- Home
- Bible
- Genesis
- Chapter 35
- Verse 35
Genesis 35:9
Verse
Context
Jacob Returns to Bethel
8Now Deborah, Rebekah’s nurse, died and was buried under the oak below Bethel. So Jacob named it Allon-bachuth. 9After Jacob had returned from Paddan-aram, God appeared to him again and blessed him. 10And God said to him, “Though your name is Jacob, you will no longer be called Jacob. Instead, your name will be Israel. ” So God named him Israel.
Sermons
Chuck Smith
Paris ReidheadSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Tyndale
Adam Clarke Bible Commentary
God appeared unto Jacob again - He appeared to him first at Shechem, when he commanded him to go to Bethel, and now that he is arrived at the place, God appears to him the second time, and confirms to him the Abrahamic blessing. To Isaac and Jacob these frequent appearances of God were necessary, but they were not so to Abraham; for to him one word was sufficient - Abraham believed God.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The Fresh Revelation at Bethel. - After Jacob had performed his vow by erecting the altar at Bethel, God appeared to him again there ("again," referring to Gen 28), "on his coming out of Padan-Aram," as He had appeared to him 30 years before on his journey thither, - though it was then in a dream, now by daylight in a visible form (cf. Gen 35:13, "God went up from him"). The gloom of that day of fear had now brightened into the clear daylight of salvation. This appearance was the answer, which God gave to Jacob on his acknowledgement of Him; and its reality is thereby established, in opposition to the conjecture that it is merely a legendary repetition of the previous vision. (Note: This conjecture derives no support from the fact that the manifestations of God are ascribed to Elohim in Gen 35:1 and Gen 35:9., although the whole chapter treats of the display of mercy by the covenant God, i.e., Jehovah. For the occurrence of Elohim instead of Jehovah in Gen 35:1 may be explained, partly from the antithesis of God and man (because Jacob, the man, had neglected to redeem his vow, it was necessary that he should be reminded of it by God), and partly from the fact that there is no allusion to any appearance of God, but the words "God said" are to be understood, no doubt, as relating to an inward communication. The use of Elohim in Gen 35:9. follows naturally from the injunction of Elohim in Gen 35:1; and there was the less necessity for an express designation of the God appearing as Jehovah, because, on the one hand, the object of this appearance was simply to renew and confirm the former appearance of Jehovah (Gen 28:12.), and on the other hand, the title assumed in Gen 35:11, El Shaddai, refers to Gen 27:1, where Jehovah announces Himself to Abram as El Shaddai.) The former theophany had promised to Jacob divine protection in a foreign land and restoration to his home, on the ground of his call to be the bearer of the blessings of salvation. This promise God had fulfilled, and Jacob therefore performed his vow. On the strength of this, God now confirmed to him the name of Israel, which He had already given him in Gen 32:28, and with it the promised of a numerous seed and the possession of Canaan, which, so far as the form and substance are concerned, points back rather to Gen 17:6 and Gen 17:8 than to Gen 28:13-14, and for the fulfilment of which, commencing with the birth of his sons and his return to Canaan, and stretching forward to the most remote future, the name of Israel was to furnish him with a pledge. - Jacob alluded to this second manifestation of God at Bethel towards the close of his life (Gen 48:3-4); and Hosea (Hos 12:4) represents it as the result of his wrestling with God. The remembrance of this appearance Jacob transmitted to his descendants by erecting a memorial stone, which he not only anointed with oil like the former one in Gen 28:17, but consecrated by a drink-offering and by the renewal of the name Bethel.
John Gill Bible Commentary
And God appeared unto Jacob again,.... At Bethel, as he had at Shechem, when he bid him go thither, Gen 35:1; or rather as he had at the brook Jabbok, where he said to him the same things as here, Gen 32:24, though Jarchi interprets it of his appearing again to him at the same place at Bethel, where he had appeared to him the first time, at his going to Haran, and now a second time: when he came out of Padanaram; or returned from thence: and blessed him; with the same blessings as before, renewing and confirming them. Jarchi says, with the blessing of mourners, because of the death of his mother, and her nurse.
Tyndale Open Study Notes
35:9-15 At Bethel, God confirmed the promise he had made there earlier; he reiterated Jacob’s change of name from Jacob to Israel as proof that the blessing had been given.
Genesis 35:9
Jacob Returns to Bethel
8Now Deborah, Rebekah’s nurse, died and was buried under the oak below Bethel. So Jacob named it Allon-bachuth. 9After Jacob had returned from Paddan-aram, God appeared to him again and blessed him. 10And God said to him, “Though your name is Jacob, you will no longer be called Jacob. Instead, your name will be Israel. ” So God named him Israel.
- Scripture
- Sermons
- Commentary
(Through the Bible) Exodus 1-5
By Chuck Smith1.8K1:23:21ExpositionalGEN 50:26EXO 2:15EXO 4:1EXO 4:10In this sermon, the preacher emphasizes that God is not just a passive observer of our struggles and suffering. He takes action to deliver His people from their hardships. The preacher also highlights the importance of not getting too attached to material possessions, as they can easily be taken away. Instead, our focus should be on the things of the Spirit and God's eternal kingdom. The sermon references the story of Moses and the Israelites in Egypt, where they faced oppression and hardship, but ultimately God delivered them.
Jacob - Gods Unchanging Grace - Genesis 25 - Sermon 5 of 5
By Roy Hession1.6K53:02GraceGEN 32:28GEN 33:17GEN 35:5GEN 35:9GEN 35:141CH 16:22GAL 2:20In this sermon, the preacher emphasizes the importance of being willing to be overcome and conquered by God in order to receive His grace. He refers to a hymn by George Matheson that speaks about surrendering our will to God in order to prevail and be set free. The preacher also highlights the significance of resigning our own desires and ambitions in order to fully submit to God's plan for our lives. He references the story of Jacob in the Bible, who had to go through various trials and challenges to be conformed to God's purpose. The sermon concludes with the assurance that God works all things together for good for those who love Him and are called according to His purpose.
El Shaddai, Divine Healing in the Church
By Paris Reidhead0GEN 22:14GEN 35:9ISA 53:5MAT 8:16Paris Reidhead preaches about the importance of encountering God's character through faith and obedience, using the story of Abraham and Isaac in Genesis 22 as an example. He emphasizes the revelation of God as Jehovah-Jireh and El Shaddai, showing that God's promises are fulfilled when we trust and obey Him. Reidhead connects divine healing in the church to understanding God's character, highlighting the need for obedience and faith to experience God's provision and sufficiency in all circumstances.
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Tyndale
Adam Clarke Bible Commentary
God appeared unto Jacob again - He appeared to him first at Shechem, when he commanded him to go to Bethel, and now that he is arrived at the place, God appears to him the second time, and confirms to him the Abrahamic blessing. To Isaac and Jacob these frequent appearances of God were necessary, but they were not so to Abraham; for to him one word was sufficient - Abraham believed God.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The Fresh Revelation at Bethel. - After Jacob had performed his vow by erecting the altar at Bethel, God appeared to him again there ("again," referring to Gen 28), "on his coming out of Padan-Aram," as He had appeared to him 30 years before on his journey thither, - though it was then in a dream, now by daylight in a visible form (cf. Gen 35:13, "God went up from him"). The gloom of that day of fear had now brightened into the clear daylight of salvation. This appearance was the answer, which God gave to Jacob on his acknowledgement of Him; and its reality is thereby established, in opposition to the conjecture that it is merely a legendary repetition of the previous vision. (Note: This conjecture derives no support from the fact that the manifestations of God are ascribed to Elohim in Gen 35:1 and Gen 35:9., although the whole chapter treats of the display of mercy by the covenant God, i.e., Jehovah. For the occurrence of Elohim instead of Jehovah in Gen 35:1 may be explained, partly from the antithesis of God and man (because Jacob, the man, had neglected to redeem his vow, it was necessary that he should be reminded of it by God), and partly from the fact that there is no allusion to any appearance of God, but the words "God said" are to be understood, no doubt, as relating to an inward communication. The use of Elohim in Gen 35:9. follows naturally from the injunction of Elohim in Gen 35:1; and there was the less necessity for an express designation of the God appearing as Jehovah, because, on the one hand, the object of this appearance was simply to renew and confirm the former appearance of Jehovah (Gen 28:12.), and on the other hand, the title assumed in Gen 35:11, El Shaddai, refers to Gen 27:1, where Jehovah announces Himself to Abram as El Shaddai.) The former theophany had promised to Jacob divine protection in a foreign land and restoration to his home, on the ground of his call to be the bearer of the blessings of salvation. This promise God had fulfilled, and Jacob therefore performed his vow. On the strength of this, God now confirmed to him the name of Israel, which He had already given him in Gen 32:28, and with it the promised of a numerous seed and the possession of Canaan, which, so far as the form and substance are concerned, points back rather to Gen 17:6 and Gen 17:8 than to Gen 28:13-14, and for the fulfilment of which, commencing with the birth of his sons and his return to Canaan, and stretching forward to the most remote future, the name of Israel was to furnish him with a pledge. - Jacob alluded to this second manifestation of God at Bethel towards the close of his life (Gen 48:3-4); and Hosea (Hos 12:4) represents it as the result of his wrestling with God. The remembrance of this appearance Jacob transmitted to his descendants by erecting a memorial stone, which he not only anointed with oil like the former one in Gen 28:17, but consecrated by a drink-offering and by the renewal of the name Bethel.
John Gill Bible Commentary
And God appeared unto Jacob again,.... At Bethel, as he had at Shechem, when he bid him go thither, Gen 35:1; or rather as he had at the brook Jabbok, where he said to him the same things as here, Gen 32:24, though Jarchi interprets it of his appearing again to him at the same place at Bethel, where he had appeared to him the first time, at his going to Haran, and now a second time: when he came out of Padanaram; or returned from thence: and blessed him; with the same blessings as before, renewing and confirming them. Jarchi says, with the blessing of mourners, because of the death of his mother, and her nurse.
Tyndale Open Study Notes
35:9-15 At Bethel, God confirmed the promise he had made there earlier; he reiterated Jacob’s change of name from Jacob to Israel as proof that the blessing had been given.