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GEESIS 35 COMMETARY EDITED BY GLE PEASE Jacob Returns to Bethel 1 Then God said to Jacob, “Go up to Bethel and settle there, and build an altar there to God, who appeared to you when you were fleeing from your brother Esau.” BARES, "Gen_35:1-8 Jacob returns to Bethel. “And God said unto Jacob.” He receives the direction from God. He had now been six years lingering in Sukkoth and Sleekem. There may have been some contact between him and his father’s house during this interval. The presence of Deborah, Rebekah’s nurse, in his family, is a plain intimation of this. But Jacob seems to have turned aside to Shekem, either to visit the spot where Abraham first erected an altar to the Lord, or to seek pasture for his numerous flocks. “Arise, go up to Bethel, and dwell there.” In his perplexity and terror the Lord comes to his aid. He reminds him of his former appearance to him at that place, and directs him to erect an altar there. This was Abraham’s second resting-place in the land. He who had there appeared to Jacob as the Yahweh, the God of Abraham and Isaac, is now described as (house of El), the Mighty One, probably in allusion to Bethel (house of El), which contains this name, and was at that time applied by Jacob himself to the place. “His house;” his wives and children. “All that were with him;” his men-servants and maid-servants. The strange gods, belonging to the stranger or the strange land. These include the teraphim, which Rachel had secreted, and the rings which were worn as amulets or charms. Be clean; cleanse the body, in token of the cleaning of your souls. Change your garments; put on your best attire, befitting the holy occasion. The God, in contradistinction to the strange gods already mentioned. Hid them; buried them. “The oak which was by Shekem.” This may have been the oak of Moreh, under which Abraham pitched his tent Gen_12:6 . The terror of God; a dread awakened in their breast by some indication of the divine presence being with Jacob. The patriarch seems to have retained possession of the land he had purchased and gained by conquest, in this place. His flocks are found there very shortly after this time Gen_37:12 , he alludes to it, and disposes of it in his interview with Joseph and his sons Gen_48:22 , and his well is there

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GE�ESIS 35 COMME�TARY

EDITED BY GLE�� PEASE

Jacob Returns to Bethel

1 Then God said to Jacob, “Go up to Bethel and

settle there, and build an altar there to God, who

appeared to you when you were fleeing from your

brother Esau.”

BAR�ES, "Gen_35:1-8

Jacob returns to Bethel. “And God said unto Jacob.” He receives the direction from God. He had now been six years lingering in Sukkoth and Sleekem. There may have been some contact between him and his father’s house during this interval. The presence of Deborah, Rebekah’s nurse, in his family, is a plain intimation of this. But Jacob seems to have turned aside to Shekem, either to visit the spot where Abraham first erected an altar to the Lord, or to seek pasture for his numerous flocks. “Arise, go up to Bethel, and dwell there.” In his perplexity and terror the Lord comes to his aid. He reminds him of his former appearance to him at that place, and directs him to erect an altar there. This was Abraham’s second resting-place in the land. He who had there appeared to Jacob as the Yahweh, the God of Abraham and Isaac, is now described as (house of El), the Mighty One, probably in allusion to Bethel (house of El), which contains this name, and was at that time applied by Jacob himself to the place. “His house;” his wives and children. “All that were with him;” his men-servants and maid-servants.

The strange gods, belonging to the stranger or the strange land. These include the teraphim, which Rachel had secreted, and the rings which were worn as amulets or charms. Be clean; cleanse the body, in token of the cleaning of your souls. Change your garments; put on your best attire, befitting the holy occasion. The God, in contradistinction to the strange gods already mentioned. Hid them; buried them. “The oak which was by Shekem.” This may have been the oak of Moreh, under which Abraham pitched his tent Gen_12:6. The terror of God; a dread awakened in their breast by some indication of the divine presence being with Jacob. The patriarch seems to have retained possession of the land he had purchased and gained by conquest, in this place. His flocks are found there very shortly after this time Gen_37:12, he alludes to it, and disposes of it in his interview with Joseph and his sons Gen_48:22, and his well is there

to this day.

“Luz, which is in the land of Kenaan.” This seems at first sight to intimate that there was a Luz elsewhere, and to have been added by the revising prophet to determine the place here intended. Luz means an almond tree, and may have designated many a place. But the reader of Genesis could have needed no such intimation, as Jacob is clearly in the land of Kenaan, going from Shekem to Hebron. It seems rather to call attention again Gen_33:18 to the fact that Jacob has returned from Padan-aram to the land of promise. The name Luz still recurs, as the almond tree may still be flourishing. “And he built there an altar, and called the place El-beth-el.” Thus has Jacob obeyed the command of God, and begun the payment of the vow he made twenty-six years before at

this place Gen_38:20-22. “There God revealed himself unto him.” The verb here נגלו

nı�glû is plural in the Masoretic Hebrew, and so it was in the copy of Onkelos. The

Samaritan Pentateuch and the Septuagint have the singular. The reading is therefore, various. The original was probably singular, and may have been so even with its present letters. If not, this is one of the few instances in which Elohim is construed grammatically with a plural verb. Deborah dies in the family in which she began life. She is buried under “the well-known oak” at Bethel. Jacob drops a natural tear of sorrow over the grave of this faithful servant, and hence, the oak is called the oak of weeping. It is probable that Rebekah was already dead, since otherwise we should not expect to find Deborah transferred to Jacob’s household. She may not have lived to see her favorite son on his return.

CLARKE, "Arise, go up to Beth-el - The transaction that had lately taken place rendered it unsafe for Jacob to dwell any longer at the city of Shechem; and it seems that while he was reflecting on the horrible act of Simeon and Levi, and not knowing what to do, God graciously appeared to him, and commanded him to go up to Beth-el, build an altar there, and thus perform the vow he had made, Gen_28:20, Gen_28:22.

GILL, "And God said unto Jacob,.... When he was in great distress, on account of the slaughter of the Shechemites by his sons, not knowing what step to take, or course to steer for the safety of him and his family; then God, for his comfort and direction, appeared and spoke to him, either in a dream or vision, or by an impulse on his mind, or by an articulate voice: perhaps this was the Son of God, the second Person, who might appear in an human form, as he often did; since he afterwards speaks of God as of another divine Person, distinct from him, even his divine Father:

arise, go up to Bethel, and dwell there; which is said to be twenty eight miles from Shechem (r); hither he is bid to go in haste, and where, it is suggested, he would be safe, and where it would be right and proper for him to dwell awhile:

and make there an altar to God; and offer sacrifice to him, praise him for salvation and deliverance wrought, pray to him for present and future mercies that were needful, and pay the vows he had there made, even to that God:

that appeared unto thee when thou fleddest from the face of Esau thy brother; who, resenting his getting the birthright and blessing from him, threatened to

kill him; which obliged him to flee from his father's house, and go into Mesopotamia, and in his way thither God appeared to him, at the place called by him from thence Bethel, and gave him many precious promises; and Jacob there made a solemn vow, that if God would be with him, and keep him, and give him food and raiment, and return him to his father's house, the pillar that was then and there set up should be God's house, as well as he should be his God. Jacob had now been nine or ten years in the land of Canaan, and had all done for him he desired, and much more abundantly, and yet had not been at Bethel to make good his vow, either through forgetfulness or neglect; and therefore, as Jarchi thinks, was chastised for it in the affair of Dinah; or rather, for one can hardly think so good a man could forget, or would wilfully neglect such a vow as this, that he wanted opportunity of going thither, or waited for a divine order, and now he had both, which he readily embraced.

HE�RY, "Here, I. God reminds Jacob of his vow at Beth-el, and sends him thither to

perform it, Gen_35:1. Jacob had said in the day of his distress, If I come again in peace,

this stone shall be God's house, Gen_28:22. God had performed his part of the bargain,

and had given Jacob more than bread to eat and raiment to put on - he had got an estate,

and had become two bands; but, it should seem, he had forgotten his vow, or at least had

too long deferred the performance of it. Seven or eight years it was now since he came to

Canaan; he had purchased ground there, and had built an altar in remembrance of God's

last appearance to him when he called him Israel (Gen_33:19, Gen_33:20); but still

Beth-el is forgotten. Note, Time is apt to wear out the sense of mercies and the

impressions made upon us by them; it should not be so, but so it is. God had exercised

Jacob with a very sore affliction in his family (ch. 34), to see if this would bring his vow

to his remembrance, and put him upon the performance of it, but it had not this effect;

therefore God comes himself and puts him in mind of it: Arise, go to Beth-el. Note, 1. As

many as God loves he will remind of neglected duties, one way or other, by conscience or

by providences. 2. When we have vowed a vow to God, it is best not to defer the payment

of it (Ecc_5:4), yet better late than never. God bade him go to Beth-el and dwell there,

that is, not only go himself, but take his family with him, that they might join with him

in his devotions. Note, In Beth-el, the house of God, we should desire to dwell, Psa_27:4.

That should be our home, not our inn. God reminds him not expressly of his vow, but of

the occasion of it: When thou fleddest from the face of Esau. Note, The remembrance of

former afflictions should bring to mind the workings of our souls under them, Psa_

66:13, Psa_66:14.

JAMISO�, "Gen_35:1-15. Removal to Bethel.

God said unto Jacob, Arise, etc.— This command was given seasonably in point of time and tenderly in respect of language. The disgraceful and perilous events that had recently taken place in the patriarch’s family must have produced in him a strong desire to remove without delay from the vicinity of Shechem. Borne down by an overwhelming sense of the criminality of his two sons - of the offense they had given to God and the dishonor they had brought on the true faith; distracted, too, with anxiety about the probable consequences which their outrage might bring upon himself and family, should the Canaanite people combine to extirpate such a band of robbers and murderers; he must have felt this call as affording a great relief to his afflicted feelings. At the same

time it conveyed a tender rebuke.

go up to Beth-el— Beth-el was about thirty miles south of Shechem and was an ascent from a low to a highland country. There, he would not only be released from the painful associations of the latter place but be established on a spot that would revive the most delightful and sublime recollections. The pleasure of revisiting it, however, was not altogether unalloyed.

make there an altar unto God, that appeared— It too frequently happens that early impressions are effaced through lapse of time, that promises made in seasons of distress, are forgotten; or, if remembered on the return of health and prosperity, there is not the same alacrity and sense of obligation felt to fulfil them. Jacob was lying under that charge. He had fallen into spiritual indolence. It was now eight or ten years since his return to Canaan. He had effected a comfortable settlement and had acknowledged the divine mercies, by which that return and settlement had been signally distinguished (compare Gen_33:19). But for some unrecorded reason, his early vow at Beth-el [Gen_28:20-22], in a great crisis of his life, remained unperformed. The Lord appeared now to remind him of his neglected duty, in terms, however, so mild, as awakened less the memory of his fault, than of the kindness of his heavenly Guardian; and how much Jacob felt the touching nature of the appeal to that memorable scene at Beth-el, appears in the immediate preparations he made to arise and go up thither (Psa_66:13).

K&D, "Journey to Bethel. - Jacob had allowed ten years to pass since his return from Mesopotamia, without performing the vow which he made at Bethel when fleeing from Esau (Gen_28:20.), although he had recalled it to mind when resolving to return (Gen_31:13), and had also erected an altar in Shechem to the “God of Israel” (Gen_33:20). He was now directed by God (Gen_35:1) to go to Bethel, and there build an altar to the God who had appeared to him on his flight from Esau. This command stirred him up to perform what had been neglected, viz., to put away from his house the strange gods, which he had tolerated in weak consideration for his wives, and which had no doubt occasioned the long neglect, and to pay to God the vow that he had made in the day of his trouble. He therefore commanded his house (Gen_35:2, Gen_35:3), i.e., his wives and children, and “all that were with him,” i.e., his men and maid-servants, to put away the strange gods, to purify themselves, and wash their clothes. He also buried “all the strange gods,” i.e., Rachel's teraphim (Gen_31:19), and whatever other idols there were, with the earrings which were worn as amulets and charms, “under the terebinth at Shechem,” probably the very tree under which Abraham once pitched his tent (Gen_12:6), and which was regarded as a sacred place in Joshua's time (vid., Jos_24:26,

though the pointing is ה � there). The burial of the idols was followed by purification through the washing of the body, as a sign of the purification of the heart from the defilement of idolatry, and by the putting on of clean and festal clothes, as a symbol of the sanctification and elevation of the heart to the Lord (Jos_24:23). This decided turning to the Lord was immediately followed by the blessing of God. When they left Shechem a “terror of God,” i.e., a supernatural terror, “came upon the cities round about,” so that they did not venture to pursue the sons of Jacob on account of the cruelty of Simeon and Levi (Gen_35:5). Having safely arrived in Bethel, Jacob built an altar, which he called El Bethel (God of Bethel) in remembrance of the manifestation of God on His flight from Esau.

MACLAREN, "A FORGOTTEN VOW

Thirty years at least had passed since Jacob’s vow; ten or twenty since his return. He is in no haste to fulfil it, but has settled down at Shechem and bought land there, and seems to have forgotten all about Bethel.

1. The lesson of possible negligence.

(a) We are apt to forget vows when God has fulfilled His side of them. Resolutions made in time of trouble are soon forgotten. We pray and think about God more then than when things go well with us. Religion is in many men’s judgment for stormy weather only.

(b) We are often more resolved to make sacrifices in the beginning of our Christian course than afterwards.

Many a brilliant morning is followed by cloudy day.

Youth is often full of enthusiasms which after-days forget.

2. The reasons for the negligence.

Jacob felt a gradual fading away of impressions of need. He was comfortably settled at Shechem. He was surrounded by a wild, godless household who cherished their idols, and he knew that if he went to Bethel idolatry must be given up.

3. The essentials to communion and service.

Surrender. Purity. Must bury idols under oak.

4. The reward of sacrifice and of duty discharged.

The renewed appearance of God. The confirmation of name Israel. Enlarged promises. So the old man’s vision may be better than the youth’s, if he lives up to his youthful vows.

COFFMA�, "Introduction

This chapter is a collection of somewhat miscellaneous items, some of them out of

chronological sequence, but all of them pertinent to concluding the personal history

of Jacob, reaching a climax in his accession to the patriarchal preeminence inherited

from Isaac as head of the Chosen People. Alan Richardson called the chapter "a

series of fragments to complete the story of Jacob."[1] There are indeed, "several

brief paragraphs, in a sense disconnected, but together providing a useful

transitional section in Genesis."[2]

The events recorded are:

the return to Bethel (Genesis 35:1-7);

the death and burial of Deborah (Genesis 35:8);

God's appearance again to Jacob, reaffirming the patriarchal promise (Genesis

35:9-15);

the death of Rachel in childbirth at the birth of Benjamin (Genesis 35:16-20);

the incest of Reuben with Bilhah (Genesis 35:22);

a list of the twelve sons of Jacob (Genesis 35:22b-26);

Jacob's final visit to his father Isaac, Isaac's last days, death and burial by Esau and

Jacob (Genesis 35:27-29).

We shall not trouble the reader with the conflicting testimonies of critical scholars

declaiming various and sundry opinions regarding the alleged "sources" of this

chapter. Moses, of course, in a sense is the human source, but all of the sacred

record here is of God Himself. Speiser caught a glimpse of this basic truth in the

remark extolling the "credibility of each separate source (which) can only add to

one's appreciation of the work as a whole."[3] It is the WORK AS A WHOLE, the

Bible upon which the focus should rest. How absolutely irrelevant is the imaginary

analysis of the unknown and unknowable sources upon which Moses might have

relied for information! Luke was an inspired evangelist who wrote the third book of

the �.T.; and he mentioned his having information gathered and written down by

many people, and also that he had personally interviewed many of the

"eyewitnesses" of things he wrote. It must be supposed, for sure, that Moses did the

same thing. However, the truth of what is written in the Bible is assured, not by the

integrity or accuracy of the persons consulted or records reviewed either by Moses

or Luke, but by the inspiration and reliability of the sacred writers, or compilers

themselves. What difference could it make what record Moses might have reviewed

in the compilation of a given paragraph? Are the alleged "scholars" of the present

time, some 3,500 years after Moses, any better qualified than was Moses to affirm or

deny the integrity and accuracy of what he wrote? He is indeed naive and gullible

who might think so. In addition to the question regarding the ability of present-day

scholars compared with Moses, there must also be added the factor of Moses' having

had the documents in hand (according to their theories). How can it be supposed

that people are so skilled and intelligent that they can analyze documents they never

saw better than such a man as Moses who, according to their theories, had the

documents in his possession? This major assumption of critical scholarship in the

current generation is preposterous, untenable, and actually ridiculous. If there was

any certainty whatever about all of those imaginary "documents" or "sources," or

if even one of them had ever been seen by any human being living during the last

3,000 years, there might be some point in all the talk about "J," "E," "P," "Some

Fourth Source," etc., etc. We consider it a phenomenal understatement by Francisco

that, "There is considerable uncertainty about this!"[4]

Regarding the fragmentary nature of the chapter, this also is in the highest tradition

of all the sacred writings in both the O.T. and the �.T. Mark, for example, compiled

totally unrelated and independent statements of Jesus Christ in consecutive

sentences (Mark 8:38; 9:1), as attested by the wisest scholars of our generation.[5] In

view, therefore, of this recurring phenomenon in the sacred Scriptures, it is

exceedingly tenuous and precarious to depend blindly upon the position of either

sentences or paragraphs in the text. For example, in this very chapter, the death and

burial of Deborah might well have occurred many years prior to the events in which

it appears to be sequenced here, although there is no problem of accepting the

narrative either way.

COFFMA�, "Verses 1-7

JACOB RECALLED TO BETHEL

"And God said unto Jacob, Arise, go up to Bethel, and dwell there: and make there

an altar unto God, who appeared unto thee when thou fleddest from the face of

Esau thy brother. Then Jacob said unto his household, and to all that were with

him, Put away the foreign gods that are among you, and purify yourselves, and

change your garments: and let us arise, and go up to Bethel; and I will make there

an altar unto God, who answered me in the day of my distress, and was with me in

the way which I went. And they gave unto Jacob all the foreign gods which were in

their hand, and the rings which were in their ears; and Jacob hid them under the

oak which was by Shechem. And they journeyed, and a terror of God was upon the

cities that were round about them, and they did not pursue after the sons of Jacob.

So Jacob came to Luz, which is in the land of Canaan (the same is Bethel), he and all

the people that were with him. And he built there an altar, and called the place El-

Beth-El; because there God was revealed unto him, when he fled from the face of his

brother."

The acute distress of Jacob due to his sons' massacre of the Shechemites had

probably sent the patriarch to his knees in prayer. God's answer came in the

command to "Go up to Bethel," a thing Jacob had long ago promised to do, but

which he had neglected, despite the fact of its being only a day's journey from

Shechem. He had just been too busy making money. To go "up" to Bethel was true

geographically, for the place was a thousand feet above the lowland of Shechem, but

the expression "to go up to" was also true in another way. "The verb go up often

described a religious pilgrimage."[6] In Jacob's case both meanings are applicable,

for it was indeed a renewal of religious faith on the part of Jacob.

As a preparation for this journey, Jacob demanded and received obedience from his

family that they: (1) put away their idols; (2) purified themselves; and (3) changed

their clothes. Francisco suggested that this latter requirement might have been the

origin "of our custom of wearing `our Sunday best'."[7]

"The foreign gods ..." Included in the idols uncovered here were Laban's which had

been stolen by Rachel, a fact unknown by Jacob until this occasion. Josephus tells us

that, "As he was therefore purifying his followers, he lighted upon the gods of

Laban; (for he did not before know that they were stolen by Rachel)."[8]

The reappearance of idols in possession of the children of Israel is noted in

connection with the wilderness wanderings, centuries later (Acts 4:42); and, from

this, it has been supposed that some of Jacob's posterity might have recovered some

of those "gods" after Jacob buried them. Certainly everyone knew where they were,

and, if the gods were made of metal, they would have suffered no great damage in

being buried. To avoid such inference, Whitelaw, and others, have supposed that

Jacob "destroyed them before burying them."[9]

"And the rings which were in their ears ..." There was nothing innocent about those

ear-rings. "These were amulets with idolatrous significance."[10] "They were often

covered with allegorical figures and mysterious sentences, supposed to be endowed

with talismanic virtue."[11]

"And they journeyed ..." The word here rendered journeyed literally means to

"pick up the tent stakes,"[12] and the imperative form of this verb, [~nasa'], is

"sometimes printed on the green light of the traffic signals in Israel."[13]

"A terror of God was upon the cities ..." This mantle of God's protection cast about

the journeying Israel was all of grace and none of merit, because his evil sons

certainly deserved to suffer for their massacre and enslavement of the Shechemites.

That God nevertheless protected Israel in this extremity was due to the necessity of

it in order not to allow the frustration of the ultimate purpose of making redemption

available for all men. It will be recalled that a similar thing fell upon the citizens of

Jericho at the approach of the Israelites after the forty years of wandering in the

wilderness. The harlot Rahab revealed to the spies of Joshua that, "I know that

Jehovah hath given you the land, and that the fear of you is fallen upon us, and that

all inhabitants of the land melt away before you" (Joshua 2:9). Again and again,

God used this same device in the protection of the Chosen People.

"He built there an altar ... called the name of the place El-Beth-El ..." "This is no

double account of the same event. The new name presupposes the first visit."[14]

Furthermore, this does not mean that he changed the name of it back to Bethel

(Genesis 35:8), the use of Bethel in that verse probably indicating the time of

Deborah's death as being prior to this event. In fact, Jacob was "not renaming the

place, but he reiterated it for the benefit of his household."[15] The name for God in

this passage is plural, just as in earlier chapters. However, it is impossible for the

reference here to be understood as "divine angels."[16] It is only another example of

"singular-plural polarity in Israel's idea of God."[17] We join many others in

finding here intimations of the Triune Godhead revealed in the �.T.

CALVI�, "1.And God said unto Jacob. Moses relates that when Jacob had been

reduced to the last extremity, God came to his help in the right time, and as at the

critical juncture. And thus he shows, in the person of one man, that God never

deserts his Church which he has once embraced, but will procure its salvation. We

must, however, observe the order of his procedure; for God did not immediately

appear to his servant, but suffered him first to be tormented by grief and excessive

cares, that he might learn patience, deferring his consolation to the time of extreme

necessity. Certainly the condition of Jacob was then most miserable. For all, on

every side, might be so incensed against him that he would be surrounded with as

many deaths as there were neighboring nations: and he was not so stupid as to be

insensible of his danger. God suffered the holy man to be thus tossed with cares and

tormented with troubles, until, by a kind of resurrection, he restored him, as one

half-dead. Whenever we read this and similar passages, let us reflect that the

providence of God watches for our salvation, even when it most seems to sleep.

Moses does not say how long Jacob was kept in anxiety, but we may infer from the

context, that he had been very greatly perplexed, when the Lord thus revived him.

Moreover, we must observe that the principal medicine by which he was restored,

was contained in the expression, The Lord spoke. Why did not God by a miracle

translate him to some other place, and thus immediately remove him from all

danger? Why did he not even, without a word, stretch out the hand over him, and

repress the ferocity of all, so that no one should attempt to hurt him? But Moses

does not insist upon this point in vain. For hereby we are taught whence our

greatest consolation in our afflictions is to be sought; and also, that it is the principal

business of our life, to depend upon the word of God, as those who are certainly

persuaded that, when he has promised salvation, he will deal well with us, so that we

need not hesitate to walk through the midst of deaths. Another reason for the vision

was, that Jacob might not only truly perceive that God was his deliverer; but, being

forewarned by his word, might learn to ascribe to God whatever afterwards

followed. For seeing that we are slow and dull, bare experience by no means suffices

to attest the favor of God towards us, unless faith arising from the word be added.

Go up to Beth-el. Though it is God’s design to raise his servant from death to life, he

may yet have appeared to hold him up to derision; for the objection was ready,

Thou indeed, O Lord, commandest me to go up, but all the ways are closed; for my

sons have raised such a flame against me, that I cannot remain safe in any hiding-

place. I dare scarcely move a finger: what therefore will become of me, if with a

great multitude, I now begin to move my camp? shall I not provoke new enmities

against me by my movements? But by this mode the faith of Jacob was most fully

proved; because, knowing God to be the leader and guardian of his journey, he

girded himself to it, relying on the divine favor. Moreover, the Lord does not simply

command what it is his will to have done, but he encourages his servant, by adding

the promise. For, in reminding him that he is the same God who had before

appeared unto him as he was fleeing in alarm from his brother, a promise is

included in these words. The altar also refers to the same point; for since it is the

divinely appointed token of thanksgiving, it follows that Jacob would come thither

in safety, in order that he might duly celebrate the grace of God. God chooses and

assigns Bethel, rather than any other place, for his sanctuary; because the very sight

of it would greatly avail to take away terror, when he should remember that there

the glory of the Lord had been seen by him. Further, since God exhorts his servant

to gratitude, he shows that he is kind to the faithful, in order that they, in return,

may own themselves to be indebted for everything to his grace, and may exercise

themselves in the celebration of it.

COKE, "Genesis 35:1. And God said, &c.— After the unpleasing transaction in the

former chapter, it was peculiarly gracious in the Almighty, to reveal himself to

Jacob, to enjoin his removal from a place which could not but be disagreeable to

him, and to dissipate the fears from which his mind could not well be free, by

reminding him of his protection, as engaged to him at that Beth-el, to which he

commands him now to remove. See ch. Genesis 28:15. To go up and go down, in

Scripture, frequently signify no more than to repair to. Beth-el was about twenty

miles southward from Shechem, where Jacob now was. It has appeared

extraordinary to some, that Jacob so long delayed to go up to Beth-el and perform

his vow made, ch. Genesis 28:20, &c. Upon which occasion the Rabbins, as usual,

have invented many strange stories: but as we cannot possibly enter into all the

circumstances of his case, so neither can we judge of the reason of his delay. It is

evident, that God was not offended with him, by the present appearance to him; and

therefore we conclude certainly, that Jacob was no way blameable in the omission:

he readily obeyed the Divine command, when given; and possibly, as his conduct

appears to have been under the Divine direction, he might wait for that command,

before he presumed to go to Beth-el.

BE�SO�, "Verse 1

Genesis 35:1. God said, Arise, go up to Beth-el — This was a word in season to

comfort his disquieted mind, and direct him to a safer place. Make there an altar —

Consider and pay thy vows there, made in the time of thy distress. Jacob had said in

the day of his distress, If I come again in peace, this stone shall be God’s house,

Genesis 28:22. God had performed his part, and given Jacob more than he then

desired, namely, “bread to eat, and raiment to put on;” but it seems, if he had not

forgotten his vow, he had at least deferred the performance of it, waiting, probably,

for a fit time for that purpose; or an admonition from God concerning the proper

season of paying it. And dwell there — That is, he was not only to go himself, but to

take his family with him, that they might join with him in his devotions.

ELLICOTT, "(1) Arise, go up to Beth-el.—The position of Jacob at Shechem had

become dangerous; for though the first result of the high-handed proceeding of

Simeon and Levi was to strike the natives with terror (Genesis 35:5), yet reprisals

might follow if they had time to learn the comparatively small number of Jacob’s

followers. It was necessary, therefore, to remove; but besides this, Beth-el was the

goal of the patriarch’s jonrneyings. He had made a solemn vow there on his journey

to Padanaram, and though forty-two years had elapsed, it had not been forgotten

(see Genesis 31:13); and the Divine command to go thither Was the outward

authorisation of what his own conscience dictated. On this account we cannot

believe that he had remained long at Shechem. �omads are singularly leisurely in

their movements. There is nothing of the rush and hurry of city life in their doings

or purposes. They are capable of a great effort occasionally, but then relapse into

their usual slowness. And so, when Jacob found good pasture and plenty of room

for his cattle at Shechem, he remained there for awhile; but he did not abandon his

purpose of going first to Beth-el, and finally to Hebron.

PETT, "Verse 1

Jacob Returns to Bethel and Erects an Altar There. God Renews His Covenant

With Him. He Finally Joins With Isaac. The Death of Isaac (35:1-36:1a)

This covenant record is based around the theophany and covenant in Genesis 35:9-

12. It is a moment of extreme sacredness on Jacob’s return to Bethel after so long an

absence from the promised land and results in his finally joining his father Isaac

and the main family tribe at Mamre.

Genesis 35:1

‘And God said to Jacob, “Arise, go up to Bethel and dwell there, and make there an

altar to God who appeared to you when you fled from Esau your brother.” ’

Jacob is still at Shechem (Genesis 35:4) but it would not have been wise to remain

there in view of what has happened. It is thus timely that God appears again to

Jacob with the command to move on. God’s motive is however slightly different. He

had seen that Jacob had been ready to compromise. �ow He requires him to go

back to Bethel to reconsecrate himself and his tribe. A dangerous and covenant-

wrecking situation has been averted.

We should note that the narrative is fully aware of Jacob’s previous visit to Bethel

(Genesis 35:1; Genesis 35:7; Genesis 35:9). It is, of course, only ‘Bethel’ at this time

to Jacob because of his experience there. To the outside world it is still in the region

of Luz (Genesis 35:6).

The command then is to return to where he had had his previous vision. This will

take him well away from the neighbourhood of Shechem. God is calling Jacob to a

new dedication of himself. And indeed Jacob is aware that he cannot approach that

holy place without re-examining his life for there he had met with God in an

unusually vivid way.

HAWKER, "In the opening of this Chapter, Jacob's history seems to brighten in the

renewal of divine visits to him. But, in the progress of the Chapter, we have the sad

news of death in his family. Such is the mixed state of the happiest pilgrimage. The

Patriarch by the LORD'S direction, removes from Shechem to Bethel. Arriving

there, he builds an altar unto the LORD: Deborah, his mother's nurse, dies in

Bethel, and is buried there: GOD again visits Jacob, and renews the assurance of his

favor: Jacob sets up a pillar in token of it: he prosecutes his journey: by the way

new calamities befall him, for his beloved Rachel dies in child-bed of Benjamin: he

perpetuates her memory by erecting a pillar: still pursuing his rout towards Isaac

his father's house afresh instance of grief occurs; for Reuben his eldest son, commits

incest with his father's concubine. Jacob's sons are mentioned: he arrives at his

father Isaac's, at Mamre. Isaac dies in a good old age, and is buried by the joint

affection of Jacob and Esau.

WHEDO�, "Verses 1-15

JACOB AGAI� AT BETHEL. Genesis 35:1-15.

The fear of Esau occasioned Jacob’s departure from Beer-sheba; the fear of the

Canaanites his departure from Shechem. In both cases he went to Beth-el, the house

of God, the gate of heaven. In the former case he had the command of Rebekah, and

the blessing and charge of Isaac; now he has the command of God. He seems to have

been slow in fulfilling his vow at Beth-el. At Succoth and Shechem he tarried many

years. Probably the fear of Esau still detained him, and he would fain keep as

remote from him as practicable. The secular cares of his large household and flocks,

and the interests of his growing sons, had also occupied his thoughts. It was not until

the shame and troubles of Shechem broke his sense of security, and the voice of God

called him again, that he aroused from his neglect, put away the idols of his

household, and proceeded to Beth-el.

CO�STABLE, "Verses 1-8

Jacob"s renewed consecration to Yahweh35:1-8

About10 years had passed since Jacob had returned from Paddan-aram, and he had

not yet returned to Bethel to fulfill his vow there ( Genesis 28:20-22). He should have

headed there immediately rather than settling near Shechem. His negligence

evidently was due in part to the continuing presence of the idols that Rachel and

probably others had brought from Haran. Perhaps their allegiance to these gods

restrained Jacob"s total commitment to Yahweh (cf. 1 Kings 11:3-4).

God appeared to Jacob (the fourth time) and commanded him to fulfill his vow (

Genesis 35:1). This revelation encouraged Jacob to stop procrastinating. This is the

first and only time God commanded a patriarch to build an altar. The command

constituted a test of Jacob"s obedience similar to Abraham"s test when God

instructed him to offer up "a burnt offering" on Mt. Moriah ( Genesis 22:2). In

preparation for his trip to Bethel Jacob purged his household of idolatry by literally

burying Rachel"s idols along with other objects associated with the worship of these

gods. He also purified himself from the defilement of the blood his family had shed

in Shechem (ch34).

"It is significant that Jacob called God the one "who answered me in the day of my

distress and who has been with me wherever I have gone" ( Genesis 35:3). That

epithet serves as a fitting summary of the picture of God that has emerged from the

Jacob narratives. Jacob was in constant distress; yet in each instance God remained

faithful to his promise and delivered him." [�ote: Sailhamer, " Genesis ," p217.]

The oak referred to here ( Genesis 35:4) seems to have been the oak of Moreh (lit.

"teacher") where God had appeared to Abraham shortly after he had entered the

land ( Genesis 12:6).

"At the same spot, possibly prompted by Jacob"s example, Joshua was one day to

issue a very similar call to Israel ( Joshua 24:23 ff.)." [�ote: Kidner, p175.]

God blessed Jacob for his commitment, expressed in his burying the idols and

earrings (perhaps taken from the Shechemites), by placing the fear of Jacob"s

family in the hearts of the Canaanites whom they passed on their way to Bethel (

Genesis 35:5-8; cf. Proverbs 16:7). Perhaps God used the memory of Simeon and

Levi"s fierce treatment of the Shechemites to accomplish this.

"Throughout his life Jacob has had to contend with his own fears-fear of God (

Genesis 28:17), fear of Laban ( Genesis 31:31), fear of Esau ( Genesis 32:8; Genesis

32:12 [Eng7 , 11]). �obody had been in fear of him. Angry, yes; fearful, no." [�ote:

Hamilton, The Book . . . Chapters18-50 , p377.]

Jacob faithfully fulfilled his vow to God at Luz, which he renamed Bethel (house of

God, Genesis 35:15). He named the place of his altar El-Bethel (God of Bethel,

Genesis 35:7) in memory of God"s first revelation to him there. This is the first

revival recorded in the Bible.

Deborah, Rebekah"s nurse (cf. Genesis 24:59), must have been an important

member of Jacob"s household to merit this notation by the writer. She may have left

Beersheba with Jacob or may have joined him later after the death of Rebekah. The

reference to Deborah is probably a way of reminding the reader of Rebekah and

alluding to her death in a veiled manner. [�ote: Gary A. Rendsburg, "�otes on

Genesis XXXV," Vetus Testamentum34:3 (July1984):361-65.] This may have been

appropriate in view of Rebekah"s deception of Isaac (ch27). [�ote: Waltke, Genesis

, p473.]

LA�GE, "4. The departure to Bethel. Genesis 35:1-8.—And God said to Jacob.—

The warning to depart comes from Elohim, and hence Knobel and Delitzsch regard

the section in Genesis 35 as Elohistic, though Knobel thinks the Jehovist has made

additions. Without regard to this, we can easily see, that God, who is to hold the

Canaanites under his fear, so that they shall not take revenge on the house of Jacob,

must be called Elohim. Although Jacob had suffered nearly ten years to elapse since

his return from Mesopotamia, without fulfilling the vow he had made ( Genesis

28:20) at Bethel, when he fled from Esau (Keil), we are not, therefore, to infer that

he had been regardless of his duty during these ten years. For a perfect security

against Esau was a part of that which was to complete his happy return; but there

arose a necessity between Peniel and Succoth, that he must not only have security

for himself and his family, against the persecutions of Esau; but against his officious

importunity, before he could go beyond Shechem with his whole train. Hence his

sojourn at Succoth and Shechem. But when he is now reminded of a duty, too slowly

fulfilled, the motive is found not merely in the vow which he has to fulfil, but in the

circumstances occasioned by his sons, which make his longer stay at Shechem

unsafe, to which we must, doubtless, add, that in the mean-while the relations and

distinctions between his house and that of Esau, were more securely and

permanently established. Have not the sons, who formerly were easily infatuated to

render homage to their stately uncle, now manifested in an extreme way their

Israelitish consciousness? The recollection ( Genesis 31:30) proves that Jacob

cherished the consciousness of his duty. He seems, indeed, to have gone too far in his

precautionary tardiness. In seeking to entirely avoid Esau, he is entangled with the

Shechemites. The call and warning also—Make an altar at Bethel—informs him

that the time for his complete return home has now come.—Up to Bethel.—Bethel

lay in the mountain region.—Put away the strange gods.—The shock that Jacob had

experienced by the rape of Dinah, the crime of his sons, the imperilled existence of

his family, and the divine warning immediately following, strengthens his sense of

the holiness of God, and of the sinfulness in himself and his household, and he

enjoins, therefore, an act of repentance, before he can enter upon the act of

thanksgiving. He has, moreover, to confess, in reference to his house, the sins of a

refined idolatry, the sins of his sons at Shechem, and his own sins of omission. His

love for Rachel had, doubtless, led him weakly to tolerate her teraphim until now.

But now he has grown strong and decided even in respect to Rachel. The fanatical

Israelitish zeal of his sons had also a better element, which may have quickened his

monotheistic feeling. Since the majority of Jacob’s servants came from the circle

and influence of the �ahorites, whose image-worship was viewed by the stricter

Israelitish thought as idolatry ( Exodus 20; Joshua 24:2), there were probably to be

found in Jacob’s house other things, besides the teraphim of Rachel, which were

regarded as the objects of religious veneration. But the purification was necessary,

not merely because they were now to remove to Bethel, the place of the outward

revelation of Jehovah (Knobel), but because the spirit of Jehovah utters stronger

demands in the conscience of Jacob, and because the approaching thanksgiving

must be sanctified by a foregoing repentance. [There is good ground for the

conjecture that there was a special reason for the charge now, since in the spoil of

the city there would be images of gold and silver.—A.G.]—And be clean.—The acts

take place in the following order: 1. The putting away of the strange gods; 2. A

symbolical purification, completed, with out any doubt, through religious washings (

Exodus 29:4; and similar passages); and3. The change of garments. In some cases (

Exodus 19:20) a mere washing of the garments was held to be sufficient, here the

injunction is more strict, since the pollution has been of longer duration. In

Knobel’s view they were to put on their best garments, but they would scarcely go

on their mountain journey in such array. The changed garments express the state of

complete purification, even externally.—Unto God who answered me.—He will thus

fulfil his vow, and hold a thanksgiving feast with them.—And all their ear-rings.—

They followed the injunction of Jacob so strictly, that they not only gave up the

religious images, but also their amulets (chains), for the ear-rings were especially so

used (see Winer: Real Wörterbuch, Amulets).—And Jacob hid them.—As stripped

and dead human images they are buried as the dead ( Isaiah 2:20).—Under the oak

(Terebinth).—Knobel: “In the Terebinth grove at Shechem, i.e, under one of its

trees (comp. Genesis 12:6; Judges 6:11). According to Genesis 12:7, and other

passages, it was a grove. We must, therefore, read here חאלח, as in Joshua 24:26, by

the same author, to whom belongs also Exodus 32:2, or assume that there were both

kinds of trees in the grove.”—And the terror of God was upon.—The genuine

repentance in the house of Jacob was followed by the blessing of divine protection

against the bloody revenge with which he was threatened from those who dwelled

near Shechem. God himself, as the protecting God of Jacob, laid this terror upon

them, which may have been introduced on the one hand, through the outrage of

Shechem (Knobel); and on the other, through the fearful power of Jacob’s sons,

their holy zeal, and that of their God.—Luz, which is in the land of Canaan.—The

words appear to be added, in order to fix the fact, that Jacob had now accomplished

his prosperous return. [The name Luz, almond tree, still recurs, as the almond tree

is still flourishing. Murphy.—A. G.]—And all the people.—The number of Jacob’s

servants, both in women and children, may have been considerably increased

through the sudden overthrow of Shechem. Although Jacob would have restored all,

as some have conjectured, the heads of the families to whom this restitution could be

made were wanting.—That is Bethel.—There is no contradiction, as Knobel thinks,

between this passage and Genesis 28:19, which is to be explained upon the

assumption of an Elohistic account, but as ( Genesis 35:15) a confirmation of the

new name which Jacob gave the city. Luz is so called by the Canaanites now, as it

was before, although a solitary wanderer had named the place, where he spent the

night, more than twenty years before, Bethel.—El-Bethel. He names the altar itself,

as he had also the altar at Shechem ( Genesis 33:20) and still further the place

surrounding the altar, and thus declared its consecration as a sanctuary. El, too, is

here in the genitive, and to be read of God; the place is not called God of Bethel, but

of the God of Bethel. He thus evidently connects this consecration with the earlier

revelation of God received at Bethel.[F�1]—Then Deborah died.—The nurse of

Rebekah had gone with her to Hebron, but how came she here? Delitzsch

conjectures that Rebekah had sent her, according to the promise ( Genesis 27:45), or

to her daughter-in-law and grandchildren, for their care; but we have ventured the

suggestion that Jacob took her with him upon his return from a visit to Hebron. She

found her peculiar home in Jacob’s house, and with his children after the death of

Rebekah. For other views see Knobel, who naturally prefers to find a difficulty even

here. It is a well-known method of exaggerating all the blanks in the Bible into

diversities and contradictions.—Allonbachuth.—Oak of weeping. Delitzsch

conjectures that perhaps Judges 4:5; 1 Samuel 16:3, refer to the same tree as a

monument, a conjecture which, however, the locality itself refutes.—And God

appeared unto Jacob.—The distinction between God spake and God appeared is

analogous to the distinction in the mode of revelation ( Genesis 12 Genesis 35:1;

Genesis 35:7). “He now appears to him,” Keil says, “by day in visible form: for the

darkness of that former time of anguish has now given way to the clear light of

salvation. The representation is incorrect, and is based upon the assumption, that

the night revelations are confined to times of trouble.—Again.—�ow, at his return

when the vow has been paid, as before in his migration, when the vow was

occasioned and made. But now Jehovah appears to him as his God, according to his

vow, then shall the Lord be my God. [When he came out of Padanaram.—This

explains the clause ( Genesis 35:6), which is in the land of Canaan. Bethel was the

last point in the laud of Canaan that was noticed in his flight from Esau. His arrival

at this point indicates that he has now returned to the land of Canaan. Murphy,

p427.—A. G.]—And blessed him.—So also Abraham was blessed repeatedly.—Thy

name is Jacob?—We read the phrase according to its connection with Genesis 32:27,

as a question. Then Jacob answered to the question “what is thy name? Jacob. Here

God resumes the thread again, thou art Jacob? But if any one is not willing to read

the words as a question, it still marks a progress. The name Israel was given to him

at Peniel, here it is sealed to him. Hence it is here connected with the Messianic

promise. [Murphy suggests also that the repetition of the name here implies a

decline in his spiritual life between Peniel and Bethel.—A. G.]—I am God

Almighty.—This self-applied title of God has the same significance here as it had in

the revelation of God for Abraham ( Genesis 17:1); there he revealed himself as the

miracle-working God, because he had promised Abraham a son; here, however,

because he promises to make from Jacob’s family a community [assembly.—A. G.]

of nations. [The kahal is significant as it refers to the ultimate complete fulfilment of

the promise in the true spiritual Israel.—A. G.][F�2] Knobel sees here only an

Elohistic statement of the fact which has already appeared of the new naming of

Jacob, which, too, he regards as a mere poetic fiction. According to this supposition,

Israel here cannot be warrior of God, but, perhaps, prince with God. Even Delitzsch

wavers between the assumption of an Elohistic redaction or revision, and the

apprehension and recognition of new elements, which, of course, favor the idea of a

new fact. To these new elements belong the libation, the drink-offering (probably of

wine), poured upon the stone anointed with oil, Jacob’s own reference to this

revelation of God at Bethel ( Genesis 48:3), and the circumstance that Hosea 12:5,

can only refer to this revelation. Under a closer observation of the development of

Jacob’s faith, there cannot be any question as to the confounding the theophany at

Peniel with a second theophany at Bethel. It must be observed, too, that henceforth

the patriarch is sometimes called Jacob, and sometimes Israel. [This is the first

mention of the drink-offering in the Bible.—A. G.]

BI 1-15, "God said unto Jacob, Arise, go up to Bethel, and dwell there

Jacob’s second journey to Bethel

I. IT WAS UNDERTAKEN AT THE CALL OF GOD.

II. IT WAS ACCOMPLISHED IN THE SPIRIT OF OBEDIENCE AND CONSECRATION.

III. IT WAS ACCOMPANIED BY THE DIVINE PROTECTION.

IV. IT WAS FOLLOWED BY INCREASED SPIRITUAL BLESSING.

1. The old promises were renewed.

2. He has increased knowledge of God.

3. His religious character is purified and raised. (T. H. Leale.)

The second journey of Jacob to Bethel

I. REFRESHING OF EARLY RECOLLECTIONS.

1. Respecting this pilgrimage to Bethel, observe, first, that it was done by Divine direction—“God said to Jacob, Arise, go up to Bethel.” Let us not imagine that a voice spoke articulately. There were simple modes of thinking in those days; men had not learnt to philosophize on their mental operations. They strongly felt an impulse within them. They knew that it was a higher one, and in the simple poetry of thought

they said, “God is speaking.” The voice that spoke to Jacob was the voice within him, the voice of conscience—the same voice that speaks to us.

2. Observe, secondly, Jacob’s preparation for this act of remembrance. He puts away the strange gods from his household.

3. The third thing we mark here is the consecration of the place (Gen_35:1). It is not in reference to God, but for a help to our own feelings that we consecrate certain spots of earth and buildings. There are sacred places, not sacred for their own sake, but sacred to us. Where we have loved and lost, where we have gained new light and life, the church where our forefathers worshipped, the place where we first knew God—these are by instinct hallowed. Hence we are told that God met Jacob in Bethel; not that He came down from another place, for He is everywhere, but that Jacob experienced a feeling of awe, a feeling that God was then specially near to him. In this meeting of Jacob with God, there are two facts to observe.

(1) The first is that since he was last at Bethel he had increased in the knowledge of God. He knew Him then only as God, now he knows Him as the God Almighty (Gen_35:11). This is but a type of our own life; our knowledge of God must always be progressive.

(2) Another thing we perceive, that in these twenty years there had been a growth in his personal religion. Once it had been but a selfish religion—he adopted a system of barter with God; if God will give me bread to eat and raiment to put on, then shall God be my God (chap. 29.). Now there is a higher step, it is gratitude; God has done it, and now God shall be his God (Gen_35:3)—a higher motive, but not the highest; he has yet to learn to serve Him, not in happiness, but in misery; to serve Him in trial, because He is God, and to learn to say simply and believingly, “Thy will be done.”

II. THE GATHERING OF HIS DISFORTUNES.

1. The first of these was one not so keenly felt—the death of Deborah, Rebekah’s nurse. He buried her at Bethel, under an oak (Gen_35:8), and the story gives us an interesting view of the ancient relation between master and servant.

2. But Jacob’s second blow was of a different kind—Rachel dies, his early and youthful passion, his beloved wife, the only one whom, with all his strength of affection, Jacob loved, and whose children were dearer for her sake to him than all the others. Even his father and fondly indulgent self-sacrificing mother he seems to have regarded with coldness. From this moment he becomes a mourner for the rest of his life; and yet we can see the infinite good of this. Jacob was a selfish, comfort-loving man; these sorrows drew him out of himself to think of something higher.

3. The last blow was the death of Isaac. (F. W. Robertson, M. A.)

Jacob’s return to Bethel

I. GOD REMINDS OF HIS BENEFACTIONS. “God, that appeared to thee,” &c.

1. An incident of the past brought to mind.

2. The place of future dwelling indicated.

3. Continual worship required for continued favours. The altar should not be absent

from the home.

II. THE BENEFACTOR’S WILL OBEYED (Gen_35:2-3).

1. An immediate response. “Then.”

2. A proposal for preparation. “Put away”—wrong thoughts, desires, purposes, practices.

3. A summons to Divine service. Self-devotion first, then concern for all whom we can influence.

III. THE BENEFACTOR’S GOODNESS ACKNOWLEDGED.

1. He declared God’s supremacy.

2. He owned God’s kindness.

3. He realized God’s presence. (M. Braithwaite.)

Lessons from the life of Jacob

I. EVERY SPIRITUAL HISTORY HAS ITS SPECIAL PLACES, WHERE MEMORY LOVES TO LINGER, AND WHERE SPIRITUAL POWER PERTAINS.

II. SPECIAL MERCIES DEMAND SPECIAL REMEMBRANCE.

III. THE TEXT MAY BE APPLIED TO A DEVOUT REMEMBRANCE OF THE TIME AND CIRCUMSTANCES OF OUR EARLY CHRISTIAN LIFE.

1. Diligence in searching the Scriptures.

2. Fervour of private prayer and devotion.

3. Careful cultivation of the public means of grace.

4. Ardour of Christian zeal and work. The strong man grows stronger by exercise, so the robust Christian is always an active one.

IV. BETHEL WAS THE SCENE OF “VOWS” WHICH HAD BEEN PARTIALLY NEGLECTED AND FORGOTTEN. Prosperity has turned more heads than Jacob’s.

V. “DWELL THERE.” A picture of a man of activity and business retiring to spend the leisure of age amidst the contemplations of religion and the memories of its power. (G. Deane, B. Sc.)

Jacob sent to Bethel

I. GOD’S COMMAND TO WORSHIP.

1. This intimates that God places man in the most favourable circumstances to obey His commandments.

2. It intimates the employment of man’s highest and noblest faculties.

3. It implies the necessity of having the consciousness of God’s presence.

4. It suggests the spirit of entire dependence upon God.

II. THE NECESSARY PREPARATION TO OBEY THIS COMMAND.

1. A willing heart.

2. A determination to have all obstacles removed.

3. A sincere love for the pure.

III. THE RESULT OF POSSESSING A WORSHIPPING SPIRIT.

1. A manifestation of Divine power.

2. Safety in the midst of foes. (Homilist.)

Forgetfulness of God’s goodness

I. HERE IS A REFERENCE TO JACOB’S PAST EXPERIENCE OF JEHOVAH’S KINDNESS. “The God that appeared to thee.”

1. His fleeing from the wrath of an enraged brother.

2. The manifestation of God to him as his Friend.

3. His consecration of himself to God.

II. HERE IS A CALL FOR GRATITUDE TO GOD FOR HIS PAST KINDNESS. “Arise, and go to Bethel.”

1. God was peculiarly kind to Jacob. He had given him more than he asked—two wives, ten children, and large possessions (chaps. 29., 30., 31.).

2. God had subdued the anger of his brother, even though Esau had kept it up twenty years.

3. Jacob returned to his own country, but forgot his vow. He settles down for eight years before he visits Bethel, and not then until visited by a domestic affliction, and God thereby reminded him of his neglected duties; then he and his household went up to Bethel, and paid his vows, and had a renewed instance of God’s favour.

III. HERE LEARN A LESSON OF GRATITUDE TO THE GOD OF ALL YOUR MERCIES. For this is recorded for that purpose.

1. How many mercies have you to be thankful for! Not only common, but special mercies.

2. Many a place has been a Bethel to the Christian’s soul.

3. Think of your vows and resolutions, and carry them out, and you will have renewed seasons of enjoyment, and fresh instances of the Divine favour. (The Evangelical Preacher.)

The forgotten vow

I. THE VOW MADE.

II. THE VOW FORGOTTEN. A common occurrence.

III. THE VOW CALLED TO REMEMBRANCE.

1. The Lord is never at a loss for means in order that His ends may be gained.

2. Mark the way in which He acts here.

(1) First a gentle hint—“Arise, go to Bethel.”

(2) Then the command, “and make there an altar.”

3. Has not the Lord brought your vows to your remembrance?

(1) Failure.

(2) Sickness.

(3) Conscience.

IV. THE VOW PAID.

Lessons

1. How soon the influences of the most impressive scenes may pass away.

2. God’s forbearance when the performing of the vow is so long delayed.

3. By acting rightly ourselves, we influence others.

4. Bethel was to Jacob the house of God, and he went there. So it is right for you, in a particular place and in a marked manner, to perform your vow. (A. F. Barfield.)

Jacob returning to Bethel

I. JACOB WAS NOW IN A MOURNFUL STATE OF MIND, AND YET A VERY COMMON ONE.

1. Forgotten mercies.

2. Forgotten vows.

II. Let us look now at THE COMMAND GIVEN TO JACOB IN HIS FORGETFULNESS.

1. The Lord remembers our promises and vows.

2. The Lord often reminds His people of their forgotten mercies and vows. He did so in this case again and again.

III. We come now to our third point—THE OBEDIENCE THE PATRIARCH RENDERED TO THE DIVINE COMMAND.

1. Here is something to surprise us. There were strange gods, we find, in the house of Jacob at this time; yes, idols in the house of almost the only man in the world who worshipped the true God; and he knew they were there, and tolerated them. Well may we ask, how was this? We must go back for an answer. The Rachel whom he so tenderly loved, and for whom he had so patiently waited and laboured, was an amiable and affectionate woman; but she wanted one thing, and that one thing was a decided love for the Lord God of Israel. She had been brought up in an idolatrous country, and she herself was half an idolater. Accordingly, when he married her, he introduced a worshipper of false gods into his house; she had her secret idols, and she brought them with her. Here began, perhaps, Jacob’s own forgetfulness of God, and here undoubtedly began much of the ungodliness and wretchedness of his children. Shall I say that we may learn here the vast importance of the connections which we form in the days of our youth? that there is a loud warning given here to the pious young never to let their affections wind round one who does not plainly

and decidedly love the Lord? to let the heart break rather than give the heart to an idolater? I had rather speak to men like this patriarch, men who have households, children, and servants. I would say to them, Dear brethren, look through your houses” and ask, “Are there no idols here? Is there nothing here that takes God’s place in our hearts or our children’s? Is there nothing here that is opposed to God’s will and law, and tends to God’s dishonour?” Bad books, bad company, dangerous amusements, practices which the world does not condemn nor even some of those who profess to live above the world, but such as will not bear the trial of Scripture for one moment, such as you would see the evil of in a moment did they not in some way or other fall in with your taste or interest—these are all idols; these will lead to irreligion and ungodliness in your houses: these will bring down on you God’s displeasure and judgments. Mischief will rise up in your families from these things, and through your families God will smite you for them.

2. There is something also here to instruct us. It is the promptitude and decision of the patriarch’s obedience. (J. Bradley, M. A.)

A call to religious observances

I. JACOB CALLED TO SERIOUS CONSIDERATION. Bethel was forgotten. How often is it forgotten by us! Time wears out the impressions of mercies received. Afflictions come upon us, public calamities, and the approach even of pestilence; we are alarmed and distracted, but we never think of our vow, and of raising our altar, and beginning a thorough, speedy downright conversion to God as the God of mercies. Brethren, we should often turn back the book of our lives. We are fond of reading many books, but no book would be so profitable as the book of our past history.

II. THE PROMPT OBEDIENCE TO THE DIVINE ADMONITION WHICH JACOB RENDERED. The pious man, the conscientious master of a house, loses no time when Providence concurs with his own conviction of duty, in rousing him to religion, and in reminding him of his past neglects and family derelictions; and, therefore, we find Jacob addressing his household, and all that were with him, thus: “Put away the strange gods,” &c.

1. Jacob addresses his household as one who well knew that he was answerable to God for it.

2. He exhorts them to put away the strange gods that were among them. Alas! idols will enter the best family, in spite of Jacob, because they are the creatures of the human heart, and they regard not Jacob’s prohibition. Therefore, when providences are moving, when conscience is awakened, when every heart trembles, then Jacob must say to his family—and every head of a family, every master, every parent, must say unto his household—“Put away the strange gods that are among you.” For whatever takesthe place in our heart of the Lord God, is a strange god and an idol; whatever takes the place of God’s name is an idol; whatever takes the place of God’s revelation, God’s truth, is an idol. A strange god! “Covetousness, which is idolatry.” A strange god! The world is the strange god of the worldly-minded. Talents, beauty of person, dress, pleasure, are the strange gods of the young.

3. But besides putting away their strange gods, Jacob called his family to purity of heart. “Be clean, and change your garments.”

4. Family prayer. The preceding led up to this.

(1) Scriptural exhortations to this duty.

(2) But, further, family prayer comes under the promise, “Where two or three are met together in My name, there am I in the midst of them.”

(3) The third argument is, the example of the saints in every age.

(4) But the fourth argument is, that family prayer, like social, rests on the nature of man. We are destined to live in society, and are bound together by mutual wants and sympathies; and, therefore, man’s religion, like his nature, must be social.

(5) Once more, the duties of the head of a household towards his family cannot be discharged without its observance. You wish to train up your children in the fear of the Lord; but is it possible to do so while you neglect to afford them an example of what you wish them to practice. (D. Wilson, M. A.)

At Bethel again

I. THY ADMONITION FROM GOD. How common a fault it is, to put off some religions duty to what we think a more convenient season! Then, oftentimes, God reminds us by some affliction—some loss—some calamity—of our want of earnestness, and bids us do what we had long left undone in His service.

II. THE PURIFICATION OF JACOB’S HOUSEHOLD.

1. The strange gods were to be given up and put away.

2. They were, moreover, to cleanse themselves and to change their clothes. Outward signs of inward consecration and cleansing.

III. THE FULFILMENT OF JACOB’S VOW.

IV. THE RENEWAL OF GOD’S PROMISE.

1. God reminds Jacob of his recent change of name.

2. God reminds Jacob of His own Almighty power.

3. God renews the Abrahamic promise in its threefold form of—

(1). An on reaching blessing;

(2) A promised numerous seed;

(3)A promised possession of the land. (W. S. Smith, B. D.)

Family reformation; or, Jacob’s second visit to Bethel

There are critical times in mast families; times when much decision of character will be needed on the part of the father to guide things aright. Even the heathen outside began to smell the ill savour of Jacob’s disorganized family, and the one alternative was—mend or end. If you notice, Jacob himself was in a bad way. His business was to remain in Canaan a mere sojourner, dwelling in tents, not one of the people, but moving about among them, testifying that he looked for “a city that hath foundations, whose builder and maker is God.” He expected to inherit the land, but, for the time being, he was to be a stranger and a sojourner, as his fathers Abraham and Isaac had been. Yet at Succoth

we read that he built booths—scarcely houses, I suppose, but more than tents. It was a compromise, and a compromise is often worse than a direct and overt disobedience of command. He dares not erect a house, but he builds a booth and thus shows his desire for a settled life; and though it is not ours to judge the purchase of land at Shechem, still it looks in the same direction. Jacob is endeavouring to find a resting-place where Abraham and Isaac had none. I will not speak too positively, but the patriarch’s acts look as if he desired to find a house for himself, where he might rest and be on familiar terms with the inhabitants of the land. Now the Lord his God would not have it so. Children of God cannot mix with the world without mischief. The world does hurt to us and we to it when once be begin to be of the world and like it. It is an ill-assorted match. Fire and water were never meant to be blended. The seed of the woman must not mix with the seed of the serpent. A stand must be made. Something behoves to be done, and Jacob must do it. The Lord comes in, and He speaks with Jacob, and since the good man’s heart was sound towards God’s statutes, the Lord had only to speak to him and he obeyed. He was pulled up short, and made to look at things, and set his house in order, and he did so with that resolution of character which comes out in Jacob when he is brought into a strait, but which at other times is not perceptible.

I. First, then, WHAT WAS TO BE DONE?

1. The first thing to do was to make a decided move. God said to Jacob, “Arise, go up to Bethel, and dwell there.” You must hasten away from Shechem, with its fertile plains, and make a mountain journey up to Bethel, and dwell there. You have been long enough near these Shechemites; mischief has come from your being so intimate with the world. You must cut a trench between yourselves and the associations you have formed, and you must go up to Bethel and remain there awhile. Every now and then we shall find it necessary to say to ourselves and to our family, “We must come out from among worldlings, we must be separate. We are forming connections which are injurious to us, and we must snap the deceitful bonds.”

2. Now they must revive old memories. “Go up to Bethel, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother.” A revival of old memories is often most useful to us, especially to revive the memory of our conversion. Then you must come back to your first hours of communion. Where you lost your joy you will find it, for it remains where you left it. Then go back mourning and sighing to Bethel, and pray that the old feelings may be revived in you.

3. But now, again, Jacob must keep an old vow. I do not quite remember how many years old that vow was, but I suppose some thirty or so; yet he had not kept it. Be very slow to make vows, brethren—very slow. They should be but very seldom presented, because all that you can do for God you are bound to do as it is; and a vow is often a superfluity of superstition. But if the vow be made, let it not wait beyond its time, and complain of thee to thy God. An old and forgotten vow will rot and breed most solemn discomfort to thy heart; at first it will gnaw at thy conscience, and if thy conscience at last grows hardened to it, others of thy powers will suffer the same petrifying process. Moreover, a vow forgotten will bring chastisement on thee, and perhaps the rod will fall upon thy family.

4. It appeared to Jacob, next, that if he was to fulfil his vow, it was necessary to reform his whole house; for he could not serve the Lord and worship other gods. He said to all that were with him—to his sons first, and then to his hired servants and the rest—“Put away the strange gods that are among you.” Yes, it must come to that. If I am to get back to my old position with God I must break my idols. And then next

he said, “Be clean.” There was to be, I suppose, a general washing, indicative of purgation of character by going to God with repentance and seeking forgiveness. Jacob also said, “Change your garments.” This was symbolic of an entire renewal of life, though I fear me they were not all renewed. At any rate this is what was symbolized by “Change your garments.” Alas, it is easier to say this to our families than it is to get them to do it. And do we wonder? Since it is so much easier for ourselves to say than it is for ourselves to do. Yet, beloved, if your walk is to be close with God, if you are to commune with the God of Bethel, you must be cleansed.

5. Well, then, the next and last thing which they were to do was to celebrate special worship. “Let us arise, and go up to Bethel, and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went.” When we get wrong and feel that there must be a decided change, we must set apart special times of devotion. Family prayer is the nutriment of family piety, and woe to those who allow it to cease. I read the other day of parents who said they could not have family prayer, and one asked this question: “If you knew that your children would be sick through the neglect of family prayer, would you not have it? If one child was smitten down with fever each morning that you neglected prayer, how then?” Oh, then they would have it. “And if there was a law that you should be fined five shillings if you did not meet for prayer, would you find time for it?” Yes. “And if there were five pounds given to all who had family prayer, would you not by some means arrange to have it?” Yes. And so the inquirer went on with many questions, and wound up with this: “Then it is but an idle excuse when you, who profess to be servants of God, say that you have no time or opportunity for family prayer!” Should idle excuses rob God of His worship and our families of a blessing? Begin to pray in your families, and especially if things have gone wrong get them right by drawing near to God more distinctly.

II. And now I come to my second point—WHAT HAPPENED IN THE DOING OF IT? Well, several things happened, and one or two of those were rather surprising.

1. The first was that all heartily entered into the reforming work. I am sure they did, because the fourth verse says, “They gave unto Jacob all the strange gods which were in their hands”—all of them—“and all their earrings which were in their ears.” He had not said anything about their earrings. Was there any hurt in their earrings? For a woman to wear an earring is not such a dreadful thing, is it? Perhaps not, but I suppose that these earrings were charms, and that they were used in certain incantations, and heathenish customs. Now, as soon as Jacob speaks they all give up their idols and their earrings. I like this. It is a blessed thing when a man of God takes a stand, and speaks, and finds that his family are all ready to follow. Perhaps it was the fear that was upon them just then, the fear of the nations round about which made them so obedient. I am not sure it was a work of grace; but still, as far as outward appearance went, there was a willing giving up of all that could have grieved the Lord. And you will sometimes be pleased, Christian friends, when things get wrong and you determine to set them right, to see how others will yield to your determination. You ought to take courage from this.

2. Another circumstance happened, namely, that protection was afforded him, immediate and complete. “They journeyed: and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob.” “When a man’s ways please the Lord, He maketh even his enemies to be at peace with him”; and now that Jacob has determined to set things right he walks unharmed. You do not know how much of personal trouble which you are now bearing will vanish as

soon as you determine to stand out for God. You do not know how much of family difficulty that now covers you with dread will vanish when you yourself have feared the Lord, and have come forth decidedly and determinedly to do the right.

3. In the next place the vow was performed. They came to Bethel, and I can almost picture the grateful delight of Jacob as he looked upon those great stones among which he had lain him down to sleep, a lonely man. He thought of the past, rejoiced in the present, and hoped for the future, for now he had come to be with God and to draw near to Him.

4. But what else happened? Why, now there came a death and a funeral. Deborah, Rebekah’s nurse, died. Her name means a bee. And we have had old nurses ourselves, have we not, who have been like busy bees in our household. The good nurse died when they seemed to want her most, but it was better for her to die then than that she should have departed when Dinah’s shame and Simeon’s crime had made the household dark. It was better that she should live to see them purged from idols and on the road to her old master Isaac, for then she would feel as if she could say, “Now lettest Thou Thy servant depart in peace, according to Thy word: for mine eyes have seen Thy salvation.” The moral of the incident is that the Lord may heat the fire all the more when He sees the refining process going on, and we must receive the further trial as a token of love and not of anger if He smites us heavily when we are honestly endeavouring to seek His face.

III. Now we close with the third head, namely, WHAT FOLLOWED THEREON. All this putting away of idols and going to Bethel—did anything come of it? Yes.

1. First, there was a new appearance of God. Read the ninth verse. “And God appeared unto Jacob again, when he came out of Padan-aram, and blessed him”: this was a new appearance of God. It is worth while to have been purged and cleansed, and to have done anything to be favoured with one of those Divine visits in which we almost cry with Paul, “Whether in the body or out of the body I cannot tell: God knoweth.” A clear view of God in Christ Jesus and a vivid sense of Jesus’ love is a sweet reward for broken idols and Bethel reformations.

2. The next thing that came of it was a confirmation to Jacob of his title of prince, which conferred a dignity on the whole family. For a father to be a prince ennobles all the clan. God now puts upon them another dignity and nobility which they had not known before, for a holy people are a noble people. You that live in God’s presence are in the peerage of the skies. Such honour have all the saints who follow the Lord fully. God help us to keep close to Jesus, and enjoy daily communion with Him.

3. And then, next, there was given to Jacob and his family a vast promise, which was, in some degree, an enlargement of a promise made to Isaac and to Abraham before. “I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins.” I do not remember anything said to Abraham about a company of nations, or about kings coming out of his loins, but out of the loins of Israel, a prince, princes may come. God puts upon His promise a certain freshness of vastness and infinity now that Jacob has drawn near to Him. Brethren, God will give us no new promise, but He will make the old promises look wondrously new. He will enlarge our vision so that we shall see what we never saw before. Have you ever had a painting which hung neglected in, some back room? Did it one day strike you that you would have it framed and brought into a good light? When you saw it properly hung on the wall did you not exclaim, “Dear me! I never

noticed that picture before. How wonderfully it has come out”? And many and many a promise in God’s Word will never be noticed by you till it is set in a new frame of experience. Then, when it is hung up before you, you will be lost in admiration of it.

4. I will not detain you except to say that you may also expect very familiar communion. Notice the thirteenth verse, “God went up from him in the place where He talked with him.” Talked with him! Talked with him! It is such a familiar word. God talking with man. We say “conversing” when we are speaking in a dignified manner; but “talking!” Oh that blessed condescension of God when He speaks to us in the familiar tones of His great love in Christ Jesus. There is a way of converse with God which no tongue can explain: they only know it who have enjoyed it. (C. H.Spurgeon.)

The revival

1. Observe, a season of prosperity is too frequently a season of religious decline. The religion of the Gospel, though it is a scheme of mercy, is a system of discipline. An undisturbed enjoyment of the goods of this world has, at the best, a sensualizing tendency. Now it is in these circumstances of repose—of gradual yielding to allowed indulgence—of lethargic sinking into spiritual self-complacency and inactivity, that men are apt to forget the vows of their distress, and, even within the sphere of their own influence and authority, to suffer sin around them without marking it with that holy indignation with which, at one time, it would have been reprobated and discountenanced. Without meaning to justify any thing decidedly wrong, the declining Christian, from the consciousness of his own listless and unprosperous state, and from a false application of the very principle of justice, deals more leniently with the faults of those around him than he would have done formerly, and remains silent when he ought to administer reproof. In the midst of comforts and indulgence we lose something of that holy jealousy, circumspection and activity, to which the heavy pressure of affliction and temptation had given birth.

2. But observe that God will not suffer His people to sink habitually into this state of spiritual sloth. He will, in His own time, deal strictly and retributively with the true Israel. We see this in the case of Jacob. Painful and humiliating as was the visitation to which he was exposed, yet the whole evil might easily be traced to one source. The disgrace of his daughter, the fraud and cruelty of his sons, the dishonour and danger of his whole family, and the stain brought upon the cause of God and truth, might be all fairly attributed to his incautious sojourning among an unenlightened and careless people, at a time when he should have hastened to Bethel for the performance of his vow. The more we are enabled to look into the history of individual Christians, the more we shall find that their respected afflictions are especially calculated to correct the prevailing evil of their characters; and that they may be traced to close connection with some of their prominent moral defects. The naturally proud man is frequently touched in the very core of his pride. The covetous man is often annoyed by worldly anxieties and losses. Still even the afflictions which are permitted to arise out of a Christian’s errors have a merciful intention. Their specific object is the more ample sanctification of his soul and body. They are to work out for him “the peaceable fruits of righteousness.”

3. But observe, that when God really calls a man to a review, and a cleansing of his ways, He makes him serious and in earnest. Any attempts at reformation which originate in merely human effort, are in their extent partial, and in their duration

transitory. And it is indeed a beautiful sight when we see the soul of a sincere Christian thoroughly awakened by the dispensations of providence, and by the quickening power of the Spirit of grace, to renewed devotion and activity for God. When the command comes with power into the soul, “Arise, and go up to Bethel,” then there is no more parleying, delaying, or excuse. The same spirit is shown in the conduct of Jacob. He appears at once to have been roused to aim strenuously at the revival of religion both in himself and his family; and he addresses himself without delay to the confession of his neglect, to the performance of his duty, and to a close inspection into the state of his household, that they also, in whatsoever thing they had sinned against the Lord, should be thoroughly reformed and corrected. Such a work of revival is the work of God; and wherever it occurs, it will be marked by certain characteristics which cannot easily be mistaken; for they savour too strongly of that heaven from whence alone grace and holiness flow, to be fairly attributed to any other source. The call of God to renewed devotion produces a sincere surrender of all idolatrous attachments, either to the things or the persons of this world. “Put away your strange gods. And they gave unto Jacob all the strange gods that were in their hand, and all their earrings which were in their ears, and Jacob hid them in the oak which was Shechem.” The call of God produces a cessation from all impurity of the flesh and of the spirit. The reviving call of God will appear in an honest endeavour to repair those breaches which negligence has made, and to remedy by greater effort the evil of time wasted, opportunities lost, evil habits acquired and strengthened, and vows unpaid. “Let us arise, and go up to Bethel, and I will make there an altar unto God, who answered me in the day of my distress.” The call of God to a revival of religion will appear in a renewed and faithful application, in the means of grace, to God, as a reconciled and covenant God; and this one of the most prominent features—one of the most satisfactory indications of a sincere revival of religious hope and devotion. Again; a sincere revival of religious influence in the heart leads to renewed endeavours to produce a gracious change in those connections over whom we have any influence. It is not sufficient to a gracious spirit to serve God alone. If we feel His love, and value His salvation, we shall be anxious for others—both for the honour of God, and for their eternal welfare. The unfailing mercy of the Lord extended yet farther; for we observe that when the humbled and penitent patriarch presented himself at last at Bethel, and built his promised altar there, “God appeared unto him again,” in unchanging faithfulness and grace, “and blessed him, and renewed with him there His covenant and His promise.” The subject addresses itself especially to one class of hearers—to those who, by experience, can sympathize with Jacob in this part of his history. It speaks to those who have “felt the powers of the world to come, and tasted of the heavenly gift.” (E Craig.)

2 So Jacob said to his household and to all who

were with him, “Get rid of the foreign gods you

have with you, and purify yourselves and change

your clothes.

CLARKE, "Put away the strange gods - elohey�hannechar, the gods of אלהי�הנכרthe foreigners, which were among them. Jacob’s servants were all Syrians, and no doubt were addicted less or more to idolatry and superstition. These gods might belong to them, or, as some have conjectured, they were the teraphim which Rachel stole; but these have already been supposed to be astrological tables, or something of this kind, called by Laban his gods, because by them he supposed he could predict future events, and that they referred to certain astral and planetary intelligences, by whose influences sublunary things were regulated. But it is more natural to suppose that these gods found now in Jacob’s family were images of silver, gold, or curious workmanship, which were found among the spoils of the city of Shechem. Lest these should become incitements to idolatry, Jacob orders them to be put away.

Be clean, and change your garments - Personal or outward purification, as emblematical of the sanctification of the soul, has been in use among all the true worshippers of God from the beginning of the world. In many cases the law of Moses more solemnly enjoined rites and ceremonies which had been in use from the earliest ages. “A Hindoo considers those clothes defiled in which he has been employed in business, and always changes them before eating and worship.” - Ward.

GILL, "Then Jacob said unto his household,.... His wives and children:

and to all that were with him; his menservants and maidservants, and such as remained with him of the captives of Shechem, who might choose to continue with him:

put away the strange gods that are among you; meaning not the teraphim or images of Laban's, which Rachel had stolen from him; for it can hardly be thought that these should be retained so many years in Jacob's family, and used in an idolatrous manner; but rather such as might be among the Canaanitish servants that had been lately taken into Jacob's service, or that were among the captives of Shechem, or taken along with the spoil of that city; and so the Targum of Jonathan calls them the idols of the people, which they brought from the idols' temple at Shechem; and the words may be rendered, "the gods of the strangers" (s), that is, of the Shechemites, who were Heathens and aliens, strangers to the true God, the knowledge and worship of him:

and be clean; either by abstaining from their wives, as some interpret it, from Exo_19:10; or rather by washing their bodies, as Aben Ezra gives the sense of it; their hands were full of the blood of the Shechemites, and needed to be washed and purified, as the

Targum of Jonathan has it, from the pollutions of the slain, before they went to Bethel, the house of God; and these outward ablutions and purifications were significative of inward cleansing by the grace of God, and of outward reformation of life and manners; see Isa_1:15,

and change your garments: which might be stained with blood, and therefore not fit to appear in before God, or were old and worn out, or sordid apparel: changing and washing of garments were also emblems of renewing of the mind, and cleansing of the soul, and of the change of heart and life, as well as of pleasure, delight, and cheerfulness in appearing before God.

HAWKER, "And! think it more than probable also, that the LORD in tender mercy, had visited the Patriarch with afflictions to call his vows to remembrance. Rev_3:19. It should seem by this address of Jacob to his household that he considered his visitations in this light: Isa_1:16-18. How sweetly the apostle converts such puttings away, into a gospel sense! 1Pe_3:21-22. But, Reader! is it not strange that Jacob, the highly favoured, highly blessed Jacob, should suffer strange gods in his family? Alas! what is man in his greatest attainments! Precious Redeemer, how increasingly dear becomes the recollection of thy salvation at every renewed instance we feel in ourselves, or are called upon to behold in others, of human corruption!

HE�RY, " Jacob commands his household to prepare for this solemnity; not only for the journey and remove, but for the religious services that were to be performed, Gen_35:2, Gen_35:3. Note, 1. Before solemn ordinances, there must be solemn preparation. Wash you, make you clean, and then come, and let us reason together, Isa_1:16-18. 2. Masters of families should use their authority for the promoting of religion in their families. Not only we, but our houses also, should serve the Lord, Jos_24:15. Observe the commands he gives his household, like Abraham, Gen_18:19. (1.) They must put away the strange gods. Strange gods in Jacob's family! Strange things indeed! Could such a family, that was taught the good knowledge of the Lord, admit them? Could such a master, to whom God had appeared twice, and oftener, connive at them? Doubtless this was his infirmity. Note, Those that are good themselves cannot always have those about them so good as they should be. In those families where there is a face of religion, and an altar to God, yet many times there is much amiss, and more strange gods than

one would suspect. In Jacob's family, Rachel had her îäôøú, which, it is to be feared, she secretly made some superstitious use of. The captives of Shechem brought their gods along with them, and perhaps Jacob's sons took some with the plunder. However they came by them, now they must put them away. (2.) They must be clean, and change their garments; they must observe a due decorum, and make the best appearance they could. Simeon and Levi had their hands full of blood, it concerned them particularly to wash, and to put off their garments that were so stained. These were but ceremonies, signifying the purification and change of the heart. What are clean clothes, and new clothes, without a clean heart, and a new heart? Dr. Lightfoot, by their being clean, or washingthemselves, understands Jacob's admission of the proselytes of Shechem and Syria into his religion by baptism, because circumcision had become odious. 3. They must go with him to Bethel, Gen_35:3. Note, Masters of families, when they go up to the house of

God, should bring their families with them.

JAMISO�, "Then Jacob said unto his household ... Put away the strange gods that are among you—Hebrew, “gods of the stranger,” of foreign nations. Jacob had brought, in his service, a number of Mesopotamian retainers, who were addicted to superstitious practices; and there is some reason to fear that the same high testimony as to the religious superintendence of his household could not have been borne of him as was done of Abraham (Gen_18:19). He might have been too negligent hitherto in winking at these evils in his servants; or, perhaps, it was not till his arrival in Canaan, that he had learnt, for the first time, that one nearer and dearer to him was secretly infected with the same corruption (Gen_31:34). Be that as it may, he resolved on an immediate and thorough reformation of his household; and in commanding them to put away the strange gods, he added,

be clean, and change your garments— as if some defilement, from contact with idolatry, should still remain about them. In the law of Moses, many ceremonial purifications were ordained and observed by persons who had contracted certain defilements, and without the observance of which, they were reckoned unclean and unfit to join in the social worship of God. These bodily purifications were purely figurative; and as sacrifices were offered before the law, so also were external purifications, as appears from the words of Jacob; hence it would seem that types and symbols were used from the fall of man, representing and teaching the two great doctrines of revealed truth - namely, the atonement of Christ and the sanctification of our nature.

CALVI�, "2.Then Jacob said unto his household. The prompt obedience of Jacob is

here described. For when he heard the voice of God, he neither doubted nor

disputed with himself respecting what was necessary to be done: but, as he was

commanded, he quickly prepared himself for his journey. But to show that he

obeyed God, he not only collected his goods, but also purified his house from idols.

For if we desire that God should be propitious to us, all hindrances are to be

removed, which in any way separate him from us. Hence also we perceive to what

point the theft of Rachel tended. For, (as we have said,) she neither wished to draw

her father away from superstition, but rather followed him in his fault; nor did she

keep this poison to herself, but spread it through the whole family. Thus was that

sacred house infected with the worst contagion. Whence also it appears, how great is

the propensity of mankind to impious and vicious worship; since the domestics of

Jacob, to whom the pure religion had been handed down, thus eagerly laid hold on

the idols offered to them. And Jacob was not entirely ignorant of the evil: but it is

probable that he was so far under the influence of his wife, that, by connivance, he

silently cherished this plague of his family. And truly, in one word, he convicts and

condemns both himself and the rest, by calling idols “strange gods.” For whence

arose the distinction here made, unless from his knowing that he ought to be

devoted to one God only? For there is a tacit comparison between the God of

Abraham and all other gods which the world had wickedly invented for itself: not

because it was in the power of Abraham to determine who should be the true God:

but because God had manifested himself to Abraham, he also wished to assume His

name. Jacob therefore confesses his own negligence, in having admitted to his house

idols, against which the door had been closed by God. For wherever the knowledge

of the true God shines, it is necessary to drive far away whatever men fabricate to

themselves which is contrary to the true knowledge of him. But whereas Jacob had

been lulled to sleep either by the blandishments of his wife, or had neglected to do

his duty, through the carelessness of the flesh, he is now aroused by the fear of

danger, to become more earnest in the pure worship of God. If this happened to the

holy patriarch, how much more ought carnal security to be dreaded by us, in the

season of prosperity? If, however, at any time such torpor and neglect shall have

stolen upon us, may the paternal chastisement of God excite and stimulate us

diligently to purge ourselves from whatever faults we, by our negligence, may have

contracted. The infinite goodness of God is here conspicuous; seeing that he still

deigned to regard the house of Jacob, though polluted with idols, as his sanctuary.

For although Jacob mingled with idolaters, and even his wife, — a patroness of

idolatry, — slept in his bosom, his sacrifices were always acceptable to God. Yet this

great benignity of God in granting pardon, neither lessens the fault of the holy man,

nor ought to be used by us as an occasion for negligence. For though Jacob did not

approve of these superstitions, yet it was not owing to him that the pure worship of

God was not gradually subverted. For the corruption which originated with Rachel

was now beginning to spread more widely. And the example of all ages teaches the

same thing. For scarcely ever does the truth of God so prevail among men, however

strenuously pious teachers may labor in maintaining it, but that some superstitions

will remain among the common people. If dissimulation be added to them, the

mischief soon creeps onward, until it takes possession of the whole body. By being

thus cherished, the mass of superstitions which at this day pervades the Papacy, has

gained its influence. Wherefore we must boldly resist those beginnings of evil, lest

the true religion should be injured by the sloth and silence of the pastors.

And be clean, and change your garments. This is an exhortation to the external

profession of penitence. For Jacob wishes that his domestics, who before had

polluted themselves, should testify their renewed purification by a change of

garments. With the same design and end, the people, after they had made the golden

calves, were commanded by Moses to put off their ornaments. Only in that instance

a different method was observed; namely, that the people having laid aside their

ornaments, simply confessed their guilt by mournful and mean apparel: but in the

house of Jacob the garments were changed, in order that they who had been defiled

might come forth as new men: yet the end (as I have said) was the same, that by this

external rite, idolaters might learn how great was the atrocity of their wickedness.

For although, repentance is an inward virtue, and has its seat in the heart, yet this

ceremony was by no means superfluous; for we know how little disposed men are to

be displeased with themselves on account of their sins, unless they are pierced with

many goads. Again, the glory of God is also concerned in this, that men should not

only inwardly reflect upon their guilt, but at the same time openly declare it. This

then is the sum; although God had given no express command concerning the

purifying of his house, yet because he had commanded an altar to be raised, Jacob,

in order that he might yield pure obedience to God, took care that all impediments

should be removed; and he did this when necessity compelled him to seek help from

God.

COKE, "Genesis 35:2. Put away the strange gods— Heb. the gods of the strangers]

i.e.. of the Shechemites, or others, who had joined themselves to his family; from

which, being resolved to make a total reform, and to establish the worship of

Jehovah only, Jacob orders every object of false worship to be removed, every idol

and every thing dedicated to idolatry, Genesis 35:4.

Be clean, and change your garments, &c.— Be clean, by washing yourselves with

water, emblem of the internal purification of the soul, Hebrews 10:22 and change

your garments, in token of your putting off all unholy affections, and being clothed

with the becoming ornaments of the soul. Hence it is very evident, that the rite of

purification was in use before the law of Moses. See Exodus 19:14. It was practised

among the AEgyptians, according to Herodotus, lib. i. c. 37 and has been used as a

symbolical rite among almost all nations. See Le Clerc on the place.

BE�SO�, "Genesis 35:2. Put away the strange gods that are among you — This is

evidently a mistranslation; the Hebrew אלהי הנכר means, not the strange gods that

are among you, but the gods of the stranger that is among you, alluding probably to

the captive Shechemite women, who now made a part of his household, or to other

Gentiles who had joined themselves to his family, and who might secretly worship

idols. Thus, like a good man, and a good master of a family, he takes care not only

for himself, but for all his family, to keep them from the exercise of a false religion,

and to engage them, as far as he could, in the profession and practice of the true.

And be clean — Cleanse yourselves by outward and ritual washing, (compare

Exodus 19:10-14,) which even then was in use, and was considered as an emblem of

cleansing the soul, by repentance, from all those impure lusts and vile affections,

whereby a man becomes polluted in the sight of God. This, no doubt, Jacob had

chiefly in view; namely, that they should cleanse their hands from blood, and from

their late detestable cruelty, and purify their hearts from those evil dispositions

which had given birth to such abominable wickedness, that they might be fit to

approach God in his worship. And change your garments — In token of your

changing your minds and manners.

ELLICOTT, "(2) Strange gods.—Besides Rachel’s teraphim, many, probably, of the

persons acquired by Jacob at Haran were idolaters, and had brought their gods

with them. Besides these, the numerous men and women who formed the”tafs” of

the Shechemites were certainly worshippers of false deities. The object, then, of this

reformation was not merely to raise Jacob’s own family to a higher spiritual state,

but also to initiate the many heathen belonging to their households into the true

religion. Outward rites of purification and changes of garment were to accompany

the religious teaching given, because of their symbolical value; and we can well

believe that much deep and earnest religious feeling would be evoked by the

solemnities which accompanied this drawing near of the whole tribe to God. This

reformation is also interesting as being the first of a long series of such acts

constantly recurring in the history of Israel; and especially it is parallel to the

sanctification of the people at Sinai. There, also, there was the initiation not merely

of the lineal Israel, but also of the mixed multitude, into the true religion—for

Jacob’s family had then grown into a nation; and there, also, symbolical washings

were enjoined (Exodus 19:10-14). These subsequently were still practised under the

Law, and grew into the baptism by which we are now admitted into the Church of

Christ.

PETT, "Verse 2-3

‘Then Jacob said to his household, and to all who were with him, “Put away the

strange gods which are among you, and purify yourselves and change your clothing.

And let us rise and go to Bethel, and I will make there an altar to God who

answered me in the day of my distress and was with me in the way in which I went.”

Jacob is aware of the solemnity of this moment. He is travelling back to where he

had seen Heaven and earth meet, where he had made a solemn covenant with God, a

place he could never forget. And this causes him to take a new look at the family

tribe. The distinction between ‘his household’ and ‘those who were with him’ is

interesting. His household, which would be those with whom he left Paddan-aram,

would include his servants and retainers and would be quite large, but clearly

others have joined up with them resulting in an even larger group, including the

remnants of Shechem.

But this solemn moment must be prepared for. All is not well. Many are secretly

worshipping strange gods, superstition is rife, loyalty to Yahweh is in abeyance.

These strange gods may indeed include the teraphim stolen by Rachel which she

may have begun to worship, although she may well have been doing so only in secret

without Jacob’s knowledge. But they cannot go to that sacred place with these

abominations (the name later given to idols). There can be no idols in Beth-el. There

must be a new dedication.

So they are to put away these gods (it is not enough to stop heeding them, they must

be got rid of). Then they are to ritually purify themselves, including changing their

clothes, in preparation for the journey to Bethel. We have no hint of the method of

ritual purification but it may well have included ritual washing and a period of

abstinence from sexual activity, removing the ‘earthiness’ so that they can be fit to

approach Bethel and God. The washing is to remove ‘earthiness’. The re-clothing

suggests a presentation of themselves before God having rid themselves of the past

(such semi-nomadic men did not regularly wash or change their clothing. Indeed the

passion for cleanliness is a modern virtue). All would be aware that this was a life-

changing moment.

As they did, it is good for us too to take time to re-examine our lives and rid

ourselves of those things that have begun to hinder our walk with God. Then we too

may have deeper experience of God.

The final purpose is to go to Bethel, where the God Who has continually watched

over him had appeared to him, as they would all know, and to build an altar where

he had erected the pillar. Shechem no longer holds a welcome for them so that a new

sanctuary is required. And Jacob recognises that this is a call to return back to what

Yahweh had intended for him from birth as previously confirmed at Bethel.

HAWKER, "And! think it more than probable also, that the LORD in tender

mercy, had visited the Patriarch with afflictions to call his vows to remembrance.

Revelation 3:19. It should seem by this address of Jacob to his household that he

considered his visitations in this light: Isaiah 1:16-18. How sweetly the apostle

converts such puttings away, into a gospel sense! 1 Peter 3:21-22. But, Reader! is it

not strange that Jacob, the highly favoured, highly blessed Jacob, should suffer

strange gods in his family? Alas! what is man in his greatest attainments! Precious

Redeemer, how increasingly dear becomes the recollection of thy salvation at every

renewed instance we feel in ourselves, or are called upon to behold in others, of

human corruption!

WHEDO�, "2. Jacob said unto his household — And not to his own immediate

family of wives, concubines, and children only; but to all that were with him;

servants and helpers of every class and grade. The voice of God inspired him to

sudden and resolute action in stopping at once the tampering with idolatry, which

had gone too far in his house. Three things he now commands:

Put away the strange gods — The teraphim, which Rachel had superstitiously stolen

and carried with her from her father’s house, (Genesis 31:19,) and similar images

and charms in possession of other members of the household. Among the spoils of

Shechem may also have been idolatrous images.

Be clean — Rather, cleanse yourselves. This was doubtless to be done by ceremonial

ablutions, but of what particular form we have no means of knowing.

Change your garments — This would be another and marked token of their

assuming a new and higher mode of religious life and action. Observe, there were

priestly rites, and ceremonial purifications previous to the Mosaic legislation.

3 Then come, let us go up to Bethel, where I will

build an altar to God, who answered me in the

day of my distress and who has been with me

wherever I have gone.”

CLARKE, "Answered me in the day of my distress - Not only when he fled from the face of his brother, but more particularly when he was in his greatest strait at the brook of Jabbok.

GILL, "And let us arise and go up to Bethel,.... Thus prepared and purged, their tents clear of idols, their bodies washed with pure water, and their garments new, neat, and clean; all symbolical of inward purity, and of freedom from idolatry and evil works, as became those who go to the house of God, and are his worshippers, see Heb_10:22.

I will make there an altar unto God; as he has directed, and sacrifice to him, and worship him, and give the tenth unto him, and so make it a Bethel, an house of God indeed, as he had vowed, Gen_28:22,

who answered me in the day of my distress; on account of his brother Esau, from whose wrath he fled:

and was with me in the way which I went; from his father's house to Padanaram; in which journey he was alone and destitute, and exposed to many difficulties and dangers, but God was with him, and preserved him, and directed and brought him to Laban's house in safety.

�ISBET, "BACK TO BETHEL

‘Let us arise, and go up to Bethel.’

Genesis 35:3

I. Bethel was the place of visions and of vows, and possessed sacred memories for

Jacob. It was there he first came into touch with God, and vowed to become His

servant. A long interval had passed that was not the most creditable to Jacob, and

God had at last to thrust him out of the house of Laban in order that he might

realise his early ideals. Between every Egypt and Canaan there lies a wilderness,

and the journey from the house of Laban to the place of vision reflected much of the

experience of those who set their face towards the place of full consecration and

uninterrupted fellowship.

II. In getting back to Bethel Jacob found there were places to be left, things to be

faced, and difficult and dangerous places to be passed. He had to leave the house of

Laban, and there are associations that have to be broken up before we can be fully

consecrated. The only way of safety lay in getting out of evil territory. Then there

were things to be faced. If Laban was a difficulty, Esau was a greater. It was worse

to have to face a wronged man than a bad man, for God puts Himself in the place of

every wronged man. The wisest course is to settle the difficulty about the wronged

man first with God in secret, and then to face the man himself. One must never seek

to dodge Esau, for there can be no ‘second blessing’ for the man with an unrequited

wrong in his memory. Then Jacob found there were difficult places to be passed.

Shechem was a place that appealed strongly to Jacob from a business point of view,

for it offered numerous advantages and opportunities, and he stayed there for a

time, and built an altar to satisfy his conscience. But he paid dearly for his

compromise, for his children went to the devil and disgraced their father. Then in

his extremity he set his face towards Bethel once more. Let us go back to Bethel, to

our first love, to our early vows, to those holy moments when we thought we would

be absolutely and irrevocably Christ’s. Let us stand where we stood, where it would

have been well for us if we had never lost ground; but it is better with one great

effort to regain the past than continue to drift.

III. Jacob’s words sent a thrill of aspiration through his camp. They obeyed him,

and renounced their strange gods, and put off their jewels, and the people arose

with Jacob to a new life. It is a grand thing when a returning prodigal is able to

influence many another to accompany him back to the Father’s house. And God

appeared unto Jacob again. Oh, precious words! Take heart, beloved friend! It is

long since you saw His face, and heard His voice, but it will all come back now, and

you shall become fruitful, you shall multiply, spiritual children shall be given to you.

IV. Rachel died a few days after visiting Bethel. What a comfort it must have been

to Jacob and to her to feel that their last common act was one of renewed religious

life! It was easier for Jacob to bear all the trouble and sorrow that followed, with the

inspiration of that one holy act lingering in his memory.

Illustration

‘My Christianity should be continually progressive. It should leave what is behind,

and reach forward to what is before. To-day should be better than yesterday, and

to-morrow better than to-day. I ought not to need the return to Bethel. I ought to be

perpetually advancing to new revelations, new experiences, new achievements, new

benedictions. But—let me say it with regret and shame—it is not so, I retrograde. I

lose my first love, and forget my first works. I turn aside into Bypath Meadow. I

linger in the delicate plain called Ease. I fall asleep in the Enchanted Ground. There

are sad halts, relapses, falls, in my progress. Yet how good is my God to me! Since I

will not go steadfastly forward in His name and through His grace, He conducts me

back to Bethel. He converts me a second time. He restores my soul. He says to me, “I

heal thy backslidings, and now, My child, run the race more courageously and

unfalteringly, looking unto Jesus.”’

4 So they gave Jacob all the foreign gods they had

and the rings in their ears, and Jacob buried them

under the oak at Shechem.

CLARKE, "And - ear-rings which were in their ears -Whether these rings were in the ears of the gods, or in those of Jacob’s family, we may rest assured that they were not mere ornaments, but served for superstitious purposes. Ear-rings were certainly worn as amulets and charms, first consecrated to some god, or formed under some constellation, on which magical characters and images were drawn. A very ancient and beautiful one of this kind brought from Egypt, cut out of a solid piece of cornelian, now lies before me. It was evidently intended for the ear, as the opening is too small for any human finger; and it is engraved all over with strange characters and images, which prove that it was intended for a talisman or amulet. It seems to be such a one as St.

Augustine describes, Epist. 73, which was suspended from the tip of the ears both of men and women, not for the purpose of ornament, but through an execrable superstition, for the service of demons. “Execranda superstitio ligaturarum, in quibus etiam inaures virorum in summis ex una parte auriculis suspensae deputantur, non ad placendum hominibus, sed ad serviendum daemonibus.” See Clarke on Gen_24:22(note).

GILL, "They gave unto Jacob all the strange gods which were in their hands,.... Whether in the hands of his servants or of the captives taken at Shechem, or in the hands of his sons, who had them along with the spoil they took there; so the Targum of Jonathan,"they delivered, into the hand of Jacob all the idols of the people which were in their hands, which they had took of the idols of Shechem:"

and all their earrings which were in their ears; not the earrings that women wore in common, such as Abraham's servant gave to Rebekah, and which Jacob's wives might wear, for such were not unlawful; but either which were worn in the ears of the strange gods or idols; for such used, it seems, according to some writers, to be decorated and ornamented after that manner; or rather in the ears of the idolaters themselves, worn by them in a superstitious way, having the images of these idols on them: so the Targum of Jonathan,"and the earrings which were in the ears of the inhabitants of the city of Shechem, in which were formed the likeness of their idols:"

and Jacob hid them under the oak which was by Shechem; that is, the idols, which, after he had broke to pieces, perhaps, he dug a hole under an oak, and there buried them, that they might be no more made use of in an idolatrous way; and he chose to put them under an oak, because it is a tree which often stands many years before it is cut down, and besides was used for religious purposes, and had in great veneration, and therefore seldom felled. Those idols seem not to be made of anything valuable, perhaps of wood or stone, for had they been of gold or silver, Jacob would doubtless have melted them, and converted them to other uses, and not have buried them under ground. The Jews (t) say, that the idol Jacob hid under the oak was in the form of a dove, which the Samaritans after some time found, and set it on the top of Mount Gerizim. Some take this oak to be the same with that mentioned in Jos_24:26; but of that there can be no certainty, since Jacob, as it is highly probable, laid these images alone, and never intended any should know anything of them where they were.

HE�RY, "His family surrendered all they had that was idolatrous or superstitious, Gen_35:4. Perhaps, if Jacob had called for them sooner, they would sooner have parted with them, being convicted by their own consciences of the vanity of them. Note, Sometimes attempts for reformation succeed better than one could have expected, and people are not so obstinate against them as we feared. Jacob's servants, and even the retainers of his family, gave him all the strange gods, and the ear-rings they wore, either as charms or to the honour of their gods; they parted with all. Note, Reformation is not sincere if it be not universal. We hope they parted with them cheerfully, and without reluctance, as Ephraim did, when he said, What have I to do any more with idols?(Hos_14:8), or that people that said to their idols, Get you hence, Isa_30:22. Jacob took care to bury their images, we may suppose in some place unknown to them, that they

might not afterwards find them and return to them. Note, We must be wholly separated from our sins, as we are from those that are dead and buried out of our sight, cast them to the moles and the bats, Isa_2:20.

JAMISO�, "they gave unto Jacob all the strange gods ... and earrings—Strange gods, the “seraphim” (compare Gen_31:30), as well, perhaps, as other idols acquired among the Shechemite spoil - earrings of various forms, sizes, and materials, which are universally worn in the East, and, then as now, connected with incantation and idolatry (compare Hos_2:13). The decided tone which Jacob now assumed was the probable cause of the alacrity with which those favorite objects of superstition were surrendered.

Jacob hid them under the oak— or terebinth - a towering tree, which, like all others of the kind, was a striking object in the scenery of Palestine; and beneath which, at Shechem, the patriarch had pitched his tent. He hid the images and amulets, delivered to him by his Mesopotamian dependents, at the root of this tree. The oak being deemed a consecrated tree, to bury them at its root was to deposit them in a place where no bold hand would venture to disturb the ground; and hence it was called from this circumstance - “the plain of Meonenim” - that is, “the oak of enchantments” (Jdg_9:37); and from the great stone which Joshua set up - “the oak of the pillar” (Jdg_9:6).

CALVI�, "4.And they gave unto Jacob. Though the holy man had his house in

suitable subordination; yet as all yielded such prompt obedience to his command by

casting away their idols, I doubt not that they were influenced by the fear of danger.

Whence also we infer how important it is for us to be aroused from slumber by

suffering. For we know how pertinacious and rebellious is superstition. If, in a

peaceful and joyous state of affairs, Jacob had given any such command, the greater

part of his family would have fraudulently concealed their idols: some, perhaps,

would have obstinately refused to surrender them; but now the hand of God urges

them, and with ready minds they quickly repent. It is also probable, that, according

to the circumstances of the time, Jacob preached to them concerning the righteous

judgment of God, to inspire them with fear. When he commands them to cleanse

themselves, it is as if he had said, Hitherto ye have been defiled before the Lord;

now, seeing that he has regarded us so mercifully, wash out this filth, lest he should

again avert his face from us. It seems, however, absurd, that Jacob should have

buried the idols under an oak, and not rather have broken them in pieces and

consumed them in the fire, as we read that Moses did with the golden calves,

(Exodus 32:20,) and Hezekiah with the brazen serpent, (2 Kings 18:4.) The fact is

not thus related without reason: but the infirmity of Jacob is touched upon, because

he had not been sufficiently provident against the future. And perhaps the Lord

punished his previous excessive connivance and want of firmness, by depriving him

of prudence or courage. Yet God accepted his obedience, although it had some

remainder of defect, knowing that it was the design of the holy man to remove idols

from his family, and, in token of his detestation, to bury them in the earth. The

earrings were doubtless badges of superstition; as at this day innumerable trifles are

seen in the Papacy, by which impiety displays itself.

COKE, "Genesis 35:4. All the strange gods—and all their ear-rings, &c.— St.

Austin is of opinion, that the ear-rings mean the jewels which were in the ears of the

idols. See Calmet. The word rendered ear-rings, signifies jewels in general: and

hence it is plain, that if they belonged to the women, they had been consecrated to

superstitious purposes; they had possibly been worn as a kind of amulet or charm:

and indeed it appears very likely, that rings, whether on the ear, or nose, were first

worn religiously, or rather superstitiously, in honour of false gods, and probably of

the sun, whose circular course they might be designed to represent. Maimonides

mentions rings and vessels of this idolatrous kind marked with the image of the sun,

moon, &c. Jacob hid, or buried these objects of superstition in a place only known

to himself, and thus, according to the LXX, destroyed them. See Exodus 32:20. 2

Kings 18:4. See Calmet's Dictionary under the word Rings.

PETT, "Verse 4

‘And they gave to Jacob all the strange gods which were in their hand, and the rings

which were in their ears, and Jacob hid them under the oak which was by

Shechem.’

These would include small images, amulets, and other superstitious objects, which

included earrings, which had idolatrous religious connections, and which would

have been bought from passing merchants. These were collected together and

buried under an oak in Shechem. Such trees were often connected with important

events. They represented outstanding landmarks. Thus when they left Shechem they

left their past behind them. It reminds us that God cannot be approached casually.

If we would approach Him all hindrances must be removed.

5 Then they set out, and the terror of God fell on

the towns all around them so that no one pursued

them.

CLARKE, "The terror of God - A supernatural awe sent by the Almighty, was upon the cities that were round about, so that they were not molested in their departure. This could be owing to nothing less than the especial providence of God.

GILL, "And they journeyed,.... Jacob and his family, with all that were with them, from Shechem to Bethel:

and the terror of God was upon the cities that were round about them; an exceeding great panic seized the inhabitants of the cities of the land of Canaan, all about Shechem, which was from God himself impressing it on their minds, through what the sons of Jacob had done to that city:

and they did not pursue after the sons of Jacob; as it might have been thought they would, and take revenge on them for their ill usage of the inhabitants of a neighbouring city; but instead of this, they were afraid they should be used in the same manner; wherefore Jacob and his family journeyed in safety, and came to Bethel in peace.

HAWKER, "What can be more gratifying, than to see how the LORD provides for his people, even in the very hearts of their enemies. What a cluster of scriptures might be gathered in proof of it; see Mal_3:11; Isa_54:14-17; Deu_7:10; Exo_34:24.

HE�RY, "He removes without molestation from Shechem to Bethel, Gen_35:5. The terror of God was upon the cities. Though the Canaanites were much exasperated against the sons of Jacob for their barbarous usage of the Shechemites, yet they were so restrained by a divine power that they could not take this fair opportunity, which now offered itself, when they were upon their march, to avenge their neighbours' quarrel. Note, The way of duty is the way of safety. While there was sin in Jacob's house, he was afraid of his neighbours; but now that the strange gods were put away, and they were all going together to Bethel, his neighbours were afraid of him. When we are about God's work, we are under special protection. God is with us, while we are with him; and, if he be for us, who can be against us? See Exo_34:24, No man shall desire thy land, when thou goest up to appear before the Lord. God governs the world more by secret terrors on men's minds than we are aware of.

JAMISO�, "the terror of God was upon the cities— There was every reason to apprehend that a storm of indignation would burst from all quarters upon Jacob’s family, and that the Canaanite tribes would have formed one united plan of revenge. But a supernatural panic seized them; and thus, for the sake of the “heir of the promise,” the protecting shield of Providence was specially held over his family.

CALVI�, "5.And the terror of God was upon the cities. It now manifestly appears

that deliverance was not in vain promised to the holy man by God; since, amidst so

many hostile swords, he goes forth not only in safety but undisturbed. By the

destruction of the Shechemites all the neighboring people were inflamed with

enmity against a single family; yet no one moves to take vengeance. The reason is

explained by Moses, that the terror of God had fallen upon them, which repressed

their violent assaults. Hence we may learn that the hearts of men are in the hands of

God; that he can inspire those with fortitude who in themselves are weak; and, on

the other hand, soften their iron-hardness whenever he pleases. Sometimes, indeed,

he suffers many to cast up the foam of their pride, against whom he afterwards

opposes his power: but he often weakens those with fear who were naturally bold as

lions: thus we find these giants, who were able to devour Jacob a hundred times, so

struck with terror that they faint away. Wherefore, whenever we see the wicked

furiously bent on our destruction, lest our hearts should fail with fear and be

broken by desperation, let us call to mind this terror of God, by which the rage,

however furious, of the whole world may be easily subdued.

PETT, "Verse 5

‘And they began their journey, and a terror from God (or ‘a great terror’) was on

the cities that were round about them, and they did not pursue after the sons of

Jacob.’

They made their escape from Shechem without interference. This was because of the

fear that had spread round as a result of their activities. Stories about the raid by

Jacob’s sons were probably spread from mouth to mouth, expanding as they went,

so that by the time the other cities heard them a large, fierce army had been

involved. And this was added to and used by God. Thus they kept away, and by the

time the truth was known it was too late. Jacob’s sons had made their escape. Such a

terror from God is witnessed to elsewhere in Exodus 23:27; 1 Samuel 14:15. It is

implied in Joshua 10:10; Judges 4:15; Judges 7:22. God can work in men’s minds in

many ways.

6 Jacob and all the people with him came to Luz

(that is, Bethel) in the land of Canaan.

GILL, "So Jacob came to Luz, which is in the land of Canaan, that isBethel,.... The place Jacob had called Bethel, when he was there before, was formerly called Luz, Gen_28:19; and is here said to be in the land of Canaan, that is, in that part of the land which was inhabited by those who were properly called Canaanites, to distinguish it from another Luz, which was in the land of the Hittites; Jdg_1:26,

he and all the people that were with him; wives, children, servants, or whoever else came from Shechem, these all came safe to Luz without any molestation or loss.

HAWKER, "El-beth-el, that is the GOD of Bethel. Reader! precious are the Bethels; the house of GOD, and the ordinances of GOD’S home. But how infinitely more precious the GOD of his house. See! that when you attend the house of GOD, your heart is waiting for the gracious visits of GOD in his house. Let you and I imitate the Greeks we read of, (Joh_10:21), and earnestly cry out; we would see JESUS.

JAMISO�, "So Jacob came to Luz ... that is, Beth-el— It is probable that this place was unoccupied ground when Jacob first went to it; and that after that period [Calvin], the Canaanites built a town, to which they gave the name of Luz [Gen_28:19], from the profusion of almond trees that grew around. The name of Beth-el, which would, of course, be confined to Jacob and his family, did not supersede the original one, till long after. It is now identified with the modern Beitin and lies on the western slope of the mountain on which Abraham built his altar (Gen_12:8).

7 There he built an altar, and he called the place

El Bethel,[a] because it was there that God

revealed himself to him when he was fleeing from

his brother.

CLARKE, "El-beth-el - the strong God, the house of the strong God. But the אל�בית�אל

first אל el is wanting in one of De Rossi’s MSS., as it is also in the Septuagint, Vulgate,

Syriac, and some copies of the Arabic. The sentence reads much better without it, and much more consistent with the parallel passages.

GILL, "And he built there an altar,.... As he was bid to do, and as he promised he would, Gen_35:1,

and called the place Elbethel; the God of Bethel; a title which God takes to himself, Gen_31:13; or rather the sense is, that he called the place with respect God, or because of his appearance to him there, Bethel, confirming the name he had before given it, Gen_36:19; see Gen_35:15; as the following reason shows:

because there God appeared; or the divine Persons, for both words are plural that are used; the Targum of Jonathan has it, the angels of God, and so Aben Ezra interprets it; but here, no doubt, the divine Being is meant, who appeared

unto him; to Jacob in this place, as he went to Mesopotamia, and comforted and encouraged him with many promises:

when he fled from the face of his brother; his brother Esau, who was wroth with him, and sought to take away his life, and therefore was forced to flee for it.

HE�RY, "Jacob and his retinue having safely arrived at Bethel, we are here told what

passed there.

I. There he built an altar (Gen_35:7), and no doubt offered sacrifice upon it, perhaps the tenth of his cattle, according to his vow, I will give the tenth unto thee. With these sacrifices he joined praises for former mercies, particularly that which the sight of the place brought afresh to his remembrance; and he added prayers for the continuance of God's favour to him and his family. And he called the place (that is, the altar) El-beth-el, the God of Bethel. As, when he made a thankful acknowledgment of the honour God had lately done him in calling him Israel, he worshipped God by the name of El-elohe Israel;so, now that he was making a grateful recognition of God's former favour to him at Bethel, he worships God by the name of El-beth-el, the God of Bethel, because there God appeared to him. Note, The comfort which the saints have in holy ordinances is not so much from Bethel, the house of God, as from El-beth-el, the God of the house. The ordinances are but empty things if we do not meet with God in them.

CALVI�, "7.And he built there an altar. It has been already stated why it behaved

the holy fathers, wherever they came, to have an altar of their own, distinct from

those of other nations; namely, to make it manifest that they did not worship gods of

various kinds, a practice to which the world was then everywhere addicted, but that

they had a God peculiar to themselves. For although God is worshipped with the

mind, yet an external confession is the inseparable companion of faith. Besides, all

acknowledge how very useful it is to us to be stirred up by outward helps to the

worship of God. If any one object that these altars differed nothing from other

altars in appearance; I answer, that whereas others rashly, and with inconsiderate

zeal, built altars to unknown gods, Jacob always adhered to the word of God. And

there is no lawful altar but that which is consecrated by the word; nor indeed did

the worship of Jacob excel by any other mark than this, that he attempted nothing

beyond the command of God. In calling the name of the place “The God of Beth-el,”

(122) he is thought to be too familiar; and yet this very title commends the faith of

the holy man, and that rightly, since he confines himself within the divinely

prescribed bounds. The Papists act foolishly in affecting the praise of humility by a

modesty which is most degrading. But the humility of faith is praiseworthy, seeing it

does not desire to know more than God permits. And as when God descends to us,

he, in a certain sense, abases himself, and stammers with us, so he allows us to

stammer with him. And this is to be truly wise, when we embrace God in the

manner in which he accommodates himself to our capacity. For in this way, Jacob

does not keenly dispute concerning the essence of God, but renders God familiar to

himself by the oracle which he has received. And because he applies his senses to the

revelation, this stammering and simplicity (as I have said) is acceptable to God.

�ow, though at this day, the knowledge of God has shined more clearly, yet since

God, in the gospel, takes upon him the character of a nursing father, let us learn to

subject our minds to him; only let us remember that he descends to us in order to

raise us up to himself. For he does not speak to us in this earthly manner, to keep us

at a distance from heaven, but rather by this vehicle, to draw us up thither.

Meanwhile this rule must be observed, that since the name of the altar was given by

a celestial oracle, the building of it was a proof of faith. For where the living voice of

God does not sound, whatever pomps may be introduced will be like shadowy

spectres; as in the Papacy nothing can be seen except bladders filled with wind. It

may be added that Jacob shows the constant tenor of his faith, from the time that

God began to manifest himself to him; because he keeps in view the fact, that the

angels had appeared unto him. (123) For since the word is in the plural number, I

willingly interpret it of angels; and this is not contrary to the former doctrine; for

although the majesty of God was then conspicuous, so far as he could comprehend

it, yet Moses does not without reason mention the angels whom Jacob saw ascending

and descending on the steps of the ladder. For he then beheld the glory of God in the

angels, as we see the splendor of the sun flowing to us through his rays.

Yet there is some difficulty in the passage, arising from the apparent harshness of

the repetition of El, the name of God, in this title. Bush thinks that the first EL does

not belong to the name of the place. Rivetus reads the first El as the genitive,

supposing the word place to be understood. “And he called the place, ‘the place of

the God of Beth-el.’ This Dathe thinks harsh, and he follows Michaelis in connecting

And he called the place of God, Beth-el.” — Ed אל with the first למקום

PETT, "Verse 7

‘And he built there an altar and called the place El-Bethel because there God was

revealed to him when he fled from the face of his brother.’

Previously Jacob had erected a pillar as a personal witness to his personal covenant

with God. He had named its site Bethel. �ow he erects an altar as a place of worship

for his family tribe. And he calls the site of the altar ‘El-Bethel’ which means ‘the

God of Bethel’. This was in memory of the fact that he had named the place where

the pillar was Beth-el (house of God) when God had revealed Himself to him there.

This is a public naming, with full solemnities of sacrifice and worship, in contrast to

the previous private naming. �ow the name is generally recognised in the tribe and

not just personal.

8 �ow Deborah, Rebekah’s nurse, died and was

buried under the oak outside Bethel. So it was

named Allon Bakuth.[b]

CLARKE, "But Deborah, Rebekah’s nurse, died - She was sent with Rebekah when taken by Abraham’s servant to be wife to Isaac, Gen_24:59. How she came to be in Jacob’s family, expositors are greatly puzzled to find out; but the text does not state that she was in Jacob’s family. Her death is mentioned merely because Jacob and his family had now arrived at the place where she was buried, and the name of that place was called Allon-bachuth, “the oak of weeping,” as it is likely her death had been greatly regretted, and a general and extraordinary mourning had taken place on the occasion. Of Rebekah’s death we know nothing. After her counsel to her son, Gen_27:5-17, Gen_27:42-46, we hear no more of her history from the sacred writings, except of her burial in Gen_49:31. Her name is written in the dust. And is not this designed as a mark of the disapprobation of God? It seems strange that such an inconsiderable person as a nurse should be mentioned, when even the person she brought up is passed by unnoticed! It has been observed that the nurse of Aeneas is mentioned nearly in the same way by the poet Virgil; and in the circumstances, in both cases, there is a striking resemblance.

“Tu quoque littoribus nostris,Aeneia nutrix, Aeternam moriens famam,Caleta, dedisti:Eet nunc servat honos sedem tunus; ossaque nomen,Hesperia in magna, (si qua est en gloria), signat.At pius exequils Aeneas rite solutis,Aggere composito tumuli, postquam alta quieruntAequora, tendit iter veils, portumque relinqult.”Aen., lib. vii., ver. 1, etc.

“Thou too, Cajeta, whose indulgent caresNursed the great chief, and form’d his tender years,Expiring here (an ever-honor’d name!)Adorn Hesperia with immortal fame:Thy name survives, to please thy pensive ghost;Thy sacred relics grace the Latian coast.Soon as her funeral rites the prince had paid,And raised a tomb in honor of the dead;

The sea subsiding, and the tempests o’er,He spreads the flying sails, and leaves the shore.”Pitt.

GILL, "But Deborah, Rebekah's nurse, died,.... That is, when, and quickly after they were come to Bethel; a nurse of Rebekah's came with her to Canaan, when she married Isaac, and is generally thought to be this Deborah, which is not improbable, Gen_24:59, though she might have more nurses than one, as great personages sometimes have, and then it will not be so difficult to answer the objection made here; that Rebekah's nurse, whom Jacob is supposed to leave in Canaan when he went to Padanaram, should now be in his family when he returned from hence; since the reply would be, that that nurse and this Deborah were not the same; but supposing them to be the same, which is most likely, this is accounted for several ways: according to Jarchi, who had it from an ancient writer of theirs (u), Rebekah sent her to fetch Jacob home, according to her promise, Gen_27:45; but it is not very probable that she should send a woman, and one so ancient, on such an errand: rather, this nurse of hers, after she had accompanied her to Canaan, and stayed awhile with her there, returned to Haran again, and being very useful in Jacob's large family, and having a great respect for them, returned again with them, and which she might choose in hopes of seeing Rebekah once more, whom she had a strong affection for; or, when Jacob was come into the land of Canaan to Shechem, he might send for her from Hebron to be assisting in his family; or going to visit his parents, which he might do before he went with his whole family to them, might bring her with him to Shechem, who travelling with him to Bethel died there: her name signifies a bee, as Josephus (w) observes:

and she was buried beneath Bethel; at the bottom of the hill or mountain on which Bethel stood:

under an oak; of which there were many about Bethel, 1Ki_13:14 2Ki_2:23; and it was not unusual to bury the dead under trees, see 1Sa_31:13,

and the name of it was called Allonbachuth; the oak of weeping, because of the

weeping and mourning of Jacob's family at her death, she being a good woman, an

ancient servant, and in great esteem with them. The Jews have a tradition that the

occasion of this weeping, or at least of the increase of it, was, that Jacob at this time had

the news of the death of Rebekah his mother; so the Targum of Jonathan,"there tidings

were brought to Jacob of the death of Rebekah his mother, and he called the name of it

another weeping;''and so Jarchi.

HE�RY, "There he buried Deborah, Rebekah's nurse, Gen_35:8. We have reason to think that Jacob, after he came to Canaan, while his family dwelt near Shechem, went himself (it is likely, often) to visit his father Isaac at Hebron. Rebekah probably was dead, but her old nurse (of whom mention is made Gen_24:59) survived her, and Jacob took her to his family, to be a companion to his wives, her country-women, and an instructor to his children; while they were at Bethel, she died, and died lamented, so much lamented that the oak under which she was buried was called Allon-bachuth, the oak of weeping. Note, 1. Old servants in a family, that have in their time been faithful and useful, ought to be respected. Honour was done to this nurse, at her death, by

Jacob's family, though she was not related to them, and though she was aged. Former services, in such a case, must be remembered. 2. We do not know where death may meet us; perhaps at Beth-el, the house of God. Therefore let us be always ready. 3. Family-afflictions may come even when family-reformation and religion are on foot. Therefore rejoice with trembling.

JAMISO�, "Deborah, Rebekah’s nurse, died— This event seems to have taken place before the solemnities were commenced. Deborah (Hebrew, a “bee”), supposing her to have been fifty years on coming to Canaan, had attained the great age of a hundred eighty. When she was removed from Isaac’s household to Jacob’s, is unknown. But it probably was on his return from Mesopotamia; and she would have been of invaluable service to his young family. Old nurses, like her, were not only honored, but loved as mothers; and, accordingly, her death was the occasion of great lamentation. She was buried under the oak - hence called “the terebinth of tears” (compare 1Ki_13:14). God was pleased to make a new appearance to him after the solemn rites of devotion were over. By this manifestation of His presence, God testified His acceptance of Jacob’s sacrifice and renewed the promise of the blessings guaranteed to Abraham and Isaac [Gen_35:11, Gen_35:12]; and the patriarch observed the ceremony with which he had formerly consecrated the place, comprising a sacramental cup, along with the oil that he poured on the pillar, and reimposing the memorable name [Gen_35:14]. The whole scene was in accordance with the character of the patriarchal dispensation, in which the great truths of religion were exhibited to the senses, and “the world’s grey fathers” taught in a manner suited to the weakness of an infantile condition.

K&D, "There Deborah, Rebekah's nurse, died, and was buried below Bethel under an oak, which was henceforth called the “oak of weeping,” a mourning oak, from the grief of Jacob's house on account of her death. Deborah had either been sent by Rebekah to take care of her daughters-in-law and grandsons, or had gone of her own accord into Jacob's household after the death of her mistress. The mourning at her death, and the perpetuation of her memory, are proofs that she must have been a faithful and highly esteemed servant in Jacob's house.

SBC, "The name given to the old oak-tree speaks of mourning, of very thoughtful and sorrowful, if not of very bitter tears; of kindly remembrances of old days and faithful duties; of the utter blotting out of every recollection but such as are kindly, sad, and hopeful. Deborah was only an old servant,—one who had served the family so long, so faithfully, that she had grown one of it,—prized in her active life, cared for in her failing age, wept over at the last with this memorable weeping. All the realities, the uttermost commonplaces of human life and history, and the passing on of time, are infinitely touching when really brought home to us. The wearied-out old frame laid in the last sleep, the hopeful young days 125 years ago, the busy, helpful life of work and worry, you see them all. There are practical suggestions here. (1) There could not have been this near and warm relation, but that the relation had lasted long. (2) We ought not to have mere money relations with those who serve us. (3) Those who serve may see from this how honourable is their calling, if they abide in it with God.

A. K. H. B., The Graver Thoughts of a Country Parson, 3rd series, p. 45.

HAWKER, "Gen_24:59. Faithful, long-tried servants are humble friends, and should be treated with affection and tenderness. Jacob’s example here is worthy imitation. Col_4:1. Allon-bachuth, that is, the Oak of Weeping. This shows that a grateful tribute was paid to Deborah’s memory.

CALVI�, "8.But Deborah, Rebecca’s nurse, died. Here is inserted a short narration

of the death of Deborah, whom we may conclude to have been a holy matron, and

whom the family of Jacob venerated as a mother; for the name given in perpetuity

to the place, testifies that she was buried with peculiar honor, and with no common

mourning. Shortly afterwards the death and burial of Rachel are to be recorded: yet

Moses does not say that any sign of mourning for Deborah was transmitted to

posterity; (124) therefore it is probable that she was held by all in the place of a

grandmother: But it may be asked, how she then happened to be in Jacob’s

company, seeing that he had not yet come to his father; and the age of a decrepit old

woman rendered her unfit for so long a journey. (125) Some interpreters imagine

that she had been sent by Rebecca to meet her son Jacob; but I do not see what

probability there is in the conjecture; nor yet have I anything certain to affirm,

except that, perhaps, she had loved Jacob from a boy, because she had nursed him;

and when she knew the cause of his exile, she followed him from her regard for

religion. Certainly Moses does not in vain celebrate her death with an eulogy so

remarkable.

COKE, "Genesis 35:8. Deborah, Rebekah's nurse— See ch. Genesis 24:59. This

incident is mentioned to give the reason of the name of the place, which was

afterwards celebrated, Allon-bachuth, the oak of mourning. It has been supposed,

that Rebekah was now dead, and that Deborah had joined herself to Jacob's family,

where there were several of her countrywomen. The prince of heathen poets gives us

a beautiful account of the death, &c. of AEneas's nurse, AEneid. 7: Genesis 24:1.

The frequent allusion in this history to the oak, is remarkable. See note on ch.

Genesis 12:6.

ELLICOTT, "(8) Deborah.—As she was at Hebron with Rebekah when Jacob

journeyed to Haran, he must have somehow gone thither before this, have seen his

father, and told him of his fortunes. Apparently Rebekah was then dead, and Jacob

brought back Deborah with him. (See �ote on Genesis 33:18.) How dear she was to

them is shown by their calling the tree under which she was buried the oak of

weeping. This oak was “beneath Beth-el,” that is, in the valley below it. Deborah

must have died at a great age, for she gave Rebekah suck, and must therefore have

been grown up at her birth. �ow Jacob, when he returned from Padan-aram, was

ninety-seven years of age; and as he was born twenty years after his mother’s

marriage—if we allow the shortest possible space for the interval spent at Succoth

and Shechem—Deborah must have been nearly one hundred and sixty years of age.

This again confirms the conclusion that Dinah’s dishonour occurred very soon after

the arrival of Jacob at Shechem. (See �ote on Genesis 34:1.)

PETT, "Verse 8

‘And Deborah, Rebekah’s nurse, died, and she was buried below Bethel under the

oak, and the name of it was called Allon-Bacuth.’

The ceremony was marred by a sad event, the death of Rebekah’s nurse. It is

probable that Rebekah had sent her nurse to keep a motherly eye on Jacob on his

flight to Paddan-aram as she could not do so herself. Thus she had been with him

many years. It was the end of an era. (Alternately Rebekah may have come with her

nurse to see Jacob on his return to Canaan). She had watched over Jacob these

many years and now he has returned to Bethel her work is done She has done what

God required. The writer probably saw it as the final evidence of the end of the past

and a new beginning.

It may be that the death of such a faithful retainer at such a time was seen as

somehow a fitting offering to God for she was buried under an oak tree ‘below

Bethel’. The place was thus called Allon-Bacuth - ‘the oak of weeping’, an indication

of the sorrow that accompanied her departure. Possibly it became for the people a

place where they could weep when they were enduring sorrow.

WHEDO�, "8. Deborah — Here suddenly comes the mention of the death of

Rebekah’s nurse, without any notice of how she came to be with Jacob, or any

apparent reason for its being mentioned in this connexion. Evidently the sacred

writers have not attempted to tell us every thing, and the criticism which raises

quibbles and difficulties over such stray notices of names as this is unworthy of

serious regard. A very natural and probable supposition is that of Lange, that

Rebekah was now dead, and after her death, Deborah came to dwell with Jacob.

The death of Rebekah is nowhere recorded, but Jacob mentions her burial in

Machpelah. Genesis 49:31. Perhaps Jacob had gone to his mother’s burial from

Shechem, and brought Rebekah home with him; or perhaps Rebekah’s death

occurred while Jacob was still with Laban, and the loving mother, who was never

able to fulfil the promise of Genesis 27:45, desired that after her death the faithful

and honoured nurse should go and dwell with Jacob.

Allon-bachuth — Which means oak of weeping. The special mention of Deborah’s

death and burial at this time and place, and the name given to her grave, show with

what honour and affection she was regarded. She had gone forth in youth with her

beautiful mistress, on her bridal journey, (Genesis 34:59,) nearly one hundred and

forty years before.

COFFMA�, "Verse 8

DEBORAH

"And Deborah Rebekah's nurse died, and she was buried below Bethel under the

oak: and the name of it was called Allon-bacuth."

As Richardson said, "This note, so surprising in its context, can only be explained as

recording an event that took place."[18] Many have commented upon the fact that

Deborah, a woman of low estate, should be accorded this special and devoted

reference, whereas her mistress Rebekah died and was buried with no notice

whatever of the event itself appearing anywhere in the sacred text. This is an

outstanding demonstration of how worthless in the sight of God are the social

distinctions so precious in the sight of men.

The place of Deborah's burial was called Allon-bacuth, which means "Oak of

Weeping,"[19] indicating that Deborah was highly respected and sincerely loved.

�ote that there is not the slightest indication in this verse of when the event

recorded occurred. It might have been long before Jacob's visit to Bethel on the

occasion just related. �evertheless, many respected scholars assume that it was a

happening closely connected, timewise, with other events in the chapter. Of course,

there is no problem either way it may be understood. If Deborah's death occurred

here at Bethel on the occasion of Jacob's return, then she must have been at least

150 years of age, which is not at all unreasonable in view of the ages recorded for

other people of that same historical period. Regarding the fact of Deborah's being

part of Jacob's household, rather than that of Isaac, Keil has this:

"Deborah had either been sent by Rebekah to take care of her daughter-in-law and

grandsons, or had gone of her own accord into Jacob's household after the death of

her mistress Rebekah. The mourning at her death, and the perpetuation of her

memory, are proofs that she must have been a faithful and highly esteemed servant

in Jacob's house."[20]

9 After Jacob returned from Paddan Aram,[c]

God appeared to him again and blessed him.

BAR�ES, "Gen_35:9-15

God appears to Jacob again at Bethel, and renews the promise made to him there Gen_28:13-14. Again. The writer here refers to the former meeting of God with Jacob at Bethel, and thereby proves himself cognizant of the fact, and of the record already made of it. “When he went out of Padan-aram.” This corroborates the explanation of the clause, Gen_35:6, “which is in the land of Kenaan.” Bethel was the last point in this land that was noticed in his flight from Esau. His arrival at the same point indicates that he has now returned from Padan-aram to the land of Kenaan. “He called his name Israel.” At Bethel he renews the change of name, to indicate that the meetings here were of equal moment in Jacob’s spiritual life with that at Penuel. It implies also that this life had been declining in the interval between Penuel and Bethel, and had now been revived by the call of God to go to Bethel, and by the interview.

The renewal of the naming aptly expresses this renewal of spiritual life. “I am God Almighty.” So he proclaimed himself before to Abraham Gen_17:1. “Be fruitful, and multiply.” Abraham and Isaac had each only one son of promise. But now the time of increase is come. Jacob has been blessed with eleven sons, and at least one daughter. And now he receives the long-promised blessing, “be fruitful and multiply.” From this time forth the multiplication of Israel is rapid. In twenty-six years after this time he goes down into Egypt with seventy souls, besides the wives of his married descendants, and

two hundred and ten years after that Israel goes out of Egypt numbering about one million eight hundred thousand. “A nation and a congregation of nations,” such as were then known in the world, had at the last date come of him, and “kings” were to follow in due time. The land, as well as the seed, is again promised.

Jacob now, according to his wont, perpetuates the scene of divine manifestation with a monumental stone. “God went up;” as he went up from Abraham Gen_17:22 after a similar conferencc with him. He had now spoken to Jacob face to face, as he communed with Abraham. “A pillar” in the place where he talked with him, a consecrated monument of this second interview, not in a dream as before, but in a waking vision. On this he pours a drink-offering of wine, and then anoints it with oil. Here, for the first time, we meet with the libation. It is possible there was such an offering when Melkizedec brought forth bread and wine, though it is not recorded. The drink-offering is the complement of the meat-offering, and both are accompaniments of the sacrifice which is offered on the altar. They are in themselves expressive of gratitude and devotion. Wine and oil are used to denote the quickening and sanctifying power of the Spirit of God. “Bethel.” We are now familiar with the repetition of the naming of persons and places. This place was already called Bethel by Jacob himself; it is most likely that Abraham applied this name to it: and for aught we know, some servant of the true God, under the Noachic covenant, may have originated the name.

CLARKE, "God appeared unto Jacob again - He appeared to him first at Shechem, when he commanded him to go to Bethel, and now that he is arrived at the place, God appears to him the second time, and confirms to him the Abrahamic blessing. To Isaac and Jacob these frequent appearances of God were necessary, but they were not so to Abraham; for to him one word was sufficient - Abraham believed God.

GILL, "And God appeared unto Jacob again,.... At Bethel, as he had at Shechem, when he bid him go thither, Gen_35:1; or rather as he had at the brook Jabbok, where he said to him the same things as here, Gen_32:24, though Jarchi interprets it of his appearing again to him at the same place at Bethel, where he had appeared to him the first time, at his going to Haran, and now a second time:

when he came out of Padanaram; or returned from thence:

and blessed him; with the same blessings as before, renewing and confirming them. Jarchi says, with the blessing of mourners, because of the death of his mother, and her nurse.

HE�RY 9-13, "There God appeared to him (Gen_35:9), to own his altar, to answer to the name by which he had called him, The God of Bethel (Gen_35:7), and to comfort him under his affliction, Gen_35:8. Note, God will appear to those in a way of grace that attend on him in a way of duty. Here, 1. He confirmed the change of his name, Gen_35:10. It was done before by the angel that wrestled with him (Gen_32:28), and here it

was ratified by the divine Majesty, or Shechinah, that appeared to him. There it was to

encourage him against the fear of Esau, here against the fear of the Canaanites. Who can

be too hard for Israel, a prince with God? It is below those who are thus dignified to droop and despond. 2. He renewed and ratified the covenant with him, by the name El-shaddai. I am God Almighty, God all-sufficient (Gen_35:11), able to make good the promise in due time, and to support thee and provide for thee in the mean time. Two things are promised him which we have met with often before: - (1.) That he should be the father of a great nation, great in honour and power - a company of nations shall be of thee (every tribe of Israel was a nation, and all the twelve a company of nations), great in honour and power - kings shall come out of thy loins. (2.) That he should be the master of a good land (Gen_35:12), described by the grantees, Abraham and Isaac, to whom it was promised, not by the occupants, the Canaanites in whose possession it now was. The land that was given to Abraham and Isaac is here entailed on Jacob and his seed. He shall not have children without an estate, which is often the case of the poor, nor an estate without children, which is often the grief of the rich; but both. These two promises had a spiritual signification, of which we may suppose Jacob himself had some notion, though not so clear and distinct as we now have; for, without doubt, Christ is the promised seed, and heaven is the promised land; the former is the foundation, and the latter the top-stone, of all God's favours. 3. He then went up from him, or from over him,in some visible display of glory, which had hovered over him while he talked with him, Gen_35:13. Note, The sweetest communions the saints have with God in this world are short and transient, and soon have an end. Our vision of God in heaven will be everlasting; there we shall be ever with the Lord; it is not so here.

K&D 9-15, "The Fresh Revelation at Bethel. - After Jacob had performed his vow by erecting the altar at Bethel, God appeared to him again there (“again,” referring to Gen 28), “on his coming out of Padan-Aram,” as He had appeared to him 30 years before on his journey thither, - though it was then in a dream, now by daylight in a visible form (cf. Gen_35:13, “God went up from him”). The gloom of that day of fear had now brightened into the clear daylight of salvation. This appearance was the answer, which God gave to Jacob on his acknowledgement of Him; and its reality is thereby established, in opposition to the conjecture that it is merely a legendary repetition of the previous vision.

(Note: This conjecture derives no support from the fact that the manifestations of God are ascribed to Elohim in Gen_35:1 and Gen_35:9., although the whole chapter treats of the display of mercy by the covenant God, i.e., Jehovah. For the occurrence of Elohim instead of Jehovah in Gen_35:1 may be explained, partly from the antithesis of God and man (because Jacob, the man, had neglected to redeem his vow, it was necessary that he should be reminded of it by God), and partly from the fact that there is no allusion to any appearance of God, but the words “God said” are to be understood, no doubt, as relating to an inward communication. The use of Elohim in Gen_35:9. follows naturally from the injunction of Elohim in Gen_35:1; and there was the less necessity for an express designation of the God appearing as Jehovah, because, on the one hand, the object of this appearance was simply to renew and confirm the former appearance of Jehovah (Gen_28:12.), and on the other hand, the title assumed in Gen_35:11, El Shaddai, refers to Gen_27:1, where Jehovah announces Himself to Abram as El Shaddai.)

The former theophany had promised to Jacob divine protection in a foreign land and restoration to his home, on the ground of his call to be the bearer of the blessings of salvation. This promise God had fulfilled, and Jacob therefore performed his vow. On the strength of this, God now confirmed to him the name of Israel, which He had already given him in Gen_32:28, and with it the promised of a numerous seed and the

possession of Canaan, which, so far as the form and substance are concerned, points back rather to Gen_17:6 and Gen_17:8 than to Gen_28:13-14, and for the fulfilment of which, commencing with the birth of his sons and his return to Canaan, and stretching forward to the most remote future, the name of Israel was to furnish him with a pledge. -Jacob alluded to this second manifestation of God at Bethel towards the close of his life (Gen_48:3-4); and Hosea (Hos_12:4) represents it as the result of his wrestling with God. The remembrance of this appearance Jacob transmitted to his descendants by erecting a memorial stone, which he not only anointed with oil like the former one in Gen_28:17, but consecrated by a drink-offering and by the renewal of the name Bethel.

CALVI�, "8.But Deborah, Rebecca’s nurse, died. Here is inserted a short narration

of the death of Deborah, whom we may conclude to have been a holy matron, and

whom the family of Jacob venerated as a mother; for the name given in perpetuity

to the place, testifies that she was buried with peculiar honor, and with no common

mourning. Shortly afterwards the death and burial of Rachel are to be recorded: yet

Moses does not say that any sign of mourning for Deborah was transmitted to

posterity; (124) therefore it is probable that she was held by all in the place of a

grandmother: But it may be asked, how she then happened to be in Jacob’s

company, seeing that he had not yet come to his father; and the age of a decrepit old

woman rendered her unfit for so long a journey. (125) Some interpreters imagine

that she had been sent by Rebecca to meet her son Jacob; but I do not see what

probability there is in the conjecture; nor yet have I anything certain to affirm,

except that, perhaps, she had loved Jacob from a boy, because she had nursed him;

and when she knew the cause of his exile, she followed him from her regard for

religion. Certainly Moses does not in vain celebrate her death with an eulogy so

remarkable.

ELLICOTT, "(9) When he came out of Padan-aram.—The word “out” is not in the

Hebrew, which says, on his coming from—that is, on his arrival at Beth-el from

Padan-aram. The insertion of the word “out” lends to a confusion with the

revelation recorded in Genesis 31:3. At Beth-el Jacob, when going forth, had seen

the dream which assured him of Divine protection; at Beth-el, on his return, God

renews the covenant, confirms to him the name of Israel, and transfers to him the

promises of a numerous seed and of the possession of the land. It was the ratification

to him of the inheritance of all the hopes and assurances given to Abraham.

PETT, "Verse 9

‘And God appeared to Jacob again when he came from Paddan-aram, and blessed

him.

“God appeared to Jacob again.” The ‘again’ refers back to the previous theophany

at Bethel before he left Canaan (Genesis 28:10-22). This is now God’s renewal of

that covenant on his return to the promised land at the place where he had first

made His promises to him. Thus the writer is very much aware of Jacob’s

experience then and what went on (compare Genesis 35:1 and Genesis 35:7). He is

aware that part of the site has already been called Beth-el.

“When he came from Paddan-aram.” The writer wants us to have the whole

context. This is not just another step in the journey, it is in direct relation to his

leaving Paddan-aram to return to the promised land. It is the confirmation of the

return of God’s chosen one from the far country.

“And blessed him”. This sums up what follows. Thus Jacob’s obedience to God and

detailed preparations for the pilgrimage to Bethel to build the altar to His name is

rewarded with a vivid experience of the divine, a great theophany, accompanied by

great promises. This is the definitive experience. In it is summed up all that has gone

before. In it is summed up all his hopes for the future. Both the name Israel and the

name Bethel are as it were reconsecrated in recognition of the uniqueness of this

occasion.

WHEDO�, "Verses 9-12

9-12. Appeared unto Jacob again — Thirty years have passed since God appeared

unto him in the dream of the ladder — years of hope, of labour, of discipline, of

sorrow, and of manifold cares. With this revelation his old secular life seems to have

ended; he leaves all that to his sons, and hereafter he appears as the aged saint

meditating the promises. We note in this passage (Genesis 35:9-13) the expressions

— God appeared, God said, and God went up. Genesis 35:13. The appearance was

evidently some open vision, probably the presence of the covenant angel. The oracle

spoken to him (Genesis 35:10-12) is twofold, designated by the twice-repeated “God

said unto him.” The first saying (Genesis 35:10) is the repetition of his name Israel,

a confirming of the blessing of Penuel. Genesis 32:28. In the second saying, (Genesis

35:11-12,) God, 1) announces himself as God Almighty, El-Shaddai, who gave

Abram his new name Abraham, (Genesis 17:1; Genesis 17:5;) and 2) repeats to him

the promise and prophecy spoken afore to Abram, (Genesis 17:6;) and 3) the

promise of the land promised so often to Abraham and Isaac. Genesis 13:15;

Genesis 15:18; Genesis 17:8; Genesis 26:3.

COFFMA�, "Verses 9-15

GOD APPEARS TO JACOB AGAI�

"And God appeared to Jacob again, when he came from Paddan-aram, and blessed

him. And God said unto him, Thy name is Jacob; thy name shall not be called any

more Jacob, but Israel shall be thy name: and he called his name Israel. And God

said unto him, I am God Almighty: be fruitful and multiply; a nation and a

company of nations shall be of thee, and kings shall come out of thy loins; and the

land which I gave unto Abraham and Isaac, to thee will I give it, and to thy seed

after thee will I give the land. And God went up from him in the place where he

spake with him. And Jacob set up a pillar where he spake with him, a pillar of

stone: and he poured out a drink offering thereon, and poured oil thereon. And

Jacob called the name of the place where God spake with him, Bethel."

As anyone familiar with critical comment could have known in advance, there are

all kinds of allegations about this being a "repeat" from a different source of the

previous mention of God changing Jacob's name. But as Willis accurately discerned,

"It is not inappropriate at all for God to repeat this."[21] The very terminology

seems to say here, Look Jacob, you have still continued to live in your old character;

but now, that you have returned to Bethel and have fulfilled your vow, purified

your household, and put away the idols, you and yours must henceforth live as

Israel. "God here summarized his previous revelations to Jacob: the name-blessing

Israel, and the promise of nationhood in Abraham's land."[22] The command to be

fruitful and multiply does not apply to Jacob personally but to his posterity, who

are here reminded to continue in the original mandate for humanity announced in

Genesis 1:28. "It is clear that the change of name and the reiteration of the promise

are connected with Jacob's settlement in the land. Jacob settles in the land as Israel,

claiming it by divine right."[23]

THE DEATH OF RACHEL

One tragic event after another was experienced by the patriarch Jacob, and one of

the bitterest, perhaps, was that of the death of Rachel in childbirth, as the twelfth

son of Jacob is born.

CO�STABLE, "Verses 9-15

Yahweh"s reconfirmation of the covenant35:9-15

God then appeared again to Jacob at Bethel (the fifth revelation) after he had

fulfilled his vow to God and built an altar there ( Genesis 35:9-12). This revelation

came30 years after the first one at Bethel. In this case God appeared in visible

(bodily?) form ( Genesis 35:13). In the former instance Jacob had seen a vision. God

confirmed Jacob"s name change (cf. Genesis 32:28). This new name, Israel, was a

pledge that God would do what He now promised Jacob: to give him numerous

descendants and the land of Canaan. [�ote: See Chee-Chiew Lee, "[Goim] in

Genesis 35:11 and the Abrahamic Promise of Blessings for the �ations," Journal of

the Evangelical Theological Society52:3 (September2009):467-82.] Here God

summed up all the long-range promises that He had made to Jacob at various times

in his life.

"The purpose of the second renaming ... is to erase the original negative connotation

and to give the name Israel a more neutral or even positive connotation-the

connotation it is to have for the remainder of the Torah. It does so by removing the

notion of struggle associated with the wordplay in23:28 ... and letting it stand in a

positive light ..." [�ote: Sailhamer, The Pentateuch . . ., p203. Cf. idem, " Genesis ,"

pp217-18.]

God"s use of his name "God Almighty" (El Shaddai) is significant in view of what

God promised Jacob. It would take an omnipotent God to fulfill these promises (cf.

Genesis 17:1-2). God expanded the former promises and added to the significance of

the name "Israel" ( Genesis 35:10-11; cf. Genesis 28:4; cf. Genesis 28:13-15; Genesis

31:3; Genesis 31:13; Genesis 32:12; Genesis 32:28).

Jacob solemnized this occasion by setting up a second pillar (cf. Genesis 28:18) that

perpetuated the memory of God"s faithfulness for the benefit of his descendants. He

not only set the stone apart as special by pouring oil on it, as he had done30 years

earlier, but also made an offering to God there and renamed the place "Bethel."

"Bethel occupies something of the same focal place in Jacob"s career that the birth

of Isaac occupied for Abraham, testing his fluctuating obedience and his hold on the

promise, for more than twenty years." [�ote: Kidner, p174.]

God"s blessing of Jacob when his dedication was complete illustrates God"s

response to those who fully obey Him.

"The importance of God"s words to Jacob in Genesis 35:11-12 cannot be

overemphasized. First, God"s words "be fruitful and increase in number" recalled

clearly the primeval blessing of Creation ( Genesis 1:28) and hence showed God to

be still "at work" in bringing about the blessing to all mankind through Jacob.

Second, for the first time since Genesis 17:16 ("kings of peoples will come from

her"), the mention is made of royalty ("kings," Genesis 35:11) in the promised line.

Third, the promise of the land, first given to Abraham and then to Isaac, was

renewed here with Jacob ( Genesis 35:12). Thus within these brief words several

major themes of the book have come together. The primeval blessing of mankind

was renewed through the promise of a royal offspring and the gift of the land."

[�ote: Sailhamer, " Genesis ," p218.]

We can enjoy the fellowship with God that He created us to experience only when

we commit ourselves wholeheartedly to Him and obey His Word.

"It is noteworthy that there are certain things in connection with the spiritual life

that must be entirely given up and destroyed, for it is impossible to sanctify or

consecrate them. They must be buried and left behind, for they cannot possibly be

devoted to the service of God.... There are things that have to be cut off and cannot

be consecrated. Books have to be burned (note xix19). Evil habits have to be broken.

Sin must be put away. There are things that are beyond all reclamation ...

". . . if only we yield ourselves wholly and utterly to the hand of God, our lives,

whatever the past may have been, shall be monuments, miracles, marvels of the

grace of God." [�ote: Thomas, pp331 , 336.]

Still all of Jacob"s problems were not behind him.

"Just as Abraham had two sons and only one was the son of promise, and just as

Isaac had two sons and only one was the son of the blessing, so now Jacob, though

he has twelve sons, has two wives (Leah and Rachel); and each has a son (Judah and

Joseph) that can rightfully contend for the blessing. In the narratives that follow,

the writer holds both sons, Joseph and Judah, before the readers as rightful heirs of

the promise. As the Jacob narratives have already anticipated, in the end it was

Judah, the son of Leah, not Joseph, the son of Rachel, that gained the blessing (

Genesis 49:8-12)." [�ote: Sailhamer, " Genesis ," p218.]

10 God said to him, “Your name is Jacob,[d] but

you will no longer be called Jacob; your name will

be Israel.[e]” So he named him Israel.

GILL, "And God said unto him, thy name is Jacob,.... Which his parents gave him at his birth, and by, which he had been always called:

thy name shall not be called any more Jacob, but Israel shall be thy name; not Jacob only, as Aben Ezra and Ben Melech interpret it, but Israel also, and that more commonly and frequently, and not only he himself personally, but his posterity also:

and he called his name Israel; confirmed the name he had before given him, Gen_32:28; and by this confirmation of it signifying, that as he had prevailed over his brother

Esau, and escaped his hands, so he should prevail over all that rose up against him, and opposed him, even as he had power with God, and prevailed: though some think this name was only promised him before, but now actually given him; but then they take the angel that appeared wrestling with him in the likeness of a man to be a created angel, and that what he promised in the name of God was now made, good by God himself; there is great reason to believe that that angel was the increased one, the Son of God, as here also.

HAWKER, "Gen_32:28 Glorious name! El Shaddai, GOD All-mighty, GOD All-sufficient. As much as to say, I am able to fulfil all my promises. See what they are, Gen_17:1-9. Confirmed to Jacob personally; Gen_28:13-15.

CALVI�, "CALVI�, "10.Thy name shall not be called any more Jacob. We have

before given the meaning of these words. The former name is not abolished, but the

dignity of the other, which was afterwards put upon him, is preferred: for he was

called Jacob from the womb, because he had strongly wrestled with his brother; but

he was afterwards called Israel, because he entered into contest with God, and

obtained the victory; not that he had prevailed by his own power, (for he had

borrowed courage and strength and arms from God alone,) but because it was the

Lord’s will freely to confer upon him this honor. He therefore speaks comparatively,

showing that the name Jacob is obscure and ignoble when compared with the name

Israel. Some understand it thus, “�ot only shalt thou be called Jacob, but the

surname of Israel shall be added;” yet the former exposition seems to me the more

simple; namely, that the old name, having in it less of splendor, should give place to

the second. What Augustine adduces is specious rather than solid; namely, that he

was called Jacob in reference to his present life, but Israel in reference to his future

life. Let this, however, be regarded as settled, that a double name was given to the

holy man, of which one was by far the most excellent; for we see that the prophets

often combine them both, thus marking the constancy of God’s grace from the

beginning to the end.

BE�SO�, "Genesis 35:10-11. He called his name Israel — So he had been named by

the angel that wrestled with him, (Genesis 32:28,) and the change of his name, then

made, is here confirmed and ratified by the Divine Majesty, to encourage him

against the fear of the Canaanites, and to assure him that, as he had prevailed over

Esau, so he should now prevail over those of whom he was afraid. And he here

renews and ratifies the covenant with him by the name of El-Shaddai, God all-

sufficient, to fulfil his promises in due time, and to protect and provide for him at

the present. Two things are here promised him; 1st, That he should be the father of

a great nation; great in number, a company of nations shall be of thee. Every tribe

of Israel was a nation, and all the twelve, a company of nations; great in honour and

power; kings shall come out of thy loins. 2d, That he should be master of a good

land, (Genesis 35:12,) the land that was given to Abraham and Isaac being here

entailed on Jacob and his seed. These two promises had also a spiritual signification,

which we may suppose Jacob himself had some notion of; for, without doubt, Christ

is the promised seed, and heaven is the promised land; the former is the foundation,

and the latter the top-stone of all God’s favours.

PETT, "Verse 10

‘And God said to him, “Your name is Jacob. Your name will not any longer be

called Jacob, but Israel will be your name. And he called his name Israel.” ’

A change of name for Abram occurred at God’s first revelation of Himself as El

Shaddai, and here a second change of name is referred to on God’s second

revelation of Himself as El Shaddai. It would appear that such revelations required

the transformation of the recipients resulting in a change of name.

But as we know, Jacob had already been given this name after wrestling with God

at Penuel (Genesis 32:28), and he had subsequently erected an altar to ‘God, the

God of Israel’ (Genesis 33:20). But he had delayed in returning to the family tribe

and as so often in men’s lives such life-changing events can dim with time. The idea

of him as Israel has become faded. It is almost forgotten. The old Jacob had

reasserted itself. Thus at this crucial renewing of the covenant at Bethel the change

of name is renewed and emphasised. It is emphasising that what happened at Penuel

is now to come into fruition. He is to be Israel.

A change of name in ancient days was seen as having deep significance. This is why

at this crucial moment in the life of Jacob and of the tribe God emphasises his

changed name. He must remember that he is no longer Jacob, but Israel. The past is

behind him. The old Jacob is behind him. This is a new beginning. He is the one

with whom God has striven and through whom He will carry out his purposes

(Israel means ‘God strives’).

We may see here an implied rebuke against Jacob’s long stay in Succoth and

Shechem. He had previously been given the new name of Israel preparatory to

returning to the family tribe. But he had not done so, he had delayed. �ow it is

necessary for him to be renamed after the period of backsliding. It is a salutary

thought that had he previously been faithful the shame of Shechem would not have

occurred.

This change of name is emphasised later in the following verses. Once his twelfth

son has been born and the full complement of sons made up he will journey on as

Israel (Genesis 35:21). This also coincides with the death of Rachel. It is as though

with her death, with the great hold she had had on him, he is now free to be what

God wants him to be.

11 And God said to him, “I am God Almighty[f];

be fruitful and increase in number. A nation and a

community of nations will come from you, and

kings will be among your descendants.

GILL, "And God said unto him, I am God Almighty,.... And so able to protect and defend him, and to fulfil all promises made to him, and to supply him with everything he wanted; being, as some choose to render the word, "God all sufficient", having a sufficiency of all good things in him to communicate to his people:

be fruitful and multiply; which carries in it a promise or prophecy that he should increase and multiply, though not he himself personally, he having but one son born after this, yet in his posterity:

a nation, and a company of nations, shall be of thee; the nation of Israel, called so after his name, and the twelve tribes, which were as so many nations, of which the above nation consisted:

and kings shall come out of thy loins; as Saul, David, Solomon, and, many others, who were kings of Israel and of Judah, and especially the King Messiah; yea, all his posterity were kings and priests, or a kingdom of priests, Exo_19:6.

CALVI�, "11.I am God Almighty. God here, as elsewhere, proclaims his own

might, in order that Jacob may the more certainly rely on his faithfulness. He then

promises that he will cause Jacob to increase and multiply, not only into one nation,

but into a multitude of nations. When he speaks of “a nation,” he no doubt means

that the offspring of Jacob should become sufficiently numerous to acquire the body

and the name of one great people. But that follows concerning “nations” may

appear absurd; for if we wish it to refer to the nations which, by gratuitous

adoption, are inserted into the race of Abraham, the form of expression is improper:

but if it be understood of sons by naturals descent, then it would be a curse rather

shall a blessing, that the Church, the safety of which depends on its unity, should be

divided into many distinct nations. But to me it appears that the Lord, in these

words, comprehended both these benefits; for when, under Joshua, the people was

apportioned into tribes, as if the seed of Abraham was propagated into so many

distinct nations; yet the body was not thereby divided; it is called an assembly of

nations, for this reason, because in connection with that distinction a sacred unity

yet flourished. The language also is not improperly extended to the Gentiles, who,

having been before dispersed, are collected into one congregation by the bond of

faith; and although they were not born of Jacob according to the flesh; yet, because

faith was to them the commencement of a new birth, and the covenant of salvation,

which is the seed of spiritual birth, flowed from Jacob, all believers are rightly

reckoned among his sons, according to the declaration, I have constituted thee a

father of many nations.

And kings shall come out of thy loins. This, in my judgment, ought properly to be

referred to David and his posterity; for God did not approve of the kingdom of Saul,

and therefore it was not established; and the kingdom of Israel was but a corruption

of the legitimate kingdom. I acknowledge truly that, sometimes, those things which

have sprung from evil sources are numbered among God’s benefits; but because

here the simple and pure benediction of God is spoken of, I willingly understand it

of David’s successors only. Finally; Jacob is constituted the lord of the land, as the

sole heir of his grandfather Abraham, and of his father Isaac; for the Lord

manifestly excludes Esau from the holy family, when he transfers the dominion of

the land, by hereditary right, to the posterity of Jacob alone.

PETT, "Verse 11-12

‘And God said to him, “I am El Shaddai (the Almighty God). Be fruitful and

multiply. A nation and a company of nations (goyim) will be from you, and kings

will come from your loins. And the land which I gave to Abraham and Isaac, to you

will I give it, and to your seed after you will I give the land.” ’

The meaning of ‘El Shaddai’ is not yet apparent to us but the LXX translates it as

‘the Almighty’. God only reveals Himself under this title twice, to Abraham in

connection with the greater covenant and to Jacob here, and in both cases there is

stress on a change of name for the recipient. To receive a covenant from El Shaddai

means a whole new direction in life.

So Jacob is confirmed as the inheritor of the greater covenant. Whenever God is

mentioned under the name of El Shaddai it is in relation to many nations, not just to

the family tribe. To Abraham in Genesis 17 ‘you shall be the father of a multitude of

nations (hamon goyim)’, and Ishmael is a part of that covenant, to Isaac as he

blesses Jacob in Genesis 28:3 ‘that you may be a company of peoples’ (liqhal

‘amim), and again to Jacob in Genesis 48:4 reference is made to ‘a company of

peoples’ (liqhal ‘amim). It is in recognition of this fact that Jacob speaks of El

Shaddai when he sends his sons back to Egypt to obtain the release of Simeon and

entrusts them with Benjamin (Genesis 43:14). It is Yahweh as El Shaddai, the

sovereign God over the whole world, who has the power to prevail over the great

governor of Egypt. This may also be why Isaac used this title of Yahweh when he

sent his son into a foreign land.

So Jacob is not just inheriting the promises related to the family tribe but those

which relate to God’s worldwide purposes. However, as always, this includes these

local promises, thus he will bear both a nation and a company of nations. His direct

descendants will be kings and his seed will inherit the promised land.

These promises relate closely to those mentioned by Isaac in 28:3-4 in the context of

El Shaddai. To be fruitful and multiply, to be a company of peoples, and to receive

the blessing of Abraham in the inheritance of the land. Thus God confirms that he is

speaking to him as the God of Isaac.

Less directly they also relate to the promises made when he first came to Bethel, for

there too he was promised that he and his seed would receive the land (Genesis

28:13), that he would multiply greatly and especially that through him and his seed

all the families of the earth would be blessed (Genesis 28:14).

“Be fruitful and multiply.” This has more the sons of Jacob in mind than Jacob

himself. But their sons would be his sons, and their seed his seed. He would proudly

look on further generations and finally they would become an innumerable

multitude.

“A nation and a company of nations.” His family tribe would become a nation. But

this would not be all, for a company of nations would also come from him. And later

Israel was to be a company of nations, for it was to include not only his descendants

but large numbers of peoples of other nations who joined themselves with Israel (e.g

Exodus 12:38), and even further on peoples from all nations would gladly form the

true Israel, the ‘Israel of God’ (Galatians 6:16 with 3:29; Ephesians 2:11-19).

“Kings shall be descended from you (come from your loins).” �ationhood would

result in kingship, and those kings would be his own descendants. Indeed from him

would come the greatest King of all.

And he and his seed would inherit the land. We cannot fully appreciate what it

meant to a sojourner (alien and non-landowner), a wanderer, a landless person who

must trust to the good nature of others and whatever bargains he could arrange and

pay for in one way or another, to become the possessor of land. And here the

promise to Abraham and Isaac is confirmed to Jacob. He and his seed will one day

possess the whole land.

We note here that the promises are unconditional. At these great moments God does

not lay down any terms. He is sovereign and will bring about His purposes. The only

hint that response is required comes in the reference to Jacob’s change of name to

Israel and its significance. But even this was part of God’s sovereign purpose and

Jacob was the recipient. And this is recognised especially in the fact that Jacob

makes no response as he had done previously at Bethel (28:20-22). This is not a time

for man to make his promises and bargains. This is a moment of receiving in

awesome silence.

12 The land I gave to Abraham and Isaac I also

give to you, and I will give this land to your

descendants after you.”

GILL, "And the land which I gave Abraham and Isaac, to thee will I give it,.... Meaning the land of Canaan, which, as he had by promise given it to his grandfather, and father, so he would give it to him; thus renewing the grant of it for his comfort, and the encouragement of his faith, when he had been in danger of being destroyed by the inhabitants of it, and was obliged to remove from one part of it to another:

and to thy seed after thee will I give the land; and not only make a grant of it to them, but put them into the possession of it, as in process of time he did.

13 Then God went up from him at the place where

he had talked with him.

CLARKE, "And God went up from him - This was not a vision, nor a strong mental impression, but a real manifestation of God. Jacob saw and heard him speak, and before his eyes he went up - ascended to heaven. This was no doubt the future Savior, the Angel of the covenant. See Gen_16:7.

GILL, "And God went up from him,.... Or "from above" him (x); by this it seems that there was a visible appearance of the glory of the Lord, as Onkelos, or of the Shechinah, as Jonathan; even of the Son of God in an human form, who either appeared just above him, or on the same spot with him, conversing with him as above related; and when he had done, ascended in a visible manner from him, till he disappeared:

in the place where he talked with him; whether it was over him, or by him; thence he removed from him, and ceased talking with him; for communion with a divine Person is not constant and uninterrupted in the present state.

JAMISO�, "God went up from him— The presence of God was indicated in some visible form and His acceptance of the sacrifice shown by the miraculous descent of fire from heaven, consuming it on the altar.

CALVI�, "13.And God went up from him. This ascent of God is analogous to his

descent; for God, who fills heaven and earth, is yet said to descend to us, though he

changes not his place, whenever he gives us any token of his presence; a mode of

expression adopted in accommodation to our littleness. He went up, therefore, from

Jacob, when he disappeared from his sight, or when the vision ended. By the use of

such language, God shows us the value of his word, because, indeed, he is near to us

in the testimony of his grace; for, seeing that there is a great distance between us

and his heavenly glory, he descends to us by his word. This, at length, was fully

accomplished in the person of Christ; who while, by his own ascension to heaven, he

raised our faith thither; nevertheless dwells always with us by the power of his

Spirit.

14 Jacob set up a stone pillar at the place where

God had talked with him, and he poured out a

drink offering on it; he also poured oil on it.

CLARKE, "A drink-offering - nesech, a libation. These were afterwards very נסךcommon in all countries. At first they consisted probably of water only, afterwards wine was used; see on Lev_7:1 (note), etc. The pillar which Jacob set up was to commemorate the appearance of God to him; the drink-offering and the oil were intended to express his gratitude and devotion to his preserver. It was probably the same pillar which he had set up before, which had since been thrown down, and which he had consecrated afresh to God.

GILL, "And Jacob set up a pillar in the place where he talked with him,.... He had set up a pillar in this place before he went to Padanaram, Gen_28:18; and some, think this pillar is here referred to, and render the words, "had set up a pillar" (y); but as that was done thirty years ago, it is very likely it was demolished by the Heathens before this time, or was fallen to ruin, wherefore this must be at least a renewal or reparation of it: though it rather seems to be another pillar, and quite a new one, being set up in that very spot of ground, over or on which God had been talking with him: and the following account of it seems to confirm the same:

even a pillar of stone; made of several stones hewed and polished, and well put together; whereas the former was but a single stone, rude and unpolished, though it is probable it was one of these:

and he poured a drink offering thereon; of wine, of which drink offerings under the law were, thereby consecrating it to the worship and service of God. Aben Ezra says it was either of water or of wine, with which he washed it, and after that poured oil on it; and the Targum of Jonathan says, he poured a drink offering of wine, and a drink offering of water:

and he poured oil thereon; as he did before; See Gill on Gen_28:18.

HE�RY, "There Jacob erected a memorial of this, Gen_35:14. 1. He set up a pillar. When he was going to Padan-aram, he set up for a pillar that stone on which he had laid his head. This was agreeable enough to his low condition and his hasty flight; but now he

took time to erect one more stately, more distinguishable and durable, probably placing that stone in it. In token of his intending it for a sacred memorial of his communion with God, he poured oil and the other ingredients of a drink-offering upon it. His vow was, This stone shall be God's house, that is, shall be set up for his honour, as houses to the praise of their builders; and here he performs it, transferring it to God by anointing it. 2. He confirmed the name he had formerly given to the place (Gen_35:15), Beth-el, the house of God. Yet this very place afterwards lost the honour of its name, and became Beth-aven, a house of iniquity; for here it was that Jeroboam set up one of his calves. It is impossible for the best man to entail upon a place so much as the profession and form of religion.

CALVI�, "14.And Jacob set up a pillar. Though it is possible that he may again

have erected a sacred monument, in memory of the second vision; yet I readily

subscribe to the opinion of those who think that reference is made to what had been

done before; as if Moses should say, that was the ancient temple of God, in which

Jacob had poured forth his libation: for he had not been commanded to come

thither for the sake of dwelling there; but in order that a fresh view of the place

might renew his faith in the ancient oracle, and more fully confirm it. We read

elsewhere that altars were built by the holy fathers, where they intended to remain

longer; but their reason for doing so was different: for whereas Jacob had made a

solemn vow in Beth-el, on condition that he should be brought back by the Lord in

safety; thanksgiving is now required of him, after he has become bound by his vow,

(126) that, being strengthened, he may pass onward on his journey.

COKE, "Genesis 35:14. Set up a pillar— For a monument and an altar, which he

consecrated with the usual form, by pouring wine and oil upon it. Thus he dedicated

the place to God, and, no doubt, performed all that he had vowed, ch. 28:

Some one, speaking of Jacob's vow, excellently observes, "Though God always gives

when he receives, and more and better than he receives; and though he is content to

make conditions with us, that if we will through his grace do our part, perform our

duty to him, he will give us all those blessings which he hath promised, or we can

expect; yet we may not presume to make conditions with him, that if he will first

bestow such and such favours upon us, we will then serve him, and put our trust in

him, to which Jacob's form of prayer seems to incite us: If God will be with me, and

will keep me in this way that I go, &c. then shall the Lord be my God, &c. Genesis

28:20; Genesis 28:22. Jacob was no stranger to God when he made this vow; he had

newly had a vision of him, God is in this place, &c. This is no other but the house of

God, and this is the gate of heaven, &c. He had newly erected an altar to him, and

consecrated it; and then he prayed, and made his vow, in confidence, not in doubt, if

the Lord will be with me, &c. and what did he pray for? �othing, but that he would

keep him in the way that he went, give him bread to eat, and raiment to put on, &c.

When God hath given us that evidence of his care of us which he did to Jacob, and

we have given him that evidence of our dependence upon him which Jacob did, he

will not take any (if) in our prayers or vows to him, to be a condition or a doubt of

him, but an expression of our confidence in him, and dependence upon him, as it

was in Jacob."

REFLECTIO�S.—We have in the foregoing verses,

1. Jacob's preparation for his journey: better late than never. And as his abode must

be at Beth-el, his family must go with him: but first they must get ready for the

worship there to be performed, (1.) By putting away their idols. �ote; There is no

drawing near God with any prospect of acceptance, with allowed sin in the heart.

(2.) By washing their garments, typical of that spiritual purity which becomes the

worshippers of Jehovah. �ote; We must have the fine linen white and clean, which

is the righteousness of the saints, or our services cannot please God.

2. Their obedience. It was strange, that such idol vanities should be found in Jacob's

family: but it was happy that they so readily consented to part with them. Had he

commanded it before, he might have succeeded. �ote; much might be done, yea,

more than we imagine, if we had a greater zeal for God. All now are given up, even

to their ear-rings, stampt with idol images, and worn as charms, and they are buried

that they may never be found. �ote; When we part with our sins, it must be with full

purpose of heart never to return to them.

Having thus made the needful preparations, they journey in safety. Though justly

incensed, God puts his fear upon the nations around. And as Jacob's family had

now put away their idols, and were going to God's altar, none shall hurt them. �ote;

When we are about God's work, we are under his special care. And now they arrive,

1. He builds an altar, and with his family worships the God of Beth-el. It is our

comfort in the church of God, to enjoy the presence and communion of the God of

the church.

2. Rebekah's nurse is buried with respect and sorrow. �ote; An old and faithful

servant in a family deserves respect, and should, when lost, be lamented as a friend

or a brother.

We have in the next place,

1. God's appearance to Jacob again in Beth-el. When we are found waiting upon

God, he will not fail to meet us in his ways. God now confirms his name of Israel, as

a new support against the fear of the Canaanites, and renews his covenant with him

respecting the land and the seed to inherit it, as the Almighty God, able to fulfil his

promises to the uttermost. �ote; God hath given us Christ the Seed, and promised

us heaven as the land. May we with Jacob rejoice in hope!

2. �o sooner is the appearance of God's glory gone up from over him, than Jacob

erects a noble memorial of the favour, and confirms the name of Beth-el to the place.

How little did Jacob think, that this house of God should one day become Bethaven,

a house of iniquity, and one of Jeroboam's calves be fixed upon this very pillar?

�ote; How many a church, when the faithful Jacob, the pastor, is gone, hath

experienced this awful change!

BE�SO�, "Genesis 35:14. And Jacob set up a pillar — When he was going to

Padan-aram he set up that stone which he had laid his head on for a pillow; but now

he took time to erect one more stately and durable, probably inserting that stone in

it. And in token of his intending it for a sacred memorial of his communion with

God, he poured oil, and the other ingredients of a drink- offering, upon it. And he

confirmed the name he had formerly given to the place, Beth-el, the house of God.

Yet this very place afterward lost the honour of its name, and became Beth-aven, a

house of iniquity; for here it was that Jeroboam set up one of his calves. It is

impossible for the best men to entail so much as the profession and form of religion

upon a place.

Genesis 35:16-17. She had hard labour — Harder than usual. Rachel had said when

she bore Joseph, God shall give me another son, which now the midwife remembers,

and tells her, her words were made good. Yet this did not avail; unless God

command away fear, no one else can. We are apt in extreme perils to comfort

ourselves and our friends with the hopes of a temporal deliverance, in which we may

be disappointed; we had better ground our comforts on that which cannot fail us,

the hope of eternal life. Rachel had passionately said, Give me children, or else I die;

and now she had children (for this was her second) she died.

PETT, "Verse 14

‘And Jacob set up a pillar in the place where he spoke with him, a pillar of stone.

And he poured out a drink offering on it, and poured oil on it.’

This is the second pillar that Jacob has set up. The first commemorated his first

vision when he saw the angels of God ascending and descending on a ramp as they

went about their heavenly business in the world, and was assured of God’s presence

with him and watch over him and his participation in the covenant (Genesis 27:18).

It was set up in the place where he slept. This one commemorates an even greater

occasion, the awesome visible manifestation of God in renewal of that covenant now

that he is back in the land of promise. Again the pillar is witness to the covenant

that has been made. It is set up at the very site of the theophany. As we have seen

earlier, Jacob was a great one for requiring evidence of covenants (Genesis 26:33).

“And he poured out a drink offering on it, and poured oil on it.” The first pillar was

set apart to God by the pouring of oil on it and it marked God’s visit and presence,

but there was no thought there of an offering. It was a reminder of what had

happened and of the covenant made. Here the offering comes first. Jacob pours out

a drink offering to God, and only then does he sanctify it to God. It is a recognition

of God’s continued presence.

15 Jacob called the place where God had talked

with him Bethel.[g]

GILL, "And Jacob called the name of the place where God spake with him, Bethel. He confirmed the name he had before given it, when he went to Mesopotamia, and now upon his return renews and establishes it; or he gave this name more especially to that particular spot where God conversed with him, and on which he erected a pillar, and consecrated it to religious worship, and so made it God's house, as he promised he would, Gen_28:22, both building an altar for sacrifice, and setting up a pillar, which was beginning an house for God.

PETT, "Verse 15

‘And Jacob called the place where God spoke to him ‘Beth-el’.’

The previous naming had been in private (Genesis 28:19) and was of the spot where

he had had his vision. It was an extremely personal thing and was accompanied by a

personal response. �ow the naming is more public and covers a wider area where

the altar has been set up. We cannot doubt that the whole tribe was involved. Thus

the wider site becomes more widely recognised as ‘Beth-el’, the house of God. Later

the name will be transferred to the neighbouring city of Luz as well.

The confirmation before all of the name he has previously given it establishes the

new name. It is seen as sacredly connected to the important ceremony that has just

taken place in the sanctifying of the altar. That had been named El-Bethel (God of

the house of God) because of the previous naming. �ow the vivid theophany has

confirmed the whole place as Beth-el, the ‘dwelling place’ of God.

�ow that he and his tribe are reconsecrated he begins the final part of his journey

back to the mother tribe, to Isaac, via Ephrath (later to be Bethlehem) and the

Tower of Eder.

The Deaths of Rachel and Isaac

16 Then they moved on from Bethel. While they

were still some distance from Ephrath, Rachel

began to give birth and had great difficulty.

BAR�ES, "Gen_17:16-22.

On the journey, Rachel dies at the birth of her second son. “A stretch.” It was probably a few furlongs. “Fear not.” The cause for encouragement was that the child was born, and that it was a son. Rachel’s desire and hope expressed at the birth of Joseph were therefore, fulfilled Gen_30:24. “When her soul was departing.” This phrase expresses not annihilation, but merely change of place. It presupposes the perpetual existence of the soul. “Ben-oni,” son of my pain, is the natural expression of the departing Rachel. “Benjamin.” The right hand is the seat of power. The son of the right hand is therefore, the child of power. He gave power to his father, as he was his twelfth son, and so completed the number of the holy family. “Ephrath and Beth-lehem” are names the origin of which is not recorded. “The pillar of Rachel’s grave.” Jacob loves the monumental stone. “Unto this day.” This might have been written ten or twenty years after the event, and therefore, before Jacob left Kenaan (see on Gen_19:37). The grave of Rachel was well known in the time of Samuel 1Sa_10:2, and the Kubbet Rahil, dome or tomb of Rachel, stands perhaps on the identical spot, about an English mile north of Bethlehem.

CLARKE, "There was but a little way to come to Ephrath - The word כברת

kibrath, translated here a little way, has greatly perplexed commentators. It occurs only

here, in Gen_48:7, and 2Ki_5:19; and it seems to have been some sort of measure

applied to land, as we say a mile, an acre, a rood, a perch; but what the exact quantity of

the kibrath was cannot be ascertained. Ephrath, called also Bethlehem, and Bethlehem

Ephrata, was the birthplace of our blessed Redeemer. See its meaning Mat_2:6 (note)

GILL, "And they journeyed from Bethel,.... Jacob and his family; how long they stayed there is not certain, some say four months (z); hence they removed towards Bethlehem, which was twelve miles from Bethel (a), in their way to Hebron:

and there was but a little way to come to Ephrath; or Bethlehem, as it was also called, Gen_35:19; a mile off of it, according to the Targums of Onkelos and Jerusalem; or about a mile, as Saadiah Gaon; for it was not a precise exact mile, but something less than a mile, as Ben Melech observes; and so Benjamin of Tudela, who was on the spot, says (b), that Rachel's grave is about half a mile from Bethlehem. Ben Gersom thinks the word here used signifies cultivated land, and that the sense is, that there were only

fields, vineyards, and gardens to go through to the city, see Gen_48:7,

and Rachel travailed, and she had hard labour; the time of childbirth was come, and which came suddenly upon her, as travail does, even while journeying, which obliged them to stop; and her pains came upon her, and these very sharp and severe, so that she had a difficult time of it: pains and sorrow in childbearing are the fruit of sin, and more or less attend all in such a circumstance; but, in some, labour is more painful than in others, and more at one time than at another, and is the most painful in women than in other creatures.

HE�RY 16-20, "We have here the story of the death of Rachel, the beloved wife of Jacob. 1. She fell in travail by the way, not able to reach to Bethlehem, the next town, though they were near it; so suddenly does pain sometimes come upon a woman in travail, which she cannot escape, or put off. We may suppose Jacob had soon a tent up, convenient enough for her reception. 2. Her pains were violent. She had hard labour, harder than usual: this was the effect of sin, Gen_3:16. Note, Human life begins with sorrow, and the roses of its joy are surrounded with thorns. 3. The midwife encouraged her, Gen_35:17. No doubt she had her midwife with her, ready at hand, yet that would not secure her. Rachel had said, when she bore Joseph, God shall add another son,which now the midwife remembers, and tells her her words were made good. Yet this did not avail to keep up her spirits; unless God command away fear, no one else can. He only says as one having authority, Fear not. We are apt, in extreme perils, to comfort ourselves and our friends with the hopes of a temporal deliverance, in which we may be disappointed; we had better found our comforts on that which cannot fail us, the hope of eternal life. 4. Her travail was to the life of the child, but to her own death. Note, Though the pains and perils of childbearing were introduced by sin, yet they have sometimes been fatal to very holy women, who, though not saved in childbearing, are saved through it with an everlasting salvation. Rachel had passionately said, Give me children, or else I die; and now that she had children (for this was her second) she died. Her dying is here called the departing of her soul. Note, The death of the body is but the departure of the soul to the world of spirits. 5. Her dying lips called her new-born son Ben-oni, The son of my sorrow. And many a son, not born in such hard labour, yet proves the son of his parent's sorrow, and the heaviness of her that bore him. Children are enough the sorrow of their poor mothers in the breeding, bearing, and nursing of them; they should therefore, when they grow up, study to be their joy, and so, if possible, to make them some amends. But Jacob, because he would not renew the sorrowful remembrance of the mother's death every time he called his son by his name, changed his name, and called him Benjamin, The son of my right hand; that is, “very dear to me, set on my right hand for a blessing, the support of my age, like the staff in my right hand.” 6. Jacob buried her near the place where she died. As she died in child-bed, it was convenient to bury her quickly; and therefore he did not bring her to the burying-place of his family. If the soul be at rest after death, it matters little where the body lies. In the place where the tree falls, there let it be. No mention is made of the mourning that was at her death, because that might easily be taken for granted. Jacob, no doubt, was a true mourner. Note, Great afflictions sometimes befal us immediately after great comforts. Lest Jacob should be lifted up with the visions of the Almighty with which he was honoured, this was sent as a thorn in the flesh to humble him. Those that enjoy the favours peculiar to the children of God must yet expect the troubles that are common to the children of men. Deborah, who, had she lived, would have been a comfort to Rachel in her extremity, died but a little before. Note, When death comes into a family, it often strikes

double. God by it speaks once, yea, twice. The Jewish writers say, “The death of Deborah and Rachel was to expiate the murder of the Shechemites, occasioned by Dinah, a daughter of the family.” 7. Jacob set up a pillar upon her grave, so that it was known, long after, to be Rachel's sepulchre (1Sa_10:2), and Providence so ordered it that this place afterwards fell in the lot of Benjamin. Jacob set up a pillar in remembrance of his joys (Gen_35:14), and here he sets up one in remembrance of his sorrows; for, as it may be of use to ourselves to keep both in mind, so it may be of use to others to transmit the memorials of both: the church, long afterwards, owned that what God said to Jacob at Bethel, both by his word and by his rod, he intended for their instruction (Hos_12:4), There he spoke with us.

JAMISO�, "Gen_35:16-27. Birth of Benjamin - Death of Rachel, etc.

And they journeyed from Beth-el— There can be no doubt that much enjoyment was experienced at Beth-el, and that in the religious observances solemnized, as well as in the vivid recollections of the glorious vision seen there, the affections of the patriarch were powerfully animated and that he left the place a better and more devoted servant of God. When the solemnities were over, Jacob, with his family, pursued a route directly southward, and they reached Ephrath, when they were plunged into mourning by the death of Rachel, who sank in childbirth, leaving a posthumous son [Gen_35:18]. A very affecting death, considering how ardently the mind of Rachel had been set on offspring (compare Gen_30:1).

K&D 16-20, "Birth of Benjamin and Death of Rachel. - Jacob's departure from Bethel

was not in opposition to the divine command, “dwell there” (Gen_35:1). For the word שבdoes not enjoin a permanent abode; but, when taken in connection with what follows, “make there an altar,” it merely directs him to stay there and perform his vow. As they

were travelling forward, Rachel was taken in labour not far from Ephratah. ה1רץ is a 3ברת

space, answering probably to the Persian parassang, though the real meaning of 3ברה is

unknown. The birth was a difficult one. 457לד she had difficulty in her labour :5קש(instead of Piel we find Hiphil in Gen_35:17 with the same signification). The midwife comforted her by saying: “Fear not, for this also is to thee a son,” - a wish expressed by her when Joseph was born (Gen_30:24). But she expired; and as she was dying, she called him Been-oni, “son of my pain.” Jacob, however, called him Ben-jamin, probably son of good fortune, according to the meaning of the word jamin sustained by the Arabic, to indicate that his pain at the loss of his favourite wife was compensated by the birth of this son, who now completed the number twelve. Other explanations are less simple. He buried Rachel on the road to Ephratah, or Ephrath (probably the fertile, from

i.e., Bethlehem (bread-house), by which name it is better known, though the origin ,(9רה

of it is obscure. He also erected a monument over her grave (מ:בה, στήλη), on which the historian observes, “This is the pillar of Rachel's grave unto this day:” a remark which does not necessarily point to a post-Mosaic period, but which could easily have been made even 10 or 20 years after its erection. For the fact that a grave-stone had been preserved upon the high road in a foreign land, the inhabitants of which had no interest whatever in it, might appear worthy of notice even though only a single decennary had passed away.

(Note: But even if this Mazzebah was really preserved till the conquest of Canaan

by the Israelites, i.e., more than 450 years, and the remark referred to that time, it might be an interpolation by a later hand. The grave was certainly a well-known spot

in Samuel's time (1Sa_10:2); but a monumentum ubi Rachel posita est uxor Jacob�is�

first�mentioned�again�by�the�Bordeaux�pilgrims�of�a.d.�333�and�Jerome.�The�Kubbet�Rahil

(Rachel's�grave),�which�is�now�shown�about�half�an�hour's�journey�to�the�north�of�Bethlehem,�

to�the�right�of�the�road�from�Jerusalem�to�Hebron,�is�merely�“an�ordinary�Muslim�wely,�or�

tomb�of�a�holy�person,�a�small�square�building�of�stone�with�a�dome,�and�within�it�a�tomb�in�

the�ordinary�Mohammedan�form”�(Rob.�Pal. 1,�p.�322).�It�has�been�recently�enlarged�by�a�

square�court�with�high�walls�and�arches�on�the�eastern�side�(Rob.�Bibl.�Researches.�p.�357).�

Now�although�this�grave�is�not�ancient,�the�correctness�of�the�tradition,�which�fixes�upon�this�

as�the�site�of�Rachel's�grave,�cannot�on�the�whole�be�disputed.�At�any�rate,�the�reasons�

assigned�to�the�contrary�by�Thenius,�Kurtz,�and�others�are�not�conclusive.)

CALVI�, "16.And they journeyed from Beth-el. We have seen how severe a wound

the defilement of his daughter inflicted on holy Jacob, and with what terror the

cruel deed of his two sons had inspired him. Various trials are now blended

together, by which he is heavily afflicted throughout his old age; until, on his

departure into Egypt, he receives new joy at the sight of his son Joseph. But even

this was a most grievous temptation, to be exiled from the promised land even to his

death. The death of his beloved wife is next related; and soon after follows the

incestuous intercourse of his firstborn with his wife Bilhah. A little later, Isaac his

father dies; then his son Joseph is snatched away, whom he supposes to have been

torn in pieces by wild beasts. While he is almost consumed with perpetual

mourning, a famine arises, so that he is compelled to seek food from Egypt. There

another of his sons is kept in chains; and, at length, he is deprived of his own most

beloved Benjamin, whom he sends away as if his own bowels were torn from him.

We see, therefore, by what a severe conflict, and by what a continued succession of

evils, he was trained to the hope of a better life. And whereas Rachel died in

childbirth, through the fatigue of the journey, before they reached a resting-place;

this would prove no small accession to his grief. But, as to his being bereaved of his

most beloved wife, this was probably the cause, that the Lord intended to correct the

exorbitance of his affection for her. The Holy Spirit fixes no mark of infamy upon

Leah, seeing that she was a holy woman, and endowed with greater virtue; but

Jacob more highly appreciated Rachel’s beauty. This fault in the holy man was

cured by a bitter medicine, when his wife was taken array from him: and the Lord

often deprives the faithful of his own gifts, to correct their perverse abuse of them.

The wicked, indeed, more audaciously profane the gifts of God; but if God connives

longer at their misconduct, a more severe condemnation remains to them on account

of his forbearance. But in taking away from his own people the occasion of sinning,

he promotes their salvation. Whoever, therefore, desires the continued use of God’s

gifts, let him learn not to abuse them, but to enjoy them with purity and sobriety.

ELLICOTT, "(16) But a little way.—Heb., and there was still a “chibrath” of land

to come to Ephrath. This word occurs four times in the Old Testament: here, in

Genesis 48:7, in 2 Kings 5:19, and in Amos 9:9, where it is used in the sense of a

sieve. Many of the Rabbins, therefore, translate “in the spring-time,” because the

earth is then riddled by the plough like a sieve; and the Targum and Vulgate adopt

this rendering. The real meaning of the word is lost, but probably it was a measure

of distance; and the Jewish interpreters generally think that it meant a mile, because

Rachel’s traditional tomb was about that distance from Bethlehem.

Ephrath (the fruitful) and Beth-lehem (the house of bread) have virtually the same

meaning, but the latter name would be given to the town only when its pastures had

given place to arable lands, where corn was sown for bread.

PETT, "Verses 16-19

“And they journeyed from Bethel, and there was still some way to come to Ephrath,

and Rachel began to experience birth pains and she had hard labour. And it

happened that when she was in hard labour the midwife said to her, “Don’t be

afraid, for now you will have another son. And it happened that, as her life was

departing, for she died, she called his name Benoni (son of my sorrow), but his

father called him Benjamin (son of the right hand). And Rachel died and was buried

in the way to Ephrath, the same is Bethlehem.’

The journey from Bethel to Mamre is interrupted by sad experiences of which the

first is the death of Rachel in childbirth. But as she dies she is able to rejoice in the

birth of a son, calling him Benoni - product of my sorrow. Understandably however

Jacob does not want a continual reminder of the loss of his beloved wife, and

changes the name to Benjamin. This name, ‘son of the right hand’ is probably

intended to indicate good fortune. Jacob wants him to be connected with good

fortune rather than with mourning. �ote that it is not said the she was buried in

Bethlehem itself. She was buried in ‘the way to Ephrath’, (‘there was still some way

to come to Ephrath’ - Genesis 48:7), the Bethlehem Road on the way from Bethel,

which goes through Benjaminite territory (1 Samuel 10:2-3; Jeremiah 31:15).

“The same is Bethlehem.” A later note added by a scribe to identify Ephrath.

The name Benjamin is attested elsewhere in the Mari texts (eighteenth century BC)

as binu yamina which probably means ‘sons of the South’, but there is no good

reason for identifying them with the later tribe of Benjamin. It is a name that could

be given to many tribes for identification purposes, looking from a particular

standpoint (compare ‘children of the East’).

WHEDO�, "DEATH OF RACHEL, Genesis 35:16-20.

16. Journeyed from Beth-el — Having paid his vows at Beth-el, he feels a yearning

to move on, southward, and see his father Isaac again.

A little way — Hebrews, a chibrath of land; some apparently definite measure of

length or distance, but now to us unknown.

Ephrath — The ancient name of the place afterwards so well known as Bethlehem.

Genesis 35:19.

Rachel travailed — At the birth of Joseph, she had yearned for yet another son,

(Genesis 30:24,) and had given her firstborn a name in confidence that this hope

would be realized. But many years passed before her hope was filled, and then at the

cost of her own life.

COFFMA�, "Verses 16-20

"And they journeyed from Bethel; and there was still some distance to come to

Ephrath: and Rachel travailed, and she had hard labor. And it came to pass that

when she was in hard labor, that the midwife said unto her, Fear not, for thou shalt

have another son. And it came to pass, as her soul was departing (for she died), that

she called his name Benoni: but his father called him Benjamin. And Rachel died,

and was buried in the way to Ephrath (the same is Bethlehem). And Jacob set up a

pillar upon her grave: the same is the pillar of Rachel's grave unto this day.

"Journeyed from Bethel ..." Was Jacob in violation of God's command to "dwell"

in Bethel? Since God did not specify how long he was to dwell there, and since Jacob

had already built the altar and fulfilled his vow, as commanded, it would appear

that he was not in violation of God's will by this journey.

"Ephrath ..." We should be thankful for the ASV parenthesis, the same is

Bethlehem, as it saves us from all kinds of allegations about contradictions and

various sources. Bethlehem was the same as Ephrath; and sometimes, the names

were even used together, as in Micah 5:2, "But thou, Bethlehem Ephrath." There is

no reasonable ground whatever for denying the traditional site of Rachel's grave

near Bethlehem. It is significant that the sacred author here used both names

interchangeably; and if he did so with regard to a city, why should it be supposed

that the use of various names for God must always signify different writers, or

sources, the same being an altogether unproveable and unreasonable proposition.

Moses certainly knew many names for God, and no one can disprove the fact that he

might have used such names interchangeably, just for variety, a device that is

continually used by every critic on earth.

�ote another thing. �othing may be decided by the fact of the mother or the father

naming the child. Here both Rachel and Jacob named Benjamin! We can identify

with Jacob who did not desire that his twelfth son should bear such a sorrowful

name as, "Son of My Sorrow." One cannot forget the rash prayer of Rachel who

had cried, "Give me children, or I die." (Genesis 30:1). God answered her prayer,

and she died!

"Benjamin ..." usually said to mean "Son of My Right Hand," may, however, have

had another meaning. Certainly, the Samaritan Version gives it as "Son of Days,"

meaning "Son of My Old Age."[24] Another comment on this, worthy of attention,

is that of William Whiston, famed translator of the works of Josephus, as follows:

"The commonly explained meaning of Benjamin, son of my right hand, makes no

sense at all, and seems to be a gross modern error only. Both the Testament of

Benjamin and Philo de �ominum Mutatione explain the name not as `son of my

right hand' but as `son of days'."[25] Whatever the true meaning might be, "Son of

Days" certainly makes more sense. J. R. Dummelow also recognized and reported

this alternative meaning.[26]

"The same is the Pillar of Rachel's grave unto this day ..." Such an expression

always calls for claims favoring a late date for Genesis; but as Keil said, "This

remark does not necessarily point to a post-Mosaic period, but could easily have

been written even ten or twenty years after the event."[27] Therefore, we must

reject the speculation of Francisco that, "It is quite unlikely that Moses, born in

Egypt, knew of the location of Rachel's tomb."[28] Our reply to this is that it is far

more likely that Moses knew the grave of his famous ancestor than that Francisco

has any valid information whatever about what Moses either knew or did not know.

CO�STABLE, "Verses 16-22

Ben-oni means "son of my pain ( Genesis 35:18)." For Rachel, Benjamin"s birth

was a fatally painful experience. However the birth of his twelfth son mollified

Jacob"s sorrow over Rachel"s death. He named his son Benjamin meaning "Son of

my good fortune." [�ote: See James Muilenberg, "The Birth of Benjamin," Journal

of Biblical Literature75 (1956):194-201.] Oni in Hebrew can mean either "trouble"

or "wealth." This is the only son that Jacob named, which suggests his renewed

leadership of the family, at least over Rachel"s sons. Benjamin was born on land

that later became part of his tribe"s allotment. His birth there gave him title to it.

Jacob buried Rachel near Ephrath, an older name for Bethlehem (house of bread;

Genesis 35:19-20). Both Bethlehem and Kiriath Jeraim became known as Ephrath

(a) because the clan of Ephrath settled in both places (cf. 1 Chronicles 2:50).

The opening section of the Isaac toledot ( Genesis 25:19-26) contained the record of

two births: Esau"s and Jacob"s. Its closing section ( Genesis 35:16-29) documented

two deaths: Deborah"s and Rachel"s. Ironically Rachel, who had cried in

desperation to Jacob, "Give me children, or else I die" ( Genesis 30:1), died giving

birth to a child.

The tower of Eder ("Migdal-eder") was simply a watchtower built to help

shepherds protect their flocks from robbers ( Genesis 35:21; cf. 2 Kings 18:8; 2

Chronicles 26:10; 2 Chronicles 27:4). Since the time of Jerome, the early church

father who lived in Bethlehem, tradition has held that this Eder lay very close to

Bethlehem.

A concubine was sometimes a slave with whom her owner had sexual relations. She

enjoyed some of the privileges of a wife, and people sometimes called her a wife in

patriarchal times, but she was not a wife in the full sense of the term.

Reuben may have wanted to prevent Rachel"s maid from succeeding Rachel as his

father"s favorite wife. He probably resented the fact that Jacob did not honor his

mother. [�ote: Wenham, Genesis 16-50 , p327.] Reuben"s act constituted a claim

against (a challenge to) his father as well as being an immoral act (cf. Deuteronomy

22:30; 2 Samuel 16:21-22; 1 Kings 2:13-25). In the ancient �ear East a man who

wanted to assert his superiority over another man might do so by having sexual

relations with that man"s wife or concubine (cf. 2 Samuel 16:21-22). Ancient �ear

Easterners regarded this act of physical domination as an evidence of personal

superiority.

"Taking the concubine of one"s predecessor was a perverted way of claiming to be

the new lord of the bride." [�ote: Jordan, p65.]

Reuben"s Acts , therefore, manifested rebellion against Jacob"s authority as well as

unbridled lust. It resulted in his losing the birthright. Judah obtained the right to

rule as head of the family, and Levi got the right to be the family priest eventually.

The double portion of his father"s inheritance went to Joseph who realized it

through his two sons, Ephraim and Manasseh (cf. 1 Chronicles 5:1-2).

"At an early stage in the narrative Reuben had played some small part in the all too

brief restoration to his mother of her conjugal rights (Gen. XXX:14 ff.), but now, at

the end of the Jacob narrative, it is by his agency that the supplanter is well and

truly supplanted." [�ote: George G. �icol, "Genesis XXIX:32 and XXXV:22a:

Reuben"s Reversal," Journal of Theological Studies31:2 (October1980):538.]

As at Shechem, Jacob appears to have reacted passively. Moses wrote that he heard

of Reuben"s Acts , but not that he did anything about it.

LA�GE 16-20, "And they journeyed.—The residence at Bethel, enjoined upon him,

had reached its end with the founding of the altar, and the completed

thanksgiving.—And there was but a little way.—An unknown distance. The

Rabbinical explanation, “as far as one could plough in a day,” is senseless, for in one

direction they could plough miles, but in ploughing a field, the breadth ploughed

depends upon the length of the field, but in any case is too small to be the measure of

distances. The Sept, misunderstanding the passage, makes it the name of a place. [In

the 19 th verse, however, the Sept. has hippodrome.—A. G.] Delitzsch conjectures a

distance equal to a Persian parasang.—And Rachel travailed.—The wish she had

uttered at Joseph’s birth, that God would give her another Song of Solomon, now,

after a long period, perhaps sixteen or seventeen years, is about to be fulfilled, but it

caused her death. Jacob was now old, and Rachel certainly was no longer young;

moreover, she had not. borne children for many years. Delitzsch reckons Jacob’s

age at one hundred and six, and Rachel’s at about fifty years.—When she was in

hard labor.—The Piel and Hiphil forms of קשה denote not merely heavy birth-pains,

but the very birth-throes and anguish.—The midwife, i. e, a maid-servant skilful

and trusted in this matter.—Thou shalt have a son.—The last consolation for

Rachel. She dies during the final fulfilment of the strongest wish of her life. [As her

soul was departing, denotes not the annihilation of the soul, but the change of state

and place. It presupposes, of course, its perpetual existence; at least, its existence

after death.—A. G.] In this sense we must explain the giving of the name. The

emphasis in the son of my pain, must be laid upon son. From her very death-

anguish, a son is born to her. Knobel explains the name to mean son of my vanity,

because his birth caused her “annihilation,” i. e, death. In this explanation, the ,און

child becomes the father, i. e, originator of her “annihilation,” but is not the son.

The son of her pain, on the contrary, denotes the great gain of her sorrow; she dies,

as it were, sacrificing herself; and, indeed, the once childless, now in childbed.—But

his father called him.—Against the interpretation of Benjamin, as the son of

prosperity, may be urged the ימין in the Hebrew, which cannot with any certainty be

said to mean prosperity; and further, that this would have been in harsh contrast

with the dying word of the mother. Delitzsch, therefore, holds that the son of the

right hand, may mean the son of the south, since the other sons were born in the

north. Some derive the name son of prosperity from the fact that Jacob had now

reached a happy independence, or from the fact that Benjamin filled up the

prosperous number twelve (see Delitzsch). But Benjamin might be regarded as the

son of the strong right hand, since he fills up the quiver of the twelve mighty sons (

Psalm 127:5). We may bring into view, further, the relation of the name to the state

of rest which Jacob now believed that he had attained. The tired wanderer now

prepares himself as a patriarch to rest, and his youngest favorite must take the place

at his right hand. But he is not thereby designated as his successor. Jacob seems, in

some erroneous way, for a long time to have had Joseph in his eye for this position;

still, not with the same self-will with which Isaac had chosen Esau. The Samaritan

explanation, son of days, ימים, i. e, of his old days or age, we pass with a mere

allusion. Some suggest, also, that Jacob called him Benjamin, so that he might not be

constantly reminded of his loss by the name Ben-oni. This lays the ground for the

change of the name, but not for the choice of Benjamin.—In the way to Ephrath.—

Ephrath (from פרה) is the fruitful, a name which corresponds with the added name

Bethlehem (house of bread). The distance from Jerusalem to Bethlehem is about two

hours, in a southerly direction, on the road to Hebron. About a half-hour on this

side of Bethlehem, some three hundred steps to the right of the road, there lies, in a

small recess, the traditional grave of Rachel. This “Kubbet-Rahil (Rachel’s grave),

is merely a Moslem wely, or the grave of some saint, a small, square stone structure,

with a dome, and within a grave of the ordinary Mohammedan form (Robinson:

“Res.” vol. i. p322), which has been recently enlarged by the addition of a square

court on the east side, with high walls and arches (later “Res.” p373).” Keil. We

must distinguish between the old tradition as to the locality, and the present

structure. Knobel infers, from Micah 4:8, that Jacob’s next station, the tower of the

flock, was in the vicinity of Jerusalem. In that case Rachel’s grave, and even

Ephrath, must be sought north of Jerusalem, according to 1 Samuel 10:2, and the

addition—which is Bethlehem—must be viewed as a later interpretation. In Micah,

however, in the passage which speaks of the tower of the flock, or the stronghold of

the congregation, the words seem to be used in a symbolical sense. But the passage, 1

Samuel 10:2, is of greater importance. If Rama, the home of Samuel, lay to the north

of Jerusalem, then Rachel’s grave must have been in that region, and the more Song

of Solomon, since it is said to have been within the limits of Benjamin, whose

boundaries did not run below Jerusalem. We refer for further discussions to

Knobel, p275, and Delitzsch [and Mr. Grove, in Smith’s Bible Dict.—A. G.] We are

inclined to regard it as probable that the Benjamites, at the time of the conquest of

the country, brought the bones of Rachel from Ephrath, into their own region, and

that since then, there have been two monuments of Rachel, one marking the place of

her death, and her first burial; the other, the place where they laid her bones, in the

home of her Ben-oni. Similar transportations of the remains of the blessed occur in

the history of Israel. In this view we may explain more clearly how Rachel (

Jeremiah 40:1) bewailed her children at Rama, than it is by the usual remark, that

the exiled were gathered at Rama.—Unto this day.—From this notice Delitzsch

infers that Genesis was not completed until after the arrival of the Israelites in

Canaan. Keil says this remark would have been in place within ten or twenty years

after the erection of the pillar. Still, he appears to have felt that a term of from ten

to twenty years could make no distinction between older and more recent times, and

hence adds in a note, if this pillar was actually preserved until the time of the

conquest, i. e, over four hundred and fifty years, this remark may be viewed as an

interpolation of a later writer. It belongs, doubtless, to the last redaction or revision

of Genesis. Still there are possible ways in which the Israelites even in the desert

could have received information as to the existence of this monument, although this

is less probable. [Kurtz defends the genuineness of the passage, but locates the grave

of Rachel in the vicinity of Rama, on the grounds that the announcement here of a

stretch of land is indefinite, and further, that the designation of the place by the

distant Bethlehem, arose from the fact that the tower of the flock in Bethlehem was

the next station of Jacob, and his residence for a considerable period; and lastly,

that Jeremiah 31:15 clearly points to the vicinity of Rama. Keil urges in favor of his

own view, that the existence of a monument of this kind, in a strange land, whose

inhabitants could have had no interest in preserving it, even for the space of ten or

twenty years, might well have appeared worthy of notice.—A. G.]

BI 16-20, "Rachel died, and was buried in the way to Ephrath, which is Bethlehem

The death of Rachel

I. IN ITS SOLEMN AND MELANCHOLY ASPECT.

1. It was death upon a journey.

2. It was death in the time of travail.

3. It was death just when his old fond desire was accomplished.

II. IN ITS HOPEFUL AND PROPHETIC ASPECT.

1. It teaches the doctrine of victory through pain.

2. It teaches that death is not annihilation. “As her soul was in departing (for she died)” (Gen_35:18). Death is here represented, not as the complete extinction of all thought and feeling, but as the separation of soul and body. It is not a sinking into nought, but only a change of state and place.

3. It teaches us what is the characteristic mark of God’s chosen people. Israel of old had the portion of affliction, and thus became the time of the Messiah, whose peculiar and distinctive mark was, that He was “a Man of sorrows and acquainted with grief” (Isa_53:3). Rachel was theancestress of the suffering children of Israel.

4. It teaches a lesson of encouragement to all mothers dying in similar circumstances. (T. H. Leale.)

Rachel’s death

Thus she that had said, “Give me children, or I die,” died in child-birth! Several

circumstances which attended this afflictive event are deserving of notice.

(1) The words of the midwife: “Fear not: thou shalt have this son also.” When Rachel bare her first son, she called him Joseph, that is, adding; “for,” said she, by a prophetic impulse, “the Lord shall add to me another son.” It is probably in reference to this that the midwife spake as she did.

Her words, if reported to Jacob, with the recollection of the above prophetic hint, would raise his hopes, and render his loss more affecting, by adding to it the pain of disappointment. They appear to have no influence however on Rachel. She has the sentence of death in herself, and makes no answer; but turning her eyes towards the child, and calling him “Ben-oni, the son of my sorrow,” she expired!

(2) The terms by which her death is described. “As her soul was in departing.” An ordinary historian would have said, as she was dying, or as she was ready-to expire: but the Scriptures delight is an impressive kind of phraseology, which at the same time shall both instruct the mind and effect the heart. It was by means of such language, on various occasions, that the doctrine of a future state was known and felt from generation to generation among the Israelites, while the heathen around them, with all their learning, were in the dark upon the subject.

(3) The change of the child’s name—“She called his name Ben-oni; but his father called him Benjamin.” The former, though very appropriate at the time, yet if continued, must tend perpetually to revive the recollection of the death of his mother; and of such a monitor Jacob did not stand in need. The name given him, signified, the son of my right hand; that is, a son of the most tender affection and delight, inheriting the place which his mother had formerly possessed in his father’s heart. If the love of God be wanting, that of a creature will often be supreme; and where this is the case, the loss of the object is frequently known to leave the party utterly inconsolable; but though the affection of a good man may be very strong, and his sorrow proportionably very deep; yet he is taught to consider that every created good is only lent him; and that his generation work being as yet unfulfilled, it is not for him to feel melancholy, nor to pore over his loss with a sullenness that shall unfit him for duty, but rather to divert his affections from the object that is taken, and direct them to those that are left.

(4) The stone erected to her memory, and which appears to have continued for many generations. Burying her in the place where she died, “Jacob set a pillar upon her grave”; and that was the pillar of Rachel’s grave when her history was written. It was near this place, if not upon the very spot, that the tribe of Benjamin afterwards had its inheritance: and therefore it is that the people who lived in the times of Jeremiah are called Rachel’s children. The babes which Herod murdered are also so called. (A. Fuller.)

Lessons

1. Providence ordereth the saints below no long settlement, but to move sometimes from desired places.

2. Motions from Bethel to Ephrath, from God’s comforts to God’s chastenings are ordered to God’s saint’s by himself.

3. Providential afflictions may betide God’s dearest servants unexpectedly in their

ways.

4. Souls exorbitantly desirous of children, may have them from God with bitterness enough (Gen_35:16).

5. The bitterest pains in child-bearing may befall the best of women.

6. It is the midwife’s honour, with God’s Spirit, to be pitiful and comfortable unto women in travail.

7. God doth add sons to His in their earnest desires sometimes, wherein they may take little delight (Gen_30:24),

8. Providence sometimes brings living children out of dying mothers (Gen_35:17).

9. Killing pains in child-bearing may befal souls to much longing for children.

10. Dying mothers in their passions may name children their griefs and not their joy.

11. Souls die not, but go out of bodies to God who gave them Ecc_12:7).

12. Tender affection in fathers name their children more dear which they have with loss of wives (verse 18).

13. Rachels may die when Leahs live, the beloved before the despised.

14. Comely interment is a duty to relations in all places, where providence calleth them away.

15. Places notable for births and burials are sometimes noted by God’s spirit (verse 19).

16. It is suitable to nature and not contrary to grace, to set up and keep memorials of deceased relations.

17. Durable monuments of providences may be useful for posterity.

18. It is not unlawful to leave monuments of the dead, only vanity and superstition avoided (verse 20). (G. Hughes, B. D)

17 And as she was having great difficulty in

childbirth, the midwife said to her, “Don’t

despair, for you have another son.”

GILL, "And it came to pass, when she was in hard labour,.... In the midst of it, and at the worst:

that the midwife said unto her, fear not; for Rachel big with child, it was necessary to take a midwife with them in the journey; and perhaps this might be one that was always kept in the family, and had been assisting to all Jacob's wives and concubines at their labours; and this seems probable from what follows, since she not only bids her be of good courage, and not fear, comforting her under her pains, giving her hopes they would soon be over, and that she would have a safe delivery, and do well: but this she assures her of:

thou shalt have this son also; as she had one before, at whose birth she said, "the Lord shall add to me another son"; and therefore called his name Joseph, Gen_30:24; this the midwife remembered, and endeavours to comfort her with the accomplishment of it.

CALVI�, "17.The midwife said unto her. We know that the ancients were very

desirous of offspring, especially of male offspring. Since Rachel therefore does not

accept this kind of consolation when offered, we infer that she was completely

oppressed with pain. She therefore died in agonies, thinking of nothing but her sad

childbirth and her own sorrows: from the feeling of which she gave a name to her

son; but Jacob afterwards corrected the error. For the chance of the name

sufficiently shows, that, in his judgment, the excess of sorrow in his wife was wrong;

seeing that she had branded his son with a sinister and opprobrious name; (127) for

that sadness is not free from ingratitude, which so occupies our minds in adversity

that the kindness of God does not exhilarate them; or, at least, does not infuse some

portion of sweetness to mitigate our grief. Then her burial is mentioned; to which

the holy fathers could not have attended with such religious care, except on account

of their hope of the future resurrection. Whenever, therefore, we read concerning

their burying the dead, as if they were anxious about the performance of some

extraordinary duty, let us think of that end of which I have spoken; for it was no

foolish ceremony, but a lively symbol of the future resurrection. I acknowledge,

indeed, that profane and degenerate men at that time, in various places, vainly

incurred much expense and toil in burying their dead, only as an empty solace of

their grief. But although they had declined from the original institution into gross

errors, yet the Lord caused that this rite should remain entire among his own

people. Moreover, he designed that a testimony should exist among unbelievers, by

which they might be rendered inexcusable. For since, independently of instruction,

this sentiment was innate in all men, that to bury the dead was one of the offices of

piety, nature has clearly dictated to them that the human body is formed for

immortality; and, therefore, that, by sinking into death, it does not utterly perish.

The statue or monument, erected by him, signifies the same thing. He reared no

citadel which might stand as a token of his glory among his posterity: but he took

care to raise the memorial of a sepulcher, which might be a witness to all ages that

he was more devoted to the life to come; and, by the providence of God, this

memorial remained standing, till the people returned out of Egypt.

18 As she breathed her last—for she was dying—

she named her son Ben-Oni.[h] But his father

named him Benjamin.[i]

CLARKE, "As her soul was in departing - Is not this a proof that there is an immortal spirit in man, which can exist separate from and independent of the body? Of

Rachel’s death it is said, בצאת�נפשה betseth�naphshah, in the going away of her soul; her body did not go away, therefore her soul and body must have been distinct. If her breath

only had been in tended, נשמה neshamah or רוח ruach would have rather been used, as the first means breath, the latter breath or spirit indifferently.

She called his name Ben-oni - the Son of my sorrow or affliction, because of בן�אני

the hard labor she had in bringing him into the world; but his father called him

Benjamin, בנימין the son of my right hand, i.e., the son peculiarly dear to me. So man of

the right hand, Psa_80:17, signifies one much loved and regarded of God. The Samaritan has Benyamin, the son of days; i.e., the son of his old age, as Judah calls him, Gen_44:20; and Houbigant contends that this is the true reading, and that the Chaldee termination in for im is a corruption. If it be a corruption, it is as old as the days of St. Jerome, who translated the place Benjamin, id est, filius dextrae; Benjamin, that is, the son of the right hand.

GILL, "And it came to pass, as her soul was in departing, for she died,.... In childbirth; she had most passionately desired children, without which she could not live with ease and peace of mind, and now she dies by having one; see Gen_30:1; and by this

account of her death it appears, that death is the separation and disunion of soul and body; that at death the soul departs from the body; that the soul does not die with it, but goes elsewhere, and lives in a separate state, and never dies; it goes into another world, a world of spirits, even unto God that gave it, Ecc_12:7,

that she called his name Benoni; which signifies "the son of my sorrow", having borne and brought him forth in sorrow, and now about to leave him as soon as born, which might increase her sorrow; or "the son, of my mourning"; as Aben Ezra and Ben Gersom interpret it; or "the son of my strength", all her strength being exhausted in bringing him forth:

but his father called him Benjamin; that is, "the son of the right hand", being as dear to him, and as beloved by him as his right hand; or who would be as the right hand to him, his staff and support in his old age; or else as being the son of her who was as his right hand, dear and assisting to him. Some render it, "the son of days", or years, that is, the son of his old age, as he is called, Gen_44:20; Jarchi and Ben Gerson interpret it, "the son of the south"; the right hand being put for the south; and they think this son was so called, because he only was born in the land of Canaan, which lay, they say, to the south with respect to Mesopotamia, where the rest were born; but be the etymology of the word as it will, the change of the name seems to be made by Jacob, because that which Rachel gave her son would have perpetually put Jacob in mind of the sorrow of his beloved Rachel, and therefore gave him a name more pleasant and agreeable. The Jews say (c) he was born the eleventh of October, and lived one hundred and eleven years.

HAWKER, "See how little we consult our own happiness, when we presume to dictate to GOD. Compare Gen_30:1, with this verse. Benoni, is the son of my sorrow. Benjamin means the son of my right hand. Jacob no doubt by the change of the name, meant to place this child near his heart, as a particular token to the memory of his beloved Rachel.

JAMISO�, "She called his name Ben-oni— The dying mother gave this name to her child, significant of her circumstances; but Jacob changed his name into Benjamin. This is thought by some to have been originally Benjamin, “a son of days,” that is, of old age. But with its present ending it means “son of the right hand,” that is, particularly dear and precious.

COKE, "Genesis 35:18. Her soul was in departing— An expression aptly describing

the nature of death, which is the dissolution of the union between soul and body.

Ben-oni, &c.— Rachel, to express her sorrow amidst the pangs of child-birth and

death, called her son Ben-oni, that is, the son of my sorrow: but Jacob, to avert the

evil omen, immediately named him Ben-jamin, i.e.. the son of my right hand, or

strength.* And it has been observed, that both names were verified in his posterity;

no tribe having been more valorous, and none more subject to sorrowful disasters,

than the tribe of Benjamin. Chronologers place the time of Benjamin's birth at the

year of the world 2982 (thirteen years after Joseph's birth), which was of Jacob's

age one hundred and four: for Jacob begat Joseph at the age of ninety-one; and of

these thirteen years, six were spent with Laban, and seven in Canaan. It is

remarkable, that she, who said, Give me children, or I die, died in child-birth. How

vain are human wishes! the very granting them often proves our destruction. How

happy are they who submit all their will and every wish to Him who is All-wise!

* Houbigant is for reading בנימים (benimim) the son of my old age.

BE�SO�, "Genesis 35:18. As her soul was departing — when her soul ,בצאת נפשה

was going out, namely, of the body: an argument this of the soul’s immortality,

especially if compared with Ecclesiastes 12:7 ; from which places collated, we learn

both whence it goes, and whither it goes. She called his name Benoni — The son of

my sorrow. Thus, by her own confession, the gaining her desire became her sorrow:

a lively instance this of the folly of inordinately desiring any thing temporal: the

object obtained generally becomes a source of sorrow to us. But his father called

him Benjamin — The son of my right hand. As near, dear, and precious to him as

his right hand, which is both more useful and more honourable than the left, Psalms

80:17; or, instead of his right hand, the staff, stay, and comfort of his old age. Jacob

seems to have given him this name rather than the other, because he would not

renew the sorrowful remembrance of his mother’s death every time he called his son

by name. It may be observed, that both names were remarkably verified in his

posterity; the tribe of Benjamin being remarkably brave and active, and yet

involved in more sorrowful disasters than were experienced by any of the other

tribes.

ELLICOTT, "(18) Ben-oni . . . Benjamin.—Rachel, in her dying moments, names

her child the son of my sorrow; for though on has a double meaning, and is

translated strength in Genesis 49:3, yet, doubtless, her feeling was that the life of her

offspring was purchased by her own pain and death. Jacob’s name, “son of the right

hand,” was probably given not merely that the child might-bear no ill-omened title,

but to mark his sense of the value and preciousness of his last born son. Abravanel

well remarks that earthly happiness is never perfect, and that the receiving of

Divine revelations made no difference to Jacob’s earthly lot. God had just solemnly

appeared to him, and he is on his last journey, within two days’ easy march of

Hebron, when he loses the wife whom he so loved. For more than forty years he had

been an exile from his home; he was now close to it, but may never welcome there

the one for whom he had so deep and lasting an affection.

PETT, "Verses 18-20

‘And they saw him in the distance, and before he came near to them they conspired

against him to kill him. And they said to one another, “See, the lord of dreams

comes.” Come now therefore, let us kill him and throw him into one of the cisterns,

and we will say, ‘An evil beast has devoured him’, and we shall see what will become

of his dreams.” ’

Joseph’s behaviour and attitude, and especially his dreams of superiority, have so

filled his brothers with hatred that they decide to get rid of him once and for all.

When they see him approaching, wearing his coat of many colours which

emphasises his favoured position (it also showed he had not come to work), they felt

bitter. There were a number of cisterns nearby, holes three metres or so deep

widening underneath the surface, whose purpose was to catch and store rainwater

for the dry season. Remains of such cisterns have been found near Dothan. They

could easily hide a man’s body. So they decided to murder him and throw him into a

cistern. It would be easy to suggest he had met with an accident, for who would ever

know?

“The lord of dreams.” A bitter statement that demonstrates their feelings. The

dreams and their suggestions of lordship had clearly affected them deeply, as their

final comment shows.

19 So Rachel died and was buried on the way to

Ephrath (that is, Bethlehem).

GILL, "And Rachel died, and was buried in the way to Ephrath, which isBethlehem. Hence called Bethlehem Ephratah, Mic_5:2; with great pertinency is Rachel represented as if risen from her grave, and weeping for her children, when the children of Bethlehem, and thereabout, were slain by Herod, she being buried so near

that place, Mat_2:16; at what age she died is not said. Polyhistor, out of Demetrius (d), reports, that she died after Jacob had lived with her twenty three years.

HAWKER, "This monument was long after preserved. See 1Sa_10:2. Reader! do not pass over the review of Rachel’s death, without again remarking the trials of the faithful. Gen_47:9.

JAMISO�, "Ephrath, which is Beth-lehem— The one, the old name; the other, the later name, signifying “house of bread.”

20 Over her tomb Jacob set up a pillar, and to this

day that pillar marks Rachel’s tomb.

CLARKE, "Jacob set a pillar upon her grave -Was not this the origin of funeral monuments? In ancient times, and among rude nations, a heap of stones designated the burial place of the chief; many of these still remain in different countries. Afterwards a rude stone, with a simple inscription, was used, containing only the name of the deceased, and that of his father. But where arts and sciences flourished, superb monuments were erected highly decorated, and pompously inscribed. It is very likely from the circumstances of Jacob that a single stone constituted the pillar in this case, on which, if writing did then exist, the name, or rather some hieroglyphical device, was probably inscribed. That which is now called Rachel’s pillar is allowed, by those who have examined it, to be a comparatively modern structure.

GILL, "And Jacob set a pillar upon her grave,.... A sepulchral monument erected in memory of her; this according to Benjamin of Tudela (e) was made of twelve stones, according to the number of the sons of Jacob, and over it was a vault or roof, supported by four pillars:

that is the pillar of Rachel's grave unto this day; it continued to the times of Moses, the writer of this history, and to the times of Samuel, as appears from 1Sa_10:2; and even travellers of late times affirm it to be seen still, to the north of Bethlehem, on the right hand of the way as you go from Bethlehem to Jerusalem; but the present sepulchral monument, as Mr. Maundrel says (f), can be none of that which Jacob

erected, for it appears plainly to be a modern Turkish structure. Near the grave are found some little black stones, which strangers pick up, and are fancied to be helpful to women, to give them an easier birth, the same the above traveller says resemble peas. The Jews that pass by it were used to engrave their names on the stones, of the pillars (g).

JAMISO�, "and Jacob set a pillar on her grave ... unto this day— The spot still marked out as the grave of Rachel exactly agrees with the Scriptural record, being about a mile from Beth-lehem. Anciently it was surmounted by a pyramid of stones, but the present tomb is a Mohammedan erection.

COKE, "Genesis 35:20. Set a pillar, &c.— The learned Bochart is of opinion, that

this monument of Rachel's (which is the first that we read of in Scripture) was a

pyramid, curiously wrought, and raised upon a basis of twelve large stones,

whereby Jacob intended to intimate the number of his sons. It was certainly

standing at the time when Moses wrote, Genesis 35:20 and just before Saul was

anointed king there is some mention made of it, 1 Samuel 10:2. But that the present

monument cannot be the same which Jacob erected, is very manifest, from its being

a modern and Turkish structure. Mr. Le Brun, who was at the place, and took a

draught of it, says, that the tomb is cut into the cavity of a rock, and covered with a

dome, supported by four pillars, on fragments of a wall, which open to the

sepulchre. The work is rude enough, and without any ornament; but the whole is as

entire as if it had been but just erected; which makes it hard to imagine that it has

subsisted ever since Jacob's time. Maundrell's Travels and Calmet's Dictionary.

REFLECTIO�S.—We have here Rachel's death in child-bed. One death had made

a breach in Jacob's family; another still more afflicting succeeds. Death often thus

repeats his strokes. The midwife would comfort her with a son born; but now,

feeling her burden so heavy that she cannot rejoice in him, she calls him Ben-oni,

the son of her sorrow. �ote; When we are dying, nothing in this world can any

longer comfort us. Jacob however changes his name: his love for Rachel lives in

Benjamin, the son of his right hand; the last of our children is usually the fondling.

Rachel scarcely names her son, but she departs. �ote; (1.) The soul must return to

God that gave it. (2.) As child-bearing in sorrow is the effect of sin, frequent death in

child-bearing more strongly marks the wages due to it. But there is a child born,

who can save the dying mother. Jacob buries her on the spot, and in memory of her

erects a mournful pillar. �ote; A grave-stone may be made an useful remembrancer,

and a continual sermon.

BE�SO�, "Genesis 35:20. Jacob set a pillar upon her grave — As a monument, or

memorial of her life and death, and as a testimony of her future resurrection. That

is the pillar of Rachel’s grave unto this day — Unto the time when Moses wrote this

book. But it was known to be Rachel’s sepulchre long after, 1 Samuel 10:2, and

Providence so ordered it that this place afterward fell into the lot of Benjamin.

Jacob set up a pillar in remembrance of his joys, (Genesis 35:14,) and here he sets

up one in remembrance of his sorrows. Such is human life with the generality of

mankind, a checkered scene! sorrows and joys follow one another in rapid

succession. Happy they who, through that faith which is the evidence of things not

seen, rise superior to them both, and have their conversation in heaven, where such

changes have no place!

PETT, "Verse 20

‘And Jacob set up a pillar on her grave. The same is the pillar of Rachel’s grave to

this day.’

The loss of Rachel is a deep blow and when she is buried he sets up a memorial

stone. The setting up of such stones was a custom widely practised in Canaan in

those days. The significance attached to such a pillar would vary between tribes as

with so many customs and we are given no hint here what is in Jacob’s mind. It may

well have been just because he did not want her burial place to be forgotten. Later

Israel was certainly decidedly against any funerary cult. Possibly he felt that in some

way it kept her alive. Consider how even today the loss of a very dear loved one

results in people praying at the grave. They cannot believe the loved one has gone.

“The same is the pillar of Rachel”s grave to this day.’ ‘To this day’ may signify a

long or a short time. It merely says that the writer is aware of the pillar and declares

it is still there. We may therefore see it as the comment of the recorder of this

covenant record within a relatively short time of the occurrence or as an added

comment made later by the compiler.

This is the second death of someone important to him preparatory to his being

restored to his family (compare Genesis 35:8). If only he had returned earlier what

might have been avoided. �ow he returns surrounded by grief. We must always

beware of delay when dealing with God.

21 Israel moved on again and pitched his tent

beyond Migdal Eder.

BAR�ES, "Gen_35:21-22

Eder - The tower of the flock was probably a watch-tower where shepherds guarded their flocks by night. It was a mile (Jerome) or more south of Bethlehem. Here Reuben was guilty of the shameful deed which came to the knowledge of his father, and occasions the allusion in Gen_49:4. He was by this act degraded from his position in the holy family. The division of the open parashah in the text here is more in accordance with the sense than that of the verse.

CLARKE, "Tower of Edar - Literally, the tower of the flock, and so translated Mic_4:8. It is supposed that this tower was about a mile from Bethlehem, and to have been the place where the angels appeared to the shepherds. The Targum of Jonathan expressly says: “It is the place in which the King Messiah shall be manifested in the end of days.” By the tower of the flock we may understand a place built by the shepherds near to some well, for the convenience of watering their flocks, and keeping watch over them by night.

GILL, "And Israel journeyed,.... Having stayed near Bethlehem, as it is said, about two months (h); this is the first time Jacob is by Moses called Israel, after this name, was given him; the reason of which the Jews say is, because he bore the death of Rachel with so much patience:

and spread his tent beyond the tower of Eder; which was a place of pasturage, and fit for his flocks, see Mic_4:8; it was about a mile from Bethlehem to the south (i), and is supposed to be the place where the shepherds were watching their flocks, when the angel reported to them the birth of Christ, Luk_2:8; pretty remarkable are the words added here in the Targum of Jonathan,"the place from whence the King Messiah will be revealed in the end of days.''

HE�RY 21-29, "Here is, 1. Jacob's removal, Gen_35:21. He also, as his fathers, sojourned in the land

of promise as in a strange country, and was not long in a place. Immediately after the story of Rachel's death he is here called Israel (Gen_35:21, Gen_35:22), and not often so afterwards: the Jews say, “The historian does him this honour here because he bore that affliction with such admirable patience and submission to Providence.” Note, Those are Israel's indeed, princes with God, that support the government of their own passions. He that has this rule over his own spirit is better than the mighty. Israel, a prince with God, yet dwells in tents; the city is reserved for him in the other world. 2. The sin of Reuben. A piece of abominable wickedness it was that he was guilty of (Gen_35:22), that very sin which the apostle says (1Co_5:1) is not so much as named among the Gentiles, that one should have his father's wife. It is said to have been when Israel dwelt in that land; as if he were then absent from his family, which might be the unhappy occasion of these disorders. Though perhaps Bilhah was the greater criminal, and it is probable was abandoned by Jacob for it, yet Reuben's crime was so provoking that, for it, he lost his birthright and blessing, Gen_49:4. The first-born is not always the best, nor the most promising. This was Reuben's sin, but it was Jacob's affliction; and what a sore affliction it was is intimated in a little compass, and Israel heard it. No more is said - that is enough; he heard it with the utmost grief and shame, horror and displeasure. Reuben thought to conceal it, that his father should never hear of it; but those that promise themselves secresy in sin are generally disappointed; a bird of the air carries the voice. 3. A complete list of the sons of Jacob, now that Benjamin the youngest was born. This is the first time we have the names of these heads of the twelve tribes together; afterwards we find them very often spoken of and enumerated, even to the end of the Bible, Rev_7:4; Rev_21:12. 4. The visit which Jacob made to his father Isaac at Hebron. We may suppose he had visited him before since his return, for he sorely longed after his father's house; but never, till now, brought his family to settle with him, or near him, Gen_35:27. Probably he did this now upon the death of Rebekah, by which Isaac was left solitary, and not disposed to marry again. 5. The age and death of Isaac are here recorded, though it appears, by computation, that he died not till many years after Joseph was sold into Egypt, and much about the time that he was preferred there. Isaac, a mild quiet man, lived the longest of all the patriarches, for he was 180 years old; Abraham was but 175. Isaac lived about forty years after he had made his will, Gen_27:2. We shall not die an hour the sooner, but abundantly the better, for our timely setting our heart and house in order. Particular notice is taken of the amicable agreement of Esau and Jacob, in solemnizing their father's funeral (Gen_35:29), to show how wonderfully God had changed Esau's mind since he vowed his brother's murder immediately after his father's death, Gen_27:41. Note, God has many ways of preventing bad men from doing the mischief they intended; he can either tie their hands or turn their hearts.

K&D, "Gen_35:21-22

Reuben's Incest. - As they travelled onward, Jacob pitched his tent on the other side of Migdal Eder, where Reuben committed incest with Bilhah, his father's concubine. It is merely alluded to her in the passing remark that Israel heard it, by way of preparation for Gen_49:4. Migdal Eder (flock-tower) was a watch-tower built for the protection of flocks against robbers (cf. 2Ki_18:8; 2Ch_26:10; 2Ch_27:4) on the other side of Bethlehem, but hardly within 1000 paces of the town, where it has been placed by tradition since the time of Jerome. The piska in the middle of Gen_35:22 does not indicate a gap in the text, but the conclusion of a parashah, a division of the text of greater antiquity and greater correctness than the Masoretic division.

ELLICOTT, "(21) The tower of Edar.—Heb., Eder. Micah (Genesis 4:8) calls it

“the hill of the daughter of Zion;” but the word used often means a beacon-hill, a

hill on which a tower for observation is erected, wrongly translated in the

Authorised Version a stronghold. The tower may, therefore, have been a few miles

south of Jerusalem; and as the word “beyond” includes the idea of up to, as far as,

the meaning is that Jacob now occupied this region permanently with his cattle.

Until Esau, with his possessions, withdrew to Seir, there would be no room for

Jacob and his flocks and herds at Hebron, but he would at Eder be so near his

father as to be able often to visit him. And thus his exile was now over, and he was

at last at home.

PETT, "Verse 21-22

‘And Israel journeyed and spread his tent beyond the Tower of Eder.’

The name means ‘cattle tower.’ It is unidentified but clearly obtained its name from

some well known local landmark. But what is significant is that we see Jacob’s new

name applied to him in an historical record for the first time. He has come home as

a new man. It is not Jacob who is coming home, but Israel. The contrast with

‘Jacob’ in the previous verse may well deliberately indicate that the death of Rachel

brings in a new era. In some way he is a better man for being free from her

influence. But this final step in the journey is mentioned also for another reason. A

reason of shame.

Genesis 35:22 a

“And it happened, while Israel dwelt in that land that Reuben went and lay with

Bilhah his father”s concubine, and Israel heard of it.’

The homecoming is marred. Israel may be coming home a new man but there is still

sin in the camp. His son Reuben commits a great sin, and the news reaches his

father. It is a sin that Israel never forgets even on his deathbed (Genesis 49:4) for it

would bring great shame on him. It would seem that Reuben takes advantage of

Bilhah’s new insecurity, for now that her mistress is dead she may well have lost

status and be vulnerable and in no position to deal with the advances of her

husband’s eldest son.

The significant use of Jacob’s new name ‘Israel’ stresses the final success of his

period away. He is a changed man. The sin of Reuben warns against over

exuberance.

“Israel heard of it.” The total lack of comment or of any indication of Israel’s

reaction speaks volumes. The writer is aware of Israel’s shame and in deference to

his master pulls a veil over the incident. It is enough that all will pass the same

judgment and be appalled. It had to be mentioned because of the appalling nature of

the sin, for it would colour the whole of Reuben’s future. But it was passed over

without comment because of deep sensitivity for Israel.

The record finishes with a genealogy of Jacob’s sons, followed by the final

homecoming and the death of Isaac. Such genealogies were commonly included in

written records at that time and here it is especially pertinent. Jacob had left as a

young man with only a staff to call his own, he comes home as the leader of a

confederation of sub-tribes.

Genesis 35:22 b

”�ow the sons of Jacob were twelve.”

The writer reverts back to the name Jacob. The name Israel will be take up again

later. It was Jacob who had gone out, and now he returns a fully fledged

confederation of tribes in the recognised twelve-fold pattern. His sons, apart from

Benjamin, have grown up and are leaders of their own sub-groups, as what

happened at Shechem (chapter 34) had demonstrated, and even Benjamin has those

who watch over him. The picture is somewhat idealistic to demonstrate his

outstanding success and the faithfulness of the God Who has been with him.

COFFMA�, "Verse 21

REUBE� FORFEITS HIS BIRTHRIGHT

"And Israel journeyed and spread his tent beyond the tower of Eder. And it came to

pass while Israel dwelt in that land, that Reuben went and lay with Bilhah his

father's concubine: and Israel heard of it."

This blunt note of Reuben's conduct seems to have been introduced here in

anticipation of Reuben's loss of birthright (Genesis 49:4). It is amazing that none of

the details about Jacob's reaction to this crime, nor any other consequence of it, is

cited here. His morality is mentioned again in Deuteronomy 33:6, and the fact of its

costing him his birthright appears in 1 Chronicles 5:1.

LA�GE 21-26, "Genesis 35:21-26.—Beyond the tower of Edar.—Had Rachel’s

original burial taken place at Rama, we could not well have supposed that Jacob,

who here, as Israel, rises above his grief for his loved wife, should have made his

next station at Jerusalem. Moreover, the region immediately around Jerusalem was

probably not suitable for a nomadic station. We adhere, however, to the tradition

which fixes Rachel’s death north of Bethlehem, and the next station of Jacob, below

Bethlehem, at the tower of Edar. The tower of the flock is a tower built for the

protection of the flocks, and as their gathering place, in a region peculiarly fitted for

pasturage ( 2 Kings 18:8; 2 Chronicles 26:10; 2 Chronicles 27:4 f.). Jerome and the

common tradition locate it south of Bethel, and not far from that place. From this

tower Jacob could have easily and frequently visited his father Isaac, without

prematurely mingling his household and possessions with the household economy at

Hebron, which it is possible may yet have stood in strict relations with Esau. Such

an absence might have favored Reuben’s criminal purpose and act.—Reuben

went.—Bilhah was Rachel’s handmaid, not Leah’s; nevertheless, Reuben was guilty

of incest; of a lustful deed of impiety, which occasioned his loss of the birthright (

Genesis 49:4). The characteristic weakness of Reuben, which appears in its

praiseworthy aspect in other cases (see history of Joseph), here exposes him to the

force of temptation.—And Israel heard it.—As if he was absent. Was he at Hebron,

and does Reuben, as the temporary head of the household, assume special privileges

to himself? Israel heard it, that he might reprove it in a suitable way, in his spiritual

maturity, quiet, and dignity.—�ow the sons of Jacob were twelve.—Jacob’s sons

must also become sons of Israel through a divine discipline and training. They are,

however, the rich blessing of the promise, with which he returns to his father, and

are here enumerated by name after their several mothers, as if in presenting them to

their grandfather. As a whole, they are said to have been born in Padan-aram;

although this was not strictly true of Benjamin. We are thus prepared already, and

introduced to Isaac’s point of view, for whom, it is true, Jacob brings all his sons

from a strange land. Thus the exile Jacob returns home to his father Isaac, laden

with the richest blessing of the promise. The dark days of this patriarch are followed

by this joyful reappearance of the exile.

22 While Israel was living in that region, Reuben

went in and slept with his father’s concubine

Bilhah, and Israel heard of it.

Jacob had twelve sons:

BAR�ES, "Gen_35:22-29

Jacob’s return and his father’s death. The family of Jacob is now enumerated, because it has been completed by the birth of Benjamin. “In Padan-aram.” This applies to all of them but Benjamin; an exception which the reader of the context can make for himself. Jacob at length arrives with his whole establishment at Hebron, the third notable station occupied by Abraham in the land Gen_13:1. Here also his father sojourns. The life of Isaac is now closed. Joseph must have been, at the time of Jacob’s return, in his thirteenth year, and therefore, his father in his hundred and fourth. Isaac was consequently in his hundred and sixty-third year. He survived the return of Jacob to Hebron about seventeen years, and the sale of Joseph his grandson about thirteen. “Esau and Jacob his sons buried him.” Hence, we learn that Esau and Jacob continued to be on brotherly terms from the day of their meeting at the ford of Jabbok.

This chapter closes the ninth of the pieces or documents marked off by the phrase “these are the generations.” Its opening event was the birth of Isaac Gen_25:19, which took place in the hundreth year of Abraham, and therefore, seventy-five years before his death recorded in the seventh document. As the seventh purports to be the generations of Terah Gen_11:27 and relates to Abraham who was his offspring, so the present document, containing the generations of Isaac, refers chiefly to the sons of Isaac, and especially to Jacob, as the heir of promise. Isaac as a son learned obedience to his father

in that great typical event of his life, in which he was laid on the altar, and figuratively sacrificed in the ram which was his substitute. This was the great significant passage in his life, after which he retires into comparative tranquillity.

CLARKE, "Reuben went and lay with Bilhah his father’s concubine -Jonathan, in his Targum, says that Reuben only overthrew the bed of Bilhah, which was set up opposite to the bed of his mother Leah, and that this was reputed to him as if he had lain with her. The colouring given to the passage by the Targumist is, that Reuben was incensed, because he found Bilhah preferred after the death of Rachel to his own mother Leah; and therefore in his anger he overthrew her couch. The same sentiment is repeated by Jonathan, and glanced at by the Jerusalem Targum, Gen_49:4. Could this view of the subject be proved to be correct, both piety and candour would rejoice.

And Israel heard it - Not one word is added farther in the Hebrew text; but a break is left in the verse, opposite to which there is a Masoretic note, which simply states that

there is a hiatus in the verse. This hiatus the Septuagint has thus supplied: και�πονηρον�

εφανη�εναντιον�αυτον, and it appeared evil in his sight.

Now the sons of Jacob were twelve - Called afterwards the twelve patriarchs, because they became heads or chiefs of numerous families or tribes, Act_7:8; and the people that descended from them are called the twelve tribes, Act_26:7; Jam_1:1. Twelve princes came from Ishmael, Gen_25:16, who were heads of families and tribes. And in reference to the twelve patriarchs, our Lord chose twelve apostles. Strictly speaking, there were thirteen tribes among the Hebrews, as Ephraim and Manasses were counted for tribes, Gen_48:5, Gen_48:6; but the Scripture in naming them, says Mr. Ainsworth, usually sets down but twelve, omitting the name now of one, then of another, as may in sundry places be observed, Deuteronomy 33; Ezekiel 48; Revelation 12, etc.

GILL, "And it came to pass, when Israel dwelt in that land,.... In that part of it near Bethlehem:

that Reuben went and lay with Bilhah his father's concubine; his concubine wife; she was the maid that Rachel gave him, and this added to his affliction, and made it double, to lose Rachel by death, and to have her favourite maid, his concubine, defiled by his own son, and whom it is highly probable he abstained from hereafter. This, though a very heinous sin of his son's, yet might be suffered as a chastisement to Jacob, for making use of concubines:

and Israel heard it; though the crime was committed secretly, and was thought it would have been concealed, but by some means or other Jacob heard of it, and no doubt severely reproved his son for it; and though nothing is here related, as said by him on this occasion, it is certain it gave him great offence, grief and trouble, and he remembered it to his dying day, and took away the birthright from Reuben on account of it, Gen_49:3; an empty space here follows in the original text, and a pause in it, denoting perhaps the amazement Jacob was filled with when he heard it; and the great grief of his heart, which was such, that he was not able to speak a word; the Septuagint version fills

up the space by adding, "and it appeared evil in his sight":

now the sons of Jacob were twelve; who were the heads of twelve tribes, Benjamin the last being born, and Jacob having afterwards no more children, they were all reckoned up under their respective mothers, excepting Dinah, a daughter, from whom there was no tribe, in the following verses.

K&D, "Gen_35:22-29

Jacob's Return to His Father's House, and Death of Isaac. - Jacob had left his father's house with no other possession than a staff, and now he returned with 12 sons. Thus had he been blessed by the faithful covenant God. To show this, the account of his arrival in his father's tent at Hebron is preceded by a list of his 12 sons, arranged according to their respective mothers; and this list is closed with the remark, “These are the sons of

Jacob, which were born to him in Padan-Aram” (ד Ges. §143, 1), although ;י דו for יBenjamin, the twelfth, was not born in Padan-Aram, but on the journey back.

CALVI�, "22.Reuben went and lay with Bilhah. A sad and even tragic history is

now related concerning the incestuous intercourse of Reuben with his mother-in-

law. Moses, indeed, calls Bilhah Jacob’s concubine: but though she had not come

into the hands of her husband, as the mistress of the family and a partaker of his

goods; yet, as it respected the bed, she was his lawful wife, as we have before seen. If

even a stranger had defiled the wife of the holy man, it would have been a great

disgrace; it was, however, far more atrocious that he should suffer such an indignity

from his own son. But how great and how detestable was the dishonor, that the

mother of two tribes should not only contaminate herself with adultery, but even

with incest; which crime is so abhorrent to nature, that, not even among the

Gentiles, has it ever been held tolerable? And truly, by the wonderful artifice of

Satan, this great obscenity penetrated into the holy house, in order that the election

of God might seem to be of no effect. Satan endeavors, by whatever means he can, to

pervert the grace of God in the elect; and since he cannot effect that, he either

covers it with infamy, or at least obscures it. Hence it happens that disgraceful

examples often steal into the Church. And the Lord, in this manner, suffers his own

people to be humbled, that they may be more attentively careful of themselves, that

they may more earnestly watch unto prayer, and may learn entirely to depend on

his mercy. Moses only relates that Jacob was informed of this crime; but he conceals

his grief, not because he was unfeeling, (for he was not so stupid as to be insensible

to sorrow,) but because his grief was too great to be expressed. For here Moses

seems to have acted as the painter did who, in representing the sacrifice of

Iphigenia, put a veil over her father’s face, because he could not sufficiently express

the grief of his countenance. In addition to this eternal disgrace of the family, there

were other causes of anxiety which transfixed the breast of the holy man. The sum

of his happiness was in his offspring, from which the salvation of the whole world

was to proceed. Whereas, already, two of his sons had been perfidious and

sanguinary robbers; the first-born, now, exceeds them both in wickedness. But here

the gratuitous election of God has appeared the more illustrious, because it was not

on account of their worthiness that he preferred the sons of Jacob to all the world;

and also because, when they had fallen so basely, this election nevertheless remained

firm and efficacious. Warned by such examples, let us learn to fortify ourselves

against those dreadful scandals by which Satan strives to disturb us. Let every one

also privately apply this to the strengthening of his own faith. For sometimes even

good men slide, as if they had fallen from grace. Desperation would necessarily be

the consequence of such ruin, unless the Lord, on the other hand, held out the hope

of pardon. A remarkable instance of this is set before us in Reuben; who, after this

extreme act of iniquity, yet retained his rank of a patriarch in the Church. We must,

however, remain under the custody of fear and watchfulness, lest temptation should

seize upon us unawares, and thus the snares of Satan should envelop us. For the

holy Spirit did not design to set before us an example of vile lust, in order that every

one might rush into incestuous connections; but would rather expose to infamy the

baseness of this crime, in an honorable person, that all, on that account, might more

vehemently abhor it. This passage also refutes the error of �ovatus. Reuben had

been properly instructed; he bore in his flesh, from early infancy, the symbol of the

divine covenant; he was even born again by the Spirit of God; we see, therefore,

what was the deep abyss from which he was raised by the incredible mercy of God.

The �ovatians, therefore, and similar fanatics, have no right to cut off the hope of

pardon from the lapsed: for it is no slight injury to Christ, if we suppose the grace of

God to be more restricted by his advent.

�ow the sons of Jacob were twelve. Moses again recounts the sons of Jacob in a

regular series. Reuben is put the first among them, not for the sake of honor, but

that he may be loaded with the greater opprobrium: for the greater the honor which

any one receives from the Lord, the more severely is he to be blamed, if he

afterwards makes himself the slave of Satan, and deserts his post. Moses seems to

insert this catalogue before the account of the death of Isaac, for the purpose of

discriminating between the progeny of Jacob and the Idumeans, of whom he is

about to make mention in Genesis 36:1. For on the death of Isaac the fountain of the

holy race became divided, as into two streams; but since the adoption of God

restrained itself to one branch only, it was necessary to distinguish it from the other.

COKE, "Genesis 35:22. Reuben went, &c.— Dr. Kennicott says, this is one of the

twenty-five or twenty-eight places, where the Jewish transcribers have left a vacant

place in their manuscripts in the middle of the verse; and where a space has been

also left in the printed editions. But the Greek version is very full. The supplement

in the Greek acquaints us, that this act of Reuben's was considered by his father as

vile and flagitious, και πονηρον εφανη εναντιον αυτου, a censure which is naturally

expected; and that Israel greatly resented this action of Reuben's, see ch. Genesis

49:4.

Israel heard it— Though both Reuben and Bilhah, doubtless, flattered themselves

that it would have been concealed, and bestowed all pains to conceal it.

The sons of Jacob were twelve, &c.— Moses makes this remark, as after the birth of

Benjamin Jacob had no more sons, and the number was here closed. When he says,

Genesis 49:26 that these are the sons which were born in Padan-aram; he uses a

synecdoche frequent in the Scripture, as all were born there but Benjamin, whose

birth every one sees to be excepted, as having been just now related. Thus the

apostles are called the twelve apostles, even after Judas's death, when they were but

eleven; and after Matthias and Paul were added, which made them thirteen.

BE�SO�, "Genesis 35:22. When Israel dwelt in that land — And probably was

absent from his family, which might be the unhappy occasion of these disorders.

Though, perhaps, Bilhah was the greater criminal, yet Reuben’s crime was so

provoking, that for it he lost his birthright and blessing, chap. Genesis 49:4. Israel

heard it — �o more is said: that is enough: he heard it with the utmost grief and

shame, horror and displeasure. �o doubt he forsook Bilhah’s bed upon it, as David

afterward acted in a like case. The sons of Jacob were twelve — Moses makes this

observation here, because Benjamin being now born, Jacob had no more sons.

When he says, (Genesis 35:26,) which were born to him in Padan-aram, he speaks

by a synecdoche, a figure of speech often used in Scripture, whereby that which

belonged to the greater part is ascribed to all. They were all born there except

Benjamin, the place of whose birth had been just mentioned.

ELLICOTT, "(22) Reuben.—Again another grief for Jacob to mar his return home,

and this time it arises from the sin of his first-born, who thereby forfeits the

birthright. It was the thought of these miseries, following upon his long years of

exile, which made Jacob speak so sorrowfully of his experience of life before

Pharaoh (Genesis 47:9).

And Israel heard it.—The Masora notes that some words have here fallen out of the

text, which the LXX. fill up by adding, “And it was evil in his sight.”

COFFMA�, "Verses 22-27

THE LIST OF THE TWELVE SO�S

"�ow the sons of Jacob were twelve: the sons of Leah: Reuben, Jacob's first born,

and Simeon, and Levi, and Judah, and Issachar, and Zebulun; the sons of Rachel:

Joseph and Benjamin; the sons of Bilhah, Rachel's handmaid: Dan and �aphtali;

and the sons of Zilpah, Leah's handmaid: Gad and Asher: these are the sons of

Jacob that were born to him in Paddan-aram. And Jacob came unto Isaac his father

to Mamre, to Kiratharba (the same is Hebron), where Abraham and Isaac

sojourned."

Genesis 35:26 should not be read as stating that Benjamin was actually born in

Paddan-aram, for as Speiser noted, this is merely an "apparent" meaning.[29] As a

group, the twelve were indeed born in Paddan-aram; and even Benjamin was

evidently conceived there and was born as they were leaving, or had just left,

Paddan-aram. Such loose use of prepositional phrases is common in all languages,

no less than in the sacred text. As Francisco pointed out, the arrangement of the

sons in this list is according to rank and chronological sequence. Leah's sons are

first, then Rachel's, this being the chronological order of the children of his two

wives. Then the sons of Bilhah are given, for they were next born, followed by the

sons of Zilpah, this being the chronological sequence of the sons of the handmaids.

Due to their rank as children of a wife, not a handmaid, the sons of Rachel, though

later than the children of the handmaids, are named before them. Other lists of the

twelve do not follow this pattern. See other lists in: Genesis 49:1-28; �umbers 26:5-

51; Deuteronomy 27:12-13; Deuteronomy 33:6-25. Francisco's comment on the

application of Paddan-aram here as the birthplace of the whole twelve is as follows:

"It simply means that when Jacob returned to Hebron, he was still regarded as

being in the Paddan-aram journey. The reunion with his father marked the end of

that undertaking. In a way, the statement is made from the viewpoint of Isaac when

the sons were first brought to him. Jacob was bringing all of them back from

Paddan-aram."[30]

CO�STABLE, "Verses 22-27

This paragraph is important because it records the entrance of Jacob into his

father"s inheritance. Jacob presumably visited Isaac in Hebron on various

occasions following his return from Paddan-aram. However on this occasion he

moved his family to his father"s encampment and evidently remained there as

Isaac"s heir.

Jacob had left Beersheba with only a staff in his hand. �ow he returned with12sons,

a large household, and much livestock. The most important aspect of God"s blessing

was his12sons, grouped here with their four mothers, through whom God would

fulfill His promises to the patriarchs.

Benjamin was not born in Paddan-aram but near Bethlehem ( Genesis 35:16-18).

Therefore the statement that Jacob"s12sons were born in Paddan-aram ( Genesis

35:26) must be understood as a general one, possibly a synecdoche.

BI 22-26, "The sons of Jacob

I. SIGNIFICANCE OF NAMES. Proper names had among them (the Hebrews) a deeper meaning, and were more closely connected in men’s thoughts with character and condition, than among any other ancient nation with the history and character of which we are acquainted. This is apparent from the care taken in the sacred writings to record the origin of so many names of individuals and of places, from the frequent allusions to them as significant, and the remarks made upon their meaning, and from the peculiar employment of them on important and solemn occasions, when given or changed, to mark some great transaction or event, to form titles of honour; or to record a promise, or threat, or prophecy.

II. DIVERSITY OF CHARACTER. Among these twelve sons of one man no two precisely alike. Dark and bright traits of character strangely intermingle in this household. Joseph seems to have served the Lord from his youth, and Simeon appears to have been the darkest character of the twelve. As children often differ in complexion and stature, &c., so do they also in taste, moral character, &c. Often less like their immediate progenitors than their remoter ancestors; pointing far back to past times in their moral and physical portrait. How far back we point to the source of the evil there is in us. Diversity of bodily, mental, and moral qualities a blessing, when under the influence of Divine grace; otherwise a source of mischief and sorrow, engendering rivalry and strife.

III. WAYS OF PROVIDENCE. How marvellous the history wrought out in the world by means of these twelve men and their descendants! How wonderously Providence blended these unlike characters for working out His purposes! He maketh the wrath of men to praise Him. While imagining they were working their own will, their acts were subordinate, by the power of God, to high and gracious purposes. Yet the good, in the end, attain to the most honourable places, and the widest influence. The youngest, and most despised, and helpless, are in the end advanced. We often spoil the best instruments, and turn but sorry work out of most refined materials. God brings good out of evil. A world of beauty out of chaos: a great people out of these twelve shepherds. Think of another twelve whose work it was to lay the foundation of a still greater and more enduring kingdom. They also were shepherds in another sense. Learn:

I. Among all names there is only one whereby we can be saved. “Thou shalt call His name Jesus, for He shall save His people,” &c.

II. Natural differences of character may be purified by Divine grace. The worst may be saved by Christ, the best need His salvation.

III. Cast yourself upon the bountiful care and inexhaustible wisdom of Providence. He who of such material laid the foundations of a great nation, can make all things work together for our good. (J. C. Gray.)

Jacob’s grief at Reuben’s sin

Moses expresseth not how Jacob grieved when he heard this, but only saith, “It came to Israel’s ears” that it was done. Surely the reason was this, that we might thereby conceive that the grief was greater than could be expressed, to have his bed defiled by his own son. So read we, the painter that portrayed the intended sacrifice of Iphigenia, painted her father Agamemnon’s face covered, because it was not possible to express well the countenance of a man so plunged in woe. Think we then earnestly of Jacob’s sorrow, but know that we cannot think how it was. And what crossing griefs the Lord sends us, let us strive to patience by these examples. Yea, let us grow by these examples to a Christian strength against worldly scandals and offences, not moved by them to waver up and down as some do, condemning truth, and judging persons by faults and offences that do happen. As if one should say, See the religion of these men; can it be true, can it be good, when the professors of it have such spots? Simeon and Levi cruel bloodshedders, Dinah wanton and wantonly defiled, and now Reuben an incestuous person, defiling his own father’s bed. How should the religion of these men be good? Surely the idolatrous ignorance, and ignorant idolatry of the Gentiles, of the Canaanites, Perizzites, Jebusites, or such like, was the good religion, and not the way that Jacob served God by. But let us be wise, and learn by this to take a surer course to judge both of men and of religion. Jacob and his family had the true religion, though their sinful flesh offended sometimes. All were not evil in such degrees, though some offended too much. Bewail the falls we may of those that profess the truth, nay, bewail them we ought with a sighing heart; but forsake truth for them, or condemn truth to be no truth, we may not, we dare not, we ought not. Let God be true, and all men liars. Let truth be truth, and all men sinful; yea, such great patriarchs as these were not ever free. (Bp. Babington.)

Lessons

1. God carrieth His Jacobs sometimes from Ephrath to Edar, from one affliction to a

worse.

2. The Church’s journeys and stages are appointed and ordered by God.

3. Israel is willing to pitch his tents where God allots him.

4. The Church and its pastor sit down by the tower of the flock; shepherds and sheep have their tower (Gen_35:21).

5. The Church’s habitation is not free from affection and affliction in the land of its sojournings.

6. Providence ordereth the permission of the foulest crimes sometimes in His own Church.

7. The chiefest in outward privilege in the Church may fall into greatest sin. God’s wisdom orders it.

8. God will not suffer the blots in His Church to be wholly covered or silenced. Others may learn by them.

9. Great is the fascination of lust which makes a son and wife conspire to pollute the father’s bed.

10. Deep impressions the tidings of such wickedness in the Church makes upon gracious men, to consternation.

11. Providence distinctly notes the genealogy and number of the Church’s beginnings, to observe God’s making good His promises. Now Jacob was come to twelve (Gen_35:22).

12. God doth not always cast out of His visible Church for greatest wickedness. Reuben is numbered.

13. The twelve first patriarchs were ordained of God’s grace, not for their worth.

14. Scripture useth figurative speeches, warily to be opened by God’s ministers (Gen_35:23-26). (G. Hughes, B. D.)

23 The sons of Leah:

Reuben the firstborn of Jacob,

Simeon, Levi, Judah, Issachar and Zebulun.

CLARKE, "The sons of Leah - The children are arranged under their respective mothers, and not in order of their birth.

GILL, "The sons of Leah,.... Jacob's first wife, which are six, and are reckoned in order, according to their birth, Reuben, Simeon, Levi, Judah, Issachar, Zebulun.

HAWKER, "The HOLY GHOST is pleased to give a record of Jacob’s sons. This is the first enumeration in the Bible of them. Perhaps inserted here, that as the church is formed out of them, the record might be noticed. Rev_7:4-8; Rev_21:12.

24 The sons of Rachel:

Joseph and Benjamin.

GILL, "The sons of Rachel,.... Then Rachel's, Jacob's next wife, though in right his first and only one, who had two children, Joseph and Benjamin.

25 The sons of Rachel’s servant Bilhah:

Dan and �aphtali.

GILL, "And the sons of Bilhah,.... Then Bilhah's sons, who was Rachel's handmaid, and these were two, Dan and Naphtali.

26 The sons of Leah’s servant Zilpah:

Gad and Asher.

These were the sons of Jacob, who were born to

him in Paddan Aram.

CLARKE, "Born to him in Padan-aram - i.e., all but Benjamin was born in Canaan, Gen_35:16, Gen_35:17.

It is well known that Padan-aram is the same as Mesopotamia, and hence the

Septuagint translate Μεσοποταµια�της�Συριας, Mesopotamia of Syria. The word signifies

between the two rivers, from µεσος the midst, and ποταµος, a river. It is situated between the Euphrates and Tigris, having Assyria on the east, Arabia Deserta, with Babylonia, on the south, Syria on the west, and Armenia on the north. It is now the province of Diarbek, in Asiatic Turkey, and is sometimes called Maverannahar, the country beyond the river; and Aram Naharaim, Aram or Syria of the two rivers.

GILL, "And the sons of Zilpah,.... And lastly, the sons of Zilpah, Leah's handmaid, which were two also, Gad and Asher; it is added:

these are the sons of Jacob, which were born to him in Padanaram, all excepting Benjamin; and because they were by far the greater part, even all but one, that were born there, this is said in general; and there having been given in the context such a particular account of the birth of Benjamin, and of the place of it, them was no need for the historian particularly to except him, since the reader would be in no danger of being led into a mistake.

JAMISO�, "Sons of Jacob ... born to him in Padan-aram— It is a common practice of the sacred historian to say of a company or body of men that which, though true of the majority, may not be applicable to every individual. (See Mat_19:28; Joh_20:24; Heb_11:13). Here is an example, for Benjamin was born in Canaan [Gen_35:16-18].

27 Jacob came home to his father Isaac in Mamre,

near Kiriath Arba (that is, Hebron), where

Abraham and Isaac had stayed.

CLARKE, "The city of Arbah, (which is Hebron) - See Gen_23:2. It has been conjectured that Jacob must have paid a visit to his father before this time, as previously to this he had been some years in Canaan; but now, as he was approaching to his end, Jacob is supposed to have gone to live with and comfort him in his declining days.

GILL, "And Jacob came unto Isaac his father,.... No mention being made of his mother, it is very probable she was dead; and Isaac being alone, and very old, and the time of his death drawing nigh, he might send for Jacob to come with his family, and be with him; for it can hardly be thought that this was the first time of Jacob's visiting his father since he came into the land, of Canaan, which must be about ten years; but as yet he had not come with his family to him, and in order to abide with him:

unto Mamre, unto the city of Arbah, which is Hebron; Mamre was a plain, so called from the name of a man, a friend and confederate of Abraham, Gen_13:18; where, or near to which, stood a city, called Kirjath Arbah, or the city of the four, Arbah and his three sons; so that it might be called Tetrapolls, and was later called Hebron:

where Abraham and Isaac sojourned; lived good part of their days, see Gen_13:18; it was about twenty miles from Bethlehem, and the tower of Eder (k), where Jacob was last.

PETT, "Verse 27

‘And Jacob came to Isaac his father, to Mamre, to Kiriath-arba (the same is

Hebron) where Abraham and Isaac sojourned.

At last Jacob is home. He has come to take up his now rightful place as heir to the

family tribe and the covenant promises. He is now in the line of Abraham and Isaac.

For Mamre see 13:18; 14:13; 18:1. Kiriatharba means ‘city of four’, possibly of four

parts. It was as an annotator tells us the later city of Hebron. Compare for its use

Joshua 14:15; Joshua 15:54; Joshua 20:7; Judges 1:10.

WHEDO�, "ISAAC’S DEATH A�D BURIAL, Genesis 35:27-29.

27. Jacob came unto Isaac — This appears to have been some twelve years previous

to the death of Isaac, and therefore long enough to communicate often to his father

his varied experiences, and to receive the counsels of the aged patriarch. Jacob was

living at Hebron when Joseph was sold, (Genesis 37:14,) and the latter was at that

time 17 years old. Genesis 37:2. Twenty-two years later Jacob went down into

Egypt. He was then 130 years old; (Genesis 47:9;) consequently he was now 108, and

Isaac 168, (Genesis 25:26;) and Isaac lived at least twelve years after this. So he must

have lived to know of the loss of Joseph, and almost up to the beginning of the great

famine which led Israel into Egypt.

LA�GE, "Genesis 35:27-29.—Unto Mamre (see history of Abraham, above).—Isaac

has thus changed his residence to Hebron during the absence of Jacob.—An

hundred and fourscore years.—With the conclusion of the life of Isaac, the

narrative hastens to the immediately following events ( Genesis 37). Jacob was born

in the sixtieth year of Isaac’s life ( Genesis 25:26), and was thus one hundred and

twenty years old when Isaac died. But when he was presented to Pharaoh in Egypt,

he was one hundred and thirty years old ( Genesis 47:9). Of this time there were

seven fruitful and two unfruitful years since Joseph’s exaltation in Egypt ( Genesis

45:6), and thirteen years between the selling of Joseph and his exaltation, for he was

sold when seventeen ( Genesis 37:2), and was thirty when he was raised to honor

and power. Hence we must take twenty-three years from the one hundred and thirty

years of Jacob, to determine his age at the time Joseph was sold; which is thus one

hundred and seven. “Isaac, therefore, shared the grief of Jacob over the loss of his

son for thirteen years.” In a similar way, Abraham had witnessed and sympathized

with the long unfruitful marriage of Isaac. But Isaac could see in these sorrows of

Jacob the hand of God, who will not allow that any one should anticipate him in a

self-willed preference of a favorite son.—Old and full of days.—He recognized the

close of his life-experiences and trials, and, like Abraham, departed in peace.—And

Esau and Jacob buried him.—It is a beautiful, genuine historic feature, that Esau

here precedes Jacob, while Isaac is mentioned before Ishmael at the burial of

Abraham. Could we draw any inference from this, as to the external inheritance, the

assertion of Keil, that Jacob heired the earthly goods of Isaac, is far too strong and

confident. It is certain, indeed, that Esau received a considerable portion, and in

external affairs merely he took a prominent part, to which the homage Jacob

rendered him had given him an indirect claim. A certain degree of separation had

already been made between the spiritual and earthly birthright. Isaac was buried in

the cave of Machpelah ( Genesis 49:31).

28 Isaac lived a hundred and eighty years.

GILL, "And the days of Isaac were an hundred and fourscore years. He lived, forty years after he had made his will, and blessed his two sons. Jacob was now one hundred and twenty years of age, being born when his father was sixty; and Joseph was now twenty nine years of age, so that Isaac lived twelve years after the selling of Joseph into Egypt; he was five years older than his father Abraham was when he died.

HAWKER, "From the age of Isaac at his death, it appears that he did not die at that time, for he must, by his age, have lived after Joseph’s being sold into Egypt. But perhaps it is inserted here, by way of finishing that Patriarch’s history.

SBC, "The lives of Abraham and Jacob are as attractive as the life of Isaac is apparently unattractive. Isaac’s character had few-salient features. It had no great faults, no striking virtues; it is the quietest, smoothest, most silent character in the Old Testament. It is owing to this that there are so few remarkable events in the life of Isaac, for the remarkableness of events is created by the character that meets them. It seems to be a law that all national, social and personal life should advance by alternate contractions and expansions. There are few instances where a great father has had a son who equalled him in greatness. The old power more often reappears in Jacob than in Isaac. The spirit of Abraham’s energy passed over his son to his son’s son. The circumstances that moulded the character of Isaac were these. (1) He was an only son. (2) His parents were both very old. An atmosphere of antique quiet hung about his life. (3) These two old hearts lived for him alone.

I. Take the excellences of his character first. (1) His submissive self-surrender on Mount Gerizim, which shadowed forth the perfect sacrifice of Christ. (2) His tender constancy, seen in his mourning for his mother, and in the fact that he alone of the patriarchs represented to the Jewish nation the ideal of true marriage. (3) His piety. It was as natural to him as to a woman to trust and love: not strongly, but constantly, sincerely. His trust became the habit of his soul. His days were knit each to each by natural piety.

II. Look next at the faults of Isaac’s character. (1) He was slow, indifferent, inactive. We find this exemplified in the story of the wells (Gen_26:18-22). (2) The same weakness, ending in selfishness, appears in the history of Isaac’s lie to Abimelech. (3) He showed his weakness in the division between Jacob and Esau. He took no pains to harmonise them. The curse of favouritism prevailed in his tent. (4) He dropped into a querulous old age, and became a lover of savoury meat. But our last glimpse of him is happy. He saw the sons of Jacob at Hebron, and felt that God’s promise was fulfilled.

S. A. Brooke, Sermons, p. 333.

COKE, "Genesis 35:22. Reuben went, &c.— Dr. Kennicott says, this is one of the

twenty-five or twenty-eight places, where the Jewish transcribers have left a vacant

place in their manuscripts in the middle of the verse; and where a space has been

also left in the printed editions. But the Greek version is very full. The supplement

in the Greek acquaints us, that this act of Reuben's was considered by his father as

vile and flagitious, και πονηρον εφανη εναντιον αυτου, a censure which is naturally

expected; and that Israel greatly resented this action of Reuben's, see ch. Genesis

49:4.

Israel heard it— Though both Reuben and Bilhah, doubtless, flattered themselves

that it would have been concealed, and bestowed all pains to conceal it.

The sons of Jacob were twelve, &c.— Moses makes this remark, as after the birth of

Benjamin Jacob had no more sons, and the number was here closed. When he says,

Genesis 49:26 that these are the sons which were born in Padan-aram; he uses a

synecdoche frequent in the Scripture, as all were born there but Benjamin, whose

birth every one sees to be excepted, as having been just now related. Thus the

apostles are called the twelve apostles, even after Judas's death, when they were but

eleven; and after Matthias and Paul were added, which made them thirteen.

BE�SO�, "Genesis 35:28-29. The days of Isaac were a hundred and fourscore years

— He lived the longest of all the patriarchs, even five years longer than Abraham.

He was a mild and quiet man, and these qualities probably contributed no little to

his health and long life. Isaac lived about forty years after he made his will. We shall

not die an hour the sooner, but abundantly the better, for our timely setting our

heart and house in order. Isaac gave up the ghost and died — Although it appears

by computation that he did not die till many years after Joseph was sold into Egypt,

and, indeed, not till about the time he was preferred there; yet his death is here

recorded that his story might be finished, and the subsequent narrative proceed

without interruption. His sons Esau and Jacob buried him — Solemnized his

funeral in an amicable manner, being now perfectly united in brotherly affection.

This is mentioned to show how wonderfully God had changed Esau’s mind, since he

vowed his brother’s murder, upon his father’s death, Genesis 27:41. God has many

ways of preventing ill men from doing the mischief they intended; he can either tie

their hands, or change their hearts.

ELLICOTT, "(28) The days of Isaac were an hundred and fourscore years.—As

Isaac was sixty when his sons were born, Jacob was one hundred and twenty years

of age at his father’s death, and one hundred and thirty when he appeared before

Pharaoh (Genesis 47:9). �ow, as Joseph was seventeen when sold into Egypt

(Genesis 37:2), and thirty when raised to power (Genesis 41:46), and as the seven

years of plenty and two of the years of famine had passed before Jacob went down

into Egypt, it follows that the cruel deed, whereby he was robbed of his favourite

child, was committed about twelve years before the death of Isaac.

PETT, "Verse 28-29

‘And the days of Isaac were one hundred and eighty years, and Isaac yielded up his

breath and died, and was gathered to his people old and full of days. And Esau and

Jacob his sons buried him.

Isaac lives on for many years with Esau and Jacob as his support. He was not much

more than one hundred when Jacob left for Paddan-aram and he had thus many

years of life ahead of him. But he was blind and old before his days and there were

no special covenants to record. However, as with all the ages of the patriarchs, the

number is a round number and therefore probably contains a meaning of its own.

The aim is to show a long and successful life. How close he came to those exact years

neither he nor we would know. It is extremely doubtful that records of age were

kept over so many years.

Meanwhile, after the return of Jacob their wealth of possessions and cattle and

herds was so great that Esau eventually removes permanently, with all he possesses,

to his well established base in Mount Seir (Genesis 36:6). His visits to his family

home will now be far fewer and less protracted. Previously he has shared his time

between assisting his father in times of necessity, lambing, sheepshearing, harvest

and so on, and leading his band of warriors. �ow that can be left to Jacob. But he

remained in touch with his family and when his father died he came to join Jacob,

and they buried him together.

These words may well have been added as a postscript to the previous covenant

record.

COFFMA�, "Verse 28-29

THE DEATH A�D BURIAL OF ISAAC

"And the days of Isaac were a hundred and fourscore years. And Isaac gave up the

ghost, and died, and was gathered unto his people, old and full of days: and Esau

and Jacob his sons buried him."

Isaac was buried in the cave of Machpelah, although that detail is not given in this

verse.

This event also is related out of chronological sequence, for Isaac lived with Jacob at

least 12 or 13 years after Jacob's return from Paddan-aram. Keil relates the basis of

the calculations that indicate Isaac's living some dozen years after the events of

Jacob's return from Paddan-aram. "He lived to witness the grief of Jacob at the loss

of Joseph, and died but a short time before his promotion in Egypt, which occurred

thirteen years after Joseph was sold, and only ten years before Jacob's removal with

his family to Egypt, as Jacob was 130 years old when he was presented to Pharaoh

(Genesis 47:9), but the historical significance of his life was at an end when Jacob

returned home with his twelve sons."[31]

It is clear that this chapter knits together a number of loose ends in concluding the

accession of Israel to the headship of the Chosen �ation. After a brief interlude in

the next chapter, relating to Esau, the story of Israel henceforth will be the story of

the sons of Israel.

It is interesting that Esau is mentioned first in regard to the burial of Isaac.

Although this is the last mention of the brothers in each other's company, it is

reasonable to suppose that they might have enjoyed many visits together, as the land

of Seir was not all that far away from Hebron. The Bible never caters to the mere

curiosity of its readers. It is also likely that Israel had visited Isaac repeatedly,

although no visit is recorded. The appearance of Deborah as a member of Israel's

household almost guarantees this.

The account of Isaac's death and burial here, at least 12 years before it happened,

emphasizes the nature of the chapter as a collection of events pertinent to Jacob's

elevation to the position of covenant patriarch, a fact received and accepted by Isaac

and Esau.

CO�STABLE, "Verse 28-29

With the record of Jacob entering into his father"s inheritance the history of

Isaac"s life concludes. He was buried in the cave of Machpelah near Hebron (

Genesis 49:29-31). Isaac lived for12years after Jacob"s relocation to Hebron,

however. He probably shared Jacob"s grief over the apparent death of Joseph, but

died shortly before Joseph"s promotion in Egypt. [�ote: See Keil and Delitzsch,

1:320 , for a chronology of these events.]

"The end of the Jacob narratives is marked by the death of his father, Isaac. The

purpose of this notice is not simply to record Isaac"s death but rather to show the

complete fulfillment of God"s promise to Jacob ( Genesis 28:21). According to

Jacob"s vow, he had asked that God watch over him during his sojourn and return

him safely to the house of his father. Thus the conclusion of the narrative marks the

final fulfillment of these words as Jacob returned to the house of his father, Isaac,

before he died." [�ote: Sailhamer, " Genesis ," p220.]

It is very important that God"s people follow through and keep the commitments

they have made concerning participation in His program. When they commit

themselves to Him in purity and worship, He commits Himself to blessing them.

BI 28-29, "And the days of Isaac were a hundred and fourscore years. And Isaac gave up the ghost.

The character of Isaac

The lives of Abraham and Jacob are as attractive as the life of Isaac is apparently unattractive. Isaac’s character had few salient features. It had no great faults, no striking virtues; it is the quietest, smoothest, most silent character in the Old Testament. It is owing to this that there are so few remarkable events in the life of Isaac, for the remarkableness of events is created by the character that meets them. It seems to be a law that all national, social, and personal life should advance by alternate contractions and expansions. There are few instances where a great father has had a son who equalled him in greatness. The old power more often reappears in Jacob than in Isaac. The spirit of Abraham’s energy passed over his son to his son’s son. The circumstances that moulded the character of Isaac were these.

1. He was an only son.

2. His parents were both very old. At atmosphere of antique quiet hung about his life.

3. These two old hearts lived for him alone.

I. Take the EXCELLENCES of his character first. His submissive self-surrender on Mount Gerizim, which shadowed forth the perfect sacrifice of Christ.

2. His tender constancy, seen in his mourning for his mother, and in the fact that he alone of the patriarchs represented to the Jewish nation the ideal of true marriage.

3. His piety. It was as natural to him as to a woman to trust and love: not strongly, hut constantly, sincerely. His trust became the habit of his soul. His days were knit each to each by natural piety.

II. Look next at the FAULTS of Isaac’s character.

1. He was slow, indifferent, inactive. We find this exemplified in the story of the wells

(verse 26:18-22).

2. The same weakness, ending in selfishness, appears in the history of Isaac’s lie to Abimelech.

3. He showed his weakness in the division between Jacob and Esau. He took no pains to harmonize them. The curse of favouritism prevailed in his tent.

4. He dropped into a querulous old age, and became a lover of savoury meat. But our last glimpse of him is happy. He saw the sons of Jacob at Hebron, and felt that God’s promise was fulfilled. (S. A. Brooke, M. A.)

The death and burial of Isaac

I. IT WAS THE OCCASION OF FAMILY REUNION.

II. IT WAS A TIME FOR REVIVAL OF MEMORIES OF THE PAST,

III. IT WAS THE BEGINNING OF ANOTHER AND A HIGHER LIFE. (T. H. Leale.)

The death of Isaac

I. THAT HIS DEATH WAS PEACEFUL.

1. Because his spirit was given up to the rightful owner.

2. Because the soul’s earthly activities had come to an end.

3. Because his soul’s temporal purposes had been gained.

II. THAT HIS LIFE WAS WELL SPENT.

1. His soul’s interests had not been neglected.

2. Society had been benefited.

3. God had been served.

III. HE WAS BELOVED AND HONOURED BY HIS FAMILY. This is intimated to us—

1. By his being buried with his people.

2. By his sons attending his funeral. (Homilist.)

Lessons

1. God brings at last His Jacob and Church to their desired place in their pilgrimage.

2. God makes good His word in making Jacob successor to Abraham and Isaac in their sojourning (Gen_35:27).

3. The blessing of long life God grants to His servants, when and where it may be beneficial to His Church (Gen_35:28).

4. Expiration and dissolution are the appointed conditions of saints in order unto glory.

5. Saints in dissolution go out of the world unto their own people.

6. Old age or fulness of days is given here sometimes to God’s saints, i.e., days full of work, as well as many.

7. Nature and grace agree to evince and perform the duty of burial.

8. It is piety to parents deceased so to order their burial and interment that it may be comely and honourable.

9. The death as well as the life of saints God recordeth for His Church’s instruction, and to point out distinct periods (Gen_35:29). (G. Hughes, B. D.)

Esau and Jacob at Isaac’s deathbed

The tenderness of these two brothers towards one another and towards their father was probably quickened by remorse when they met at his deathbed. They could not, perhaps, think that they had hastened his end by causing him anxieties which age has not strength to throw off; but they could not miss the reflection that the life now closed and finally sealed up might have been a much brighter life had they acted the part of dutiful, loving sons. Scarcely can one of our number pass from among us without leaving in our minds some self-reproach that we were not more kindly towards him, and that now he was beyond our kindness; that our opportunity for being brotherly towards him is for ever gone. And when we have very manifestly erred in this respect: perhaps there are among all the stings of a guilty conscience few more bitterly piercing than this. Many a son who has stood unmoved by the tears of a living mother—his mother by whom he lives, who has cherished him as her own soul, who has forgiven and forgiven and forgiven him, who has toiled and prayed, and watched for him—though he has hardened himself against her looks of imploring love and turned carelessly from her entreaties and burst through all the fond cords and snares by which she has sought to keep him, has yet broken down before the calm, unsolicitous, resting face of the dead. Hitherto he has not listened to her pleadings, and now she pleads no more. Hitherto she has heard no word of pure love from him, and now she hears no more. Hitherto he has done nothing for her of all that a son may do, and now there is nothing he can do. All the goodness of her life gathers up and stands out at once, and the time for gratitude is past. He sees suddenly, as by the withdrawal of a veil, all that that worn body has passed through for him, and all the goodness these features have expressed, and now they can never light up with joyful acceptance of his love and duty. Such grief as this finds its one alleviation in the knowledge that we may follow those who have gone before us; that we may yet make reparation. (M. Dods, D. D.).

29 Then he breathed his last and died and was

gathered to his people, old and full of years. And

his sons Esau and Jacob buried him.

CLARKE, "Isaac gave up the ghost - and was gathered unto his people - See Clarke on Gen_25:8 (note).

Esau and Jacob buried him - See Gen_25:9. Esau, as we have seen Genesis 33, was thoroughly reconciled to his brother Jacob, and now they both join in fraternal and filial affection to do the last kind office to their amiable father. It is generally allowed that the death of Isaac is mentioned here out of its chronological order, as several of the transactions mentioned in the succeeding chapters, especially 37 and 38, must have happened during his life; but that the history of Joseph might not be disturbed, his death is anticipated in this place. It is supposed that he lived at least twelve years after Joseph was sold into Egypt.

This chapter contains several subjects which are well worthy of the reader’s most serious attention.

1. That such a family as that of Jacob should have had false gods in it, is a matter not less astonishing than real: and suppose that we allow, as is very probable, that their images and rings were got from strangers, the Syrians and the Shechemites, yet their being tolerated in the family, though it is probable this was for a very short time, cannot be easily accounted for. It is true the Law was not then given, and the unity of God not so particularly taught as it was afterwards. Besides, we have already seen that certain superstitions were compatible in those early times with general sincerity and attachment to the truth; those times and acts of ignorance were winked at, till superior light shone upon the world. Between many of the practices of Laban’s family and those of the surrounding heathenish tribes, there might have been but little difference; and this was probably the reason why Dinah could so readily mix with the daughters of the land, Gen_34:1, which led to the fatal consequences already reviewed. Sin is like the letting out of water - when once a breach is made in the dyke, the stream becomes determined to a wrong course, and its progress is soon irresistible. Had not Jacob put away these strange gods, the whole family might have been infected with idolatry. This saying of one of the ancients is good, Vitia transmittit ad posteros, qui praesentibus culpis ignoscit - Seneca. “He who is indulgent to present offenses, transmits sin to posterity.” The first motions of it should be firmly resisted; after struggles are too often fruitless.

2. The doctrine of a particular and especial providence has another proof in this chapter. After the sanguinary conduct of Jacob’s sons, is it not surprising that the neighboring tribes did not join together and extirpate the whole family? And so they certainly would, had not the terror of God fallen upon them, Gen_35:5. Jacob and the major part of his family were innocent of this great transgression; and on the preservation of their lives, the accomplishment of great events depended: therefore God watches over them, and shields them from the hands of their enemies.

3. The impatience and fate of the amiable Rachel, who can read of without deploring?

Give me children, said she, or else I die, Gen_30:1. Her desire was granted, and her death was the consequence! God’s way is ever best. We know not what we ask, nor what we ought to ask, and therefore often ask amiss when we petition for such secular things as belong to the dispensations of God’s providence. For things of this kind we have no revealed directory; and when we ask for them, it should be with the deepest submission to the Divine will, as God alone knows what is best for us. With respect to the soul, every thing is clearly revealed, so that we may ask and receive, and have a fullness of joy; but as to our bodies, there is much reason to fear that the answer of our petitions would be, in numerous cases, our inevitable destruction. How many prayers does God in mercy shut out!

4. The transgression of Reuben, of whatsoever kind, was marked, not only by the displeasure of his father, but by that of God also; see Gen_49:4. It brought a curse upon him, and he forfeited thereby the right of primogeniture and the priesthood: the first was given to Judah, the second to Levi. Is it not in reference to this that our Lord addresses these solemn words to the angel of the Church of Philadelphia: Behold, I come quickly; hold that fast which thou hast, that No Man Take Thy Crown? A man, by sowing a grain of forbidden sweets, may reap an abundant harvest of eternal wretchedness. Reader, let not sin rob thee of the kingdom of God.

5. Here we have the death of Isaac recorded: most that can be said of his character has been already anticipated, see Genesis 22, etc. He appears to have been generally pious, deeply submissive and obedient. He was rather an amiable and good, than a great and useful, man. If compared with his son Jacob, in the early part of their lives, he appears to great advantage, as possessing more sincerity and more personal piety. But if compared with his father Abraham, O, what a falling off is here! Abraham is the most perfect character under the Old Testament, and even under the New he has no parallel but St. Paul. Isaac, though falling far short of his father’s excellences, will ever remain a pattern of piety and filial obedience.

GILL, "And Isaac gave up the ghost, and died,.... According to an Arabic writer (l), he died at the end of the year 3,668, in the month Jiar, when Jacob was one hundred and twenty years old, and his children buried him in the cave in which Abraham was buried, in the city Chabil: According to Ussher this at about 1,716 B.C.

and was gathered unto his people; his soul was gathered to the righteous, his body was laid where Abraham and Sarah were buried:

being old, and full of days; the number of which is observed in Gen_35:28,

and his sons Esau and Jacob buried him; in the cave of Machpelah near Mamre, where he lived and died, and where his parents had been buried, and Rebekah his wife. Esau very probably was sent for upon his father's death, or a little before it. This shows that there was a reconciliation between Jacob and Esau, and that it continued; and that Jacob did not decline the visit of him at Seir, nor in a clandestine manner took his journey another way, and avoided going thither on his invitation.

HAWKER, "It is good to see that Esau and Jacob’s love continued. Death indeed in a

family, may well induce affection in the survivors. It is awful to see relations, sometimes for a little property, fighting over the graves of their friends, while they themselves are falling after them. Gen_27:41. Ge 35

REFLECTIONS

Reader! while we pass over this Chapter to admire and adore the divine goodness manifested in so many sweet and repeated visits of his love to the Patriarch Jacob; let us examine our own hearts for the like tokens of such Bethel enjoyments. Will you look within, and ask your own heart; (for I desire continually to put the same questions to mine); when did the visions of GOD begin with my soul? When did JESUS, (according to his most sure promise to his people), manifest himself to me otherwise than he doth to the world? When did I experience the renewings of the HOLY GHOST? Reader! do not dismiss these questions unanswered?

In the sorrows of the Patriarch’s household, let us seriously contemplate the lot of a fallen state. Sin hath indeed entered into the world, and death by sin; and so death passeth upon all men because all have sinned. But my soul, look with an eye of faith beyond the grave. What though thy friends, children, servants, die; nay, thou thyself art hastening after them? yet JESUS, thy JESUS liveth. And am I not his in an everlasting covenant, and is he not mine? And shall I mourn then with such bright prospects in view? Dearest LORD! when all friends leave me, and when my heart and strength fail, be thou the strength of my heart and my portion forever.

One look more at Isaac before we dose the Chapter, and drop the Patriarch’s history. I delight in every person and in everything, which receives in scripture the particular notice of GOD the HOLY GHOST, to trace somewhat which may lead my heart to JESUS. And is there nothing striking to this amount in Isaac’s life? Was not the Redeemer long promised, long looked for, with a devout earnestness by all the church, and at length born into the world in a method contrary to the established course of natural causes; similar, but infinitely beyond the example of Isaac’s birth? And were there not Ishmaels to mock the LORD JESUS in the long and trying persecutions he sustained, like the son of Hagar the Egyptian, despising Isaac? In the cheerful acquiescence which Isaac made to his father’s will for sacrifice; carrying the wood; being bound upon the altar; and not offering a repining word when Abraham took the knife to slay his son; can I not, as a type, trace somewhat of thine unequalled love; oh! thou Lamb of GOD, who voluntarily didst undertake, by the sacrifice of thyself, the redemption of thy people; when fainting beneath thy cross, thou wast led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so openedst not thou thy mouth! Oh! may my soul live in the constant, daily, hourly meditation of thy love! May everything tend to lead my heart unto thee! And may thy love at length awaken mine, and induce all those precious effects of loving thee who hast so loved me, as to have given thyself for me.

JAMISO�, "Isaac gave up the ghost— The death of this venerable patriarch is here recorded by anticipation for it did not take place till fifteen years after Joseph’s disappearance. Feeble and blind though he was, he lived to a very advanced age; and it is a pleasing evidence of the permanent reconciliation between Esau and Jacob that they met at Mamre to perform the funeral rites of their common father.

CALVI�, "28.And the days of Isaac. The death of Isaac is not related in its proper

order, as will soon appear from the connection of the history: but, as we have

elsewhere seen, the figure hysteron proteron was familiar to Moses. (128) When it is

said, that he died old, and full of days, the meaning is, that, having fulfilled the

course of his life, he departed by a mature death; this, therefore, is ascribed to the

blessing of God. �evertheless, I refer these words not merely to the duration of his

life, but also to the state of his feelings; implying that Isaac, being satisfied with life,

willingly and placidly departed out of the world. For we may see certain decrepit old

men, who are not less desirous of life then they were in the flower of their age; and

with one foot in the grave, they still have a horror of death. Therefore, though long

life is reckoned among the blessings of God; yet it is not enough for men to be able

to count up a great number of years; unless they feel that they have lived long, and,

being satisfied with the favor of God and with their own age, prepare themselves for

their departure. �ow, in order that old men may leave their minds formed to this

kind of moderation, it behaves them to have a good conscience, to the end, that they

may not flee from the presence of God; for an evil conscience pursues and agitates

the wicked with terror. Moses adds, that Isaac was buried by his two sons. For since,

at that time, the resurrection was not clearly revealed, and its first fruits had not yet

appeared, it behaved the holy fathers to be so much the more diligently trained in

significant ceremonies, in order that they might correct the impression produced by

the semblance of destruction which is presented in death. By the fact that Esau is

put first, we are taught again, that the fruit of the paternal benediction was not

received by Jacob in this life; for he who was the first-born by right, is still

subjected to the other, after his father’s death.

ELLICOTT, "(29) Esau and Jacob buried him.—Esau, who apparently still dwelt

at Hebron until his father’s death, takes here the precedence as his natural right.

But having in previous expeditions learnt the physical advantages of the land of

Seir, and the powerlessness of the Horites to resist him, he gives up Hebron to his

brother, and migrates with his large wealth to that country.

HAWKER, "It is good to see that Esau and Jacob's love continued. Death indeed in

a family, may well induce affection in the survivors. It is awful to see relations,

sometimes for a little property, fighting over the graves of their friends, while they

themselves are falling after them. Genesis 27:41. Ge 35

REFLECTIO�S

Reader! while we pass over this Chapter to admire and adore the divine goodness

manifested in so many sweet and repeated visits of his love to the Patriarch Jacob;

let us examine our own hearts for the like tokens of such Bethel enjoyments. Will

you look within, and ask your own heart; (for I desire continually to put the same

questions to mine); when did the visions of GOD begin with my soul? When did

JESUS, (according to his most sure promise to his people), manifest himself to me

otherwise than he doth to the world? When did I experience the renewings of the

HOLY GHOST? Reader! do not dismiss these questions unanswered?

In the sorrows of the Patriarch's household, let us seriously contemplate the lot of a

fallen state. Sin hath indeed entered into the world, and death by sin; and so death

passeth upon all men because all have sinned. But my soul, look with an eye of faith

beyond the grave. What though thy friends, children, servants, die; nay, thou thyself

art hastening after them? yet JESUS, thy JESUS liveth. And am I not his in an

everlasting covenant, and is he not mine? And shall I mourn then with such bright

prospects in view? Dearest LORD! when all friends leave me, and when my heart

and strength fail, be thou the strength of my heart and my portion forever.

One look more at Isaac before we dose the Chapter, and drop the Patriarch's

history. I delight in every person and in everything, which receives in scripture the

particular notice of GOD the HOLY GHOST, to trace somewhat which may lead

my heart to JESUS. And is there nothing striking to this amount in Isaac's life? Was

not the Redeemer long promised, long looked for, with a devout earnestness by all

the church, and at length born into the world in a method contrary to the

established course of natural causes; similar, but infinitely beyond the example of

Isaac's birth? And were there not Ishmaels to mock the LORD JESUS in the long

and trying persecutions he sustained, like the son of Hagar the Egyptian, despising

Isaac? In the cheerful acquiescence which Isaac made to his father's will for

sacrifice; carrying the wood; being bound upon the altar; and not offering a

repining word when Abraham took the knife to slay his son; can I not, as a type,

trace somewhat of thine unequalled love; oh! thou Lamb of GOD, who voluntarily

didst undertake, by the sacrifice of thyself, the redemption of thy people; when

fainting beneath thy cross, thou wast led as a lamb to the slaughter, and as a sheep

before her shearers is dumb, so openedst not thou thy mouth! Oh! may my soul live

in the constant, daily, hourly meditation of thy love! May everything tend to lead my

heart unto thee! And may thy love at length awaken mine, and induce all those

precious effects of loving thee who hast so loved me, as to have given thyself for me.