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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 35:1–5. His three-level outline is real structure in the source text, so it is rendered as structure.
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 35:5 powerfully narrates God's supernatural intervention to safeguard Jacob and his family as they journeyed from Shechem to Bethel. In the wake of the violent retribution exacted by Jacob's sons, a divine dread descended upon the surrounding Canaanite and Perizzite cities, supernaturally deterring them from pursuing or retaliating against Jacob's vulnerable household. This miraculous protection ensured their unhindered passage, demonstrating God's unwavering commitment to His covenant promises and the preservation of the nascent nation of Israel.
Context
Literary Context
Genesis 35 opens with a divine imperative from God to Jacob, commanding him to return to Bethel, the significant site where God first appeared to him after his flight from Esau (Genesis 28:10-22). This command follows the deeply unsettling and violent events detailed in Genesis 34, where Jacob's sons, Simeon and Levi, brutally massacred the male inhabitants of Shechem in retaliation for the defilement of their sister Dinah. This act left Jacob's family in an extremely precarious and vulnerable position, outnumbered and exposed to potential retribution from the surrounding Canaanite and Perizzite peoples. Before embarking on this divinely-ordained journey, Jacob proactively led his household in a profound act of spiritual purification, instructing them to put away their foreign gods, purify themselves, and change their garments, signifying a renewed commitment to the one true God (Genesis 35:1-4). Verse 5 then describes the immediate, miraculous consequence of this obedience and God's protective hand.
Historical & Cultural Context
Jacob's family, though growing, was still a relatively small clan in a land populated by numerous, often hostile, indigenous groups. The incident at Shechem would have been a grave offense against tribal honor and a direct challenge to the established social order, making retaliation not just probable but expected. In ancient Near Eastern societies, blood feuds and tribal warfare were common responses to such affronts. Jacob's fear of being "few in number" and being "gathered together against" and "destroyed" (Genesis 34:30) was a realistic assessment of their perilous situation. The "cities round about them" would have included various Canaanite and Perizzite settlements, powerful enough to easily overwhelm Jacob's household. God's intervention, therefore, was not merely a spiritual phenomenon but a tangible, historical act of protection that defied the prevailing social and military realities of the time, ensuring the survival of His chosen lineage.
Key Themes
Genesis 35:5 powerfully contributes to several overarching themes in the book of Genesis and the broader Pentateuch. Primarily, it underscores the theme of Divine Providence and Protection, demonstrating God's active involvement in safeguarding His covenant people, even when they are vulnerable or have acted imperfectly. It highlights God's Faithfulness to His Covenant Promises, as the survival of Jacob's family was essential for the continuation of the Abrahamic covenant and the eventual birth of the nation of Israel. The verse also illustrates God's Sovereignty over Nations and Human Hearts, showing His ability to manipulate circumstances and even the wills of men to achieve His divine purposes. This divine "terror" foreshadows later instances of God clearing the way for His people, such as the fear that fell upon the inhabitants of Canaan before Israel's conquest (Exodus 23:27) and the dread that seized the Philistines when the Ark of the Covenant was among them (1 Samuel 5:11).
Exposition and Analysis
Genesis 35:5 vividly portrays God's direct and powerful intervention on behalf of Jacob's family, ensuring their safety despite their recent violent actions and precarious position.
Key Word Analysis
This primitive root (H5265) signifies "to pull up," especially tent-pins, meaning "to start on a journey" or "to march." In this context, it denotes the physical act of Jacob's family breaking camp and moving forward as commanded by God. It implies an intentional, purposeful movement, not merely a wandering, but a progression towards a divinely appointed destination, Bethel.
Derived from the root H2847 (חָתַת, châthat), meaning "to be broken, dismayed, afraid," this noun specifically means "fear" or "terror." Here, it describes a profound, paralyzing dread or panic that is supernaturally induced. It is not a natural human emotion but a divine imposition, a fear so potent that it disarms and incapacitates potential adversaries.
This plural noun (H430) is commonly used in the Old Testament to refer to the supreme God, often emphasizing His power, sovereignty, and transcendence. When combined with "terror" (chittâh), it indicates that the fear was not accidental or humanly generated, but originated directly from the omnipotent, sovereign God Himself, a manifestation of His divine authority and protective presence.
Verse Breakdown
"And they journeyed"
This opening clause establishes the immediate action, indicating that Jacob and his household, having completed the purification rites and in obedience to God's command, set out on their journey from Shechem. It marks the commencement of their movement towards Bethel, a place of spiritual significance and divine encounter.
"and the terror of God was upon the cities that [were] round about them"
This is the pivotal statement of the verse, describing the supernatural intervention. "The terror of God" (חִתַּת אֱלֹהִים, khittat Elohim) denotes a divinely-induced, overwhelming dread that fell upon the inhabitants of the surrounding Canaanite and Perizzite cities. These were the very communities that would have had ample reason and opportunity to retaliate against Jacob's family for the massacre at Shechem. This "terror" was a direct act of God's power, paralyzing their will and preventing any hostile action.
"and they did not pursue after the sons of Jacob"
This final clause presents the direct and miraculous consequence of the "terror of God." Despite the profound provocation and the vulnerability of Jacob's relatively small clan, the surrounding cities, gripped by divine fear, were supernaturally restrained. They made no attempt to chase, attack, or exact vengeance upon Jacob's family, thus ensuring their safe and unhindered passage to Bethel, safeguarding the lineage through which God's covenant promises would be fulfilled.
Literary Devices
The verse primarily employs Divine Intervention as its central literary and theological device. The "terror of God" is a direct, miraculous act by God, not a natural occurrence, highlighting His active involvement in human affairs and His absolute sovereignty over nations and their intentions. This divine action also functions as Foreshadowing, pointing to future instances where God would supernaturally protect Israel and strike fear into their enemies, particularly during the Exodus and the conquest of Canaan. Furthermore, the "terror" itself can be seen as Symbolism, representing the overwhelming power and presence of God, which is capable of disarming and deterring any opposition to His divine will and purposes for His chosen people.
Theological and Thematic Connections
Genesis 35:5 profoundly illustrates God's active and unwavering commitment to His covenant people, even amidst their human failings. Despite the morally questionable and violent actions of Jacob's sons at Shechem, God did not abandon His chosen family. Instead, He intervened directly and supernaturally, demonstrating His sovereign control over circumstances and even the hearts of men. This divine protection was not a reward for human righteousness but a testament to God's faithfulness to His unconditional covenant with Abraham, Isaac, and Jacob. The preservation of this nascent nation was paramount for the unfolding of God's redemptive plan, which depended on the survival of the lineage through whom the Messiah would ultimately come. This verse serves as a powerful reminder that God's purposes are immutable, and He will ensure their fulfillment, often through means that defy human expectation or logic.
Reflection and Application
Genesis 35:5 offers profound spiritual encouragement and practical application for believers today. It assures us that God remains sovereign and actively involved in the details of our lives, even when we find ourselves in vulnerable or dangerous situations, or when our past actions might otherwise invite negative consequences. This verse calls us to cultivate a deep trust in God's providence, recognizing that He can supernaturally create safety and open pathways where human logic sees only peril. Like Jacob, who was obedient to God's command to journey to Bethel despite the surrounding threats, we are called to walk in obedience and seek God's direction, confident that His protective hand can deter seen and unseen adversaries. While not a blanket guarantee against all suffering, it is a powerful testament to God's power to protect and preserve His people for the fulfillment of His divine purposes, reminding us that our ultimate security rests in His unwavering faithfulness and omnipotent care.
Questions for Reflection
FAQ
What does "the terror of God" mean in this context?
"The terror of God" (Hebrew: khittat Elohim) refers to a supernatural, divinely-induced dread or panic that fell upon the surrounding cities. It was not a natural fear but a direct manifestation of God's power and presence, causing the inhabitants to be paralyzed with awe and fear. This divine imposition prevented them from pursuing or attacking Jacob's family, signifying God's direct intervention to protect His chosen people and ensure their safe passage, demonstrating His absolute sovereignty over human wills and circumstances. This concept is echoed in other biblical accounts where God instilled fear in the enemies of His people, such as in Exodus 23:27 and Joshua 2:9-11.
Why would God protect Jacob's family after the violent events at Shechem?
God protected Jacob's family despite the morally questionable and violent actions of Simeon and Levi at Shechem because His covenant promises to Abraham, Isaac, and Jacob were unconditional and tied to the preservation of their lineage. God's faithfulness to His covenant transcends human sin and imperfection. His protection ensured the survival of the chosen family through whom the Messiah would ultimately come, demonstrating His grace, unwavering commitment to His redemptive plan, and His ability to work through imperfect vessels. This act underscores that God's purposes are not thwarted by human sin but are fulfilled by His sovereign power, as seen in His continued work with flawed individuals throughout biblical history.
Christ-Centered Fulfillment
Genesis 35:5, with its powerful depiction of God's protective "terror," serves as a profound testament to God's unwavering commitment to His overarching redemptive plan, which finds its ultimate culmination in Jesus Christ. The miraculous preservation of Jacob's family, despite their vulnerability and recent transgressions, was absolutely essential for the continuation of the covenant lineage through which the Messiah would be born. God's supernatural intervention ensured that the "seed" promised to Abraham (Genesis 22:18) would survive to produce the nation of Israel, from whom Jesus Christ, the ultimate "seed" and fulfiller of all promises, would come (Galatians 3:16). This verse highlights that God's sovereign hand orchestrates history, protecting His chosen people and preserving the Messianic line, demonstrating that His ultimate purpose—the salvation of humanity through the sacrifice and resurrection of Christ (John 3:16)—would not be thwarted by human weakness or external threats. Just as God supernaturally cleared the path for Jacob, He supernaturally prepared the way for the coming of His Son, the "Lamb of God who takes away the sin of the world" (John 1:29).