Read the Passage: Genesis 28–29

Listen to the Redeemed Mind Podcast: Genesis 28-29

Fleeing Esau (28:10–22)

Arguably, Jacob fled the land of Canaan in obedience to his father’s command (cf. Gen. 28:2–5). Yet, just as life became challenging when Jacob’s grandfather Abraham fled to Egypt, so we might expect Jacob himself to encounter complications in fleeing to Haran. Gen. 28:10–12 reports that when Jacob fell asleep on his journey, he dreamed of a ladder between heaven and earth on which angels were ascending and descending (cf. John 1:43–51). Next, God spoke directly to Jacob and for the first time, reiterated to him the national, personal, and universal aspects of the Abrahamic Covenant. Furthermore, God promised to be with Jacob on his journey and to bring him back safely to the Promised Land. While the trip to Haran must have been tiring for the introverted Jacob, such a promise of divine protection was surely encouraging. As a side note, observe that at Gen. 28:6–9 Esau tried to earn his parents’ favor by marrying a daughter of Ishmael.

Gen. 26:16–17 is ironic in that when Jacob awoke, he realized that God dwelt in the place where he slept; however, Jacob was undeterred in his intent to leave the Promised Land. Observe that Jacob’s surprise over the content of his dream betrays his spiritual immaturity and unfamiliarity with God. Next, in Gen. 28:18–22 Jacob marked the place where he had rested by erecting a memorial pillar and by pouring out a libation offering of oil on the stone pillar. Gen. 28:19 records this location, which had formerly been called Luz, was now designated by Jacob as Bethel, which means “house of God.” This location is located roughly 10 miles north of Jerusalem. Furthermore, while God had already promised to protect Jacob (cf. Gen. 28:13–15), at Gen. 28:20–22 Jacob attempted to make a bargain with God, as he promised to tithe if God would: (1) travel with him, (2) keep him safe, (3) meet his material needs, and (4) bring him home safely.

Meeting Rachel (29:1–14)

Gen. 29:1–14 records the account of Jacob’s arrival in Haran and his meeting of Rachel, who was his first cousin. While Jacob presumably had no knowledge of the foreign land nor of his relatives, as God had promised (cf. Gen. 28:15), so He providentially led Jacob to his extended family. It had been 97 years since Rebekah had departed from her family in Haran to marry Isaac. Note that earlier when Abraham’s servant Eliezer had traveled to Haran to find a bride for Isaac, he met Rebekah at a well, and she watered his flock (cf. Gen. 24:19). Conversely, now when Jacob traveled to Haran to find a bride for himself, he met Rachel at the (same?) well, and he watered her flock (cf. Gen. 29:10). The text notes that when Jacob met Rachel, he kissed her; yet, this was likely just a kiss of greeting (cf. Gen. 29:11, 13). However, from the details that follow it is clear that Jacob had already set his heart upon Rachel becoming his wife.

Marrying Leah (29:15–30)

As was previously observed, when Abraham left the Promised Land, he encountered trouble related to his wife Sarah. Indeed, when God’s people leave His presence and neglect His promises, trials soon follow. It is not surprising, then, that like his grandfather Abraham, when Jacob left the Promised Land, he experienced trouble related to his future wife Rachel. Gen. 29:15–20 reports that after staying with his uncle for a month, Jacob offered to serve Laban for seven years in exchange for Rachel’s hand in marriage. While Laban readily agreed to this proposed arrangement, it is ominous that Gen. 29:16–17 reveals that Laban had two daughters, Leah and Rachel. Furthermore, it is reported that the eyes of Leah “were delicate [or weak or light]” (Gen. 29:17). While the meaning of this phrase is uncertain, Rachel, the younger sister, was clearly more physically desirable than Leah, her older sister.

The narrative of Jacob’s marital woes is meant to be ironic. Whereas Jacob, whose name means “deceiver,” had tricked his father in regard to receiving the family blessing, so Laban, whose name means “innocent,” deceived Jacob in regard to receiving the blessing of family. Gen. 29:21–30 records that after serving Laban for seven years, Jacob asked to receive Rachel in marriage. Yet, Laban deceived Jacob and sent Leah into the marital tent. As Gen. 29:25 reports, “It came to pass in the morning, that behold, it was Leah.” It seems possible that this substitution of daughters was aided by the darkness of the tent, the sisters’ physical similarities, and Laban getting Jacob intoxicated at the marriage feast (cf. Gen. 29:22). The excuse for this deception given by Laban—that is, the older must marry before the younger—is suspect, at best. Indeed, it seems far more likely that Laban merely saw a chance to marry off a less-than-desirable daughter and to get seven more years of free labor out of his nephew Jacob.

Application Questions:

1. While Jacob’s deception of Isaac was wrong, since he was the inheritor of the covenant, was it right for Jacob to leave the Promised Land?
2. What did the ladder between heaven and earth, along with the traversing angels, represent to Jacob?
3. What does Jacob’s attempt to bargain with God reveal about his spiritual maturity and his knowledge of the Abrahamic Covenant?
4. How can we explain the repeated example of the patriarchs marrying close family members? What traits ought to be attractive in a potential marriage partner?
5. What is the significance of Jacob eventually burying Leah, and not Rachel, in the tomb of the patriarchs (cf. Gen. 49:31)?