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Genesis 28:17–19 records a pivotal moment in Jacob’s life: “He was afraid and said, ‘How awesome is this place! This is none other than the house of God. This is the gate of heaven.’ Early the next morning, Jacob took the stone that was near his head and set it up as a marker. He poured oil on top of it and named the place Bethel, though previously the city was named Luz.” Jacob’s action of setting up a memorial stone carries profound historical, cultural, and theological meaning. To fully understand the significance of this act, we must explore the ancient practice of stone monuments, the cultural background of Bethel, and the covenantal relationship between JHVH and Jacob.

What Is the Historical and Cultural Context of Memorial Stones in the Ancient Near East?

In the ancient Near East, setting up stone pillars or standing stones was a common cultural practice used to mark significant events or sacred places. These stones, often called massebah (Hebrew for standing stones), served as public witnesses of covenants, boundary markers, or religious dedications. Such practices are widely attested in archaeological excavations throughout the regions of Canaan, Syria, and Mesopotamia.

Archaeologists have found numerous standing stones at sites like Gezer, Hazor, and Shechem, confirming that these stones functioned as sacred markers or covenant witnesses. For example, at Gezer, a Canaanite city frequently mentioned in the Old Testament, excavators uncovered ten monolithic standing stones dating back to the Middle Bronze Age (circa 2000–1550 B.C.E.), the same period as Jacob’s journey. These stones were likely part of a cultic center or a place for communal vows and religious rites.

However, Jacob’s stone at Bethel stands apart from the pagan practices of his time. Unlike the Canaanite custom of erecting stones to false deities, Jacob dedicates his pillar to JHVH, marking it as “the house of God” (Bethel in Hebrew). This distinction highlights Jacob’s growing understanding of JHVH as the only true God. His act is not an offering to a local deity but a memorial to JHVH’s personal appearance and promise.

Why Did Jacob Call Bethel the “House of God” and the “Gate of Heaven”?

Jacob’s declaration, “How awesome is this place! This is none other than the house of God. This is the gate of heaven” (Genesis 28:17), expresses his awe at JHVH’s presence. His use of these phrases reflects the cultural understanding of sacred spaces in the ancient Near East while affirming JHVH’s supremacy.

The term “house of God” (Bethel) signifies a place where JHVH’s presence is manifest. In the patriarchal period, there were no temples or centralized places of worship. Sacred spaces were often identified by divine encounters and marked with memorial stones or altars. Jacob’s naming of the place as “Bethel” is significant because it acknowledges that JHVH is not confined to temples built by human hands.

‎Ancients believed that deities dwelt on high places and associated the gods with hills and mountains. Babylon was on low ground—the ziggurat was a substitute mountain. It towered above the dust in the lower air and was an excellent place to observe the stars. From a ziggurat’s top, heaven seemed closer.

The expression “gate of heaven” reflects ancient conceptions of places where heaven and earth meet. Ziggurats in Mesopotamia, such as the famous Ziggurat of Ur, were believed to be cosmic gateways connecting humans to the divine. Yet, in Jacob’s vision, the connection between heaven and earth is not through a man-made structure but through JHVH’s presence, shown by the angels ascending and descending on the stairway (Genesis 28:12). This contrast is crucial: access to heaven is provided by JHVH alone, not by human effort or religious structures.

What Is the Significance of Jacob Pouring Oil on the Stone?

Genesis 28:18 states, “Early the next morning, Jacob took the stone that was near his head and set it up as a marker. He poured oil on top of it.” This act of anointing the stone with oil was a common ancient practice to consecrate or set something apart for a sacred purpose. In the ancient Near East, anointing with oil signified dedication, often in religious contexts. It marked objects, altars, or people as devoted to a deity.

The pouring of oil on the stone at Bethel transforms it from an ordinary object into a holy marker of JHVH’s presence and promise. Later biblical accounts continue this practice. For example, in Leviticus 8:10, Moses anoints the tabernacle and its furnishings to consecrate them for JHVH. Similarly, kings and priests were anointed to signify their divine appointment (1 Samuel 16:13).

Jacob’s action, therefore, prefigures these later uses of anointing, but without typology or allegory. It is simply a clear, cultural expression of dedication that reflects his deepening relationship with JHVH. He recognizes that the spot where he met JHVH is no ordinary place—it is sacred because JHVH revealed Himself there.

What Does the Renaming of Luz to Bethel Signify?

Genesis 28:19 says, “He named the place Bethel, though previously the city was named Luz.” Renaming locations to commemorate divine encounters was a common biblical practice. Names carried profound meanings, often reflecting the character of a place or the events that occurred there. By renaming Luz to Bethel (“House of God”), Jacob makes a public declaration that the site belongs to JHVH, not to the local Canaanite deities.

The archaeological site of Beitin, identified as ancient Bethel, has produced remains from the Middle Bronze Age, corresponding with Jacob’s time. Excavations have revealed evidence of continuous settlement and religious activity, affirming Bethel’s role as a major religious center in the patriarchal and later Israelite periods. The change from the Canaanite name Luz to the Hebrew name Bethel reflects a shift from a pagan identity to a site recognized for its association with JHVH.

Additionally, Bethel would continue to hold significance throughout Israel’s history. It became a site of further divine encounters, such as JHVH’s appearance to Jacob again in Genesis 35:1-7. However, it also became a place of corruption when Jeroboam set up a golden calf there (1 Kings 12:28-29), showing how human actions could defile even the most sacred places. Yet, in Jacob’s time, Bethel was purely a place of divine revelation and covenantal commitment.

How Does Jacob’s Vow Reflect Ancient Near Eastern Covenant Practices?

In Genesis 28:20-22, Jacob makes a solemn vow: “If God will be with me and watch over me on this journey, if he provides me with food to eat and clothing to wear, and if I return safely to my father’s family, then Jehovah will be my God. This stone that I have set up as a marker will be God’s house, and I will give to you a tenth of all that you give me.”

Jacob’s vow follows a well-known pattern of ancient Near Eastern covenant-making, which often involved commitments from both parties. His conditional statement, “If God will be with me… then Jehovah will be my God,” reflects a reciprocal covenant, a binding agreement typical in ancient cultures. However, it is important to note that Jacob’s conditional language is not a lack of faith but an acknowledgment that JHVH’s continued protection will establish their relationship.

Jacob also promises to give JHVH a tenth (a tithe) of all he gains. This is the second mention of tithing in Scripture, the first being Abraham’s offering to Melchizedek in Genesis 14:20. Long before the Mosaic Law formalized tithing (Leviticus 27:30; Numbers 18:21), the patriarchs understood the principle of honoring JHVH with their material blessings. Jacob’s pledge demonstrates his recognition that all he will gain comes from JHVH’s hand.

What Archaeological Evidence Supports the Practice of Memorial Stones?

Archaeological discoveries provide strong confirmation that erecting memorial stones was a widespread practice during the patriarchal period. For instance, at the site of Shechem, where Jacob would later set up another stone (Genesis 35:4), archaeologists have found standing stones used for covenant ceremonies. At Hazor, a significant Canaanite city, excavators uncovered a large standing stone within a temple complex, dating to the Middle Bronze Age (circa 2000–1550 B.C.E.).

Additionally, ancient Mesopotamian and Canaanite inscriptions from this period describe similar practices. The Mari Tablets, discovered at the site of Mari on the Euphrates River, include records of covenant rituals marked by the erection of stones. These parallels confirm that Jacob’s action at Bethel was consistent with the customs of his time, though distinct in its dedication to JHVH alone.

What Is the Theological Significance of Jacob’s Memorial Stone?

Theologically, Jacob’s memorial stone at Bethel stands as a testament to JHVH’s faithfulness and the continuation of the Abrahamic covenant. The stone was not an idol but a physical reminder of JHVH’s promise to be with him, to bless him, and to bring him back to the land of Canaan. It became a landmark of Jacob’s growing faith and his acknowledgment of JHVH’s sovereignty.

Furthermore, Bethel would remain a critical location in the biblical narrative, representing both the heights of divine encounter and the dangers of false worship. For Jacob, however, it was a place of personal transformation, where his faith moved from inheritance to experience, from family tradition to personal conviction.

Conclusion

Jacob’s act of setting up a memorial stone at Bethel in Genesis 28:17–19 reflects the cultural practices of his time while standing apart from pagan customs through its exclusive dedication to JHVH. The renaming of the site to Bethel and the pouring of oil on the stone highlight the sacredness of the encounter and Jacob’s acknowledgment of JHVH’s authority. His vow, consistent with ancient covenant practices, reveals his deepening faith and commitment to JHVH’s promises. Archaeological evidence from sites like Gezer, Shechem, and Hazor confirms the use of standing stones in the ancient Near East, further validating the biblical account. Ultimately, Jacob’s memorial stone is a powerful symbol of divine encounter, covenant, and the enduring relationship between JHVH and His chosen people.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).