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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
Genesis 35:12 captures a pivotal moment of divine reaffirmation, where God explicitly renews the land covenant to Jacob, linking it directly to the promises previously made to Abraham and Isaac. This encounter at Bethel underscores God's unwavering faithfulness across generations, confirming the inheritance of the land of Canaan for Jacob and his numerous descendants, thereby solidifying a foundational promise crucial for the emerging nation of Israel.
Context
Literary Context
This verse is situated within a significant narrative arc in Genesis 35. Following Jacob's wrestling match with God and his renaming to Israel, and his reconciliation with Esau, God commands Jacob to return to Bethel, where he had his initial dream of the ladder to heaven (Genesis 28:10-22). At Bethel, Jacob purifies his household and builds an altar. It is in this context of renewed obedience and worship that God appears to Jacob again, reiterating the covenant promises of a numerous progeny and the land, immediately before the tragic death of Rachel and the birth of Benjamin. This divine encounter serves as a powerful confirmation of God's continued commitment to Jacob's lineage, solidifying his place as the next patriarch in the line of promise.
Historical & Cultural Context
The promise of land was paramount in the ancient Near East, signifying security, identity, and divine favor. For nomadic peoples like Abraham, Isaac, and Jacob, a permanent homeland was the ultimate expression of stability and blessing. The land of Canaan, though inhabited by various peoples, was designated by God as the future inheritance for His chosen people. This promise was not merely a geographical claim but carried profound theological weight, implying a place where God's people could live in covenant relationship with Him, free from the constant threat of displacement. The patriarchal narratives emphasize the precariousness of their existence as sojourners, making the repeated land promise a beacon of hope and a tangible sign of God's long-term plan for their descendants to become a great nation.
Key Themes
Genesis 35:12 contributes significantly to several overarching themes within Genesis and the Pentateuch. It powerfully reinforces the theme of Covenant Continuity and Divine Faithfulness, demonstrating God's unchanging commitment to the promises made to the patriarchs across generations, from Abraham to Isaac and now to Jacob. The verse also highlights the Promise of Land, a central component of the Abrahamic Covenant, which is foundational to the identity and future of Israel as a nation. Furthermore, the mention of "seed" points to the theme of Numerous Descendants, emphasizing God's plan to create a great nation from Jacob's lineage, a promise that begins to unfold with the listing of Jacob's twelve sons in Genesis 35:23-26. These themes collectively underscore God's sovereign plan for redemption, working through a chosen people within a specific geographical context.
Exposition and Analysis
This verse, though concise, serves as a profound theological anchor, explicitly linking God's past promises to His present and future intentions for Jacob and his descendants. It is a powerful reiteration of the Abrahamic Covenant, ensuring its continuity through the patriarchal line.
Key Word Analysis
From an unused root probably meaning to be firm; this term refers to the earth at large, or partitively a specific land or country. In Genesis 35:12, ʼerets specifically denotes the promised territory of Canaan, emphasizing its concrete, physical reality as the divinely appointed inheritance for Israel. It signifies a place of belonging, security, and the sphere within which God's covenant people would live and flourish.
A primitive root meaning "to give," used with the greatest latitude of application (put, make, etc.). This verb highlights God's sovereign and active role as the Giver of the land. The repetition of "I gave" and "I will give" underscores the divine initiative and the certainty of the promise. It is not something earned or achieved by human effort, but a gracious bestowal from God's hand, demonstrating His faithfulness to His word.
From זָרַע; seed; figuratively, fruit, plant, sowing-time, posterity. In this context, zeraʻ refers to Jacob's offspring or descendants. This term is crucial for understanding the generational scope of God's covenant. It extends the promise beyond Jacob's personal lifetime to the vast multitude that would descend from him, ultimately encompassing the entire nation of Israel, ensuring the continuity of the covenant through a chosen lineage.
Verse Breakdown
"And the land which I gave Abraham and Isaac,"
This opening clause immediately establishes the continuity of God's covenant promises. It is not a new promise but a powerful reaffirmation of an existing one, demonstrating God's unchanging character and His steadfast commitment to His chosen lineage. The explicit mention of Abraham and Isaac anchors Jacob's inheritance firmly within the established patriarchal covenant.
"to thee I will give it,"
This phrase brings the promise directly to Jacob, confirming his personal inclusion in the covenant line. It assures Jacob that he is the rightful heir and recipient of the divine promise, providing him with personal assurance and a clear understanding of his role in God's unfolding plan.
"and to thy seed after thee will I give the land."
This final clause expands the scope of the promise beyond Jacob himself to his future descendants, emphasizing the multi-generational nature of God's covenant. The term "seed" (Hebrew: zeraʻ) here signifies the vast progeny that would spring from Jacob, ultimately referring to the nation of Israel. This ensures the fulfillment of God's plan for a numerous people inhabiting a specific land, establishing their identity and destiny.
Literary Devices
The verse employs several effective literary devices. Repetition is prominent, with the phrase "I will give the land" or its variants appearing multiple times, emphasizing the certainty and divine origin of the promise. This repetition serves to underscore God's unwavering commitment. The language also utilizes Covenantal Language, characterized by declarative statements of divine intention and promise, which reinforces the formal and binding nature of God's word. Furthermore, there is a clear sense of Continuity and Progression, as the verse explicitly links the past (Abraham, Isaac) with the present (Jacob) and the future (Jacob's seed), illustrating the unfolding and enduring nature of God's redemptive plan through successive generations.
Theological and Thematic Connections
Genesis 35:12 is a powerful testament to God's enduring faithfulness and the progressive unfolding of His redemptive plan. It highlights the unwavering commitment of God to His covenant promises, demonstrating that His word is reliable across generations and circumstances. The reaffirmation of the land promise to Jacob, following its initial bestowal upon Abraham and Isaac, underscores the foundational importance of this physical inheritance for the development of Israel as a distinct nation and a people set apart for God's purposes. This continuity assures Jacob, and subsequent generations, that God's plan for His people and their dwelling place is secure and will ultimately be fulfilled.
Reflection and Application
For believers today, Genesis 35:12 stands as a profound reminder of God's unchanging character and His unwavering faithfulness to His covenants. Just as God reaffirmed His promises to Jacob amidst his personal trials and transitions, so too does He remain faithful to His promises to us. This verse encourages us to trust implicitly in God's word, knowing that what He has promised, He will perform, even if the fulfillment spans generations or seems distant. While the physical land promise was specific to Israel, we, as spiritual heirs through faith in Christ, inherit spiritual blessings and a heavenly home, participating in the broader "seed" of Abraham. This calls us to live with a generational perspective, stewarding our faith and passing on a legacy of trust in God's faithfulness to those who come after us, knowing that God's ultimate purposes transcend our immediate circumstances and extend into eternity. We are called to live with the assurance that God is actively working out His plan, both in our individual lives and in the grand sweep of redemptive history.
Questions for Reflection
FAQ
Why does God reiterate the land promise to Jacob when it was already given to Abraham and Isaac?
God reiterates the promise to Jacob to confirm its continuity and ensure Jacob's personal assurance of his place within the covenant lineage. Each patriarch received a personal confirmation, not because God's promise was in doubt, but to strengthen their faith and to demonstrate that the covenant was actively being passed down through the chosen line, ensuring its progression towards fulfillment. This also serves to emphasize Jacob's unique role as the father of the twelve tribes, from whom the nation of Israel would directly descend, establishing the foundation for the future nation. The repetition underscores the certainty and solemnity of the divine commitment.
Is the land promise in Genesis 35:12 still relevant for believers today?
While the physical land promise of Canaan was specific to the nation of Israel as part of the Abrahamic Covenant, its theological principles remain profoundly relevant for all believers. It highlights God's faithfulness to His promises and His unwavering provision for His people. For Christians, the ultimate "land" or inheritance is spiritual—a heavenly dwelling and the spiritual blessings found in Christ. We are part of Abraham's spiritual "seed" through faith (Galatians 3:29), inheriting the spiritual aspects of the covenant, including eternal life, reconciliation with God, and participation in His kingdom. The physical promise foreshadows the greater spiritual reality.
What is the significance of the term "seed" in this verse beyond immediate descendants?
The Hebrew word zeraʻ (seed) primarily refers to physical offspring or descendants, encompassing the numerous descendants of Jacob who would form the nation of Israel. However, in the broader biblical narrative and Christian theology, this term carries a profound messianic significance. The New Testament, particularly in Galatians 3:16, interprets the singular "seed" of Abraham as ultimately referring to Christ. Therefore, the promise to Jacob's "seed" not only points to the physical nation but also implicitly foreshadows the coming of the Messiah, Jesus Christ, through whom all God's promises—including the ultimate spiritual inheritance—find their ultimate and perfect fulfillment for all who believe.
Christ-Centered Fulfillment
The promise of the land to Jacob and his "seed" in Genesis 35:12 finds its ultimate and most profound fulfillment in Jesus Christ. While the immediate promise concerned a physical inheritance for the nation of Israel, the New Testament reveals that the true "seed" of Abraham, through whom all the promises are realized, is Christ Himself (Galatians 3:16). Through His atoning work on the cross, Christ establishes a new covenant, extending the blessings of Abraham's covenant beyond ethnic Israel to all who believe, whether Jew or Gentile (Romans 4:16). Believers are spiritually grafted into Abraham's family by faith in Christ, becoming "heirs according to the promise" (Galatians 3:29). Thus, the land promise, initially physical, points forward to the spiritual inheritance and the new creation that believers receive in Christ, who is the ultimate embodiment of God's faithfulness and the fulfillment of all His covenant promises, leading to a heavenly city (Hebrews 11:10) and a new heaven and new earth (Revelation 21:1) where God's people will dwell eternally with Him.