This year is another first for me. I’m actually following two Bible reading plans, which means I’ll read through the entire Bible twice. I’m doing The Bible Recap for the second time along with some friends and family members. It’s a chronological reading plan. The second is the 1517 Reading Plan, which is designed to provide a deeper understanding of Scripture by focusing on the historical, narrative, and theological context through a mix of Old and New Testament readings.
I enjoy them both and highly recommend them. Even after more than forty years of reading through the Bible, I’m still learning something new almost every day. We truly serve an awesome God.
New Insights from Genesis: Stones, Pillars, and Altars
This week, one of those new insights came while reading Genesis—specifically in the sections that describe Jacob’s use of stones, pillars, and altars (Genesis 28, 31, 32–33, and 35). Across these chapters, Jacob repeatedly marks significant moments in his life with stones. For years, I've wondered about these pillars, and then when I learned standing stones were common in Canaanite pagan practices, it raised questions. Yet this time, through these passages, I saw something unfold I hadn't noticed before. Changes, not just in Jacob’s life, but in his heart.
Canaanite Pillars: Historical Context
Before diving into Jacob’s story, it helps to understand the cultural context. Jacob grew up in the land of Canaan, and by the time he leaves to find a wife, he’s around 77 years old. That’s a long time to live immersed in Canaanite culture.
In the Bronze and Iron Ages, pillars or masseboth were common. They were:
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Sacred, free-standing stone monuments
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Used to represent deities
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To mark boundaries
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Or to act as memorials
Many were associated with Baal and Asherah worship and were often placed near high places or altars. Archaeology gives examples, such as the 10 standing stones at Gezer.
Jacob’s Pillar at Bethel
After Jacob’s dream of the ladder reaching heaven (Genesis 28), he erects a pillar on the spot where he slept. But what does it mean? If this is what the Canaanites did, is it pagan? If so, why is Jacob doing it?
Jacob’s response is telling. He makes a striking if–then statement:
“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, and I return safely to my father’s home, then the Lord will become my God. 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.’” (Gen. 28:20-22)
In effect, Jacob is saying: If God keeps His promises, then I will fully follow Him. Then He will become his God. At this point, Jacob believes God is real, but he hasn’t yet fully yielded himself to Him. He hasn't yet called to his God but rather the God of his father, Isaac.
“I Am the God of Bethel”
Years later, God speaks to Jacob again while he is living with his uncle, Laban. By this time, he is married and the father of 11 children:
“I am the God of Bethel, where you anointed the sacred stone and made a vow to me. Now leave this land immediately and return to your native land.” (Gen. 31:11–13)
Here, God identifies Himself not just as God, but as “the God of Bethel”—the God who met Jacob at that pillar years earlier. Bethel, which began as a place of conditional faith, becomes a point of divine memory and summons.
The Pillar and the Heap: Jacob and Laban’s Treaty
When Jacob flees Laban, along with his family and livestock, the two men end up forming a treaty (Genesis 31). Once again, stones appear:
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Jacob sets up a single pillar
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Laban piles a heap of stones
These stones serve as physical witnesses to the covenant. Even though the scene resembles pagan treaty practices, theologians note a subtle contrast:
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Jacob’s single pillar may symbolize his allegiance to one God, Yahweh.
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Laban’s heap of stones may reflect his polytheistic worldview, consistent with his household gods.
Even the oaths differ: Laban invokes multiple gods, while Jacob swears by “the Fear of his father Isaac.”
Jacob Wrestles with God
As Jacob nears the land promised to his ancestors, he is left alone and wrestles with a man (Genesis 32:24). Hosea 12:4 calls this figure an angel (malakh) Malakh Adonai is a specific, superior entity in the Bible, sometimes seen as a manifestation of the LORD Himself.
Jacob names the place Peniel, saying, “I saw God face to face”. This encounter:
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Symbolizes a spiritual struggle for blessing and identity
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Marks a transformation in Jacob’s life
Leaves him with a permanent limp, symbolizing reliance on God rather than his own strength
Jacob Revisits Bethel: Pillar Becomes Altar
Jacob is changed after he wrestles with God. In Genesis 35, God instructs Jacob to return to Bethel to build an altar (not a pillar). His actions reflect Jacob's changed heart:
- Preparation: Jacob orders his household to purge foreign idols, which they bury near Shechem
- Divine Confirmation: God reaffirms Jacob’s new name, Israel, and renews the covenant promises
- The Altar: Upon arrival, Jacob builds an altar and names the location El-Bethel (“God of the House of God”)
- Divine Directive: And God said to him, “I am God Almighty: be fruitful and multiply. A nation and a company of nations shall come from you, and kings shall come from your own body.
Here, the earlier pillar of Bethel is superseded by an altar, signaling a shift:
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From memorial of encounter → pillar
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To active worship and devotion → altar
Jacob’s relationship with God is now personal.
Jacob’s story shows a spiritual transformation: he moves from bargaining with God to trusting Him, from memorializing encounters to worshiping faithfully, from using cultural forms for survival to shaping them for God’s glory. His actions remind us that faith is a journey—one of growth, surrender, and devotion.
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