Genesis 35:9

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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

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.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

35:9-15 At Bethel, God confirmed the promise he had made there earlier; he reiterated Jacob’s change of name from Jacob to Israel as proof that the blessing had been given.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(9) When he came out of Padan-aram.—The word “out” is not in the Hebrew, which says, on his coming from—that 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And God appeared unto Jacob again,.... At Bethel, as he had at Shechem, when he bid him go thither, Gen 35:1; or rather as he had at the brook Jabbok, where he said to him the same things as here, Gen 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Vers. 9, 10. And God appeared unto Jacob again, this was a visible manifestation, m contrast to the audible one in Shechem (ver. 1), and in a state of wakefulness (ver. 13), as distinguished from the dream vision formerly beheld at Bethel (Gen_28:12) when he came (or had come) out of Padan-aram (as previously he had appeared to the patriarch on going into Padan-aram), and blessed himi.e. renewed the promises of the covenant, of which he was the heir. And God said unto him, Thy name is Jacob: or Supplanter. (vide Gen_25:26) Lange reads, Is thy name Jacob?thy name shall not be called any more Jacob, but Israel (vide Gen_32:28) shall be thy name: and he called his name Israel. The renewal of the name given at Peniel may possibly indicate a revival in the spiritual life of Jacob, which had been declining in the interval between the former interview with God and the present (Murphy), but was probably designed as a confirmation of the former interview with God, and of the experience through which he then passed. Cf. the twice-given name of Peter (Joh_1:42; Mat_16:16-19)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The Lord Blesses Jacob

v. 9. And God appeared unto Jacob again, when he came out of Padanaram, and blessed him. He did not merely speak to Jacob in a dream, but He revealed Himself to him in some visible form, now that Jacob had once more returned to that section of Canaan from which he had left for Mesopotamia. As Abraham had been blessed repeatedly, so the Lord here renewed His Messianic promise.

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. Thus the Lord confirmed to Jacob what He had told him at Peniel, Gen 32:28. It was a formal introduction to the blessing.

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. It was God Almighty that was speaking to Jacob, He whose protection and guidance Jacob had so richly enjoyed during the last thirty years. It was the patriarchal blessing, including the Messianic promise, which was here transmitted, for it indicated that Israel according to the flesh would not alone be the possessor of the oracles of God, Rom 3:2, but that members of all nations would make up the sum total of the spiritual Israel, of the great assembly of nations whose God would be the Lord. The immediate guarantee of this eventual blessing would be the temporal blessing of the possession of Canaan, the heritage of the children of Israel. Cf Gen 48:3-4.

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. Jacob not only set this place apart, consecrated it for the worship of the true God, but he also performed an act of worship by pouring out a libation to the Lord, this being the first instance in which the drink-offering is mentioned in the Bible. To commemorate this vision, to keep it in remembrance among his children, Jacob erected a stone for a monument.

v. 15. And Jacob called the name of the place where God spake with him, Bethel. This was his confession of his trust in the Word and promise of God, which is the rod and the staff of all believers during their pilgrimage on earth.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

When Jacob came from Paddan Aram

It can be made explicit that they were in Bethel. AT: "After Jacob left Paddan Aram, and while he was in Bethel" (See: Assumed Knowledge and Implicit Information)

blessed

Here "bless" means to pronounce a formal blessing on someone and to cause good things to happen to that person.

but your name will no longer be called Jacob

This can be stated in active form. AT: "but your name will no longer be Jacob" (See: Active or Passive)

translationWords

Jacob

Paddan Aram

bless

name

Israel

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

עוד AGAIN — the second time at this spot: once when he set out on his journey, once when he returned.

ויברך אתו AND HE BLESSED HIM. — He gave him the blessing of consolation addressed to mourners (Genesis Rabbah 81:5; cp. Rashi on Genesis 25:11).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

וירא אלוקים, G’d appeared to Yaakov again; after the mourning. אל יעקב עוד, the reason why the Torah writes עוד, again, is so that we know that this was not an angel, but G’d Himself, Who had already previously appeared to Yaakov as such in 28,13. Just as He had appeared to him on his way to Padan Aram, He now appeared to him when Yaakov was returning from Padan Aram. [I wonder if the fact that on the two occasions when our author emphasises the appearance of G’d without intermediary, were chosen because both took place on the holy soil of the land of Israel, whereas in the Diaspora G’d at best reveals Himself through an intermediary. Ed.]

וברך אותו, the blessing consisted of the verses 10-13. ויאמר...כי אם ישראל, the new name is to be used additionally, as we explained already.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.