Put away the strange gods - אלהי הנכר elohey hannechar, the gods of the foreigners, which were among them. Jacob's servants were all Syrians, and no doubt were addicted less or more to idolatry and superstition. These gods might belong to them, or, as some have conjectured, they were the teraphim which Rachel stole; but these have already been supposed to be astrological tables, or something of this kind, called by Laban his gods, because by them he supposed he could predict future events, and that they referred to certain astral and planetary intelligences, by whose influences sublunary things were regulated. But it is more natural to suppose that these gods found now in Jacob's family were images of silver, gold, or curious workmanship, which were found among the spoils of the city of Shechem. Lest these should become incitements to idolatry, Jacob orders them to be put away.

Be clean, and change your garments - Personal or outward purification, as emblematical of the sanctification of the soul, has been in use among all the true worshippers of God from the beginning of the world. In many cases the law of Moses more solemnly enjoined rites and ceremonies which had been in use from the earliest ages. "A Hindoo considers those clothes defiled in which he has been employed in business, and always changes them before eating and worship." - Ward.

Then Jacob said unto his household,.... His wives and children:

and to all that were with him; his menservants and maidservants, and such as remained with him of the captives of Shechem, who might choose to continue with him:

put away the strange gods that are among you; meaning not the teraphim or images of Laban's, which Rachel had stolen from him; for it can hardly be thought that these should be retained so many years in Jacob's family, and used in an idolatrous manner; but rather such as might be among the Canaanitish servants that had been lately taken into Jacob's service, or that were among the captives of Shechem, or taken along with the spoil of that city; and so the Targum of Jonathan calls them the idols of the people, which they brought from the idols' temple at Shechem; and the words may be rendered, "the gods of the strangers" (s), that is, of the Shechemites, who were Heathens and aliens, strangers to the true God, the knowledge and worship of him:

and be clean; either by abstaining from their wives, as some interpret it, from Exodus 19:10; or rather by washing their bodies, as Aben Ezra gives the sense of it; their hands were full of the blood of the Shechemites, and needed to be washed and purified, as the Targum of Jonathan has it, from the pollutions of the slain, before they went to Bethel, the house of God; and these outward ablutions and purifications were significative of inward cleansing by the grace of God, and of outward reformation of life and manners; see Isaiah 1:15,

and change your garments: which might be stained with blood, and therefore not fit to appear in before God, or were old and worn out, or sordid apparel: changing and washing of garments were also emblems of renewing of the mind, and cleansing of the soul, and of the change of heart and life, as well as of pleasure, delight, and cheerfulness in appearing before God.

(s) "deos alenigenarum", Pagninus; "alienigenae", Montanus, Schmidt; "alieni populi", Junius & Tremellius, Piscator.

Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be {b} clean, and change your garments:

(b) That by this outward act they should show their inward repentance.

2. Then Jacob said unto his household . Put away the strange gods that are among you-Hebrew, "gods of the stranger," of foreign nations. Jacob had brought, in his service, a number of Mesopotamian retainers, who were addicted to superstitious practices; and there is some reason to fear that the same high testimony as to the religious superintendence of his household could not have been borne of him as was done of Abraham (Ge 18:19). He might have been too negligent hitherto in winking at these evils in his servants; or, perhaps, it was not till his arrival in Canaan, that he had learnt, for the first time, that one nearer and dearer to him was secretly infected with the same corruption (Ge 31:34). Be that as it may, he resolved on an immediate and thorough reformation of his household; and in commanding them to put away the strange gods, he added,

be clean, and change your garments-as if some defilement, from contact with idolatry, should still remain about them. In the law of Moses, many ceremonial purifications were ordained and observed by persons who had contracted certain defilements, and without the observance of which, they were reckoned unclean and unfit to join in the social worship of God. These bodily purifications were purely figurative; and as sacrifices were offered before the law, so also were external purifications, as appears from the words of Jacob; hence it would seem that types and symbols were used from the fall of man, representing and teaching the two great doctrines of revealed truth-namely, the atonement of Christ and the sanctification of our nature.

35:1-5 Beth-el was forgotten. But as many as God loves, he will remind of neglected duties, one way or other, by conscience or by providences. When we have vowed a vow to God, it is best not to defer the payment of it; yet better late than never. Jacob commanded his household to prepare, not only for the journey and removal, but for religious services. Masters of families should use their authority to keep up religion in their families, Jos 24:15. They must put away strange gods. In families where there is a face of religion, and an altar to God, yet many times there is much amiss, and more strange gods than one would suppose. They must be clean, and change their garments. These were but outward ceremonies, signifying the purifying and change of the heart. What are clean clothes, and new clothes, without a clean heart, and a new heart? If Jacob had called for these idols sooner, they had parted with them sooner. Sometimes attempts for reformation succeed better than we could have thought. Jacob buried their images. We must be wholly separated from our sins, as we are from those that are dead and buried out of sight. He removed from Shechem to Beth-el. Though the Canaanites were very angry against the sons of Jacob for their barbarous usage of the Shechemites, yet they were so kept back by Divine power, that they could not take the opportunity now offered to avenge them. The way of duty is the way of safety. When we are about God's work, we are under special protection; God is with us, while we are with him; and if He be for us, who can be against us? God governs the world more by secret terrors on men's minds than we are aware of.