And God—Elohim. The employment of this name for the Deity throughout the present chapter has been deemed conclusive evidence that, with Rome Jehovistic alterations, it belongs to the fundamental document (Tuch, Bleek, Delitzsch, Kalisch, et alii); but the frequent allusions to Genesis 28:13-16, which by partitionists is almost universally assigned to the Jehovist, prove that both sections have proceeded from the same author, and that, "though the mention of the name is avoided, this chapter, there is no doubt, substantially relates to Jehovah" (Hengstenberg), while the name Elohim may simply indicate that Jacob's journey from Shechem was undertaken in obedience to a Divine intimation (Quarry)—said unto Jacob (shortly after the incidents recorded in the preceding chapter), Arise, go up to Bethel,—about thirty miles distant (Genesis 12:8; Genesis 13:3; Genesis 28:19), to which, some thirty years previous, he had solemnly vowed to return (Genesis 28:22)—a vow which he appeared somewhat dilatory in performing, although its conditions had been exactly fulfilled (Keil, Kurtz, Kalisch, &c.)—and dwell there (the massacre of the Shechemites had obviously rendered longer residence in that neighborhood unsafe): and make there an altar—this Jacob had substantially promised to do in his vow (vide Genesis 28:22)—unto God, that appeared unto thee—i.e. unto Jehovah (vide Genesis 28:13)—when thou fleddest from the face of Esau thy brother. The words contained an assurance that the same Divine arm which had shielded him against the enmity of Esau and the oppression of Laban would extend to him protection on his future way.
Then Jacob said unto his household (i.e. those more immediately belonging to his family), and to all that were with him (referring probably to the captured Shechemites), Put away the strange gods—literally, the gods of the stranger, including most likely the teraphim of Laban, which Rachel still retained, and other objects of idolatrous worship, either brought by Jacob's servants from Mesopotamia, or adopted in Canaan, or perhaps possessed by the captives—that are among you, and be clean,—literally, cleanse yourselves. The word is that which afterwards describes the purifications of the law (Numbers 19:11, Numbers 19:12; Le Numbers 14:4; Numbers 15:13). Aben Ezra interprets it as meaning that they washed their bodies; and Michaelis views the rite as a kind of baptism, signifying their adoption of the true religion of Jehovah—a quasi baptism of repentance, like that afterwards preached by John—and change your garments. The directions here given are very similar to those which were subsequently issued at Sinai (Exodus 19:10), and were meant to symbolize a moral and spiritual purification of the mind and heart. And let us arise, and go to Bethel. "This is obviously not the first time Jacob acquainted his family with the vision at Bethel (Inglis). And I will make there an altar unto God,—El is probably employed because of its proximity to and connection with Bethel, or house of El, and the intended contrast between the El of Bethel and the strange Elohim which Jacob's household were commanded to put away—who answered me in the day of my distress,—this seems to imply that Jacob prayed at Bethel before he slept, if it does not refer to his supplication before meeting, Esau (Genesis 32:9)—and was with me in the way which I went. This language clearly looks back to Bethel (vide Genesis 28:20).