Genesis 35

Genesis 35:1

GOd said] By immediate revelation of himselfe to Jacob, whether by vision, when he was awake, or by dreame, when asleepe, it is not set downe; but howsoever, hereby we see that God is ready at hand to succour his in their troubles.

Bethel] That is, the house of God, where, at his going to his Uncle Laban, when he fled for feare of the threatned revenge of his brother Esau, he made a vow to God to be confirmed upon his safe returne. See Genesis 28. from vers. 19. to the end of the Chapter.

An Altar unto God, that appeared] That is, to me who appeared unto thee, as Numb. 26. God speaks as if himself were a distinct Person from the God to whom this Altar must be built; and thence some inferre, that God the Father commands an Altar to be built to God the Son; and it is true, he being God is to be worshipped no lesse then God the Father; but though that be true, and it be a sign of a pious mind to take all good occasions to intimate the doctrine of the Trinity, and the Deity of the Son of God, yet this phrase will not serve to beare up an argument against such as are opposite to that high and hard, though Orthodox or true doctrine; since that phrase, viz. of Gods speaking of himself, as in another person, is used else-where, whence no such observation can be deduced, as both in the third and fourth Commandements of the decalogue.

Genesis 35:2

Jacob said] It belongs to the head of the family to have care of those under his charge, that they serve God aright; See Genesis 18:19. Jos. 24. 15.

to all] All must serve God in the like pure, and religious manner, therefore no toleration of any in an idolatrous religion; See Deuteronomy 29. vers. 9, 10, 11.

with him] Besides his own houshold, he might have some of the captive Shechemites with him, Chap. 34. 29. for some it is like were sent back, his house not being of a sufficient receit for them all.

put away] (Joshua 24:23. Judges 10:16. 1 Samuel 7:3.) Whether such as were stolne by Rachel from Laban, or any taken in the spoile of Shechem, it is uncertain; but there must be no mixture of a false religion with a true; when Gods Altar is to be erected, Idolatry is to be deposed. God is too great to be served by the halves, and mans heart too little to entertain him, and Idols with him, whose rivall-ship in religion his jealousie cannot endure; therefore where his Arke was set up, Dagon was thrown down, 1 Samuel 5:4. 2 Corinthians 6:16.

strange gods] Or estranging alienating gods, because they draw the heart from the true God; or strange, because it is strange that men should be so simple as to take those for gods, which are made with hands, as Demetrius and the Idolaters of Ephesus did, Acts 19:24. such as the Psalmist and the Prophet Jeremy deride, Jeremiah 10:3-5. Psalms 115:5. or such as are the gods of a strange people, with whom the Israelites must not hold communion, espcially in marriage, or matters of religion.

among you] Jacob had not all this while since his departure from Labans service (which was about ten years space) wittingly tolerated Idolatry in his houshold, for he was ignorant of Rachels stealing away her fathers false gods, and confident (upon Labans curious search, and finding nothing in all his Tent) that there was no such vanity in his family; but it is like now Rachels theft was brought to light, and it may be some new strange gods were brought into it by the Shechemite captives.

and be cleane] Outward washing is a sign of inward cleansing of the soule from the sin of Idolatry, Isaiah 1:16. which is principally required; for the outward ceremony is nothing to the inward sincerity of sorrow for sin, Joe 2:13. This cleansing argueth the filthinesse of Idols, though made of silver and gold, and therefore they are to be cast away as a mnstruous cloth with extreme detestation, saying, Get you hence, Esai. 30. 22.

change your garments] They might be changed by washing them, as Exodus 19:10. or putting on other cloathes in stead of them. The cleansing by water, and changing of garments were both ceremonies, though yet the ceremoniall Law was not written, it was in part practised by the Patriarchs (who in many things were to be distinguished from the Heathens) and afterwards committed unto writing by the ministery of Moses.

Genesis 35:3

In the day of my distresse] That was at least 30. yeares before, for it was at his going to his uncle Laban; which must admonish us not to forget Gods mercy, when we are got out of misery.

Genesis 35:4

ear-rings] (Hosea 2:13.) Which either had been abused to the Idols of Shechem, or might be easily turned to occasion of superstition, as Tablets or Agnus Dees among the Papists; their readinesse to part with the memorials of idolatry, and superstition, though of some price, condemnes the superstitious disobedience of some, who though upon the command of Authority, will not part with superstitious pictures, albeit they be neither in price nor propriety to be compared with these ear-rings, or other pretious appurtenances of Idolatry, which are to be rejected with abhorring detestation, as Esai. 30. 22.

hid them] It is like that he first melted them, or otherwise defaced them, lest they should be found, and again abused to idolatry, as Moses did, Exodus 32:20. and Hezekiah, 2 Kings 18:4.

under an oake] Idolaters had a superstitious respect unto trees, thence it was that groves were to be destroyed as monuments of Idolatry; Exodus 34:13. Deuteronomy 7:5. & Deuteronomy 12:3. and among trees the oake was especially accompted of, as appeares, Esa. 1. 29. The Idols there buryed were the more like to lie hid, because they were superstitiously preserved from cutting downe, or digging up.

Genesis 35:5

terrour of God] (Exodus 23:27. Joshua 2:9. 11. 1 Samuel 11:7. 2 Chron. 17. 10.) Jacob was afraid of the Canaanites, that they being many and his people few, they would destroy him, and his house, Chap. 34. 30. God secures him from this danger by making them to feare, of whom he was afraid. So he exerciseth a power not onely over the hands, but over the hearts of men, to make them timorous who otherwise might be most confident, and on the contrary to give them most courage who have most cause to feare.

Genesis 35:6

Luz] See Genesis 28:19.

Genesis 35:7

there an Altar, and called the place El-Bethel] That is, the God of Bethel; and Bethel signifieth the house of God. Of this see Annot. on Chap. 28. vers. 19. The building of an Altar here at his returne was the performance of his vow there made, as he went to his Uncle Laban, Chap. 28. vers. 22.

Genesis 35:8

Rebekahs nurse] Sent with her when she was sent with Abrahams servant to be married to Isaac, Genesis 24:59. Her name is here called Deborah: whether she had given sucke to Rebekah or no is uncertaine; yet it seemeth she had a motherly affection towards her, and not unlike she was a kinde, and carefull overseer of Jacob in his minoritie. Object. But how came she into Jacobs family in his returne from Mesopotamia, who was left with Rebekah in the Land of Canaan? Answ. Rebekah might be now dead, and Jacob now returned into Canaan; and having lived eight yeares in it, though at some distance from his parents dwelling, it is probable he might fetch (or some one for him) Deborah to his family to comfort and cherish her, as a woman of much prudence, and experience, (being now above or about 100. yeares of age) and that she might be an assistant in the government of his family, especially to keepe peace betwixt his emulous wives, and their handmaids; or she hearing of his returne with wives and children, and store of cattell, might come to see him of her own accord. Some of the Hebrewes say she was sent by Rebekah to Haran, to call home Jacob, and that in their returne she died in the way.

the oake of weeping] For the death of Deborah; though neither Jacob nor his family got by her life, yet they make great lamentation for her death. The affections of good people are more moved with respect to goodnesse, then to gaine.

Genesis 35:9

againe] God revealed himselfe in speciall manner to him sixe times before this. The first, Genesis 28:13. The second, Genesis 31:11. The third, Genesis 31:10. which two apparitions though they be reported together, were about sixe yeares distant the one from the other. See Annot. upon those two verses. The fourth, Gen. 32. 1, 2. The fifth, Genesis 32:24. &c. The sixth, Vers. 1. of this Chapter, and the seventh is that in this ninth verse.

Genesis 35:10

not any more Jacob] See Annot. on Chap. 32. 28.

Genesis 35:11

I am God Almightie] See Annot. on Chap. 17. 1.

multiply] (Chap. 8. 17. & 9. 1. & 28. 3. & 48. 4.) Multiplication is a blessing often promised by God in favour to man; it is an ungratefull part in many to murmure at his blessing; a wicked part, to prevent it by abortion, a devillish part to destroy the increase, and to make prodigall wast of mankinde, as ambitious warriers doe, who make no more scruple of slaying of a multitude of men, then a reaper to cut down a field of corne.

Kings shall come] In the promises of God touching the seed of Abraham, Isaac, and Jacob, we are to understand a spirituall posteritie, as well as a carnall; so those are Abrahams children that are true beleevers as he was, Galatians 3:7. And godly livers doing such works as he did, John 8:39. and these, as sonnes of Abraham, shall be received into happy rest, and repose in Abrahams bosome, Luke 16:22. Taking the Prophesie in this as well as in the other sense we may conceive it fulfilled literally and spiritually; literally in David, in Solomon, in Rehoboam, &c. who lineally descended from the loynes of Jacob; and spiritually in those Kings of the Gentiles, who first became beleeving sonnes of Abraham, Isaac, and Jacob, and then nursing fathers of the Christian Church, Isaiah 49:23.

Genesis 35:12

to thee—and to thy seed after thee] So it was said to Abraham, Genesis 17:8. yet he was not possest of a foot of it, Acts 7:5. viz. as a chiefe owner, but as a ojourner, or not as taking possession of Gods promise, for that must needs be made to Abrahams, Isaacs, and Jacobs posteritie, by warre upon the Canaanites, and victory over them by Gods assistance: yet may the Land be said to be given to Abraham, and Isaac, and Jacob, because it was given (to those that did possesse it) for their sakes; so they that fed the hungry, gave drinke to the thirsty, cloathed the naked, and visited the sicke and imprisoned, are said to do all this to our Saviour (whom they never saw) because they did it to others for his sake, Matthew 25:40. And as in the intention of the giver, Abraham was he in whose name the originall grant was made (so that whosoever was not of the seed of Abraham could have no right unto it, no nor all the seed of Abraham, for Ishmael was excluded, as Esau of the seed of Isaac) so in the acceptation of the receiver, Abraham, Isaac and Jacob tooke that whereof their posterity was possessed, as if they had injoyed it themselves. Or if by the land of Canaan we understand the Canaan above, (as by the seed of Abraham, the true beleever, see Annot. on vers. 11.) we may say that to him, and his spirituall seed is that good Land given, and therefore they that are possessed of it are said to rest in the bosome of Abraham, Luke 16. 22.

Genesis 35:13

God went up] As God is said to descend when he sheweth some signe of his especiall presence below, as Chap. 11. 5. Exodus 3:8. Numbers 11:17. So he may be said to ascend when he withdraweth it againe, and the apparition is ended. See Chap. 17. 22. & Judg. 13. 20.

Genesis 35:14

set up a pillar] He set up one in that place about thirtie yeares before, but that was but an extemporary pile of stones, made by him alone, which by this time haply was demolished, or at least profaned, and therefore now he set up a new pillar.

Genesis 35:15

Bethel] Of Bethel, see Annot. on Chap. 28. 19.

Genesis 35:16

a little way to come] (2 Kings 5:19.) That is, lesse then a mile from Bethlehem, as some say that have seene it.

Ephrath] Ephrath is derived of the word Pharah signifying he hath made fruitfull, or (as some conjecture) from Ephrath the wife of Caleb, 1 Chronicles 2:19. and Bethlehem signifieth the house of bread; the Prophet Micah joynes both names together, Micah 5:2. There was another Bethlehem in Galilee in the portion of the Tribe of Zebulun, for distinction from which this is called Bethlehem of Judea, because it was in the portion of the Tribe of Judah; and in this Bethlehem was our Saviour borne, Matthew 2:1. And he was (as some observe (as by way of fit correspondence betwixt the person and the place) the bread that came down from heaven, John 6:33.

Genesis 35:18

as her soule was in departing] The beginning of life is when the soule is united to the body upon the configuration of the parts fit for reception of it, and operation by it; and the end of it is when there is a parting of them by the soules departing from the body, which liveth while the soule is in it, 2 Samuel 1:9. where the English hath my life, the Hebrew Naphshi, my soul, and dyeth when the soule departeth as here; and restitution to life is the returne of the soule unto that body from whence it was departed, 1 King. 17. 21, 22.

for she dyed] Rachel called to her husband for children with such passionate importunitie, as if she should die of griefe if she had them not; and now she hath her desire, and dies by that meanes. How fond are many in their affections, who think there is no contentment without satisfaction to them, when it may be their greatest affliction to have them take effect? It is good to be so moderate in our wishes of all temporall comforts, as to crave them onely with condition of Gods good will and pleasure, and that with such indifferencie as to be pleased without them, if he please not to bestow them.

Benjamin] Rachel gave unto her sonne a name of sorrow, Jacob liked not that because it would be too constant a motive of mourning in remembrance of the losse of his best beloved Rachel, therefore (though he permitted much to his wives in this kinde) he used his own authoritie for the change of that name and choice of a better, which is, Benjamin; whereby burying the intimation of griefe, he would beare in minde a memento of love, and professe by that name, that Benjamin for his mothers sake should be as neere and deare unto him as his right hand. See Psalms 80:17.

Genesis 35:19

buried in the way] It is not materiall where one dyeth, or where he is buryed; the body is not curious in what bed of dust it sleepeth; and the soule finds as well a way to heaven, or hell, from one place as another.

Genesis 35:20

pillar] Monuments and memorials of the dead are not unlawfull, but may be usefull to minde such as survive of the vertues of the deceased for their imitation, and of the hope of their happy resurrection to eternall life; But they must not be set up with too much pompe, nor out of superstition or immoderate affection, which sometimes produce each other; and it is not improbable that Idolatry had its beginning from memorials of the dead made for consolation of the living. See the booke of Wisdome, Chap. 14. from vers. 12. to the 23. A cleare conviction of the Papists, who allow that Apocryphall booke the credit and authoritie of Canonicall Scripture.

unto this day] That is the day of Moses writing this Story, which continued many yeares after this, for there is mention made of Rachels sepulcher, 1 Samuel 10:2. which could not so well be kept in memory if the pillar remained not: the Papists take upon them to tell that this monument was made up of twelve stones in remembrance of Jacobs twelve sonnes, with a pillar like a pyramis set upon them all under the shadow of an oake; and this Adrich. delivereth upon the report of Bredenbachius who said he saw it: and others tell the like story upon the relation of pilgrims; So Adrich. Delph. Theatr. p. 19. in Tribe Benjam. & Salian. Annal. An. mund. 2306. p. 340. Colossians 1. But it is like these narrations are either fained to foment superstitious pilgrimages, or that additionall structures were made of later times to revive and refresh the memory of Rachel, and of the deare love of Jacob towards her, both alive and dead.

Genesis 35:21

tower of Edar] That is, a thousand paces from Jerusalem, where the Angel appeared to the Shepherds and brought the glad tidings of the birth of our Saviour, Luk. 2. 8, &c.

Genesis 35:22

his fathers concubine] It was a great griefe to Jacob that Dinah was ravished, yet so much the lesse as she was more innocent, being, as it is like, abused by force; but this Act of Reuben and Bilhah was a sinne of greater guilt in them, because willing (it is like) on both sides, of greater griefe to him, and of greater shame to the whole family; yet it is set downe with the silence of Jacob, or Israel (though as a father to the one, and as an husband to the other, the wrong touched him in the neerest degree) and without censure of the writer: which may teach us to take notice of the faults of religious families, rather with silent sorrow, then with clamorous reproach, if such scandalous sinnes be committed among Christians, that Religion should not suffer for it; the Religion may be good though some that professe it may sometimes doe such wickednesse as is not to be named, 1 Corinthians 5:1. And this fact of Reuben teacheth that the Patriarchs were not chosen for their merits, but by Gods mercies, whose election by their faults was not changed. After this incest of his sonne, Jacob abstained no doubt from Bilhah, as David did from his defiled concubines, 2 Samuel 16:22.

Twelve] With Dinah the children of Jacob were thirteen, but women come not into the account of the Tribes; and without her the Tribes (taking the two sonnes of Joseph, Ephraim and Manasseh for severall Tribes) were thirteene; but usually they are reckoned but for twelve, because those two were not the sonnes of Jacob by immediate descent, as Joseph their father, and all his brethren were; and now the number of Jacobs sonnes is made up, for after the death of Rachel he had no more.

Genesis 35:26

borne—in Padan-Aram] Not all of them, for in this Chap. it is plain that Benjamin was born where his mother died, that is, hard by Bethlehem in the Land of Canaan, where Jacob had continued for the space of eight yeares: So that we must understand these words for the greater part of Jacobs children, and indeed for all but one; See Annot. on Chap. 15. 13. And for that there needed no particular exception to be made, since that is done already by relation of the story of Benjamins birth and Rachels death in this Chapter; so that no Reader can be mistaken for want of an expresse exception of Benjamin in this verse.

Genesis 35:27

Jacob came unto Isaac] That is, with his wives and children, family, and furniture, wherewith God had blessed him; for it is not probable that having lived many yeares in Canaan, and not very farre distant from him, but he visited him divers times at Hebron, before he finally removed himselfe from his former habitation.

Genesis 35:28

an hundred and fourescore yeares] A longer life then any of the fathers enjoyed after him; with which, Moses willing here to close up the story of Isaac by a figure called Prolepsis, or ancicipation, brings in his full age 180. yeares, with his death, and buriall, and after makes report of things concerning his posteritie unto the 41. Chapter, which fell out when Isaac was alive, for he lived twelve yeares after his grand-child Joseph was sold into Egypt.

Genesis 35:29

gathered to his people] See Annot. on Chap. 25. vers. 8.