Chapter 35

1 God sendeth Jacob of to Beth-el. 2 He purgeth his house of idols. 6 He buildeth an altar at Beth-el. 8 Deborah dieth at Allon-bachuth. 9 God blesseth Jacob at Beth-el. 16 Rachel travaileth of Benjamin, and dieth in the way to Edar. 22 Reuben lieth with Bilhah. 23 The sons of Jacob. 27 Jacob cometh to Isaac at Hebron. 28 The age, death, and burial of Isaac.

1. Go up to Beth-el. Jacob feared that the treacherous massacre of the Shechemites by Simeon and Levi would lead to reprisals on the part of other Canaanite tribes in the vicinity. The aging patriarch seems to have reflected on the horrible deed and its expected consequences without knowing what to do or where to turn. In his perplexity God appeared once more and instructed him as to what course of action he should take to protect his family. How happy Jacob must have been for the assurance that the same divine arm that had shielded him against the anger of Laban and the enmity of Esau would continue to protect and preserve him.

2. Put away the strange gods. The prospect of meeting with God at Bethel led to a thorough work of reform. There was much to be done before Jacob and his household were ready to face the Lord (see Amos 4:12; 1 John 3:3). Out of consideration for his wives Jacob had tolerated the presence of idols in their tents. These strange gods probably included the teraphim Rachel had stolen from her father (Gen. 31:19), the images of his servants, and others which may have come into the possession of his sons with the spoils of Shechem.

Be clean, and change your garments. Since the directives issued by Jacob to the members of his household resemble so closely those later issued at Sinai (Ex. 19:10), it seems that Jacob acted either upon specific instructions from God or upon a procedure he had learned from his father. The outward cleansing of the body and the change to other garments symbolized the moral and spiritual purification of the mind and heart (see Isa. 64:6; 61:10). The service of God is not to be entered upon without due preparation (see Luke 14:28).

3. Let us arise. It seems that Jacob had found residence in the vicinity of Shechem so pleasant and satisfactory that he had delayed paying his vows made to God at Bethel (ch. 28:20–22). The situation resulting from the horrible crime of his sons had once more made him conscious of his need of closer fellowship with God and more careful obedience to His will. The move to Bethel was well calculated to remind him of his past life and to draw him and his family closer to God.

Who answered me. A clear reference to answered prayer. If the experience at Bethel is meant, Jacob must have prayed before he slept that night. If it refers to the experience at the Jabbok, it was the prayer recorded in ch. 32:9–12. The patriarchs were evidently familiar with power of prayer and probably exercised it at fixed times, in full confidence that God hears and answers the petitions of His faithful servants (see ch. 24:12, 26, 52, 63).

4. All their earrings. Not only were the actual idols delivered to Jacob for removal from the household, but also all their jewelry. These things would have been a barrier to acceptance with God at Bethel. Whether the earrings were simply ornaments, or amulets, as some commentators think, is not clear. The wisest procedure for any child of God is to follow the example of Jacob’s wives and servants and put all such ornaments away (1 Tim. 2:9; 1 Peter 3:3).

The obedience of the members of Jacob’s household in carrying out his directives is truly commendable. Apparently, they felt that the removal of the strange gods and all distracting ornaments was needed if God was to be sincerely worshiped. Later, an explicit law was given enjoining upon Israel as a nation the prohibition of other gods than Jehovah.

Hid them under the oak. The complete disposal of both images and ornaments was a wise procedure; otherwise they might again have become a source of temptation. For anyone who sincerely loves the Lord, the only wise course to follow is to separate completely from besetting temptations. All modern objects of idolatry, including ornaments worn to the glory of self rather than God, are best not even preserved as keepsakes. In an unexpected moment the temptation to use them again may prove too strong to resist.

Whether the oak under which Abraham once pitched his tent (ch. 12:6, Heb.), the one under whose shade Joshua afterward erected a memorial pillar (Joshua 24:26), the oak of the sorcerers (Judges 9:37, Heb.), and the oak of the pillar at Shechem (Judges 9:6, Heb.) all refer to the same tree, the one under which Jacob buried the images and earrings, is not known. It is not at all improbable, however, that these texts do refer to the same tree, one that must have been a landmark.

7. El-beth-el. The nearby Canaanite city, henceforth known among the Hebrews as Bethel, was then called Luz (see on ch. 28:19). The form in which the name here appears has ever posed a problem to translators and commentators. Some have rendered this passage, he “called the place of God Beth-el.” Others have suggested that the first “El,” God, may not have been in the original text, but represents a copyist’s error. The fact that it is missing in the LXX, Vulgate, and Syriac versions lends weight to this possibility. However, in view of the name of El-elohe-Israel, given to the altar erected at Shechem (ch. 33:20), it would not seem altogether strange to find Jacob naming the place of the altar near Luz, “God of Beth-el.” By this he may have meant, “[Dedicated to] the God of Beth-el,” that is, to the One who had appeared to him there on his flight to Haran. In calling Jacob to leave Padan-aram, God had identified Himself to Jacob as “the God of Beth-el” (ch. 31:13). It is most likely, therefore, that Jacob dedicated the altar with this in mind, in token of the fact that he had now reached the spot referred to by God in the command to return.

8. Deborah. Meaning “bee” (see ch. 24:59). She must have been greatly advanced in age. Jacob had been born 20 years after his mother’s marriage and was now more than 100 years old. Since Deborah had left Padan-aram with Rebekah, she was now possibly 150 years of age. However, this would not have been considered extraordinary in the time of Abraham, Isaac, and Jacob, who died at the ages of 175, 180, and 147 years respectively.

That Deborah had become a member of Jacob’s household may be accounted for by supposing that Rebekah had sent her to Haran, or that she had left the home of Isaac after Rebekah’s death.

9. God appeared unto Jacob. This was a visible manifestation in contrast to the audible one at Shechem (v. 1). The word “again,” with the additional clause, “when he came out of Padan-aram,” implies an earlier revelation. This may be a reference to the first appearance of God to Jacob at Bethel in a dream. If so, the word “again” emphasizes the fact that Jacob received two divine manifestations at Bethel, one on his journey to Padan-aram and the second upon his return to the same spot. Support for this view lies in the fact that vs. 11 and 12 repeat the blessing first given to Jacob in his dream at Bethel (ch. 28:13, 14). It is also possible that the appearance of God to him at Peniel is considered by Moses as the first one of the two, which would make two visible revelations of God since his return from Padan-aram. Mention of the change of name from Jacob to Israel on both of these occasions favors the latter view.

10. Called his name Israel. In the previous appearance at Bethel, God had promised Jacob divine protection in the land of his exile and a safe return home, particularly in view of his call to succeed Isaac as progenitor of the chosen people and of the Messiah. This promise God had fulfilled, and Jacob therefore renewed his vow of faithfulness to God. On His part, God confirmed to him the name Israel, already bestowed at Peniel (ch. 32:28), and with it the promise of a numerous seed and possession of the land of Canaan. In form and substances this promise resembles that made to Abraham (ch. 17:6, 8) more than the previous one given Jacob at Bethel (ch. 28:13, 14). Toward the close of his life Jacob alluded to this second manifestation of God at Bethel (ch. 48:3, 4), which the prophet Hosea mentions in connection with his experience at Peniel (Hosea 12:4).

13. God went up. These words clearly suggest that this experience at Bethel was neither a vision nor a strong mental impression of the divine presence, but a real manifestation of God.

14. Jacob set up a pillar. Jacob perpetuated the memory of this divine appearance by erecting a memorial stone. The “pillar” erected some 25 or 30 years earlier had probably fallen down and disappeared. The setting up of pillars seems to have been a favorite practice of Jacob (chs. 28:18; 31:45; 35:20). Upon each “pillar” dedicated to God he either poured out a “drink offering” of wine or anointed it with (olive) oil, or both. According to the law of Moses the drink offering consisted of a fourth part of a hin of wine, equivalent to about 1 qt. (Ex. 29:40).

He poured oil thereon. As upon the previous occasion (Gen. 28:18). Jacob consecrated this stone by anointing it with oil, and confirmed the name of Bethel (v. 15).

16. They journeyed from Beth-el. It is not known how long Jacob remained at Bethel before continuing his journey southward. His departure from Bethel was not in contravention of the command to “dwell” there (v. 1), since that word does not necessarily denote a permanent abode (see Gen. 27:44; Lev. 14:8; 1 Sam. 20:19; etc.). He was to remain there at least long enough to erect the altar and to perform his vow. Having done so, Jacob proceeded to Mamre, where his father then abode.

Jacob’s Journey to Join Esau

A little way. Ephrath was apparently another name for Bethlehem (v. 19), which was situated about 15 mi. south of Bethel. The exact meaning of the Hebrew phrase kibrathРhaХares, “a little way,” literally, “a kibrah of land,” is uncertain. Kibrah is from kabar, which means “to be great,” “to be much,” “to be long.” It is thought, however, that a kibrah was originally a definite Hebrew measure of distance, now of unknown value. It is clear from the LXX and the Vulgate that at the time of their translation the meaning of the phrase was already lost. Based on the meaning of the root word kabar, the RSV, “when they were still some distance from Ephrath,” may come a bit closer than the KJV to the original meaning.

18. Ben-oni. The birth of Benjamin marked the fulfillment of Rachel’s expressed wish in the naming of Joseph, that God would give her another son (see on ch. 30:24). As she lay dying in childbirth she named this son Ben-oni, “son of my pain” or “son of my misfortune.” Under the circumstances, from her point of view, it was a most appropriate name.

Benjamin. Literally, “son of the right hand.”Yamin, “right,” connotes happiness and prosperity, and in Arabic, good fortune as well. A true optimist, Jacob felt that his youngest son should have a name expressing courage and hope, a name that would ever remind him of the joy that came to his heart at the birth of his 12th son rather than his sorrow at the loss of Rachel. The one compensated, in part, for the loss of the other.

Her soul was in departing. The idea that Moses here speaks of some immaterial but conscious part of Rachel, which presumably winged its flight to Paradise at the moment of her death, is without Scriptural foundation. To read such meaning into the text would set it at variance with many other specific statements of Scripture which plainly teach that consciousness ceases completely at death (see Ps. 146:4; Eccl. 9:5, 6, 10; etc.). One of the primary meanings of the word nephesh, “soul,” is “life,” as it is translated 119 times (Gen. 9:4, 5; Job 2:4, 6; etc.), or “breath,” as it is rendered in Job 41:21. Genesis 9:5 speaks about the “blood of your lives [nephesh],” which makes it clear that the nephesh has blood, and that the blood is essential to its existence. The nephesh could not, therefore, possibly be an immaterial entity. In Gen. 1:20, 30 the brute creation is said to have a nephesh, “life.” The possession of a nephesh, then, gives man nothing more than all forms of animal life possess. Certainly no one would wish to claim that at death the “souls” of amoebae, mollusks, and apes go flitting their way to heaven. In fact, in Eccl. 3:19 it is specifically stated that both animals and men have the same “breath,” ruach, and that at death the same thing happens to both of them. According to Ps. 146:4 two things happen to a man when he dies:

(1) His “breath,” ruach, leaves his body.

(2) “His thoughts perish.” The text under consideration is a simple statement of the fact that Rachel, in her last moments of consciousness and with her last fleeting breath, gave her son the name Ben-oni.

She died. Rachel had cried to her husband, “Give me children, or else I die” (ch. 30:1). Now both came at once.

19. Ephrath, which is Beth-lehem. Ephrath, or Ephratah (ch. 48:7), was the original name of the town later called Bethlehem. Occasionally both names were used together, as in Micah 5:2. ХEphratha was a name derived from Хaphar, a root meaning “to be light,” “to be fleet,” “to be fertile.” Ephratha would thus mean “fertility,” and as applied to the region of Bethlehem would imply the fertility of its soil. Bethlehem means “the house of bread.” Thus the two names are closely related in meaning, for in a land of “fertility” it would be only natural to find an abundance of “bread” in the “house.” It is possible that these two names, Ephrath and Bethlehem, are related to two members of early Hebrew families that settled in the vicinity of Hebron and Bethlehem. Caleb, of the tribe of Judah, married Ephrath, and one of their descendants in the fourth generation was named Bethlehem (see 1 Chron. 2:19, 51, 54).

20. Rachel’s grave. The stone “pillar” that Jacob erected over Rachel’s grave remained a famous landmark for centuries. It was still standing in the times of Moses and of Samuel (1 Sam. 10:2). The chapel Kubbet Rachil, “the grave of Rachel,” a very short distance to the north of Bethlehem, may perhaps be located over or near Rachel’s actual grave. The present building, of Moslem construction and but four centuries old, marks the traditional spot generally accepted by Moslems, Christians, and Jews.

21. The tower of Edar. Continuing southward, Jacob halted just beyond Migdal ФEder, meaning “tower of the flock.” Watchtowers were commonly erected for the convenience of shepherds in guarding their flocks and for protection against approaching enemies (2 Kings 18:8; 2 Chron. 26:10; 27:4). The site of this particular tower is uncertain.

22. Reuben went. Since Bilhah was the wife of Reuben’s father, this was an act of incest. Under Mosaic law it was punishable by death (Lev. 18:8), and was greatly despised even by pagans (1 Cor. 5:1). Though Bilhah may not have been entirely innocent, Reuben was certainly guilty of a most heinous moral lapse.

Israel heard it. Following these words the Hebrew text has a gap which led the ancient Jewish rabbis to comment, “There is a hiatus in the verse.” The LXX fills in the gap by adding, “and it appeared evil in his sight.” This would seem to represent but inadequately the mingled shame and sorrow, indignation and horror, with which the wickedness of Jacob’s eldest son must have filled him. More bitter and crushing was this last blow than even the death of Rachel or the ravishment of Dinah. Jacob’s silence may be interpreted as the silence of devout resignation. But when the time came to pronounce a blessing on his sons, the dying Jacob felt that Reuben had by his crime forfeited the birthright, his position of temporal and spiritual leadership in the family (Gen. 49:4; 1 Chron. 5:1). The first was given to Judah, the second to Levi.

The sons of Jacob. Called afterward the 12 patriarchs (Acts 7:8), Jacob’s sons became heads of numerous families or tribes, and the people that descended from them are called the 12 tribes (Acts 26:7; James 1:1). In ancient times the number 12 was often taken to mean completeness. Twelve princes came from Ishmael (Gen. 25:16). Twelve spies searched the land of Canaan. Our Lord chose 12 apostles. Although there were at times more or less than 12 tribes actually functioning, Scripture usually recognizes 12, omitting the name now of one, then of another, as can be observed on different occasions (see Deut. 33; Eze. 48; Rev. 7; etc.).

23. The sons of Leah. The children are here arranged according to their respective mothers, not in the order of their birth. Leah’s sons appear first, inasmuch as she was first to give birth (chs. 29:32–35; 30:18–20); then follow the sons of Rachel (chs. 30:22–24; 35:18), the sons of Bilhah, Rachel’s maid (ch. 30:4–8), and those of Zilpah (ch. 30:9–13).

26. Born to him in Padan-aram. All except Benjamin were born there. In summary style, Moses considers the interval of time between Jacob’s departure from and return to the paternal abode as his sojourn “in Padan-aram.”

27. Unto Isaac his father. Jacob’s arrival at Mamre constituted the formal return to his father’s house, where he now took up his abode as Isaac’s heir. Mamre was in the immediate vicinity of Hebron, formerly Kirjath-arba (see chs. 13:18; 23:2). Isaac lived 23 years after Jacob’s departure from Haran.

28. The days of Isaac. Jacob was 120 at the death of his father (ch. 25:26). Ten years later, at the age of 130 years, he stood before Pharaoh (ch. 47:9). At that time Joseph had been governor of Egypt for nine years (ch. 45:11). Jacob was therefore 121 years old when Joseph was promoted at the age of 30 (ch. 41:46), and 108 when Joseph was sold at the age of 17 (ch. 37:2). Consequently, Isaac was 168 years of age when Joseph was sold into slavery. Since this tragic event occurred while Jacob was living at Hebron with his aged father (ch. 37:14), Isaac witnessed the grief of Jacob and survived that event for a period of 12 years.

29. Isaac gave up the ghost. A better rendition of the Hebrew would be, “Isaac breathed his last,” as in the RSV (see on ch. 25:8). It is generally agreed that the death of Isaac is mentioned here out of its chronological order, inasmuch as several of the events narrated in succeeding chapters, particularly chs. 37 and 38, must have happened during his lifetime (see on v. 28). His obituary is inserted in anticipation of his actual death, to avoid interrupting the history of Joseph. Isaac’s death apparently came toward the close of Joseph’s three years in prison.

Esau and Jacob buried him. Esau and Jacob had been fully reconciled now for about 23 years. It is not strange therefore to find Esau joining Jacob in the last rites for their honored father. Under similar circumstances Isaac and Ishmael had cooperated in the burial of Abraham (ch. 25:9). Isaac was pious and humbly submissive before God, amiable and generous toward his fellow men. In comparison with that of his son Jacob, his own character was by far the more excellent.

Ellen G. White comments

1-29PP 205-207

1-4PP 205

5 PP 499

8, 14, 18-20PP 206

22 PP 206, 238

27, 29 PP 207