Genesis 31:3
Then the LORD said to Jacob, "Go back to the land of your fathers and to your kindred, and I will be with you."
Then the LORD said
This phrase indicates divine communication, a direct revelation from God to Jacob. The Hebrew word for "LORD" here is "YHWH," the sacred and personal name of God, emphasizing His covenant relationship with Jacob. This divine encounter underscores the personal nature of God's guidance and His active role in the lives of the patriarchs. Historically, such divine communications were pivotal moments that directed the course of biblical history, affirming God's sovereignty and His intimate involvement with His chosen people.

to Jacob
Jacob, whose name means "supplanter" or "heel-grabber," is a central figure in the Genesis narrative. His life is marked by struggles and divine encounters that shape his character and destiny. This specific address to Jacob highlights the personal nature of God's call and the continuation of the Abrahamic covenant through him. Jacob's journey is emblematic of the believer's journey of faith, marked by divine guidance and promise.

Go back
The command to "go back" signifies a return to one's roots and the fulfillment of God's promises. In Hebrew, the verb "shuv" implies not just a physical return but also a spiritual renewal and realignment with God's purposes. This directive is a call to obedience and trust in God's plan, despite the uncertainties and challenges that may lie ahead.

to the land of your fathers
This phrase refers to Canaan, the Promised Land, which holds significant covenantal importance. It is the land promised to Abraham, Isaac, and their descendants. The return to this land symbolizes the continuation and reaffirmation of God's promises. Archaeologically, Canaan was a land of diverse cultures and peoples, yet it was divinely designated as the inheritance of the Israelites, underscoring God's sovereign choice and the unfolding of His redemptive plan.

and to your kindred
Returning to his kindred, or family, signifies a restoration of relationships and a reconnection with his heritage. In the Hebrew context, family and tribal connections were vital for identity and support. This return is not just geographical but relational, emphasizing the importance of family unity and the fulfillment of God's promises through the lineage of the patriarchs.

and I will be with you
This promise of divine presence is a recurring theme in Scripture, offering assurance and comfort. The Hebrew phrase "ehyeh immak" conveys God's commitment to accompany and support Jacob. This assurance is foundational for believers, reflecting God's faithfulness and the promise of His presence in all circumstances. It is a reminder that God's guidance is accompanied by His unwavering presence, empowering His people to fulfill their divine calling.

Persons / Places / Events
1. Jacob
The grandson of Abraham, son of Isaac, and brother of Esau. Jacob is a central figure in Genesis, known for his journey of faith and his role as the father of the twelve tribes of Israel.

2. Laban
Jacob's uncle and father-in-law, with whom Jacob has lived and worked for many years. Laban's relationship with Jacob is complex, involving both family ties and conflicts over wealth and property.

3. The LORD (Yahweh)
The covenant God of Abraham, Isaac, and Jacob, who guides and directs Jacob's journey and promises His presence with him.

4. The Land of Your Fathers
Refers to Canaan, the land promised by God to Abraham and his descendants. It is a place of both physical and spiritual significance for Jacob and his family.

5. The Command to Return
This event marks a pivotal moment in Jacob's life, as God instructs him to leave Haran and return to Canaan, signifying a step of faith and obedience.
Teaching Points
Obedience to God's Call
Just as Jacob was called to return to his homeland, believers are called to obey God's direction in their lives, trusting in His promises.

God's Faithfulness
God's promise to be with Jacob underscores His faithfulness. Believers can rely on God's unchanging nature and His commitment to His people.

Stepping Out in Faith
Jacob's journey back to Canaan required faith and courage. Similarly, believers are often called to step out in faith, trusting in God's guidance and provision.

The Importance of Returning to Spiritual Roots
Jacob's return to the land of his fathers symbolizes a return to spiritual heritage. Believers are encouraged to remain connected to their spiritual foundations and heritage.

God's Presence in Transition
Life transitions can be challenging, but God's promise to be with Jacob assures believers of His presence during times of change and uncertainty.
Bible Study Questions
1. What does Jacob's obedience to God's command teach us about responding to God's direction in our own lives?

2. How does God's promise to be with Jacob encourage you in your current circumstances or challenges?

3. In what ways can we ensure that we remain connected to our spiritual heritage and roots, as Jacob was called to return to the land of his fathers?

4. How can the assurance of God's presence help us navigate transitions and changes in our lives?

5. Reflect on a time when you had to step out in faith. How did you experience God's faithfulness and presence during that time?
Connections to Other Scriptures
Genesis 12:1-3
God's call to Abraham to leave his country and go to a land He would show him, paralleling Jacob's call to return to his ancestral land.

Genesis 28:15
God's promise to Jacob at Bethel, assuring him of His presence and protection, which is reaffirmed in Genesis 31:3.

Exodus 3:12
God's assurance to Moses of His presence, similar to His promise to Jacob, highlighting the theme of divine accompaniment in fulfilling God's purposes.
Jacob and LabanA. F. Joscelyne, B. A.Genesis 31:1-12
Jacob's Departure for CanaanT. H. Leale.Genesis 31:1-12
LessonsG. Hughes, B. D.Genesis 31:1-12
LessonsG. Hughes, B. D.Genesis 31:1-12
LessonsG. Hughes, B. D.Genesis 31:1-12
LessonsG. Hughes, B. D.Genesis 31:1-12
LessonsG. Hughes, B. D. .Genesis 31:1-12
The Stirring-Up of the NestF. B. Meyer, B. A.Genesis 31:1-12
People
Aram, Isaac, Jacob, Laban, Leah, Nahor, Rachel
Places
Canaan, Euphrates River, Galeed, Gilead, Jegar-sahadutha, Mizpah, Paddan-aram
Topics
Fathers, Jacob, Kindred, Relations, Relatives, Return, Turn
Dictionary of Bible Themes
Genesis 31:3

     1110   God, present everywhere

Genesis 31:1-24

     5095   Jacob, life

Library
Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Appendix xvi. On the Jewish views About Demons' and the Demonised,' Together with Some Notes on the Intercourse Between Jews and Jewish Christians in the First Centuries.
IT is not, of course, our purpose here to attempt an exhaustive account of the Jewish views on demons' and the demonised.' A few preliminary strictures were, however, necessary on a work upon which writers on this subject have too implictly relied. I refer to Gfrörer's Jahrhundert des Heils (especially vol. i. pp. 378-424). Gfrörer sets out by quoting a passage in the Book of Enoch on which he lays great stress, but which critical inquiries of Dillmann and other scholars have shown to be
Alfred Edersheim—The Life and Times of Jesus the Messiah

How the Rude in Sacred Learning, and those who are Learned but not Humble, are to be Admonished.
(Admonition 25.) Differently to be admonished are those who do not understand aright the words of the sacred Law, and those who understand them indeed aright, but speak them not humbly. For those who understand not aright the words of sacred Law are to be admonished to consider that they turn for themselves a most wholesome drought of wine into a cup of poison, and with a medicinal knife inflict on themselves a mortal wound, when they destroy in themselves what was sound by that whereby they ought,
Leo the Great—Writings of Leo the Great

Epistle Xlix. To Anastasius, Bishop of Antioch .
To Anastasius, Bishop of Antioch [35] . Gregory to Anastasius, &c. I received the letters of thy Fraternity, rightly holding fast the profession of the faith; and I returned great thanks to Almighty God, who, when the shepherds of His flock are changed, still, even after such change, guards the faith which He once delivered to the holy Fathers. Now the excellent preacher says, Other foundation can no man lay than that is laid, which is Christ Jesus (1 Cor. iii. 2). Whosoever, then, with love of
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Great Shepherd
He shall feed his flock like a shepherd; He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young. I t is not easy for those, whose habits of life are insensibly formed by the customs of modern times, to conceive any adequate idea of the pastoral life, as obtained in the eastern countries, before that simplicity of manners, which characterized the early ages, was corrupted, by the artificial and false refinements of luxury. Wealth, in those
John Newton—Messiah Vol. 1

And He had Also this Favour Granted Him. ...
66. And he had also this favour granted him. For as he was sitting alone on the mountain, if ever he was in perplexity in his meditations, this was revealed to him by Providence in prayer. And the happy man, as it is written, was taught of God [1112] . After this, when he once had a discussion with certain men who had come to him concerning the state of the soul and of what nature its place will be after this life, the following night one from above called him, saying, Antony, rise, go out and look.'
Athanasius—Select Works and Letters or Athanasius

A Treatise of the Fear of God;
SHOWING WHAT IT IS, AND HOW DISTINGUISHED FROM THAT WHICH IS NOT SO. ALSO, WHENCE IT COMES; WHO HAS IT; WHAT ARE THE EFFECTS; AND WHAT THE PRIVILEGES OF THOSE THAT HAVE IT IN THEIR HEARTS. London: Printed for N. Ponder, at the Peacock in the Poultry, over against the Stocks market: 1679. ADVERTISEMENT BY THE EDITOR. "The fear of the Lord is the beginning of wisdom," and "a fountain of life"--the foundation on which all wisdom rests, as well as the source from whence it emanates. Upon a principle
John Bunyan—The Works of John Bunyan Volumes 1-3

Meditations for the Morning.
1. Almighty God can, in the resurrection, as easily raise up thy body out of the grave, from the sleep of death, as he hath this morning wakened thee in thy bed, out of the sleep of nature. At the dawning of which resurrection day, Christ shall come to be glorified in his saints; and every one of the bodies of the thousands of his saints, being fashioned like unto his glorious body, shall shine as bright as the sun (2 Thess. i. 10; Jude, ver. 14; Phil. iii. 21; Luke ix. 31;) all the angels shining
Lewis Bayly—The Practice of Piety

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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