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Commentary on Genesis 35 verses 1–5
Here, I. God reminds Jacob of his vow at Beth-el, and sends him thither to perform it, Gen 35:1. Jacob had said in the day of his distress, If I come again in peace, this stone shall be God's house, Gen 28:22. God had performed his part of the bargain, and had given Jacob more than bread to eat and raiment to put on - he had got an estate, and had become two bands; but, it should seem, he had forgotten his vow, or at least had too long deferred the performance of it. Seven or eight years it was now since he came to Canaan; he had purchased ground there, and had built an altar in remembrance of God's last appearance to him when he called him Israel (Gen 33:19, Gen 33:20); but still Beth-el is forgotten. Note, Time is apt to wear out the sense of mercies and the impressions made upon us by them; it should not be so, but so it is. God had exercised Jacob with a very sore affliction in his family (ch. 34), to see if this would bring his vow to his remembrance, and put him upon the performance of it, but it had not this effect; therefore God comes himself and puts him in mind of it: Arise, go to Beth-el. Note, 1. As many as God loves he will remind of neglected duties, one way or other, by conscience or by providences. 2. When we have vowed a vow to God, it is best not to defer the payment of it (Ecc 5:4), yet better late than never. God bade him go to Beth-el and dwell there, that is, not only go himself, but take his family with him, that they might join with him in his devotions. Note, In Beth-el, the house of God, we should desire to dwell, Psa 27:4. That should be our home, not our inn. God reminds him not expressly of his vow, but of the occasion of it: When thou fleddest from the face of Esau. Note, The remembrance of former afflictions should bring to mind the workings of our souls under them, Psa 66:13, Psa 66:14.
II. Jacob commands his household to prepare for this solemnity; not only for the journey and remove, but for the religious services that were to be performed, Gen 35:2, Gen 35:3. Note, 1. Before solemn ordinances, there must be solemn preparation. Wash you, make you clean, and then come, and let us reason together, Isa 1:16-18. 2. Masters of families should use their authority for the promoting of religion in their families. Not only we, but our houses also, should serve the Lord, Jos 24:15. Observe the commands he gives his household, like Abraham, Gen 18:19. (1.) They must put away the strange gods. Strange gods in Jacob's family! Strange things indeed! Could such a family, that was taught the good knowledge of the Lord, admit them? Could such a master, to whom God had appeared twice, and oftener, connive at them? Doubtless this was his infirmity. Note, Those that are good themselves cannot always have those about them so good as they should be. In those families where there is a face of religion, and an altar to God, yet many times there is much amiss, and more strange gods than one would suspect. In Jacob's family, Rachel had her ִֶַ, which, it is to be feared, she secretly made some superstitious use of. The captives of Shechem brought their gods along with them, and perhaps Jacob's sons took some with the plunder. However they came by them, now they must put them away. (2.) They must be clean, and change their garments; they must observe a due decorum, and make the best appearance they could. Simeon and Levi had their hands full of blood, it concerned them particularly to wash, and to put off their garments that were so stained. These were but ceremonies, signifying the purification and change of the heart. What are clean clothes, and new clothes, without a clean heart, and a new heart? Dr. Lightfoot, by their being clean, or washing themselves, understands Jacob's admission of the proselytes of Shechem and Syria into his religion by baptism, because circumcision had become odious. 3. They must go with him to Bethel, Gen 35:3. Note, Masters of families, when they go up to the house of God, should bring their families with them.
III. His family surrendered all they had that was idolatrous or superstitious, Gen 35:4. Perhaps, if Jacob had called for them sooner, they would sooner have parted with them, being convicted by their own consciences of the vanity of them. Note, Sometimes attempts for reformation succeed better than one could have expected, and people are not so obstinate against them as we feared. Jacob's servants, and even the retainers of his family, gave him all the strange gods, and the ear-rings they wore, either as charms or to the honour of their gods; they parted with all. Note, Reformation is not sincere if it be not universal. We hope they parted with them cheerfully, and without reluctance, as Ephraim did, when he said, What have I to do any more with idols? (Hos 14:8), or that people that said to their idols, Get you hence, Isa 30:22. Jacob took care to bury their images, we may suppose in some place unknown to them, that they might not afterwards find them and return to them. Note, We must be wholly separated from our sins, as we are from those that are dead and buried out of our sight, cast them to the moles and the bats, Isa 2:20.
IV. He removes without molestation from Shechem to Bethel, Gen 35:5. The terror of God was upon the cities. Though the Canaanites were much exasperated against the sons of Jacob for their barbarous usage of the Shechemites, yet they were so restrained by a divine power that they could not take this fair opportunity, which now offered itself, when they were upon their march, to avenge their neighbours' quarrel. Note, The way of duty is the way of safety. While there was sin in Jacob's house, he was afraid of his neighbours; but now that the strange gods were put away, and they were all going together to Bethel, his neighbours were afraid of him. When we are about God's work, we are under special protection. God is with us, while we are with him; and, if he be for us, who can be against us? See Exo 34:24, No man shall desire thy land, when thou goest up to appear before the Lord. God governs the world more by secret terrors on men's minds than we are aware of.
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SUMMARY
Genesis 35:3 records Jacob's solemn directive to his household to journey to Bethel, the "House of God," a site of profound prior divine encounter. His stated purpose is to construct an altar there unto God, an act signifying the intentional fulfillment of a vow made in a time of deep vulnerability. This declaration serves as a powerful testament to God's unwavering faithfulness, acknowledging His responsive deliverance from distress and His constant, guiding presence throughout Jacob's arduous life journey.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Confession and Testimony are prominent, as Jacob openly declares God's past faithfulness and deliverance to his entire household. This serves not only as a personal act of worship but also as an instructional moment for his family, reinforcing their collective memory of God's work. The Symbolism of the altar is profound, representing a place of sacrifice, communion, and covenant renewal, a tangible marker of Jacob's renewed commitment to God. Furthermore, the phrase "in the day of my distress" and "in the way which I went" utilizes Metonymy, where "day" stands for the period of trouble and "way" for the entirety of his life's journey, emphasizing the comprehensive nature of God's care. The entire passage forms a pivotal point in Jacob's Narrative Arc, marking a spiritual turning point from past trials and compromises towards a renewed, obedient relationship with God, fulfilling long-standing vows.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jacob's journey to Bethel and his declaration in Genesis 35:3 encapsulate profound theological truths that resonate throughout Scripture. His intentional act of fulfilling a vow underscores the sacredness of promises made to God, demonstrating that obedience and gratitude are integral responses to divine faithfulness. This passage highlights God's character as a covenant-keeping God who actively engages with His people, hearing their cries in distress and guiding them through every step of their lives. It establishes a pattern for believers to remember God's past interventions, cultivate a spirit of thanksgiving, and prioritize worship as a natural and necessary response to His unfailing presence and provision.
REFLECTION AND APPLICATION
Jacob's actions in Genesis 35:3 offer timeless principles for contemporary believers. We are reminded of the solemnity and importance of keeping our commitments to God, especially those made in moments of vulnerability or desperation. Just as Jacob recounted God's faithfulness in his "day of distress," we are called to regularly reflect on and remember God's past deliverances in our own lives, allowing these memories to strengthen our faith and build our trust for future challenges. This act of remembrance fosters a deep sense of gratitude, leading us to prioritize worship and thanksgiving as central expressions of our relationship with God. Furthermore, Jacob's testimony that God "was with me in the way which I went" serves as a powerful assurance that God's presence is not limited to dramatic interventions but is a constant, abiding reality in our daily walk. Embracing this truth cultivates peace, resilience, and a profound reliance on Him, knowing that He guides and sustains us through every twist and turn of our earthly pilgrimage.
Questions for Reflection
FAQ
What is the significance of Jacob's return to Bethel?
Answer: Jacob's return to Bethel is profoundly significant as it represents the culmination and fulfillment of a solemn vow he made to God decades earlier while fleeing from Esau (Genesis 28:20-22). This act of obedience signifies a spiritual renewal for Jacob and his household, a re-establishment of his covenant relationship with God in the very place where he first encountered the Lord in a profound, life-altering dream. It underscores the biblical importance of honoring one's commitments to God and returning to foundational experiences of faith for spiritual reorientation and purification.
How does Jacob's experience of God's presence relate to believers today?
Answer: Jacob's testimony that God "was with me in the way which I went" resonates deeply with believers today because it illustrates the unchanging nature of God's promise to be present with His people. This divine companionship offers unwavering guidance, protection, and comfort through all of life's circumstances, whether in times of prosperity or "days of distress." For Christians, this promise finds its ultimate fulfillment in the person of Jesus Christ, who is Immanuel, meaning "God with us" (Matthew 1:23), and through the indwelling Holy Spirit, assuring believers of God's constant companionship and active involvement in their lives, just as He was with Jacob (Hebrews 13:5).
CHRIST-CENTERED FULFILLMENT
Jacob's experience in Genesis 35:3 serves as a powerful precursor to the person and work of Jesus Christ. Jacob's act of building an altar to God, who "answered me in the day of my distress," foreshadows Christ as the ultimate altar and perfect sacrifice through whom humanity's deepest distress—the bondage of sin and separation from God—is definitively answered and overcome (Hebrews 9:26). The God who "was with me in the way which I went" finds His perfect and complete embodiment in Jesus, Immanuel, "God with us" (Matthew 1:23). Christ is the true "House of God" (Bethel), the living Temple where God perfectly dwells among humanity, and through whom all access to the Father is granted (John 2:19-21). Through His atoning work, Christ fulfills all the promises of God's abiding presence, deliverance from distress, and the establishment of a new covenant, inviting all who believe into an eternal relationship with the God who is always "with us" (Matthew 28:20).