Introduction: Jacob succeeds Isaac as the next link in the genealogical chain that transmits the Messianic seed. While his predecessors, Abraham and Isaac, each fathered two genealogical branches, only one of which was retained in the line of the covenant, Jacob is the first patriarch who gives birth to the single line of the covenant, the 12 tribes of the people of Israel.
Jacob’s life is rife with fights and troubles. In this section, we will follow Jacob’s struggles from the time of his birth to the time of his exile in Mesopotamia. Jacob’s temperament and destiny already are signaled in his mother’s womb, where he fights with his brother for supremacy. Jacob comes out of his mother with his hand on his brother’s heel. Later, he will deceive his brother around a meal of lentils in order to gain the preeminence, and will steal the birthright blessing from his brother. As a consequence, Jacob must flee to his uncle in Padan Aram in order to escape his brother’s wrath. In exile, Jacob is himself deceived by his uncle, and as a result, he will be obliged to work for him for more years than he expected. On the other hand, God is with Jacob and orchestrates events in his favor. God reveals Himself in a dream that reassures the anguished Jacob. Jacob’s story ends with the birth of his 12 sons, who will be the ancestors of God’s people.
Part II: Commentary
Contrasted Twins
The contrast between the twin brothers, Jacob and Esau, appears from the beginning, signifying their respective destinies. The first son, Esau, is described by his appearance: he is red and hairy. The other son, Jacob, is described by his action: he grabs his brother’s heel (‘aqeb); hence the name of Ya‘aqob (Jacob), which anticipates Jacob’s future act of supplanting his brother (Gen. 27:36). Later, when Esau realizes that Jacob had stolen the birthright blessing, he plays on the name Jacob (ya‘aqob) to complain that this is the second time Jacob has grasped his heel (Gen. 27:36). Attacking the heel also connotes deception and fatal aggression (Gen. 3:15, Gen. 49:17). Thus, the two names of the brothers contain prophecies, which disclose their respective destinies.
The contrast between the two brothers is immediately fulfilled in their behavior and choices. Like Ishmael (Gen. 21:20), Esau is a skillful hunter, a man who loves to be outdoors in the open fields, whereas Jacob is a mild man who prefers dwelling at home. Esau is loved by his father, while Jacob is loved by his mother (Gen. 25:28). The spiritual and sensitive nature of Jacob contrasts with the tough and physical nature of Esau. The Hebrew word tam (translated “mild”), which qualifies Jacob, is the same word that characterizes Job (Job 8:20) and Noah (Gen. 6:9). Likewise, the verb yashab (translated “dwelling”), meaning “sitting,” suggests the quiet and meditative temperament of Jacob (compare Ps. 84:4, Ps. 91:1). This information regarding their characters anticipates the incident of the meal, which will determine their respective priorities (Gen. 25:29–31). Jacob has considered the spiritual significance of the birthright that he wants so passionately to obtain; Esau, in contrast, does not concern himself with things beyond the present life and is not interested in what could take place after his death. Unlike Esau, who is present-oriented, Jacob is future-oriented and particularly sensitive to spiritual values, and yet is so eager to secure the birthright at this moment that he uses material means for that purpose. Ironically, Jacob has enough faith to “see” spiritual values and the future profit of a birthright but not enough faith to trust God for it (compare Gen. 27:41–45). Before the institution of the priesthood, the birthright “included not only an inheritance of worldly wealth but spiritual preeminence. He who received it was to be priest of his family.”—Ellen G. White, Patriarchs and Prophets, p. 177. Esau’s request (Gen. 25:30) suggests that, for him, the birthright had no spiritual significance; he was concerned only with his immediate gratification. Thus, he despised his birthright (Gen. 25:32, 34; compare Heb. 12:16, 17).
Bethel and Babel
The phrase “gate of heaven,” which occurs only here (Gen. 28:17) in the entire Hebrew Bible, is reminiscent of the name “Bab-El” (“gate of God”) and thus of the vain enterprise of the men of Babel who never reached the “gate of heaven.” The phrase “the gate of heaven” parallels the phrase “the house of God,” which refers to “this place” that is “the stone” (Gen. 28:18, 19); this place, in turn, is the earthly spot of “the ladder” (Gen. 28:12) of Jacob’s dream. Therefore, as the heavenly counterpart of the earthly “house of God,” “the gate of heaven” points to the heavenly abode or temple sanctuary.
The lesson of Bethel is that a connection exists between heaven and earth, and that this connection is Jacob’s ladder, which is God Himself. So, Jacob takes one of the stones he had placed around (or under) his head, a stone that was associated with his extraordinary dream, and erects “a pillar” from it. The Hebrew word for “pillar,” matseba, “standing,” which refers to the “standing” stone, echoes the words mutsab and nitsab, which designate, respectively, the “standing” ladder and the “standing” God. Jacob anoints the stone to signify its consecration as a monument, thus conveying a spiritual lesson. This stone recalls the lessons of Jacob’s ladder and the heaven-earth connection. In contrast to the name Babel, which recalls the vain attempt of the men who never reached the door of God, Bethel affirms that we are in the “house of God.” The men of Babel entertained the ambition to reach and penetrate the place of God in order to take God’s place. The lesson of Bethel is that access to God can be achieved only through God’s gift, through His grace and incarnation, through the ladder of Jesus Christ (John 1:51).Jacob’s Religion. Significantly, it is on this stone, the place where the ladder stands (Gen. 28:22), that Jacob finds his religion. Jacob identifies this stone as “God’s house” (Gen. 28:22). The stone means the assurance of the connection between heaven and earth (Gen. 28:12). Jacob commits to building a place of worship, a sanctuary that will testify to this truth. His vow is a response to God’s protection on Jacob’s way back to the Promised Land. Jacob also commits to giving tithe in response to God’s gift of bread and clothes. Jacob’s religion, his worship, and his faithfulness are thus described as a response to God’s acts of grace and not as a means to obtain God’s favors. Because God is the personal God of Jacob, because the heavenly God has come down and connected with the earth, Jacob responds through worship. Because God is the God who cares about and takes care of Jacob’s physical needs, and because God is the source of all he has (Gen. 28:22), Jacob responds by pledging to give his tithe to God. The biblical text does not indicate that Jacob fulfilled his two vows regarding the sanctuary and tithe. Only God’s part of the deal is recorded in the book of Genesis. Jacob will acknowledge God’s part when he refers to his experience of God’s protection (Gen. 35:3; compare Gen. 46:3, 4). Later, Israel’s building of the sanctuary, the sign of the worship of the God of heaven, and the institution of the tithe, the sign of the recognition of the God of the earth, suggest that Jacob also fulfilled his vows. Jacob’s Blessing. When Jacob proposes the deal that all the speckled and spotted sheep (Gen. 30:32) be removed from the flock and considered as his wages, Laban agrees immediately (Gen. 30:34). To reach his goal, Jacob uses the poplar, almond, and chestnut trees (Gen. 30:37). This system is not accidental, since these three trees contain chemical substances that have various health benefits. Because hybrid animals are naturally stronger than other breeds, by choosing the stronger ones (Gen. 30:41) in accordance with the divine vision, Jacob selects the rams that already have the recessive genes. Using this method, Jacob is able to produce a large flock composed of strong multicolored sheep and goats. Jacob’s method may appear to be superstitious magic; yet, the biblical text informs us that Jacob proceeded under divine guidance (Gen. 31:11, 12). In addition, scientific studies indicate that Jacob’s method could have been consistent with the law of modern genetics. In the end, Jacob became “exceedingly prosperous” (Gen. 30:43, NKJV). This expression recalls Jacob’s qualification of Laban’s wealth (Gen. 30:30). This echo between these two evaluations of Jacob’s and Laban’s wealth suggests that Jacob has now become wealthier than Laban and that his prosperity has been acquired from Laban’s prosperity, which was the result of God’s blessing for his sake (Gen. 30:27).
Part III: Life Application
Contrasted Twins. Two mentalities are suggested through the contrast between Jacob and Esau. Discuss with your class the two psychologies and the two ways of life that are implied in these two biblical figures. Why are the kind of people represented by Jacob the ones who are pleasing to God? Are all the values of Esau (enjoyment of good food, sport, strength, love of his father) less valuable than those cherished by Jacob (meditation, gentleness, love of his mother)?
Bethel and Babel. Read Genesis 11:1–9 and Genesis 28:10–22. Compare the two ways of approaching God. What is the difference between Bethel, “house of God,” which implies being in the house of God, and Babel, “door of God,” which implies being at the door of God? Where do you situate our civilization, and why?
Jacob’s Religion. What is your motivation when paying your tithe? Why do you keep God’s commandments? How do you relate your obedience to God with your relationship with Him? Suppose you lose your job because of your faithfulness to the Sabbath commandment. How would you still manage to give the tithe?
Notes
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Key Text: Genesis 27:36
Study Focus: Genesis 25–30, Gen. 11:1–9.
Part I: Overview
Introduction: Jacob succeeds Isaac as the next link in the genealogical chain that transmits the Messianic seed. While his predecessors, Abraham and Isaac, each fathered two genealogical branches, only one of which was retained in the line of the covenant, Jacob is the first patriarch who gives birth to the single line of the covenant, the 12 tribes of the people of Israel.
Jacob’s life is rife with fights and troubles. In this section, we will follow Jacob’s struggles from the time of his birth to the time of his exile in Mesopotamia. Jacob’s temperament and destiny already are signaled in his mother’s womb, where he fights with his brother for supremacy. Jacob comes out of his mother with his hand on his brother’s heel. Later, he will deceive his brother around a meal of lentils in order to gain the preeminence, and will steal the birthright blessing from his brother. As a consequence, Jacob must flee to his uncle in Padan Aram in order to escape his brother’s wrath. In exile, Jacob is himself deceived by his uncle, and as a result, he will be obliged to work for him for more years than he expected. On the other hand, God is with Jacob and orchestrates events in his favor. God reveals Himself in a dream that reassures the anguished Jacob. Jacob’s story ends with the birth of his 12 sons, who will be the ancestors of God’s people.
Part II: Commentary
Contrasted Twins
The contrast between the twin brothers, Jacob and Esau, appears from the beginning, signifying their respective destinies. The first son, Esau, is described by his appearance: he is red and hairy. The other son, Jacob, is described by his action: he grabs his brother’s heel (‘aqeb); hence the name of Ya‘aqob (Jacob), which anticipates Jacob’s future act of supplanting his brother (Gen. 27:36). Later, when Esau realizes that Jacob had stolen the birthright blessing, he plays on the name Jacob (ya‘aqob) to complain that this is the second time Jacob has grasped his heel (Gen. 27:36). Attacking the heel also connotes deception and fatal aggression (Gen. 3:15, Gen. 49:17). Thus, the two names of the brothers contain prophecies, which disclose their respective destinies.
The contrast between the two brothers is immediately fulfilled in their behavior and choices. Like Ishmael (Gen. 21:20), Esau is a skillful hunter, a man who loves to be outdoors in the open fields, whereas Jacob is a mild man who prefers dwelling at home. Esau is loved by his father, while Jacob is loved by his mother (Gen. 25:28). The spiritual and sensitive nature of Jacob contrasts with the tough and physical nature of Esau. The Hebrew word tam (translated “mild”), which qualifies Jacob, is the same word that characterizes Job (Job 8:20) and Noah (Gen. 6:9). Likewise, the verb yashab (translated “dwelling”), meaning “sitting,” suggests the quiet and meditative temperament of Jacob (compare Ps. 84:4, Ps. 91:1). This information regarding their characters anticipates the incident of the meal, which will determine their respective priorities (Gen. 25:29–31). Jacob has considered the spiritual significance of the birthright that he wants so passionately to obtain; Esau, in contrast, does not concern himself with things beyond the present life and is not interested in what could take place after his death. Unlike Esau, who is present-oriented, Jacob is future-oriented and particularly sensitive to spiritual values, and yet is so eager to secure the birthright at this moment that he uses material means for that purpose. Ironically, Jacob has enough faith to “see” spiritual values and the future profit of a birthright but not enough faith to trust God for it (compare Gen. 27:41–45). Before the institution of the priesthood, the birthright “included not only an inheritance of worldly wealth but spiritual preeminence. He who received it was to be priest of his family.”—Ellen G. White, Patriarchs and Prophets, p. 177. Esau’s request (Gen. 25:30) suggests that, for him, the birthright had no spiritual significance; he was concerned only with his immediate gratification. Thus, he despised his birthright (Gen. 25:32, 34; compare Heb. 12:16, 17).
Bethel and Babel
The phrase “gate of heaven,” which occurs only here (Gen. 28:17) in the entire Hebrew Bible, is reminiscent of the name “Bab-El” (“gate of God”) and thus of the vain enterprise of the men of Babel who never reached the “gate of heaven.” The phrase “the gate of heaven” parallels the phrase “the house of God,” which refers to “this place” that is “the stone” (Gen. 28:18, 19); this place, in turn, is the earthly spot of “the ladder” (Gen. 28:12) of Jacob’s dream. Therefore, as the heavenly counterpart of the earthly “house of God,” “the gate of heaven” points to the heavenly abode or temple sanctuary.
The lesson of Bethel is that a connection exists between heaven and earth, and that this connection is Jacob’s ladder, which is God Himself. So, Jacob takes one of the stones he had placed around (or under) his head, a stone that was associated with his extraordinary dream, and erects “a pillar” from it. The Hebrew word for “pillar,” matseba, “standing,” which refers to the “standing” stone, echoes the words mutsab and nitsab, which designate, respectively, the “standing” ladder and the “standing” God. Jacob anoints the stone to signify its consecration as a monument, thus conveying a spiritual lesson. This stone recalls the lessons of Jacob’s ladder and the heaven-earth connection. In contrast to the name Babel, which recalls the vain attempt of the men who never reached the door of God, Bethel affirms that we are in the “house of God.” The men of Babel entertained the ambition to reach and penetrate the place of God in order to take God’s place. The lesson of Bethel is that access to God can be achieved only through God’s gift, through His grace and incarnation, through the ladder of Jesus Christ (John 1:51).Jacob’s Religion. Significantly, it is on this stone, the place where the ladder stands (Gen. 28:22), that Jacob finds his religion. Jacob identifies this stone as “God’s house” (Gen. 28:22). The stone means the assurance of the connection between heaven and earth (Gen. 28:12). Jacob commits to building a place of worship, a sanctuary that will testify to this truth. His vow is a response to God’s protection on Jacob’s way back to the Promised Land. Jacob also commits to giving tithe in response to God’s gift of bread and clothes. Jacob’s religion, his worship, and his faithfulness are thus described as a response to God’s acts of grace and not as a means to obtain God’s favors. Because God is the personal God of Jacob, because the heavenly God has come down and connected with the earth, Jacob responds through worship. Because God is the God who cares about and takes care of Jacob’s physical needs, and because God is the source of all he has (Gen. 28:22), Jacob responds by pledging to give his tithe to God. The biblical text does not indicate that Jacob fulfilled his two vows regarding the sanctuary and tithe. Only God’s part of the deal is recorded in the book of Genesis. Jacob will acknowledge God’s part when he refers to his experience of God’s protection (Gen. 35:3; compare Gen. 46:3, 4). Later, Israel’s building of the sanctuary, the sign of the worship of the God of heaven, and the institution of the tithe, the sign of the recognition of the God of the earth, suggest that Jacob also fulfilled his vows. Jacob’s Blessing. When Jacob proposes the deal that all the speckled and spotted sheep (Gen. 30:32) be removed from the flock and considered as his wages, Laban agrees immediately (Gen. 30:34). To reach his goal, Jacob uses the poplar, almond, and chestnut trees (Gen. 30:37). This system is not accidental, since these three trees contain chemical substances that have various health benefits. Because hybrid animals are naturally stronger than other breeds, by choosing the stronger ones (Gen. 30:41) in accordance with the divine vision, Jacob selects the rams that already have the recessive genes. Using this method, Jacob is able to produce a large flock composed of strong multicolored sheep and goats. Jacob’s method may appear to be superstitious magic; yet, the biblical text informs us that Jacob proceeded under divine guidance (Gen. 31:11, 12). In addition, scientific studies indicate that Jacob’s method could have been consistent with the law of modern genetics. In the end, Jacob became “exceedingly prosperous” (Gen. 30:43, NKJV). This expression recalls Jacob’s qualification of Laban’s wealth (Gen. 30:30). This echo between these two evaluations of Jacob’s and Laban’s wealth suggests that Jacob has now become wealthier than Laban and that his prosperity has been acquired from Laban’s prosperity, which was the result of God’s blessing for his sake (Gen. 30:27).
Part III: Life Application
Contrasted Twins. Two mentalities are suggested through the contrast between Jacob and Esau. Discuss with your class the two psychologies and the two ways of life that are implied in these two biblical figures. Why are the kind of people represented by Jacob the ones who are pleasing to God? Are all the values of Esau (enjoyment of good food, sport, strength, love of his father) less valuable than those cherished by Jacob (meditation, gentleness, love of his mother)?
Bethel and Babel. Read Genesis 11:1–9 and Genesis 28:10–22. Compare the two ways of approaching God. What is the difference between Bethel, “house of God,” which implies being in the house of God, and Babel, “door of God,” which implies being at the door of God? Where do you situate our civilization, and why?
Jacob’s Religion. What is your motivation when paying your tithe? Why do you keep God’s commandments? How do you relate your obedience to God with your relationship with Him? Suppose you lose your job because of your faithfulness to the Sabbath commandment. How would you still manage to give the tithe?
Notes