of a ladder connecting heaven and earth, with angels ascending and descending on it, and the LORD standing above it and renewing his covenant promises to him.
• Verses 16–19: Jacob wakes up and realizes that he is in a holy place, and he names it Bethel, meaning “the house of God”.
• Verses 20–22: Jacob makes a vow to the LORD, promising to serve him and to give him a tenth of all that he receives, if the LORD will be with him and bring him back safely to his father’s house.

Verses 1–9

Verse 1: Then Isaac called Jacob and blessed him, and charged him, and said to him: “You shall not take a wife from the daughters of Canaan.

• This verse shows that Isaac has accepted God’s will and Jacob’s right to the birthright and the blessing, and that he is now sending him away with his approval and instruction. Isaac blesses Jacob, meaning that he speaks well of him and invokes God’s favor upon him. Isaac also charges him, meaning that he gives him a command and a responsibility. Isaac tells him not to take a wife from the daughters of Canaan, as his brother Esau did. Jacob was the one to inherit the birthright and carry on the seed of the Messiah.

Verse 2: Arise, go to Padan Aram, to the house of Bethuel your mother’s father; and take yourself a wife from there of the daughters of Laban your mother’s brother.”

• This verse shows that Isaac instructs Jacob to go to Padan Aram, the region where his mother Rebekah was raised, and to find a wife from his mother’s relatives, the daughters of Laban. This was the same place where Abraham’s servant found Rebekah for Isaac (Genesis 24). Isaac wants Jacob to marry within the family of faith, and not to intermarry with the idolatrous Canaanites.

Verse 3: May God Almighty bless you, And make you fruitful and multiply you, That you may be an assembly of peoples;

• This verse shows that Isaac blesses Jacob in the name of God Almighty, that is, El Shaddai. This title for God was previously used in Genesis 17:1, where God described Himself to Abraham with this phrase. Abraham passed the knowledge of El Shaddai on to his son Isaac, who now passed it on to Jacob. He first pronounced a general blessing of prosperity upon Jacob, wishing him fruitfulness and multiplication, and the formation of a great nation.

Verse 4: And give you the blessing of Abraham, To you and your descendants with you, That you may inherit the land In which you are a stranger, Which God gave to Abraham.”

• This verse shows that Isaac then gave the specific blessing of Abraham, the covenant blessing made to Abraham and his descendants (Genesis 12:7, 15:8, 17:7–8). This was the aspect of the birthright that Esau despised, but Jacob (who seemed equally unworthy) would gain. Jacob was the one to carry on God’s promise to Abraham. Jacob was promised a land (that you may inherit the land), a nation (that you may be an assembly of peoples), and a blessing (give you the blessing of Abraham), even as Abraham was promised (Genesis 12:1–3).

Verse 5: So Isaac sent Jacob away, and he went to Padan Aram, to Laban the son of Bethuel the Syrian, the brother of Rebekah, the mother of Jacob and Esau.

• This verse shows that Isaac sent Jacob away with his blessing and his instruction, and that Jacob obeyed his father and went to Padan Aram, to find a wife from his uncle Laban’s family. The verse also identifies Laban as the son of Bethuel the Syrian, and the brother of Rebekah, the mother of Jacob and Esau. This reminds the reader of the family connection and the background of the story.

Verse 6: Now Esau saw that Isaac had blessed Jacob and sent him away to Padan Aram to take himself a wife from there, and that as he blessed him he gave him a charge, saying, “You shall not take a wife from the daughters of Canaan,”

• This verse shows that Esau observed that Isaac had blessed Jacob and sent him away to Padan Aram, and that he had instructed him not to take a wife from the daughters of Canaan. Esau realized that his father disapproved of his marriage to the Canaanite women, and that he favored Jacob over him. Esau also understood that Jacob had received the blessing of Abraham, and that he was the heir of the covenant.

Verse 7: and that Jacob had obeyed his father and his mother and had gone to Padan Aram.

• This verse shows that Esau also noticed that Jacob had obeyed his father and his mother and had gone to Padan Aram, as they had told him. Esau contrasted Jacob’s obedience with his own disobedience, and he felt guilty and ashamed of his actions. Esau also envied Jacob’s blessing and his favor with his parents.

Verse 8: Also Esau saw that the daughters of Canaan did not please his father Isaac.

• This verse shows that Esau saw that the daughters of Canaan did not please his father Isaac, and that his marriage to them was a source of grief and displeasure to his parents (Genesis 26:34–35). Esau realized that he had made a mistake by marrying the Canaanite women, and that he had dishonored his father and his family. Esau also regretted that he had lost his father’s blessing and his birthright.

Verse 9: So Esau went to Ishmael and took Mahalath the daughter of Ishmael, Abraham’s son, the sister of Nebajoth, to be his wife in addition to the wives he had.

• This verse shows that Esau went to Ishmael and took Mahalath the daughter of Ishmael, Abraham’s son, the sister of Nebajoth, to be his wife in addition to the wives he had. Esau tried to please his father and to make up for his previous marriages, by marrying a woman from his grandfather Abraham’s family. However, Esau did not repent of his sin or seek God’s forgiveness, but he only acted out of human wisdom and worldly motives. Esau also did not divorce his Canaanite wives, but he added another wife to them, which was against God’s will and design for marriage (Genesis 2:24). Esau’s marriage to Mahalath did not improve his situation, but it only complicated it.

Verses 10–11: Jacob’s journey and his night at Luz

• These verses set the scene for the main event of the passage, which is Jacob’s dream. They also provide some background information about Jacob’s situation and his destination.
• Jacob is fleeing from his brother Esau, who wants to kill him for stealing his birthright and blessing (Genesis 27:41–45). He is also following his father Isaac’s instructions to go to Haran and find a wife from his mother’s relatives (Genesis 28:1–5).
• Beersheba, where Jacob departs from, is the southernmost point of the land of Canaan, which God promised to Abraham and his descendants (Genesis 12:1–7; 21:31–33; 26:23–25). Haran, where Jacob is heading to, is the place where Abraham’s family originated from and where his brother Nahor and his nephew Laban lived (Genesis 11:27–32; 24:10, 29–31; 27:43).
• Jacob’s journey is not only a physical one, but also a spiritual one. He is leaving behind his home, his family, and his inheritance, and he is entering into a foreign land, a dangerous journey, and an uncertain future. He is also leaving behind his old identity as a deceiver and a supplanter, and he is about to encounter God and receive a new identity as a patriarch and a prince.
• The place where Jacob stops for the night is not named at first, but only described as “a certain place” (Hebrew: ham-maqom). This indicates that the place is not important in itself, but only because of what happens there. Later, the place will be named as Bethel, meaning “house of God” (verse 19).
• The fact that Jacob uses a stone as a pillow shows that he is in a barren and desolate place, without any comfort or protection. He is vulnerable and alone, and he has nothing but his faith and his hope in God.
• The phrase “because the sun had set” (verse 11) implies that Jacob is in a state of darkness, both literally and figuratively. He is facing the night, which in the ancient Near East was associated with danger, fear, and evil. He is also facing the consequences of his sin, which alienated him from his brother, his father, and his God.

Verses 12–15: Jacob’s dream of the ladder and God’s speech

• These verses describe the main event of the passage, which is Jacob’s dream of the ladder and God’s speech. They also reveal the main message of the passage, which is God’s grace and faithfulness to Jacob and his descendants.
• Jacob’s dream is a theophany, a manifestation of God’s presence and power. It is also a revelation, a communication of God’s will and purpose. It is similar to other theophanies and revelations in the Bible, such as Abraham’s vision of the smoking fire pot and the flaming torch (Genesis 15:17), Moses’ encounter with the burning bush (Exodus 3:1–6), Isaiah’s vision of the throne of God and the seraphim (Isaiah 6:1–8), and John’s vision of the Son of Man and the seven lampstands (Revelation 1:9–20).
• The ladder that Jacob sees in his dream is a symbol of the connection and communication between heaven and earth, between God and humanity. It is also a symbol of the mediation and access that God provides for his people. The ladder is not a human invention or achievement, but a divine gift and initiative. It is set up by God, not by Jacob. It is also not a permanent or fixed structure, but a temporary and movable one. It can appear anywhere and anytime, according to God’s sovereign will and grace.
• The angels that Jacob sees ascending and descending on the ladder are messengers and ministers of God. They represent God’s activity and involvement in the world. They also represent God’s protection and provision for his people. The fact that they are ascending and descending, not descending and ascending, suggests that they are reporting to God and receiving instructions from him, rather than bringing messages or blessings to Jacob. They are not the main focus of the dream, but only the background for God’s appearance and speech.
• The LORD (Hebrew: Yahweh) that Jacob sees standing above the ladder is the personal and covenantal name of God, the God of Abraham, Isaac, and Jacob. He is the God who revealed himself to Moses at the burning bush and gave him his name as “I AM WHO I AM” (Exodus 3:13–15). He is the God who delivered his people from slavery in Egypt and made a covenant with them at Mount Sinai (Exodus 19:1–6; 20:1–17). He is the God who is faithful and merciful, gracious and compassionate, slow to anger and abounding in love (Exodus 34:6–7).
• The speech that the LORD gives to Jacob is a repetition and confirmation of the promises that he made to Abraham and Isaac, his grandfather and father. He promises to give him and his descendants the land of Canaan, to make him and his descendants a great nation, and to bless him and his descendants and all the families of the earth through him (Genesis 12:1–3; 13:14–17; 15:1–21; 17:1–8; 22:15–18; 26:1–5, 23–25). He also promises to be with him and to protect him and to bring him back to the land, and to not leave him until he has fulfilled his promises (Genesis 28:15).
• The speech that the LORD gives to Jacob is also a revelation and a commissioning of Jacob as the heir of the covenant and the patriarch of the chosen people. He addresses him as “you” (Hebrew: ‘attah), not as “your father” or “your grandfather”, indicating that he is speaking to him personally and directly, not through a mediator or a representative. He also calls him by his name, “Jacob” (Hebrew: Ya’aqob), not by a generic term, indicating that he knows him intimately and specifically, not vaguely or generally. He also identifies himself as “the LORD, the God of Abraham your father, and the God of Isaac” (Hebrew: Yahweh ‘elohey ‘abraham ‘abiyka we’elohey yishaq), not by a generic title, indicating that he is the same God who made a covenant with his ancestors and who is faithful to his promises, not a different or a new God.
• The speech that the LORD gives to Jacob is also a challenge and a transformation of Jacob as a sinner and a supplanter. He confronts him with his unworthiness and his weakness, not with his merit or his strength. He also invites him to trust him and to obey him, not to doubt him or to deceive him. He also prepares him to receive a new name, a new identity, and a new destiny, not to remain in his old name, his old identity, and his old destiny. He also promises to make him a blessing and a source of blessing, not a curse and a source of curse.

Verses 16–19a: Jacob’s reaction and his consecration of Bethel

• These verses describe Jacob’s reaction to his dream and his consecration of Bethel. They also show Jacob’s response to God’s grace and faithfulness.
• Jacob’s reaction to his dream is one of awe and fear. He wakes up from his sleep and says, “Surely the LORD is in this place, and I did not know it” (verse 16). He realizes that he has encountered the living and holy God, and that he is in a sacred and special place. He also realizes that he was unaware and unprepared for this encounter, and that he is unworthy and sinful before God. He is amazed and afraid, and he says, “How awesome is this place! This is none other than the house of God, and this is the gate of heaven” (verse 17). He recognizes that the place where he slept is not an ordinary or a random place, but a place where God dwells and where heaven and earth meet. He also recognizes that the place where he slept is not a place of his choosing or his making, but a place of God’s choosing and God’s making.
• Jacob’s consecration of Bethel is one of worship and commitment. He rises up early in the morning and takes the stone that he had put under his head and sets it up as a pillar and pours oil on top of it (verse 18). He dedicates the stone and the place to God, and he makes them a sign and a memorial of his encounter with God. He also names the place Bethel, meaning “house of God.”

Verses 19b: The narrator’s comment on the name of Bethel

• This verse is a comment by the narrator, who explains the origin and meaning of the name Bethel. It is also a connection to the later history of Israel, when Bethel became a significant religious and political site.
• The name Bethel means “house of God” in Hebrew, and it reflects Jacob’s recognition of the place as a sacred and special place where God dwells and where heaven and earth meet (verse 17).
• The original name of the place was Luz, which means “almond tree” in Hebrew. It was a Canaanite city that was later conquered by the tribe of Joseph and renamed as Bethel (Joshua 16:1–2; Judges 1:22–26).
• Bethel became an important place for the worship of God in the history of Israel. It was the place where Abraham built an altar and called on the name of the Lord (Genesis 12:8; 13:3–4). It was also the place where Jacob returned after his sojourn in Haran and built an altar and called it El-Bethel, meaning “God of the house of God” (Genesis 35:1–7). It was also the place where Samuel judged Israel and where the people gathered to seek the Lord (1 Samuel 7:16; 10:3).
• However, Bethel also became a place of idolatry and apostasy in the history of Israel. It was the place where Jeroboam, the first king of the northern kingdom of Israel, set up a golden calf and a rival altar to the temple in Jerusalem, and led the people into sin and rebellion against God (1 Kings 12:25–33; 13:1–10). It was also the place where the prophets Amos and Hosea denounced the false worship and the social injustice of the people, and warned them of God’s judgment and exile (Amos 3:14; 4:4; 5:5–6; 7:10–17; Hosea 4:15; 10:15).
• Thus, Bethel is a place that illustrates both the grace and the judgment of God, both the faithfulness and the unfaithfulness of his people, and both the blessing and the curse of the covenant.

Verse 20–22

Verse 20: Then Jacob made a vow, saying, “If God will be with me and keep me in this way that I go, and will give me bread to eat and clothing to wear,

• This verse shows that Jacob responds to God’s grace and promises with a vow, which is a solemn and voluntary commitment to God, to do or to abstain from something that is pleasing to God1. Jacob’s vow is conditional, meaning that he expects God to fulfill his part of the covenant before he fulfills his. Jacob asks for four things from God: his presence, his protection, his provision, and his peace. These are the basic needs of every human being, and Jacob trusts that God will supply them for him.

Verse 21: so that I come back to my father’s house in peace, then the LORD shall be my God.

• This verse shows that Jacob’s ultimate goal is to return to his father’s house in peace, meaning that he hopes to be reconciled with his brother Esau, and to be restored to his family and his inheritance. Jacob also declares that if God grants him his request, then the LORD shall be his God, meaning that he will acknowledge and worship the LORD as the only true God, and that he will enter into a personal and covenantal relationship with him. This is a significant statement of faith and devotion from Jacob, who had previously shown little interest in God.

Verse 22: And this stone which I have set as a pillar shall be God’s house, and of all that You give me I will surely give a tenth to You.”

• This verse shows that Jacob makes two promises to God as part of his vow. First, he says that the stone which he had set up as a pillar shall be God’s house, meaning that he will consecrate the place where he had the dream as a sacred site, where he will worship and offer sacrifices to God. Jacob names the place Bethel, which means “the house of God” (Genesis 28:19). Second, he says that of all that God gives him he will surely give a tenth to God, meaning that he will dedicate a portion of his income and possessions to God, as a sign of gratitude and loyalty. This is the first mention of tithing in the Bible, and it shows Jacob’s recognition of God’s ownership and generosity.

Background and Context

Historical-cultural background:

• The historical and cultural background of the passage is the ancient Near East, around the second millennium BC. The passage is part of the patriarchal narratives, which recount the stories of Abraham, Isaac, Jacob, and their descendants. These stories reflect the worldview, customs, and values of the ancient Israelites, who were a nomadic people living in a land surrounded by powerful nations and empires. The passage also shows the influence of the Mesopotamian culture, where Jacob travels to find a wife from his mother’s relatives. The language and the meaning of the passage are shaped by these historical and cultural factors, as well as by the theological purpose of the author, who wants to show how God fulfills His promises to Abraham and his offspring, and how He guides and protects them in their journey of faith.

The passage is influenced by the historical and cultural background in several ways, such as:

• The importance of the birthright and the blessing, which determined the inheritance and the status of the sons in the family (Genesis 25:29–34; 27:1–40).
• The practice of endogamy, or marrying within one’s own kin group, to preserve the purity and the identity of the family (Genesis 24:1–4; 28:1–2).
• The role of dreams and visions as means of divine revelation and guidance, especially in times of crisis and transition (Genesis 15:1; 20:3; 28:12–15; 31:10–13; 37:5–11; 40:5–19; 41:1–36).
• The use of stones and pillars as symbols and memorials of sacred places and events, and the anointing of them with oil as a sign of consecration and dedication (Genesis 28:18; 31:45–54; 35:14–15).
• The making of vows and covenants as expressions of commitment and obligation, and the conditions and consequences of them (Genesis 28:20–22; 31:44–50).

The characters in the passage:

The main characters in the passage are Jacob and the LORD. Jacob is the son of Isaac and Rebekah, the grandson of Abraham and Sarah, and the brother of Esau. He is also the father of the twelve tribes of Israel. The LORD is the personal and covenantal name of God, the God of Abraham, Isaac, and Jacob, and the God of Israel. He is also the creator and ruler of the universe, and the redeemer and judge of the world.

The secondary characters in the passage are Isaac, Rebekah, Esau, and Laban. Isaac is the son of Abraham and Sarah, the father of Jacob and Esau, and the heir of the covenant. Rebekah is the wife of Isaac, the mother of Jacob and Esau, and the sister of Laban. She is also the one who favored Jacob over Esau, and helped him to deceive Isaac and obtain the blessing. Esau is the son of Isaac and Rebekah, the brother of Jacob, and the ancestor of the Edomites. He is also the one who sold his birthright to Jacob, and who hated Jacob for stealing his blessing. Laban is the son of Bethuel, the brother of Rebekah, and the uncle of Jacob and Esau. He is also the father of Leah and Rachel, the future wives of Jacob.

The actions in the passage are as follows:

• Isaac blesses Jacob and sends him to Haran to find a wife from his mother’s relatives, and to escape from Esau’s wrath (verses 1–5).
• Esau sees that Isaac disapproves of his Canaanite wives, and marries a daughter of Ishmael, his uncle, to please him (verses 6–9).
• Jacob travels from Beersheba to Haran, and stops at a place called Luz for the night. He uses a stone as a pillow and falls asleep (verses 10–11).
• Jacob dreams of a ladder that connects heaven and earth, with angels ascending and descending on it. The LORD stands above the ladder and speaks to Jacob, repeating the promises that he made to Abraham and Isaac, and assuring him of his presence and protection (verses 12–15).
• Jacob wakes up from his dream and is amazed and afraid. He recognizes the place as the house of God and the gate of heaven. He sets up the stone as a pillar and pours oil on it. He names the place Bethel (verses 16–19a).
• Jacob makes a vow to the LORD, saying that if God will be with him and provide for him, then he will make the LORD his God, and he will give him a tenth of everything (verses 19b-22).

Locations in the passage:

• Paddan Aram: a region in northern Mesopotamia, also called Aram Naharaim, meaning “Aram of the two rivers”. It is where Abraham’s brother Nahor and his family settled, and where Rebekah came from. It is also where Jacob goes to find a wife from Laban’s daughters, and where he stays for 20 years, working for Laban and raising his family. It is mentioned in other parts of the Bible, such as Genesis 25:20, 31:18, 33:18, 35:9, 26, 46:15, Deuteronomy 26:5, and Psalm 60:1.
• Beersheba: a town in the southern part of Canaan, also called “the well of the oath” or “the well of the seven”. It is where Abraham made a treaty with Abimelech, the king of Gerar, and planted a tamarisk tree, calling on the name of the LORD (Genesis 21:22–34). It is also where Isaac lived and built an altar to the LORD, after God appeared to him and confirmed His covenant with him (Genesis 26:23–25). It is where Jacob leaves from to go to Paddan Aram, and where he returns to after his encounter with God at Bethel (Genesis 28:10, 35:1–7). It is mentioned in other parts of the Bible, such as Genesis 22:19, 26:33, 46:1, Joshua 15:28, 19:2, Judges 20:1, 1 Samuel 3:20, 8:2, 2 Samuel 17:11, 24:7, 1 Kings 19:3, 2 Kings 23:8, 1 Chronicles 4:28, 21:2, Nehemiah 11:27, and Amos 5:5, 8:14.
• Haran: a city in northern Mesopotamia, also called “the city of Nahor” (Genesis 24:10). It is where Abraham’s father Terah died, and where Abraham stayed for a while before moving to Canaan (Genesis 11:31–32, Acts 7:2–4). It is also where Jacob goes to find Laban and his daughters, and where he meets Rachel for the first time (Genesis 28:10, 29:4–14). It is mentioned in other parts of the Bible, such as Genesis 27:43, 32:10, Numbers 23:7, Isaiah 37:12, Ezekiel 27:23, and Acts 7:2.
• Bethel: a town in central Canaan, also called “the house of God”. It is where Jacob has his dream of the ladder and the LORD, and where he sets up a stone pillar and makes a vow to God, calling the place Bethel (Genesis 28:11–22). It is also where God appears to Jacob again after he returns from Paddan Aram, and where he builds an altar and renames the place El Bethel, meaning “God of the house of God” (Genesis 35:1–15). It is mentioned in other parts of the Bible, such as Genesis 12:8, 13:3, Judges 1:22–26, 20:18–28, 21:2–4, 1 Samuel 7:16, 10:3, 2 Samuel 15:12, 20:18, 1 Kings 12:28–33, 13:1–32, 2 Kings 2:2–3, 23:15–20, 2 Chronicles 13:19, Jeremiah 48:13, Hosea 10:15, 12:4, and Amos 3:14, 4:4, 5:5–6, 7:10–13.
• Luz: the original name of Bethel, meaning “almond tree”. It is where Jacob has his dream of the ladder and the LORD, and where he sets up a stone pillar and pours oil on it, calling the place Bethel (Genesis 28:19). It is also where a man from Luz escapes from the Israelites and builds another city with the same name in the land of the Hittites (Judges 1:22–26). It is mentioned in other parts of the Bible, such as Genesis 35:6, 48:3, and Joshua 16:2, 18:13.

Themes and topics

Main themes or sub-themes:

• God’s grace and faithfulness: God shows his undeserved favor and steadfast love to Jacob, who is a sinner and a fugitive. He renews his covenant with him and promises to bless him and his descendants, and to be with him and protect him, and to fulfill his purposes for him (Genesis 28:13–15).
• God’s presence and revelation: God reveals himself to Jacob in a personal and powerful way, through a dream of a ladder that connects heaven and earth, and through a speech that confirms his promises. He also makes the place where Jacob sleeps a sacred and special place, where he dwells and where he communicates with his people (Genesis 28:12–17).
• God’s sovereignty and providence: God is in control of all things, and he works all things for his glory and for the good of his people. He orchestrates the events of Jacob’s life, and he guides him and provides for him, even when he is unaware and unprepared. He also fulfills his promises, and he accomplishes his plan of salvation through Jacob and his descendants (Genesis 28:15, 20–22).
• Human sin and repentance: Jacob is a flawed and fallen human being, who has deceived his father and his brother, and who has fled from his home and his inheritance. He is also a seeker and a worshiper of God, who recognizes his unworthiness and his need for God’s grace. He responds to God’s revelation with awe and fear, and he consecrates the place and himself to God. He also makes a vow to God, and he commits to follow him and to serve him (Genesis 28:16–22).

Main argument of the passage:

The main argument of this passage is that God is the God of Abraham, Isaac, and Jacob, and that he is faithful to his covenant and his promises, despite human sin and weakness. The purpose of this argument is to show that God is the source and the goal of Jacob’s life, and that he is the one who transforms him and blesses him, and who makes him a blessing to others.

Echos and clarifications:

This passage echoes and clarifies earlier passages, such as:

• Genesis 12:1–3, 7; 13:14–17; 15:1–21; 17:1–8; 22:15–18; 26:1–5, 23–25: These passages record God’s promises to Abraham and Isaac, which are repeated and confirmed to Jacob in this passage. They also show the continuity and the progression of God’s covenant and his plan of salvation through the patriarchs and their descendants.
• Genesis 25:23; 27:1–40: These passages record the birth and the blessing of Jacob and Esau, which are the background and the context of this passage. They also show the contrast and the conflict between the two brothers, and the role of God’s sovereignty and human responsibility in the fulfillment of God’s purposes.
• Genesis 24:1–67: This passage records the story of how Abraham’s servant found Rebekah as a wife for Isaac, which is parallel and contrasted to the story of how Jacob found his wives in the following chapters. They also show the importance of marrying within one’s own kin group, and the role of God’s guidance and provision in finding a spouse.

This passage is echoed or developed in later passages, such as:

• Genesis 31:10–13; 32:22–32; 35:1–15: These passages record Jacob’s subsequent encounters with God, which are similar and different to his first encounter in this passage. They also show the growth and the change of Jacob’s faith and character, and the fulfillment of God’s promises and purposes for him.
• John 1:43–51: This passage records Jesus’ calling of Nathanael, who is a descendant of Jacob, and his reference to Jacob’s dream in this passage. It also shows that Jesus is the fulfillment and the reality of the ladder that Jacob saw, and that he is the one who connects heaven and earth, and who reveals God to his people.
• Hebrews 11:20–21: This passage records the faith of Isaac and Jacob, and their blessing of their sons, which are based on God’s promises in this passage. It also shows that Jacob and his descendants lived by faith and not by sight, and that they looked forward to the heavenly city and the eternal inheritance that God prepared for them.

This passage was included in the book to:

This passage was included in the book of Genesis to show the origin and the history of Israel, the chosen people of God, and their relationship with God and with other nations. It was also included to show the grace and the faithfulness of God, and his plan of salvation for the world, through the patriarchs and their descendants, and ultimately through Jesus Christ, the seed of Abraham and the son of Jacob.

Theological truths communicated in this passage:

• God is gracious and faithful: He shows his undeserved favor and steadfast love to his people, and he keeps his covenant and his promises, even when they are unworthy and unfaithful. He is also merciful and compassionate, and he forgives and restores his people, when they repent and trust in him.
• God is present and revealing: He reveals himself to his people in various ways, such as through dreams and visions, through his word and his name, and through his signs and his wonders. He also dwells with his people and among his people, and he communicates with them and listens to them. He is also near and accessible, and he invites his people to seek him and to know him.
• God is sovereign and provident: He is in control of all things, and he works all things for his glory and for the good of his people. He also guides and provides for his people, and he protects and delivers them. He also fulfills his purposes and his plans, and he accomplishes his will and his work.
• Human beings are sinful and repentant: They are flawed and fallen, and they sin against God and against each other. They are also seekers and worshipers, and they recognize their need for God and his grace. They also respond to God’s revelation with awe and fear, and they consecrate themselves and their possessions to God. They also make vows and covenants with God, and they commit to follow him and to serve him.

Names of God used in this passage:

The name for God that is introduced in this passage is El Shaddai, which means “God Almighty” or “God All-Sufficient” (Genesis 28:3). This name was first used by God when he appeared to Abraham and confirmed his covenant with him (Genesis 17:1). It was also used by Isaac when he blessed Jacob and sent him away (Genesis 28:3). It implies that God is the source and the sustainer of life, and that he is able to do all things, and that he is enough for his people.

Key terms

The key terms for Genesis 28 are: Jacob, Esau, Isaac, Rebekah, Laban, Bethuel, Canaan, Haran, Luz, Bethel, ladder, angels, LORD, El Shaddai, blessing, covenant, vow, and tithe.

One word that is used for the first time in the Bible in this passage and is of great importance later in the Bible is Bethel. Bethel means “house of God” in Hebrew, and it is the name that Jacob gave to the place where he had his dream of the ladder and God’s promises. Bethel became a significant religious and historical site for Israel, as well as a place of idolatry and apostasy. Some references for Bethel include: Genesis 28:19; 31:13; 35:1–7, 15; Judges 20:18, 26–28; 1 Kings 12:25–33; 13:1–10; Amos 3:14; 4:4; 5:5–6; 7:10–17; Hosea 4:15; 10:15.

• El Shaddai: אֵל שַׁדַּי (ʾĒl Šaddāy), H410 + H7706 — In the Bible, El Shaddai is one of the names of God, and it is usually translated as “God Almighty” or “God All-Sufficient”. The meaning and origin of Shaddai are uncertain, but some possible interpretations are “The Overpowerer”, “The God of the Mountain”, or “The God of the Breast”. El Shaddai implies that God is the source and the sustainer of life, and that he is able to do all things, and that he is enough for his people. El Shaddai is first used by God when he appeared to Abraham and confirmed his covenant with him (Genesis 17:1). It was also used by Isaac when he blessed Jacob and sent him away (Genesis 28:3). Some references for El Shaddai include: Genesis 17:1; 28:3; 35:11; 43:14; 48:3; 49:25; Exodus 6:3; Numbers 24:4, 16; Ruth 1:20–21; Job 5:17; 6:4, 14; 8:3, 5; 11:7; 13:3; 15:25; 21:15, 20; 22:3, 17, 23, 26; 23:16; 24:1; 27:2, 8, 10, 11, 13; 29:5; 31:2, 35; 32:8; 33:4; 34:10, 12; 35:13; 37:23; 40:2; Psalm 68:14; 91:1; Isaiah 13:6; Ezekiel 1:24; 10:5; Joel 1:15.
• Vow: נֶדֶר (neder), H5088 — In the Bible, a vow is a solemn promise or commitment made to God or to another person, often involving an act, service, or condition. A vow is a voluntary expression of devotion and obligation, and it has consequences and blessings depending on its fulfillment or violation. A vow can be made individually or collectively, and it can be positive or negative, meaning to do something or to abstain from something. Some examples of vows in the Bible are: Jacob’s vow at Bethel (Genesis 28:20–22), Jephthah’s vow to sacrifice his daughter (Judges 11:30–40), Hannah’s vow to dedicate her son to the Lord (1 Samuel 1:11), the Nazirite vow of separation and consecration (Numbers 6:1–21), the vow of the Rechabites to abstain from wine and other things (Jeremiah 35:1–19), Paul’s vow to shave his head (Acts 18:18), and the vow of the Jews to kill Paul (Acts 23:12–15). Some references for vow include: Genesis 28:20; 31:13; Leviticus 22:18–23; 27:1–34; Numbers 6:2; 15:3; 30:2–16; Deuteronomy 12:6, 11, 17, 26; 23:18, 21–23; Judges 11:30; 1 Samuel 1:11; 2 Samuel 15:7–8; 1 Kings 8:31; 2 Chronicles 6:22; Nehemiah 10:29; Job 22:27; Psalm 22:25; 50:14; 56:12; 61:5, 8; 65:1; 66:13; 76:11; 116:14, 18; Ecclesiastes 5:4–6; Isaiah 19:21; Jeremiah 44:25; Nahum 1:15; Matthew 5:33; Acts 18:18; 21:23–24; 23:12, 14, 21.
• Tithe: מַעֲשֵׂר (maʿăśēr), H4643 — In the Bible, a tithe is a tenth part of something, usually of one’s income or produce, given as a voluntary contribution or as a tax for the support of a religious establishment or organization. Tithing is a practice that reflects obedience to God’s commands and trust in his provision. Tithing also supports the ministry and outreach of God’s people. Tithing was first practiced by Abraham when he gave a tenth of his spoils of war to Melchizedek (Genesis 14:20). Tithing was later formalized under the Mosaic Law, where the Israelites were instructed to give a tenth of their crops, livestock, and income as an offering to the Lord, which supported the Levites, the poor, and the festivals (Leviticus 27:30–32; Numbers 18:21–32; Deuteronomy 12:5–19; 14:22–29; 26:12–15). Tithing was also urged by the prophets as a sign of faithfulness and repentance (Malachi 3:8–12). In the New Testament, tithing is not explicitly commanded, but the principles of generosity, stewardship, and giving are emphasized. Some references for tithe include: Genesis 14:20; 28:22; Leviticus 27:30–32; Numbers 18:21–32; Deuteronomy 12:5–19; 14:22–29; 26:12–15; 2 Chronicles 31:5–12; Nehemiah 10:37–38; 12:44; 13:5, 12; Amos 4:4; Malachi 3:8–12; Matthew 23:23; Luke 11:42; 18:12; Hebrews 7:1–10.

Translation

Genre:

The genre of the passage is narrative, which tells a story of events, characters, and actions. Narrative is the most common genre in the book of Genesis, and it conveys historical, theological, and moral truths through storytelling.

Rhetorical devices:

• Parallelism: In verse 3, Isaac blesses Jacob with the phrase “May God Almighty bless you, and make you fruitful and multiply you”, which parallels the phrase “I will make you fruitful and multiply you” in verse 13, spoken by God himself. This shows the continuity and the confirmation of God’s promise to Jacob and his descendants.
• Chiasm: In verse 12, Jacob’s dream is described as “a ladder set up on the earth, and its top reached to heaven; and there the angels of God were ascending and descending on it”, which forms a chiasm with the words earth, heaven, ascending, and descending. This shows the connection and the communication between the two realms, and the role of the ladder and the angels as mediators.
• Inclusio: In verses 10–22, the word “place” is repeated seven times, four times at the beginning (verses 10–11) and three times at the end (verses 19–22), which marks the section as a unit and highlights the significance of the place where Jacob encounters God.
• Anaphora: In verse 13, God’s speech begins with four clauses that start with “I am”, which stresses God’s identity, presence, and authority. In verse 14, God’s speech continues with four clauses that start with “and”, which lists God’s promises, blessings, and purposes for Jacob and his descendants.
• Climax: In verse 15, God’s speech ends with four clauses that start with “and”, which express God’s assurance, protection, provision, and faithfulness to Jacob. The last clause, “and I will not leave you until I have done what I have spoken to you”, is the climax of God’s speech and the passage, which guarantees God’s presence and power to fulfill his promises.

Figures of speech:

• Metaphor: In verse 12, the ladder that Jacob sees in his dream is a metaphor for the connection and the mediation between God and humanity, and foreshadows the role of Jesus Christ as the ultimate bridge between heaven and earth (John 1:51).
• Simile: In verse 19, Jacob names the place Bethel, which means “house of God”, and says, “this is none other than the house of God, and this is the gate of heaven”. The phrase “the gate of heaven” is a simile that compares the place to a gate, which implies access, entrance, and transition to heaven, where God dwells and where his glory is revealed.
• Personification: In verse 11, it says that “the sun had set”, which personifies the sun as if it had a will or a choice to set. This implies that the sun is under God’s control and sovereignty, and that it marks the time and the season for Jacob’s encounter with God.
• Hyperbole: In verse 14, God promises to Jacob that “your descendants shall be as the dust of the earth”, which is a hyperbole that exaggerates the number and the extent of Jacob’s descendants. This implies that God will bless Jacob and his descendants abundantly and immeasurably, and that they will spread and inherit the whole earth.
• Idiom: In verse 16, Jacob says, “Surely the LORD is in this place, and I did not know it”. The phrase “I did not know it” is an idiom that means “I was not aware of it” or “I was surprised by it”. This implies that Jacob was ignorant and unprepared for God’s presence and revelation, and that he was amazed and afraid by God’s grace and faithfulness.
• Irony: In verse 20, Jacob makes a vow to God, saying, “If God will be with me and keep me in this way that I am going, and give me bread to eat and clothing to put on”. This is ironic, because God has already promised to be with him and to provide for him in verse 15, and Jacob does not need to make any conditions or requests. This implies that Jacob’s faith and trust in God are still weak and immature, and that he needs to learn to depend on God’s grace and faithfulness, not on his own efforts or resources.

Word pictures:

• The word for “ladder” in verse 12 is sullam, which can also mean “staircase” or “ramp”. It is derived from the root salal, which means “to lift up” or “to cast up”. It is related to the word mesillah, which means “highway” or “road”. It is also related to the word salal, which means “basket” or “bowl”. These associations suggest that the ladder is not only a vertical structure, but also a horizontal one, that connects different places and levels, and that carries or contains something valuable or precious.
• The word for “place” in verses 10–22 is maqom, which can also mean “standing” or “station”. It is derived from the root qum, which means “to arise” or “to stand”. It is related to the word qam, which means “to confirm” or “to fulfill”. It is also related to the word qumah, which means “height” or “stature”. These associations suggest that the place is not only a location, but also a position, that signifies status and destiny, and that is established and accomplished by God.
• The word for “stone” in verses 11, 18, and 22 is ‘eben, which can also mean “building” or “foundation”. It is derived from the root banah, which means “to build” or “to establish”. It is related to the word ben, which means “son” or “descendant”. It is also related to the word binyah, which means “structure” or “temple”. These associations suggest that the stone is not only a material, but also a symbol, that represents construction and continuation, and that is dedicated and devoted to God.

Textual variants:

• In verse 3, some manuscripts have the word “God” (Hebrew: ‘elohim) instead of “God Almighty” (Hebrew: ‘el shaddai). This affects the grammar of the sentence, because the word “God” is plural in form, but singular in meaning, and it requires a singular verb, while the word “God Almighty” is singular in form and meaning, and it requires a plural verb. The difference is between “may God bless you” and “may God Almighty bless you”. This affects the interpretation of the passage, because the word “God Almighty” is a specific name of God that emphasizes his power and sufficiency, while the word “God” is a general name of God that can refer to any deity. The Masoretic Text, the Septuagint, and the Samaritan Pentateuch have “God Almighty”, while the Dead Sea Scrolls and some ancient versions have “God”.
• In verse 12, some manuscripts have the word “behold” (Hebrew: hinneh) before the word “a ladder”, while others do not. This affects the grammar of the sentence, because the word “behold” is an interjection that introduces a new or surprising scene, and it requires a definite article before the word “a ladder”, while the absence of the word “behold” does not require a definite article. The difference is between “behold, a ladder” and “a ladder”. This affects the interpretation of the passage, because the word “behold” emphasizes the unexpected and extraordinary nature of Jacob’s dream, while the absence of the word “behold” makes the dream more ordinary and natural. The Masoretic Text, the Septuagint, and the Samaritan Pentateuch have “behold”, while the Dead Sea Scrolls and some ancient versions do not.
• In verse 13, some manuscripts have the word “and” (Hebrew: we) before the word “behold” (Hebrew: hinneh), while others do not. This affects the grammar of the sentence, because the word “and” is a conjunction that connects two clauses, while the absence of the word “and” makes the clause independent. The difference is between “and behold” and “behold”. This affects the interpretation of the passage, because the word “and” links the vision of the ladder and the angels with the appearance and the speech of the LORD, while the absence of the word “and” separates them. The Masoretic Text, the Septuagint, and the Samaritan Pentateuch have “and”, while the Dead Sea Scrolls and some ancient versions do not.
• In verse 15, some manuscripts have the word “for” (Hebrew: ki) before the word “I” (Hebrew: ‘anoki), while others do not. This affects the grammar of the sentence, because the word “for” is a conjunction that introduces a reason or a cause, while the absence of the word “for” makes the clause independent. The difference is between “for I” and “I”. This affects the interpretation of the passage, because the word “for” explains the basis and the motivation of God’s promises and presence, while the absence of the word “for” makes them more unconditional and sovereign. The Masoretic Text, the Septuagint, and the Samaritan Pentateuch have “for”, while the Dead Sea Scrolls and some ancient versions do not.

Translation recommendations:

• Verse 11: “He came to a certain place and spent the night there, because the sun had set; and he took one of the stones of the place and put it under his head, and lay down in that place.” A more Hebrew translation would be: “And he came upon the place and lodged there, for the sun had gone in; and he took from the stones of the place and put at his head, and lay down in that place.”
• Verse 17: “He was afraid and said, “How awesome is this place! This is none other than the house of God, and this is the gate of heaven.” A more Hebrew translation would be: “And he feared and said, “How fearful is this place! This is not but the house of God, and this is the gate of the heavens.”
• Verse 22: “This stone, which I have set up as a pillar, will be God’s house, and of all that You give me I will surely give a tenth to You.” A more Hebrew translation would be: “And this stone, which I have put for a pillar, will be a house of God, and all that You will give me, tithing I will tithe to You.”

Disagreements between translators:

• In verse 12, the word for “ladder” (Hebrew: sullam) is translated differently by different versions. Some use the word “ladder” (KJV, NKJV, NIV, ESV, NASB, CSB, GNT, NLT), while others use the word “stairway” (NRSV, NET, HCSB, NCV, CEV, MSG) or “ramp” (JPS). The reason for this variation is that the exact meaning and shape of the word sullam is uncertain, and it may refer to a structure that is different from the modern concept of a ladder.
• In verse 13, the phrase “the LORD stood above it” (KJV, NKJV, NIV, ESV, NASB, CSB, NRSV, NET, HCSB, NCV, CEV, GNT, NLT) is translated differently by some versions. Some use the phrase “the LORD was standing there beside him” (JPS, MSG) or “the LORD was standing on the stairway” (ERV). The reason for this variation is that the preposition ‘al, which is usually translated as “above”, can also mean “beside” or “on”, depending on the context and the perspective.
• In verse 20, the word for “if” (Hebrew: ‘im) is translated differently by different versions. Some use the word “if” (KJV, NKJV, NIV, ESV, NASB, CSB, NRSV, NET, HCSB, NCV, CEV, GNT, NLT, MSG), while others use the word “since” (JPS, ERV) or “when” (TLB). The reason for this variation is that the word ‘im can express either a condition or a consequence, depending on the mood and the intention of the speaker.

Some of the words that don’t translate well are:

• The word for “God Almighty” (Hebrew: ‘el shaddai) in verse 3 is difficult to translate, because the meaning and origin of the word shaddai are uncertain. Some possible interpretations are “The Overpowerer”, “The God of the Mountain”, or “The God of the Breast”. The traditional translation of “God Almighty” may not capture the full nuance and significance of this name of God.
• The word for “behold” (Hebrew: hinneh) in verses 12, 13, and 15 is difficult to translate, because it is an interjection that introduces a new or surprising scene, and it draws attention to something or someone. It can be translated as “behold”, “surely”, “indeed”, or “look”, but none of these words convey the same sense of wonder and awe that hinneh does in Hebrew.
• The word for “place” (Hebrew: maqom) in verses 10–22 is difficult to translate, because it can also mean “standing” or “station”. It is derived from the root qum, which means “to arise” or “to stand”. It implies that the place is not only a location, but also a position, that signifies status and destiny, and that is established and accomplished by God.

How other translations make the translation:

• In verse 11, the phrase “he took one of the stones of the place and put it under his head” (KJV, NKJV, NIV, ESV, NASB, CSB, NRSV, NET, HCSB, NCV, CEV, GNT, NLT) is translated differently by some versions. Some use the phrase “he took one of the stones there and placed it under his head” (JPS, ERV) or “he used a stone for a pillow” (TLB, MSG). The reason for this variation is that the translators try to make the phrase more clear or more natural in English, by using different words or word orders.
• In verse 17, the phrase “How awesome is this place!” (KJV, NKJV, NIV, ESV, NASB, CSB, NRSV, NET, HCSB, NCV, CEV, GNT, NLT, MSG) is translated differently by some versions. Some use the phrase “How fearsome is this place!” (JPS, ERV) or “What a fearful place this is!” (TLB). The reason for this variation is that the translators try to convey the sense of fear and reverence that Jacob felt at the place, by using different words or expressions.
• In verse 22, the phrase “tithing I will tithe to You” (NKJV) is translated differently by different versions. Some use the phrase “I will surely give a tenth to You” (NASB, CSB, NRSV, NET, HCSB, NCV, CEV, GNT, NLT), while others use the phrase “I will give back to you a tenth of everything you give me” (NIV, ERV, TLB, MSG) or “of all that You give me I will set aside a tithe for You” (JPS). The reason for this variation is that the translators try to make the meaning of the Hebrew verb ‘asar, which means “to tithe” or “to give a tenth”, more clear or more idiomatic in English, by using different words or structures.

Repetition of words, phrases, and concepts:

• The word for “place” (Hebrew: maqom) is repeated seven times in verses 10–22, four times at the beginning (verses 10–11) and three times at the end (verses 19–22), which marks the section as a unit and highlights the significance of the place where Jacob encounters God.
• The word for “stone” (Hebrew: ‘eben) is repeated four times in verses 11, 18, and 22, which emphasizes the role of the stone as a symbol and a memorial of Jacob’s encounter with God and his consecration to God.
• The phrase “I am with you” (Hebrew: ‘anoki ‘immak) is repeated twice in verses 15 and 20, which stresses God’s promise and presence to Jacob, and Jacob’s dependence and trust in God.
• The concept of blessing (Hebrew: berakah) is repeated throughout the passage, as Isaac blesses Jacob (verses 1–4), God blesses Jacob (verses 13–14), and Jacob blesses God (verses 20–22), which shows the continuity and the confirmation of God’s covenant and his plan of salvation through Jacob and his descendants.

Some of the other translation issues include:

• In verse 12, the word for “earth” (Hebrew: ‘erets) can also mean “land” or “country”, depending on the context. The translators have to decide whether to translate it as “earth”, which implies the whole world, or as “land”, which implies the land of Canaan, which God promised to Jacob and his descendants.
• In verse 13, the word for “descendants” (Hebrew: zera’) can also mean “seed” or “offspring”, depending on the context. The translators have to decide whether to translate it as “descendants”, which implies the multitude and the diversity of Jacob’s offspring, or as “seed”, which implies the unity and the identity of Jacob’s offspring, and foreshadows the coming of the Messiah, who is the ultimate seed of Abraham and Jacob (Galatians 3:16).
• In verse 22, the word for “house” (Hebrew: bayit) can also mean “temple” or “household”, depending on the context. The translators have to decide whether to translate it as “house”, which implies a dwelling place or a sanctuary for God, or as “temple”, which implies a sacred and a permanent place for God, or as “household”, which implies a family or a community of God’s people.

Seeing Jesus

While this passage does not point directly to Jesus or explicitly mention any of the titles that refer to Jesus, it does imply that Jacob and his descendants are the chosen people of God, who will inherit the covenant and the blessing of Abraham, and who will be a blessing to all the families of the earth. This implies that the Messiah, the Christ, the Son of God, the Son of Man, the Servant of the Lord, the Branch, the King, the Prophet, and the Priest will come from the line of Jacob, and that he will fulfill God’s promises and purposes for his people and for the world.

There are several things in this passage that foreshadow or anticipate Jesus, such as:

• The ladder that Jacob sees in his dream is a foreshadowing of Jesus, who is the connection and the mediation between God and humanity, and who is the way, the truth, and the life (John 1:51; 14:6). Jesus is the fulfillment and the reality of the ladder that Jacob saw, and he is the one who connects heaven and earth, and who reveals God to his people.
• The stone that Jacob uses as a pillow and as a pillar is a foreshadowing of Jesus, who is the cornerstone and the foundation of God’s house, and who is the rock of our salvation (Psalm 118:22; Isaiah 28:16; Matthew 21:42; Acts 4:11; 1 Corinthians 10:4; Ephesians 2:20; 1 Peter 2:6–8). Jesus is the fulfillment and the reality of the stone that Jacob used, and he is the one who builds and sustains God’s temple, and who is the source and the symbol of our faith and worship.
• The blessing that Isaac gives to Jacob and that God confirms to Jacob is a foreshadowing of Jesus, who is the seed of Abraham and the son of Jacob, and who is the heir and the giver of the covenant and the blessing (Matthew 1:1–2; Galatians 3:16; Hebrews 1:2; 7:1–10). Jesus is the fulfillment and the reality of the blessing that Jacob received, and he is the one who inherits and shares God’s promises and gifts, and who is the blessing to all the families of the earth.

There are some verses in this passage that prophesy or promise the coming of Jesus, his birth, his ministry, his death, his resurrection, his ascension, his second coming, or his eternal reign, such as:

• Verse 14: God promises to Jacob that “in you and in your seed all the families of the earth shall be blessed”. This prophecy promises that through Jacob and his seed, God will bring forth the Messiah, who will be the true seed of Jacob, and who will be the Savior and the Lord of the world. This prophecy is fulfilled in Jesus, who is the descendant of Jacob and the Christ, the Son of God, the Son of Man, the Servant of the Lord, the Branch, the King, the Prophet, and the Priest, and who is the blessing to all the families of the earth (Matthew 1:1–2; Luke 3:23–38; Acts 3:25–26; Galatians 3:8–9, 16, 29; Revelation 5:5; 22:16).
• Verse 15: God promises to Jacob that “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 spoken to you”. This promise implies that God will be with Jacob and his descendants, and that he will protect them and provide for them, and that he will fulfill his purposes and plans for them. This promise is fulfilled in Jesus, who is the Immanuel, God with us, and who is the Good Shepherd, the Bread of Life, the Living Water, and the Light of the World, and who is the one who protects and provides for his people, and who fulfills God’s purposes and plans for them (Matthew 1:23; 28:20; John 6:35; 7:37–38; 8:12; 10:11, 27–30; 14:18; 17:4; 19:30; Hebrews 13:5–6).

Interpretation

Interfaith Differences:

• Jews see this passage as a key moment in the history of Israel, where God renews his covenant with Abraham and Isaac to Jacob, the father of the twelve tribes. They also see this passage as a source of inspiration and hope for the Jewish people, who have experienced exile and persecution throughout history, and who trust in God’s promises and presence. Jews also see this passage as a model of prayer, where Jacob acknowledges God’s sovereignty, expresses his gratitude, makes his requests, and commits himself to God’s service12.
• Muslims see this passage as a confirmation of the prophethood of Jacob, who is one of the prophets mentioned in the Quran. They also see this passage as a proof of the oneness and the greatness of God, who reveals himself to his chosen servants and guides them to the right path. Muslims also see this passage as a demonstration of the virtue of tawakkul, which means trusting and relying on God in all situations3 .
• Christians see this passage as a foreshadowing and a preparation for the coming of Jesus, who is the true seed of Jacob, and who is the Savior and the Lord of the world. They also see this passage as a revelation of the mystery of the Trinity, where God the Father speaks to Jacob, God the Son is the ladder that connects heaven and earth, and God the Holy Spirit is the angels that minister to Jacob. Christians also see this passage as an invitation to faith, where Jacob responds to God’s grace and promises, and enters into a personal relationship with him .

Denominational Differences:

• Catholic view: This view holds that Genesis 28 is a typological prophecy of the Church, which is the house of God and the gate of heaven. The ladder that Jacob sees in his dream represents Jesus Christ, who is the mediator between God and humanity, and who is the way, the truth, and the life. The angels that ascend and descend on the ladder represent the saints and the angels, who intercede for the faithful and who assist them in their spiritual journey. The stone that Jacob sets up as a pillar represents the sacraments, especially the Eucharist, which is the memorial and the presence of Christ, and which is the source and the summit of the Christian life .
• Orthodox view: This view holds that Genesis 28 is a mystical vision of the heavenly reality, where God reveals himself to his chosen ones and invites them to participate in his divine life. The ladder that Jacob sees in his dream represents the ascetic and the contemplative life, where the faithful ascend to God through prayer, fasting, and charity, and where they descend to serve their neighbors with humility and love. The angels that ascend and descend on the ladder represent the spiritual gifts and the fruits of the Holy Spirit, who enlightens and empowers the faithful and who guides them to the knowledge and the love of God. The stone that Jacob sets up as a pillar represents the cross, which is the sign and the instrument of salvation, and which is the glory and the joy of the faithful .
• Protestant view: This view holds that Genesis 28 is a historical narrative of God’s covenant and grace, where God renews his promises to Abraham and Isaac to Jacob, and where he assures him of his presence and protection. The ladder that Jacob sees in his dream represents the gospel, which is the power and the wisdom of God, and which is the message and the means of salvation. The angels that ascend and descend on the ladder represent the ministry and the mission of the Church, which is the body and the bride of Christ, and which is the witness and the servant of the world. The stone that Jacob sets up as a pillar represents the faith, which is the assurance and the conviction of things hoped for and not seen, and which is the response and the commitment to God’s grace .

Doctrinal Foundations:

• The doctrine of revelation: Genesis 28 reveals that God is a personal and a relational God, who communicates himself to his people and who makes his will and his plan known to them. God reveals himself through his word and his deeds, through his creation and his history, through his prophets and his messengers, and ultimately through his Son Jesus Christ, who is the Word made flesh and the image of the invisible God. God also reveals himself through his Spirit, who guides his people into all truth and who testifies to Jesus. God’s revelation is progressive and cumulative, and it reaches its fullness and its fulfillment in Jesus Christ, who is the alpha and the omega, the beginning and the end. Some references for the doctrine of revelation include: Deuteronomy 29:29; Psalm 19:1–4; Isaiah 55:8–11; Jeremiah 31:31–34; Matthew 11:27; John 1:1–18; 14:6, 16–17, 26; 15:26; 16:13–15; Hebrews 1:1–4; Revelation 1:8; 22:13 .
• The doctrine of election: Genesis 28 reveals that God is a sovereign and a gracious God, who chooses and calls his people and who makes his covenant and his promises with them. God’s election is not based on human merit or performance, but on his free and unconditional love and favor. God’s election is not exclusive or restrictive, but inclusive and expansive, as he intends to bless all the families of the earth through his chosen people. God’s election is not arbitrary or capricious, but purposeful and faithful, as he works all things for the good of those who love him and who are called according to his purpose. Some references for the doctrine of election include: Genesis 12:1–3; 15:1–21; 17:1–27; 18:17–19; 22:15–18; Exodus 19:3–6; Deuteronomy 7:6–11; 9:4–6; 10:14–15; Isaiah 41:8–10; 42:1–9; 43:1–7; 44:1–5; 45:4–7; Jeremiah 1:4–10; Romans 8:28–30; 9:6–29; 11:1–36; Ephesians 1:3–14; 2:1–10; 2 Thessalonians 2:13–14; 1 Peter 1:1–2; 2:9–10 .
• The doctrine of providence: Genesis 28 reveals that God is an active and a faithful God, who is with his people and who keeps them wherever they go. God’s providence is his constant care and his effective guidance of his creation and his history, according to his wisdom and his power. God’s providence is his preservation and his governance of all things, both in general and in particular, both in nature and in grace, both in ordinary and in extraordinary ways. God’s providence is his concurrence and his permission of all events, both good and evil, both blessing and suffering, both joy and sorrow, for his glory and for his people’s good. Some references for the doctrine of providence include: Genesis 50:20; Job 1:21; 42:2; Psalm 103:19; 104:10–30; 139:1–18; Proverbs 16:9, 33; 21:1; Isaiah 46:9–11; Matthew 6:25–34; 10:29–31; Acts 17:24–28; Romans 8:28–39; Ephesians 1:11; Philippians 4:19; Hebrews 1:3; James 1:17; 4:13–15; 1 Peter 4:19.

Practical lessons

This passage teaches us some practical lessons about God, man, and ourselves.

What does this passage tell us about God?

• God is personal and relational, who communicates himself to his people and who makes his will and his plan known to them. He speaks to Jacob in a dream and reveals his identity, his promises, and his purposes for him and his descendants.
• God is sovereign and gracious, who chooses and calls his people and who makes his covenant and his promises with them. He renews his covenant with Abraham and Isaac to Jacob, and he assures him of his presence and protection.
• God is active and faithful, who is with his people and who keeps them wherever they go. He provides for Jacob’s needs and guides him to his destination, and he fulfills his purposes and plans for him and his descendants.

What does this passage tell us about man?

• Man is sinful and rebellious, who disobeys God’s commands and who deceives and hurts others. Jacob lies to his father and steals his brother’s blessing, and he flees from his home and his family.
• Man is weak and dependent, who needs God’s grace and favor. Jacob is alone and afraid, and he has nothing but a staff and a stone. He relies on God’s mercy and provision, and he asks for his help and guidance.
• Man is responsive and responsible, who can respond to God’s grace and promises, and who can commit himself to God’s service and worship. Jacob recognizes God’s sovereignty and grace, and he makes a vow to God, and he sets up a pillar and anoints it.

What does this passage demand of me?

• Trust and obey God, who is my Creator and my Redeemer, who knows me and who loves me, who speaks to me and who guides me, who is with me and who keeps me. I should listen to his voice and follow his will, and I should depend on his grace and power, and I should not lean on my own understanding or resources.
• Worship and serve God, who is my Lord and my King, who chooses me and who calls me, who blesses me and who makes me a blessing, who reveals himself to me and who invites me to participate in his divine life. I should acknowledge his sovereignty and glory, and I should express my gratitude and praise, and I should dedicate my life and my gifts to him and to his kingdom.
• Love and bless others, who are my neighbors and my brothers, who are created in God’s image and who are loved by God, who share in God’s covenant and who are part of God’s plan, who need God’s grace and who can experience God’s presence. I should respect and honor them, and I should forgive and reconcile with them, and I should serve and help them, and I should share and witness to them.

How should this passage change the way I relate to people?

• Making me more honest and humble, and less deceitful and proud. I should not lie or cheat others, but I should speak the truth and act with integrity. I should not think of myself more highly than I ought, but I should have a sober judgment of myself and my abilities.
• Making me more compassionate and generous, and less selfish and greedy. I should not take advantage of others, but I should consider their needs and interests. I should not hoard or waste God’s gifts, but I should share and use them for God’s glory and for others’ good.
• Making me more peaceful and forgiving, and less angry and resentful. I should not harm or hate others, but I should seek their welfare and happiness. I should not hold grudges or seek revenge, but I should let go of bitterness and seek reconciliation.

How does this passage prompt me to pray to God?

• Praising him for who he is and what he has done, for his character and his attributes, for his works and his wonders, for his creation and his redemption, for his revelation and his promises, for his grace and his faithfulness.
• Thanking him for what he has given me and how he has blessed me, for his presence and his protection, for his provision and his guidance, for his mercy and his favor, for his love and his peace, for his joy and his hope.
• Asking him for what I need and what he wants me to do, for his wisdom and his direction, for his strength and his power, for his help and his deliverance, for his healing and his restoration, for his will and his glory.

How does this passage challenge me to grow as a Christian?

• Studying and meditating on God’s word, which is the lamp to my feet and the light to my path, which is the bread of life and the living water, which is the sword of the Spirit and the helmet of salvation, which is able to make me wise for salvation and equipped for every good work.
• Seeking and experiencing God’s presence, which is the source and the goal of my life, which is the joy and the delight of my soul, which is the comfort and the counsel of my heart, which is the power and the guarantee of my faith, which is the seal and the pledge of my inheritance.
• Sharing and witnessing God’s grace, which is the reason and the motivation of my service, which is the message and the means of my mission, which is the hope and the healing of the world, which is the glory and the honor of God.

Study Summary

Additional questions

What is the difference between the word Behold (Hebrew: hinneh) from this chapter, and the word for Here I Am (Hebrew: hineni) from Genesis Chapter 22

The word Behold (Hebrew: hinneh) and the word for Here I Am (Hebrew: hineni) are related, but they have different meanings and functions.

• Hinneh is an interjection that introduces a new or surprising scene, and it draws attention to something or someone. It can be translated as “behold”, “surely”, “indeed”, or “look”. It is often used by the narrator or by God to describe a vision, a promise, or a command. For example, in Genesis 28:12, it says, “And he dreamed, and behold, a ladder set up on the earth, and its top reached to heaven. And behold, the angels of God were ascending and descending on it.” Hinneh is used twice to emphasize the unexpected and extraordinary nature of Jacob’s dream.
• Hineni is a phrase that consists of hinneh and the first-person pronoun ani, meaning “I”. It can be translated as “Here I am”, “Behold, I”, or “I am here”. It is often used by a person to respond to a call or to express a willingness and self-presentation to obey divine directives. For example, in Genesis 22:1, it says, “After these things God tested Abraham and said to him, ‘Abraham!’ And he said, ‘Here I am (hineni).’ “ Hineni is used to show Abraham’s readiness and availability to God, without knowing what God will ask of him.

So, the difference between hinneh and hineni is that hinneh is used to point to something or someone else, while hineni is used to point to oneself. Hinneh is used to introduce a new or surprising scene, while hineni is used to respond to a call or to express a willingness and self-presentation. Hinneh is used by the narrator or by God, while hineni is used by a person.

If you want to learn more about these words, you can check out these articles:

• Hebrew Word of the Week: hinneh
• Here am I! — the Hebrew meaning of Hineni
• Hineni: ‘Here I am’ and ‘I am here’ are different
• IsraelBiblicalStudies.com

What is the significance of Jacob’s vow?

• It shows Jacob’s faith and gratitude to God, who had revealed himself to him in a dream and had renewed his covenant promises to him. Jacob responds to God’s grace and promises with a solemn and voluntary commitment to worship and serve him, and to dedicate a portion of his income and possessions to him.
• It shows Jacob’s obedience and responsibility to his parents, who had instructed him not to marry a Canaanite woman, but to find a wife from his mother’s relatives. Jacob follows his father’s blessing and his mother’s advice, and he sets out to Padan Aram, trusting that God will be with him and bring him back safely.
• It shows Jacob’s hope and expectation for God’s future fulfillment of his promises, which included a land, a nation, and a blessing. Jacob looks forward to returning to his father’s house in peace, and to inheriting the land that God had given to Abraham. He also anticipates that God will make him fruitful and multiply him, and that through him and his seed, all the families of the earth will be blessed.

Why did Jacob make a conditional vow instead of an unconditional one?

There are different opinions on why Jacob made a conditional vow instead of an unconditional one. Some possible explanations are:

• Jacob was not fully committed to God yet, and he wanted to test God’s faithfulness and power before he trusted him completely. Jacob was still relying on his own wisdom and resources, and he was not ready to surrender his life to God’s will and plan1.
• Jacob was expressing his doubt and fear, and he wanted to make sure that God would keep his promises and protect him from his enemies. Jacob was facing a dangerous and uncertain journey, and he was not confident that God would be with him and bring him back safely2.
• Jacob was not bargaining with God, but he was expressing his desire and expectation for God’s blessing and guidance. Jacob was acknowledging God’s sovereignty and grace, and he was making a vow to reciprocate God’s kindness and generosity3.

If you want to learn more about Jacob’s vow and its significance, you can check out these articles:

• Was Jacob’s vow and attempt to bargain with God?
• Jacob’s dream at Bethel points him in the right direction (Genesis 28:10–28:22)
• Jacob’s Vow: Opting Into God’s Plan

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