EXPOSITION
And they journeyed—not in opposition to the Divine commandment (Genesis 35:1), which did not enjoin a permanent settlement at Bethel, but in accordance probably with his own desire, if not also Heaven's counsel, to proceed to Mamre to visit Isaac—from Bethel (southwards in the direction of Hebron); and there was but a little way (literally, there was yet a space of land; probably a few furlongs (Murphy), about four English miles (Gerlach). The Vulgate translates, "in the spring-time," and the LXX. render, ἐγένετο δὲ ἡνίκα ἤγγισεν εἰς χαβραθὰ, both of which are misunderstandings of the original—to come to Ephrath:—Fruitful; the ancient name of Bethlehem (vide infra Genesis 35:19)—and Rachel travailed, and she had hard labor—literally, she had hard labor in her parturition, which was perhaps all the more severe that sixteen or seventeen years had elapsed since her first son, Joseph, was born.
And it came to pass, when she was in hard labor (literally, in her laboring hard in her parturition), that the midwife said unto her, Fear not; thou shalt have this son also—literally, for also this to thee a son; meaning either that she would certainly have strength to bring forth another son, or, what is more probable, that the child was already born, and that it was a son.
And it came to pass, as her soul was in departing,—literally, in the departing of her soul; not into annihilation, but into another (a disembodied) state of existence (vide Genesis 25:3)—for she died (a pathetic commentary on Genesis 30:1), that she called his name Ben-oni ("son of my sorrow,'' as a memorial of her anguish in bearing him, and of her death because of him): but his father called him Benjamin—"son of my right hand;" either "the son of my strength" (Clericus, Rosenmüller,. Murphy), or "the son of my happiness or good fortune" (Gesenius, Keil, Kalisch), with allusion to Jacob's now possessing twelve sons; or as expressive of Jacob's unwillingness to see a bad omen in the birth of Rachel's child (Candlish); or "the son of my days," i.e. of my old age (Samaritan), an interpretation which Lunge pasaes with a mere allusion, but which Kalisch justly pronounces not so absurd as is often asserted (cf. Genesis 44:20); or "the son of my affection" (Ainsworth; cf. Genesis 50:18)
And Rachel died, and was buried in the way to Ephrath, which is Bethlehem—or House of Bread, about seven miles south of Jerusalem. It afterwards became the birthplace of David (1 Samuel 16:18) and of Christ (Matthew 2:1). The assertion that this clause is a later interpolation (Lunge) is unfounded (Kalisch, Kurtz).
And Jacob set a pillar upon her grave (vide on Genesis 35:14): that is the pillar of Rachel's grave unto this day i.e. unto the times of Moses; but the site of Rachel's sepulcher was known so late as the age of Samuel (1 Samuel 10:2); and there seems no reason to question the tradition which from the fourth century has placed it within the Turkish chapel Kubbet Rachil, about half-an-hour's journey north of Bethlehem.
And Israel (or Jacob) journeyed (from Ephrath, after the funeral of Rachel), and spread—i.e. unfolded (Genesis 12:8; Genesis 26:25)—his tent beyond the tower of Edar—literally, to, i.e. not trans (Vulgate), ultra (Dathe), but ad, usque (Rosenmüller), as far as Migdol Edar, the Tower of the Flock—probably a turret, or watch-tower, erected for the convenience of shepherds in guarding their flocks (2Ki 18:8; 2 Chronicles 26:10; 2 Chronicles 27:4),—the site of which is uncertain, but which is commonly supposed to have Been a mile (Jerome) or more south of Bethlehem." The LXX. omit this verse.
And it came to pass, when Israel dwelt in that land, that Reuben went and lay with Bilhah his father's concubine:—an act of incest (Le Genesis 18:8) for which he was afterwards disinherited (Genesis 49:4; 1 Chronicles 5:1)—and Israel heard it. The hiatus in the text and the break in the MS. at this point may both have been designed to express Jacob's grief at the tidings. The LXX. add feebly καὶ πονηρὸν ἐφάνη ἐναντίον αὐτοῦ, which surely fails to represent the mingled shame and sorrow, indignation and horror, with which his eldest son's wickedness must have filled him. Now the sons of Jacob were twelve—a separate verse in the LXX; which is certainly more in accordance with the sense than the division in the text.
The sons of Leah; Reuben, Jacob's firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun (cf. Genesis 29:32-1; Genesis 30:18-1; Genesis 46:8-1; Exodus 1:2, Exodus 1:3). The sons of Rachel; Joseph, and Benjamin (Cf. Genesis 30:22-1; Genesis 35:18; Genesis 46:19). And the sons of Bilhah, Rachel's handmaid; Dan, and Naphtali (cf. Genesis 30:4-1). And the sons of Zilpah, Leah's handmaid; Gad, and Asher (cf. Genesis 30:9-1): these are the sons of Jacob, which were born to him in Padan-aram. All except Benjamin were born there. Either this is an instance of the summary style of Scripture in which minute verbal accuracy is not always preserved (Inglis), or the whole period of Jacob's pilgrimage to Mesopotamia and back is intended by his residence in Padan-aram (Kalisch).
And Jacob came unto Isaac his father, unto Mature (on the probability of Jacob's having previously visited his father, vide Genesis 35:8), unto the city of Arbah (Genesis 13:18; Genesis 23:2, Genesis 23:19; Joshua 14:15; Joshua 15:13), which is Hebron, where Abraham and Isaac sojourned.
And the days of Isaac were an hundred and fourscore years. At this time Jacob was 120; but at 130 he stood before Pharaoh in Egypt, at which date Joseph had been 10 years governor. He was therefore 120 when Joseph was promoted at the age of 30, and 107 when Joseph was sold; consequently Isaac was 167 years of age when Joseph was sold, so that he must have survived that event and sympathized with Jacob his son for a period of 13 years.
And Isaac gave up the ghost, and died, and was gathered unto hit people,—cf. the account of Abraham's death (Genesis 25:8)—being old and full of days (literally, satisfied with days. In Genesis 25:8 the shorter expression satisfied is used): and his sons Esau and Jacob buried him—Esau arriving from Mount Seir to pay the last service due to his deceased parent, and Jacob according to him that precedence which had once belonged to him as Isaac's firstborn.
HOMILIES BY R.A. REDFORD
These family records mingle well with the story of God's grace. The mothers "Ben-oni" is the father's "Benjamin." Out of the pain and the bereavement sometimes comes the consolation. A strange blending of joy and sorrow is the tale of human love. But there is a higher love which may draw out the pure stream of peace and calm delight from that impure fountain. Jacob and Esau were separated in their lives, but they met at their father's grave. Death is a terrible divider, but a uniter too. Under the shadow of the great mystery, on the borders of an eternal world, in the presence of those tears which human eyes weep for the dead, even when they can weep no other tears, the evil things of envy, hatred, revenge, alienation do often hide themselves, and the better things of love, lessee, brotherhood, amity come forth. Jacob was with Isaac when he died, and Esau came to the grave.—R.