Chapter Thirty-Five
God Blesses Jacob
35:1 God said to Jacob, “Arise, go up to Bethel and dwell there. Make an altar there to the God who appeared to you when you fled from your brother Esau.” 2 So Jacob said to his household and to all who were with him, “Put away the foreign gods that are among you and purify yourselves and change your garments. 3 Then let us arise and go up to Bethel, so that I may make there an altar to the God who answers me in the day of my distress and has been with me wherever I have gone.” 4 So they gave to Jacob all the foreign gods that they had, and the rings that were in their ears. Jacob hid them under the terebinth tree that was near Shechem.
Jacob’s grief over the tragic event in Shechem may have moved him to approach God for guidance and forgiveness. Even if Jacob did not seek God after the events in Shechem, God talks to Jacob and gives him instructions for him and his family to go to Bethel, approximately 15 miles south of Shechem. Once there he was to erect an altar and dedicate it to “the God who appeared to you when you fled from your brother Esau,” reminding Jacob of the promises given to him that night many years earlier (see Genesis 28:10-17). Especially important to Jacob at this time would be a reminder of God’s promise of never leaving him: “Behold, I am with you and will keep you wherever you go, and will bring you back to this land. For I will not leave you until I have done what I have promised you.” (Genesis 28:15)
Sometimes a traumatic event triggers a heart-felt need to rededicate one’s life to God. For Jacob, now hearing God for the fourth time in this much-needed time in his life, this was one of those times. He asks his family and any servants (including any slaves obtained in Shechem) to get rid of any idols (foreign gods) and to purify themselves (Hebrew word ‘hiṭ·ṭǎ·hǎrû’,[1] meaning to clean, to be pure, or make pure. This is the first time this word appears in Scripture, in context, it is referring here to being cleansed from being influenced by false worship. The word and the concept of cleansing will play a major role later in Leviticus.) After cleansing, typically a ritual immersion, they were to change their garments.
Everyone responded and gave Jacob all the idols they had as well as any earrings they were wearing. This is not saying that wearing earrings is something that is wrong, here they were apparently connected to some form of pagan ritual (see Hosea 2:13). Jacob then buried the foreign gods under the terebinth tree (Hebrew word ‘ē·lā(h)’,[2] first appearance in Scripture, often translated oak tree) that was near Shechem.
35:5 And as they journeyed, a terror from God fell upon the cities that were around them, so that they did not pursue the sons of Jacob. 6 And Jacob came to Luz (that is, Bethel), which is in the land of Canaan, he and all the people who were with him, 7 and there he built an altar and called the place El-bethel, because there God had revealed himself to him when he fled from his brother.
Apparently, Jacob’s concerns were accurate regarding being a stench to his Canaanite neighbors (see Genesis 34:30), as God sent a ‘terror’ on the surrounding cities, making them greatly fear them and not approach them. This is the one and only time the singular Hebrew word ‘ḥit·tā(h)’[3] appears in Scripture, referring to some form of supernatural fear. Whatever it was, it was sufficient to keep the Canaanites from pursuing Jacob and his family. When Jacob entered Luz, also known as Bethel, he built an altar and named the place “El-bethel” (meaning “The God of the House of God”) because God had once again revealed Himself to Jacob.
35:8 And Deborah, Rebekah’s nurse, died, and she was buried under an oak below Bethel. So he called its name Allon-bacuth.
Rebekah’s nurse would have been very old by this time, she came with Rebekah from her father’s home in Nahor when Abraham’s servant first brought Rebekah to Isaac (see Genesis 24:59). This reference is the first time we learn of her name. The text does not offer any hint as to when she joined Jacob and his family. Many believe that since she was with Jacob at this time gives evidence that Jacob probably did visit his father, perhaps even several times, while staying in Shechem. She must have been truly loved by the family as the tree where she was buried under was named by Jacob, Allon-bacuth, meaning “Oak of Weeping.”
35:9 God appeared to Jacob again, when he came from Paddan-aram, and blessed him. 10 And God said to him, “Your name is Jacob; no longer shall your name be called Jacob, but Israel shall be your name.” So he called his name Israel. 11 And God said to him, “I am God Almighty: be fruitful and multiply. A nation and a company of nations shall come from you, and kings shall come from your own body. 12 The land that I gave to Abraham and Isaac I will give to you, and I will give the land to your offspring after you.” 13 Then God went up from him in the place where he had spoken with him. 14 And Jacob set up a pillar in the place where he had spoken with him, a pillar of stone. He poured out a drink offering on it and poured oil on it. 15 So Jacob called the name of the place where God had spoken with him Bethel.
Paddan-aram is a reference to where Jacob had been living while serving Laban for twenty years, now in Bethel, God appears to him again with a blessing. Possibly at the same location that God appeared to Jacob in a dream when he left Canaan to live in Paddan-aram 30 years earlier (see Genesis 28:10-22). For the second time God gives Jacob the name of ‘Israel’ (see Genesis 32:28), this time the text adds, “So he called his name Israel.” God identified Himself as “God Almighty” (Hebrew “Ēl Šǎd·dǎy” or “El Shaddai”), which is the same way He revealed Himself earlier to both Abram (see Genesis 17:1) and to Isaac (see Genesis 28:3). He tells Jacob to be fruitful and multiply to become a nation and a “company of nations,” a blessing that was unique to Jacob (see also Genesis 28:3), being a reference to the future twelve tribes of Israel. God then adds another unique and distinctive blessing that “kings shall come from your body,” the Hebrew word that is translated here as “your body” is ‘ḥǎlā·ṣê’,[4] which can be translated loins, stomach, or even some form of belt. While the word does refer to the loin area, it figuratively represents the source of strength and human virility. God then concludes His blessing for Jacob by repeating the promise of the land as He had done in the past with Abraham, Isaac and once before with Jacob (see Genesis 12:7; 13:15; 17:8; 26:3; 28:13). God then “went up,” or ascended (Hebrew word ‘yǎ’·’ǎl’)[5] from where Jacob was located.
Jacob then erected a pillar of stone and poured out a “drink offering” on top of it. This is the first time a drink offering is mentioned in Scripture. Later the drink offering (Hebrew word ‘ně’·sěḵ’)[6] becomes part of God’s law (see Exodus 29:40; Leviticus 23:13; Numbers 15:1-10) and becomes an integral component of several offerings and celebrations. The apostle Paul used the term metaphorically to refer to his life of service, “Even if I am to be poured out as a drink offering upon the sacrificial offering of your faith, I am glad and rejoice with you all.” (Philippians 2:17, see also 2 Timothy 4:6). Jacob also poured oil on the pillar, just as he did earlier (see Genesis 28:18).[7]
Jacob calls the location, Bethel, something that he had already done (see Genesis 28:19, see also verses 35:3, 6, and 7), not just to honor the first event, but to recognize that it truly is a location where God can be worshiped, the House of God.
Considerations
What do accidents, sickness, injuries, witnessing of human suffering, or any involvement in a traumatic event have in common? The first thing that most people might say would be “pain.” Since we live in a fallen world God gave us pain to know when something is wrong. Without pain we may never know when our less-than-perfect bodies are injured or sick so that we can find the remedy. Whenever accidents, sickness, injuries, etc. occur in our lives, that pain should immediately motivate us to seek the ultimate remedy, God. Disasters and other traumatic events often help us to remember God. In fact, many people are saved through the evangelism efforts of Christian organizations after wide-spread disasters.
The murders committed by two of his sons undoubtedly shook Jacob up beyond words. Which probably led him to go to God in confession and prayer, seeking guidance for the future and forgiveness. God listened and used the opportunity to bring Jacob closer to Him.
Jesus often spoke about believers abiding in Him, His Word, and His love (see John 8:31; 15:1-9). When we attempt to do something based on our own reasoning, we more than likely are only fooling ourselves (see 1 John 1:8). That is why we need to always remain and abide in Jesus.
The word ‘commitment’ can be defined as the state or quality of being dedicated to a cause, activity, or even a person. However, for most people the level of commitment or dedication to something is often variable. While Jacob and his family may have been committed to serving God, some of them did not make that an exclusive commitment and possibly embraced other gods. The Bible refers to God as a jealous God, not in the sense of being blinded by emotion to exact revenge or seek retaliation, like a dejected and hate-filled lover might act, but in the sense that He wants to have a close relationship with us and wants the best for us. We are not to have anything (or anyone) in the way of our relationship with Him (see Exodus 20:3-7; 34:14; Deuteronomy 4:24; 6:15).
Mixing God with other beliefs is an age-old problem. Even today, many self-professed ‘Christians’ combine pagan rituals with Christian beliefs. However, a lack of commitment is often less conspicuous than a pagan ritual but can be ultimately more damaging. When we are more committed to worldly priorities in life, we often begin a slow process of moving away from God. Things that seem innocent such as television, movies, and recreational activities can slowly become more important than our relationship with Jesus. God sometimes allows us to experience trauma to remind us about our walk with Him. Jacob knew it was time for him and his family to “recommit their lives to God,” and that meant getting rid of any obstacles between them and God, including any idols.
Birth of Benjamin and the Death of Rachel
35:16 Then they journeyed from Bethel. When they were still some distance from Ephrath, Rachel went into labor, and she had hard labor. 17 And when her labor was at its hardest, the midwife said to her, “Do not fear, for you have another son.” 18 And as her soul was departing (for she was dying), she called his name Ben-oni; but his father called him Benjamin. 19 So Rachel died, and she was buried on the way to Ephrath (that is, Bethlehem), 20 and Jacob set up a pillar over her tomb. It is the pillar of Rachel’s tomb, which is there to this day.
After completing his pilgrimage to Bethel, Jacob and his family continued to travel. While they were still an unknown distance from Ephrath (the region around Bethlehem, the location where Jesus will later be born), Rachel went into labor. Perhaps in an attempt to comfort Rachel, her midwife tells her during the most difficult time of her labor, that she was going to have a son, which would be considered a blessing. Knowing that she was dying (the word translated here as ‘soul’, is the Hebrew word ‘nǎ’·šā’),[8] Rachel named the child “Ben-oni,” which means “the son of my sorrow.” But Jacob intervened and named him “Benjamin” instead, a name that means, “the son of the right hand,” a reference to a position of honor within the family.
Rachel was buried, on the way to Bethlehem, in the Ephrath area. Jacob set up a pillar over Rachel’s grave, which, according to what seems to be an editorial insertion here by Moses, could still be seen in his day.
Considerations
According to the text in 1 Samuel 10:2, Rachel’s tomb would have been in the land of Benjamin near Zelzah, north of Jerusalem. Which would also place it near the town of Ramah. The prophet Jeremiah also associates Ramah with Rachel (see Jeremiah 31:15). However, many believe that Rachel’s tomb is on the outskirts of the city of Bethlehem, south of Jerusalem. While the actual location of Rachel’s tomb is not critical, it is important to recognize that this debate has been a point of contention for many years. The Bible clearly places Rachel’s tomb north of Jerusalem in the area of Ramah, making her buried within what will be later referred to as the territory associated with the tribe of Benjamin. The city of Bethlehem (there are several cities with the same name, this one is in the region of Ephrath), which is located within Judah’s territory, appears in a prophecy regarding the birth of the coming Messiah in Micah 5:2 and of course, became the location where Jesus was born. Note that Jacob and family were heading south towards Ephrath, but may have still been in the area of Ramah.
Jacob’s Sons
35:21 Israel journeyed on and pitched his tent beyond the tower of Eder. 22 While Israel lived in that land, Reuben went and lay with Bilhah his father’s concubine. And Israel heard of it. Now the sons of Jacob were twelve. 23 The sons of Leah: Reuben (Jacob’s firstborn), Simeon, Levi, Judah, Issachar, and Zebulun. 24 The sons of Rachel: Joseph and Benjamin. 25 The sons of Bilhah, Rachel’s servant: Dan and Naphtali. 26 The sons of Zilpah, Leah’s servant: Gad and Asher. These were the sons of Jacob who were born to him in Paddan-aram.
The text now refers to Jacob as Israel, who has continued to travel south and then stopped just south of the “tower of Eder,” believed to be a watchtower south of Bethlehem. While there, “Reuben had intercourse with Bilhah, his father’s concubine” (Genesis 35:22b, NLT). Being the oldest son, Rueben was probably around 30 years old. Perhaps he thought since the Canaanites were frightened to come near and that the servant girls were off limits, that there were only a few options available to him. Bilhah was Rachel’s servant (see Genesis 29:29), who later, due to Rachel’s inability to have children at that time, had two of Jacob’s sons, Naphtali and Dan (see Genesis 30:3-8). His father, Israel, heard about what happened but did nothing about it at this time. Very few details are given, however, there is no indication that it was rape. Rueben may have had a long association with Bilhah. Some rabbinic commentators believe that this action was Rueben’s attempt to claim lordship over the family (stating that sleeping with the family leader’s wife or concubine is a direct challenge to that leadership, see 2 Samuel 3:7; 12:8; 16:20-22). Others suggest that Jacob had the practice of sleeping with his favorite wife more than the other three, but since Rachel died, he could possibly be inclined to sleep more often with her servant, Bilhah. Seeing his mother ‘slighted’ Rueben may have thought that he could change that situation. Regardless of his motives this act is considered adultery, and Rueben ultimately loses his birthright as a result (see Genesis 49:3-4).
Now that the twelfth and final son was born to Israel, the text gives us a breakdown of his sons delineated by their mother first and then by their birth order. However, note that Benjamin was not born in Paddan-aram.
Homecoming and the Death of Isaac
35:27 And Jacob came to his father Isaac at Mamre, or Kiriath-arba (that is, Hebron), where Abraham and Isaac had sojourned. 28 Now the days of Isaac were 180 years. 29 And Isaac breathed his last, and he died and was gathered to his people, old and full of days. And his sons Esau and Jacob buried him.
Jacob arrives home to visit his father who was still living in Mamre (a grove of oak trees) near Hebron (also known as Kiriath-arba, see Joshua 14:15; 15:13, 54; 20:7; 21:11; Judges 1:10; Nehemiah 11:25), the same location where Abraham’s wife, Sarah had died (see Genesis 23:2). Isaac would have been very old at the time of this reunion with Jacob, probably around 135 years old. The next verse jumps several years to report Isaac dying at the age of 180 years old, which would make him still alive when Joseph was later sold into slavery. There is no reason given why the author chose to report Isaac’s death at this time instead of later.
When Isaac does die several years later, it is interesting to note that Esau and Jacob were still friendly with each other as they came together to bury their father. If Isaac was 180 years old, both Esau and Jacob would have been 120 years old.
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[1] Strong’s Hebrew 2891.
[2] Strong’s Hebrew 424.
[3] Strong’s Hebrew 2847.
[4] Strong’s Hebrew 2504.
[5] Strong’s Hebrew 5927.
[6] Strong’s Hebrew 5262.
[7] See also the commentary under that section for discussion of the Hebrew word translated here as oil.
[8] The root word is ‘ně’·pěš’, see commentary under Genesis 1:26-27.