Chapter 28

1 Isaac blesseth Jacob, and sendeth him to Padan-aram, 6 Esau marrieth Mahalath the daughter of Ishmael. 10 The vision of Jacob’s ladder. 18 The stone of Beth-el. 20 Jacob’s vow.

1. Isaac called Jacob. Assenting to Rebekah’s proposal, Isaac took the initiative in sending Jacob to Padan-aram (see on ch. 25:20). Whether or not he knew of Esau’s plot, Isaac doubtless realized that it would be wise for Jacob and Esau to be separated until tension at home should lessen.

4. The blessing of Abraham. The official family line was to be perpetuated through Jacob. Consequently, the blessings repeatedly promised to Abraham were now committed to Jacob (see chs. 17:2–8; 22:16–18). He left home burdened with guilt, but also with his father’s blessing.

5. The Syrian. See on ch. 25:20. Moses deliberately places Jacob’s name before that of Esau, inasmuch as Jacob is now in possession not only of the birthright but also of Abraham’s blessing.

9. Then went Esau unto Ishmael. In the blessing of Jacob by Isaac and Jacob’s commission to take a wife from among their relatives in Mesopotamia, Esau perceived the deep-rooted displeasure his parents felt toward his Hittite wives. No doubt with the intention of pleasing his parents, he went to fetch a wife from the family of his grandfather Abraham, as Jacob was instructed to do from the family of his maternal uncle, Laban. Mahalath, or Bashemath (ch. 36:3), whom he took to wife, was related to Isaac as Jacob’s wife Rachel was to his mother Rebekah. Esau married his father’s niece; Jacob, his mother’s. Esau’s going “unto Ishmael” must mean going “to the family of Ishmael,” for Ishmael died about 14 years prior to this time (see on chs. 25:19; 27:1).

10. Jacob went out from Beer-sheba. Jacob set out in obedience to his mother’s wish and his father’s command (see Prov. 1:8). Although 77 years of age (see on Gen. 27:1), he still respected his parents and submitted to their authority. His filial example may well be emulated by every worthy son, wherever such conduct does not conflict with allegiance to God (Prov. 6:20; Mal. 1:6; Eph. 6:1–3).

Toward Haran. The famous city on the Balikh River in northern Mesopotamia was Jacob’s destination. This was the region where Terah had settled after his migration from Ur (Gen. 11:31). Upon Eliezer’s visit nearly a century earlier (PP 188), Bethuel’s family, including Laban, were living at the “city of Nahor,” which was not far from Haran (see on ch. 24:10). This indicates a move from Nahor’s city to Haran after Rebekah left her parental home. Rebekah’s advice to Jacob to go directly to Haran rather than to Nahor’s city (ch. 27:43) shows that it was known in Beersheba that Laban’s family had made this move.

11. A certain place. At the close of the second day Jacob reached the vicinity of the city of Luz (v. 19), some 50 mi. to the north of Beersheba. He chose not to spend the night within the city itself for fear of the Canaanites. Hatred for them, suggested by Josephus as the reason for Jacob’s not entering the city, is probably of less importance (Antiquities i. 19. 1).

His pillows. Literally, “the region of his head” or “the place where the head is.” Jacob therefore took a stone and put it “under his head” or “as a headrest.” A pillow in our sense of the word seems to have been unknown to the ancients. In many Oriental lands people used headrests made of wood, clay, stone, or metal, and still do. Many ancient examples of these have been preserved in Egypt. Since they were all made of hard material, it was unnecessary for a traveler to carry a pillow with him. A smooth stone would suffice. It was therefore no hardship for Jacob to sleep with his head on a stone. The stone is mentioned here in anticipation of the use made of it later on in the narrative (v. 22).

12. He dreamed. As Jacob lay there, weary, lonely, and sad, his heart turned in prayer to God (PP 183). Such was the mental background of his dream. Only after two long days, during which he had opportunity to reflect upon his course of action and to realize his own helplessness, did God appear to him. In the providence of God, delay is often the means used to purify the soul and lead a man to cast himself without reserve upon God’s mercy and grace (see DA 200, 380-382). The ladder was a visible symbol of the real and uninterrupted fellowship between God in heaven and His people upon earth. The angels ascend to present men’s needs before God, and descend with promises of divine assistance and protection. The ladder appeared to rest upon the earth, where Jacob lay, alone, destitute, and forsaken by men. Above, in heaven, stood Jehovah. Proclaiming Himself to Jacob as the God of his fathers, He not only confirmed to him all the promises made to his fathers—the possession of Canaan, a numerous offspring, and blessing to all men (see chs. 12:2, 3; 13:14–17; 15:5, 7, 16; 17:2–6, 16; 17:8; 18:18; 22:17, 18; 26:3, 4, 24)—but vouchsafed to him protection on his journey and a safe return home. Since the fulfillment of this promise to Jacob was still afar off, God added the firm assurance, “I will not leave thee, until I have done that which I have spoken to thee of.”

16. The Lord is in this place. Jacob’s statement is not evidence, as some commentators suggest, that Jacob conceived of God as appearing only at certain consecrated places, and that he had chanced upon one of these. It is, rather, an expression of his surprise and joy upon finding that whereas he had imagined himself alone, he was in reality in the very company of God. Jacob’s statement was, in a certain sense, a self-accusation. He admitted that lack of faith had occasioned his thoughts of discouragement. It was when he felt most forsaken that he found God nearer and more real to him than ever before.

17. How dreadful is this place! Those accorded the privilege of a revelation of God find in their hearts a sense of profound awe. To Isaiah came a conviction of guilt, so intense that he feared for his life (Isa. 6:5). A similar experience now brought to Jacob a keen realization of his unworthy and sinful state. But despite his alarm, he knew the place to be “the house of God,” BethРХElohim, a house of peace and safety.

18. Took the stone. The stone that had been his pillow became a monument to commemorate the revelation he had received from God. He poured oil upon it to consecrate it as a memorial to the mercy there revealed to him (see Ex. 30:26–30). This “pillar” was in no sense made an object of worship. Pillar worship did exist among the Canaanites, but was strictly forbidden by God (see Lev. 26:1; Deut. 16:22). Later, however, the Israelites violated this divine prohibition, and set up pillars (“images”) as cult objects (see 1 Kings 14:23; 2 Kings 18:4; 23:14; 2 Chron. 14:3; 31:1; Hosea 10:1, 2; Micah 5:13). This does not mean, however, that every pillar set up had such a significance, as the following examples show. Jacob erected another pillar to commemorate his treaty with Laban (Gen. 31:45), and still another served to mark the grave of Rachel (ch. 35:20). Absalom later erected one to perpetuate his memory (2 Sam. 18:18).

19. Beth-el. By translation, “House of God.” This name was later applied to the nearby city, then known as Luz. That the name Bethel was at first applied only to the place where Jacob’s memorial stood and not to Luz is apparent from Joshua 16:2, where the two places are clearly differentiated. In other passages, however, Bethel is used as the modern name of the ancient city of Luz (see Gen. 35:6; Joshua 18:13; Judges 1:23). This change of name was not made until the Israelites occupied the city. It retains this name today in its Arabic form, BeitйЖn.

20. Jacob vowed a vow. This is the first recorded vow. By taking a vow a man binds himself to do certain things in a specified way. Since the fulfillment of Jacob’s vow depended upon God’s power, and because it was made to God, it took the form of a prayer. It was not made in a mercenary spirit, but in gratitude, humility, and confidence.

If God. This expression in no way implies doubt in Jacob’s mind as to whether God would fulfill His promises, or that Jacob was proposing terms to God. He took the Lord at His word. Since He had graciously promised to be with him and to bless him, he on his part would be faithful to God (see PP 187, 188). In profound appreciation, Jacob’s thoughts turned to tangible ways in which his devotion might be expressed.

Bread to eat. Jacob, who had not hesitated to use the most despicable means in an endeavor to secure for himself the larger share of the inheritance, now humbly asked nothing more than protection, food, clothing, and a peaceful return to his father’s house. He would be happy for the bare necessities of life. Gone was his desire for wealth, luxury, honor, and power. What a lesson in humility, and how thoroughly Jacob had learned it!

21. Then shall. He had thought of God as the God of his fathers. To be sure, he had long ago taken Jehovah to be his God. But whereas in the past he had depended to a great extent on the security of his father’s home, circumstances had now made necessary a much more personal and real reliance upon God for all that he had casually taken for granted thus far through life. It was not a matter of coming to God for the first time, but of a more intimate, mature, and understanding fellowship with Him.

From this time forward Jacob gave evidence of loyalty of loyalty to God. He yielded himself to divine control and rendered God the homage of a grateful and loving heart. What progress he made during the 20 years between Bethel and Peniel! Grace reigned within, but there was conflict as well. His tendencies to evil remained active, and occasionally he yielded all too readily to them. But right principles steadily gained control of his life, and he returned to Canaan with mature trust in God. Under the patient discipline administered by God, he gained steadily in faith until, from the great crisis of his life at Mahanaim and Peniel, he emerged “a prince with God.”

22. This stone. Jacob declared his intention to erect upon this spot an altar for the celebration of divine worship. This resolution he carried out several years after returning safely to the land of his birth (see ch. 35:1, 15).

The tenth. Abraham and Jacob both understood and practiced the payment of tithe (see ch. 14:20). Jacob’s words imply that this had not been his habit in the past. Perhaps he had little to call his own. Perhaps his grasping spirit had led him to be careless in tithing what was his. However that may be, he vowed henceforth faithfully to pay a tenth, not to earn the favor of Heaven, but in humble and grateful recognition of the pardon and favor of God. He made his promise emphatic, saying, “I will surely give,” literally, “giving I will give.” In other words, he would keep on giving it. Judging by his future life of faithfulness and devotion to God, there is no reason to doubt that his vow was faithfully kept. That God blessed Jacob so abundantly in later years is evidence of faithfulness in this respect (see Mal. 3:8–11). He who for 77 years seems not to have been a faithful tithepayer left Canaan a poor fugitive, with nothing but a staff in his hand, but returned 20 years later with much cattle, flocks, servants, and a great family.

Every Christian may learn from Jacob’s experience a vital lesson. In time of crisis and calamity he should consider whether heavenly blessings have perhaps been withheld because of unfaithfulness in tithe paying (see Haggai 1:6–11). Jacob’s experience testifies that it is never too late to make a new start in this direction, not, to be sure, as a means of earning God’s favor, but as a token of love and devotion to Him. The blessings of Heaven may then descend upon the sincere believer as they did in Jacob’s case. The grand objective of all God’s dealings with man is the development of a character that will reflect that of his Creator.

Ellen G. White comments

1-22PP 183-188

2 PP 183

10-17MH 436

11, 12 PP 183

12 AA 153, 512; DA 206, 311; FE 86, 270; GC 19; ML 156; PP 568; 3T 64; 4T 465; 5T 539; 6T 93; 8T 130

12-14SC 22

13-15PP 184; 4T 466

16 MH 226; 4T 466; 7T 193

16, 17 Ed 243; GW 179; LS 311; PK 49

16-22PP 187

17 ML 286; MYP 265; PP 252; 5T 491; 6T 363

18 4T 466

20-224T 464

22 Ed 138; PP 188, 525; 3T 393