As they set out, a terror from God fell over the surrounding cities, so that they did not pursue Jacob's sons. As they set outThis phrase marks the beginning of a journey, a significant theme throughout the Bible. The Hebrew root for "set out" is "nasa," which means to pull up, set out, or journey. This action signifies obedience and movement towards God's promise. In the broader biblical narrative, setting out often involves leaving behind the old and stepping into the unknown, trusting in God's guidance and provision. a terror from God
The phrase "terror from God" is rooted in the Hebrew word "chittah," meaning fear or terror. This divine-induced fear is not merely an emotional response but a supernatural intervention. Historically, God often used fear to protect His people, as seen in the Exodus narrative when He sent plagues upon Egypt. This divine terror ensured that Jacob's family was not harmed, demonstrating God's sovereign protection over His covenant people. fell over the surrounding cities
The Hebrew word for "fell" is "naphal," which implies a sudden and overwhelming occurrence. The "surrounding cities" refers to the Canaanite settlements near Jacob's camp. Archaeologically, these cities were often fortified and hostile to outsiders. The fact that terror fell upon them highlights God's power to influence entire regions, ensuring the safety of His chosen people amidst potential threats. so that they did not pursue
The phrase "did not pursue" indicates a cessation of potential aggression. The Hebrew root "radaph" means to chase or pursue, often used in contexts of hostility or warfare. This divine intervention prevented the surrounding cities from acting on any intentions to harm Jacob's family, showcasing God's ability to thwart the plans of those who oppose His will. Jacob’s sons
Jacob's sons, the patriarchs of the twelve tribes of Israel, are central figures in God's unfolding plan for His people. Their protection is crucial for the continuation of God's covenant promises. Historically, the preservation of Jacob's family ensured the fulfillment of God's promise to Abraham, that his descendants would become a great nation. This protection underscores the theme of divine faithfulness and the unfolding of God's redemptive plan through Israel. Persons / Places / Events 1. JacobThe patriarch who is leading his family back to Bethel as God commanded. He is a central figure in the account, having just experienced a significant spiritual renewal. 2. Jacob's SonsThey are part of the group traveling with Jacob. Their actions in Shechem (Genesis 34) have created potential hostility from surrounding peoples. 3. Surrounding CitiesThese are the cities near Shechem, whose inhabitants might have sought revenge against Jacob's family for the events in Shechem. 4. Terror from GodA divine intervention that prevents the surrounding cities from pursuing Jacob and his family, ensuring their safe passage. 5. BethelThe destination where Jacob is returning to fulfill his vow to God, a place of significant spiritual importance in Jacob's life. Teaching Points Divine ProtectionGod is faithful to protect His people when they are obedient to His commands. Just as He protected Jacob, He offers protection to those who follow Him today. God's SovereigntyThe "terror from God" demonstrates His control over all circumstances. Believers can trust in God's sovereignty over their lives and the world around them. Fulfillment of PromisesJacob's journey back to Bethel is a reminder of the importance of fulfilling vows and promises made to God. Believers should be diligent in keeping their commitments to God. Repentance and RenewalJacob's return to Bethel signifies a spiritual renewal and repentance. Christians are encouraged to regularly seek renewal in their relationship with God. Bible Study Questions 1. How does the "terror from God" in Genesis 35:5 demonstrate God's protection over Jacob and his family, and how can we apply this understanding of divine protection in our own lives? 2. In what ways does Jacob's journey back to Bethel serve as a model for fulfilling promises to God, and how can we ensure we are faithful in our commitments to Him? 3. How does the concept of God's sovereignty, as seen in Genesis 35:5, provide comfort and assurance in the face of life's uncertainties? 4. Reflect on a time when you experienced a sense of spiritual renewal. How does Jacob's return to Bethel inspire you to seek ongoing renewal in your relationship with God? 5. How can the events of Genesis 35:5 encourage us to trust in God's timing and methods, even when we face potential threats or challenges? Consider other biblical examples of God's protection and timing. Connections to Other Scriptures Genesis 28:10-22Jacob's initial encounter with God at Bethel, where he makes a vow to return. This connection highlights the fulfillment of Jacob's promise and God's faithfulness. Exodus 23:27God's promise to send terror ahead of the Israelites to protect them from their enemies, similar to the divine protection seen in Genesis 35:5. Psalm 105:14-15God's protection over His anointed ones, which parallels the divine protection over Jacob and his family. People Allon, Aram, Arba, Asher, Benjamin, Benoni, Bilhah, Dan, Deborah, Eder, Ephrath, Esau, Gad, Isaac, Issachar, Jacob, Joseph, Leah, Levi, Mamre, Naphtali, Rachel, Rebekah, Reuben, Simeon, Zebulun, ZilpahPlaces Allon-bacuth, Bethel, Bethlehem, Canaan, Eder, El-bethel, Ephrath, Hebron, Kiriath-arba, Luz, Mamre, Paddan-aram, ShechemTopics Attack, Cities, Didn't, Fear, Fell, Jacob, Journey, Journeyed, Pursue, Pursued, Round, Sons, Terror, Towns, TraveledDictionary of Bible Themes Genesis 35:1-5 5095 Jacob, life Library February the Eighth Revisiting Old Altars
"I will make there an altar unto God, who answered me in the day of my distress." --GENESIS xxxv. 1-7. It is a blessed thing to revisit our early altars. It is good to return to the haunts of early vision. Places and things have their sanctifying influences, and can recall us to lost experiences. I know a man to whom the scent of a white, wild rose is always a call to prayer. I know another to whom Grasmere is always the window of holy vision. Sometimes a particular pew in a particular church …
John Henry Jowett—My Daily Meditation for the Circling YearOur Last ChapterConcluded with the Words, "For Childhood and Youth are Vanity"...
Our last chapter concluded with the words, "For childhood and youth are vanity": that is, childhood proves the emptiness of all "beneath the sun," as well as old age. The heart of the child has the same needs--the same capacity in kind--as that of the aged. It needs God. Unless it knows Him, and His love is there, it is empty; and, in its fleeting character, childhood proves its vanity. But this makes us quite sure that if childhood can feel the need, then God has, in His wide grace, met the …
F. C. Jennings—Old Groans and New Songs The Death of Abraham
'Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.'--GENESIS xxv. 8. 'Full of years' does not seem to me to be a mere synonym for longevity. That would be an intolerable tautology, for we should then have the same thing said three times over--'an old man,' 'in a good old age,' 'full of years.' There must be some other idea than that in the words. If you notice that the expression is by no means a usual one, that it is only …
Alexander Maclaren—Expositions of Holy Scripture The Trials and visions of Devout Youth
'And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan. These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father's wives: and Joseph brought unto his father their evil report. Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours. And when his brethren saw that …
Alexander Maclaren—Expositions of Holy Scripture The National Oath at Shechem
'And Joshua said unto the people. Ye cannot serve the Lord: for He is an holy God; He is a jealous God; He will not forgive your transgressions nor your sins. 20. If ye forsake the Lord, and serve strange gods, then He will turn and do you hurt, and consume you, after that He hath done you good. 21. And the people said unto Joshua, Nay; but we will serve the Lord. 22. And Joshua said unto the people, Ye are witnesses against yourselves, that ye have chosen you the Lord, to serve Him. And they said, …
Alexander Maclaren—Expositions of Holy Scripture And thou, Bethlehem Ephratah, too little to be among the thousands of Judah
"And thou, Bethlehem Ephratah, too little to be among the thousands of Judah, out of thee shall come forth unto Me (one) [Pg 480] to be Ruler in Israel; and His goings forth are the times of old, the days of eternity." The close connection of this verse with what immediately precedes (Caspari is wrong in considering iv. 9-14 as an episode) is evident, not only from the [Hebrew: v] copulative, and from the analogy of the near relation of the announcement of salvation to the prophecy of disaster …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Sovereignty and Human Responsibility
"So then every one of us shall give account of himself to God" (Rom. 14:12). In our last chapter we considered at some length the much debated and difficult question of the human will. We have shown that the will of the natural man is neither Sovereign nor free but, instead, a servant and slave. We have argued that a right conception of the sinner's will-its servitude-is essential to a just estimate of his depravity and ruin. The utter corruption and degradation of human nature is something which …
Arthur W. Pink—The Sovereignty of God The Birth of Jesus.
(at Bethlehem of Judæa, b.c. 5.) ^C Luke II. 1-7. ^c 1 Now it came to pass in those days [the days of the birth of John the Baptist], there went out a decree [a law] from Cæsar Augustus [Octavius, or Augustus, Cæsar was the nephew of and successor to Julius Cæsar. He took the name Augustus in compliment to his own greatness; and our month August is named for him; its old name being Sextilis], that all the world should be enrolled. [This enrollment or census was the first step …
J. W. McGarvey—The Four-Fold Gospel Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament Links Genesis 35:5 NIVGenesis 35:5 NLTGenesis 35:5 ESVGenesis 35:5 NASBGenesis 35:5 KJV
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