Genesis Bible Study: Genesis 35

Jacob Returns to Bethel

⁽¹⁾ God (Elohim) said to Jacob, "Now move on to Bethel* and settle** there. Build an altar there to worship me--the God (El) who appeared to you when you fled from your brother, Esau."

*Bethel means "House of God (El). It was there that Jacob came to know God in a personal kind of way - God was no longer going to simply be the God of his father Isaac and his grandfather Abraham. Bethel is the place where Jacob saw the angels of God ascending and descending on the ladder connecting heaven and earth. It was there that Jacob became a new person. When and where did you become a "new person" after meeting God? My encounter was at a country Methodist Church where a missionary preached about being made "white as snow".

**Settle: Hebrew "yashab" - dwell, remain, dwell, inhabit, remain.

Jacob had forgotten Beth-el, but God hadn't. Beth-el was about thirty miles south of Shechem and was an ascent from a low to a highland country.

God had seen that Jacob had been ready to compromise at Shechem.

Jacob's early vow at Bethel [Genesis 28:20-22], in a great crisis of his life, remained unperformed: Then Jacob made this vow: "If God will be with me and protect me on this journey and give me food and clothing, and if he will bring me back safely to my father, then I will make the LORD my God. This memorial pillar will become a place for worshiping God, and I will give God a tenth of everything he gives me." Probably at least thirty years had passed since Jacob had had that vision of the" ladder," and now God reminds him of the pledge which he had failed to follow through on. God had performed His part, but Jacob had failed. God had preserved him and had brought him back safely to the land of Canaan; but now that Jacob had been in the land at least seven years, he had not gone up to Bethel.

⁽²⁾ So Jacob told everyone in his household, "Destroy your idols*, wash yourselves, and put on clean clothing.

*Idols: Hebrew, "gods of the stranger," of foreign nations. Strange gods, the "seraphim" (compare Genesis 31:30), as well, perhaps, as other idols acquired among the Shechemite spoil--earrings of various forms, sizes, and materials, which are universally worn in the East, and, then as now, connected with incantation and idolatry (compare Hosea 2:13). The decided tone which Jacob now assumed was the probable cause of the alacrity with which those favorite objects of superstition were surrendered. What idols do we have in our lives? An idol is anything we put before God.

Not only had Jacob failed to go to Bethel, but, what was worse, while Jehovah had been his personal God, his household was defiled by idols. Rebecca’s stolen "teraphim" had proven a snare to the family. At the time Laban overtook them Jacob seems to have known nothing about these gods; later, however, he was evidently aware of their presence, but not until aroused by the Lord appearing to him did he exert his parental authority and have them put away. It is striking to note that though God Himself said nothing, directly, about the "teraphim" yet, the immediate effect of His words was to stir Jacob’s conscience about them "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" (Gen. 35:2). These words show that Jacob was aware of the corrupt practices of his family, and had only too long connived at them.

⁽³⁾ We are now going to Bethel, where I will build an altar to the God who answered my prayers when I was in distress. He has stayed with me wherever I have gone."

Jacob is aware of the solemnity of this moment. He is traveling back to where he had seen Heaven and earth meet, where he had made a solemn covenant with God, a place he could never forget. And this causes him to take a new look at the family tribe. The distinction between ‘his household’ and ‘those who were with him’ is interesting. His household, which would be those with whom he left Paddan-aram, would include his servants and retainers and would be quite large, but clearly others have joined up with them resulting in an even larger group, including the remnants of Shechem. But this solemn moment must be prepared for. All is not well. Many are secretly worshipping strange gods, superstition is rife, loyalty to Yahweh is in abeyance. These strange gods may indeed include the teraphim stolen by Rachel which she may have begun to worship, although she may well have been doing so only in secret without Jacob’s knowledge. But they cannot go to that sacred place with these abominations (the name later given to idols). There can be no idols in Beth-el. There must be a new dedication. So they are to put away these gods (it is not enough to stop heeding them, they must be got rid of). Then they are to ritually purify themselves, including changing their clothes, in preparation for the journey to Bethel. We have no hint of the method of ritual purification but it may well have included ritual washing and a period of abstinence from sexual activity, removing the ‘earthiness’ so that they can be fit to approach Bethel and God. The washing is to remove ‘earthiness’. The re-clothing suggests a presentation of themselves before God having rid themselves of the past (such semi-nomadic men did not regularly wash or change their clothing. Indeed the passion for cleanliness is a modern virtue). All would be aware that this was a life-changing moment. As they did, it is good for us too to take time to re-examine our lives and rid ourselves of those things that have begun to hinder our walk with God. Then we too may have deeper experience of God. The final purpose is to go to Bethel, where the God Who has continually watched over him had appeared to him, as they would all know, and to build an altar where he had erected the pillar. Shechem no longer holds a welcome for them so that a new sanctuary is required. And Jacob recognizes that this is a call to return back to what Yahweh had intended for him from birth as previously confirmed at Bethel.

⁽⁴⁾ So they gave Jacob all their idols and their earrings*, and he buried them beneath the tree near Shechem.

*Earrings: It is not just the old gods that are buried. The earrings are buried too. Why the earrings? These are women's wealth. Even today in many parts of the world woman's jewelry is her bank account, inheritance, and indicator of her status. Following the Exodus, earrings provided enough precious metal to make the golden calf. Earrings were often worn as good luck charms to ward off evil.

These would include small images, amulets, and other superstitious objects, which included earrings, which had idolatrous religious connections, and which would have been bought from passing merchants. These were collected together and buried under an oak in Shechem. Such trees were often connected with important events. They represented outstanding landmarks. Thus when they left Shechem they left their past behind them. It reminds us that God cannot be approached casually. If we would approach Him all hindrances must be removed.

⁽⁵⁾ When they set out again, terror from God came over the people in all the towns of that area, and no one attacked them.

There was every reason to apprehend that a storm of indignation would burst from all quarters upon Jacob's family, and that the Canaanite tribes would have formed one united plan of revenge. But a supernatural panic seized them; and thus, for the sake of the "heir of the promise," the protecting shield of Providence was specially held over his family.

⁽⁶⁾ Finally, they arrived at Luz* (now called Bethel) in Canaan.

*Luz was the name of the city in the area in which Jacob had erected the pillar on his first visit. Later it was changed to Bethel and a compiler’s note added here.

⁽⁷⁾ Jacob built an altar there and named it El-bethel*, because God had appeared to him there at Bethel when he was fleeing from Esau.

*El-bethel means "the God of the house of God."

Previously Jacob had erected a pillar as a personal witness to his personal covenant with God. He had named its site Bethel. Now he erects an altar as a place of worship for his family tribe. And he calls the site of the altar ‘El-Bethel’ which means ‘the God of Bethel’. This was in memory of the fact that he had named the place where the pillar was Beth-el (house of God) when God had revealed Himself to him there. This is a public naming, with full solemnities of sacrifice and worship, in contrast to the previous private naming. Now the name is generally recognized in the tribe and not just personal.

⁽⁸⁾ Soon after this, Rebecca's* old nurse, Deborah**, died. She was buried beneath the oak tree in the valley below Bethel. Ever since, the tree has been called the "Oak of Weeping.***"

*Rebecca: We hear no more of Rebecca from the time Jacob left home in Genesis 27:45, not even of her death!

**Deborah may have come with a message, or she may, on Rebecca's death, have joined his household. It is interesting that Rebecca's death is not mentioned in Scripture, only the place of her burial is mentioned in Genesis 49:31. As a matter of fact, after she counsels Jacob in Genesis 27, there is not another mention of Jacob's mother. Yet here there is great sorrow at the passing of her nurse. It seems strange that such a seemingly insignificant person such as a nurse, should be mentioned, when the person she brought up, is passed by unnoticed! The nurse in an Eastern family was considered a very important person, someone held in high esteem. In Syria a nurse is regarded more like is a second parent. She always accompanies the bride to her husband's house, and ever after remains there an honored member of the family. It is probable, that Deborah came to join Jacob and his family after the death of his mother. This was the woman who helped raise him and proved a blessing to his own family. If Deborah was fifty years old when she came to Canaan with Rebecca, she had lived to the great age of a hundred and eighty. Old nurses, like her, were, not only honored, but loved as mothers. Without doubt, her death moved Jacob to tears.

***Oak of Weeping: Hebrew "Allon-bacuth".

This event seems to have taken place before the solemnities were commenced. Deborah (Hebrew, a "bee"), supposing her to have been fifty years on coming to Canaan, had attained the great age of a hundred eighty. When she was removed from Isaac's household to Jacob's, is unknown. But it probably was on his return from Mesopotamia; and she would have been of invaluable service to his young family. Old nurses, like her, were not only honored, but loved as mothers; and, accordingly, her death was the occasion of great lamentation. She was buried under the oak--hence called "the terebinth of tears" (compare 1 Kings 13:14). God was pleased to make a new appearance to him after the solemn rites of devotion were over. By this manifestation of His presence, God testified His acceptance of Jacob's sacrifice and renewed the promise of the blessings guaranteed to Abraham and Isaac [Genesis 35:11,12]; and the patriarch observed the ceremony with which he had formerly consecrated the place, comprising a sacramental cup, along with the oil that he poured on the pillar, and reimposing the memorable name [Genesis 35:14]. The whole scene was in accordance with the character of the patriarchal dispensation, in which the great truths of religion were exhibited to the senses, and "the world's gray fathers" taught in a manner suited to the weakness of an infantile condition.

The ceremony was marred by a sad event, the death of Rebecca’s nurse. It is probable that Rebecca had sent her nurse to keep a motherly eye on Jacob on his flight to Paddan-aram as she could not do so herself. Thus she had been with him many years. It was the end of an era. (Alternately Rebecca may have come with her nurse to see Jacob on his return to Canaan). She had watched over Jacob these many years and now he has returned to Bethel her work is done She has done what God required. The writer probably saw it as the final evidence of the end of the past and a new beginning. It may be that the death of such a faithful retainer at such a time was seen as somehow a fitting offering to God for she was buried under an oak tree ‘below Bethel’. The place was thus called Allon-Bacuth - ‘the oak of weeping’, an indication of the sorrow that accompanied her departure. Possibly it became for the people a place where they could weep when they were enduring sorrow.

⁽⁹⁾ God appeared to Jacob once again when he arrived at Bethel after traveling from Paddan-aram. God blessed him

God appeared to Jacob again.’ The ‘again’ refers back to the previous theophany at Bethel before he left Canaan (28.10-22). This is now God’s renewal of that covenant on his return to the promised land at the place where he had first made His promises to him. Thus the writer is very much aware of Jacob’s experience then and what went on (compare verses 1 and 7). He is aware that part of the site has already been called Beth-el. ‘When he came from Paddan-aram.’ The writer wants us to have the whole context. This is not just another step in the journey, it is in direct relation to his leaving Paddan-aram to return to the promised land. It is the confirmation of the return of God’s chosen one from the far country. ‘And blessed him’. This sums up what follows. Thus Jacob’s obedience to God and detailed preparations for the pilgrimage to Bethel to build the altar to His name is rewarded with a vivid experience of the divine, a great theophany, accompanied by great promises. This is the definitive experience. In it is summed up all that has gone before. In it is summed up all his hopes for the future. Both the name Israel and the name Bethel are as it were reconsecrated in recognition of the uniqueness of this occasion.

⁽¹⁰⁾ and said, "Your name is no longer Jacob*; you will now be called Israel**."

*Jacob means "he grasps the heel"; this can also figuratively mean "he deceives"

**Israel means "God struggles" or "one who struggles with God."

The idea of him as Israel has become faded. It is almost forgotten. The old Jacob had reasserted itself. Thus at this crucial renewing of the covenant at Bethel the change of name is renewed and emphasis ed. It is emphasizing that what happened at Penuel is now to come into fruition. He is to be Israel. A change of name in ancient days was seen as having deep significance. This is why at this crucial moment in the life of Jacob and of the tribe God emphasizes his changed name. He must remember that he is no longer Jacob, but Israel. The past is behind him. The old Jacob is behind him. This is a new beginning. He is the one with whom God has striven and through whom He will carry out his purposes (Israel means ‘God strives’). We may see here an implied rebuke against Jacob’s long stay in Succoth and Shechem. He had previously been given the new name of Israel preparatory to returning to the family tribe. But he had not done so, he had delayed. Now it is necessary for him to be renamed after the period of backsliding. It is a salutary thought that had he previously been faithful the shame of Shechem would not have occurred. This change of name is emphasis ed later in the following verses. Once his twelfth son has been born and the full complement of sons made up he will journey on as Israel (35.21). This also coincides with the death of Rachel. It is as though with her death, with the great hold she had had on him, he is now free to be what God wants him to be.

⁽¹¹⁾ Then God said, "I am God Almighty (El Shaddai)*. Multiply and fill the earth! Become a great nation, even many nations. Kings will be among your descendants!

*God Almighty (El Shaddai): The Septuagint translates it as ‘the Almighty’. I can also mean "the all-sufficient or all-bountiful God". God only reveals Himself under this title twice, to Abraham in connection with the greater covenant and to Jacob here, and in both cases there is stress on a change of name for the recipient. To receive a covenant from El Shaddai means a whole new direction in life. So Jacob is confirmed as the inheritor of the greater covenant. Whenever God is mentioned under the name of El Shaddai it is in relation to many nations, not just to the family tribe. To Abraham in chapter 17 ‘you shall be the father of a multitude of nations (hamon goyim)’, and Ishmael is a part of that covenant, to Isaac as he blesses Jacob in 28.3 ‘that you may be a company of peoples’ (liqhal ‘amim), and again to Jacob in 48.4 reference is made to ‘a company of peoples’ (liqhal ‘amim). It is in recognition of this fact that Jacob speaks of El Shaddai when he sends his sons back to Egypt to obtain the release of Simeon and entrusts them with Benjamin (43.14). It is Yahweh as El Shaddai, the sovereign God over the whole world, who has the power to prevail over the great governor of Egypt. This may also be why Isaac used this title of Yahweh when he sent his son into a foreign land.

⁽¹²⁾ And I will pass on to you the land I gave to Abraham and Isaac. Yes, I will give it to you and your descendants.

Jacob is not just inheriting the promises related to the family tribe but those which relate to God’s worldwide purposes. However, as always, this includes these local promises, thus he will bear both a nation and a company of nations. His direct descendants will be kings and his seed will inherit the promised land. These promises relate closely to those mentioned by Isaac in 28.3-4 in the context of El Shaddai. To be fruitful and multiply, to be a company of peoples, and to receive the blessing of Abraham in the inheritance of the land. Thus God confirms that he is speaking to him as the God of Isaac. Less directly they also relate to the promises made when he first came to Bethel, for there too he was promised that he and his seed would receive the land (28.13), that he would multiply greatly and especially that through him and his seed all the families of the earth would be blessed (28.14). 'Be fruitful and multiply.' This has more the sons of Jacob in mind than Jacob himself. But their sons would be his sons, and their seed his seed. He would proudly look on further generations and finally they would become an innumerable multitude. ‘A nation and a company of nations.’ His family tribe would become a nation. But this would not be all, for a company of nations would also come from him. And later Israel was to be a company of nations, for it was to include not only his descendants but large numbers of peoples of other nations who joined themselves with Israel (e.g. Exodus 12.38), and even further on peoples from all nations would gladly form the true Israel, the ‘Israel of God’ (Galatians 6.16 with 3.29; Ephesians 2.11-19). ‘Kings shall be descended from you (come from your loins).’ Nationhood would result in kingship, and those kings would be his own descendants. Indeed from him would come the greatest King of all. And he and his seed would inherit the land. We cannot fully appreciate what it meant to a sojourner (alien and non-landowner), a wanderer, a landless person who must trust to the good nature of others and whatever bargains he could arrange and pay for in one way or another, to become the possessor of land. And here the promise to Abraham and Isaac is confirmed to Jacob. He and his seed will one day possess the whole land. We note here that the promises are unconditional. At these great moments God does not lay down any terms. He is sovereign and will bring about His purposes. The only hint that response is required comes in the reference to Jacob’s change of name to Israel and its significance. But even this was part of God’s sovereign purpose and Jacob was the recipient. And this is recognized especially in the fact that Jacob makes no response as he had done previously at Bethel (28.20-22). This is not a time for man to make his promises and bargains. This is a moment of receiving in awesome silence.

⁽¹³⁾ Then God went up from the place where he had spoken to Jacob.

This is confirmation that here was a physical manifestation of God. Once God had finished re-establishing His covenant with Jacob He ‘goes up’, a recognition that He is leaving the world for His own realm. For ‘went up’ compare 17.22; Judges 13.20.

The presence of God was indicated in some visible form and His acceptance of the sacrifice shown by the miraculous descent of fire from heaven, consuming it on the altar.

⁽¹⁴⁾ Jacob set up a stone pillar to mark the place where God had spoken to him. He then poured wine over it as an offering* to God and anointed the pillar with olive oil.

offering: First mention of a "drink offering" in the Bible. Always "poured out", not drunk. Detailed in Leviticus 28.

This is the second pillar that Jacob has set up. The first commemorated his first vision when he saw the angels of God ascending and descending on a ramp as they went about their heavenly business in the world, and was assured of God’s presence with him and watch over him and his participation in the covenant (27:18). It was set up in the place where he slept. This one commemorates an even greater occasion, the awesome visible manifestation of God in renewal of that covenant now that he is back in the land of promise. Again the pillar is witness to the covenant that has been made. It is set up at the very site of the theophany. As we have seen earlier, Jacob was a great one for requiring evidence of covenants (26.33). ‘And he poured out a drink offering on it, and poured oil on it.’ The first pillar was set apart to God by the pouring of oil on it and it marked God’s visit and presence, but there was no thought there of an offering. It was a reminder of what had happened and of the covenant made. Here the offering comes first. Jacob pours out a drink offering to God, and only then does he sanctify it to God. It is a recognition of God’s continued presence.

⁽¹⁵⁾ Jacob called the place Bethel--"house of God"--because God had spoken to him there.

The sequel of Jacob’s return to Bethel is very beautiful, but we cannot here dwell much upon the details. God appeared unto Jacob again, reaffirmed that he should be called by his new name Israel, revealed Himself as the "Almighty" or "All-Sufficient One," bade him to be "fruitful and multiply," assuring him that "a nation and a company of nations should be of him, and kings should come out of his loins;" and, finally, ratifying the gift of the land unto his fathers, unto himself, and unto his sons (Gen. 35:11, 12). That Jacob was now fully restored to communion with God is seen from the fact that he now once more "set up a pillar" in the place where he had talked with God and poured oil thereon (Gen. 35:14, and cf. Genesis 28:18).

The previous naming had been in private (28.19) and was of the spot where he had had his vision. It was an extremely personal thing and was accompanied by a personal response. Now the naming is more public and covers a wider area where the altar has been set up. We cannot doubt that the whole tribe was involved. Thus the wider site becomes more widely recognized as ‘Beth-el’, the house of God. Later the name will be transferred to the neighboring city of Luz as well. The confirmation before all of the name he has previously given it establishes the new name. It is seen as sacredly connected to the important ceremony that has just taken place in the sanctifying of the altar. That had been named El-Bethel (God of the house of God) because of the previous naming. Now the vivid theophany has confirmed the whole place as Beth-el, the ‘dwelling place’ of God. Now that he and his tribe are reconsecrated he begins the final part of his journey back to the mother tribe, to Isaac, via Ephrath (later to be Bethlehem) and the Tower of Eder.

⁽¹⁶⁾ Leaving Bethel, they traveled on toward Ephrath* (that is, Bethlehem). But Rachel's pains of childbirth began while they were still some distance away.

*Ephrath: Hebrew - "fertility".

There can be no doubt that much enjoyment was experienced at Beth-el, and that in the religious observances solemnized, as well as in the vivid recollections of the glorious vision seen there, the affections of the patriarch were powerfully animated and that he left the place a better and more devoted servant of God. When the solemnities were over, Jacob, with his family, pursued a route directly southward, and they reached Ephrath, when they were plunged into mourning by the death of Rachel, who sank in childbirth, leaving a posthumous son [Genesis 35:18]. A very affecting death, considering how ardently the mind of Rachel had been set on offspring (compare Genesis 30:1).

⁽¹⁷⁾ After a very hard delivery, the midwife finally exclaimed, "Don't be afraid--you have another son!"

⁽¹⁸⁾ Rachel was about to die, but with her last breath she named him Ben-oni*; the baby's father, however, called him Benjamin**.

*Ben-oni means "son of my sorrow". A type of Christ - His first coming.

**Benjamin means "son of my right hand." A type of Christ - His second coming.

⁽¹⁹⁾ So Rachel died and was buried on the way to Ephrath (that is, Bethlehem*).

*Bethlehem means "house of bread."

Jacob (like you and I) had to face the cold, stark reality of death. The cold, icy fingers of death reached into his family and snatched his life's love, his life-long companion, his beloved wife Rachel. No sooner had he buried his precious wife but
be went to visit his father and he died too.

Rachel had passionately said, "Give me children, or else I die"; and now that she had children, she died! The death of the body is but the departure of the soul to the world of spirits. When shall we learn that it is God alone who really knows what is best for his people, and that in all worldly affairs the safest path for the Christian is to say from the heart, It is the Lord, let him do what seemeth him good. Here alone is our safety and our comfort, to know no will but his. Her dying lips called her newborn son Ben-oni, the son of my sorrow; and many a son proves to be the heaviness of her that bare him. Children are enough the sorrow of their mothers; they should, therefore, when they grow up, study to be their joy, and so, if possible, to make them some amends. But Jacob, because he would not renew the sorrowful remembrance of the mother's death every time he called his son, changed his name to Benjamin, the son of my right hand: that is, very dear to me; the support of my age, like the staff in my right hand. - Matthew Henry's Concise Commentary on the Bible

Job's Question -- If a Man Die Shall He Live? (Job 14:14 King James Version). Job 19:25: But as for me, I know that my Redeemer lives, and that he will stand upon the earth at last. Job knows he will live on after death and meet God! Job's question is the greatest facing every human being. All earth's two billion souls are vitally concerned in its answer! Is there life after death? What is waiting for you out yonder just beyond the grave? Where will YOU BE WHEN YOUR HEART STOPS BEATING? Where will you be a million years from now?What will be your condition THIRTY SECONDS AFTER THE BREATH LEAVES YOUR BODY? Exodus 3:6. "I AM the God of Abraham and Isaac and Jacob." Though they have long been dead they Are alive for God says "I AM" not "I WAS." He is the God of the Living not the Dead!

Think about it. Jacob has lost his mother Recheck, Deborah, a childhood figure in his life, and now he suffers the loss of his true love, his beloved Rachel.

⁽²⁰⁾ Jacob set up a stone monument over her grave, and it can be seen there to this day.

The spot still marked out as the grave of Rachel exactly agrees with the Scriptural record, being about a mile from Bethlehem. Anciently it was surmounted by a pyramid of stones, but the present tomb is a Mohammedan erection.

⁽²¹⁾ Jacob* then traveled on and camped beyond the tower of Eder**.

*Jacob: Hebrew "Israel". We see Jacob’s new name applied to him in an historical record for the first time. He has come home as a new man. It is not Jacob who is coming home, but Israel. The contrast with "Jacob" in the previous verse may well deliberately indicate that the death of Rachel brings in a new era. In some way he is a better man for being free from her influence. But this final step in the journey is mentioned also for another reason. A reason of shame.

*Tower of Eder means "cattle tower."

⁽²²⁾ While he was there, Reuben slept with Bilhah, his father's concubine, and someone told Jacob* about it. These are the names of the twelve sons of Jacob:

*Jacob: Hebrew "Israel"

The homecoming is marred. Israel may be coming home a new man but there is still sin in the camp. His son Reuben commits a great sin, and the news reaches his father. It is a sin that Israel never forgets even on his deathbed (49:4) for it would bring great shame on him. As the oldest son, Reuben stood to receive a double portion of the family inheritance and a place of leadership among his people. Reuben probably thought he had gotten away with his sin. Jacob took away Reuben's double portion and gave it to Joseph because of this sin - at his deathbed. It would seem that Reuben takes advantage of Bilhah’s new insecurity, for now that her mistress is dead she may well have lost status and be vulnerable and in no position to deal with the advances of her husband’s eldest son. The significant use of Jacob’s new name ‘Israel’ stresses the final success of his period away. He is a changed man. The sin of Reuben warns against over exuberance. ‘Israel heard of it.’ The total lack of comment or of any indication of Israel’s reaction speaks volumes. The writer is aware of Israel’s shame and in deference to his master pulls a veil over the incident. It is enough that all will pass the same judgment and be appalled. It had to be mentioned because of the appalling nature of the sin, for it would co lour the whole of Reuben’s future. But it was passed over without comment because of deep sensitivity for Israel. The record finishes with a genealogy of Jacob’s sons, followed by the final homecoming and the death of Isaac. Such genealogies were commonly included in written records at that time and here it is especially pertinent. Jacob had left as a young man with only a staff to call his own, he comes home as the leader of a confederation of sub-tribes.

⁽²³⁾ The sons of Leah were Reuben (Jacob's oldest son), Simeon, Levi, Judah, Issachar, and Zebulun.

⁽²⁴⁾ The sons of Rachel were Joseph and Benjamin.

⁽²⁵⁾ The sons of Bilhah, Rachel's servant, were Dan and Naphtali.

⁽²⁶⁾ The sons of Zilpah, Leah's servant, were Gad and Asher. These were the sons born to Jacob at Paddan-aram.

⁽²⁷⁾ So Jacob came home to his father Isaac in Mamre, which is near Kiriath-arba (now called Hebron), where Abraham had also lived.

At last Jacob is home. He has come to take up his now rightful place as heir to the family tribe and the covenant promises. He is now in the line of Abraham and Isaac. For Mamre see 13.18; 14.13; 18.1. Kiriatharba means ‘city of four’, possibly of four parts. It was as an annotator tells us the later city of Hebron. Compare for its use Joshua 14.15; 15.54; 20.7; Judges 1.10.

⁽²⁸⁾ Isaac lived for 180 years,

⁽²⁹⁾ and he died at a ripe old age, joining his ancestors in death. Then his sons, Esau and Jacob*, buried him.

*sons, Esau and Jacob: The last time they are mentioned together.

Jacob and Esau stand together at the grave of their father and as they do, they are very different men. Life has changed them. They are no longer fighting for dominance. They have nothing to prove. Things that were once so important, are no longer important.

The age and death of Isaac are recorded, though he died not till after Joseph was sold into Egypt. Isaac lived about forty years after he had made his will, chap. 27:2. We shall not die an hour the sooner, but much the better, for timely setting our hearts and houses in order. Particular notice is taken of the agreement of Esau and Jacob at their father's funeral, to show how God had wonderfully changed Esau's mind. It is awful to behold relations, sometimes for a little of this world's goods, disputing over the graves of their friends, while they are near going to the grave themselves. - Matthew Henry's Concise Commentary on the Bible

Meanwhile, after the return of Jacob their wealth of possessions and cattle and herds was so great that Esau eventually removes permanently, with all he possesses, to his well established base in Mount Seir (36.6). His visits to his family home will now be far fewer and less protracted. Previously he has shared his time between assisting his father in times of necessity, lambing, sheep shearing, harvest and so on, and leading his band of warriors. Now that can be left to Jacob. But he remained in touch with his family and when his father died he came to join Jacob, and they buried him together. These words may well have been added as a postscript to the previous covenant record.

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Okay, if 2 Timothy 3:16 is right that "All Scripture is inspired by God and is useful to teach us what is true and to make us realize what is wrong in our lives. It straightens us out and teaches us to do what is right.", what lessons are here for us?

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