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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 35:6–15. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
II.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.
III.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.
IV.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.
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Summary
In Genesis 35:11, God appears to Jacob at Bethel, reaffirming and significantly expanding the covenant promises previously made to Abraham and Isaac. Identifying Himself as "God Almighty" (El Shaddai), the Lord commands Jacob to "be fruitful and multiply," promising that he will be the progenitor of "a nation and a company of nations" and that "kings shall come out of thy loins." This pivotal declaration solidifies the patriarchal line through which the nation of Israel and its future monarchy would emerge, ultimately culminating in the Messiah.
Context
Literary Context
Genesis 35:11 is situated within a crucial narrative arc detailing Jacob's return to the Promised Land and his spiritual purification. Following his dramatic reconciliation with Esau in Genesis 33 and the troubling events at Shechem in Genesis 34, God commands Jacob to return to Bethel, the site of his initial encounter with the Lord and his vow in Genesis 28:10-22. Before this divine encounter, Jacob diligently purifies his household of foreign idols and earrings, burying them under the terebinth tree near Shechem. Upon their arrival at Bethel, God appears to Jacob, reiterating the covenant and, in Genesis 35:10, formally reconfirming his new name, Israel. Verse 11 then serves as the profound expansion of the covenant promises, solidifying Jacob's role as the direct recipient and conduit of God's redemptive plan for his descendants.
Historical & Cultural Context
The patriarchal narratives, including this account of Jacob, are set against the backdrop of the ancient Near East, where promises of numerous offspring, land, and divine favor were paramount for establishing lineage and legacy. The concept of a "nation" (Hebrew: goy) was understood in terms of a distinct people group, often with a shared ancestry, territory, and identity. The promise of "kings" emerging from one's loins was a significant cultural marker of dynastic succession and political power, indicating a future of sovereignty and prominence. The divine self-revelation as El Shaddai (God Almighty) was particularly resonant in a nomadic, agrarian society, conveying God's all-sufficiency and power to provide, protect, and fulfill promises, especially those related to fertility and progeny, which were vital for survival and prosperity in that era.
Key Themes
This verse powerfully contributes to several overarching themes in Genesis and the broader Pentateuch. It underscores the theme of Covenant Continuity, demonstrating God's unwavering faithfulness to the promises made to Abraham (Genesis 12:1-3) and Isaac, now explicitly passed to Jacob. The emphasis on "be fruitful and multiply" reinforces the Divine Blessing of Procreation and Growth, echoing the original creation mandate in Genesis 1:28 and Noahic covenant in Genesis 9:1. Furthermore, the promise of "a nation and a company of nations" and "kings" highlights the theme of Israel's Formation and Destiny, revealing God's specific plan for a chosen people and a royal lineage that would culminate in the Messiah. It also speaks to God's Sovereignty and Omnipotence, as El Shaddai is the one who can bring these seemingly impossible promises to fruition.
Exposition and Analysis
Genesis 35:11 is a profound declaration of divine promise and covenant continuity, delivered by God to Jacob at Bethel, marking a pivotal moment in the patriarchal narrative.
Key Word Analysis
This word (H410) is a shortened form of a root meaning "strength," signifying a mighty one or deity. Here, it refers to the supreme God, emphasizing His inherent power and might as the one making these promises. It is often used in combination, as in El Shaddai, to further describe God's attributes.
Derived from a root (H7706) suggesting "strength" or "power," this divine name emphasizes God's omnipotence and all-sufficiency. When God reveals Himself as El Shaddai, He is portraying Himself as the one who is more than enough, capable of overcoming all obstacles and fulfilling even the most extraordinary promises, particularly those related to fruitfulness and the establishment of a great nation from an aging patriarch.
This term (H1471) refers to a foreign nation or Gentile, but in this context, it signifies a distinct people group. Here, it is used to denote the singular nation of Israel that would descend from Jacob, as well as the broader concept of "a company of nations," indicating the vastness and diversity of his future progeny.
This word (H2504), used in the dual form, refers to the loins as the seat of vigor and procreative power. Its use here directly connects the promise of kingship to Jacob's physical descendants, emphasizing the literal, biological continuity of the royal line.
A primitive root (H3318) meaning "to go out" or "to bring forth." In this context, it signifies the emergence or descent of kings directly from Jacob's lineage, underscoring the certainty and directness of the prophetic fulfillment.
Verse Breakdown
"And God said unto him, I [am] God Almighty:"
This opening clause establishes the divine speaker and His authoritative self-identification. God reveals Himself as El Shaddai, a name emphasizing His absolute power, sovereignty, and sufficiency to fulfill His promises, even in seemingly impossible circumstances. This revelation assures Jacob that the immense power of the Creator is behind the covenant promises being reiterated and expanded.
"be fruitful and multiply;"
This is a direct command and a foundational blessing, echoing the primal mandate given at creation to all humanity (Genesis 1:28) and repeated to Noah after the flood (Genesis 9:1). For Jacob, it signifies not merely biological reproduction but the promise of numerous descendants who will form a distinct and populous people, essential for the unfolding of God's redemptive plan.
"a nation and a company of nations shall be of thee,"
This clause expands upon the promise of fruitfulness, specifying the nature and scope of Jacob's descendants. "A nation" refers to the singular nation of Israel, descended directly from Jacob's twelve sons. The phrase "a company of nations" (Hebrew: qahal goyim) is a crucial expansion, suggesting that Jacob's lineage would not only form one unified nation but would also encompass a broader scope, potentially referring to the various tribes of Israel, or even hinting at the spiritual descendants of Abraham through faith, or the impact of Israel on other nations. This promise reiterates and expands what was previously promised to Abraham (Genesis 17:6).
"and kings shall come out of thy loins;"
This is a specific and highly significant monarchical and messianic promise. It directly foreshadows the establishment of a monarchy within Israel, beginning with Saul and notably continuing through the enduring line of David. More profoundly, it points to the ultimate King, the Messiah, who would descend from Jacob's lineage and reign eternally. This declaration underscores God's long-term plan for a chosen people and a royal lineage through whom His redemptive purposes would be accomplished, culminating in the universal reign of Christ.
Literary Devices
The passage employs several significant literary devices. Repetition is evident in the re-issuance of the "be fruitful and multiply" command, linking Jacob's destiny to the foundational blessings of creation and the Noahic covenant, thereby emphasizing its universal and enduring significance. The use of the divine name El Shaddai serves as a powerful form of Divine Self-Revelation, imbuing the promises with the weight of God's omnipotence and faithfulness. The phrase "a nation and a company of nations" utilizes Merism, where two contrasting or complementary terms are used to express a totality or a broad range, signifying both the singular identity of Israel and its internal multiplicity (tribes) or broader influence. Finally, the declaration "kings shall come out of thy loins" is a clear example of Prophecy, a forward-looking statement that foreshadows future historical events (the monarchy of Israel) and ultimately points to a greater, eschatological fulfillment (the Messiah's eternal reign).
Theological and Thematic Connections
Genesis 35:11 is a cornerstone text for understanding the continuity and expansion of God's covenant with His chosen people. God's self-identification as El Shaddai underscores His omnipotence and faithfulness, assuring Jacob that the one making these promises has the absolute power to bring them to pass, regardless of human limitations or challenges. The promises of fruitfulness, multiplication, and becoming a great nation are direct echoes and expansions of the Abrahamic covenant, demonstrating God's unwavering commitment to His chosen line across generations. The inclusion of the promise of "kings" is a pivotal prophetic statement, laying the groundwork for the future monarchy of Israel and, most significantly, pointing to the ultimate King, the Messiah, who would descend from Jacob's lineage and reign eternally. This passage highlights God's meticulous and sovereign control over human history and His unfolding redemptive plan, ensuring that His purposes will be accomplished.
Reflection and Application
Genesis 35:11 serves as a powerful reminder of God's unwavering faithfulness to His covenant promises across generations. Even when His people face difficulties, wander from His path, or experience personal failings, God remains steadfast in His overarching plan. This passage encourages believers today to place their trust in God's sovereign power, El Shaddai, to fulfill His word in their lives, knowing that His purposes extend beyond individual circumstances to a grand, unfolding redemptive narrative for all humanity. Just as God promised Jacob a royal lineage leading to Christ, we can have confidence in His ongoing work in the world and in our personal journeys of faith. It calls us to recognize that God's plans are often generational, requiring patience and trust in His long-term vision, even when we only see a small part of the picture. We are invited to participate in His grand narrative, trusting that His power is sufficient for every promise.
Questions for Reflection
FAQ
What does "God Almighty" (El Shaddai) mean in this context?
"God Almighty" is the English translation of the Hebrew name El Shaddai. El (H410) is a general Semitic term for God, while Shaddai (H7706) is often interpreted as "all-sufficient," "all-powerful," "the nourisher," or "the one who pours out blessings." In this context, it emphasizes God's absolute power and sufficiency to fulfill His promises, particularly in situations that seem humanly impossible, such as bringing forth a great nation from an aging patriarch like Jacob. It assures Jacob of God's limitless ability to provide, sustain, and bring His covenant promises to fruition.
Does "a company of nations" refer to more than just Israel?
While "a nation" (H1471) clearly refers to the singular nation of Israel, "a company of nations" (Hebrew: qahal goyim, H6951 and H1471) can have multiple layers of meaning. It primarily refers to the multitude of tribes and clans that would descend from Jacob's twelve sons, forming distinct groups within the larger nation of Israel. The promise to Abraham in Genesis 17:6 also used similar language, suggesting a broader impact. The phrase can encompass the idea of Israel's influence upon surrounding peoples or, prophetically, point to the spiritual descendants of Abraham through faith from all nations, as later developed in the New Testament (e.g., Romans 4:16-17).
How does the promise of "kings" relate to Jesus Christ?
The promise that "kings shall come out of thy loins" (H4428 and H2504) is a direct prophetic line pointing to the future monarchy of Israel, notably the Davidic dynasty. Ultimately, this promise finds its supreme fulfillment in Jesus Christ. He is the King of Kings (Revelation 19:16), the descendant of David (and thus Jacob) who establishes an eternal, spiritual kingdom. The New Testament consistently traces Jesus's lineage back to Jacob (e.g., Matthew 1:2) to demonstrate His rightful claim to this royal promise. This declaration underscores God's long-term plan to bring forth a divine ruler from Jacob's lineage, who would accomplish ultimate redemption and reign forever.
Christ-Centered Fulfillment
Genesis 35:11, particularly the promise that "kings shall come out of thy loins," finds its ultimate and most profound fulfillment in Jesus Christ. While it immediately foreshadowed the earthly monarchy of Israel, including the glorious line of David, its deeper significance points to the Messiah. Jesus, as the Son of David and a direct descendant of Jacob, is the eternal King whose reign transcends earthly kingdoms. The genealogies in Matthew 1:1-17 and Luke 3:23-38 meticulously trace His lineage back through Jacob, Abraham, and ultimately to Adam, establishing His rightful claim to the royal promises made to the patriarchs. Jesus fulfills the promise of a royal lineage by establishing a spiritual kingdom that is everlasting and universal, bringing salvation and redemption to all who believe, as proclaimed in Colossians 1:13-14. He is not merely a king from Jacob's line, but the King of Kings and Lord of Lords (Revelation 19:16), whose reign is eternal and whose dominion extends over all creation, thereby bringing the patriarchal promises to their glorious, eschatological climax.