ปฐมกาล 35:16 วิจารณ์

In this chapter we have three communions and three funerals. I. Three communions between God and Jacob. 1. God ordered Jacob to Beth-el; and, in obedience to that order, he purged his house of idols, and prepared for that journey (Gen 35:1-5). 2. Jacob built an altar at Beth-el, to the honour of God that had appeared to him, and in performance of his vow (Gen 35:6, Gen 35:7). 3. God appeared to him again, and confirmed the change of his name and covenant with him (Gen 35:9-13), of which appearance Jacob made a grateful acknowledgment (Gen 35:14, Gen 35:15). II. Three funerals. 1. Deborah's (Gen 35:8). 2. Rachel's (Gen 35:16-20). 3. Isaac's (Gen 35:27-29). Here is also Rueben's incest (Gen 35:22), and an account of Jacob's sons (Gen 35:23-26).

We have here the story of the death of Rachel, the beloved wife of Jacob. 1. She fell in travail by the way, not able to reach to Bethlehem, the next town, though they were near it; so suddenly does pain sometimes come upon a woman in travail, which she cannot escape, or put off. We may suppose Jacob had soon a tent up, convenient enough for her reception. 2. Her pains were violent. She had hard labour, harder than usual: this was the effect of sin, Gen 3:16. Note, Human life begins with sorrow, and the roses of its joy are surrounded with thorns. 3. The midwife encouraged her, Gen 35:17. No doubt she had her midwife with her, ready at hand, yet that would not secure her. Rachel had said, when she bore Joseph, God shall add another son, which now the midwife remembers, and tells her her words were made good. Yet this did not avail to keep up her spirits; unless God command away fear, no one else can. He only says as one having authority, Fear not. We are apt, in extreme perils, to comfort ourselves and our friends with the hopes of a temporal deliverance, in which we may be disappointed; we had better found our comforts on that which cannot fail us, the hope of eternal life. 4. Her travail was to the life of the child, but to her own death. Note, Though the pains and perils of childbearing were introduced by sin, yet they have sometimes been fatal to very holy women, who, though not saved in childbearing, are saved through it with an everlasting salvation. Rachel had passionately said, Give me children, or else I die; and now that she had children (for this was her second) she died. Her dying is here called the departing of her soul. Note, The death of the body is but the departure of the soul to the world of spirits. 5. Her dying lips called her new-born son Ben-oni, The son of my sorrow. And many a son, not born in such hard labour, yet proves the son of his parent's sorrow, and the heaviness of her that bore him. Children are enough the sorrow of their poor mothers in the breeding, bearing, and nursing of them; they should therefore, when they grow up, study to be their joy, and so, if possible, to make them some amends. But Jacob, because he would not renew the sorrowful remembrance of the mother's death every time he called his son by his name, changed his name, and called him Benjamin, The son of my right hand; that is, "very dear to me, set on my right hand for a blessing, the support of my age, like the staff in my right hand." 6. Jacob buried her near the place where she died. As she died in child-bed, it was convenient to bury her quickly; and therefore he did not bring her to the burying-place of his family. If the soul be at rest after death, it matters little where the body lies. In the place where the tree falls, there let it be. No mention is made of the mourning that was at her death, because that might easily be taken for granted. Jacob, no doubt, was a true mourner. Note, Great afflictions sometimes befal us immediately after great comforts. Lest Jacob should be lifted up with the visions of the Almighty with which he was honoured, this was sent as a thorn in the flesh to humble him. Those that enjoy the favours peculiar to the children of God must yet expect the troubles that are common to the children of men. Deborah, who, had she lived, would have been a comfort to Rachel in her extremity, died but a little before. Note, When death comes into a family, it often strikes double. God by it speaks once, yea, twice. The Jewish writers say, "The death of Deborah and Rachel was to expiate the murder of the Shechemites, occasioned by Dinah, a daughter of the family." 7. Jacob set up a pillar upon her grave, so that it was known, long after, to be Rachel's sepulchre (Sa1 10:2), and Providence so ordered it that this place afterwards fell in the lot of Benjamin. Jacob set up a pillar in remembrance of his joys (Gen 35:14), and here he sets up one in remembrance of his sorrows; for, as it may be of use to ourselves to keep both in mind, so it may be of use to others to transmit the memorials of both: the church, long afterwards, owned that what God said to Jacob at Bethel, both by his word and by his rod, he intended for their instruction (Hos 12:4), There he spoke with us.

INTRODUCTION TO GENESIS 35 This chapter gives an account of Jacob's going to Bethel, and building an altar there by the order and direction of God, Gen 35:1, where Deborah, Rebekah's nurse, died and was buried, Gen 35:8, and where God appeared to Jacob, confirmed the new name of Israel he had given him, and renewed to him the promises of the multiplication of his seed, and of their inheriting the land of Canaan, Gen 35:9; all which is gratefully acknowledged by Jacob, who erected a pillar in the place, and called it Bethel, in memory of God's gracious appearance to him there, Gen 35:14; from hence he journeyed towards his father's house, and on the way Rachel his wife fell in travail, and bore him a son, and died, and was buried near Ephrath, Gen 35:16; near this place Reuben committed incest with Bilhah, Gen 35:22, and the names of the twelve sons of Jacob are given, Gen 35:23; and the chapter is closed with an account of Jacob's arrival at his father's house, of the death of Isaac, and of his burial at the direction of his two sons, Gen 35:27.

And it came to pass, when she was in hard labour,.... In the midst of it, and at the worst: that the midwife said unto her, fear not; for Rachel big with child, it was necessary to take a midwife with them in the journey; and perhaps this might be one that was always kept in the family, and had been assisting to all Jacob's wives and concubines at their labours; and this seems probable from what follows, since she not only bids her be of good courage, and not fear, comforting her under her pains, giving her hopes they would soon be over, and that she would have a safe delivery, and do well: but this she assures her of: thou shalt have this son also; as she had one before, at whose birth she said, "the Lord shall add to me another son"; and therefore called his name Joseph, Gen 30:24; this the midwife remembered, and endeavours to comfort her with the accomplishment of it.

(Verse 16.) And it came to pass, while he was approaching Chabratha in the land of Canaan, to come to Ephratha, Rachel gave birth to the Hebrew word () Chabratha, in the following, where Jacob speaks to Joseph: But when I came from Mesopotamia in Syria, your mother Rachel died in the land of Canaan, on the way to Hippodrome, to come to Ephrata (Gen. 48): I do not know what they wanted, the Septuagint interpreters translated Hippodrome: and immediately there, where it is said in Hebrew: And they buried her on the way to Ephrata, this is Bethlehem (Gen. 35:19), again the Septuagint put Hippodrome instead of Ephrata: since surely if Chabratha is Hippodrome, Ephrata cannot be Hippodrome. But Aquila translated it this way: And it came to pass καθ᾽ ὁδον τῆς γῆς, that is, in the journey of the earth, when he entered into Ephratah. But it is better if it is translated, in the chosen time of the earth, when he entered into Ephratha. Moreover, it signifies the springtime, when all things burst into flower, and the chosen time of the year: or when those passing by along the way pluck and choose from the nearby fields whatever comes to hand, enticed by various flowers. Indeed, Ephrata and Bethlehem are two names for the same city, with similar meanings. For they both translate to 'fruitful' and 'house of bread', respectively. This is because of the bread that is said to have come down from heaven (John 6).

Jacob is commanded of God to go to Beth-el, and to build an altar there, Gen 35:1. His exhortation to his family to put away all strange gods, etc., Gen 35:2, Gen 35:3. They deliver them all up, and Jacob hides them in the earth, Gen 35:4. They commence their journey, Gen 35:5; come to Luz, Gen 35:6; build there the altar El-beth-el, Gen 35:7. Burial place of Deborah, Rebekah's nurse, Gen 35:8. God appears again unto Jacob, Gen 35:9. Blesses him and renews the promises, Gen 35:10-13. To commemorate this manifestation of God, Jacob sets up a pillar, and calls the place Beth-el, Gen 35:14, Gen 35:15. They journey to Ephrath, where Rachel, after hard labor, is delivered of Benjamin, and dies, Gen 35:16-19. Jacob sets up a pillar on her grave, Gen 35:20. They journey to Edar, Gen 35:21. While at this place, Reuben defiles his father's bed, Gen 35:22. Account of the children of Jacob, according to the mothers, Gen 35:23-26. Jacob comes to Mamre to his father Isaac, who was probably then in the one hundred and fifty-eighth year of his age, Gen 35:27. Isaac dies, and is buried by his sons Esau and Jacob, Gen 35:29.

There was but a little way to come to Ephrath - The word כברת kibrath, translated here a little way, has greatly perplexed commentators. It occurs only here, in Gen 48:7, and Kg2 5:19; and it seems to have been some sort of measure applied to land, as we say a mile, an acre, a rood, a perch; but what the exact quantity of the kibrath was cannot be ascertained. Ephrath, called also Bethlehem, and Bethlehem Ephrata, was the birthplace of our blessed Redeemer. See its meaning Mat 2:6 (note).

REMOVAL TO BETHEL. (Gen 35:1-15) God said unto Jacob, Arise, &c.--This command was given seasonably in point of time and tenderly in respect of language. The disgraceful and perilous events that had recently taken place in the patriarch's family must have produced in him a strong desire to remove without delay from the vicinity of Shechem. Borne down by an overwhelming sense of the criminality of his two sons--of the offense they had given to God and the dishonor they had brought on the true faith; distracted, too, with anxiety about the probable consequences which their outrage might bring upon himself and family, should the Canaanite people combine to extirpate such a band of robbers and murderers; he must have felt this call as affording a great relief to his afflicted feelings. At the same time it conveyed a tender rebuke. go up to Beth-el--Beth-el was about thirty miles south of Shechem and was an ascent from a low to a highland country. There, he would not only be released from the painful associations of the latter place but be established on a spot that would revive the most delightful and sublime recollections. The pleasure of revisiting it, however, was not altogether unalloyed. make there an altar unto God, that appeared--It too frequently happens that early impressions are effaced through lapse of time, that promises made in seasons of distress, are forgotten; or, if remembered on the return of health and prosperity, there is not the same alacrity and sense of obligation felt to fulfil them. Jacob was lying under that charge. He had fallen into spiritual indolence. It was now eight or ten years since his return to Canaan. He had effected a comfortable settlement and had acknowledged the divine mercies, by which that return and settlement had been signally distinguished (compare Gen 33:19). But for some unrecorded reason, his early vow at Beth-el [Gen 28:20-22], in a great crisis of his life, remained unperformed. The Lord appeared now to remind him of his neglected duty, in terms, however, so mild, as awakened less the memory of his fault, than of the kindness of his heavenly Guardian; and how much Jacob felt the touching nature of the appeal to that memorable scene at Beth-el, appears in the immediate preparations he made to arise and go up thither (Psa 66:13).

BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27) And they journeyed from Beth-el--There can be no doubt that much enjoyment was experienced at Beth-el, and that in the religious observances solemnized, as well as in the vivid recollections of the glorious vision seen there, the affections of the patriarch were powerfully animated and that he left the place a better and more devoted servant of God. When the solemnities were over, Jacob, with his family, pursued a route directly southward, and they reached Ephrath, when they were plunged into mourning by the death of Rachel, who sank in childbirth, leaving a posthumous son [Gen 35:18]. A very affecting death, considering how ardently the mind of Rachel had been set on offspring (compare Gen 30:1).

Journey to Bethel. - Jacob had allowed ten years to pass since his return from Mesopotamia, without performing the vow which he made at Bethel when fleeing from Esau (Gen 28:20.), although he had recalled it to mind when resolving to return (Gen 31:13), and had also erected an altar in Shechem to the "God of Israel" (Gen 33:20). He was now directed by God (Gen 35:1) to go to Bethel, and there build an altar to the God who had appeared to him on his flight from Esau. This command stirred him up to perform what had been neglected, viz., to put away from his house the strange gods, which he had tolerated in weak consideration for his wives, and which had no doubt occasioned the long neglect, and to pay to God the vow that he had made in the day of his trouble. He therefore commanded his house (Gen 35:2, Gen 35:3), i.e., his wives and children, and "all that were with him," i.e., his men and maid-servants, to put away the strange gods, to purify themselves, and wash their clothes. He also buried "all the strange gods," i.e., Rachel's teraphim (Gen 31:19), and whatever other idols there were, with the earrings which were worn as amulets and charms, "under the terebinth at Shechem," probably the very tree under which Abraham once pitched his tent (Gen 12:6), and which was regarded as a sacred place in Joshua's time (vid., Jos 24:26, though the pointing is אלּה there). The burial of the idols was followed by purification through the washing of the body, as a sign of the purification of the heart from the defilement of idolatry, and by the putting on of clean and festal clothes, as a symbol of the sanctification and elevation of the heart to the Lord (Jos 24:23). This decided turning to the Lord was immediately followed by the blessing of God. When they left Shechem a "terror of God," i.e., a supernatural terror, "came upon the cities round about," so that they did not venture to pursue the sons of Jacob on account of the cruelty of Simeon and Levi (Gen 35:5). Having safely arrived in Bethel, Jacob built an altar, which he called El Bethel (God of Bethel) in remembrance of the manifestation of God on His flight from Esau.

Birth of Benjamin and Death of Rachel. - Jacob's departure from Bethel was not in opposition to the divine command, "dwell there" (Gen 35:1). For the word שׁב does not enjoin a permanent abode; but, when taken in connection with what follows, "make there an altar," it merely directs him to stay there and perform his vow. As they were travelling forward, Rachel was taken in labour not far from Ephratah. הארץ כּברת is a space, answering probably to the Persian parassang, though the real meaning of כּברה is unknown. The birth was a difficult one. בּלדתּהּ תּקשׁ: she had difficulty in her labour (instead of Piel we find Hiphil in Gen 35:17 with the same signification). The midwife comforted her by saying: "Fear not, for this also is to thee a son," - a wish expressed by her when Joseph was born (Gen 30:24). But she expired; and as she was dying, she called him Been-oni, "son of my pain." Jacob, however, called him Ben-jamin, probably son of good fortune, according to the meaning of the word jamin sustained by the Arabic, to indicate that his pain at the loss of his favourite wife was compensated by the birth of this son, who now completed the number twelve. Other explanations are less simple. He buried Rachel on the road to Ephratah, or Ephrath (probably the fertile, from פּרה), i.e., Bethlehem (bread-house), by which name it is better known, though the origin of it is obscure. He also erected a monument over her grave (מצּבה, στήλη), on which the historian observes, "This is the pillar of Rachel's grave unto this day:" a remark which does not necessarily point to a post-Mosaic period, but which could easily have been made even 10 or 20 years after its erection. For the fact that a grave-stone had been preserved upon the high road in a foreign land, the inhabitants of which had no interest whatever in it, might appear worthy of notice even though only a single decennary had passed away. (Note: But even if this Mazzebah was really preserved till the conquest of Canaan by the Israelites, i.e., more than 450 years, and the remark referred to that time, it might be an interpolation by a later hand. The grave was certainly a well-known spot in Samuel's time (Sa1 10:2); but a monumentum ubi Rachel posita est uxor Jacob is first mentioned again by the Bordeaux pilgrims of a.d. 333 and Jerome. The Kubbet Rahil (Rachel's grave), which is now shown about half an hour's journey to the north of Bethlehem, to the right of the road from Jerusalem to Hebron, is merely "an ordinary Muslim wely, or tomb of a holy person, a small square building of stone with a dome, and within it a tomb in the ordinary Mohammedan form" (Rob. Pal. 1, p. 322). It has been recently enlarged by a square court with high walls and arches on the eastern side (Rob. Bibl. Researches. p. 357). Now although this grave is not ancient, the correctness of the tradition, which fixes upon this as the site of Rachel's grave, cannot on the whole be disputed. At any rate, the reasons assigned to the contrary by Thenius, Kurtz, and others are not conclusive.)