From a “stone pillow” to a “stone pillar,” this account tells how Jacob’s lodging place at Bethel became the most celebrated place of worship among the patriarchal narratives. Jacob’s life became indelibly marked by these events, so much so that they eventually superseded his infamous reputation for trickery (Hos 12:4). A. Ross notes the importance of our passage, showing “how a place became a shrine, a stone became an altar, and a fugitive became a pilgrim—God in His grace revealed Himself to Jacob in that place.” The narrative refers to both the past and future, making it an important link in the Jacob narrative as a whole. Chapter 28 begins with Jacob’s submission to his father, reversing the steps of his ancestor Abraham from Haran to Canaan, and ends in a solemn vow that presages his return after twenty years in self-imposed exile.

By the events of 28:10–22, the author establishes Jacob’s continuity with the patriarchal promises (vv. 13–15) and proclaims the Lord’s perfect grace, despite Jacob’s scandalous behavior (chap. 27). Also, following as it does the disturbing marriages of Esau (28:8–9), the passage infers that Jacob is not like his brother and may yet faithfully adhere to the family’s moral heritage. Jacob learns from his future troubles in Haran that he must entrust himself to the Lord, believing that the Lord will guide and protect him in accord with his word (v. 15). In the Jacob narrative to follow (chaps. 29–31), the Lord exceeds his pledge to the descendant of Abraham, ensuring that Jacob not only survives and returns safely but also flourishes. This is reminiscent of Abraham and Isaac, who prospered during their sojourns abroad.

Jacob, who typically was keen on negotiating deals, proposes a vow with God (vv. 20–22; 31:13). This is the only occasion where a patriarch made a vow to God. Jacob leaves his land empty-handed, but he will return with unimaginable wealth, well empowered to fulfil his vow of a tenth part. Also upon his return Jacob wrestles the “man” at Peniel, exploiting his advantage for sure (32:26, 28), but he has changed from the person who cheated Esau (33:3, 8–11). The ensuing account of his journey in Paddan Aram depicts how the pauper becomes affluent and the trickster undergoes moral metamorphosis (chaps. 29–31). J. Walton observes that with Jacob’s vow we discover that his dealings with God are “backward” when compared to Abraham: God tested Abraham, but here Jacob tested God; God instructed Abraham to leave his country before he entered into blessing, but Jacob imposes conditions on God before he vows to benefit the Lord. This behavior by Jacob is what we expect of him, but the Lord is gracious to him and is willing to begin his work with the unworthy Jacob. Jacob will learn that he is totally dependent on the Lord’s mercy, leaving behind in Paddan Aram his haughty spirit.

40:30–31 How does one receive a measure of God’s power so that one can endure trials? First, one must come to the realization that God’s strength is needed. Everyone knows that they sometimes grow weary, even young energetic overachievers burn out if they work too long or too hard. The best and brightest are not immune to failure. The choicest and best-trained military recruits occasionally fail in times of war.135

Second, in 40:31 the means of overcoming these problems is to tap into God’s “strength” (kōaḥ; as in v. 29) by finding hope in the Lord. Strength is available to “replace, exchange, renew” (yahălîpû) those who are worn out. Third, a prerequisite for this transformational change is the placement of all expectations or hope (qāwâ) in the Lord. This hope is an active dependence on God that patiently awaits his timing with confident expectation. This trust in God will replace any false leaning on a person’s own strength. Placing hope in God implies that a spiritual bond exists that allows people to admit their own helplessness and to commit their welfare completely into the hands of his strong power. This act of trust will enable God to replace human weakness with the powerful metaphorical soaring wings of an eagle (cf. Exod 19:4; Deut 32:11). Their weary legs will be transformed into strong legs that run fast; the fainting person will be able to walk for miles. Trust is never easy, but it is the key to unlocking God’s power. Trust enables people to walk the path (40:31) that God has chosen for their lives (whether it be pleasant or unpleasant) without growing weary or wanting to quit