And God appeared unto Jacob again, when he came out of Padan-aram, and blessed him.
9. when he came Paddan-aram ] As in Gen 33:18, P ignores the whole J and E narrative since the departure from Haran; which country appears in P as Paddan-aram.
Fuente: The Cambridge Bible for Schools and Colleges
Gen 35:9-10
God appeared unto Jacob again
Lessons
1.
God useth to knit comforts unto griefs for His saints. When creature comforts go out of sight, God cometh in.
2. Gods appearance is enough to countervail the disappearance of any comfort.
3. In various ways God hath appeared to His saints, but now only in Christ.
4. Repeated manifestations of Himself doth God afford to the necessities of His saints.
5. All Gods gracious appearances are to bless His people.
6. Gods blessing for this life and that which is to come is effectual. (G. Hughes, B. D.)
Lessons
1. God makes good His general blessing in special effects to His saints.
2. God minds His saints of their own mean name and state in changing 2:3. God alone removeth the lost estate and name of His people.
4. God alone bringeth His saints to a higher name and state.
5. Gods sanction alone settles the name and glory of His saints.
6. This sanction God repeats at His pleasure for His people (Gen 2:10). (G. Hughes, B. D.)
He called his name Israel—
The Divine culture of a human life
I. THE WAY IN WHICH ALL JACOBS PREVIOUS CULTURE TENDED TO THIS ONE RESULT OF MAKING HIM AN ISRAEL.
II. THE WAY IN WHICH ALL JACOBS SUBSEQUENT EXPERIENCES IN LIFE TENDED TO THE CONFIRMING IN HIM OF THE CHARACTER OF AN ISRAEL. Even to the end of Jacobs life, God did not wholly remit His discipline. Loss of Joseph, famine, anxiety respecting Benjamin, &c.
III. WHAT A GLORIOUS ISSUE IT WAS TO A LIFE SO UNTOWARDLY BEGUN, THAT, BY THE DIVINE CULTURE, IT SHOULD BE THUS TRANSFORMED FROM THE CHARACTER OF A SUPPLANTER INTO THAT OF AN ISRAEL.
1. It is a glorious thing for a man, by means of a Divine discipline of life, to be made acquainted with the characteristics of his own nature.
2. It is a glorious thing to have life enriched with manifold experiences.
3. It is a glorious thing to be made conscious of moral improvement and advantage.
4. It is a glorious thing to be brought into intimate fellowship and communion with God. (W. Roberts.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And God appeared unto Jacob again,…. At Bethel, as he had at Shechem, when he bid him go thither, Ge 35:1; or rather as he had at the brook Jabbok, where he said to him the same things as here,
Ge 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.
Fuente: John Gill’s Exposition of the Entire Bible
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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verses 9-15:
Once more God appeared to Jacob, this time in a visible manifestation in contrast to the voice in Shechem, and the dream in Beth-el. God renewed the promises and blessings of the Covenant, in essentially, the same words He had spoken to Abraham. He confirmed the name change granted after the session in Jabbok (Ge 32:28).
God identified Himself as “God Almighty,” or “El-Shaddai,” as He had to Abraham (Ge 17:1). This affirmed His power to fulfill the promises of blessing and provision.
This appears to be a turning point in Jacob’s spiritual life. From this point on there was no more depending upon his own craftiness to assure the promised blessing.
Fuente: Garner-Howes Baptist Commentary
9. And God appeared unto Jacob. Moses, having introduced a few words on the death of Deborah, recites a second vision, by which Jacob was confirmed, after his return to Bethel. Once, in this place, God had appeared unto him, when he was on his way into Mesopotamia. In the meantime God had testified in various methods, as need required, that he would be present with him everywhere through his whole journey; but now he is brought back again to that very place where a more illustrious and memorable oracle had been given him, in order that he may receive again a new confirmation of his faith. The blessing of God here means nothing else than his promise; for though men pray for blessings on each other; God declares himself to be the sole Dispenser of perfect happiness. Now Jacob heard at this time nothing new; but the same promise is repeated to him, that he, as one who had returned from captivity to his own country, and had gathered new strength to his faith, might accomplish with greater courage the remaining course of his life.
Fuente: Calvin’s Complete Commentary
(9) When he came out of Padan-aram.The word out is not in the Hebrew, which says, on his coming fromthat is, on his arrival at Beth-el from Padan-aram. The insertion of the word out lends to a confusion with the revelation recorded in Gen. 31:3. At Beth-el Jacob, when going forth, had seen the dream which assured him of Divine protection; at Beth-el, on his return, God renews the covenant, confirms to him the name of Israel, and transfers to him the promises of a numerous seed and of the possession of the land. It was the ratification to him of the inheritance of all the hopes and assurances given to Abraham.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9-12. Appeared unto Jacob again Thirty years have passed since God appeared unto him in the dream of the ladder years of hope, of labour, of discipline, of sorrow, and of manifold cares . With this revelation his old secular life seems to have ended; he leaves all that to his sons, and hereafter he appears as the aged saint meditating the promises . We note in this passage (Gen 35:9-13) the expressions God appeared, God said, and God went up . Gen 35:13. The appearance was evidently some open vision, probably the presence of the covenant angel . The oracle spoken to him (Gen 35:10-12) is twofold, designated by the twice-repeated “God said unto him . ” The first saying (Gen 35:10) is the repetition of his name Israel, a confirming of the blessing of Penuel . Gen 32:28. In the second saying, (Gen 35:11-12,) God, 1) announces himself as God Almighty, El-Shaddai, who gave Abram his new name Abraham, (Gen 17:1; Gen 17:5😉 and 2) repeats to him the promise and prophecy spoken afore to Abram, (Gen 17:6😉 and 3) the promise of the land promised so often to Abraham and Isaac . Gen 13:15; Gen 15:18; Gen 17:8; Gen 26:3.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And God appeared to Jacob again when he came from Paddan-aram, and blessed him.
“God appeared to Jacob again.” The ‘again’ refers back to the previous theophany at Bethel before he left Canaan (Gen 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 Gen 35:1 and Gen 35:7). 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.
Fuente: Commentary Series on the Bible by Peter Pett
The Lord Blesses Jacob
v. 9. And God appeared unto Jacob again, when he came out of Padanaram, and blessed him. v. 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. v. 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; v. 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 this land. v. 13. And God went up from him in the place where He talked with him.
v. 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. v. 15. And Jacob called the name of the place where God spake with him, Bethel.
Fuente: The Popular Commentary on the Bible by Kretzmann
Gen 35:9. God appeared, &c. For the seventh time God was pleased peculiarly to reveal himself to Jacob, and to confirm to him all the promises which had been made in the former appearances. Compare the rest with this, wherein the Almighty ratifies to him the Abrahamic blessing.
Fuente: Commentary on the Holy Bible by Thomas Coke
How sweet, how very sweet, are the renewals of divine mercy. Reader! shall I say, I hope you know them. And if so, you will know how to prize them.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 35:9 And God appeared unto Jacob again, when he came out of Padanaram, and blessed him.
Ver. 9. And God appeared, &c. ] A sweet allayment of his late heaviness for Deborah, and a gracious preparative to the ensuing loss of Rachel. The joy of the Lord is the Christian man’s strength. Neh 8:10 One sight of him is enough to carry one through all conditions with comfort. As a man that hath his bones filled with marrow, and that hath abundance of good blood and fresh spirits in his body, he can endure to go with less clothes than another, because he is well lined within; so it is with a heart that hath a great deal of fat and marrow, communion with God, and feeling of his favour; he will go through troubles, in the fail of outward comforts. And as the lily is fresh, and looks fair, though among thorns; so will he, amidst miseries.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 35:9-15
9Then God appeared to Jacob again when he came from Paddan-aram, and He blessed him. 10God said to him,
“Your name is Jacob;
You shall no longer be called Jacob,
But Israel shall be your name.”
Thus He called him Israel.
11God also said to him,
“I am God Almighty;
Be fruitful and multiply;
A nation and a company of nations shall come from you,
And kings shall come forth from you.
12The land which I gave to Abraham and Isaac,
I will give it to you,
And I will give the land to your descendants after you.”
13Then God went up from him in the place where He had spoken with him. 14Jacob set up a pillar in the place where He had spoken with him, a pillar of stone, and he poured out a drink offering on it; he also poured oil on it. 15So Jacob named the place where God had spoken with him, Bethel.
Gen 35:9-12 This covenant renewal and commitment is very much like Gen 28:13-15. The time of this encounter is not specified. It looks like a flashback to Gen 32:28-32 or YHWH reaffirming Jacob’s name change to Israel.
Gen 35:10 “Jacob. . .Israel” The NASB translates Gen 35:10 and Gen 35:11-12 as poetry. This fits the repetition of the lines of Gen 35:10 and matches the poetry of the theophanies of Gen 12:1-3; Gen 15:1; and Gen 17:1-5.
It is surprising that we are uncertain as to the meaning (etymology) of the name “Israel.” See , see Special Topic: Israel (the name) .
Gen 35:11 “I am God Almighty” This is the Hebrew compound El Shaddai (BDB 42 and 994). We learn from Exo 6:2-3 that it was the common name in Genesis for God (cf. Gen 17:1; Gen 28:3; Gen 35:11; Gen 43:14; Gen 48:3). It seems to be made up of the term El (BDB 42), which is the general name for God in the ANE, probably from the root for “being strong” or “powerful,” and the term Shaddai (, BDB 994), which may be connected with a woman’s breast (BDB 994, cf. Gen 49:25). Another possible translation is “the All Sufficient One” or the rabbi’s “self-sufficient,” although in Num 24:4; Num 24:16, it is translated by NASB as “the Almighty.” It is used often in non-Israelite sources such as Job and Balaam. This title is often connected with God’s blessing (cf. Gen 17:1; Gen 28:3; Gen 35:11; Gen 48:3-4). See Special Topic: Names for Deity .
In Deu 32:17 a similar root (, BDB 993) is translated “demon” (an Assyrian loan word).
“Be fruitful and multiply” See notes at Gen 17:1; Gen 28:3. This has been God’s mandate since Genesis 1 (for animals, for humankind, and now for His special covenant family).
“A nation and a company of nations” Obviously this refers to Jacob’s descendants (cf. Gen 48:4), but also to a much wider group (i.e., “those made in the image and likeness of God,” Gen 1:26-27).
1. God’s promise of Gen 3:15
2. the implications of God’s call to Abram in Gen 12:3
3. God’s titles for Israel and her purpose in Exo 19:5-6
4. Isaiah’s universal implications of the “nations” being included
5. Jesus’ capstone words to the church in Mat 28:19-20 and repeated in Luk 24:47 and Act 1:8
6. the sermons in Acts and the letters of Paul
7. the clear statements of Galatians 3 and the book of Hebrews about the purpose of the OT
This phrase is a purposeful understatement with tremendous theological significance!
“kings shall come forth from you” This phrase can be seen in two ways.
1. a literary parallel to “a company of nations”
2. a way of referring to the covenant with Abraham (cf. Gen 17:6; Gen 17:16)
Jacob is the source of “tribes,” but Abraham of “kings.”
Gen 35:12 This is a reaffirmation of the initial promises to Abraham (cf. Gen 13:15; Gen 26:3; Gen 28:13). YHWH’s promises were to a family, a line of descendants! Some were stronger and more spiritual than others. This was not a promise to “favorites,” but a promise fo fulfill an eternal redemptive purpose of the God of creation in Whose image all humans are created (cf. Gen 1:26-27)! It is a promise to fallen humanity (cf. Gen 3:15) to redeem them! God chose one to choose all! See Special Topic: YHWH’s Eternal Redemptive Plan .
Gen 35:13 “Then God went up from him” The VERB “went up” (BDB 748, KB 828) has a wide semantical field (“go up,” “ascend,” “climb,” “blossomed,” “sacrifice,” “return,” “accompanied,” and others. Here it is a spacial description of God leaving a person (cf. Gen 17:22). The ancients believed God and heaven were “up” and judgment “down.” The smoke of a sacrifice went up to God (cf. Gen 8:20; Gen 22:2; Gen 22:13). God spoke from the mountain/from heaven (cf. Exodus 19-20). The angels of God ascended and descended in Gen 28:12.
Now that moderns know of the vastness of physical creation, many commentators believe that a better way of referring to the place of Deity is inter-dimensional instead of spatial. Heaven is primarily a person, the place is irrelevant.
“in the place where He had spoken with him” This exact phrase is repeated in Gen 35:14. This is the kind of repetition that looks like a common scribal error (dittography).
Gen 35:14 “Jacob set up a pillar” This is what he originally did back at Bethel (cf. Gen 28:18-19; Gen 28:22). Also notice that in Gen 35:20 of this chapter he will raise a pillar over Rachel’s grave. These pillars marked the place of significant events.
“he poured. . .he poured” There are two different VERB used.
1. the first, BDB 650, KB 703, Hiphil imperfect, refers to a drink offering (BDB 651)
2. the second, BDB 427, KB 428, Qal imperfect, refers to olive oil (BDB 1032, cf. Gen 28:18) used for special holy anointings, Exo 29:7; Lev 8:12
Gen 35:15 Jacob’s naming of this site of revelation is recorded three times. Some see this as different authors (J.E.D.P.), but I think it is similar to the recording of Paul’s conversion three times in Acts. It was a tremendous theological event. YHWH revealed Himself to Jacob/Israel!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Gen 12:7, Gen 17:1, Gen 18:1, Gen 26:2, Gen 28:13, Gen 31:3, Gen 31:11-13, Gen 32:1, Gen 32:24-30, Gen 35:1, Gen 46:2, Gen 46:3, Gen 48:3, Gen 48:4, Jer 31:3, Hos 12:4, Act 7:2
Reciprocal: Gen 17:22 – General Gen 25:20 – the Syrian Gen 28:2 – Padanaram Gen 33:18 – a city of Shechem Gen 35:20 – the pillar Gen 48:7 – Rachel
Fuente: The Treasury of Scripture Knowledge
Yahweh’s reconfirmation of the covenant 35:9-15
God then appeared again to Jacob at Bethel (the fifth revelation) after he had fulfilled his vow to God and built an altar there (Gen 35:9-12). This revelation came 30 years after the first one at Bethel. In this case God appeared in visible (bodily?) form (Gen 35:13). In the former instance Jacob had seen a vision. God confirmed Jacob’s name change (cf. Gen 32:28). This new name, Israel, was a pledge that God would do what He now promised Jacob: to give him numerous descendants and the land of Canaan. [Note: See Chee-Chiew Lee, "[Goim] in Genesis 35:11 and the Abrahamic Promise of Blessings for the Nations," Journal of the Evangelical Theological Society 52:3 (September 2009):467-82.] Here God summed up all the long-range promises that He had made to Jacob at various times in his life.
"The purpose of the second renaming . . . is to erase the original negative connotation and to give the name Israel a more neutral or even positive connotation-the connotation it is to have for the remainder of the Torah. It does so by removing the notion of struggle associated with the wordplay in 23:28 . . . and letting it stand in a positive light . . ." [Note: Sailhamer, The Pentateuch . . ., p. 203. Cf. idem, "Genesis," pp. 217-18.]
God’s use of his name "God Almighty" (El Shaddai) is significant in view of what God promised Jacob. It would take an omnipotent God to fulfill these promises (cf. Gen 17:1-2). God expanded the former promises and added to the significance of the name "Israel" (Gen 35:10-11; cf. Gen 28:4; cf. Gen 28:13-15; Gen 31:3; Gen 31:13; Gen 32:12; Gen 32:28).
Jacob solemnized this occasion by setting up a second pillar (cf. Gen 28:18) that perpetuated the memory of God’s faithfulness for the benefit of his descendants. He not only set the stone apart as special by pouring oil on it, as he had done 30 years earlier, but also made an offering to God there and renamed the place "Bethel."
"Bethel occupies something of the same focal place in Jacob’s career that the birth of Isaac occupied for Abraham, testing his fluctuating obedience and his hold on the promise, for more than twenty years." [Note: Kidner, p. 174.]
God’s blessing of Jacob when his dedication was complete illustrates God’s response to those who fully obey Him.
"The importance of God’s words to Jacob in Gen 35:11-12 cannot be overemphasized. First, God’s words ’be fruitful and increase in number’ recalled clearly the primeval blessing of Creation (Gen 1:28) and hence showed God to be still ’at work’ in bringing about the blessing to all mankind through Jacob. Second, for the first time since Gen 17:16 (’kings of peoples will come from her’), the mention is made of royalty (’kings,’ Gen 35:11) in the promised line. Third, the promise of the land, first given to Abraham and then to Isaac, was renewed here with Jacob (Gen 35:12). Thus within these brief words several major themes of the book have come together. The primeval blessing of mankind was renewed through the promise of a royal offspring and the gift of the land." [Note: Sailhamer, "Genesis," p. 218.]
We can enjoy the fellowship with God that He created us to experience only when we commit ourselves wholeheartedly to Him and obey His Word.
"It is noteworthy that there are certain things in connection with the spiritual life that must be entirely given up and destroyed, for it is impossible to sanctify or consecrate them. They must be buried and left behind, for they cannot possibly be devoted to the service of God. . . . There are things that have to be cut off and cannot be consecrated. Books have to be burned (note xix. 19). Evil habits have to be broken. Sin must be put away. There are things that are beyond all reclamation . . .
". . . if only we yield ourselves wholly and utterly to the hand of God, our lives, whatever the past may have been, shall be monuments, miracles, marvels of the grace of God." [Note: Thomas, pp. 331, 336.]
Still all of Jacob’s problems were not behind him.
"Just as Abraham had two sons and only one was the son of promise, and just as Isaac had two sons and only one was the son of the blessing, so now Jacob, though he has twelve sons, has two wives (Leah and Rachel); and each has a son (Judah and Joseph) that can rightfully contend for the blessing. In the narratives that follow, the writer holds both sons, Joseph and Judah, before the readers as rightful heirs of the promise. As the Jacob narratives have already anticipated, in the end it was Judah, the son of Leah, not Joseph, the son of Rachel, that gained the blessing (Gen 49:8-12)." [Note: Sailhamer, "Genesis," p. 218.]