Genesis · Chapter 35

V. 1. Arise go to Bethel-Here God minds Jacob of his vow at Beth-el, and sends him thither to perform it, 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, had given Jacob more than bread to eat, and raiment to put on; but it should seem he had forgotten his vow, or, at least, deferred the performance of it.

And dwell there-That is, Not only go himself, but take his family with him, that they might join with him in his devotions.

Put away the strange Gods-Strange God’s in Jacob’s family! Could such a family, that was taught the knowledge of the Lord, admit them? Could such a master, to whom God had appeared twice, and oftner, connive at them?

And be clean, and change your garments-These were ceremonies signifying the purification and change of the heart.

Verse 1. 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, Genesis 28:20,22.

Verse 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.

Verse 1. And God said. This is the fifth vision in which the Lord appeared to Jacob; it marks a special providence over his safety, by removing him from the vicinity of Shechem to a peaceful dwelling.

1. God said — Probably in a dream or vision of the night. Go up to Beth-el — Though southward from Shechem, and on a lower range, its importance led to speaking of it as a going up. Dwell there — Not at Shechem; an implied rebuke for his long dwelling in such proximity to idolaters. So, too, the reference to his flight from Esau, and the vision of God at Beth-el, were of the nature of admonition and rebuke.

Verse 2. Put away the strange gods] rknh yhla elohey hannechar, the gods of the 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.

Verse 2. Put away the strange gods that are among you — This is evidently a mistranslation; the Hebrew rknh yhla 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.

Ver. 2. Be clean and change your garments. Let your exterior cleanliness by water, be an emblem of your greater purity of heart. In this sanctifying manner did Jacob admit the female captives of Shechem into the Hebrew church: and so is baptism a figure of purity to the christian church.

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.

Verse 3. 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.

Verse 3. Who answered me in the day of my distress — He considers God’s gracious promise then made to him, and the assurance of his favour toward him, and care of him, impressed by God upon his mind, as an answer to his prayers, although he had then seen no success, nor any accomplishment of God’s word to him.

3. I will make there an altar — Shechem had not been without its altar, (Genesis 33:20,) but the one at Beth-el is to be a memorial altar, to the special honour of Him who answered Jacob in the day of his distress. All the awakened memories of God’s care are to enter into this new place of worship.

V. 4. And they gave to Jacob-His servants, and even the retainers to his family, gave him all the strange gods, and the ear-rings they wore either as charms, or to the honour of their gods. Jacob took care to bury their images, we may suppose, in some place unknown to them, that they might not afterwards find and return to them.

Verse 4. 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 suspensæ deputantur, non ad placendum hominibus, sed ad serviendum dæmonibus.” See Clarke on “Genesis 24:22”.

Verse 4. They gave unto Jacob all the strange gods — Rather, the gods of the stranger; and all their ear-rings — Either because they had been abused to idolatry and superstition, and were therefore to be destroyed, (Deuteronomy 7:57 and 12:3,) or for fear they should be so abused. For the Holy Scriptures insinuate, and other writers expressly affirm, that divers heathen nations did wear ear-rings for the honour of their idols, and with the representations or ensigns of their idols engraven upon them, such as the rings and vessels mentioned by Maimonides, marked with the image of the sun and moon. Jacob hid them under the oak — In a place only known to himself. It is probable they were first melted or broken.

Ver. 4. Hid them. Having first no doubt defaced the images of the idols, or the superstitious figures with which they were engraved. Jacob did not dare to meet his God at Bethel, till he had left every vestige of Shechem’s idols behind.

4. Earrings — These appear to have been used as amulets and charms, and used with superstitious reverence, even as the teraphim. Hid them under the oak — Perhaps the same ancient tree or grove mentioned in Genesis 12:6. This was ever regarded as a sacred spot in Israel. Comp. Joshua 24:26. The proper disposal of these strange gods was to bury them as dead nothings. Isaiah 41:24; 1 Corinthians 8:4.

V. 5. And 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 to avenge their neighbours quarrel. God governs the world more by secret terrors on men’s minds than we are aware of.

Verse 5. 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.

Verse 5. The terror of God — A great terror from God; was upon the cities — Especially the cities nearest to Shechem, so that, although, humanly speaking, they were able, they were restrained from pursuing or destroying Jacob and his family. Nothing less could have secured them, considering the number, power, and rage of their enemies. God governs the world more by secret terrors on men’s minds than we are aware of.

5. Terror of God — A terror inspired and intensified by God himself, who, on the other hand, had softened the heart of Esau to tenderness towards his brother.

6. Luz… Beth-el — See on Genesis 28:19. How must Jacob’s soul have burned with tender emotion as he came again to this holy spot!

V. 7. He built an altar-And no doubt offered sacrifice upon it, perhaps the tenth of his cattle, according to his vow, I will give the tenth unto thee. And he called the place, That is, the altar, El-beth-el, the God of Beth-el. As when he made a thankful acknowledgement of the honour God had done him in calling him Israel, he worshipped God by the name of El-elohe-israel, so now he was making a grateful recognition of God’s former favour at Beth-el, he worships God by the name of El-beth-el, the God of Beth-el, because there God appeared to him.

Verse 7. El-beth-el] la tyb la the strong God, the house of the strong God. But the first la el is wanting in one of Deuteronomy 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.

Verse 7. He built an altar — And, no doubt, offered sacrifice upon it, perhaps the tenth of his cattle, according to his vow, I will give the tenth unto thee. And he called the place — That is, the altar, El-Beth-el — The God of Beth-el. As when he made a thankful acknowledgment of the honour God had done him in calling him Israel, he worshipped God by the name of El-elohe-Israel; so now he was making a grateful recognition of God’s former favour at Beth-el, he worships God by the name of the God of Beth-el, because there God appeared to him.

Ver. 7. El-beth-el, the God of God’s house. He added something to the name, because God now added to him new mercies.

7. El-beth-el — God of the house of God. Everywhere he seeks to honour the divine Name. Compare the hallowed names El-Elohe-Israel (Genesis 33:20) and Penuel, (Genesis 32:30.)

V. 8. There he buried Deborah, Rebekah’s nurse-We have reason to think that Jacob, after he came to Canaan, while his family dwelt near Shechem, went himself to visit his father Isaac at Hebron. Rebekah probably was dead, but her old nurse (of whom mention is made Genesis 24:59,) survived her, and Jacob took her to his family. While they were at Beth-el she died, and died lamented, so much lamented, that the oak under which she was buried, was called Allon-bachuth, the oak of weeping.

Verse 8. But Deborah, Rebekah’s nurse, died] She was sent with Rebekah when taken by Abraham’s servant to be wife to Isaac, Genesis 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, Genesis 27:5-17, 42-46, we hear no more of her history from the sacred writings, except of her burial in Genesis 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 Æneas 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, Æneia nutrix,

Æternam moriens famam, Caleta, dedisti:

Eet nunc servat honos sedem tunus; ossaque nomen,

Hesperia in magna, (si qua est en gloria,) signat.

At pius exequils Æneas rite solutis,

Aggere composito tumuli, postquam alta quierunt

Æquora, tendit iter veils, portumque relinqult.”

Æn., lib. vii., ver. 1, &c.

“Thou too, Cajeta, whose indulgent cares

Nursed the great chief, and form’d his tender years,

Expiring here (an ever-honour’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 honour of the dead;

The sea subsiding, and the tempests o’er,

He spreads the flying sails, and leaves the shore.”

PITT.

Verse 8. Deborah, Rebekah’s nurse, died — It appears, on computation, that this event took place not less than a hundred and twenty-five years after Rebekah’s marriage with Isaac. No doubt Rebekah was now dead, and this old nurse, who had come with her into Canaan, (Genesis 24:59,) and had tarried with her while she lived, was, after her death, taken into Jacob’s family, in which, as she was a person of great prudence and piety, her presence and advice must have been very useful. Hence her death is recorded in Jacob’s history, rather than in Isaac’s. Now, while they were at Beth-el, she died, and died so much lamented, that the oak, under which she was buried was called Allon-bachuth, the oak of weeping.

Ver. 8. Almon-bachuth, the oak of weeping. Deborah is supposed to have been about a hundred years of age. She had been an eminent servant, and for her great services was ultimately considered and lamented as one of the family.

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.

Verse 9. 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.

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 (verses 9-13) the expressions — God appeared, God said, and God went up. Verse 13. The appearance was evidently some open vision, probably the presence of the covenant angel. The oracle spoken to him (verses 10-12) is twofold, designated by the twice-repeated “God said unto him.” The first saying (verse 10) is the repetition of his name Israel, a confirming of the blessing of Penuel. Genesis 32:28. In the second saying, (verses 11, 12,) God, 1) announces himself as God Almighty, El-Shaddai, who gave Abram his new name Abraham, (Genesis 17:1, 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; 15:18; 17:8; 26:3.

V. 10. God now confirmed the change of his name. It was done before by the angel that wrestled with him, Genesis 32:28, and here it was ratified by the divine majesty, to encourage him against the fear of the Canaanites. Who can be too hard for Israel, a prince with God?

Verses 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, (verse 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.

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 (verses 9-13) the expressions — God appeared, God said, and God went up. Verse 13. The appearance was evidently some open vision, probably the presence of the covenant angel. The oracle spoken to him (verses 10-12) is twofold, designated by the twice-repeated “God said unto him.” The first saying (verse 10) is the repetition of his name Israel, a confirming of the blessing of Penuel. Genesis 32:28. In the second saying, (verses 11, 12,) God, 1) announces himself as God Almighty, El-Shaddai, who gave Abram his new name Abraham, (Genesis 17:1, 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; 15:18; 17:8; 26:3.

V. 11. He renewed and ratified the covenant with him, by the name of El-Shaddai, I am God Almighty. God All-sufficient, able to make good the promise in due time, and to support thee and provide for thee. Two things are promised him.

1. 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.

2. That he should be master of a good land, Genesis 35:12. The land that was given to Abraham and Isaac is 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.

Verses 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, (verse 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.

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 (verses 9-13) the expressions — God appeared, God said, and God went up. Verse 13. The appearance was evidently some open vision, probably the presence of the covenant angel. The oracle spoken to him (verses 10-12) is twofold, designated by the twice-repeated “God said unto him.” The first saying (verse 10) is the repetition of his name Israel, a confirming of the blessing of Penuel. Genesis 32:28. In the second saying, (verses 11, 12,) God, 1) announces himself as God Almighty, El-Shaddai, who gave Abram his new name Abraham, (Genesis 17:1, 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; 15:18; 17:8; 26:3.

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 (verses 9-13) the expressions — God appeared, God said, and God went up. Verse 13. The appearance was evidently some open vision, probably the presence of the covenant angel. The oracle spoken to him (verses 10-12) is twofold, designated by the twice-repeated “God said unto him.” The first saying (verse 10) is the repetition of his name Israel, a confirming of the blessing of Penuel. Genesis 32:28. In the second saying, (verses 11, 12,) God, 1) announces himself as God Almighty, El-Shaddai, who gave Abram his new name Abraham, (Genesis 17:1, 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; 15:18; 17:8; 26:3.

V. 13. And God went up from him-Or, from over him-In some visible display of glory, which had hovered over him, while he talked with him.

Verse 13. 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 Saviour, the Angel of the covenant. See Genesis 16:7.

Verse 13. God went up from him — In some visible display of his glory, which had hovered over him while he talked with him; or by withdrawing the signs of his special presence, as Genesis 17:22, and Judges 13:20; as, on the contrary, God is said to come down, not by change of place, but by some signal manifestation of his presence and favour, Exodus 3:8; Numbers 11:17.

13. God went up from him — This implies the visible appearance of the Angel of Jehovah. Comp. Judges 13:20.

V. 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 pillar; but now he took time to erect one more stately, and durable, probably inserting that stone into 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. 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. And he confirmed the name he had formerly given to the place, 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 men to entail so much as the profession and form of religion upon a place.

Verse 14. A drink-offering] Ësn nesech, a libation. These were afterwards very common in all countries. At first they consisted probably of water only, afterwards wine was used; see on Leviticus 7:1, &c. 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.

Verse 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.

14. Set up a pillar — As he had done at the former time, (Genesis 28:18,) but now with much more expense and ceremony. Poured a drink-offering… poured oil — This is the first mention in the Scripture of a drink-offering, or libation of wine. They were afterwards common in the worship of Israel. “The stone designates the ideal house of God, and in this significance must be distinguished from the altar. Through the drink-offering Jacob consecrates the enjoyment of his prosperity to the Lord; through the oil he raises the stone, as well as his thanksgiving, to a lasting sacred remembrance.” — Lange.

V. 16. She had hard labour-Harder than usual.

Verse 16. There was but a little way to come to Ephrath] The word trbk kibrath, translated here a little way, has greatly perplexed commentators. It occurs only here, in Genesis 48:7, and 2 Kings 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 Matthew 2:6.

Verses 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.

DEATH OF RACHEL, 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. Verse 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.

V. 17. 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.

Verses 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.

17. Thou shalt have this son also — Rather, for this also is to thee a son; apparently in allusion to her wish at Joseph’s birth.

V. 18. Her dying lips calls her new-born soon Benoni, the son of my sorrow. But Jacob because he would not renew the sorrowful remembrance of his mother’s death every time he called his son by 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 right hand blessing; the support of my age, like the staff in my right hand. Jacob buried her near the place where she died. If the soul be at rest after death, the matter is not great where the body lies. In the place where the tree falls, there let it lie. 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.

Verse 18. 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, hvpn taxb 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, hmvn neshamah or jwr ruach would have rather been used, as the first means breath, the latter breath or spirit indifferently.

She called his name Ben-oni] אני בנ the Son of my sorrow or affliction, because of the hard labour she had in bringing him into the world; but his father called him Benjamin, בגימינ the son of my right hand, i.e., the son peculiarly dear to me. So man of the right hand, Psalm 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, Genesis 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 dextræ; Benjamin, that is, the son of the right hand.

Verse 18. As her soul was departing — hvpn taxb, when her soul 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, Psalm 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.

18. Her soul was in departing — Hebrews, in the going out of her soul; an intimation of immortality. The soul is thought of as a conscious entity, passing out into some other state and mode of life. Benoni… Benjamin — The former name means son of my sorrow; the latter, son of a right hand. To his mother he is a child of woe; to his father, a child of hope.

Verse 19. Rachel was buried in the way to Ephrath — Not in the city, though it was near; for in ancient times their sepulchres were not in places of resort, but in places separated and out of the cities, Matthew 27:60; Luke 7:12. If the soul be at rest, the matter is not great where the body lies. In the place where the tree falls there let it lie.

DEATH OF RACHEL, 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. Verse 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.

V. 20. And Jacob set up a pillar upon her grave-So that it was known long after to be Rachel’s sepulchre, 1 Samuel 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 Genesis 35:14, and here he set 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.

Verse 20. 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.

Verse 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, (verse 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!

20. A pillar… unto this day — An oak marked Deborah’s tomb, (verse 8,) a pillar Rachel’s. The place was known in Samuel’s time, (1 Samuel 10:2,) and there appears no sufficient reason to doubt that the modern Moslem tomb a little northwest of Bethlehem, known as Kubbet Rahil, occupies the spot of Jacob’s memorial tablet of his beloved wife.

V. 21. Israel, a prince with God, yet dwells in tents; the city is reserved for him in the other world.

Verse 21. Tower of Edar.] Literally, the tower of the flock, and so translated Micah 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.

Verse 21. Israel journeyed, and spread his tent — Though a prince with God, yet he dwells in tents; the city is reserved for him in the other world.

REUBEN’S INCEST, 21, 22.

21. The tower of Edar — Or, Migdal-Edar, which means tower of the flock, so called, doubtless, from being a tower or eminence whence flocks at a distance could be watched. Comp. 2 Kings 17:9; 18:8; 2 Chronicles 26:10.

V. 22. 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, yet Reuben’s crime was so provoking that for it he lost his birth-right and blessing, Genesis 49:4. And Israel heard it-No more is said, that is enough; he heard it with the utmost grief and shame, horror and displeasure.

Verse 22. 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, Genesis 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: kai ponhron efanh enantion auton, 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, Acts 7:8; and the people that descended from them are called the twelve tribes, Acts 26:7; James 1:1. Twelve princes came from Ishmael, Genesis 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, Genesis 48:5,6; 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 33:5-29; Ezekiel 48:1-35; Revelation 7:4-8, &c.

Verse 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. 49:4. Israel heard it — No more is said: that is enough: he heard it with the utmost grief and shame, horror and displeasure. No 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, (verse 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.

Ver. 22. Reuben went and lay with Bilhah, who was the dotal maid of Rachel. It was customary among the oriental patriarchs to take the dotal maid, if the princess proved barren, or when she had done bearing. Their pleas for so doing were unfounded in nature, and often fraught with mischief; now, by the law of nature and of nations, they are altogether inadmissible. The crime was great, and though Jacob dissembled his horror of the deed for the time, fearing greater evils, he being old, Bilhah young, and Reuben ferocious; yet he cursed him in a limited sense on his deathbed, by a privation of the birthright, and loss of the regal sceptre. Levi became the priest, and the sceptre was awarded to Judah. Genesis 49:4. 1 Chronicles 5:1, 2. One crime may undo a man for life, and degrade his children for ages to come. The three places of scripture in which this sad case is named preclude all palliations. It was a crime revolting to all moral feeling, and destitute of secular advantages.

22. Bilhah — Rachel’s handmaid, and mother of Dan and of Naphtali. Genesis 30:3-8. Israel heard — And it occasioned to Reuben the loss of his birthright, and the words of reproach recorded in Genesis 49:4. LIST OF JACOB’S SONS, 22-26.

This list is given here, at the close of this section of the book, and before the account of the death and burial of Isaac, as a sort of concluding record of Jacob’s history thus far. The subsequent historic “generations of Jacob,” do not begin until after we have, in chap. 36, “the generations of Esau.” See Genesis 37:2.

Verse 23. The sons of Leah] The children are arranged under their respective mothers, and not in order of their birth.

Verse 26. Born to him in Padan-aram.] i.e., all but Benjamin was born in Canaan, Genesis 35:16,17.

It is well known that Padan-aram is the same as Mesopotamia, and hence the Septuagint translate mesopotamia thv surias, Mesopotamia of Syria. The word signifies between the two rivers, from mesov the midst, and potamov, 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.

V. 27. And Jacob came unto Isaac his father-We may suppose he had visited him before since his return, for he sore longed after his father’s house, but never ‘till now brought his family to settle with him, or near him. Probably he did this now upon the death of Rebekah, by which Isaac was left solitary.

Verse 27. The city of Arbah, (which is Hebron)] See Genesis 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.

Verse 27. Jacob came unto Isaac his father — Probably to dwell with or near him; bringing, it seems, his family with him. We can hardly suppose that this was the first visit he paid him since his return from Mesopotamia. Without question he had often visited him, though the Scripture be silent as to this particular.

ISAAC’S DEATH AND BURIAL, 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.

V. 28. 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 patriarchs, for he was one hundred and eighty years old: Abraham was but one hundred and seventy-five. Isaac lived about forty years after he had made his will, Genesis 27:2. We shall not die an hour the sooner, but abundance the better, for our timely setting of our heart and house in order. Particular notice is taken of the amicable agreement of Esau and Jacob in solemnizing their father’s funeral, Genesis 35:29, to shew how God had wonderfully 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 in tended; he can either tie their hands, or turn their hearts.

Verses 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.

28. Hundred and fourscore years — He lived five years more than his father Abraham. Genesis 25:7.

Verse 29. Isaac gave up the ghost-and was gathered unto his people] See Clarke on “Genesis 25:8”.

Esau and Jacob buried him.] See Genesis 25:9. Esau, as we have seen chap. 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, Genesis 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 præsentibus culpis ignoscit.-SENECA. “He who is indulgent to present offences, 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 neighbouring tribes did not join together and extirpate the whole family? And so they certainly would, had not the terror of God fallen upon them, Genesis 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, Genesis 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 fulness 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 Genesis 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 chap. 22., &c. 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. GENESIS

Verses 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.

29. Esau and Jacob buried him — Again the brothers (like Isaac and Ishmael, Genesis 25:9) come together, both bound by tender affection for their venerated father. Esau had, probably long before this, removed his household and possessions unto Mount Seir. See Genesis 36:6-8. Here ends the section of the generations of Isaac, which began with Genesis 25:19.