Genesis 35:4
So they gave Jacob all their foreign gods and all their earrings, and Jacob buried them under the oak near Shechem.
So they gave Jacob all their foreign gods
In the ancient Near East, polytheism was prevalent, and the possession of household gods, or "teraphim," was common. These idols were often seen as protective deities or symbols of prosperity. Jacob's family, having lived in Paddan-Aram, may have acquired these idols from their time with Laban, who himself was an idolater. The act of giving up these gods signifies a turning point for Jacob's household, a renunciation of idolatry, and a commitment to worship the one true God. This mirrors the call to monotheism that is central to the Abrahamic covenant.

and all their earrings
Earrings in ancient cultures were not merely decorative; they often held religious or superstitious significance. They could be amulets or charms associated with pagan worship. By relinquishing these items, Jacob's family was purging themselves of any remaining ties to pagan practices. This act of purification is reminiscent of later Israelite practices where physical symbols of idolatry were destroyed to maintain spiritual purity (e.g., Exodus 32:2-4, where Aaron uses earrings to make the golden calf).

and Jacob buried them under the oak near Shechem
The oak near Shechem is significant both geographically and spiritually. Shechem was a central location in Canaan and held historical importance for the patriarchs. The act of burying the idols and earrings under the oak symbolizes a definitive break from past idolatry and a consecration of the family to God. Oaks were often sites of significant events or covenants in the Old Testament (e.g., Joshua 24:26, where Joshua sets up a stone under an oak as a witness to Israel's covenant with God). This burial can be seen as a type of spiritual renewal, foreshadowing the New Testament call to put away the old self and embrace a new life in Christ (Ephesians 4:22-24).

Persons / Places / Events
1. Jacob
The patriarch who leads his family in a spiritual renewal by removing foreign gods and purifying themselves.

2. Foreign gods
Idols or deities that were not the God of Israel, which Jacob's family had acquired.

3. Earrings
Likely associated with idolatry or pagan practices, these were also surrendered as part of the purification process.

4. Oak near Shechem
A significant location where Jacob buried the foreign gods and earrings, symbolizing a break from past idolatry.

5. Shechem
A city in Canaan, significant in the history of Israel, where Jacob's family had settled temporarily.
Teaching Points
Spiritual Renewal Requires Action
Jacob's leadership in removing idols demonstrates that spiritual renewal often requires decisive action and tangible steps.

Symbolic Acts of Repentance
Burying the foreign gods under the oak symbolizes a complete break from past sins and a commitment to God.

Community Purification
The collective act of giving up idols and earrings shows the importance of communal purity and accountability in faith.

Idolatry's Subtlety
The presence of foreign gods among Jacob's family serves as a reminder of how easily idolatry can infiltrate our lives.

Legacy of Faithfulness
Jacob's actions set a precedent for future generations, emphasizing the importance of leaving a legacy of faithfulness to God.
Bible Study Questions
1. What steps can we take today to identify and remove "foreign gods" or idols in our own lives?

2. How does the act of burying the idols under the oak tree serve as a powerful symbol of repentance and renewal?

3. In what ways can we, like Jacob, lead our families or communities in spiritual renewal and purification?

4. How do the actions of Jacob's family in Genesis 35:4 connect with the broader biblical account of turning away from idolatry?

5. Reflect on a time when you had to make a decisive break from something that was hindering your relationship with God. What did you learn from that experience?
Connections to Other Scriptures
Exodus 32
The incident of the golden calf, where the Israelites fell into idolatry, highlights the recurring struggle against foreign gods.

Joshua 24
Joshua's call to the Israelites to put away foreign gods and serve the Lord parallels Jacob's actions in Genesis 35.

1 Samuel 7
Samuel instructs Israel to rid themselves of foreign gods, showing a consistent biblical theme of returning to God.

Acts 19
The Ephesians' renunciation of magic and burning of scrolls reflects a New Testament example of turning away from idolatry.
A Call to Religious ObservancesD. Wilson, M. A.Genesis 35:1-15
At Bethel AgainW. S. Smith, B. D.Genesis 35:1-15
Family Reformation; Or, Jacob's Second Visit to BethelSpurgeon, Charles HaddonGenesis 35:1-15
Forgetfulness of God's GoodnessThe Evangelical PreacherGenesis 35:1-15
God with UsR.A. Redford Genesis 35:1-15
Jacob Returning to BethelJ. Bradley, M. A.Genesis 35:1-15
Jacob Sent to BethelHomilistGenesis 35:1-15
Jacob's Return to BethelM. Braithwaite.Genesis 35:1-15
Jacob's Second Journey to BethelT. H. Leale.Genesis 35:1-15
LessonsA. F. Barfield.Genesis 35:1-15
Lessons from the Life of JacobG. Deane, B. Sc.Genesis 35:1-15
The Forgotten VowGenesis 35:1-15
The RevivalE Craig.Genesis 35:1-15
The Second Journey of Jacob to BethelF. W. Robertson, M. A.Genesis 35:1-15
A Needed ReformationA. Fuller.Genesis 35:2-4
Buried IdolsW. L. Watkinson.Genesis 35:2-4
LessonsG. Hughes, B. D.Genesis 35:2-4
LessonsG. Hughes, B. D.Genesis 35:2-4
The Putting Away of IdolsF. B. Meyer, B. A.Genesis 35:2-4
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, Zilpah
Places
Allon-bacuth, Bethel, Bethlehem, Canaan, Eder, El-bethel, Ephrath, Hebron, Kiriath-arba, Luz, Mamre, Paddan-aram, Shechem
Topics
Buried, Earrings, Ear-rings, Ears, Foreign, Gods, Hands, Hid, Hideth, Holy, Jacob, Oak, Rings, Shechem, Strange, Stranger, Terebinth, Tree
Dictionary of Bible Themes
Genesis 35:4

     4528   trees
     5176   ring
     5915   ornaments

Genesis 35:1-5

     5095   Jacob, life

Genesis 35:2-4

     7384   household gods
     8799   polytheism

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 Year

Our 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

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