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Translation
Young's Literal Translation
And God goeth up from him, in the place where He hath spoken with him.
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Commentary on Genesis 35 verses 6–15
6 ¶ So Jacob came to Luz, which is in the land of Canaan, that is, Bethel, he and all the people that were with him.
7 And he built there an altar, and called the place Elbethel: because there God appeared unto him, when he fled from the face of his brother.
8 But Deborah Rebekah's nurse died, and she was buried beneath Bethel under an oak: and the name of it was called Allonbachuth.
9 And God appeared unto Jacob again, when he came out of Padanaram, and blessed him.
10 And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel.
11 And God said unto him, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins;
12 And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land.
13 And God went up from him in the place where he talked with him.
14 And Jacob set up a pillar in the place where he talked with him, even a pillar of stone: and he poured a drink offering thereon, and he poured oil thereon.
15 And Jacob called the name of the place where God spake with him, Bethel.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–15. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 35:13 succinctly marks the conclusion of a profound divine encounter between God and Jacob at Bethel, signifying the departure of God's visible or manifest presence after delivering significant covenant promises. This concise verse underscores the tangible reality of God's direct interaction with humanity in the Old Testament narrative, emphasizing the sacredness of the specific location where this intimate communication occurred and the completion of a particular divine revelation.
CONTEXT
EXPOSITION AND ANALYSIS
Genesis 35:13 succinctly describes the conclusion of a direct divine encounter, stating, "And God went up from him in the place where he talked with him." This verse underscores the reality of theophany—a visible or otherwise discernible manifestation of God—in the Old Testament. The divine presence, having delivered its message and reaffirmed the covenant, now withdraws in a perceptible manner, leaving Jacob in the sacred space of Bethel.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices. Theophany is central, as it describes a direct, discernible manifestation of God to Jacob, emphasizing God's active involvement in human history. The description "went up from him" is an example of Anthropomorphism, attributing a human-like action (ascending) to God, making His presence and departure comprehensible to human experience, without limiting His transcendent nature. The repetition of "the place" (Bethel) from earlier narratives functions as Anaphora and Symbolism, reinforcing the enduring sacredness of this specific location as a site of divine revelation and covenant renewal. This repetition also serves as a Literary Marker, signaling the completion of a significant divine encounter and the transition in the narrative.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 35:13 provides profound insights into the nature of God, His relationship with humanity, and the unfolding of His redemptive plan. It illustrates the reality of God's direct, often visible, manifestations in the Old Testament, which were specific, purposeful, and often concluded with a discernible departure. This departure, following the reaffirmation of the Abrahamic Covenant, underscores God's unwavering commitment to His promises across generations, regardless of human failings. The repeated designation of Bethel as a place of divine encounter establishes the concept of sacred space in the Old Testament, where God chooses to reveal Himself in a particular way, creating sites of remembrance and worship. Furthermore, God consistently initiates these encounters with Jacob, demonstrating His desire for a personal relationship with humanity and His active involvement in the lives of His people. While God's manifest presence departs, the word spoken remains, highlighting that God's revelation often involves both direct encounter and enduring truth, which continues to guide His people.
REFLECTION AND APPLICATION
Genesis 35:13 serves as a powerful reminder that while God's direct, visible appearances may be rare in our contemporary experience, His presence is still profoundly real, and His promises remain eternally true. Just as God reaffirmed His covenant with Jacob, He remains faithful to His word and His people through His indwelling Spirit and His written Word. This verse encourages us to reflect on and cherish past encounters with God's faithfulness, whether through specific answers to prayer, moments of profound insight from Scripture, or sensing His guidance in our lives. It reinforces the idea that our conversations with God, whether through prayer or diligent study of His Word, are significant and lead to a deeper understanding of His character and His plans for our lives. Even when the immediate "encounter" concludes, the promises and truths revealed endure, shaping our identity and directing our path. We are called to live in the enduring reality of God's covenant faithfulness, trusting that He is always present, even when His presence is not visibly manifest.
Questions for Reflection
FAQ
What does "God went up from him" imply about God's nature?
Answer: The phrase "God went up from him" (וַיַּעַל מֵעָלָיו) implies a visible or discernible departure of God's manifest presence, not a change in His omnipresence. It signifies the conclusion of a specific theophany—a temporary, localized manifestation of God for a particular purpose—rather than God ceasing to be everywhere. This highlights God's ability to interact tangibly with His creation while remaining transcendent, able to appear and withdraw as He wills, without being confined by space or time.
Why is Bethel considered a "sacred place" in this narrative?
Answer: Bethel is considered sacred because it is repeatedly chosen by God as a site for direct divine revelation and communication. Jacob first encountered God there in a dream (the ladder to heaven) in Genesis 28:10-22, where he made a vow and set up a pillar. Here again in Genesis 35, God appears to him to reaffirm the covenant and change his name. These repeated divine encounters consecrate the place, making it a "house of God" and a memorial to His faithfulness and active presence in the lives of His people.
Does God still "talk" with people today in the same way He did with Jacob?
Answer: While direct, visible theophanies like Jacob's are rare in the post-apostolic age, God continues to "talk" with His people today, primarily through His inspired Word (the Bible), which is "living and active" (Hebrews 4:12). He also communicates through His Holy Spirit, who indwells believers, illuminating the Word, guiding their consciences, and prompting them in prayer (John 14:26). The nature of divine communication has shifted from localized, temporary manifestations to a more indwelling and scriptural revelation, culminating in the person and work of Jesus Christ.
CHRIST-CENTERED FULFILLMENT
The temporary, localized manifestation of God in Genesis 35:13 and His subsequent departure points forward to the ultimate and permanent dwelling of God among humanity in the person of Jesus Christ. While God "went up" from Jacob, in Christ, God Himself "came down" and "tabernacled among us" (John 1:14), becoming fully human without ceasing to be fully divine. Jesus is the ultimate "ladder" between heaven and earth, as He Himself declared to Nathanael (John 1:51), the perfect and final revelation of God, through whom believers now have constant access to God's presence by the Holy Spirit (Hebrews 1:1-3). The sacredness of Bethel finds its profound fulfillment not in a geographical location, but in the person of Christ, who makes all places holy through His indwelling Spirit in believers (1 Corinthians 6:19-20). Through His atoning sacrifice, Jesus established a new covenant where God's presence is not temporary or localized, but abiding, intimate, and accessible to all who believe, fulfilling the deepest longings for God's presence that the Old Testament theophanies foreshadowed.