Genesis 35:1-29

Genesis 35:1-29

Genesis 35:1-29

1. And God said unto Jacob, Arise, go up to Bethel, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother.

1. Dixit autem Deus ad Iabacob, Surge, ascende in Beth-el, et mane ibi: et fac ibi altare Deo, qui visus est tibi, dum fugeres a facie Esau fratris tui

2. Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments:

2. Et dixit Iahacob familiae suae, et omnibus qui erant secum, Removete deos alienos, qui sunt in medio vestri, et mundate vos, vestimentaque vestra mundate

3. And let us arise, and go up to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went.

3. Et surgamus, et ascendamus in Beth-el, et faciam illic altare Deo, qui exaudivit me in die angustiae meae, et fuit mecum in via, qua ambulavi.

4. And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem.

4. Dederunt ergo ipsi Iahacob omnes deos alienos, qui erant in manu sua, et inaures quae erant in auribus suis, et abscondit eos Iahacob subter quercum, quae erat apud Sechem.

5. And they journeyed: and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob

5. Tune profecti sunt, et fuit terror Dei super urbes, quae erant in circuitibus eorum, et non persequuti sunt filios Iahacob

6. So Jacob came to Luz, which is in the land of Canaan, that is, Bethel, he and all the people that were with him.

6. Et venit Iahacob in Luz, quae est in terra Chenaan, haec est Bethel, ipse et omnis populus qui erat cum eo.

7. And he built there an altar, and called the place Elbethel: because there God appeared unto him, when he fled from the face of his brother.

7. Et aedificavit ibi altare, et vocavit locum El Beth-el: quia apparuerant ei Angeli, dum fugeret a facie fratris sui.

8. But Deborah Rebecca’s nurse died, and she was buried beneath Bethel under an oak: and the name of it was called Allonbachuth.

8. Mortua est autem Deborah nutrix Ribcah, et sepulta est subter Beth-el sub quercu: et vocavit nomen ejus Allon Bachuth.

9. And God appeared unto Jacob again, when he came out of Padanaram, and blessed him.

9. Porro visus fuerat Deus ipsi Iahacob adhue, dum veniret de Padan Aram, et benedixerat ei.

10. And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel.

10. Atque dixerat ei ipse Deus, Nomen tuum est Iahacob: non vocabitur nomen tuum ultra Iahacob, sed Israel erit nomen tuum, et vocavit nomen ejus Israel.

11. And God said unto him, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins;

11. Et dixit ei Deus, Ego sum Deus omnipotens, cresce, et multiplicare: gens, et coetus Gentium erit ex to, et reges e lumbis tuis egredientur.

12. And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land.

12. Et terram, quam dedi Abraham et Isaac, tibi dabo, et semini tuo post to dabo terram istam.

13. And God went up from him in the place where he talked with him.

13. Et ascendit ab eo Deus e loco, in quo loquutus est cum eo.

14. And Jacob set up a pillar in the place where he talked with him, even a pillar of stone: and he poured a drink offering thereon, and he poured oil thereon.

14. Tunc statuit Iahacob statuam in loco, in quo loquutus est cum eo, statuam lapindeam: et libavit super illam libamen, et effudit super illam oleum.

15. And Jacob called the name of the place where God spake with him, Bethel.

15. Et vocavit Iahacob nomen loci, in quo loquutus est cum ipso Deus, Beth-el.

16. And they journeyed from Bethel; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labour.

16. Profecti vero sunt de Beth-el: erat autem adhuc ferme milliare terrae ad veniendum in Ephrath, et peperit Rachel, et difficultatem passa est, dum pareret.

17. And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; thou shalt have this son also.

17. Guit autem, ea difficultatem patiente dum pareret, dixit ei obstetrix, Ne timeas, wuia etiam iste tibi filius.

18. And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni: but his father called him Benjamin.

18. Et fuit, egrediente anima ejus dum moreretur, vocavit nomen ejus Benoni: at pater ejus vocavit eum Benjamin.

19. And Rachel died, and was buried in the way to Ephrath, which is Bethlehem.

19. Mortua est itaque Rachel, et sepulta est in via Ephrath, haec est Bethlehem.

20. And Jacob set a pillar upon her grave: that is the pillar of Rachel’s grave unto this day.

20. Et statuit Iahacob titulum super sepulcrum ejus: hic est titulus sepulcri Rachel usque ad diem hanc.

21. And Israel journeyed, and spread his tent beyond the tower of Edar.

21. Et profectus est Israel, et tetendit tabernaculum suum trans turrim Eder.

22. And it came to pass, when Israel dwelt in that land, that Reuben went and lay with Bilhah his father’s concubine: and Israel heard it. Now the sons of Jacob were twelve:

22. Et fuit quum habitaret Israel in terra ipsa, profectus est Reuben, et concubuit cum Bilhah concubina patris sui: et audivit Israel. Fuerunt autem filii Iahacob duodecim.

23. The sons of Leah; Reuben, Jacob’s firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun:

23. Filii Leah, primogenitus Iahacob, Reuben, et Simhon, et Levi, et Iehudah, et Issachar, et Zebulun.

24. The sons of Rachel; Joseph, and Benjamin:

24. Filii Rachel, Ioseph et Benjamin.

25. And the sons of Bilhah, Rachel’s handmaid; Dan, and Naphtali:

25. Et filii Bilhah ancillae Rachel, Dan et Nephthali.

26. And the sons of Zilpah, Leah’s handmaid; Gad, and Asher: these are the sons of Jacob, which were born to him in Padanaram.

26. Et filii Zilpah ancillae Leah, Gad et Aser. Isti sunt filii Iahacob, qui nati sunt in Padan Aram.

27. And Jacob came unto Isaac his father unto Mamre, unto the city of Arbah, which is Hebron, where Abraham and Isaac sojourned.

27. Et venit Iahacob ad Ishac patrem suum in Mamre civitatem Arbah: haec est Hebron, in qua habitavit Abraham et Ishac.

28. And the days of Isaac were an hundred and fourscore years.

28. Et fuerunt dies Ishac, centum anni et octoginta anni.

29. And Isaac gave up the ghost, and died, and was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him.

29. Et obiit Ishac, et mortuus est, et collectus est ad populos suos, senex et satur dierum: et sepelierunt eum Esau et Iahacob filii ejus.

1. And God said unto Jacob. Moses relates that when Jacob had been reduced to the last extremity, God came to his help in the right time, and as at the critical juncture. And thus he shows, in the person of one man, that God never deserts his Church which he has once embraced, but will procure its salvation. We must, however, observe the order of his procedure; for God did not immediately appear to his servant, but suffered him first to be tormented by grief and excessive cares, that he might learn patience, deferring his consolation to the time of extreme necessity. Certainly the condition of Jacob was then most miserable. For all, on every side, might be so incensed against him that he would be surrounded with as many deaths as there were neighboring nations: and he was not so stupid as to be insensible of his danger. God suffered the holy man to be thus tossed with cares and tormented with troubles, until, by a kind of resurrection, he restored him, as one half-dead. Whenever we read this and similar passages, let us reflect that the providence of God watches for our salvation, even when it most seems to sleep. Moses does not say how long Jacob was kept in anxiety, but we may infer from the context, that he had been very greatly perplexed, when the Lord thus revived him. Moreover, we must observe that the principal medicine by which he was restored, was contained in the expression, The Lord spoke. Why did not God by a miracle translate him to some other place, and thus immediately remove him from all danger? Why did he not even, without a word, stretch out the hand over him, and repress the ferocity of all, so that no one should attempt to hurt him? But Moses does not insist upon this point in vain. For hereby we are taught whence our greatest consolation in our afflictions is to be sought; and also, that it is the principal business of our life, to depend upon the word of God, as those who are certainly persuaded that, when he has promised salvation, he will deal well with us, so that we need not hesitate to walk through the midst of deaths. Another reason for the vision was, that Jacob might not only truly perceive that God was his deliverer; but, being forewarned by his word, might learn to ascribe to God whatever afterwards followed. For seeing that we are slow and dull, bare experience by no means suffices to attest the favor of God towards us, unless faith arising from the word be added.

Go up to Beth-el. Though it is God’s design to raise his servant from death to life, he may yet have appeared to hold him up to derision; for the objection was ready, Thou indeed, O Lord, commandest me to go up, but all the ways are closed; for my sons have raised such a flame against me, that I cannot remain safe in any hiding-place. I dare scarcely move a finger: what therefore will become of me, if with a great multitude, I now begin to move my camp? shall I not provoke new enmities against me by my movements? But by this mode the faith of Jacob was most fully proved; because, knowing God to be the leader and guardian of his journey, he girded himself to it, relying on the divine favor. Moreover, the Lord does not simply command what it is his will to have done, but he encourages his servant, by adding the promise. For, in reminding him that he is the same God who had before appeared unto him as he was fleeing in alarm from his brother, a promise is included in these words. The altar also refers to the same point; for since it is the divinely appointed token of thanksgiving, it follows that Jacob would come thither in safety, in order that he might duly celebrate the grace of God. God chooses and assigns Bethel, rather than any other place, for his sanctuary; because the very sight of it would greatly avail to take away terror, when he should remember that there the glory of the Lord had been seen by him. Further, since God exhorts his servant to gratitude, he shows that he is kind to the faithful, in order that they, in return, may own themselves to be indebted for everything to his grace, and may exercise themselves in the celebration of it.

2. Then Jacob said unto his household. The prompt obedience of Jacob is here described. For when he heard the voice of God, he neither doubted nor disputed with himself respecting what was necessary to be done: but, as he was commanded, he quickly prepared himself for his journey. But to show that he obeyed God, he not only collected his goods, but also purified his house from idols. For if we desire that God should be propitious to us, all hindrances are to be removed, which in any way separate him from us. Hence also we perceive to what point the theft of Rachel tended. For, (as we have said,) she neither wished to draw her father away from superstition, but rather followed him in his fault; nor did she keep this poison to herself, but spread it through the whole family. Thus was that sacred house infected with the worst contagion. Whence also it appears, how great is the propensity of mankind to impious and vicious worship; since the domestics of Jacob, to whom the pure religion had been handed down, thus eagerly laid hold on the idols offered to them. And Jacob was not entirely ignorant of the evil: but it is probable that he was so far under the influence of his wife, that, by connivance, he silently cherished this plague of his family. And truly, in one word, he convicts and condemns both himself and the rest, by calling idols “strange gods.” For whence arose the distinction here made, unless from his knowing that he ought to be devoted to one God only? For there is a tacit comparison between the God of Abraham and all other gods which the world had wickedly invented for itself: not because it was in the power of Abraham to determine who should be the true God: but because God had manifested himself to Abraham, he also wished to assume His name. Jacob therefore confesses his own negligence, in having admitted to his house idols, against which the door had been closed by God. For wherever the knowledge of the true God shines, it is necessary to drive far away whatever men fabricate to themselves which is contrary to the true knowledge of him. But whereas Jacob had been lulled to sleep either by the blandishments of his wife, or had neglected to do his duty, through the carelessness of the flesh, he is now aroused by the fear of danger, to become more earnest in the pure worship of God. If this happened to the holy patriarch, how much more ought carnal security to be dreaded by us, in the season of prosperity? If, however, at any time such torpor and neglect shall have stolen upon us, may the paternal chastisement of God excite and stimulate us diligently to purge ourselves from whatever faults we, by our negligence, may have contracted. The infinite goodness of God is here conspicuous; seeing that he still deigned to regard the house of Jacob, though polluted with idols, as his sanctuary. For although Jacob mingled with idolaters, and even his wife, — a patroness of idolatry, — slept in his bosom, his sacrifices were always acceptable to God. Yet this great benignity of God in granting pardon, neither lessens the fault of the holy man, nor ought to be used by us as an occasion for negligence. For though Jacob did not approve of these superstitions, yet it was not owing to him that the pure worship of God was not gradually subverted. For the corruption which originated with Rachel was now beginning to spread more widely. And the example of all ages teaches the same thing. For scarcely ever does the truth of God so prevail among men, however strenuously pious teachers may labor in maintaining it, but that some superstitions will remain among the common people. If dissimulation be added to them, the mischief soon creeps onward, until it takes possession of the whole body. By being thus cherished, the mass of superstitions which at this day pervades the Papacy, has gained its influence. Wherefore we must boldly resist those beginnings of evil, lest the true religion should be injured by the sloth and silence of the pastors.

And be clean, and change your garments. This is an exhortation to the external profession of penitence. For Jacob wishes that his domestics, who before had polluted themselves, should testify their renewed purification by a change of garments. With the same design and end, the people, after they had made the golden calves, were commanded by Moses to put off their ornaments. Only in that instance a different method was observed; namely, that the people having laid aside their ornaments, simply confessed their guilt by mournful and mean apparel: but in the house of Jacob the garments were changed, in order that they who had been defiled might come forth as new men: yet the end (as I have said) was the same, that by this external rite, idolaters might learn how great was the atrocity of their wickedness. For although, repentance is an inward virtue, and has its seat in the heart, yet this ceremony was by no means superfluous; for we know how little disposed men are to be displeased with themselves on account of their sins, unless they are pierced with many goads. Again, the glory of God is also concerned in this, that men should not only inwardly reflect upon their guilt, but at the same time openly declare it. This then is the sum; although God had given no express command concerning the purifying of his house, yet because he had commanded an altar to be raised, Jacob, in order that he might yield pure obedience to God, took care that all impediments should be removed; and he did this when necessity compelled him to seek help from God.

4. And they gave unto Jacob. Though the holy man had his house in suitable subordination; yet as all yielded such prompt obedience to his command by casting away their idols, I doubt not that they were influenced by the fear of danger. Whence also we infer how important it is for us to be aroused from slumber by suffering. For we know how pertinacious and rebellious is superstition. If, in a peaceful and joyous state of affairs, Jacob had given any such command, the greater part of his family would have fraudulently concealed their idols: some, perhaps, would have obstinately refused to surrender them; but now the hand of God urges them, and with ready minds they quickly repent. It is also probable, that, according to the circumstances of the time, Jacob preached to them concerning the righteous judgment of God, to inspire them with fear. When he commands them to cleanse themselves, it is as if he had said, Hitherto ye have been defiled before the Lord; now, seeing that he has regarded us so mercifully, wash out this filth, lest he should again avert his face from us. It seems, however, absurd, that Jacob should have buried the idols under an oak, and not rather have broken them in pieces and consumed them in the fire, as we read that Moses did with the golden calves, (Exodus 32:20,) and Hezekiah with the brazen serpent, (2 Kings 18:4.) The fact is not thus related without reason: but the infirmity of Jacob is touched upon, because he had not been sufficiently provident against the future. And perhaps the Lord punished his previous excessive connivance and want of firmness, by depriving him of prudence or courage. Yet God accepted his obedience, although it had some remainder of defect, knowing that it was the design of the holy man to remove idols from his family, and, in token of his detestation, to bury them in the earth. The earrings were doubtless badges of superstition; as at this day innumerable trifles are seen in the Papacy, by which impiety displays itself.

5. And the terror of God was upon the cities. It now manifestly appears that deliverance was not in vain promised to the holy man by God; since, amidst so many hostile swords, he goes forth not only in safety but undisturbed. By the destruction of the Shechemites all the neighboring people were inflamed with enmity against a single family; yet no one moves to take vengeance. The reason is explained by Moses, that the terror of God had fallen upon them, which repressed their violent assaults. Hence we may learn that the hearts of men are in the hands of God; that he can inspire those with fortitude who in themselves are weak; and, on the other hand, soften their iron-hardness whenever he pleases. Sometimes, indeed, he suffers many to cast up the foam of their pride, against whom he afterwards opposes his power: but he often weakens those with fear who were naturally bold as lions: thus we find these giants, who were able to devour Jacob a hundred times, so struck with terror that they faint away. Wherefore, whenever we see the wicked furiously bent on our destruction, lest our hearts should fail with fear and be broken by desperation, let us call to mind this terror of God, by which the rage, however furious, of the whole world may be easily subdued.

7. And he built there an altar. It has been already stated why it behoved the holy fathers, wherever they came, to have an altar of their own, distinct from those of other nations; namely, to make it manifest that they did not worship gods of various kinds, a practice to which the world was then everywhere addicted, but that they had a God peculiar to themselves. For although God is worshipped with the mind, yet an external confession is the inseparable companion of faith. Besides, all acknowledge how very useful it is to us to be stirred up by outward helps to the worship of God. If any one object that these altars differed nothing from other altars in appearance; I answer, that whereas others rashly, and with inconsiderate zeal, built altars to unknown gods, Jacob always adhered to the word of God. And there is no lawful altar but that which is consecrated by the word; nor indeed did the worship of Jacob excel by any other mark than this, that he attempted nothing beyond the command of God. In calling the name of the place “The God of Beth-el,” he is thought to be too familiar; and yet this very title commends the faith of the holy man, and that rightly, since he confines himself within the divinely prescribed bounds. The Papists act foolishly in affecting the praise of humility by a modesty which is most degrading. But the humility of faith is praiseworthy, seeing it does not desire to know more than God permits. And as when God descends to us, he, in a certain sense, abases himself, and stammers with us, so he allows us to stammer with him. And this is to be truly wise, when we embrace God in the manner in which he accommodates himself to our capacity. For in this way, Jacob does not keenly dispute concerning the essence of God, but renders God familiar to himself by the oracle which he has received. And because he applies his senses to the revelation, this stammering and simplicity (as I have said) is acceptable to God. Now, though at this day, the knowledge of God has shined more clearly, yet since God, in the gospel, takes upon him the character of a nursing father, let us learn to subject our minds to him; only let us remember that he descends to us in order to raise us up to himself. For he does not speak to us in this earthly manner, to keep us at a distance from heaven, but rather by this vehicle, to draw us up thither. Meanwhile this rule must be observed, that since the name of the altar was given by a celestial oracle, the building of it was a proof of faith. For where the living voice of God does not sound, whatever pomps may be introduced will be like shadowy spectres; as in the Papacy nothing can be seen except bladders filled with wind. It may be added that Jacob shows the constant tenor of his faith, from the time that God began to manifest himself to him; because he keeps in view the fact, that the angels had appeared unto him. For since the word is in the plural number, I willingly interpret it of angels; and this is not contrary to the former doctrine; for although the majesty of God was then conspicuous, so far as he could comprehend it, yet Moses does not without reason mention the angels whom Jacob saw ascending and descending on the steps of the ladder. For he then beheld the glory of God in the angels, as we see the splendor of the sun flowing to us through his rays.