genesis 28:10-22

III. The genre which characterizes the text of Genesis 28:10-22 is an historical narrative. This specific text depicts God’s confirmation of the covenant, originally made to Abraham and then Isaac, and now continuing to Jacob. This covenant promises all peoples of the earth to be blessed through his descendents. God’s reaffirmation of the covenant to Jacob uses repetition to draw the reader to associate this encounter with God to those of Abraham (Gen 12:1-7; 15:1-21; 17:1-21; 22:15-18) and Isaac (Gen 26:2-5). The words expressed by God, “May God Almighty bless you and make you fruitful and increase your numbers until you become a community of people,” serves as a confirmation to Isaacs blessing bestowed upon Jacob in Genesis 28:3-4. Again repetition with the repeating of similar words causes the reader to make this connection.
Two characters are present in this scene: Jacob and the Lord, the God of Abraham and Isaac. Jacob is fleeing from his home after pretending he was Esau to gain the blessing deserved of the first born son, and purchasing Esau’s birthright through a bowl of warm soup (Genesis 25:33). Jacob’s character has few redeeming characteristics thus far. All we know of Jacob is that he was a peaceful man and loved by his mother Rebekah (Genesis 25:27-28). Jacob is in the midst of fleeing from everything familiar because he used dishonest schemes to acquire the blessing and birthright from his family, but God does not choose to address these immoral actions at this point. Instead God appears to Jacob, introduces himself as the God of Jacob’s father and grandfather, and proceeds to promise Jacob three things. God promises Jacob the land on which he rests, numerous descendents, and His continual presence until Jacob returns to the land. God’s character is contrasted with Jacob. Jacob has done nothing to deserve this blessing and therefore God’s character is exemplified. Jacob wasn’t chosen based upon his deeds, but simply because God chose him.

IV. This scene takes place in the broader context of Jacob fleeing from his brother Esau to his Uncle Laban (brother of mother, Rebekah) who lives in Haran. Esau sold Jacob his birthright for a warm meal (Genesis 25:33), and Jacob tricked Isaac into giving him the blessing deserved of the first born son. Esau was upset over the loss of his birthright and blessing and so Rebekah urges Jacob to leave until ‘until [Esau’s] fury subsides’ (Gen 27:43). Isaac then commands Jacob to not marry a Canaanite woman (Gen 28:1) which is similar to Abraham’s request for Isaac to not marry a Canaanite woman but to acquire a wife from amongst own relatives (Gen 24:3-4). Therefore this scene unfolds as Jacob sets off to the land of Haran first of all for safety, but also to find a wife that was not a Hittite. No precedence seemed to have been communicated to Esau and Jacob concerning foreign wives prior to Isaac’s command in verse one in chapter twenty-eight. This becomes an important command in subsequent Israeli history to maintain a pure lineage as God’s chosen people. It becomes a way to identify peoples adherence to the law as those who were less concerned with purity would allow foreign marriages. Jacob had gained the birthright which was lawfully his brother Esau’s. The birthright refers to special privileges given to the first born-son. A double portion of the inheritance was granted to the first-born and usually special favor granted to the first son. Genesis states that Esau despised his birthright (Genesis 25:34).

Jacob has just left everything familiar and is heading towards the unknown. He is headed to Haran, about 500 miles away from Beersheba. The place where he stops is probably only 50 miles into his journey. The place where Jacob stops is the same spot that Abraham had stopped and built an altar in Genesis 12:8 after the original covenant was established. The text does not specify if Jacob was aware of this or not.

V. This text is part of the larger portion of the patriarchal history. The narrative explains Israelite history and how the nation came into existence. The main character of this passage, Jacob, is the man whom the entire nation of Israel is named after. Therefore this text would have been used to teach Israelites of their history and beginnings. This book was written after the Exodus in 1445 BC, but before the death of Moses in 1405 BC. Therefore this book was probably written to affirm to the nation of Israel their history. It was written to affirm the Israelites of the faithfulness of their God as he continued to carry out the promises given to Abraham, Isaac and Jacob.

VI. This passage focused upon the patriarch of Jacob. It describes in depth the point in Jacob’s life in which he makes a vow to God and does not simply refer to God as the God of his father and grandfather. The passage is of importance as it describes how God affirms the covenant to be fulfilled through the life of Jacob now, as it was previously given through Abraham and then Isaac. The text is part of a larger book which emphasizes God’s redemptive purposes and blessings through the nation of Israel. These stories served as an encouragement and reminder to the people of Israel of their past and the faithfulness of God.

VII. Jacob departs from his home unsure of the what the future will hold for him. He has just received a blessing from his father but through deception urged on by his mother, Rebekah. It is probably one of the first evenings he spends completely alone with only his thoughts about the future to keep him company. At this point Jacob falls asleep and dreams of a ladder-like structure full of angels descending and ascending. And then the Lord appears to Jacob promising him three things. God promises Jacob the land upon which he is lying, that he will have numerous descendents, and that God will be continually with him until these are fulfilled. These promises seek to affirm Jacob in specific ways. Jacob has left his country with the direction of his father to find himself a wife. Perhaps Jacob doubts his ability to find a wife. But with the promise of God for numerous descendents, not only is a wife promised but the blessing of children is implied as well. Jacob also probably wonders if he will ever return to this land or if he will forever be banished. God affirms this as well through his promise of the land on which he is lying and also stating, “I will bring you back to this land” (Genesis 28:15). Jacob is facing loneliness as he leaves the loving and protective wings of his mother Rebekah, but God addresses this by affirm “I will not leave you until I have done what I have promised you” (Genesis 28:15). For the present moment and the time to come Jacob is affirmed that he will not be alone. Whatever he faces God will be with him. This was undoubtedly a strong reassurance as in the future he faced years of service for his Uncle Laban as he sought to earn the right to marry the woman he loved, Rachel. During those years Jacob may have been tempted to question if he would ever return to the land of his father, but because of this dream and promise of God he could rest upon the promises of God.
Another significant part of this passage is the fact that Jacob vowed his allegiance to God. “If God will be with me and will keep me on this journey that I take, and will give me food to eat and garments to wear and I return to my father’s house in safety, then the Lord will be my God” (Genesis 28:20). No longer is God merely the Lord of his father and grandfather as Jacob previously mentioned in Genesis 27:20, but Jacob now affirms, “The Lord will be my God.” Jacob responds to the promises of God much as Paul responded to a vision of God upon the road to Damascus. To remember this special place God met him Jacob takes the stone he was using as a pillow and dedicates a monument to the Lord. Later Jacob returns to this exact place after urging all within his party to destroy any false idols or gods in their midst (Genesis 35:1-8).


VIII. Hartley, John. E. New International Biblical Commentary.
Deffinbaugh, Bob. “The Seeker is Sought.” www.netbible.org
Hamilton, Victor. The Book of Genesis: Chapters 18-50.
MacArthur, John. NASB Updated Study Bible, 2006.

IX. This passage is important within its historical context of the foundation of the nation of Israel. It depicts one of the patriarchs of the faith. On a different level the complete story of Jacob is one which should cause those who know God to overflow with thankfulness for choosing them. God chooses to bless Jacob even though the cultural norm was for the first son to receive the blessing. God is the one who ultimately chooses. It wasn’t because Jacob did something to earn God’s favor or that Esau did something which caused God to withdraw a blessing. Romans 9 reiterates this theme blatantly: “For though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand not because of works because of Him who calls” (Romans 9:11). This reiterates that Israel is a chosen nation. It’s nothing they have done to earn God’s favor but all because God has mercy on those whom he chooses to have mercy and compassion upon those whom he chooses to have compassion (Romans 9:15). While the promise was originally for the nation of Israel, under the new covenant those who believe in Christ are grafted into this covenant and included as Abrahams descendents by faith. “For the promise to Abraham or to his descendants that he would be heir of the world was not through the Law, but through the righteousness of faith (Romans 4:13). Also, within this text it can be gleaned that God will meet us where we are at. At the place where Jacob grabbed a rock for a pillow he was probably feeling quite weak and lonely. God didn’t come and pour out his wrath for the questionable choices Jacob had made in earning the blessing from his father. Instead, God offered a confirmation of the covenant continuing now through Jacob. God meets the different fears which were undoubtedly raised in Jacob’s heart and thus evokes within Jacob a desire to vow allegiance to God as his own.