Genesis Chapter 35
Revival in Jacob’s Life
A. Jacob returns to Bethel.
1. (Genesis 35:1) God speaks to Jacob, calling him back to Bethel.
Then God said to Jacob, “Arise, go up to Bethel and dwell there; and make an altar there to God, who appeared to you when you fled from the face of Esau your brother.”
God commanded Jacob to arise and go up to Bethel, the place where he had first encountered the Lord years earlier when fleeing from Esau. This command was not merely geographical but spiritual, representing a call back to fellowship and worship. Bethel means “House of God,” and it was there that Jacob had seen the vision of the ladder reaching into heaven (Genesis 28:10–22). By returning to Bethel, Jacob was being summoned to return to his first love, to renew his devotion, and to restore the altar of worship that had been neglected.
a. Arise, go up to Bethel and dwell there: The entire Shechem episode, filled with moral compromise and violence, occurred because Jacob settled in Shechem instead of Bethel where God had originally told him to go (Genesis 31:13). Disobedience always leads to compromise and corruption. The phrase “go up” is significant because Bethel was located on higher ground, but it also represents a spiritual ascent, a returning to the higher calling of obedience and holiness. As Barnhouse aptly stated, “The only cure for worldliness is to separate from it.” Jacob had to leave Shechem and go to Bethel, departing from the place of sin and setting a new direction toward God’s dwelling.
i. The contrast between Genesis 34 and 35 is striking. Genesis 34, the account of Dinah’s defilement and the massacre at Shechem, does not mention God once, making it one of the darkest chapters in Israel’s early history. But Genesis 35 mentions God repeatedly—more than ten times directly, and another eleven times indirectly through names like Bethel and Israel. The focus shifts from sin and vengeance back to holiness and communion with God.
b. Make an altar there to God: God’s command included worship. Jacob was not only to relocate physically but to reestablish spiritual order in his family through sacrifice and devotion. Worship was central to this revival. Jacob was to rebuild the altar, symbolizing submission, repentance, and renewed fellowship with the Almighty. This revival would profoundly impact his children, for children observe and follow the spiritual leadership of their parents. The best thing parents can ever do for their children is to walk faithfully with God themselves, setting the spiritual tone of the home.
i. As Jacob reflected on his journey with the Lord, the first encounter at Bethel must have stood out as a defining moment. Yet Jacob did not conclude that his best days were behind him. He responded in obedience, returning to Bethel and rekindling his relationship with God. This is a picture of spiritual renewal—of returning to one’s first love and experiencing the blessings of restoration.
ii. As Charles Spurgeon remarked, “A revival of old memories is often most useful to us, especially to revive the memory of our conversion. The memory of the love of our espousals, when we went after the Lord into the wilderness, and were quite satisfied to be denied and disowned of all, so long as we might but dwell near to him—that memory is right good for us.” A true revival begins with remembering where we first met God and returning there in humility and faith.
2. (Genesis 35:2–4) The cleansing of Jacob’s family.
And Jacob said to his household and to all who were with him, “Put away the foreign gods that are among you, purify yourselves, and change your garments. Then let us arise and go up to Bethel; and I will make an altar there to God, who answered me in the day of my distress and has been with me in the way which I have gone.” So they gave Jacob all the foreign gods which were in their hands, and the earrings which were in their ears; and Jacob hid them under the terebinth tree which was by Shechem.
Before Jacob and his household could meet with God at Bethel, they had to be cleansed. Spiritual renewal always begins with repentance, the removal of idols, and purification. The household had become compromised by pagan influences gathered from surrounding nations and from within their own ranks. Jacob called them to put away their foreign gods, purify themselves, and change their garments—symbolic of a total spiritual renewal.
a. Put away the foreign gods that are among you, purify yourselves: The household could not experience the blessing of Bethel while harboring idols. Jacob’s leadership is now evident. The revival began with him; as he turned back to God, his family followed. This principle remains timeless: a man who walks with God will inevitably lead his family toward God, while a man who resists Him will lead them into spiritual decline.
i. The presence of idols in the camp traced back to Rachel, who had stolen her father’s household gods (Genesis 31:19). What a parent hides in her tent, the children will one day display in the camp. Sin tolerated in the home becomes rebellion manifested in the next generation. No matter how earnestly parents may teach righteousness, their children will imitate their example more than their instruction.
ii. Spurgeon noted, “In families it is often well, when you see that things are wrong, just to call the household together and say, ‘We must draw near unto God with peculiar earnestness, for we are going astray. We have not given up family prayer, but we must now make it special, and with double zeal draw nigh unto God.’ I am afraid that some of you neglect family prayer. If you do, I am sure it will work evil in your households.” Family revival begins in the father’s heart and spreads through his prayer and example.
b. And change your garments: This act had both a literal and spiritual meaning. Literally, Jacob wanted his family to be physically clean as they approached God. Spiritually, changing garments symbolized a change of heart and life—a putting off of the old man and putting on of the new. In Scripture, garments often symbolize moral and spiritual character. As Barnhouse observed, “Throughout the Bible, garments symbolize character. The inward life of the unregenerate is compared to a polluted garment.”
The Apostle Paul echoed this imagery in Ephesians 4:22–24, saying, “That you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts, and be renewed in the spirit of your mind, and that you put on the new man which was created according to God, in true righteousness and holiness.” Likewise, Jude 1:23 warns believers to “save with fear, pulling them out of the fire, hating even the garment defiled by the flesh.” True repentance not only removes idols but replaces filth with righteousness.
c. And the earrings which were in their ears: These earrings evidently carried pagan symbolism or were connected to superstition. Even seemingly harmless objects can have roots in idolatry. Jacob’s household willingly surrendered them, recognizing that anything associated with false worship had to be removed.
i. This serves as a reminder to all believers to evaluate what is present in their homes and lives that may be ungodly or connected to the occult. Things that compromise or distract from devotion to God should be renounced and removed completely.
ii. Spurgeon insightfully remarked, “He had not said anything about their earrings. Was there any hurt in their earrings? For a woman to wear an earring is not such a dreadful thing, is it? Perhaps not, but I suppose that these earrings were charms, and that they were used in certain incantations, and heathenish customs. It must have been a very sad discovery to Jacob, who himself could not have endured it, to find that wicked superstitions had come into his tents.”
Jacob buried these foreign gods and ornaments under the terebinth tree near Shechem, symbolizing total renunciation and burial of sin. Just as the idols were buried, so must every believer bury the old life and walk in the newness of fellowship with God.
3. (Genesis 35:5–7) God’s protection of Jacob; he comes to Bethel.
And they journeyed, and the terror of God was upon the cities that were all around them, and they did not pursue the sons of Jacob. So Jacob came to Luz (that is, Bethel), which is in the land of Canaan, he and all the people who were with him. And he built an altar there and called the place El Bethel, because there God appeared to him when he fled from the face of his brother.
As Jacob and his family began their journey from Shechem to Bethel, God Himself intervened to protect them. The “terror of God” fell upon the surrounding Canaanite cities, restraining them from seeking revenge for the massacre at Shechem. Though Jacob’s earlier disobedience had placed his family in a dangerous position, the mercy and grace of God prevailed. God did not abandon Jacob to the consequences of his past failures but instead surrounded him with divine protection.
a. The terror of God was upon the cities that were all around them, and they did not pursue the sons of Jacob: This phrase signifies supernatural fear instilled by God into the hearts of the neighboring peoples. The Lord struck terror into their minds, paralyzing them from acting against Jacob’s family. Humanly speaking, Jacob’s household was vulnerable—few in number and hated by the Canaanites because of Simeon and Levi’s violent revenge (Genesis 34:30). Yet, instead of reaping the expected retaliation, they experienced God’s providential shield. This was not due to Jacob’s merit but to divine grace. The Lord often spares His people from consequences they justly deserve, extending protection beyond what their actions have earned.
i. The text illustrates a principle seen throughout Scripture: when God’s people are obedient, even their enemies are made to be at peace with them. Proverbs 16:7 says, “When a man’s ways please the Lord, He makes even his enemies to be at peace with him.” Jacob’s obedience in returning to Bethel brought divine favor that dispelled all human threats.
b. He built an altar there and called the place El Bethel: Upon arriving safely, Jacob built an altar and named the site El Bethel, meaning “God of the House of God.” This name shows Jacob’s maturing faith. Previously, the emphasis had been on the place—Bethel, the “House of God.” Now, Jacob focuses on the Person who made the place sacred—the God of the House of God. His attention shifts from the symbol to the reality, from the location to the Lord Himself. This act of worship represented Jacob’s full obedience and renewed devotion.
i. Spurgeon painted the scene vividly: “They came to Bethel, and I can almost picture the grateful delight of Jacob as he looked upon those great stones among which he had lain him down to sleep, a lonely man. Perhaps he hunted out the stone that had been his pillow; probably it still stood erect as part of the pillar which he had reared in memory of the goodness of God, and the vision he had seen. There were many regrets, many confessions, many thanksgivings at Bethel.” Jacob’s return to Bethel was a spiritual homecoming filled with both repentance and gratitude.
ii. It was indeed dangerous for Jacob to set out toward Bethel, given the hostility of the neighboring tribes, but it would have been far more dangerous to remain in disobedience. True safety lies not in avoiding risk but in following the will of God. Radical obedience is the only path to divine protection. No matter the circumstances, the will of God is always the safest place to be. As Psalm 91:1–2 declares, “He who dwells in the secret place of the Most High shall abide under the shadow of the Almighty. I will say of the Lord, ‘He is my refuge and my fortress; my God, in Him I will trust.’”
4. (Genesis 35:8) The death of Deborah, Rebekah’s beloved nurse.
Now Deborah, Rebekah’s nurse, died, and she was buried below Bethel under the terebinth tree. So the name of it was called Allon Bachuth.
The narrative briefly pauses to record the death of Deborah, Rebekah’s nurse, a woman whose quiet faithfulness was honored in Scripture. Though her life is largely hidden from the record, her passing was deeply mourned, as shown by the naming of the burial site, Allon Bachuth, meaning “Oak of Weeping.”
a. Now Deborah, Rebekah’s nurse, died: This is the first and only mention of Deborah by name, yet her death was significant enough to be memorialized. She likely came with Rebekah when she left Haran to marry Isaac (Genesis 24:59), serving faithfully as a companion and caregiver for many years. Her presence in Jacob’s household suggests that she was either sent to assist him after Rebekah’s death or had remained close to the family and later joined Jacob in Canaan. Her faithfulness across generations made her beloved among them all.
b. Rebekah’s nurse: Deborah’s title reflects her service and devotion. The fact that her death was marked with public mourning shows her deep influence and affection within the covenant family. The terebinth tree under which she was buried became a living memorial—a symbol of grief and remembrance. The Israelites’ sorrow was not just for her passing but for what she represented: the faith, nurture, and steadfastness of the old patriarchal household. Faithful servants like Deborah remind us that God values steadfast obedience and quiet service as much as visible leadership.
5. (Genesis 35:9–15) God speaks to Jacob again at Bethel.
Then God appeared to Jacob again, when he came from Padan Aram, and blessed him. And God said to him, “Your name is Jacob; your name shall not be called Jacob anymore, but Israel shall be your name.” So He called his name Israel. Also God said to him: “I am God Almighty. Be fruitful and multiply; a nation and a company of nations shall proceed from you, and kings shall come from your body. The land which I gave Abraham and Isaac I give to you; and to your descendants after you I give this land.” Then God went up from him in the place where He talked with him. So Jacob set up a pillar in the place where He talked with him, a pillar of stone; and he poured a drink offering on it, and he poured oil on it. And Jacob called the name of the place where God spoke with him, Bethel.
After Jacob’s obedience in returning to Bethel and cleansing his household, the Lord once again appeared to him. This marks the renewal of divine fellowship and covenant blessing. God had not appeared to Jacob for many years, but when Jacob repented and returned to the place of obedience, God’s presence and promises were renewed. Bethel, the “House of God,” now became the place of renewed communion and covenant restoration.
a. Then God appeared to Jacob again… and blessed him: The blessing came only after Jacob’s obedience. When he was finally where God wanted him to be, the Lord appeared to him once more and confirmed His covenant. The same God who had spoken to Jacob decades earlier now came again with reassurance, mercy, and blessing. God’s faithfulness had not changed, even though Jacob had failed. This scene vividly demonstrates that repentance and obedience open the door for renewed fellowship with God.
i. God reminded Jacob of his new name—Israel, meaning “God prevails.” This was not merely a change in label but in identity. Jacob had lived too long as the old deceiver, but now God reaffirmed who he was meant to be. The Lord wanted Jacob to see himself as the man transformed by divine grace rather than defined by past failures. In the same way, believers must continually remember their identity in Christ. As 2 Corinthians 5:17 declares, “Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.”
ii. Israel shall be your name: Spurgeon beautifully observed, “The next thing that came of it was a confirmation to Jacob of his title of prince, which conferred a dignity on the whole family. For a father to be a prince ennobles all the clan. God now puts upon them another dignity and nobility which they had not known before, for a holy people are a noble people.” The renaming was a reaffirmation of divine purpose—Jacob was no longer the schemer but the prince who prevailed with God and men (Genesis 32:28). The covenant family would now bear the mark of divine nobility.
b. God appeared to Jacob again: This encounter represented restored relationship. The long silence following Jacob’s spiritual drift was broken. God’s reappearance at Bethel is a model of returning to one’s first love. It parallels the call of Revelation 2:4–5, “Nevertheless I have this against you, that you have left your first love. Remember therefore from where you have fallen; repent and do the first works.” Jacob remembered, repented, and returned to Bethel, the place of his first encounter with God. There he worshipped and rebuilt the altar, and God met him again in mercy.
c. “The land which I gave Abraham and Isaac I give to you; and to your descendants after you I give this land:” The Lord reaffirmed the Abrahamic Covenant to Jacob, reminding him that the promises of nationhood, kingship, and land were still his inheritance. God did not reveal anything new but instead repeated what was already true, showing that divine promises do not fade with time. Often, God’s people do not need new revelations but renewed reminders of His unchanging Word.
God’s words echo Genesis 17:8, “Also I give to you and your descendants after you the land in which you are a stranger, all the land of Canaan, as an everlasting possession; and I will be their God.” Jacob needed to be reminded that his place in God’s covenant plan was secure, even after years of wandering and weakness.
d. Then God went up from him in the place where He talked with him: The phrase “went up” suggests that God appeared to Jacob in visible or bodily form, likely a Christophany—a pre-incarnate appearance of Christ. This visible manifestation underscores the intimacy of the encounter. God personally blessed Jacob, reaffirmed his name, and departed visibly, sealing the moment as sacred. Such encounters leave a lasting impression that anchors faith through all trials.
Jacob’s life demonstrates that much of God’s blessing awaits the believer’s obedience. God’s promises are constant, but their enjoyment depends on our willingness to walk in faith and submission.
e. He poured a drink offering on it, and he poured oil on it: In response to this divine encounter, Jacob worshipped by setting up a pillar of stone and consecrating it with a drink offering and oil. This was the first recorded instance in Scripture of a drink offering, a practice later codified in the Mosaic Law. The drink offering symbolized joy, thanksgiving, and total dedication as the wine was poured out before the Lord.
i. The drink offering appears later in Exodus 29:40–41, “With the one lamb shall be one-tenth of an ephah of flour mixed with one-fourth of a hin of pressed oil, and one-fourth of a hin of wine as a drink offering.” Likewise, Numbers 15:5–7 prescribes that wine be poured out with burnt offerings, representing the outpouring of one’s life to God. The Apostle Paul drew upon this image when describing his own ministry in Philippians 2:17, “Yes, and if I am being poured out as a drink offering on the sacrifice and service of your faith, I am glad and rejoice with you all.” Again in 2 Timothy 4:6, he wrote, “For I am already being poured out as a drink offering, and the time of my departure is at hand.”
ii. Jacob’s pouring out of wine and oil symbolizes gratitude and devotion. The wine represented joy and surrender, while the oil symbolized the Holy Spirit’s presence and anointing. Together, they formed a complete act of worship—a recognition that all blessings came from God and must be offered back to Him. Jacob’s heart of worship was filled with thankfulness rather than regret.
This attitude is crucial for all believers. As we look back over our lives, we can either dwell on losses or rejoice in God’s faithfulness. Gratitude transforms perspective. Those who continually remember, “God has blessed me,” will live with peace and joy, while those who feel, “I was robbed,” will grow bitter and miserable. True revival always ends in worship and thanksgiving, not resentment or self-pity.
B. The Birth of Benjamin and the Death of Rachel
1. (Genesis 35:16–17) The birth of another son.
Then they journeyed from Bethel. And when there was but a little distance to go to Ephrath, Rachel labored in childbirth, and she had hard labor. Now it came to pass, when she was in hard labor, that the midwife said to her, “Do not fear; you will have this son also.”
As Jacob and his family departed from Bethel, continuing their journey southward, Rachel went into labor near Ephrath, later known as Bethlehem. The birth of this final son of Jacob was marked not by celebration but by severe suffering. The Scriptures describe her labor as “hard labor,” emphasizing the intensity of her pain and the struggle for life. The midwife’s words, “Do not fear; you will have this son also,” were meant as comfort and confirmation that Rachel would bear another son to Jacob, even in the midst of her distress.
a. Rachel labored in childbirth: The tone of this account differs sharply from earlier scenes of rivalry and jealousy that surrounded the births of Jacob’s other sons. By this time, those earlier disputes had faded, and the family was more settled within the Promised Land. The emphasis here is no longer on competition but on covenant fulfillment. Rachel’s final child would complete the number of twelve sons through whom the tribes of Israel would emerge.
b. In childbirth: Scripture does not specify how long Jacob remained in Bethel after his renewal of worship, but it is possible that Benjamin was conceived during that time of spiritual revival. This would make the child’s birth a final testament to God’s faithfulness to Jacob, even amid the trials that accompanied his journey of obedience.
2. (Genesis 35:18) The naming of the last son.
And so it was, as her soul was departing (for she died), that she called his name Ben-Oni; but his father called him Benjamin.
Rachel’s final moments were both tragic and tender. As she breathed her last, she named her son Ben-Oni, meaning “son of my sorrow.” Yet Jacob, overcome with both grief and love, immediately renamed him Benjamin, meaning “son of my right hand.”
a. She called his name Ben-Oni: Rachel’s choice of name reflected her anguish and sorrow as she died giving birth. The “son of my sorrow” symbolized the pain and loss tied to her lifelong desire for children. Ironically, the one who once said, “Give me children, or else I die” (Genesis 30:1), now fulfilled her own tragic words. Her final “victory” in bearing another son was overshadowed by death, demonstrating the emptiness of rivalry and human striving. The competitiveness that had once defined her relationship with Leah now seemed meaningless.
i. This illustrates the futility of fleshly competition and the vanity of prideful ambition. What Rachel once sought with all her heart—victory over her sister—was achieved only through sorrow. The wages of selfish striving always end in loss.
b. But his father called him Benjamin: In contrast to Rachel’s sorrowful name, Jacob’s new name for the child conveyed strength, hope, and honor. Benjamin means “son of my right hand,” a term symbolizing favor, power, and dignity. The right hand in Scripture is associated with blessing and authority. By renaming the child, Jacob refused to let the tragedy of Rachel’s death define the legacy of his son. Instead, he looked forward in faith, believing that God’s purpose would still be fulfilled through this child.
c. Benjamin: The name reflects not only paternal affection but also prophetic significance. The right hand signifies the place of strength and exaltation. This symbolism is used throughout Scripture:
i. Exodus 15:6 — “Your right hand, O Lord, has become glorious in power; Your right hand, O Lord, has dashed the enemy in pieces.”
ii. Psalm 16:8 — “I have set the Lord always before me; because He is at my right hand I shall not be moved.”
iii. Psalm 63:8 — “My soul follows close behind You; Your right hand upholds me.”
iv. Psalm 138:7 — “Though I walk in the midst of trouble, You will revive me; You will stretch out Your hand against the wrath of my enemies, and Your right hand will save me.”
v. Colossians 3:1 — “If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God.”
These passages reveal that the “right hand” is not only a place of power but also of divine fellowship and favor. Thus, Benjamin’s name points prophetically to the Messiah, who sits at the right hand of the Father, sharing in His glory and interceding for His people.
3. (Genesis 35:19–20) The death and burial of Rachel.
So Rachel died and was buried on the way to Ephrath (that is, Bethlehem). And Jacob set a pillar on her grave, which is the pillar of Rachel’s grave to this day.
Rachel’s death on the road to Bethlehem brought immense grief to Jacob. The woman he loved most deeply, for whom he had labored fourteen years, died giving birth to his youngest son. Her burial site, marked by a pillar, remained a significant memorial for generations, located on the road to Bethlehem—the very place where centuries later the Messiah would be born.
a. Rachel died and was buried: Rachel’s death fulfilled, in part, the self-imposed curse Jacob had spoken years earlier when Laban accused them of stealing his idols. Jacob declared, “With whomever you find your gods, do not let him live” (Genesis 31:32). Though he spoke in ignorance, Rachel’s secret sin found its bitter consequence. This solemn reminder demonstrates how rash words can bring unforeseen results.
i. Rachel’s earlier statement, “Give me children, or else I die” (Genesis 30:1), also became prophetic. She obtained her desire for children but paid the ultimate price in doing so. Her story stands as a warning about demanding our way from God without submission to His will.
b. Jacob set a pillar on her grave: Jacob’s act of setting up a pillar shows his reverence and sorrow, but it also symbolizes faith. Even in grief, Jacob memorialized God’s faithfulness. This monument, visible “to this day,” served as a permanent reminder that God’s purposes often include suffering.
i. This passage teaches that even after spiritual renewal and obedience, life is not free from trials. Jacob had returned to Bethel, recommitted his household to God, and yet he faced profound loss. Obedience does not remove hardship; rather, it gives strength to endure it.
ii. Many believers prize comfort over faithfulness, yet God calls us to holiness, not ease. Some worship comfort as a false idol, constantly pursuing a painless life instead of a godly one. The true symbol of Christianity is not the easy chair but the cross. The Lord refines His children through trials so that their faith may be tested and proven genuine (1 Peter 1:6–7).
4. (Genesis 35:21–22a) Reuben’s sin with his father’s concubine.
Then Israel journeyed and pitched his tent beyond the tower of Eder. And it happened, when Israel dwelt in that land, that Reuben went and lay with Bilhah his father’s concubine; and Israel heard about it.
Tragedy struck again, this time through moral corruption within Jacob’s family. Reuben, Jacob’s firstborn and the son of Leah, committed a grievous sin by sleeping with Bilhah, Rachel’s maid and Jacob’s concubine.
a. Reuben went and lay with Bilhah his father’s concubine: Reuben’s act was both immoral and rebellious. In ancient times, to sleep with a father’s concubine was an assertion of authority and usurpation of headship. It was both sexual sin and a direct challenge to Jacob’s honor as patriarch. As the firstborn, Reuben should have been the most responsible and spiritually minded among his brothers, yet he brought shame upon himself and his family.
i. However, given the strife, jealousy, and rivalry that had characterized the home, this sin did not arise in a vacuum. The seeds of moral failure had long been sown in the atmosphere of manipulation and contention among the wives and sons of Jacob. When families live in constant strife and compromise, it often bears bitter fruit in the next generation.
b. Israel heard about it: This brief statement shows Jacob’s awareness but no immediate response. The weight of sorrow and the succession of tragedies—Rachel’s death, and now his firstborn’s disgrace—must have grieved him deeply. This act, along with the violent deeds of Simeon and Levi, disqualified the first three sons from carrying the covenant line. The birthright and the Messianic promise would instead pass through Judah, the fourth son, from whom Christ would come.
5. (Genesis 35:22b–26) Jacob’s Twelve Sons
Now the sons of Jacob were twelve: the sons of Leah were Reuben, Jacob’s firstborn, and Simeon, Levi, Judah, Issachar, and Zebulun; the sons of Rachel were Joseph and Benjamin; the sons of Bilhah, Rachel’s maidservant, were Dan and Naphtali; and the sons of Zilpah, Leah’s maidservant, were Gad and Asher. These were the sons of Jacob who were born to him in Padan Aram.
This passage summarizes the covenant family that would become the twelve tribes of Israel. Though their conduct in the previous chapters has revealed strife, sin, and spiritual immaturity, these twelve sons were the men through whom God would bring forth the nation chosen to bear His name.
a. The sons of Jacob were twelve: This marks the formal completion of God’s covenant promise to Abraham and Isaac — that their descendants would multiply and become a great nation. These twelve sons became the patriarchs of the tribes of Israel. The number twelve symbolizes divine order and completeness throughout Scripture, representing the fulfillment of God’s redemptive design.
i. Yet, as the record shows, these were not remarkable men by human standards. Reuben forfeited his birthright through immorality, Simeon and Levi committed murder at Shechem, and the others often acted selfishly and deceitfully. Despite their failures, God’s faithfulness prevailed. As Leupold remarked, “We are greatly amazed in reflecting upon the event as a whole that descendants of the worthy patriarch Abraham should almost immediately after his time already have sunk to the level upon which Jacob’s sons stand in this chapter.”
b. These were the sons of Jacob: This was a deeply flawed, dysfunctional family, yet they were the chosen instruments of divine purpose. God’s plan did not depend on their virtue but on His sovereign grace. Through these twelve men, God would form the covenant nation, establish the law, and eventually bring forth the Messiah. This serves as a vivid reminder that God’s election is not based on human merit but solely on His mercy. As Romans 9:16 states, “So then it is not of him who wills, nor of him who runs, but of God who shows mercy.”
This genealogy closes the chapter on Jacob’s family narrative, showing that even amid failure, God’s promises continue to unfold exactly as He decreed.
C. The Death of Isaac
1. (Genesis 35:27) Jacob visits his father Isaac one last time.
Then Jacob came to his father Isaac at Mamre, or Kirjath Arba (that is, Hebron), where Abraham and Isaac had dwelt.
Jacob finally returned home to his aging father Isaac at Hebron, the place where Abraham and Isaac had sojourned. After decades of exile, toil, and struggle, Jacob once again stood in the land of his fathers, fulfilling God’s word that he would return in peace (Genesis 28:15).
a. Jacob came to his father Isaac: When Jacob fled to Padan Aram over twenty years earlier, he did so believing his father was near death (Genesis 27:41–45). Yet God preserved Isaac for many more years, long enough to witness Jacob’s return and the continuation of the covenant line. This underscores that the span of our lives rests in God’s sovereign hand, not in human expectation.
i. We are reminded of Psalm 31:15, “My times are in Your hand; deliver me from the hand of my enemies, and from those who persecute me.” Man cannot predict the day of his death nor the length of his days. Isaac lived far longer than Jacob ever anticipated, and this reunion must have been deeply emotional though Scripture records no dramatic exchange.
b. His father Isaac: The text gives no words or blessings from Isaac at this meeting, suggesting his age had greatly limited him. Yet his presence still marked continuity of the covenant line, bridging Abraham’s faith to Jacob’s fulfillment. The lack of recorded speech also highlights the quiet dignity with which Isaac’s life ended — a life less dramatic than Abraham’s or Jacob’s but marked by faithfulness and endurance.
2. (Genesis 35:28–29) Jacob and Esau bury their father together.
Now the days of Isaac were one hundred and eighty years. So Isaac breathed his last and died, and was gathered to his people, being old and full of days. And his sons Esau and Jacob buried him.
The patriarch Isaac died at the age of one hundred and eighty, described as “old and full of days.” His death closed one era of God’s redemptive plan and opened another through his sons, who together honored him in burial.
a. His sons Esau and Jacob buried him: Despite their years of estrangement, Esau and Jacob came together once more in a moment of unity. Just as they had reconciled years earlier through God’s providence (Genesis 33), they now stood side by side to lay their father to rest. Death often brings reconciliation, reminding men of shared roots and eternal realities greater than temporal conflicts.
i. The phrase “gathered to his people” reflects not merely burial but conscious reunion in the afterlife. Isaac, like Abraham before him, entered into the company of those who died in faith, awaiting the fulfillment of God’s promise. Hebrews 11:13 describes such saints, “These all died in faith, not having received the promises, but having seen them afar off were assured of them, embraced them and confessed that they were strangers and pilgrims on the earth.”
ii. Isaac’s death marked the end of an era of the patriarchs’ personal revelations, but God’s covenant continued through Jacob, now called Israel. The narrative transitions from the age of the patriarchs to the formation of the tribes and the development of God’s chosen nation.
The sight of Jacob and Esau together at their father’s burial testifies to divine providence at work even in human frailty. The same God who brought Jacob back from exile and preserved Isaac through the years also reconciled two estranged brothers, proving once again that His covenant faithfulness endures beyond generations.
Biblical Anthropology—the study of what Scripture teaches about the nature of man. When Genesis 35:18 says, “And so it was, as her soul was departing (for she died)”, the Hebrew text uses the word נֶפֶשׁ (nephesh), which is the standard Old Testament word for “soul,” “life,” or “person.” This phrase tells us that when Rachel died, something immaterial—the essential life within her—departed from her body.
Let us examine this carefully from both a biblical and theological perspective.
1. The Biblical Meaning of the Soul (Nephesh / Psuchē)
The Bible distinguishes between the material part of man (the body) and the immaterial part (the soul and spirit). The Hebrew word nephesh and the Greek word psuchē both refer to the seat of life, consciousness, and personal identity.
Genesis 2:7 says, “And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being [nephesh].”
The soul is not merely something man has; it is what man is—the unifying life principle that gives personality and individuality to the body.When the body is alive, the soul and spirit animate it. When death occurs, the immaterial part departs:
“Then the dust will return to the earth as it was, and the spirit will return to God who gave it.” (Ecclesiastes 12:7)
Therefore, in Genesis 35:18, when it says that Rachel’s soul was departing, it means that her nephesh—her conscious life, her personhood—was leaving her body. This departure is the separation of the inner man from the outer man, which the Bible defines as death.
2. The Soul as the Seat of Personality and Consciousness
The soul represents the self, the “I” of a person. It is where our mind, will, and emotions dwell.
Psalm 103:1: “Bless the LORD, O my soul; and all that is within me, bless His holy name!”
The soul is capable of worship, reflection, and moral choice.Matthew 10:28: “And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell.”
Jesus clearly distinguishes between the body that can die and the soul that survives physical death.Luke 16:22–23 (the story of the rich man and Lazarus) shows that when both men died, they were conscious and aware—one comforted in Abraham’s bosom and the other tormented in Hades. Their souls continued to exist, retaining memory, identity, and moral awareness.
Thus, the soul is not annihilated at death; it departs and continues in conscious existence, awaiting resurrection.
3. The Departure of the Soul at Death
When Genesis 35:18 says Rachel’s soul was departing, the text teaches a profound truth: death is separation, not extinction.
Physical death = the soul’s separation from the body.
Spiritual death = the soul’s separation from God.
Eternal death = both body and soul cast away from God’s presence in the final judgment.
Rachel’s “departing soul” reveals that life is not merely biological—it is spiritual. When the soul leaves, the body ceases to function, but the person—the consciousness—continues elsewhere. The New Testament confirms this repeatedly:
Philippians 1:23: Paul said, “For I am hard-pressed between the two, having a desire to depart and be with Christ, which is far better.”
The word depart here parallels Rachel’s “departing soul.” Paul expected to continue existing consciously with Christ after death.2 Corinthians 5:8: “We are confident, yes, well pleased rather to be absent from the body and to be present with the Lord.”
The soul departs from the body but remains alive in the presence of God.Luke 23:46: Jesus cried out, “Father, into Your hands I commit My spirit.”
His physical body died, yet His spirit continued in the Father’s care.
So when Rachel’s soul departed, she did not cease to exist—she transitioned from the physical realm into the unseen realm of the spirit.
4. The Soul’s Destination After Death
Scripture consistently teaches that at death, the soul immediately enters its appointed place:
For the believer: into the presence of God (2 Corinthians 5:8; Luke 23:43; Philippians 1:23).
For the unbeliever: into a place of conscious separation from God (Luke 16:23).
Before the resurrection of Christ, the souls of the righteous went to Paradise or Abraham’s bosom (Luke 16:22), while the unrighteous went to Hades. After the resurrection, believers are taken directly into the presence of Christ in Heaven, for He has opened the way into the holiest through His blood (Hebrews 10:19–20).
Rachel, as part of the covenant family, went to the place of the righteous dead—awaiting resurrection. Her soul’s departure marked her entrance into that eternal reality.
5. Theological Summary
Man is a trichotomous being (1 Thessalonians 5:23): body (physical), soul (self-consciousness), and spirit (God-consciousness).
The soul departs at death, leaving the body lifeless but not extinguishing the person’s existence.
The soul is immortal, enduring eternally in either fellowship with God or separation from Him.
Death is therefore not annihilation but transition—the doorway to eternity.
In summary:
When Scripture says, “her soul was departing (for she died)”, it means that Rachel’s conscious, immaterial essence—the real Rachel—was leaving her body and entering the unseen world. Her body returned to dust, but her soul continued on. This confirms that humans are more than flesh and blood; we are eternal beings made in the image of God, and our souls will exist forever in conscious awareness—either in His presence or apart from it.
When the Bible says believers are taken into the very presence of Christ after death, it means that the moment a believer’s soul leaves their earthly body, they are consciously and immediately brought into direct fellowship and communion with the Lord Jesus Himself—no separation, no waiting period, and no unconscious state.
Let’s unpack this carefully and theologically.
1. The Moment of Death for the Believer
The Bible makes it clear that for those who belong to Christ, death is not the end—it is a transition from one realm of existence to another.
2 Corinthians 5:8 (NKJV):
“We are confident, yes, well pleased rather to be absent from the body and to be present with the Lord.”
Paul uses two key phrases: “absent from the body” and “present with the Lord.”
They are simultaneous realities. The moment the believer’s soul departs from the body, he or she is instantly in the Lord’s presence. There is no “soul sleep,” no delay, and no wandering. The same instant the heart stops beating, the redeemed soul opens its eyes in the glory of Christ.
2. Christ’s Promise to the Thief on the Cross
The clearest proof comes from Jesus’ own words:
Luke 23:43 (NKJV):
“And Jesus said to him, ‘Assuredly, I say to you, today you will be with Me in Paradise.’”
That dying thief had no time to be baptized, to perform good works, or to prove his repentance—but Jesus assured him that “today” he would be with Him in Paradise. The phrase with Me shows that the believer’s destination is not merely Heaven—it is the personal presence of Christ Himself.
The moment the thief died, his soul went where Jesus went. The same promise extends to every believer: immediate, conscious fellowship with Christ the Redeemer.
3. What “Presence of Christ” Means Theologically
When Scripture speaks of being “present with the Lord,” it means entering the immediate and unveiled fellowship of Christ’s personal presence.
On earth, believers walk by faith and not by sight (2 Corinthians 5:7).
After death, we walk by sight, seeing Him face to face (1 Corinthians 13:12).
It is not symbolic or abstract—it is real, conscious communion with the living Christ. The soul leaves the limits of the body and enters into the realm where Christ dwells bodily in Heaven, at the right hand of the Father.
Philippians 1:21–23 (NKJV):
“For to me, to live is Christ, and to die is gain. But if I live on in the flesh, this will mean fruit from my labor… For I am hard-pressed between the two, having a desire to depart and be with Christ, which is far better.”
Paul viewed death as “gain” precisely because it brought him into the direct presence of Jesus. To depart was to be with Christ—not merely in Heaven’s environment, but with the Person of Christ Himself.
So, when a believer dies, the soul instantly enters into that intimate fellowship, free from the veil of sin, pain, or earthly limitation. It is personal—to be with Him—not merely to be in a beautiful place.
4. The Heavenly Dwelling of the Redeemed Soul
After death, believers enter what theologians call the intermediate state—the condition of the soul before the resurrection of the body. Though the body awaits resurrection in the grave, the soul is alive and fully conscious in the presence of Christ.
Hebrews 12:22–24 (NKJV):
“But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, to Jesus the Mediator of the new covenant.”
This describes the heavenly realm right now, where “the spirits of just men made perfect” dwell with Jesus. Rachel, Abraham, David, Paul, and every believer who has died are there—in full awareness, worshiping before the throne of the Lamb.
5. No Fear, No Darkness—Only Christ’s Presence
Many people fear death because they imagine darkness or separation. But for the believer, there is no darkness at all. Christ Himself meets the soul.
Psalm 23:4 (NKJV):
“Yea, though I walk through the valley of the shadow of death, I will fear no evil; for You are with me.”
Even in the moment of dying, the Shepherd is present. Death cannot separate the believer from the Savior—it only removes the barrier of flesh that has kept us from seeing Him clearly.
When Stephen, the first Christian martyr, was stoned to death, he saw Christ standing to receive him:
Acts 7:55–56, 59 (NKJV):
“But he, being full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God… And they stoned Stephen as he was calling on God and saying, ‘Lord Jesus, receive my spirit.’”
Stephen literally saw the risen Christ welcoming him into glory. That same reception awaits every believer at the moment of death.
6. What It Will Be Like
While Scripture does not describe every detail, it gives several key realities:
Immediate awareness: There is no lapse in consciousness. The believer is instantly awake in glory (Luke 16:22–23).
Freedom from sin and sorrow: “To be with Christ” means to be free from all remnants of the fall (Revelation 21:4).
Rest and joy: “Blessed are the dead who die in the Lord from now on… they may rest from their labors, and their works follow them” (Revelation 14:13).
Personal fellowship: Believers behold Christ’s face and experience unbroken communion with Him (John 17:24).
7. Why This Is “Far Better”
Paul said it is “far better” to depart and be with Christ because it fulfills the believer’s deepest longing—to finally see and worship the Savior without any barrier.
1 John 3:2 (NKJV):
“Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.”
The presence of Christ is the believer’s Heaven. All the beauty, peace, and joy of Heaven flow from Him. To be absent from the body is not merely to be alive elsewhere—it is to be where He is.
Summary
When we die as believers:
Our soul departs from the body (Genesis 35:18; Ecclesiastes 12:7).
It is instantly received by Christ Himself (Luke 23:43).
We are consciously and joyfully in His presence (2 Corinthians 5:8).
We await the resurrection of the body at His return (1 Thessalonians 4:16–17).
Death, for the Christian, is simply going home. It is the doorway that leads from faith to sight, from labor to rest, and from the shadow of this world into the light of His unveiled glory.
As Jesus said in John 14:2–3 (NKJV):
“In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.”
That is what it means to be taken into the very presence of Christ—the soul’s immediate, conscious entrance into the eternal fellowship of the Savior Himself.
