Text -- Genesis 28:19-22 (NET)

28:19 He called that place Bethel, although the former name of the town was Luz. 28:20 Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food to eat and clothing to wear, 28:21 and I return safely to my father’s home, then the Lord will become my God. 28:22 Then this stone that I have set up as a sacred stone will be the house of God, and I will surely give you back a tenth of everything you give me.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 28:19

tree, but he will have it henceforth called Beth - el, the house of God.

Wesley: Gen 28:19

trees that flourished there.

Wesley: Gen 28:20

By religious vows we give glory to God, and own our dependance upon him, and we lay a bond upon our own souls, to engage and quicken our obedience to him. Jacob was now in fear and distress, and in times of trouble it is seasonable to make vows, or when we are in pursuit of any special mercy, Jon 1:16; Psa 66:13-14; 1Sa 1:11; Num 21:1-3. Jacob had now had a gracious visit from heaven, God had renewed his covenant with him, and the covenant is mutual; when God ratifies his promises to us, it is proper for us to repeat our promises to him.

Wesley: Gen 28:20

We need desire no more to make us easy and happy wherever we are, but to have God's presence with us, and to be under his protection. It is comfortable in a journey to have a guide in an unknown way, a guard in a dangerous way, to be well carried, well provided for, and to have good company in any way; and they that have God with them, have all this in the best manner.

Wesley: Gen 28:20

Then I will rejoice in him as my God, then I will be the more strongly engaged to abide with him.

Wesley: Gen 28:20

That is, an altar shall be erected here to the honour of God.

Wesley: Gen 28:20

To be spent either upon God's altar or upon his poor, which are both his receivers in the world. The tenth is a very fit proportion to be devoted to God, and employed for him; though as circumstances vary, it may be more or less, as God prospers us.

JFB: Gen 28:18-19

The mere setting up of the stone might have been as a future memorial to mark the spot; and this practice is still common in the East, in memory of a religious vow or engagement. But the pouring oil upon it was a consecration. Accordingly he gave it a new name, Beth-el, "the house of God" (Hos 12:4); and it will not appear a thing forced or unnatural to call a stone a house, when one considers the common practice in warm countries of sitting in the open air by or on a stone, as are those of this place, "broad sheets of bare rock, some of them standing like the cromlechs of Druidical monuments" [STANLEY].

JFB: Gen 28:20

His words are not to be considered as implying a doubt, far less as stating the condition or terms on which he would dedicate himself to God. Let "if" be changed into "since," and the language will appear a proper expression of Jacob's faith--an evidence of his having truly embraced the promise. How edifying often to meditate on Jacob at Beth-el.

Clarke: Gen 28:19

He called the name of that place Beth-el - That is, the house of God; for in consequence of his having anointed the stone, and thus consecrated it to God, he considered it as becoming henceforth his peculiar residence; see on the preceding verse. This word should be always pronounced as two distinct syllables, each strongly accented, Beth-El

Clarke: Gen 28:19

Was called Luz at the first - The Hebrew has אולם לוז Ulam Luz , which the Roman edition of the Septuagint translates Ουλαμλουζ Oulamlouz ; the Alexandrian MS., Ουλαμμους Oulammaus ; the Aldine, Ουλαμμαους Oulammaous ; Symmachus, Λαμμαους Lammaous ; and some others, Ουλαμ Oulam . The Hebrew אולם ulam is sometimes a particle signifying as, just as; hence it may signify that the place was called Beth-El, as it was formerly called Luz. As Luz signifies an almond, almond or hazel tree, this place probably had its name from a number of such trees growing in that region. Many of the ancients confounded this city with Jerusalem, to which they attribute the eight following names, which are all expressed in this verse: -

Solyma, Luza, Bethel, Hierosolyma, Jebus, Aelia

Urbs sacra, Hierusalem dicitur atque Salem

Solyma, Luz, Beth-El, Hierosolyma, Jebus, Aelia

The holy city is call’ d, as also Jerusalem and Salem

From Beth-El came the Baetylia, Bethyllia, Βαιτυλια, or animated stones, so celebrated in antiquity, and to which Divine honors were paid. The tradition of Jacob anointing this stone, and calling the place Beth-El, gave rise to all the superstitious accounts of the Baetylia or consecrated stones, which we find in Sanchoniathon and others. These became abused to idolatrous purposes, and hence God strongly prohibits them, Lev 26:1; and it is very likely that stones of this kind were the most ancient objects of idolatrous worship; these were afterwards formed into beautiful human figures, male and female, when the art of sculpture became tolerably perfected, and hence the origin of idolatry as far as it refers to the worshipping of images, for these, being consecrated by anointing, etc., were supposed immediately to become instinct with the power and energy of some divinity. Hence, then, the Baetylia or living stones of the ancient Phoenicians, etc. As oil is an emblem of the gifts and graces of the Holy Spirit, so those who receive this anointing are considered as being alive unto God, and are expressly called by St. Peter living stones, 1Pe 2:4, 1Pe 2:5. May not the apostle have reference to those living stones or Baetyllia of antiquity, and thus correct the notion by showing that these rather represented the true worshippers of God, who were consecrated to his service and made partakers of the Holy Ghost, and that these alone could be properly called the living stone, out of which the true spiritual temple is composed?

Clarke: Gen 28:20

Vowed a vow - A vow is a solemn, holy promise, by which a man bound himself to do certain things in a particular way, time, etc., and for power to accomplish which he depended on God; hence all vows were made with prayer

Clarke: Gen 28:20

If God will be with me, etc. - Jacob seems to make this vow rather for his posterity than for himself, as we may learn from Gen 28:13-15; for he particularly refers to the promises which God had made to him, which concerned the multiplication of his offspring, and their establishment in that land. If, then, God shall fulfill these promises, he binds his posterity to build God a house, and to devote for the maintenance of his worship the tenth of all their earthly goods. This mode of interpretation removes that appearance of self-interest which almost any other view of the subject presents. Jacob had certainly, long ere this, taken Jehovah for his God; and so thoroughly had he been instructed in the knowledge of Jehovah, that we may rest satisfied no reverses of fortune could have induced him to apostatize: but as his taking refuge with Laban was probably typical of the sojourning of his descendants in Egypt, his persecution, so as to be obliged to depart from Laban, the bad treatment of his posterity by the Egyptians, his rescue from death, preservation on his journey, re-establishment in his own country, etc., were all typical of the exodus of his descendants, their travels in the desert, and establishment in the promised land, where they built a house to God, and where, for the support and maintenance of the pure worship of God, they gave to the priests and Levites the tenth of all their worldly produce. If all this be understood as referring to Jacob only, the Scripture gives us no information how he performed his vow.

Clarke: Gen 28:22

This stone shall be God’ s house - That is, (as far as this matter refers to Jacob alone), should I be preserved to return in safety, I shall worship God in this place. And this purpose he fulfilled, for there he built an altar, anointed it with oil, and poured a drink-offering thereon

For a practical use of Jacob’ s vision, see note on Gen 28:12

On the doctrine of tithes, or an adequate support for the ministers of the Gospel, I shall here register my opinion. Perhaps a word may be borne from one who never received any, and has none in prospect. Tithes in their origin appear to have been a sort of eucharistic offering made unto God, and probably were something similar to the minchah , which we learn from Genesis 4 was in use almost from the foundation of the world. When God established a regular, and we may add an expensive worship, it was necessary that proper provision should be made for the support of those who were obliged to devote their whole time to it, and consequently were deprived of the opportunity of providing for themselves in any secular way. It was soon found that a tenth part of the produce of the whole land was necessary for this purpose, as a whole tribe, that of Levi, was devoted to the public service of God; and when the land was divided, this tribe received no inheritance among their brethren. Hence, for their support, the law of tithes was enacted; and by these the priests and Levites were not only supported as the ministers of God, but as the teachers and intercessors of the people, performing a great variety of religious duties for them which otherwise they themselves were bound to perform. As this mode of supporting the ministers of God was instituted by himself, so we may rest assured it was rational and just. Nothing can be more reasonable than to devote a portion of the earthly good which we receive from the free mercy of God, to his own service; especially when by doing it we are essentially serving ourselves. If the ministers of God give up their whole time, talents, and strength, to watch over, labor for, and instruct the people in spiritual things, justice requires that they shall receive their support from the work. How worthless and wicked must that man be, who is continually receiving good from the Lord’ s hands without restoring any part for the support of true religion, and for charitable purposes! To such God says, Their table shall become a snare to them, and that he will curse their blessings. God expects returns of gratitude in this way from every man; he that has much should give plenteously, he that has little should do his diligence to give of that little

It is not the business of these notes to dispute on the article of tithes; certainly it would be well could a proper substitute be found for them, and the clergy paid by some other method, as this appears in the present state of things to be very objectionable; and the mode of levying them is vexatious in the extreme, and serves to sow dissensions between the clergyman and his parishioners, by which many are not only alienated from the Church, but also from the power as well as the form of godliness. But still the laborer is worthy of his hire; and the maintenance of the public ministry of the word of God should not be left to the caprices of men. He who is only supported for his work, will be probably abandoned when he is no longer capable of public service. I have seen many aged and worn-out ministers reduced to great necessity, and almost literally obliged to beg their bread among those whose opulence and salvation were, under God, the fruits of their ministry! Such persons may think they do God service by disputing against "tithes, as legal institutions long since abrogated,"while they permit their worn-out ministers to starve: - but how shall they appear in that day when Jesus shall say, I was hungry, and ye gave me no meat; thirsty, and ye gave me no drink; naked, and ye clothed me not? It is true, that where a provision is established on a certain order of priesthood by the law, it may be sometimes claimed and consumed by the worthless and the profane; but this is no necessary consequence of such establishment, as there are laws which, if put in action, have sufficient energy to expel every wicked and slothful servant from the vineyard of Christ. This however is seldom done. At all events, this is no reason why those who have served God and their generation should not be comfortably supported during that service; and when incapable of it, be furnished at least with the necessaries of life. Though many ministers have reason to complain of this neglect, who have no claims on a legal ecclesiastical establishment, yet none have cause for louder complaint than the generality of those called curates, or unbeneficed ministers, in the Church of England: their employers clothe themselves with the wool, and feed themselves with the fat; they tend not the flock, and their substitutes that perform the labor and do the drudgery of the office, are permitted at least to half starve on an inadequate remuneration. Let a national worship be supported, but let the support be derived from a less objectionable source than tithes; for as the law now stands relative to them, no one purpose of moral instruction or piety can be promoted by the system. On their present plan tithes are oppressive and unjust; the clergyman has a right by law to the tenth of the produce of the soil, and to the tenth of all that is supported by it. He claims even the tenth egg, as well as the tenth apple; the tenth of all grain, of all hay, and even of all the produce of the kitchen garden; but he contributes nothing to the cultivation of the soil. A comparatively poor man rents a farm; it is entirely out of heart, for it has been exhausted; it yields very little, and the tenth is not much; at the expense of all he has, he dresses and manures this ungrateful soil; to repay him and keep up the cultivation would require three years’ produce. It begins to yield well, and the clergyman takes the tenth which is now in quantity and quality more in value than a pound, where before it was not a shilling. But the whole crop would not repay the farmer’ s expenses. In proportion to the farmer’ s improvement is the clergyman’ s tithe, who has never contributed one shilling to aid in this extra produce! Here then not only the soil pays tithes, but the man’ s property brought upon the soil pays tithes: his skill and industry also are tithed; or if he have been obliged to borrow cash, he not only has to pay tithes on the produce of this borrowed money, but five per cent interest for the money itself. All this is oppressive and cruelly unjust. I say again, let there be a national religion, and a national clergy supported by the state; but let them be supported by a tax, not by tithes, or rather let them be paid out of the general taxation; or, if the tithe system must be continued, let the poor-rates be abolished, and the clergy, out of the tithes, support the poor in their respective parishes, as was the original custom.

Calvin: Gen 28:19

19.And he called the name of that place Beth-el. It may appear absurd that Moses should speak of that place as a city, respecting which he had a little while before said that Jacob had slept there in the open air; for why did not he seek an abode, or hide himself in some corner of a house? But the difficulty is easily solved, because the city was not yet built; neither did the place immediately take the name which Jacob had assigned, but lay long concealed. Even when a town was afterwards built on the spot, no mention is made of Beth-el, as if Jacob had never passed that way; for the inhabitants did not know what had been done there, and therefore they called the city Luz, ⁶⁰ according to their own imagination; which name it retained until the Israelites, having taken possession of the land, recalled into common use, as by an act of restoration, the former name which had been abolished. And it is to be observed, that when posterity, by a foolish emulation, worshipped God in Beth-el, seeing that it was done without a divine command, the prophets severely inveighed against that worship, calling the name of the place Bethaven, that is, the house of iniquity: whence we infer how unsafe it is to rely upon the examples of the fathers without the word of God. The greatest care, therefore, must be taken, in treating of the worship of God, that what has been once done by men, should not be drawn into a precedent; but that what God himself has prescribed in his word should remain an inflexible rule.

Calvin: Gen 28:20

20.And Jacob vowed a vow. The design of this vow was, that Jacob would manifest his gratitude, if God should prove favorable unto him. Thus they offered peace-offerings under the law, to testify their gratitude; and since thanksgiving is a sacrifice of a sweet odour, the Lord declares vows of this nature to be acceptable to him; and therefore we must also have respect to this point, when we are asked what and how it is lawful to vow to God; for some are too fastidious, who would utterly condemn all vows rather than open the door to superstitions. But if the rashness of those persons is perverse, who indiscriminately pour forth their vows, we must also beware lest we become like those on the opposite side, who disallow all vows without exception. Now, in order that a vow may be lawful and pleasing to God, it is first necessary that it should tend to a right end; and next, that men should devote nothing by a vow but what is in itself approved by God, and what he has placed within their own power. When the separate parts of this vow are examined, we shall see holy Jacob so regulating his conduct as to omit none of these things which I have mentioned. In the first place, he has nothing else in his mind than to testify his gratitude. Secondly, he confines whatever he is about to do, to the lawful worship of God. Inthe third place, he does not proudly promise what he had not the power to perform, but devotes the tithe of his goods as a sacred oblation. Wherefore, the folly of the Papists is easily refuted; who, in order to justify their own confused farrago of vows, catch at one or another vow, soberly conceived, as a precedent, when in the meantime their own license exceeds all bounds. Whatever comes uppermost they are not ashamed to obtrude upon God. One man makes his worship to consist in abstinence from flesh, another in pilgrimages, a third in sanctifyingcertain days by the use of sackcloth, or by other things of the same kind; and not to God only do they make their vows, but also admit any dead person they please into a participation of this honor. They arrogate to themselves the choice of perpetual celibacy. What do they find in the example of Jacob which has any similitude or affinity to such rashness, that they should hence catch at such a covering for themselves? But, for the purpose of bringing all these things clearly to light, we must first enter upon an explanation of the words. It may seem absurd that Jacob here makes a covenant with God, to be his worshipper, if he will give him what he desires; as if truly he did not intend to worship God for nothing. I answer, that, by interposing this condition, Jacob did not by any means act from distrust, as if he doubted of God’s continual protection; but that in this manner made provision against his own infirmity, in preparing himself to celebrate the divine goodness by a vow previously made. ⁶¹ The superstitious deal with God just as they do with mortal man; they try to soothe him with their allurements. The design of Jacob was far different; namely, that he might the more effectually stimulate himself to the duties of religion. He had often heard from the mouth of God, I will be always with thee; and he annexes his vow as an appendage to that promise. He seems indeed, at first sight, like a mercenary, acting in a servile manner; but since he depends entirely upon the promises given unto him, and forms both his language and his affections in accordance with them, he aims at nothing but the confirmation of his faith, and gathers together those aids which he knows to be suitable to his infirmity. When, therefore, he speaks of food and clothing, we must not, on that account, accuse him of solicitude respecting this earthly life alone; whereas he rather contends, like a valiant champion, against violent temptations. He found himself in want of all things; hunger and nakedness were continually threatening him with death, not to mention his other innumerable dangers: therefore he arms himself with confidence, that he might proceed through all difficulties and obstacles, being fully assured that every kind of assistance was laid up for him in the grace of God: for he confesses himself to be in extreme destitution, when he says, If the Lord will supply me with food and raiment. It may nevertheless be asked, since his grandfather Abraham had sent his servant with a splendid retinue, with camels and precious ornaments; why does Isaac now send away his son without a single companion, and almost without provisions? It is possible that he was thus dismissed, that the mind of cruel Esau might be moved to tenderness by a spectacle so miserable. Yet, in my judgment, another reason was of greater weight; for Abraham, fearing lest his son Isaac should remain with his relatives, took an oath from his servant that he would not suffer his son to go into Mesopotamia. But now, since necessity compels holy Isaac to determine differently for his son Jacob; he, at least, takes care not to do anything which might retard his return. He therefore supplies him with no wealth, and with no delicacies which might ensnare his mind, but purposely sends him away poor and empty, that he might be the more ready to return. Thus we see that Jacob preferred his father’s house to all kingdoms, and had no desire of settled repose elsewhere.

Calvin: Gen 28:21

21.Then shall the Lord be my God. In these words Jacob binds himself never to apostatize from the pure worship of the One God; for there is no doubt that he here comprises the sum of piety. But he may seem to promise what far exceeds his strength; for newness of life, spiritual righteousness, integrity of heart, and a holy regulation of the whole life, were not in his own power. I answer, when holy men vow those things which God requires of them, and which are due from them as acts of piety; they, at the same time, embrace what God promises concerning the remission of sins by the help of his Holy Spirit. Hence it follows that they ascribe nothing to their own strength; and also, that whatever falls short of entire perfection does not vitiate their worship, because God, mercifully and with paternal indulgence, pardons them.

Calvin: Gen 28:22

22.And this stone which I have set for a pillar. This ceremony was an appendage to divine worship; for external rites do not make men true worshippers of God, but are only aids to piety. But because the holy fathers were then at liberty to erect altars wherever they pleased, Jacob poured a libation upon the stone, because he had then no other sacrifice to offer; not that he worshipped God according to his own will, (for the direction of the Spirit was instead of the written law,) but he erected in that place a stone — as he was permitted to do by the kindness and permission of God, which should be a testimony of the vision. Moreover, this form of speech, that the stone shall be Beth-el, is metonymical; as we are sanctioned, by common usage, to transfer to external signs what properly belongs to the things represented. I have lately shown how ignorantly posterity has abused this holy exercise of piety. What next follows respecting the offering of tithes, is not a simple ceremony, but has a duty of charity annexed; for Jacob enumerates, in a threefold order, first, the spiritual worship of God; then the external rite, by which he both assists his own piety, and makes profession of it before men; in the third place, an oblation, by which he exercises himself in giving friendly aid to his brethren; for there is no doubt that tithes were applied to that use.

Defender: Gen 28:20

The word "if" here should be read with the connotation of "since." Jacob was not bargaining with God, as some think, but gratefully accepting God's promised blessing outlined by Him (Gen 28:13-15). Jacob was reciprocating by vowing that the Lord would always be his God and that he would serve Him."

Defender: Gen 28:22

This is the second reference to tithing. Abraham had given tithes to Melchizedek as God's priest (Gen 14:20), and Jacob evidently intended to do the same although it is not clear at this stage in history just how this could be done since the Aaronic priesthood had not yet been established. Jacob had built an altar here at Bethel (meaning "the house of God") as his first effort in this direction."

TSK: Gen 28:19

the name : Gen 12:8, Gen 35:1, Gen 48:3; Jdg 1:22-26; 1Ki 12:29; Hos 4:15, Hos 12:4, Hos 12:5

Bethel : i.e. the house of God

TSK: Gen 28:20

vowed : Gen 31:13; Lev. 27:1-34; Num. 6:1-20, Num 21:2, Num 21:3; Jdg 11:30, Jdg 11:31; 1Sa 1:11, 1Sa 1:28; 1Sa 14:24; 2Sa 15:8; Neh. 9:1-10:39; Psa 22:25, Psa 56:12, Psa 61:5, Psa 61:8, Psa 66:13; Psa 76:11, Psa 116:14, Psa 116:18, Psa 119:106, Psa 132:2; Ecc 5:1-7; Isa 19:21; Joh 1:16; Act 18:18, Act 23:12-15

If God : Gen 28:15

will give : 1Ti 6:8

TSK: Gen 28:21

I come : Jdg 11:31; 2Sa 19:24, 2Sa 19:30

then : Exo 15:2; Deu 26:17; 2Sa 15:8; 2Ki 5:17

TSK: Gen 28:22

God’ s : Gen 28:17, Gen 12:8, Gen 21:33, Gen 33:20, Gen 35:1, Gen 35:15

I will : Gen 14:20; Lev 27:30-33; Deu 14:22, Deu 14:23

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 28:1-22

- Jacob’ s Journey to Haran

3. קהל qâhāl , "congregation."

9. מחלת māchălat , Machalath, "sickness, or a harp."

19. לוּז lûz , Luz, "almond."

The blessing of his sons was the last passage in the active life of Isaac, after which he retires from the scene. Jacob now becomes the leading figure in the sacred history. His spiritual character has yet come out to view. But even now we can discern the general distinction in the lives of the three patriarchs. Abraham’ s is a life of authority and decision; Isaac’ s, of submission and acquiescence; and Jacob’ s, of trial and struggle.

Gen 28:1-5

Isaac has now become alive to the real destiny of Jacob. He therefore calls for him to bless him, and give him a command. The command is to take a wife, not from Kenaan, but from the kindred of his parents. The blessing comes from "God Almighty"(Gen 17:1). It is that belonging to the chosen seed, "the blessing of Abraham."It embraces a numerous offspring, the land of promise, and all else that is included in the blessing of Abraham. "A congregation of peoples."This is the word "congregation"( קהל qâhāl ) which is afterward applied to the assembled people of God, and to which the Greek ἐκκλησία ekklēsia , "ecclesia,"corresponds. Jacob complies with his mother’ s advice and his father’ s command, and, at the same time, reaps the bitter fruit of his fraud against his brother in the hardship and treachery of an exile of twenty years. The aged Isaac is not without his share in the unpleasant consequences of endeavoring to go against the will of God.

Gen 28:6-9

Esau is induced, by the charge of his parents to Jacob, the compliance of the latter with their wishes, and by their obvious dislike to the daughters of Kenaan, to take Mahalath, a daughter of Ishmael, in addition to his former wives. "Went unto Ishmael;"that is, to the family or tribe of Ishmael, as Ishmael himself was now thirteen years dead. Esau’ s hunting and roving career had brought him into contact with this family, and we shall presently find him settled in a neighboring territory.

Gen 28:10-22

Jacob’ s dream and vow. Setting out on the way to Haran, he was overtaken by night, and slept in the field. He was far from any dwelling, or he did not wish to enter the house of a stranger. He dreams. A ladder or stair is seen reaching from earth to heaven, on which angels ascend and descend. This is a medium of communication between heaven and earth, by which messengers pass to and fro on errands of mercy. Heaven and earth have been separated by sin. But this ladder has re-established the contact. It is therefore a beautiful emblem of what mediates and reconciles Joh 1:51. It here serves to bring Jacob into communication with God, and teaches him the emphatic lesson that he is accepted through a mediator. "The Lord stood above it,"and Jacob, the object of his mercy, beneath. First. He reveals himself to the sleeper as "the Lord"Gen 2:4, "the God of Abraham thy father, and of Isaac."It is remarkable that Abraham is styled his father, that is, his actual grandfather, and covenant father. Second. He renews the promise of the land, of the seed, and of the blessing in that seed for the whole race of man. Westward, eastward, northward, and southward are they to break forth. This expression points to the world-wide universality of the kingdom of the seed of Abraham, when it shall become the fifth monarchy, that shall subdue all that went before, and endure forever. This transcends the destiny of the natural seed of Abraham. Third. He then promises to Jacob personally to be with him, protect him, and bring him back in safety. This is the third announcement of the seed that blesses to the third in the line of descent Gen 12:2-3; Gen 22:18; Gen 26:4.

Gen 28:16-19

Jacob awakes, and exclaims, "Surely the Lord is in this place, and I knew it not."He knew his omnipresence; but he did not expect a special manifestation of the Lord in this place, far from the sanctuaries of his father. He is filled with solemn awe, when he finds himself in the house of God and at the gate of heaven. The pillar is the monument of the event. The pouring of oil upon it is an act of consecration to God who has there appeared to him Num 7:1. He calls the name of the place Bethel, "the house of God."This is not the first time it received the name. Abraham also worshipped God here, and met with the name already existing (see on Gen 12:8; Gen 13:3; Gen 25:30.)

Gen 28:20-22

Jacob’ s vow. A vow is a solemn engagement to perform a certain duty, the obligation of which is felt at the time to be especially binding. It partakes, therefore, of the nature of a promise or a covenant. It involves in its obligation, however, only one party, and is the spontaneous act of that party. Here, then, Jacob appears to take a step in advance of his predecessors. Hitherto, God had taken the initiative in every promise, and the everlasting covenant rests solely on his eternal purpose. Abraham had responded to the call of God, believed in the Lord, walked before him, entered into communion with him, made intercession with him, and given up his only son to him at his demand. In all this there is an acceptance on the part of the creature of the supremacy of the merciful Creator. But now the spirit of adoption prompts Jacob to a spontaneous movement toward God. This is no ordinary vow, referring to some special or occasional resolve.

It is the grand and solemn expression of the soul’ s free, full, and perpetual acceptance of the Lord to be its own God. This is the most frank and open utterance of newborn spiritual liberty from the heart of man that has yet appeared in the divine record. "If God will be with me."This is not the condition on which Jacob will accept God in a mercenary spirit. It is merely the echo and the thankful acknowledgment of the divine assurance, "I am with thee,"which was given immediately before. It is the response of the son to the assurance of the father: "Wilt thou indeed be with me? Thou shalt be my God.""This stone shall be God’ s house,"a monument of the presence of God among his people, and a symbol of the indwelling of his Spirit in their hearts. As it comes in here it signalizes the grateful and loving welcome and entertainment which God receives from his saints. "A tenth will I surely give unto thee."The honored guest is treated as one of the family. Ten is the whole: a tenth is a share of the whole. The Lord of all receives one share as an acknowledgment of his sovereign right to all. Here it is represented as the full share given to the king who condescends to dwell with his subjects. Thus, Jacob opens his heart, his home, and his treasure to God. These are the simple elements of a theocracy, a national establishment of the true religion. The spirit of power, and of love, and of a sound mind, has begun to reign in Jacob. As the Father is prominently manifested in regenerate Abraham, and the Son in Isaac, so also the Spirit in Jacob.

Poole: Gen 28:19

Either of that city which was nearest to the field in which Jacob lay; or of that city which afterwards was built in or near to this place, and was known by the name of

Bethel

Poole: Gen 28:20

Jacob vowed a vow i.e. bound himself by a solemn promise or obligation. Compare Gen 14:22 Ecc 5:4 .

If God will be with me He speaks not thus as if he doubted of the truth of God’ s promises, or would, like a mercenary person, make a bargain with God, but rather supposeth that God will do this for him, as he had in effect promised, Gen 28:15 , and thereupon obligeth himself to a grateful return to God for this mercy:

If God will be with me, & c., as he hath just now assured me he will; or, Seeing God will be with me, & c., for the Hebrew im doth not always imply a doubt, but rather a supposition, and is oft rendered seeing that, as Exo 20:25 Num 36:4 1Sa 15:17 Amo 7:2 . And so the Greek particle answering to the Hebrew im is used, Mat 6:22 Luk 11:34 .

Bread ; food convenient, as it is called, Pro 30:8 , which is oft signified by the name of

bread See Gen 3:19 .

Poole: Gen 28:21

I will publicly own him for my God and the Saviour of men, and will establish his solemn worship, as it follows.

Poole: Gen 28:22

God’ s house i.e. a place where I will offer prayers and sacrifices to God; such places being commonly called God’ s houses, and God is oft said to dwell in them, in regard of his special presence there. See Exo 20:24 . Compare Gen 28:17 , and Gen 35:1,3,7 .

I will surely give the tenth unto thee to be laid out in thy service, and for sacrifices, and for the use and benefit of those who shall attend upon sacred things; as also for the relief of the poor and needy, whom God hath substituted in his room, and to whom part of the tithes were to be given by a following law, Deu 14:28,29 .

Haydock: Gen 28:19

Bethel. This name signifies the house of God. (Challoner) ---

Bethel was the name which Jacob gave to the place; and the town, which was built after his return, was called by the same name. Hence those famous animated stones or idols, received their title ( Bethules, Eusebius, præp. i. 10.) being consecrated to Saturn, the Sun, &c. Till the days of Mahomet, the Arabs adored a rough stone, taken from the temple of Mecca, which they pretended was built by Abraham. (Chardin.) ---

Luza, so called from the number of nut or almond trees. Here the golden calf was afterwards set up, on the confines of the tribes of Benjamin and of Ephraim, (Calmet) the southern limits of the kingdom of Jeroboam. (Haydock)

Haydock: Gen 28:20

A vow; not simply that he would acknowledge one God, but that he would testify his peculiar veneration for him, by erecting an altar, at his return, and by giving voluntarily the tithes of all he had. (Worthington) (chap. xxxv. 7.) How he gave these tithes, we do not read. Perhaps he might herby engage his posterity to give them under the law of Moses. (Calmet)

Gill: Gen 28:19

And he called the name of that place Bethel,.... The house of God, which he took this place to be:

but the name of that city was called Luz at the first; which signifies an almond or hazel nut, Gen 30:37; perhaps from the number of this sort of trees that grew there, under which Jacob might lay himself down, which was probably in the field of Luz; and being at night, he might not know there was a city so near, until the morning. Though Josephus ^r says he did it purposely, out of hatred to the Canaanites, and chose rather to lie under the open air. This was about twelve miles from Jerusalem, as Jerom ^s says.

Gill: Gen 28:20

And Jacob vowed a vow,.... Which is the first vow we read of in Scripture:

saying, if God will be with me; the word if is not a sign of doubting, but is either an adverb of time, and may be rendered, "when God shall be with me" ^t; or as a supposition, expressive of an inference or conclusion drawn, "seeing God will be with me" ^u; which he had the utmost reason to believe he would, since he had not only promised it, but had so lately granted him his presence in a very singular and remarkable manner, referring to the promise of God, Gen 28:15,

and will keep me in this way that I go; as he had said he would, and as hitherto he had, and for the future he had reason to believe he still would:

and will give me bread to eat, and raiment to put on; which is included in that clause, "I will not leave thee", &c. Gen 28:15, even not without food and raiment; which is all men can desire or use, and therefore with them should be content.

Gill: Gen 28:21

So that I come again to my father's house in peace,.... In safety from Esau, and all other enemies, as God promised him he should:

then the Lord shall be my God; not as if he should not be his God if he did not do all this for him; which would savour not only of a mercenary spirit, but of great impiety; neither of which were to be found in Jacob: but the meaning is, that he should not only continue to own him as his God, and to worship him, but having fresh obligations upon him, should be stirred up more eagerly and devoutly to serve him in a very singular way and manner, and particularly by doing what is expressed in Gen 28:22. Some think he has respect to the Messiah, owning him to be the true God with the Father and the blessed Spirit, who had appeared to Abraham, and was the fear of Isaac, and whom Jacob now owned as his God: this receives some confirmation from the Targum of Jonathan, which begins the paragraph thus,"if the Word of the Lord will be my help, &c. then the Lord shall be my God.''

Gill: Gen 28:22

And this stone, which I have set for a pillar, shall be God's house,.... Building an altar of it with some others, and sacrificing to God on it; and wherever God is worshipped, that place is his house, be it what or where it will; and Jacob did as he promised to do, see Gen 35:3,

and of all that thou shalt give me, I will surely give the tenth unto thee; for the support of his worship; for the maintenance of such that were employed in it; for the provision of sacrifice, and for the relief of the poor, or for any use or service in which God might be glorified: this was imitated by the Heathens in later times, who gave the tenth of their substance to their gods, Jupiter, Hercules, and others ^w.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 28:19

¹ tn The name Bethel means “house of God” in Hebrew (see v. 17).

map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

NET Notes: Gen 28:20

¹ tn Heb “bread,” although the term can be used for food in general.

NET Notes: Gen 28:21

¹ tn Heb “and I return in peace to the house of my father.”

NET Notes: Gen 28:22

¹ tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.

² tn The infinitive absolute is used before the finite verb for emphasis.

³ tn Heb “and all which you give to me I will surely give a tenth of it to you.” The disjunctive clause structure (conjunction + noun/object) highlights this statement as well.

Geneva Bible: Gen 28:20

And Jacob vowed a vow, saying, If ^{( h )} God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,

^{( h )} He does not bind God under this condition, but acknowledges his infirmity, and promises to be thankful.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 28:1-22

1 Isaac blesses Jacob, and sends him to Padan-aram.

6 Esau marries Mahalath the daughter of Ishmael.

10 Jacob journeys, and has a vision of a ladder.

18 The stone of Beth-el.

20 Jacob's vow.

Maclaren: Gen 28:10-22

Genesis 28:10-22

From Abraham to Jacob is a great descent. The former embodies the nobler side of the Jewish character,--its capacity for religious ideas; its elevation above, and separation from, the nations; its consciousness of, and peaceful satisfaction in, a divine Friend; its consequent vocation in the world. These all were deep in the founder of the race, and flowed to it from him. Jacob, on the other hand, has in him the more ignoble qualities, which Christian treatment of the Jew has fostered, and which have become indissolubly attached to the name in popular usage. He is a crafty schemer, selfish, over-reaching, with a keen eye to the main chance. Whoever deals with him has to look sharply after his own interests. Self-advantage in its most earthly form is uppermost in him; and, like all timid, selfish men, shifty ways and evasions are his natural weapons. The great interest of his history lies in the slow process by which the patient God purified him, and out of this stone raised up a worthy child to Abraham.' We see in this context the first step in his education, and the very imperfect degree in which he profited by it.

1. Consider The Vision And Its Accompanying Promise.

Jacob has fled from home on account of his nobler brother's fierce wrath at the trick which their scheming mother and he had contrived. It was an ugly, heartless fraud, a crime against a doting father, as against Esau. Rebekah gets alarmed for her layout-ire; and her fertile brain hits upon another device to blind Isaac and get Jacob out of harm's way, in the excuse that she cannot bear his marriage with a Hittite woman. Her exaggerated expressions of passionate dislike to the daughters of Heth' have no religious basis. They are partly feigned and partly petulance. So the poor old blind father is beguiled once more, and sends his son away. Starting under such auspices, and coming from such an atmosphere, and journeying back to Haran, the hole of the pit whence Abraham had been digged, and turning his back on the land where God had been with his house, the wanderer was not likely to be cherishing any lofty thoughts. His life was in danger; he was alone, a dim future was before him, perhaps his conscience was not very comfortable. These things would be in his mind as he lay down and gazed into the violet sky so far above him, burning with all its stars. Weary, and with a head full of sordid cares, plans, and possibly fears, he slept; and then there flamed on that inward eye, which is the bliss of solitude' to the pure, and its terror to the evil, this vision, which speaks indeed to his then need, as he discerned it, but reveals to him and to us the truth which ennobles all life, burns up the dross of earthward-turned aims, and selfish, crafty ways.

We are to conceive of the form of the vision as a broad stair or sloping ascent, rather than a ladder, reaching right from the sleeper's side to the far-off heaven, its pathway peopled with messengers, and its summit touching the place where a glory shone that paled even the lustrous constellations of that pure sky. Jacob had thought himself alone; the vision peoples the wilderness. He had felt himself defenseless; the vision musters armies for his safety. He had been groveling on earth, with no thoughts beyond its fleeting goods; the vision lifts his eyes from the low level on which they had been gazing. He had been conscious of but little connection with heaven; the vision shows him a path from his very side right into its depths. He had probably thought that he was leaving the presence of his father's God when he left his father's tent; the vision burns into his astonished heart the consciousness of God as there, in the solitude and the night.

The divine promise is the best commentary on the meaning of the vision. The familiar ancestral promise is repeated to him, and the blessing and the birthright thus confirmed. In addition, special assurances, the translation of the vision into word and adapted to his then wants, are given,-- God's presence in his wanderings, his protection, Jacob's return to the land, and the promise of God's persistent presence, working through all paradoxes of providence and sins of His servant, and incapable of staying its operations, or satisfying God's heart, or vindicating His faithfulness, at any point short of complete accomplishment of His plighted word.

We pass from the lone desert and the mysterious twilight of Genesis to the beaten ways between Galilee and Jordan, and to the clear historic daylight of the gospel, and we hear Christ renewing the promise to the crafty Jacob, to one whom He called a son of Jacob in his after better days, an Israelite indeed, in whom is no guile.' The very heart of Christ's work was unveiled in the terms of this vision: From henceforth ye shall see the heaven opened, and the angels of God ascending and descending upon the Son of man.' So, then, the fleeting vision was a transient revelation of a permanent reality, and a faint fore-shadowing of the true communication between heaven and earth. Jesus Christ is the ladder between God and man. On Him all divine gifts descend; by Him all the angels of human devotion, consecration, and aspiration go up. This flat earth is not so far from the topmost heaven as sense thinks. The despairing question of Jewish wisdom, Who hath ascended up into heaven, or descended? … What is his name, and what is his son's name, if thou canst tell?'--which has likewise been the question of every age that has not been altogether sunk in sensual delights--is answered once for all in the incarnate and crucified and ascended Lord, by and in whom all heaven has stooped to earth, that earth might be lifted to heaven. Every child of man, though lonely and earthly, has the ladder-foot by his side,--like the sunbeam, which comes straight into the eyes of every gazer, wherever he stands. It becomes increasingly evident, in the controversies of these days, that there will remain for modern thought only the alternative,-- either Jesus Christ is the means of communication between God and man, or there is no communication. Deism and theism are compromises, and cannot live. The cultivated world in both hemispheres is being more and more shut up to either accepting Christ as revealer, by whom alone we know, and as medium by whom alone we love and approach, God; or sinking into abysses of negations where choke-damp will stifle enthusiasm and poetry, as well as devotion and immortal hope.

Jacob's vision was meant to teach him, and is meant to teach us, the nearness of God, and the swift directness of communication, whereby His help comes to us and our desires rise to Him. These and their kindred truths were to be to him, and should be to us, the parents of much nobleness. Here is the secret of elevation of aim and thought above the mean things of sense. We all, and especially the young, in whose veins the blood dances, and to whom life is in all its glory and freshness, are tempted to think of it as all. It does us good to have this vision of the eternal realities blazing in upon us, even if it seems to glare at us, rather than to shine with lambent light. The seen is but a thin veil of the unseen. Earth, which we are too apt to make a workshop, or a mere garden of pleasure, is a Bethel,--a house of God. Everywhere the ladder stands; everywhere the angels go up and down; everywhere the Face looks from the top. Nothing will save life from becoming, sooner or later, trivial, monotonous, and infinitely wearisome, but the continual vision of the present God, and the continual experience of the swift ascent and descent of our aspirations and His blessings.

It is the secret of purity too. How could Jacob indulge in his craft, and foul his conscience with sin, as long as he carried the memory of what he had seen in the solitary night on the uplands of Bethel? The direct result of the vision is the same command as Abraham received, Walk before Me, and be thou perfect.' Realize My presence, and let that kill the motions of sin, and quicken to service.

It is also the secret of peace. Hopes and fears, and dim uncertainty of the future, no doubt agitated the sleeper's mind as he laid him down. His independent life was beginning. He had just left his father's tents for the first time; and, though not a youth in years, he was in the position which youth holds with us. So to him, and to all young persons, here is shown the charm which will keep the heart calm, and preserve us from being over exquisite to cast the fashion of uncertain evils,' or too eagerly longing for possible good. I am with thee' should be enough to steady our souls; and the confidence that God will not leave us till He has accomplished His own purpose for us, should make us willing to let Him do as He will with ours.

2. Notice The Imperfect Reception Of The Divine Teaching.

Jacob's startled exclamation on awakening from his dream indicates a very low level both of religious knowledge and feeling. Nor is there any reason for taking the words in any but their most natural sense; for it is a mistake to ascribe to him the knowledge of God due to later revelation, or, at this stage of his life, any depth of religious emotion. He is alarmed at the thought that God is near. Probably he had been accustomed to think of God's presence as in some special way associated with his father's encampment, and had not risen to the belief of His omnipresence. There seems no joyous leaping up of his heart at the thought that God is here. Dread, not unmingled with the superstitious fear that he had profaned a holy place by laying himself down in it, is his prevailing feeling, and he pleads ignorance as the excuse for his sacrilege. He does not draw the conclusion from the vision that all the earth is hallowed by a near God, but only that he has unwittingly stumbled on His house; and he does not learn that from every place there is an open door for the loving heart into the calm depths where God is throned, but only that here he unwittingly stands at the gate of heaven. So he misses the very inner purpose of the vision, and rather shrinks from it than welcomes it. Was that spasm of fear all that passed through his mind that night? Did he sleep again when the glory died out of the heaven? So the story would appear to suggest. But, in any ease, we see here the effect of the sudden blazing in upon a heart not yet familiar with the Divine Friend, of the conviction that He is really near. Gracious as God's promise was, it did not dissipate the creeping awe at His presence. It is an eloquent testimony of man's consciousness of sin, that whensoever a present God becomes a reality to a worldly man, he trembles. This place' would not be dreadful,' but blessed, if it were not for the sense of discord between God and me.

The morning light brought other thoughts, when it filled the silent heavens, and where the ladder had stretched, there was but empty blue. The lesson is sinking into his mind. He lifts the rude stone and pours oil on it, as a symbol of consecration, as nameless races have done all over the world. His vow shows that he had but begun to learn in God's school. He hedges about his promise with a punctilious repetition of God's undertaking, as if resolved that there should be no mistake. Clause by clause he goes over it all, and puts an if to it. God's word should have kindled something liker faith than that. What a fall from Abram believed in the Lord, and He counted it to him for righteousness'! Jacob barely believed, and will wait to see whether all will turn out as it has been promised. That is not the glad, swift response of a loving, trusting heart. Nor is he contented with repeating to God the terms of his engagement, but he adds a couple of clauses which strike him as being important, and as having been omitted. There was nothing about bread to eat, and raiment to put on,' nor about coming back again in peace,' so he adds these. A true Jew,'--great at a bargain, and determined to get all he can, and to have no mistake about what he must get before he gives anything! Was Jesus thinking at all of the ancestor when He warned the descendants, in words which sound curiously like an echo of Jacob's, not to be anxious what ye shall eat,' nor what ye shall put on'? As the vow stands in the Authorized Version, it is farther open to the charge of suspending his worship of God upon the fulfillment of these conditions; but it is better to adopt the marginal rendering of the Revised Version, according to which the clause then shall the Lord be my God' is a part of the conditions, not of the vow, and is to be read And [if] the Lord will be … then this stone … shall be,' etc. If this rendering be adopted, as I think it should be, the vow proper is simply of outward service,--he will rear an altar, and he will tithe his substance. Not a very munificent pledge! And where in it is the surrender of the heart? Where is the outgoing of love and gratitude? Where the clasping of the hand of his heavenly Friend with calm rapture of thankful self-yielding, and steadfastness of implicit trust? God did not want Jacob's altar, nor his tenths; He wanted Jacob. But many a weary year and many a sore sorrow have to leave their marks on him before the evil strain is pressed out of his blood; and by the unwearied long-suffering of his patient Friend and Teacher in heaven, the crafty, earthly-minded Jacob the supplanter' is turned into Israel, the prince with God, in whom is no guile.' The slower the scholar, the more wonderful the forbearance of the Teacher; and the more may we, who are slow scholars too, take heart to believe that He will not be soon angry with us, nor leave us until He has done that which He has spoken to us of.

MHCC: Gen 28:16-19

God manifested himself and his favour, to Jacob, when he was asleep. The Spirit, like the wind, blows when and where it listeth, and God's grace, like the dew, tarrieth not for the sons of men. Jacob sought to improve the visit God had made him. Wherever we are, in the city or in the desert, in the house or in the field, in the shop or in the street, we may keep up our intercourse with Heaven, if it is not our own fault. But the more we see of God, the more cause we see for holy trembling before him.

MHCC: Gen 28:20-22

Jacob made a solemn vow on this occasion. In this observe, 1. Jacob's faith. He trusts that God will be with him, and will keep him; he depends upon it. 2. Jacob's moderation in his desires. He asks not for soft clothing and dainty meat. If God give us much, we are bound to be thankful, and to use it for him; if he gives us but little, we are bound to be content, and cheerfully to enjoy him in it. 3. Jacob's piety, and his regard to God, appear in what he desired, that God would be with him, and keep him. We need desire no more to make us easy and happy. Also his resolution is, to cleave to the Lord, as his God in covenant. When we receive more than common mercy from God, we should abound in gratitude to him. The tenth is a fit proportion to be devoted to God, and employed for him; though it may be more or less, as God prospers us, 1Co 16:2. Let us then remember our Bethels, how we stand engaged by solemn vows to yield ourselves to the Lord, to take him for our God, and to devote all we have and are to his glory!

Matthew Henry: Gen 28:16-22

God manifested himself and his favour to Jacob when he was asleep and purely passive; for the spirit, like the wind, blows when and where he listeth, and God's grace, like the dew, tarrieth not for the sons of men, Mic 5:7. But Jacob applied himself to the improvement of the visit God had made him when he was awake; and we may well think he awaked, as the prophet did (Jer 31:26), and behold his sleep was sweet to him. Here is much of Jacob's devotion on this occasion.

I. He expressed a great surprise at the tokens he had of God's special presence with him in that place: Surely the Lord is in this place and I knew it not, Gen 28:16. Note, 1. God's manifestations of himself to his people carry their own evidence along with them. God can give undeniable demonstrations of his presence, such as give abundant satisfaction to the souls of the faithful that God is with them of a truth, satisfaction not communicable to others, but convincing to themselves. 2. We sometimes meet with God where we little thought of meeting with him. He is where we did not think he had been, is found where we asked not for him. No place excludes divine visits (Gen 16:13, here also ); wherever we are, in the city or in the desert, in the house or in the field, in the shop or in the street, we may keep up our intercourse with Heaven if it be not our own fault.

II. It struck an awe upon him (Gen 28:17): He was afraid; so far was he from being puffed up, and exalted above measure, with the abundance of the revelations (2Co 12:7), that he was afraid. Note, The more we see of God the more cause we see for holy trembling and blushing before him. Those to whom God is pleased to manifest himself are thereby laid, and kept, very low in their own eyes, and see cause to fear even the Lord and his goodness, Hos 3:5. He said, How dreadful is this place! that is, "The appearance of God in this place is never to be thought of, but with a holy awe and reverence. I shall have a respect for this place, and remember it by this token, as long as I live:"not that he thought the place itself any nearer the divine visions than other places; but what he saw there at this time was, as it were, the house of God, the residence of the divine Majesty, and the gate of heaven, that is, the general rendezvous of the inhabitants of the upper world, as the meetings of a city were in their gates; or the angels ascending and descending were like travellers passing and re-passing through the gates of a city. Note, 1. God is in a special manner present where his grace is revealed and where his covenants are published and sealed, as of old by the ministry of angels, so now by instituted ordinances, Mat 28:20. 2. Where God meets us with his special presence we ought to meet him with the most humble reverence, remembering his justice and holiness, and our own meanness and vileness.

III. He took care to preserve the memorial of it two ways: 1. He set up the stone for a pillar (Gen 28:18); not as if he thought the visions of his head were any way owing to the stone on which it lay, but thus he would mark the place against he came back, and erect a lasting monument of God's favour to him, and because he had not time now to build an altar here, as Abraham did in the places where God appeared to him, Gen 12:7. He therefore poured oil on the top of this stone, which probably was the ceremony then used in dedicating their altars, as an earnest of his building an altar when he should have conveniences for it, as afterwards he did, in gratitude to God for this vision, Gen 35:7. Note, Grants of mercy call for returns of duty, and the sweet communion we have with God ought ever to be remembered. 2. He gave a new name to the place, Gen 28:19. It had been called Luz, an almond-tree; but he will have it henceforward called Beth-el, the house of God. This gracious appearance of God to him put a greater honour upon it, and made it more remarkable, than all the almond-trees that flourished there. This is that Beth-el where, long after, it is said, God found Jacob, and there (in what he said to him) he spoke with us, Hos 12:4. In process of time, this Beth-el, the house of God, became Beth-aven, a house of vanity and iniquity, when Jeroboam set up one of his calves there.

IV. He made a solemn vow upon this occasion, Gen 28:20-22. By religious vows we give glory to God, own our dependence upon him, and lay a bond upon our own souls to engage and quicken our obedience to him. Jacob was now in fear and distress; and it is seasonable to make vows in times of trouble, or when we are in pursuit of any special mercy, Jon 1:16; Psa 66:13, Psa 66:14; 1Sa 1:11; Num 21:1-3. Jacob had now had a gracious visit from heaven. God had renewed his covenant with him, and the covenant is mutual. When God ratifies his promises to us, it is proper for us to repeat our promises to him. Now in this vow observe, 1. Jacob's faith. God had said (Gen 28:15), I am with thee, and will keep thee. Jacob takes hold of this, and infers, " Seeing God will be with me, and will keep me, as he hath said, and (which is implied in that promise) will provide comfortably for me, - and seeing he has promised to bring me again to this land, that is, to the house of my father, whom I hope to find alive at my return in peace "(so unlike was he to Esau who longed for the days of mourning for his father), - "I depend upon it."Note, God's promises are to be the guide and measure of our desires and expectations. 2. Jacob's modesty and great moderation in his desires. He will cheerfully content himself with bread to eat, and raiment to put on; and, though God's promise had now made him heir to a very great estate, yet he indents not for soft clothing and dainty meat. Agur's wish is his, Feed me with food convenient for me; and see 1Ti 6:8. Nature is content with a little, and grace with less. Those that have most have, in effect, no more for themselves than food and raiment; of the overplus they have only either the keeping or the giving, not the enjoyment: if God give us more, we are bound to be thankful, and to use it for him; if he give us but this, we are bound to be content, and cheerfully to enjoy him in it. 3. Jacob's piety, and his regard to God, which appear here, (1.) In what he desired, that God would be with him and keep him. Note, We need desire no more to make us easy and happy, wherever we are, than to have God's presence with us and to be under his protection. It is comfortable, in a journey, to have a guide in an unknown way, a guard in a dangerous way, to be well carried, well provided for, and to have good company in any way; and those that have God with them have all this in the best manner. (2.) In what he designed. His resolution is, [1.] In general, to cleave to the Lord, as his God in covenant: Then shall the Lord be my God. Not as if he would disown him and cast him off if he should want food and raiment; no, though he slay us, we must cleave to him; but "then I will rejoice in him as my God; then I will more strongly engage myself to abide with him."Note, Every mercy we receive from God should be improved as an additional obligation upon us to walk closely with him as our God. [2.] In particular, that he would perform some special acts of devotion, in token of his gratitude. First, "This pillar shall keep possession here till I come back in peace, and then it shall be God's house,"that is, "an altar shall be erected here to the honour of God." Secondly, "The house of god shall not be unfurnished, nor his altar without a sacrifice: Of all that thou shalt give me I will surely give the tenth unto thee, to be spent either upon God's altars or upon his poor,"both which are his receivers in the world. Probably it was according to some general instructions received from heaven that Abraham and Jacob offered the tenth of their acquisitions to God. Note, 1. God must be honoured with our estates, and must have his dues out of them. When we receive more than ordinary mercy from God we should study to give some signal instances of gratitude to him. 2. The tenth is a very fit proportion to be devoted to God and employed for him, though, as circumstances vary, it may be more or less, as God prospers us, 1Co 16:2; 2Co 9:7.

Keil-Delitzsch: Gen 28:18-19

In the morning Jacob set up the stone at his head, as a monument ( מצּבה ) to commemorate the revelation he had received from God; and poured oil upon the top, to consecrate it as a memorial of the mercy that had been shown him there ( visionis insigne μνημόσυνον , Calvin ), not as an idol or an object or divine worship (vid., Exo 30:26.). - He then gave the place the name of Bethel , i.e., House of God, whereas ( ואוּלם ) the town had been called Luz before. This antithesis shows that Jacob gave the name, not to the place where the pillar was set up, but to the town, in the neighbourhood of which he had received the divine revelation. He renewed it on his return from Mesopotamia (Gen 35:15). This is confirmed by Gen 48:3, where Jacob, like the historian in Gen 35:6-7, speaks of Luz as the place of this revelation. There is nothing at variance with this in Jos 16:2; Jos 18:13; for it is not Bethel as a city, but the mountains of Bethel, that are there distinguished from Luz (see my Commentary on Jos 16:2).

(Note: The fact mentioned here has often been cited as the origin of the anointed stones ( βαίτυλοι ) of the heathen, and this heathen custom has been regarded as a degeneration of the patriarchal. But apart from this essential difference, that the Baetulian worship was chiefly connected with meteoric stones (cf. F. von Dalberg, όb. d. Meteor-cultus d. Alten ), which were supposed to have come down from some god, and were looked upon as deified, this opinion is at variance with the circumstance, that Jacob himself, in consecrating the stone by pouring oil upon it, only followed a custom already established, and still more with the fact, that the name βαίτυλοι , Βαιτόλια , notwithstanding its sounding like Bethel , can hardly have arisen from the name Beth-El , Gr. Βαιθήλ , since the τ for θ would be perfectly inexplicable. Dietrich derives βαιτύλιον from בּטּל, to render inoperative, and interprets it amulet.)

Keil-Delitzsch: Gen 28:20-22

Lastly, Jacob made a vow: that if God would give him the promised protection on his journey, and bring him back in safety to his father's house, Jehovah should be his God ( והיה in Gen 28:21 commences the apodosis), the stone which he had set up should be a house of God, and Jehovah should receive a tenth of all that He gave to him. It is to be noticed here, that Elohim is used in the protasis instead of Jehovah , as constituting the essence of the vow: if Jehovah , who had appeared to him, proved Himself to be God by fulfilling His promise, then he would acknowledge and worship Him as his God, by making the stone thus set up into a house of God, i.e., a place of sacrifice, and by tithing all his possessions. With regard to the fulfilment of this vow, we learn from Gen 35:7 that Jacob built an altar, and probably also dedicated the tenth to God, i.e., offered it to Jehovah ; or, as some have supposed, applied it partly to the erection and preservation of the altar, and partly to burnt and thank-offerings combined with sacrificial meals, according to the analogy of Deu 14:28-29 (cf. Gen 31:54; Gen 46:1).

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 25:19--36:1

C. What became of Isaac 25:19-35:29

A new toledot begins with 25:19. Its theme is "the acquisition of the blessing and its development and protection by the Lord."⁶²⁵

Moses set up the whole Jacob narrative in a chiastic structure that emphasizes the fulfillment of the promise of the seed and the seed's prosperity.

"A Oracle sought; Rebekah struggles in childbirth; bekorah birthright; birth; themes of strife, deception, fertility (25:19-34).

B Interlude: strife; deception; berakah blessing; covenant with foreigner (26).

C Deception; berakah stolen; fear of Esau; flight from land (27:1-28:9).

D Encounter (<paga') with the divine at sacred site near border; berakah (28:10-22).

E Internal cycle opens: arrival; Laban at border; deception; wages; Rachel barren; Leah fertile (29:1-30:21).

F Rachel fertile; Jacob increases the herds (30:22-43).

E' Internal cycle closes: departure; Laban at border; deception; wages (31).

D' Encounters (<paga') with divine beings at sacred sites near border; berakah (32).

C' Deception planned; fear of Esau; berakah gift returned; return to land (33).

B' Interlude: strife; deception; covenant with foreigner (34).

A' Oracle fulfilled; Rachel struggles in childbirth; berakah; death resolutions (35:1-22)."⁶²⁶

The Flood story also has a palistrophic structure, and both stories have a similar statement at the middle (turning point): God remembered Noah (8:1) and God remembered Rachel (30:22). This emphasizes that God controls events and saves His people.

". . . the author of Genesis has deliberately split the Jacob-Joseph story into two parts by putting the family history of Esau 36:1-37:1 in the middle. This allows him to alternate the genealogies of the non-elect lines of Ishmael (25:12-18) and Esau (36:1-37:1) with the fuller family histories of the chosen lines of Terah (Abraham) (11:27-25:11), Isaac (Jacob) (25:19-35:29), and Jacob (Joseph) (37:2-50:26) to produce a total of five patriarchal family histories. This matches the five family histories of pre-patriarchal times . . ."⁶²⁷

Constable: Gen 28:10-22

6. Jacob's vision at Bethel 28:10-22

Yahweh appeared at the top of an angel-filled stairway restating the promise to Abraham and adding more promises of blessing and protection for Jacob. The patriarch acknowledged God's presence, memorialized the place with a monument stone and a name, and vowed to worship the Lord there if He did bless and protect him.

"The two most significant events in the life of Jacob were nocturnal theophanies. The first was this dream at Bethel when he was fleeing from the land of Canaan, which ironically was his by virtue of the blessing. The other was his fight at Peniel when he was attempting to return to the land. Each divine encounter was a life-changing event."⁶⁷⁶

28:10-17 The "ladder" (v. 12, Heb. sullam) evidently resembled a stairway or ramp. Some interpreters take it as an allusion to a ziggurat while others believe it refers to the slope or ascent of the mountain of Bethel.⁶⁷⁷

"The ladder was a visible symbol of the real and uninterrupted fellowship between God in heaven and His people upon earth. The angels upon it carry up the wants of men to God, and bring down the assistance and protection of God to men. The ladder stood there upon the earth, just where Jacob was lying in solitude, poor, helpless, and forsaken by men. Above in heaven stood Jehovah, and explained in words the symbol which he saw. Proclaiming Himself to Jacob as the God of his fathers, He not only confirmed to him all the promises of the fathers in their fullest extent, but promised him protection on his journey and a safe return to his home (vers. 13-15). But as the fulfillment of this promise to Jacob was still far off, God added the firm assurance, I will not leave thee till I have done (carried out) what I have told thee.'"⁶⁷⁸

This was God's first revelation to Jacob, and it came in a dream (cf. John 1:51). Other passages contain promises of the land (12:7; 13:14-16; 15:18; 17:8; 24:7), but this one (vv. 13-14) is closest in terminology to the one in chapter 13, another Bethel setting.

Jacob was the first person in the Bible to hear the assurance "I am with you" (v. 15). It was a promise that God later repeated to Moses (Exod. 3:12; Joshua (Josh. 1:5), Gideon (Judg. 6:16), regarding Immanuel (Isa. 7:14; Matt. 1:23), and to all Christians (Matt. 28:20; Heb. 13:5).

Perhaps God's revelation surprised Jacob because he was preparing to leave the Promised Land (vv. 16-17). He may have felt that God would abandon him since he was leaving the land that God had promised his forefathers.

The "house of God" (v. 17, Bethel) is the place where God dwells. The "gate of heaven" is the place where Jacob entered heaven (in his dream).

"The term fear' is used in the Bible to describe a mixture of terror and adoration, a worshipful fear (cf. Exod. 19:16)."⁶⁷⁹

"As Abraham's vision anticipated narratives from the latter part of the Pentateuch, so Jacob's vision anticipated the events which were to come in the next several chapters."⁶⁸⁰

28:18-22 Jacob set the stone up as a memorial to this revelation and God's promise (v. 18). Pouring oil on it constituted an act of consecration. Jacob did not build an altar in response to God's revelation as his forefathers had done.

Jacob vowed to convert his pillar into an altar if God would fulfill His promise (v. 15). He swore that Yahweh would be his God if God proved faithful to him. Jacob's vow (vv. 20-21; cf. 31:13; 35:1-3, 7) can be translated "Since . . . " rather than "If . . . ." This was probably not as crass a bargain as it appears to have been. Jacob was apparently a believer in Yahweh already, but his commitment to God at this time appears to have been somewhat selfish and conditional. He had not yet fully surrendered and dedicated himself to God.⁶⁸¹

"The assurance of God's presence should bring about in every believer the same response of worship and confidence it prompted in Jacob. This is the message from the beginning: God by grace visits His people and promises them protection and provision so that they might be a blessing to others. They in turn were to respond in faith, fearing Him, worshiping [sic] Him, offering to Him, vowing to Him, and making memorials for future worshipers at such places."⁶⁸²

Jacob's relationship with Yahweh was quite different from what Abraham or Isaac's relationship had been. He was willing to accept God's promises, but he did not commit himself to God until God proved Himself faithful to him personally. God blessed Jacob because of Abraham and Isaac's faith more than because of Jacob's at this time.

Many believers bargain with God as Jacob did here. They agree to worship Him on their terms rather than because God has proven Himself faithful in the past. God often accommodates such weak faith, but the fact that He does does not commend the practice of bargaining with God.

The revelation of God's presence and promised blessings inspires genuine worship. This worship is the appropriate response to such revelation.

Guzik: Gen 28:1-22

Genesis 28 - Jacob Flees From Esau

A. Isaac's farewell to Jacob.

1. (1-2) Instructions to not take a Canaanite wife.

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. 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."

a. Isaac called Jacob and blessed him: Perhaps now Isaac resigns himself to what his wife Rebekah told him was the LORD's will all along - that the older would serve the younger and that Jacob, not Esau, would receive the birthright. So he sent Jacob on with blessing and instructions.

b. You shall not take a wife from the daughters of Canaan: It is essential Jacob not take a wife from the daughters of Canaan, as his brother Esau did. Jacob is the one who nherits the birthright and carries on the seed of the Messiah.

2. (3-5) The all-important transferal of Abraham's blessing.

"May God Almighty bless you, and make you fruitful and multiply you, that you may be an assembly of peoples; 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." 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.

a. And give you the blessing of Abraham: Essentially, this is the aspect of the birthright that Esau despised, but Jacob (who seems equally unworthy) will gain. Jacob is the one to carry on God's promise to Abraham.

i. Essentially, Jacob is promised a land, a nation, and a blessing, even as Abraham was (Genesis 12:1-3).

b. To you and your descendants with you: Jacob is by no means worthy of this blessing. Each of the four parties in this whole birthright mess were in the flesh somewhere along the line. The amazing thing is that God could bring any good out of all this, and this is an example of a triumph of God's sovereignty.

c. So Isaac sent Jacob away: Tragically, this is the last time Jacob will see his father or mother.

3. (6-9) Esau adds wives.

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," and that Jacob had obeyed his father and his mother and had gone to Padan Aram. Also Esau saw that the daughters of Canaan did not please his father Isaac. 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.

a. Esau saw that Isaac had blessed Jacob: Now the blessing and the birthright seem important to Esau. They were important enough to him that he determined to impress his father by marrying non-Canaanite women when he saw that Jacob had obeyed his father and his mother.

B. Jacob meets God at Bethel.

1. (10-12) Jacob's dream of a ladder.

Now Jacob went out from Beersheba and went toward Haran. So he came to a certain place and stayed there all night, because the sun had set. And he took one of the stones of that place and put it at his head, and he lay down in that place to sleep. Then he dreamed, and behold, a ladder was set up on the earth, and its top reached to heaven; and there the angels of God were ascending and descending on it.

a. Then he dreamed: In this desolate wilderness, Jacob had a significant dream as he used a stone for a pillow (which would seem to cause strange dreams).

i. One can only imagine the strange flood of feelings in Jacob at this moment: the fear, the loneliness, the isolation, the excitement, and the anticipation. This was an absolutely strategic time in Jacob's life.

b. A ladder was set up on the earth, and its top reached to heaven; and there the angels of God were ascending and descending on it: In Jacob's dream, there is now access to heaven. Jacob now knew God was closer than ever and there was real access and interaction between heaven and earth.

i. Jesus made it clear in John 1:51 that He is the access to heaven. He is the means by which heaven comes down to us and by which we can go to heaven. He is the "ladder." And He said to him, "Most assuredly, I say to you, hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man." (John 1:51)

ii. Jesus is this way to heaven. He does not show us a way, He is the way. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father except through Me." (John 14:6)

2. (13-15) God speaks to Jacob.

And behold, the LORD stood above it and said: "I am the LORD God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and your descendants. Also your descendants shall be as the dust of the earth; you shall spread abroad to the west and the east, to the north and the south; and in you and in your seed all the families of the earth shall be blessed. Behold, 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."

a. The land on which you lie I will give to you and your descendants: These words are for comfort and hope in the life of Jacob, at this critical crossroads in his life. Essentially, God repeats to Jacob the terms of the covenant He gave to both Abraham (Genesis 12:1-3) and Isaac (Genesis 26:2-5).

i. Before, Isaac told Jacob the covenant was his (Genesis 28:3-4), but now the voice of God Himself confirms it.

b. I am the LORD God of Abraham your father and the God of Isaac: Jacob had no doubt heard about the great God who appeared to Abraham and to Isaac, but now this same God has a personal encounter with Jacob himself. This was a life-changing experience for Jacob.

c. 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: God gives to Jacob the same kind of promise found in Philippians 1:6: being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ. God won't let us go until His work is complete in us.

3. (16-19) Jacob worships God, naming the place Bethel (house of God).

Then Jacob awoke from his sleep and said, "Surely the LORD is in this place, and I did not know it." And 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!" Then Jacob rose early in the morning, and took the stone that he had put at his head, set it up as a pillar, and poured oil on top of it. And he called the name of that place Bethel; but the name of that city had been Luz previously.

a. Surely the LORD is in this place, and I did not know it: Jacob was right in sensing the presence of the LORD there, but he was wrong in perhaps thinking God was in some places and not in others. David knew this: Where can I go from Your Spirit? Or where can I flee from Your presence? (Psalm 139:7)

b. How awesome is this place! From his fleshly perspective, Jacob puts too much emphasis on a particular place. He doesn't realize that if the presence of the LORD is not with him in every place, then God can never fulfill His promise to him.

c. He called the name of that place Bethel: The city of Bethel plays an important (though not glorious) role in Israel's history. It is second only to Jerusalem in the number of times mentioned in the Old Testament.

i. Later, when speaking to Jacob, God refers to Himself as the God of Bethel (Genesis 31:13).

ii. Bethel would eventually become a high place, notorious for idolatrous sacrifice (1 Kings 13:32, Hosea 10:15, Amos 4:4).

4. (20-22) Jacob's vow unto God.

Then Jacob made a vow, 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, so that I come back to my father's house in peace, then the LORD shall be my God. 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."

a. If God will be with me: This can be also translated "since God will be with me"; but knowing Jacob, he undoubtedly means it in the sense of "if God will be with me." God has given him a promise, yet he is still making "deals" with God, even promising God money if He makes good on His promise.

i. The way Jacob prayed, it was evident God's mere word was not enough for him. He had to see God do it before he would believe. Are we the same way? God says, "And my God shall supply all your need according to His riches in glory by Christ Jesus." (Philippians 4:19); He says, "The LORD is good, a stronghold in the day of trouble; and He knows those who trust in Him." (Nahum 1:7) Do we believe these things before we see them?

b. Keep me in the way that I am going, and give me bread to eat and clothing to put on: Here, Jacob sets the terms of his covenant with God. He is laying down the deal for God, instead of humbly receiving what God said would be the deal.

i. Jacob isn't very submitted to God. God will teach him submission in a very tough situation, through his Uncle Laban.

c. Jacob made a vow: Unfortunately, there is a great contrast between God's promise and Jacob's vow. One is totally God-centered; the other is terribly man-centered.

i. God's promise (Genesis 28:13-15):

1 I am the LORD God.

2 I will give to you.

3 I am with you.

4 I will not leave you until I have done what I have spoken.

ii. Jacob's vow:

· If God will be with me.

· And keep me.

· In this way that I am going.

· Give me bread and clothing.

· So that I come back to my father's house.

iii. How much better if Jacob had prayed like this: "Because You promised to be with me and to keep me and to provide for all my needs, and to bring me back to the land which you swore to give to my fathers and to me, I will be completely Yours, God."

iv. God is gracious enough to not call off the whole deal when He saw such a carnal response from Jacob. Instead, He is willing to be called, the God of Abraham, the God of Isaac, and the God of Jacob (Exodus 3:6).

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 28 (Chapter Introduction)

Overview

Gen 28:1, Isaac blesses Jacob, and sends him to Padan-aram; Gen 28:6, Esau marries Mahalath the daughter of Ishmael; Gen 28:10, Jacob journeys, and has a vision of a ladder; Gen 28:18, The stone of Beth-el; Gen 28:20, Jacob’s vow.

Poole: Genesis 28 (Chapter Introduction)

CHAPTER 28

Isaac calls Jacob; charges him not to marry a Canaanite, but one of his kindred in Padan-aram, Gen 28:1,2 ; confirms the blessing to him, Gen 28:3,4 . Jacob obeys his father, and goes to Laban, Gen 28:5 . Esau perceiving this, marries one of his kindred, but of Ishmael’ s family, Gen 28:6-9 . Jacob journeys towards Haran; in his way takes of the stones of the place for pillows, Gen 28:10,11 . In a dream sees a ladder reaching from earth to heaven, angels ascending and descending on it, Gen 28:12 . The Lord standing above it, renews his covenant concerning Canaan and the promised seed, &c., Gen 28:13-15 . Jacob awakened, acknowledges God’ s presence there, and is afraid, Gen 28:16,17 ; sets up the stones for a pillar, pours oil on it, Gen 28:18 . Names the place Beth-el, Gen 28:19 ; makes a vow to be the Lord’ s, if God will return him in peace, Gen 28:20-22 .

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 28 (Chapter Introduction)

(Gen 28:1-5) Isaac sends Jacob to Padan-aram.

(Gen 28:6-9) Esau marries the daughter of Ishmael.

(Gen 28:10-15) Jacob's vision.

(Gen 28:16-19) The stone of Beth-el.

(Gen 28:20-22) Jacob's vow.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 28 (Chapter Introduction)

We have here, I. Jacob parting with his parents, to go to Padanaram; the charge his father gave him (Gen 28:1, Gen 28:2), the blessing he sent him away with (Gen 28:3, Gen 28:4), his obedience to the orders given him (Gen 28:5, Gen 28:10), and the influence this had upon Esau (Gen 28:6-9). II. Jacob meeting with God, and his communion with him by the way. And there, 1. his vision of the ladder (Gen 28:11, Gen 28:12). 2. The gracious promises God made him (Gen 28:13-15). 3. The impression this made upon him (Gen 28:16-19). 4. The vow he made to God, upon this occasion (Gen 28:20, etc.).

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 28 (Chapter Introduction)

INTRODUCTION TO GENESIS 28

In this chapter an account is given of the charge Isaac gave to Jacob not to marry a Canaanitess, but to go to Padanaram, and take a wife from his mother's family, and of his blessing him before he sent him away, Gen 28:1; of the notice that Esau took of this blessing and charge, which led him to take a wife of the family of Ishmael, Gen 28:6; of the dream of the ladder, which Jacob had in his way to Haran, Gen 28:10; of the blessing which God conferred upon him there, Gen 28:13; of the awfulness of the place upon his awaking, and of his erecting a pillar in it, and giving a name to it, Gen 28:16; and of the vow he made to God, should he be supplied with the necessaries of life, and be kept in safety by him, Gen 28:20.