George Ruheni, PhD.

 The Family of Esau Esau’s choice to marry Canaanite women, specifically, women from the local, idolatrous populations, was a source of deep grief for his parents, Isaac and Rebekah [Genesis 26:34-35]. This grief was not limited to cultural preference, it reflected spiritual concern. God had chosen Abraham’s descendants to be set apart as a covenant people, and intermarriage with those outside God’s covenant often led to spiritual compromise, conflict, and distance from God’s promises. Esau’s marriages signaled a rejection of the covenant values that his parents cherished, highlighting his focus on immediate desires over spiritual destiny. Now this is the genealogy of Esau, who is Edom (Genesis 36:1). The subsequent mention of Esau’s genealogy and his identification as Edom emphasizes that he became the father of a nation outside the covenant, one defined more by political and territorial identity than by spiritual calling. This contrast between Jacob and Esau illustrates a ...

Jacob’s Return to Bethel The Shechem incident reveals the cost of delayed obedience. God had instructed Jacob to return to Bethel, the place of encounter, worship, and covenant remembrance [Genesis 31:13]. Instead, Jacob settled near Shechem, a prosperous and culturally influential city. This partial obedience exposed his family to moral and spiritual danger, culminating in Dinah’s defilement and the violent revenge carried out by Simeon and Levi [Genesis 34]. Shechem represents compromise with the world's comfort, while Bethel represents separation unto God. Then God said to Jacob, “Arise, go up to Bethel and dwell there; and make an altar there to God, who appeared to you when you fled from the face of Esau your brother. … (Genesis 35:1-3). God commanded Jacob to arise, go up to Bethel, this was a call to separation, cleansing from foreign gods, purification and true worship before blessing Jacob again. Worldliness thrives where devotion wanes, but restoration begins when ...

  A local prince violates Dinah Jacob’s experience at Shechem illustrates the serious consequences of delayed and partial obedience. Although God had clearly instructed Jacob to return to Bethel, the place of his first altar and vow [Genesis 31:13], Jacob instead settled near the city of Shechem. This region was within the Promised Land, but it was not the place God appointed for Jacob to dwell. Being in the right land but the wrong location exposed his family to spiritual and moral danger.   Now Dinah the daughter of Leah, whom she had borne to Jacob, went out to see the daughters of the land. 2 And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her and lay with her, and violated her (Genesis 34:1-2). By choosing to remain near a Canaanite city, Jacob placed his household within the influence of a culture that did not honor God. The tragic incident involving Dinah, did not occur in isolation. This suggests exposure, curiosity, and ass...

  Esau’s warm welcome Jacob’s seven bows before Esau reflect royal protocol, but more importantly, they show a changed man. The former deceiver now walks in humility. This highlights, brokenness precedes reconciliation. Jacob could not be restored relationally until he was transformed inwardly at Peniel [Genesis 32]. Jacob repeatedly refers to Esau as “my lord” [Genesis 33:8], but Esau responds, “my brother” (Genesis. 33:9). Therefore, Jacob is still acting out of fear and appeasement, while Esau operates from emotional freedom. Jacob’s inner healing was real, but not yet complete.   Jacob’s actions in Genesis 32–33 highlights the long shadow cast by earlier choices made in self-reliance rather than trust in God. Jacob had obtained his brother’s blessing through deception twenty years earlier, he lived with the consequences of fear, guilt, and the expectation of retaliation. Jacob sent gifts ahead of him and carefully divided his household into groups (the maidservants f...

 Jacob lived for many years under Laban’s influence, a man who represents the worldly system, manipulation, self-interest, and dependence on human schemes. Although God had been with Jacob all along, Jacob’s spiritual perception was limited while he remained entangled in that environment. Only after he finally separated from Laban did God allow Jacob to experience a fresh and visible revelation of His care. Separation from worldly attachments often clears spiritual vision. When they heard the king, they departed; and behold, the star which they had seen in the East went before them, till it came and stood over where the young Child was (Matthew 2:9). The experience of the Magi perfectly echoes the principle seen in Jacob’s encounter at Mahanaim, that separation from worldly systems restores spiritual clarity and divine guidance. When the Magi left the city of Jerusalem, the star that led them to Bethlehem reappeared. When Jacob separated with Laban was now in a position to rec...

God tells Jacob to return to the Promised Land Jacob’s return to Canaan was not a sudden or accidental decision, it was a carefully guided process orchestrated by God. Even though Jacob himself may not have fully understood what God was doing at the time, Scripture shows a clear progression in how the LORD prepared him, internally, circumstantially, and spiritually. After the birth of Joseph, Jacob said to Laban, to send him away, to his place and country [Genesis 30:25]. God first stirred Jacob’s heart. For it is God who works in you both to will and to do for His good pleasure (Philippians 2:13). As time progressed, Jacob’s circumstances in Haran became increasingly hostile. Laban changed Jacob’s wages repeatedly, and Laban’s sons accused Jacob of stealing their father’s wealth [Genesis 31:1–2]. What once seemed profitable and stable became unbearable. God often uses discomfort to loosen our attachment to places and situations that are no longer part of His plan. Haran was no ...

Rachel and Leah’s rivalry  Rachel and Leah’s rivalry reveals a timeless struggle among believers. Comparing our lack with someone else’s strength instead of trusting God’s wise distribution of gifts. Rachel, loved and beautiful, lacked the fruit of the womb and became consumed with envy, to the point of despair. Now when Rachel saw that she bore Jacob no children, Rachel envied her sister, and said to Jacob, “Give me children, or else I die! ” (Genesis 30:1). Leah, though fruitful, longed for the affection and beauty that seemed to come so easily to Rachel. Each sister focused on what she did not have, rather than recognizing that God was at work in both their lives in different ways. Their story shows how envy blinds us to God’s purpose and breeds dissatisfaction, even when God has already blessed us.   Jesus addresses this same heart issue in Peter’s question about John. When Peter asked, “What about this man?” Jesus redirected him: “What is that to you? You follow M...

  Laban’s deal with Jacob The offer for Jacob being considered for wages sounded generous, but in reality it placed Jacob in a position of subordination. By framing Jacob’s continued stay in terms of wages, Laban made it clear that kinship did not elevate Jacob’s status, he would remain a hired servant, dependent and vulnerable. This was a subtle shift from hospitality to exploitation, setting the stage for unequal power in their relationship. Then Laban said to Jacob, “Because you are my relative, should you therefore serve me for nothing? Tell me, what should your wages be?” (Genesis 29:15). Jacob’s response in this moment exposes his character. Though he was the bearer of God’s promises, he accepted humble service without protest, working diligently and patiently. The situation illustrates a timeless principle: true character is revealed not by titles or promises, but by how one behaves when treated as a servant. Jacob’s willingness to serve faithfully, even when underval...

Jacob Sent to His Uncle Laban God had revealed His purpose before the twins were born, that the older shall serve the younger [Genesis 25:23]. Though Isaac initially favored Esau, by the time he blessed Jacob and sent him away, he recognized and accepted that Jacob was God’s chosen heir. Isaac’s deliberate act of calling Jacob, blessing him again, and giving him clear instructions was not accidental, it was a conscious alignment with God’s revealed plan. Second, Isaac’s command that Jacob should not marry a Canaanite woman [Genesis 28:1–2] highlights the spiritual dimension of the birthright. Unlike Esau, who married Canaanite women and grieved his parents, Jacob was to marry within the covenant family. This safeguarded the purity of the Abrahamic covenant, ensuring that the promised line would remain distinct and faithful to God. 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. 2 Arise, go to Padan ...

Isaac’s deathbed request to Esau In Genesis 25:23 God had declared that the older shall serve the younger. Jacob, was chosen for the covenant blessing, even though he was the younger son. Esau’s despised spiritual things, his birthright, and married pagan Canaanite women.   Now therefore, please take your weapons, your quiver and your bow, and go out to the field and hunt game for me. 4 And make me [a]savory food, such as I love, and bring it to me that I may eat, that my soul may bless you before I die.” (Genesis 27:3-4). Isaac preferred and favored Esau for the wrong reasons, because he ate of his game [Genesis 25:28]. Isaac’s thinking was man-centered rather than God-centered.   Rebekah advises Jacob to deceive his father Isaac Rebekah knew God’s promise, but she did not trust His timing or His methods. Rebekah believed the promise that the older shall serve the younger, instead of waiting for God to bring it to pass in His way, she took matters into her own ha...