Jacob’s safe return to Shechem, his land purchase, and his altar-building underscore God’s faithfulness and Jacob’s grateful submission to the One who guided him through many trials.
Jacob’s travels bring him toward a significant destination in the Promised Land. When Genesis 33:18Genesis 33:18 commentary says, Now Jacob came safely to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram, and camped before the city (v. 18), it highlights both God’s continued protection and Jacob’s desire to dwell among God’s promised territories. Shechem, located in the central region of ancient Israel, lies between the mountains of Ebal and Gerizim in what is now the northern West Bank. By including the reference to Paddan-aram, this verse also underscores the long journey Jacob had completed, coming from Mesopotamia back to the land originally promised to his grandfather Abraham.
As Jacob arrives there, his safe arrival implies that despite the conflicts he endured, such as escaping from Laban (Genesis 31Genesis 31 commentary) and reconciling with Esau (Genesis 33Genesis 33 commentary), he ultimately experiences divine favor in finishing his journey without harm. This resonates with the broader Scripture theme that God remains steadfast in preserving His covenant people. The city of Shechem itself is historically important; Abraham had built an altar there, signifying the early establishment of worship in the region (Genesis 12:6-7Genesis 12:6-7 commentary).
Much like Abraham and Isaac before him, Jacob transitions from living as an oppressed wanderer to a more settled presence in Canaan. The mention of arriving “before the city” shows Jacob’s intention to live with some degree of proximity to the inhabitants, though his deeper allegiance remains with the God of his fathers. This tension between living among other nations yet remaining distinct in worship is also reflected in future generations and ultimately foreshadows God’s calling of believers to live in the world but be set apart (John 17:14-16John 17:14-16 commentary).
Genesis 33:19Genesis 33:19 commentary continues saying, He bought the piece of land where he had pitched his tent from the hand of the sons of Hamor, Shechem’s father, for one hundred pieces of money (v. 19). This critical detail communicates that Jacob’s dwelling is no longer temporary. By purchasing land, Jacob secures a legal foothold in the place the LORD promised to his grandfather Abraham and his father Isaac. In ancient times, the formal buying of land demonstrated a commitment to reside and invest in that location.
The name “Hamor” identifies the patriarch of a local family, anchoring this minor transaction in the cultural and familial practices of Canaan. Historically, such cases of acquiring land illustrate both peaceful relations and potential for alliances or conflicts. The one hundred pieces of money offer a glimpse into the conventions of commerce in the ancient Near East, though the exact monetary values can be difficult to compare with modern measurements. The emphasis is less on the amount spent and more on Jacob’s settled purpose.
Jacob’s purchase here echoes Abraham’s purchase of the cave of Machpelah as a family burial site (Genesis 23Genesis 23 commentary), exemplifying a practice of not merely passing through Canaan but possessing it through legitimate means. While God promises blessings to His people, He often invites them to act in faith and integrity to claim that promise—as Jacob does by buying the parcel of land.
Finally, Genesis 33:20Genesis 33:20 commentary concludes, Then he erected there an altar and called it El-Elohe-Israel (v. 20). By constructing an altar, Jacob demonstrates his devotion to God and acknowledges that the land belongs ultimately to the LORD who guided him there. Naming it “El-Elohe-Israel,” which can be translated “God, the God of Israel,” signals a profound personal declaration. Jacob’s name change from Jacob to Israel (Genesis 32:28Genesis 32:28 commentary) becomes tied to the worship of God in the land that will shape his people’s future.
In connecting Jacob’s personal transformation to his act of worship, this verse suggests that he sees not just land ownership but spiritual ownership, where the God of his fathers is now recognized as his own God. Jacob’s altar at Shechem also foreshadows the many altars and places of worship in Israel’s history, culminating in the temple at Jerusalem, which points forward to the ultimate dwelling place of God among His people through Jesus (John 1:14John 1:14 commentary).
This act of constructing an altar stands as a testament to the faith Jacob had in God’s promise, while reminding future generations of the continuity between their identity and the worship of the One who called them out of bondage into divine blessing. Whenever altars are erected in Scripture, they mark a pivotal moment of divine-human encounter, a place where God’s presence meets human gratitude or petition in a tangible way.
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Genesis 33:18-20 meaning
Jacob’s travels bring him toward a significant destination in the Promised Land. When Genesis 33:18Genesis 33:18 commentary says, Now Jacob came safely to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram, and camped before the city (v. 18), it highlights both God’s continued protection and Jacob’s desire to dwell among God’s promised territories. Shechem, located in the central region of ancient Israel, lies between the mountains of Ebal and Gerizim in what is now the northern West Bank. By including the reference to Paddan-aram, this verse also underscores the long journey Jacob had completed, coming from Mesopotamia back to the land originally promised to his grandfather Abraham.
As Jacob arrives there, his safe arrival implies that despite the conflicts he endured, such as escaping from Laban (Genesis 31Genesis 31 commentary) and reconciling with Esau (Genesis 33Genesis 33 commentary), he ultimately experiences divine favor in finishing his journey without harm. This resonates with the broader Scripture theme that God remains steadfast in preserving His covenant people. The city of Shechem itself is historically important; Abraham had built an altar there, signifying the early establishment of worship in the region (Genesis 12:6-7Genesis 12:6-7 commentary).
Much like Abraham and Isaac before him, Jacob transitions from living as an oppressed wanderer to a more settled presence in Canaan. The mention of arriving “before the city” shows Jacob’s intention to live with some degree of proximity to the inhabitants, though his deeper allegiance remains with the God of his fathers. This tension between living among other nations yet remaining distinct in worship is also reflected in future generations and ultimately foreshadows God’s calling of believers to live in the world but be set apart (John 17:14-16John 17:14-16 commentary).
Genesis 33:19Genesis 33:19 commentary continues saying, He bought the piece of land where he had pitched his tent from the hand of the sons of Hamor, Shechem’s father, for one hundred pieces of money (v. 19). This critical detail communicates that Jacob’s dwelling is no longer temporary. By purchasing land, Jacob secures a legal foothold in the place the LORD promised to his grandfather Abraham and his father Isaac. In ancient times, the formal buying of land demonstrated a commitment to reside and invest in that location.
The name “Hamor” identifies the patriarch of a local family, anchoring this minor transaction in the cultural and familial practices of Canaan. Historically, such cases of acquiring land illustrate both peaceful relations and potential for alliances or conflicts. The one hundred pieces of money offer a glimpse into the conventions of commerce in the ancient Near East, though the exact monetary values can be difficult to compare with modern measurements. The emphasis is less on the amount spent and more on Jacob’s settled purpose.
Jacob’s purchase here echoes Abraham’s purchase of the cave of Machpelah as a family burial site (Genesis 23Genesis 23 commentary), exemplifying a practice of not merely passing through Canaan but possessing it through legitimate means. While God promises blessings to His people, He often invites them to act in faith and integrity to claim that promise—as Jacob does by buying the parcel of land.
Finally, Genesis 33:20Genesis 33:20 commentary concludes, Then he erected there an altar and called it El-Elohe-Israel (v. 20). By constructing an altar, Jacob demonstrates his devotion to God and acknowledges that the land belongs ultimately to the LORD who guided him there. Naming it “El-Elohe-Israel,” which can be translated “God, the God of Israel,” signals a profound personal declaration. Jacob’s name change from Jacob to Israel (Genesis 32:28Genesis 32:28 commentary) becomes tied to the worship of God in the land that will shape his people’s future.
In connecting Jacob’s personal transformation to his act of worship, this verse suggests that he sees not just land ownership but spiritual ownership, where the God of his fathers is now recognized as his own God. Jacob’s altar at Shechem also foreshadows the many altars and places of worship in Israel’s history, culminating in the temple at Jerusalem, which points forward to the ultimate dwelling place of God among His people through Jesus (John 1:14John 1:14 commentary).
This act of constructing an altar stands as a testament to the faith Jacob had in God’s promise, while reminding future generations of the continuity between their identity and the worship of the One who called them out of bondage into divine blessing. Whenever altars are erected in Scripture, they mark a pivotal moment of divine-human encounter, a place where God’s presence meets human gratitude or petition in a tangible way.