JACOB RETURNS TO BETH-EL AND HEBRON.--DEATH OF ISAAC.
(1) Arise, go up to Beth-el.--The position of Jacob at Shechem had become dangerous; for though the first result of the high-handed proceeding of Simeon and Levi was to strike the natives with terror (Genesis 35:5), yet reprisals might follow if they had time to learn the comparatively small number of Jacob's followers. It was necessary, therefore, to remove; but besides this, Beth-el was the goal of the patriarch's jonrneyings. He had made a solemn vow there on his journey to Padanaram, and though forty-two years had elapsed, it had not been forgotten (see Genesis 31:13); and the Divine command to go thither Was the outward authorisation of what his own conscience dictated. On this account we cannot believe that he had remained long at Shechem. Nomads are singularly leisurely in their movements. There is nothing of the rush and hurry of city life in their doings or purposes. They are capable of a great effort occasionally, but then relapse into their usual slowness. And so, when Jacob found good pasture and plenty of room for his cattle at Shechem, he remained there for awhile; but he did not abandon his purpose of going first to Beth-el, and finally to Hebron.
Verse 1. - And God - Elohim. The employment of this name for the Deity throughout the present chapter has been deemed conclusive evidence that, with Rome Jehovistic alterations, it belongs to the fundamental document (Tuch, Bleek, Delitzsch, Kalisch, et alii); but the frequent allusions to Genesis 28:13-16, which by partitionists is almost universally assigned to the Jehovist, prove that both sections have proceeded from the same author, and that, "though the mention of the name is avoided, this chapter, there is no doubt, substantially relates to Jehovah" (Hengstenberg), while the name Elohim may simply indicate that Jacob s journey from Shechem was undertaken in obedience to a Divine intimation (Quarry) - said unto Jacob (shortly after the incidents recorded in the preceding chapter), Arise, go up to Bethel, - about thirty miles distant (Genesis 12:8; Genesis 13:3; Genesis 28:19), to which, some thirty years previous, he had solemnly vowed to return (Genesis 28:22) - a vow which he appeared somewhat dilatory in performing, although its conditions had been exactly fulfilled (Keil, Kurtz, Kalisch, etc.) - and dwell there (the massacre of the Shechemites had obviously rendered longer residence in that neighborhood unsafe): and make there an altar - this Jacob had substantially promised to do in his vow (vide Genesis 28:22) - unto God, that appeared unto thee - i.e. unto Jehovah (vide Genesis 28:13) - when thou fleddest from the face of Esau thy brother. The words contained an assurance that the same Divine arm which had shielded him against the enmity of Esau and the oppression of Laban would extend to him protection on his future way.
35:1-5 Beth-el was forgotten. But as many as God loves, he will remind of neglected duties, one way or other, by conscience or by providences. When we have vowed a vow to God, it is best not to defer the payment of it; yet better late than never. Jacob commanded his household to prepare, not only for the journey and removal, but for religious services. Masters of families should use their authority to keep up religion in their families, Jos 24:15. They must put away strange gods. In 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 suppose. They must be clean, and change their garments. These were but outward ceremonies, signifying the purifying and change of the heart. What are clean clothes, and new clothes, without a clean heart, and a new heart? If Jacob had called for these idols sooner, they had parted with them sooner. Sometimes attempts for reformation succeed better than we could have thought. Jacob buried their images. We must be wholly separated from our sins, as we are from those that are dead and buried out of sight. He removed from Shechem to Beth-el. Though the Canaanites were very angry against the sons of Jacob for their barbarous usage of the Shechemites, yet they were so kept back by Divine power, that they could not take the opportunity now offered to avenge them. The way of duty is the way of safety. 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? God governs the world more by secret terrors on men's minds than we are aware of.
And God said unto Jacob,.... When he was in great distress, on account of the slaughter of the Shechemites by his sons, not knowing what step to take, or course to steer for the safety of him and his family; then God, for his comfort and direction, appeared and spoke to him, either in a dream or vision, or by an impulse on his mind, or by an articulate voice: perhaps this was the Son of God, the second Person, who might appear in an human form, as he often did; since he afterwards speaks of God as of another divine Person, distinct from him, even his divine Father:
arise, go up to Bethel, and dwell there; which is said to be twenty eight miles from Shechem (r); hither he is bid to go in haste, and where, it is suggested, he would be safe, and where it would be right and proper for him to dwell awhile:
and make there an altar to God; and offer sacrifice to him, praise him for salvation and deliverance wrought, pray to him for present and future mercies that were needful, and pay the vows he had there made, even to that God:
that appeared unto thee when thou fleddest from the face of Esau thy brother; who, resenting his getting the birthright and blessing from him, threatened to kill him; which obliged him to flee from his father's house, and go into Mesopotamia, and in his way thither God appeared to him, at the place called by him from thence Bethel, and gave him many precious promises; and Jacob there made a solemn vow, that if God would be with him, and keep him, and give him food and raiment, and return him to his father's house, the pillar that was then and there set up should be God's house, as well as he should be his God. Jacob had now been nine or ten years in the land of Canaan, and had all done for him he desired, and much more abundantly, and yet had not been at Bethel to make good his vow, either through forgetfulness or neglect; and therefore, as Jarchi thinks, was chastised for it in the affair of Dinah; or rather, for one can hardly think so good a man could forget, or would wilfully neglect such a vow as this, that he wanted opportunity of going thither, or waited for a divine order, and now he had both, which he readily embraced.
JACOB RETURNS TO BETH-EL AND HEBRON.--DEATH OF ISAAC.
(1) Arise, go up to Beth-el.--The position of Jacob at Shechem had become dangerous; for though the first result of the high-handed proceeding of Simeon and Levi was to strike the natives with terror (Genesis 35:5), yet reprisals might follow if they had time to learn the comparatively small number of Jacob's followers. It was necessary, therefore, to remove; but besides this, Beth-el was the goal of the patriarch's jonrneyings. He had made a solemn vow there on his journey to Padanaram, and though forty-two years had elapsed, it had not been forgotten (see Genesis 31:13); and the Divine command to go thither Was the outward authorisation of what his own conscience dictated. On this account we cannot believe that he had remained long at Shechem. Nomads are singularly leisurely in their movements. There is nothing of the rush and hurry of city life in their doings or purposes. They are capable of a great effort occasionally, but then relapse into their usual slowness. And so, when Jacob found good pasture and plenty of room for his cattle at Shechem, he remained there for awhile; but he did not abandon his purpose of going first to Beth-el, and finally to Hebron.
arise, go up to Bethel, and dwell there; which is said to be twenty eight miles from Shechem (r); hither he is bid to go in haste, and where, it is suggested, he would be safe, and where it would be right and proper for him to dwell awhile:
and make there an altar to God; and offer sacrifice to him, praise him for salvation and deliverance wrought, pray to him for present and future mercies that were needful, and pay the vows he had there made, even to that God:
that appeared unto thee when thou fleddest from the face of Esau thy brother; who, resenting his getting the birthright and blessing from him, threatened to kill him; which obliged him to flee from his father's house, and go into Mesopotamia, and in his way thither God appeared to him, at the place called by him from thence Bethel, and gave him many precious promises; and Jacob there made a solemn vow, that if God would be with him, and keep him, and give him food and raiment, and return him to his father's house, the pillar that was then and there set up should be God's house, as well as he should be his God. Jacob had now been nine or ten years in the land of Canaan, and had all done for him he desired, and much more abundantly, and yet had not been at Bethel to make good his vow, either through forgetfulness or neglect; and therefore, as Jarchi thinks, was chastised for it in the affair of Dinah; or rather, for one can hardly think so good a man could forget, or would wilfully neglect such a vow as this, that he wanted opportunity of going thither, or waited for a divine order, and now he had both, which he readily embraced.
(r) Bunting's Travels, p. 72.