4<\/strong>. in their hand<\/em> ] i.e. in their possession.<\/p>\n the rings ears<\/em> ] The rings mentioned were probably not simple earrings as in Gen 24:22<\/span>, but rings worn as charms, and amulets, having symbols of heathen deities. Cf. Hos 2:13<\/span>.<\/p>\n the oak<\/em> ] R.V. marg. terebinth<\/em>. It is noteworthy that Joshua, under the same “oak” of Shechem (Jos 24:26<\/span>), testified against the primitive worship of strange gods; cf. Jos 24:2<\/span>; Jos 24:14<\/span>; Jos 24:23<\/span>. For the “terebinth,” cf. Gen 12:6<\/span>. The same sacred tree is possibly mentioned in Jdg 9:6<\/span>.<\/p>\n Verse 4<\/span>. And – ear-rings which were in their ears<\/B><\/I>] Whether these rings were in the ears of the gods, or in those of Jacob’s family, we may rest assured that they were not mere ornaments, but served for superstitious purposes. Ear-rings<\/I> were certainly worn as amulets<\/I> and charms<\/I>, first consecrated to some god, or formed under some constellation, on which magical characters and images were drawn. A very ancient and beautiful one of this kind brought from Egypt, cut out of a solid piece of cornelian, now lies before me. It was evidently intended for the ear<\/I>, as the opening is too small for any human finger; and it is engraved all over with strange characters and images, which prove that it was intended for a talisman<\/I> or amulet<\/I>. It seems to be such a one as St. Augustine describes, Epist<\/I>. 73, which was suspended from the tip of the ears both of men and women, not for the purpose of ornament, but through an execrable superstition, for the service of demons. “Execranda superstitio ligaturarum, in quibus etiam inaures virorum in summis ex una parte auriculis suspensae deputantur, non ad placendum hominibus, sed ad serviendum daemonibus.” See Clarke on Ge 24:22<\/span>.<\/P><\/p>\n Either because they had been abused to idolatry and superstition at Shechem, or elsewhere, and therefore were to be destroyed according to God’s command, now signified to Jacob, and afterwards delivered to his posterity, Deu 7:5<\/span>; 12:3<\/span>; or for fear they should be so abused. For the Scripture seems to insinuate, and other writers expressly affirm, that divers heathen people did wear earrings for the honour of their idols, and with the representations or ensigns of their idols engraven upon them. See Jdg 8:24<\/span>. After he had melted or broken them, (which seems probable from parallel instances, as Exo 32:20<\/span>; 2Ki 18:4<\/span>), <\/P> Jacob hid them<\/B> under a certain oak, though not known to his family which it was. He chose that place, either as most proper to put monuments of idolatry under those trees which were so much and so generally abused to idolatry, as oaks especially were, Isa 1:29<\/span>; or as the safest place, where they were likely to remain longest hid, because the heathen had a veneration for oaks, and therefore would not cut them down, nor dig them up, nor do any thing which had a tendency that way. <\/P> <\/p>\n 4. they gave unto Jacob all thestrange gods . . . and earrings<\/B>Strange gods, the “seraphim”(compare Ge 31:30<\/span>), as well,perhaps, as other idols acquired among the Shechemite spoilearringsof various forms, sizes, and materials, which are universally worn inthe East, and, then as now, connected with incantation and idolatry(compare Ho 2:13<\/span>). The decidedtone which Jacob now assumed was the probable cause of the alacritywith which those favorite objects of superstition were surrendered. <\/P> Jacob hid them under theoak<\/B>or terebintha towering tree, which, like all others ofthe kind, was a striking object in the scenery of Palestine; andbeneath which, at Shechem, the patriarch had pitched his tent. He hidthe images and amulets, delivered to him by his Mesopotamiandependents, at the root of this tree. The oak being deemed aconsecrated tree, to bury them at its root was to deposit them in aplace where no bold hand would venture to disturb the ground; andhence it was called from this circumstance”the plain ofMeonenim”that is, “the oak of enchantments” (Jud9:37<\/span>); and from the great stone which Joshua set up”theoak of the pillar” (Jud 9:6<\/span>).<\/P><\/p>\n They gave unto Jacob all the strange gods which [were] in their hands<\/strong>,…. Whether in the hands of his servants or of the captives taken at Shechem, or in the hands of his sons, who had them along with the spoil they took there; so the Targum of Jonathan,<\/p>\n “they delivered, into the hand of Jacob all the idols of the people which were in their hands, which they had took of the idols of Shechem:”<\/p>\n and [all their] earrings which [were] in their ears<\/strong>; not the earrings that women wore in common, such as Abraham’s servant gave to Rebekah, and which Jacob’s wives might wear, for such were not unlawful; but either which were worn in the ears of the strange gods or idols; for such used, it seems, according to some writers, to be decorated and ornamented after that manner; or rather in the ears of the idolaters themselves, worn by them in a superstitious way, having the images of these idols on them: so the Targum of Jonathan,<\/p>\n “and the earrings which were in the ears of the inhabitants of the city of Shechem, in which were formed the likeness of their idols:”<\/p>\n and Jacob hid them under the oak which [was] by Shechem<\/strong>; that is, the idols, which, after he had broke to pieces, perhaps, he dug a hole under an oak, and there buried them, that they might be no more made use of in an idolatrous way; and he chose to put them under an oak, because it is a tree which often stands many years before it is cut down, and besides was used for religious purposes, and had in great veneration, and therefore seldom felled. Those idols seem not to be made of anything valuable, perhaps of wood or stone, for had they been of gold or silver, Jacob would doubtless have melted them, and converted them to other uses, and not have buried them under ground. The Jews t say, that the idol Jacob hid under the oak was in the form of a dove, which the Samaritans after some time found, and set it on the top of Mount Gerizim. Some take this oak to be the same with that mentioned in Jos 24:26<\/span>; but of that there can be no certainty, since Jacob, as it is highly probable, laid these images alone, and never intended any should know anything of them where they were.<\/p>\n t Shalshalet Hakabala, fol. 3. 2.<\/p>\n 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, (Exo 32:20<\/span>,) and Hezekiah with the brazen serpent, (2Kg 18:4<\/span>.) 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. <\/p>\n (4) Earrings.<\/strong>Earrings seem to have been worn not so much for ornament as for superstitious purposes, being regarded as talismans or amulets. Hence it was from their earrings that Aaron made the golden calf (Exo. 32:2-4<\/span>).<\/p>\n The oak.<\/strong>Not Abrahams oak-grove (Gen. 12:6<\/span>), referred to probably in Jdg. 9:6<\/span>; Jdg. 9:37<\/span>the Hebrew word in these three places being ln<\/em>but that under which Joshua set up his pillar of witness (Jos. 24:26<\/span>), the tree being in both these places called allh, <\/em>or lh, <\/em>a terebinth.<\/p>\n 4<\/strong>. <\/strong> Earrings <\/strong> These appear to have been used as amulets and charms, and used with superstitious reverence, even as the teraphim . <\/p>\n Hid them under the oak <\/strong> Perhaps the same ancient tree or grove mentioned in Gen 12:6<\/span>. This was ever regarded as a sacred spot in Israel . Comp . Jos 24:26<\/span>. The proper disposal of these strange gods <\/strong> was to bury them as dead nothings . Isa 41:24<\/span>; 1Co 8:4<\/span>.<\/p>\n ‘And they gave to Jacob all the strange gods which were in their hand, and the rings which were in their ears, and Jacob hid them under the oak which was by Shechem.’ <\/p>\n 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. <\/p>\n Gen 35:4<\/span><\/em><\/strong>. <\/strong>All the strange godsand all their ear-rings, <\/em><\/strong>&c.<\/strong> St. Austin is of opinion, that the ear-rings <\/em>mean the jewels <\/em>which were in the ears of the idols. See Calmet. The word rendered ear-rings, <\/em>signifies jewels <\/em>in general: and hence it is plain, that if they belonged to the women, they had been consecrated to superstitious purposes; they had possibly been worn as a kind of amulet or charm: and indeed it appears very likely, that rings, whether on the ear, <\/em>or nose<\/em>, were first worn religiously, <\/em>or rather superstitiously, <\/em>in honour of false gods, and probably of the sun, <\/em>whose circular course they might be designed to represent. Maimonides mentions rings and vessels of this idolatrous kind marked with the image of the sun, moon, &c. Jacob hid, <\/em>or buried <\/em>these objects of superstition in a place only known to himself, and thus, according to the LXX, destroyed <\/em>them. See Exo 32:20<\/span>. 2Ki 18:4<\/span>. See Calmet’s Dictionary under the word Rings.<\/em> <\/p>\n When grace works, how it works! Luk 19:8-9<\/span> .<\/p>\n Gen 35:4 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.<\/p>\n Ver. 4. And they gave unto Jacob.<\/strong> ] Now they were in danger of destruction, they would do anything. So those false Israelites, when God “slew them, then they sought him.” Psa 78:34 So many, when they are deadly sick, are wondrous good; as William Rufus, who vowed, upon his recovery, to see all vacancies furnished. a<\/em> In the sweating sickness, so long as the ferventness of the plague lasted, there was crying, Peccavi, peccavi:<\/em> the ministers were sought for in every corner – You must come to nay lord, you must come to my lady, &c. b<\/em> The walnut tree is most fruitful when most beaten. Fish thrive best in cold and salt waters. The most plentiful summer follows upon the hardest winter. David was never so tender as when hunted like a partridge; nor Jonah so watchful, prayerful, as in the whale’s belly. c<\/em> When men suffer for their sin, Lam 3:39<\/span> ; <\/em> Lam 3:41 hands and hearts and all are lift up to heaven, that before were as “without God in the world,” and thought they could do well enough without him. A lethargy is commonly cured by a fever; worms killed with aloes; so are crawling lusts by bitter afflictions. Israel under the cross, will “defile” the idols that they had deified; Isa 30:22 and after that they were captives in Babylon, they could never be drawn to that sin, whatever they suffered for their refusal, as under Antiochus. I end, with St Ambrose: Beata anima, quae est instar domus Iacobi, in qua nulla simulachra, nulla effigies vanitatis:<\/em> Blessed is that soul, that, like Jacob’s house, hath no idol in it. <\/p>\n<\/p>\n a<\/em> Daniel’s Chro., <\/em> fol. 58. <\/p>\n b<\/em> Dike, Of Deceitf., <\/em> p. 217. <\/p>\n c<\/em> Vigilabat in ceto, qui stertebat in navi.<\/em> <\/p>\n Jacob = Supplanter, or Contender. See on Gen 32:28; Gen 43:8; Gen 45:26, Gen 45:28. <\/p>\n earrings. Showing that the “strange gods” were part of the booty: probably of precious metals. <\/p>\n earrings: These rings were not worn as mere ornaments, but for superstitious purposes; perhaps as amulets or charms, first consecrated to some false god, or formed under some constellation, and stamped with magical characters. Maimonides mentions rings and jewels of this kind, with the image of the sun, moon, etc., impressed upon them; and Augustine describes them – Epist. 73 as used for this execrable purpose. Exo 32:2-4, Jdg 8:24-27, Hos 2:13 <\/p>\n hid them: Exo 32:20, Deu 7:5, Deu 7:25, Isa 2:20, Isa 30:22 <\/p>\n the oak: Jos 24:25, Jos 24:26, Jdg 9:6 <\/p>\n Reciprocal: Gen 12:6 – Sichem Jos 24:1 – Shechem 1Ch 6:67 – Shechem Isa 3:20 – the earrings Eze 16:11 – General Act 19:19 – and burned<\/p>\n Gen 35:4. They gave unto Jacob all the strange gods Rather, the gods of the stranger; and all their ear-rings Either because they had been abused to idolatry and superstition, and were therefore to be destroyed, (Deuteronomy 7:57 and Deu 12:3,) or for fear they should be so abused.<\/p>\n For the Holy Scriptures insinuate, and other writers expressly affirm, that divers heathen nations did wear ear-rings for the honour of their idols, and with the representations or ensigns of their idols engraven upon them, such as the rings and vessels mentioned by Maimonides, marked with the image of the sun and moon. Jacob hid them under the oak In a place only known to himself. It is probable they were first melted or broken.<\/p>\n 35:4 And they gave unto Jacob all the strange gods which [were] in their hand, and [all their] {c} earrings which [were] in their ears; and Jacob hid them under the oak which [was] by Shechem.<\/p>\n (e) For in this was some sign of superstition, as in tablets and Agnus deis<\/p>\n (a cake of wax, stamped with a lamb bearing a cross or flag, that has been blessed by the Pope).<\/p>\n 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. in their hand ] i.e. in their possession. the rings ears ] The rings mentioned were probably not simple earrings … Continue reading “Exegetical and Hermeneutical Commentary of Genesis 35:4”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1024","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/1024","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=1024"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/1024\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=1024"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=1024"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=1024"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"