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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
Jacob's solemn act of naming a significant location, Bethel, following a profound and reaffirming divine encounter. This verse serves as a concise yet powerful declaration of remembrance and consecration, marking a pivotal moment in Jacob's spiritual journey and solidifying the site's enduring significance as a place of God's manifest presence and renewed covenant. It underscores the deep connection between divine revelation and human response, transforming a geographical spot into a sacred memorial.
Context
Literary Context
This verse concludes a crucial narrative sequence that began with God's direct command to Jacob in Genesis 35:1 to return to Bethel and build an altar. In obedience, Jacob purifies his household, discarding foreign gods and idols, and then journeys to Bethel. There, God appears to him once more, reaffirming the Abrahamic covenant promises regarding land and descendants, and notably, renaming Jacob as "Israel" in Genesis 35:9-12. Jacob's act of naming the place Bethel in verse 15 immediately follows this profound divine encounter, serving as a climactic response and a memorial to God's renewed promises and presence. It echoes and reaffirms his initial naming of the site in Genesis 28:19, creating a narrative bookend to his spiritual journey.
Historical & Cultural Context
Naming places in the ancient Near East was a common practice, often done to commemorate significant events, divine encounters, or the establishment of a settlement. Such names served as enduring markers of identity and history for future generations. For Jacob, this act of naming was not merely geographical but theological; it was a public declaration of the site's sacred status, transforming it from an ordinary "place" into a "house of God." The purification of Jacob's household before arriving at Bethel (Genesis 35:2-4) reflects the cultural understanding that one must be ritually clean to approach the divine, a practice common in ancient religious contexts. The subsequent building of an altar and pouring of a drink offering and oil (Genesis 35:14) further align with ancient Near Eastern customs of consecrating sacred sites and making offerings to deity.
Key Themes
Genesis 35:15 contributes significantly to several overarching themes within Genesis and the broader biblical narrative. Firstly, it highlights the theme of Divine Initiative and Revelation, as God repeatedly initiates contact with Jacob, speaking directly to him and revealing His purposes. Secondly, it underscores Covenant Fidelity, demonstrating God's unwavering commitment to the promises made to Abraham and Isaac, now reaffirmed to Jacob (Israel) at Bethel. The act of naming also reinforces the theme of Memory and Memorialization, as Jacob establishes a lasting physical reminder of God's presence and promises, ensuring that this sacred history would not be forgotten. Furthermore, the concept of Sacred Space is prominent, as Bethel is consecrated by God's manifest presence, becoming a unique locus of divine encounter. This foreshadows later biblical concepts of God dwelling among His people, from the Tabernacle to the Temple, and ultimately, in Christ and the Church. The transformation of Jacob's character, from the "supplanter" to "Israel" (one who strives with God), is also central, with Bethel serving as a crucial site for his spiritual maturation, as seen in the broader narrative of Genesis 35.
Exposition and Analysis
Genesis 35:15 states, "And Jacob called the name of the place where God spake with him, Bethel." This concise declaration encapsulates a profound moment of theological significance and personal commitment, serving as a memorial to a pivotal divine encounter.
Key Word Analysis
This name, meaning "heel-catcher" or "supplanter," identifies the patriarch who, through a lifetime of struggles and divine encounters, is being transformed. His act of naming here is significant, as he is no longer merely Jacob but has been renamed "Israel" by God in Genesis 35:10, signifying a new identity and relationship with God. Yet, the text uses "Jacob" here, perhaps emphasizing the continuity of his personal journey and the fulfillment of his earlier vow.
This primitive root signifies not merely uttering words but often implies an authoritative, deliberate, and effective communication. When God "spake" with Jacob, it was a direct, personal, and impactful revelation, carrying the weight of divine command and covenant reaffirmation. This was a verbal encounter, solidifying the reality of God's presence and His specific message to Jacob, which included the renewal of the Abrahamic covenant.
Derived from the Hebrew words for "house" (בַּיִת, bayith) and "God" (אֵל, ʼēl), "Bethel" literally means "House of God." This name perfectly encapsulates Jacob's experience at this site—a place where God's presence was unmistakably felt and where He chose to reveal Himself. It signifies a consecrated space, a dwelling place of the divine on earth, and serves as a perpetual reminder of the profound encounter that occurred there.
Verse Breakdown
"And Jacob called the name of the place"
This clause highlights Jacob's active and intentional response to the divine encounter. In ancient Near Eastern culture, naming a place was an act of claiming, commemorating, and defining its identity based on a significant event. For Jacob, this was a public and lasting declaration of the site's sacred status, ensuring that the memory of God's presence would endure. It also signifies his personal commitment to the renewed covenant.
"where God spake with him,"
This is the crucial theological anchor of the verse. It directly links the naming of the place to a personal, verbal revelation from God. This was not merely a feeling or an abstract sense of presence, but a direct, authoritative communication, reaffirming God's covenant and promises to Jacob (now Israel). This divine address solidifies Bethel as a locus of specific, revealed truth and a place where God actively engages with humanity.
"Bethel."
The culmination of the verse, this name concretizes the spiritual reality of the location. "Bethel," meaning "House of God," encapsulates the essence of Jacob's experience—a place where God's presence was so palpable that it transformed the very ground into a consecrated space. This naming serves as a deliberate act of memorialization, ensuring that the site of God's powerful presence and renewed promises would not be forgotten by future generations, and it reaffirms the name Jacob had given it years earlier, deepening its significance.
Literary Devices
The verse employs several literary devices to convey its profound meaning. Repetition is evident in the reaffirmation of the name "Bethel," which Jacob first named in Genesis 28:19. This repetition underscores the enduring sacredness of the site and the continuity of God's promises, emphasizing that despite the intervening years and Jacob's journey, the validity of God's covenant remained unchanged. Symbolism is central, as the act of naming itself transforms a physical location into a symbol of divine presence and covenant faithfulness. "Bethel" becomes a potent symbol of God's dwelling among His people. Furthermore, the phrase "where God spake with him" highlights Theophany, the manifestation of God to humanity, emphasizing the direct and personal nature of God's revelation to Jacob. This simple declaration, therefore, is rich with layers of meaning, marking a significant point in Jacob's spiritual narrative.
Theological and Thematic Connections
Genesis 35:15 profoundly illustrates God's active engagement with humanity, His faithfulness to His covenant promises, and the importance of remembering divine encounters. The naming of Bethel serves as a powerful memorial, a physical reminder of a spiritual reality—that God is present, He speaks, and He fulfills His word. This act of memorialization is a recurring theme in Scripture, ensuring that God's mighty acts are not forgotten by subsequent generations. It also highlights the concept of sacred space, not as inherently holy ground, but as a place consecrated by God's manifest presence and revelation, setting it apart for worship and remembrance.
Reflection and Application
Genesis 35:15 invites believers to acknowledge and remember the specific "Bethel" moments in their own lives—those profound encounters where God has unmistakably spoken, provided, or renewed His promises. For Jacob, Bethel was more than a geographical location; it was a consecrated space, a physical marker of God's unwavering faithfulness and the renewal of His covenant. In our lives, this means intentionally recalling instances where God's presence was tangible, allowing these memories to deepen our trust and obedience. Recognizing that certain experiences or places can become personal "Bethels"—sites of divine encounter that profoundly shape our spiritual journey—motivates us to live in light of God's enduring promises, knowing that His character is unchanging and His Word is true, from the initial call of Abraham to the establishment of the new covenant in Christ. These personal Bethels serve as anchors in times of doubt, reminding us of God's past faithfulness and assuring us of His future steadfastness.
Questions for Reflection
FAQ
Why did Jacob reaffirm the name Bethel in Genesis 35:15 when he had already named it in Genesis 28:19?
Jacob did not "rename" Bethel, but rather "reaffirmed" or re-consecrated its name. He first named it Bethel in Genesis 28:19 after his visionary dream of the ladder. His return to Bethel in Genesis 35, commanded by God, brought him back to the very place of his initial profound encounter. This second naming or reaffirmation in Genesis 35:15 serves multiple purposes: it underscores the enduring significance and sacredness of the site; it publicly acknowledges God's renewed covenant promises and His re-naming of Jacob as "Israel" there; and it fulfills Jacob's vow made in Genesis 28:20-22 to make the place God's house if God would be with him. It highlights the continuity of God's presence and promises in Jacob's life, marking a full circle in his spiritual journey.
Christ-Centered Fulfillment
The naming of Bethel, "House of God," finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. While Jacob's Bethel was a specific geographic location where God met humanity, Christ is the true and living "House of God," the very dwelling place of God among us. As John 1:14 declares, the Word became flesh and "dwelt among us," using a Greek word (ἐσκήνωσεν, eskēnōsen) that literally means "tabernacled" or "pitched His tent," echoing the Old Testament Tabernacle as God's dwelling. Jesus Himself refers to His body as the temple, stating, "Destroy this temple, and in three days I will raise it up" (John 2:19), signifying that He is the ultimate locus of divine presence. The ladder dream at the first naming of Bethel (Genesis 28:12) is explicitly interpreted by Jesus Himself as pointing to Him, the "Son of Man," upon whom angels ascend and descend (John 1:51), signifying His role as the sole mediator and bridge between heaven and earth. Through Christ, all God's promises find their "Yes" and "Amen" (2 Corinthians 1:20), and in Him, believers become the spiritual temple, the true "House of God," built together into a dwelling place for God by the Spirit (Ephesians 2:21-22; 1 Peter 2:5). Thus, the temporary, localized "House of God" at Bethel is fully realized in the eternal, universal "House of God" that is Christ and His Church.