The God of Bethel is involved in earthly affairs

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 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 (Genesis 28:1-2).

Third, Isaac explicitly passed on the blessings of Abraham, the covenant promises of land, descendants, and God’s enduring relationship [Genesis 12:7; 15:8; 17:7–8]. This blessing was not merely material; it was messianic and redemptive, pointing forward to the coming Messiah. Jacob was chosen to carry this sacred responsibility, making his obedience and separation from pagan influence essential. Finally, this clarifies what Esau truly despised. His earlier selling of the birthright was not just a careless trade for food, it revealed a disregard for the covenant promises and God’s long-term purposes. Jacob, despite his flaws, valued the spiritual inheritance. Thus, Isaac’s final blessing confirms that Jacob, not Esau, was the rightful heir of God’s covenant and the line through which the Messiah would come.

 

Esau adds wives

After seeing that Canaanite wives displeased his father Isaac, Esau attempted to correct his mistake by marrying within Abraham’s broader family line, specifically, Ishmael’s daughter [Genesis 28:8–9]. On the surface, this appeared to be an effort to gain parental approval and align himself with the family heritage. However, Esau’s action missed the deeper spiritual issue. God’s covenant promise had passed through Isaac, not Ishmael [Genesis 17:19–21; 21:12]. By choosing a wife from Ishmael’s family, Esau showed that he still did not grasp the distinction between biological lineage and covenant lineage. His decision was driven by concern for Isaac’s displeasure, not by submission to God’s revealed will.

Also Esau saw that the daughters of Canaan did not please his father Isaac. 9 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 (Genesis 28:8-9).

Additionally, Esau added Mahalath to the wives he already had, rather than turning away from the marriages that had caused grief. This underscores that his change was external and tactical, not a true transformation of heart or priorities. In contrast to Jacob, who obeyed Isaac’s instruction to go to Paddan Aram and marry within the covenant family, Esau acted independently and late. His choice highlights the consistent biblical theme that good intentions without spiritual discernment cannot reverse earlier contempt for God’s promises. Thus, Esau’s marriage to Mahalath illustrates his ongoing struggle to value the covenant fully: he sought approval, but not alignment; correction, but not covenant faithfulness.

 

Jacob meets God at Bethel

First, the God of Bethel is shown to be deeply involved in earthly affairs. God does not remain distant or detached in heaven; instead, He meets Jacob in a vulnerable moment, as a fugitive, alone, and uncertain about the future. At Bethel, God personally confirms that the Abrahamic blessings rest on Jacob [Genesis 28:3–4], showing that the covenant is upheld not merely by human tradition, but by divine initiative and grace. Second, Jacob’s dream of the ladder (or stairway) stretching from earth to heaven symbolizes continuous interaction between heaven and earth. The ascending and descending angels indicate God’s active governance, communication, and care in the world below. Heaven is not sealed off, it is dynamically connected to human history.

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 (Genesis 28:12).

Third, this vision points beyond Jacob to its ultimate fulfillment in Christ. When Jesus says in [John 1:51], “You will see heaven open, and the angels of God ascending and descending upon the Son of Man,” He identifies Himself as the true ladder, the sole mediator between God and humanity. Where Jacob saw a structure, Jesus reveals a Person. Thus, Bethel teaches that God draws near, establishes His promises personally, and provides access to Himself. The ladder shows God reaching down, Christ reveals that God Himself became the way. In this sense, the God of Bethel is not distant but incarnational, present, faithful, and actively bringing heaven and earth together through Jesus.

 

Jacob’s vow unto God

Although Jacob was clearly overwhelmed by meeting God at Bethel, his response shows that his faith had not yet fully matured into trust. God had already unconditionally promised to be with him, protect him, and bring him back safely [Genesis 28:13–15]. Yet Jacob responded by bargaining, “If God will be with me… then the LORD shall be my God.” This conditional language suggests that Jacob struggled to believe God would keep His word without guarantees. Jacob’s vow also reveals a self-centered focus. His requests, food, clothing, protection, and safe return, were all centered on personal security and survival. There is no mention of God’s glory, covenant purpose, or the blessing of others. In this way, Jacob’s prayer mirrors the concerns Jesus later described as characteristic of the Gentiles, those who do not yet know or trust the Father’s care [Matthew 6:32].

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, 21 so that I come back to my father’s house in peace, then the Lord shall be my God (Genesis 28:20-21).

However, this does not mean Jacob was faithless; rather, he was a believer in process. God met Jacob where he was, not where he should have been. Instead of rejecting him for his conditional vow, God patiently continued to shape him through years of discipline, hardship, and transformation, especially in Laban’s household. Jacob initially sought security first and faith second. Over time, however, the God of Bethel would teach Jacob that obedience flows from trust, not bargaining, and that God’s promises stand firm even when human faith is weak. Thus, Jacob’s vow reflects early-stage faith: sincere but immature, excited but cautious, yet still embraced by a faithful God who transforms self-centered seekers into covenant partners.

George Ruheni, PhD.