Genesis Chapter 35 verse 2 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerses 2, 3. - Then Jacob said unto his household (i.e. those more immediately belonging to his family), and to all that were with him (referring probably to the captured Shechemites), Put away the strange gods - literally, the gods of the stranger, including most likely the teraphim of Laban, which Rachel still retained, and other objects of idolatrous worship, either brought by Jacob's servants from Mesopotamia, or adopted in Canaan, or perhaps possessed by the captives - that are among you, and be clean, - literally, cleanse yourselves. The word is that which afterwards describes the purifications of the law (Numbers 19:11, 12; Leviticus 14:4; Leviticus 15:13). Aben Ezra interprets it as meaning that they washed their bodies; and Michaelis views the rite as a kind of baptism, signifying their adoption of the true religion of Jehovah - a quasi baptism of repentance, like that afterwards preached by John (vide 'Suppl.,' p. 1000) - and change your garments. The directions here given are very similar to those which were subsequently issued at Sinai (Exodus 19:10), and were meant to symbolize a moral and spiritual purification of the mind and heart. And let us arise, and go to Bethel. "This is obviously not the first time Jacob acquainted his family with the vision at Bethel (Inglis). And I will make there an altar unto God, - El is probably employed because of its proximity to and connection with Bethel, or house of El, and the intended contrast between the El of Bethel and the strange Elohim which Jacob's household were commanded to put away (cf. Quarry, p. 512) - who answered me in the day of my distress, - this seems to imply that Jacob prayed at Bethel before he slept, if it does not refer to his supplication before meeting, Esau (Genesis 32:9) - and was with me in the way which I went. This language clearly looks back to Bethel (vide Genesis 28:20).

Ellicott's Commentary

Ellicott's Commentary for English Readers(2) Strange gods.--Besides Rachel's teraphim, many, probably, of the persons acquired by Jacob at Haran were idolaters, and had brought their gods with them. Besides these, the numerous men and women who formed the"tafs" of the Shechemites were certainly worshippers of false deities. The object, then, of this reformation was not merely to raise Jacob's own family to a higher spiritual state, but also to initiate the many heathen belonging to their households into the true religion. Outward rites of purification and changes of garment were to accompany the religious teaching given, because of their symbolical value; and we can well believe that much deep and earnest religious feeling would be evoked by the solemnities which accompanied this drawing near of the whole tribe to God. This reformation is also interesting as being the first of a long series of such acts constantly recurring in the history of Israel; and especially it is parallel to the sanctification of the people at Sinai. There, also, there was the initiation not merely of the lineal Israel, but also of the mixed multitude, into the true religion--for Jacob's family had then grown into a nation; and there, also, symbolical washings were enjoined (Exodus 19:10-14). These subsequently were still practised under the Law, and grew into the baptism by which we are now admitted into the Church of Christ.