Genesis Chapter 28 verse 20 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerses 20, 21. - And Jacob vowed a vow, - not in any mercenary or doubtful spirit, but as an expression of gratitude for the Divine mercy (Calvin), as the soul's full and free acceptance of the Lord to be its own God (Murphy), as the instinctive impulse of the new creature (Candlish) - saying, If (not the language of uncertainty, but equivalent to "since, ' or "forasmuch as;" Jacob by faith both appropriating and anticipating the fulfillment of the preceding promise) God (Elohim; for the reason of which vide infra) will be with me, - as he has promised (ver. 15), and as I believe he will - and will keep me in this way that I go, - a particular appropriation of the general promise (ver. 15) - and will give me bread to eat, and raiment to put on (i.e. all the necessaries of life, included, though not specially mentioned, in the preceding promise), so that I come again to my father's house - also guaranteed by God (ver. 15), and here accepted by the patriarch - in peace (i.e. especially free from Esau's avenging threats); then shall the Lord be my God - literally, and Jehovah will be to me for Elohim (Rosenmüller, Hengstenberg, Keil, Kalisch, 'Speaker's Commentary'), though the received translation is not without support (LXX., Vulgate, Syriac, Calvin, Michaelis, Lange, Murphy, Wordsworth); but to have bargained and bartered with God in the way which this suggests before assenting to accept him as an object of trust and worship would have been little less than criminal. Accordingly, the clause is best placed in the protasis of the sentence, which then practically reads, "if Elohim will be Jehovah to me, and if Jehovah will be to me Elohim" (vide Hengstenberg, 'Introduction,' vol. 1. p. 358).

Ellicott's Commentary

Ellicott's Commentary for English Readers(20-22) Then shall the Lord (Jehovah) be my God.--This is a false translation, and gives a wrong sense. Jacob, in his vow, which implies no doubt on his part, but is his acceptance of the terms of the covenant, says: "If Elohim will be with me, and will protect me on this journey that I go, and will give me bread to eat and clothing to wear, and if I come again in peace to my father's house, and Jehovah will be my Elohim, then this stone which I have set up as a pillar shall be Beth-Elohiin; and of all that thou shalt give me I will surely pay thee tithes." Genesis 28:20-21 are a recapitulation of the mercies of which he was to be the recipient, while in Genesis 28:22 Jacob states what shall be his vow of gratitude.But what was a Beth-Elohim? It has been supposed that it was a sort of cromlech, set up to be itself an object of adoration. Attention has also been called to the Baitylia, or stones "possessed of a soul," which the Ph?nicians are said by Eusebius (Praep. Evang. i. 10) to have worshipped; and it has been thought, with some probability, that the word is a corrupt form of the Hebrew Beth-Elohim. These Baitylia. however, were meteoric stones, and their sanctity arose from their having fallen from heaven. Stones, moreover, set up at first simply as memorials may in time have been worshipped, and hence the prohibition in Leviticus 26:1, Deuteronomy 16:22; but there is no trace of any such idolatrous tendency here. Jacob apparently meant by a Beth-Elohim a place where prayer and offerings would be acceptable, because God ad manifested Himself there; and His vow signified that if, preserved by Jehovah's care, he was permitted to visit the place again, he would consecrate it to Jehovah's service, and spend there in sacrifice, or in some other way to His honour, the tithe of whatever property he might have acquired.