When Rachel saw that she bore Jacob no children, Rachel envied her sister. She said to Jacob, “Give me children, or else I will die.”
Jacob’s anger burned against Rachel, and he said, “Am I in God’s place, who has withheld from you the fruit of the womb?”
She said, “Behold, my maid Bilhah. Go in to her, that she may bear on my knees, and I also may obtain children by her.” She gave him Bilhah her servant as wife, and Jacob went in to her. Bilhah conceived, and bore Jacob a son. Rachel said, “God has judged me, and has also heard my voice, and has given me a son.” Therefore she called his name Dan. Bilhah, Rachel’s servant, conceived again, and bore Jacob a second son. Rachel said, “I have wrestled with my sister with mighty wrestlings, and have prevailed.” She named him Naphtali.
John Calvin 1540 · Public Domain On vv1, 2, 3, 5, 8 1. And when Rachel saw. Here Moses begins to…
1. And when Rachel saw. Here Moses begins to relate that Jacob was distracted with domestic strifes. But although the Lord was punishing him, because he had been guilty of no light sin in marrying two wives, and especially sisters; yet the chastisement was paternal; and God himself, seeing that he is wont mercifully to pardon his own people, restrained in some degree his hand. Whence also it happened, that Jacob did not immediately repent, but added new offenses to the former. But first we must speak of Rachel. Whereas she rejoiced to see her sister subjected to contempt and grief, the Lord represses this sinful joy, by giving his blessing to Leah, in order to make the condition of both of them equal. She hears the grateful acknowledgment of her sister, and learns from the names given to the four sons, that God had pitied, and had sustained by his favor, her who had been unjustly despised by man. Nevertheless envy inflames her, and will not suffer anything of the dignity becoming a wife to appear in her. We see what ambition can do. For Rachel, in seeking preeminence, does not spare even her own sister; and scarcely refrains from venting her anger against God, for having honored that sister with the gift of fruitfulness. Her emulation did not proceed from any injuries that she had received, but because she could not bear to have a partner and an equal, though she herself was really the younger. What would she have done had she been provoked, seeing that she envies her sister who was contented with her lot? Now Moses, by exhibiting this evil in Rachel, would teach us that it is inherent in all; in order that each of us, tearing it up by the roots, may vigilantly purify himself from it. That we may be cured of envy, it behoves us to put away pride and selflove; as Paul prescribes this single remedy against contentions
“Let nothing be done through vainglory.” (Philippians 2:3.)
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv2, 3, 8 It is only God that maketh barren and fruitful,…
It is only God that maketh barren and fruitful, and therefore I am not in fault.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1, 2, 3, 4, 5, 6, 8 Gen 30:1 And when Rachel saw that she bare…
Gen 30:1 And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and said unto Jacob, Give me children, or else I die.
Ver. 1. Give me children, or elso I die.] She was sick of the fret; and could not live, unless Jacob could cure her. "Envy is the rottenness of the bones," {Pro 14:30} and ever devours itself first; as the worm doth the nut out of which it groweth.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 3, 6, 8 A speech full of impatience, and bordering upon blasphemy,…
A speech full of impatience, and bordering upon blasphemy, and striking at God himself through Jacob's sides; for which therefore she afterwards smarted, dying by that very means whereby she hoped to prevent her death, and prolong her life, Gen 35:18.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v1 We have here the bad consequences of that strange…
We have here the bad consequences of that strange marriage which Jacob made with the two sisters. Here is,
I. An unhappy disagreement between him and Rachel (Gen 30:1, Gen 30:2), occasioned, not so much by her own barrenness as by her sister's fruitfulness. Rebekah, the only wife of Isaac, was long childless, and yet we find no uneasiness between her and Isaac; but here, because Leah bears children, Rachel cannot live peaceably with Jacob.
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1. Rachel frets. She envied her sister, Gen 30:1. Envy is grieving at the good of another, than which no sin is more offensive to God, nor more injurious to our neighbour and ourselves. She considered not that it was God that made the difference, and that though, in this single instance her sister was preferred before her, yet in other things she had the advantage. Let us carefully watch against all the risings and workings of this passion in our minds. Let not our eye be evil towards any of our fellow-servants because our master's is good. But this was not all; she said to Jacob, Give me children, or else I die. Note, We are very apt to err in our desires of temporal mercies, as Rachel here. (1.) One child would not content her; but, because Leah has more than one, she must have more too: Give me children. (2.) Her heart is inordinately set upon it, and, if she have not what she would have, she will throw away her life, and all the comforts of it. "Give them to me, or else I die," that is, "I shall fret myself to death; the want of this satisfaction will shorten my days." Some think she threatens Jacob to lay violent hands upon herself, if she could not obtain this mercy. (3.) She did not apply to God by prayer, but to Jacob only, forgetting that children are a heritage of the Lord, Psa 127:3. We wrong both God and ourselves when our eye is more to men, the instruments of our crosses and comforts, than to God the author. Observe a difference between Rachel's asking for this mercy and Hannah's, Sa1 1:10, etc. Rachel envied; Hannah wept. Rachel must have children, and she died of the second; Hannah prayed for one child, and she had four more. Rachel is importunate and peremptory; Hannah is submissive and devout. If thou wilt give me a child, I will give him to the Lord. Let Hannah be imitated, and not Rachel; and let our desires be always under the direction and control of reason and religion.
2. Jacob chides, and most justly. He loved Rachel, and therefore reproved her for what she said amiss, Gen 30:2. Note, Faithful reproofs and products and instances of true affection, Psa 141:5; Pro 27:5, Pro 27:6. Job reproved his wife when she spoke the language of the foolish women, Job 2:10. See Co1 7:16. He was angry, not at the person, but at the sin; he expressed himself so as to show this displeasure. Note, sometimes it is requisite that a reproof should be given warm, like a medical potion; not too hot, lest it scald the patient; yet not cold, lest it prove ineffectual. It was a very grave and pious reply which Jacob gave to Rachel's peevish demand: Am I in God's stead? The Chaldee paraphrases it well, Dost thou ask sons of me? Oughtest thou not to ask them from before the Lord? The Arabic reads it, "Am I above God? can I give thee that which God denies thee?" This was said like a plain man. Observe, (1.) He acknowledges the hand of God in the affliction which he was a sharer with her in: He hath withheld the fruit of the womb. Note, Whatever we want, it is God that withholds it, a sovereign Lord, most wise, holy, and just, that may do what he will with his own, and is debtor to no man, that never did, nor ever can do, any wrong to any of his creatures. The keys of the clouds, of the heart, of the grave, and of the womb, are four keys which God had in his hand, and which (the rabbin say) he entrusts neither with angels nor seraphim. See Rev 3:7. Job 11:10; Job 12:14. (2.) He acknowledges his own inability to alter what God had appointed: "Am I in God's stead? What! dost thou make a god of me?" Deos qui rogat ille facit - He to whom we offer supplications is to us a god. Note, [1.] There is no creature that is, or can be, to us, in God's stead. God may be to us instead of any creature, as the sun instead of the moon and stars; but the moon and all the stars will not be to us instead of the sun. No creature's wisdom, power, and love, will be to us instead of God's. [2.] It is therefore our sin and folly to place any creature in God's stead, and to place that confidence in any creature which is to be placed in God only.
II. An unhappy agreement between him and the two handmaids.
1. At the persuasion of Rachel, he took Bilhah her handmaid to wife, that, according to the usage of those times, his children by her might be adopted and owned as her mistress's children, Gen 30:3, etc. She would rather have children by reputation than none at all, children that she might fancy to be her own, and call her own, though they were not so. One would think her own sister's children were nearer akin to her than her maid's, and she might with more satisfaction have made them her own if she had so pleased; but (so natural is it for us all to be fond of power) children that she had a right to rule were more desirable to her than children that she had more reason to love; and, as an early instance of her dominion over the children born in her apartment, she takes a pleasure in giving them names that carry in them nothing but marks of emulation with her sister, as if she had overcome her, (1.) At law. She calls the first son of her handmaid Dan (judgement), saying, "God hath judged me" (Gen 30:6), that is, "given sentence in my favour." (2.) In battle. she calls the next Naphtali (wrestlings), saying, I have wrestled with my sister, and have prevailed (Gen 30:8); as if all Jacob's sons must be born men of contention. See what roots of bitterness envy and strife are, and what mischief they make among relations.
2. At the persuasion of Leah, he took Zilpah her handmaid to wife also, Gen 30:9. Rachel had done that absurd and preposterous thing of giving her maid to her husband, in emulation with Leah; and now Leah (because she missed one year in bearing children) does the same, to be even with her, or rather to keep before her. See the power of jealousy and rivalship, and admire the wisdom of the divine appointment, which unites one man and one woman only; for God hath called us to peace and purity, Co1 7:15. Two sons Zilpah bore to Jacob, whom Leah looked upon herself as entitled to, in token of which she called one Gad (Gen 30:11), promising herself a little troop of children; and children are the militia of a family, they fill the quiver, Psa 127:4, Psa 127:5. The other she called Asher (happy), thinking herself happy in him, and promising herself that her neighbours would think so too: The daughters will call me blessed, Gen 30:13. Note, It is an instance of the vanity of the world, and the foolishness bound up in our hearts, that most people value themselves and govern themselves more by reputation than either by reason or religion; they think themselves blessed if the daughters do but call them so. There was much amiss in the contest and competition between these two sisters, yet God brought good out of this evil; for, the time being now at hand when the seed of Abraham must begin to increase and multiply, thus Jacob's family was replenished with twelve sons, heads of the thousands of Israel, from whom the celebrated twelve tribes descended and were named.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–8 And when Rachel saw that she bare Jacob no…
And when Rachel saw that she bare Jacob no children,.... In the space of three or four years after marriage, and when her sister Leah had had four sons:
Rachel envied her sister; the honour she had of bearing children, and the pleasure in nursing and bringing them up, when she lay under the reproach of barrenness: or, "she emulated her sisters" (z); was desirous of having children even as she, which she might do, and yet not be guilty of sin, and much less of envy, which is a very heinous sin:
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and said unto Jacob, give me children, or else I die; Rachel could never be so weak as to imagine that it was in the power of Jacob to give her children at his pleasure, or of a barren woman to make her a fruitful mother of children; though Jacob at sight seems so to have understood her: but either, as the Targum of Jonathan paraphrases it, that he would pray the Lord to give her children, as Isaac prayed for Rebekah; so Aben Ezra and Jarchi: or that he would, think of some means or other whereby she might have children, at least that might be called hers; and one way she had in view, as appears from what follows: or otherwise she suggests she could not live comfortably; not that she should destroy herself, as some have imagined; but that she should be so uneasy in her mind, that her life would be a burden to her; that death would be preferred to it, and her fretting herself for want of children, in all probability, would issue in it.
(z) "aemulata est", Tigurine version, Junius & Tremellius, Schmidt.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1–3 In this chapter we have an account of the…
In this chapter we have an account of the increase,
I. Of Jacob's family; eight children more we find registered in this chapter; Daniel and Naphtali by Bilhah, Rachel's maid, ver. 1-8. Gad and Asher by Zilpah, Leah's maid, ver. 9-13. Issachar, Zebulon, and Dinah, by Leah, ver. 14-21. And last of all Joseph by Rachel, ver. 22-24.
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II. Of Jacob's estate. He comes upon a new bargain with Laban, ver. 25-34. And in the six years further service he did to Laban, God wonderfully blessed him, so that his flock of all cattle became very considerable, ver. 35-43, And herein was fulfilled the blessing which Isaac dismissed him with, chap. xxviii. 3. God make thee fruitful and multiply thee.
Rachel envied her sister - Envy is grieving at the good of another, than which no sin is more injurious both to God, our neighbour, and ourselves. But this was not all, she said to Jacob, give me children or else I die - A child would not content her; but because Leah has more than one, she must have more too; Give me children: her heart is set upon it. Give them me, else I die, That is, I shall fret myself to death. The want of this satisfaction will shorten my days. Observe a difference between Rachel's asking for this mercy, and Hannah's, 1 Sam. i, 10, &c. Rachel envied, Hannah wept: Rachel must have children, and she died of the second; Hannah prayed for this child, and she had four more: Rachel is importunate and peremptory, Hannah is submissive and devout, If thou wilt give me a child, I will give him to the Lord. Let Hannah be imitated, and not Rachel; and let our desires be always under the conduct and check of reason and religion.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 6, 8 Rachel envies her sister, and chides Jacob, 1.
CHAPTER XXX
Rachel envies her sister, and chides Jacob, 1.
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He reproves her and vindicates himself, 2.
She gives him her maid Bilhah, 3, 4.
She conceives, and bears Dan. 5, 6;
and afterwards Naphtali, 7, 8.
Leah gives Zilpah her maid to Jacob, 9.
She conceives and bears Gad, 10, 11,
and also Asher, 12, 13.
Reuben finds mandrakes, of which Rachel requests a part, 14.
The bargain made between her and Leah, 15.
Jacob in consequence lodges with Leah instead of Rachel, 16.
She conceives, and bears Issachar, 17,18,
and Zebulun, 19, 20,
and Dinah, 21.
Rachel conceives, and bears Joseph, 22-24.
Jacob requests permission from Laban to go to his own country, 25, 26.
Laban entreats him to tarry, and offers to give him what
wages he shall choose to name, 27, 28.
Jacob details the importance of his services to Laban, 29, 30,
and offers to continue those services for the speckled and
spotted among the goats, and the brown among the sheep, 31-33.
Laban consents, 34,
and divides all the ring-streaked and spotted among the
he-goats, the speckled and spotted among the she-goats,
and the brown among the sheep, and puts them under the
care of his sons, and sets three days' journey between
himself and Jacob, 35, 36.
Jacob's stratagem of the pilled rods, to cause the cattle
to bring forth the ring-streaked, speckled, and spotted, 37-39.
In consequence of which he increased his flock greatly,
getting all that was strong and healthy in the flock of
Laban, 40-43.
NOTES ON CHAP. XXX
Verse 1. Give me children, or else I die.] This is a most reprehensible speech, and argues not only envy and jealousy, but also a total want of dependence on God. She had the greatest share of her husband's affection, and yet was not satisfied unless she could engross all the privileges which her sister enjoyed! How true are those sayings, Envy is as rottenness of the bones! and, Jealousy is as cruel as the grave!
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1–3 Gen 30:1. Rachel envied her sister — The Hebrew…
Gen 30:1. Rachel envied her sister — The Hebrew women considered barrenness as one of the greatest misfortunes that could befall them, not only from a natural desire of children, but from their eager wishes to be the means of fulfilling the promise to Abraham, and bringing forth that seed in which all the families of the earth were to be blessed. But Rachel does not seem to have been chiefly actuated by this motive in desiring children, but by envy of her sister; hence she says, Give me children — A child would not content her; but because Leah has more than one, she must have more too. And her heart is set upon it: she repines, and grows impatient with her husband; else I die — That is, I shall fret myself to death; the want of this satisfaction will shorten my days. Observe the difference between Rachel’s asking for this mercy, and Hannah’s, 1Sa 1:10, &c. Rachel envied, Hannah wept: Rachel must have children, and she died of the second; Hannah prayed for this child, and she had four more: Rachel is importunate and peremptory, Hannah is submissive and devout; If thou wilt give me a child, I will give him to the Lord. Let Hannah be imitated, and not Rachel; and let our desires be always under the conduct and check of reason and religion.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v1 - Jacob’s Family and Wealth
- Jacob’s Family and Wealth
6. דן dān, Dan, “judge, lord.”
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8. נפתלי naptālı̂y, Naphtali, “wrestling.”
11. גד gād, Gad, “overcoming, victory.” בגד bāgād, “in victory or” =גד בא bā' gād, “victory cometh.” גוּד gûd, “press down.” גדוּד gedûd, “troop.”
13. אשׁר 'ǎashēr, Asher, “prosperity, happiness.”
18. ישׂשכר yı̂śāskār, Jissakar, “reward.” The second Hebrew letter (ש s) seems to have been merely a full mode of writing the word, instead of the abbreviated form ישׂכר yı̂śākār.
20. זבלוּן zebulûn, Zebulun, “dwelling.” There is here a play upon the two words זבד zābad, “to endow” and זבל zābal, “to dwell,” the latter of which, however, prevails in the name. They occur only here as verbs.
21. דינה dı̂ynâh, Dinah, “judgment.”
24. יסף yôsêph, Joseph, “he shall add.” There is, however, an obvious allusion to the thought. “God hath taken away (אסף 'āsap) my reproach.” Double references, we find, are usual in the giving of names (see Gen 25:30).
This chapter is the continuation of the former, and completes the history of Jacob in Haran. The event immediately following probably took place after Leah had borne two of her sons, though not admitted into the narrative until she had paused for a short time.
Gen 30:1-8
Bilhah, Rachel’s maid, bears two sons. Rachel becomes impatient of her barrenness and jealous of her sister, and unjustly reproaches her husband, who indignantly rebukes her. God, not he, has withheld children from her. She does what Sarah had done before her Gen 16:2-3, gives her handmaid to her husband. No express law yet forbade this course, though nature and Scripture by implication did Gen 2:23-25. “Dan.” “God hath judged me.” In this passage Jacob and Rachel use the common noun, God, the Everlasting, and therefore Almighty, who rules in the physical relations of things - a name suitable to the occasion. He had judged her, dealt with her according to his sovereign justice in withholding the fruit of the womb, when she was self-complacent and forgetful of her dependence on a higher power; and also in hearing her voice when she approached him in humble supplication. “Naphtali.” “Wrestlings of God,” with God, in prayer, on the part of both sisters, so that they wrestled with one another in the self-same act. Rachel, though looking first to Jacob and then to her maid, had at length learned to look to her God, and then had prevailed.
Gen 30:9-13
Leah having stayed from bearing, resorts to the same expedient. Her fourth son was seemingly born in the fourth year of Jacob’s marriage. Bearing her first four sons so rapidly, she would the sooner observe the temporary cessation. After the interval of a year she may have given Zilpah to Jacob. “Gad.” “Victory cometh.” She too claims a victory. “Asher.” Daughters will pronounce her happy who is so rich in sons. Leah is seemingly conscious that she is here pursuing a device of her own heart; and hence there is no explicit reference to the divine name or influence in the naming of the two sons of her maid.
Gen 30:14-21
“Reuben” was at this time four or five years of age, as it is probable that Leah began to bear again before Zilpah had her second son. “Mandrakes” - the fruit of the “mandragora vernaIis,” which is to this day supposed to promote fruitfulness of the womb. Rachel therefore desires to partake of them, and obtains them by a compact with Leah. Leah betakes herself to prayer, and bears a fifth son. She calls him “Issakar,” with a double allusion. She had hired her husband with the mandrakes, and had received this son as her hire for giving her maid to her husband; which she regards as an act of generosity or self-denial. “Zebulun.” Here Leah confesses, “God hath endowed me with a good dowry.” She speaks now like Rachel of the God of nature. The cherished thought that her husband will dwell with her who is the mother of six sons takes form in the name. “Dinah” is the only daughter of Jacob mentioned Gen 46:7, and that on account of her subsequent connection with the history of Jacob Gen. 34. Issakar appears to have been born in the sixth year after Jacob’s marriage, Zebulun in the seventh, and Dinah in the eighth.
Gen 30:22-24
“God remembered Rachel,” in the best time for her, after he had taught her the lessons of dependence and patience. “Joseph.” There is a remote allusion to her gratitude for the reproach of barrenness taken away. But there is also hope in the name. The selfish feeling also has died away, and the thankful Rachel rises from Elohim, the invisible Eternal, to Yahweh, the manifest Self-existent. The birth of Joseph was after the fourteen years of service were completed. He and Dinah appear to have been born in the same year.
Gen 30:25-36
Jacob enters into a new contract of service with Laban. “When Rachel had borne Joseph.” Jacob cannot ask his dismissal until the twice seven years of service were completed. Hence, the birth of Joseph, which is the date of his request, took place at the earliest in the fifteenth year of his sojourn with Laban. Jacob now wishes to return home, from which he had been detained so long by serving for Rachel. He no doubt expects of Laban the means at least of accomplishing his journey. Laban is loath to part with him. “I have divined” - I have been an attentive observer. The result of his observation is expressed in the following words. “Appoint.” Laban offers to leave the fixing of the hire to Jacob. “Thy hire upon me,” which I will take upon me as binding. Jacob touches upon the value of his services, perhaps with the tacit feeling that Laban in equity owed him at least the means of returning to his home. “Brake forth” - increased. “At my foot” - under my guidance and tending of thy flocks.
“Do” - provide. “Thou shalt not give me anything.” This shows that Jacob had no stock from Laban to begin with. “I will pass through all thy flock today” with thee. “Remove thou thence every speckled and spotted sheep, and every brown sheep among the lambs, and the spotted and speckled among the goats.” These were the rare colors, as in the East the sheep are usually white, and the goats black or dark brown. “And such shall be my hire.” Such as these uncommon party-colored cattle, when they shall appear among the flock already cleared of them; and not those of this description that are now removed. For in this case Laban would have given Jacob something; whereas Jacob was resolved to be entirely dependent on the divine providence for his hire. “And my righteousness will answer for me.” The color will determine at once whose the animal is. Laban willingly consents to so favorable a proposal, removes the party-colored animals from the flock, gives them into the hands of his sons, and puts an interval of three days’ journey between them and the pure stock which remains in Jacob’s hands. Jacob is now to begin with nothing, and have for his hire any party-colored lambs or kids that appear in those flocks, from which every specimen of this rare class has been carefully removed.
Gen 30:37-43
Jacob devises means to provide himself with a flock in these unfavorable circumstances. His first device is to place party-colored rods before the eyes of the cattle at the rutting season, that they might drop lambs and kids varied with speckles, patches, or streaks of white. He had learned from experience that there is a congruence between the colors of the objects contemplated by the dams at that season and those of their young. At all events they bare many straked, speckled, and spotted lambs and kids. He now separated the lambs, and set the faces of the flock toward the young of the rare colors, doubtless to affect them in the same way as the pilled rods. “Put his own folds by themselves.” These are the party-colored cattle that from time to time appeared in the flock of Laban. In order to secure the stronger cattle, Jacob added the second device of employing the party-colored rods only when the strong cattle conceived. The sheep in the East lamb twice a year, and it is supposed that the lambs dropped in autumn are stronger than those dropped in the spring. On this supposition Jacob used his artifice in the spring, and not in the autumn. It is probable, however, that he made his experiments on the healthy and vigorous cattle, without reference to the season of the year. The result is here stated. “The man brake forth exceedingly” - became rapidly rich in hands and cattle.
It is obvious that the preceding and present chapters form one continuous piece of composition; as otherwise we have no account of the whole family of Jacob from one author. But the names אלהים 'ĕlohı̂ym and יהוה yehovâh are both employed in the piece, and, hence, their presence and interchange cannot indicate diversity of authorship.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 4, 6, 8 Envied, or desired to have children like her. Thus…
Envied, or desired to have children like her. Thus we may envy the virtues of the saints. (Calmet) --- Give me, &c. These words seem to indicate a degree of impatience, at which we need not be surprised, when we reflect, that Rachel had been educated among idolaters. (Menochius) --- Die of grief and shame. "I shall be considered as one dead," Jun.[Junius?] St. Chrysostom thinks she threatened to lay violent hands on herself, and through jealousy, spoke in a foolish manner. This passion is capable of the basest actions, (Haydock) and is almost unavoidable where polygamy reigns. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v3 Bilhah . . . Zilpah--Following the example of Sarah…
Bilhah . . . Zilpah--Following the example of Sarah with regard to Hagar, an example which is not seldom imitated still, she adopted the children of her maid. Leah took the same course. A bitter and intense rivalry existed between them, all the more from their close relationship as sisters; and although they occupied separate apartments, with their families, as is the uniform custom where a plurality of wives obtains, and the husband and father spends a day with each in regular succession, that did not allay their mutual jealousies. The evil lies in the system, which being a violation of God's original ordinance, cannot yield happiness.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 6, 8 SONS OF BILHAH AND ZILPAH, Gen_30:1-13.
SONS OF BILHAH AND ZILPAH, Gen_30:1-13.
1. Give me children — Here breaks forth the passionate cry of the child of nature. Envy and jealousy, even to bitterness, speak out in this appeal, not the hopeful yearning of the child of faith.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 6, 8 1. envied] The desire for children and the dread…
1. envied] The desire for children and the dread of the reproach of childlessness are frequently referred to in Scripture, e.g. 1 Samuel 1. In this chapter the childlessness of Rachel should be compared with that of Sarah and Rebekah (Gen_16:5, Gen_25:21). It is part of the discipline of the covenant.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 3, 6, 8 (1) Give me children, or else I die.—There is…
XXX.
(1) Give me children, or else I die.—There is an Oriental proverb that a childless person is as good as dead; and this was probably Rachel’s meaning, and not that she should die of vexation. Great as was the affliction to a Hebrew woman of being barren (1Sa_1:10), yet there is a painful petulance and peevishness about Rachel’s words, in strong contrast with Hannah’s patient suffering. But she was very young, and a spoiled wife; though with qualities which riveted Jacob’s love to her all life through.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain On v1 Genesis 27 - 35
Genesis 27 - 35
These chapters present to us the history of Jacob-at least, the principal scenes in that history. The Spirit of God here sets before us the deepest instruction, first, as to God’s purpose of infinite grace; and, secondly, as to the utter worthlessness and depravity of human nature.
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There is a passage in Gen. 25 which I purposely passed over, in order to take if up here, so that we might have the truth in reference to Jacob fully before us "And Isaac entreated the Lord for his wife, because she was barren; and the Lord was entreated of him, and Rebekah his wife conceived. And the children struggled together within her: and she said, If it be so, why am I thus? And she went to enquire of the Lord. And the Lord said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger." This is referred to in Malachi, where we read, "I have loved you, saith the Lord: yet ye say, wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I have loved Jacob, and hated Esau." This is again referred to in Rom. 9: "For the children being not yet born, neither having done any good or evil, that the purpose of God, according to election, might stand, not of works, but of him that calleth; it was said unto her, The elder shall serve the younger, as it is written, Jacob have I loved, but Esau have I hated."
Thus we have very distinctly before us, God’s eternal purpose, according to the election of grace. There is much involved in this expression. It banishes all human pretension from the scene, and asserts God’s right to act as He will. This is of the very last importance. The creature can enjoy no real blessedness until he is brought to bow his head to sovereign grace. It becomes him so to do, inasmuch as he is a sinner, and, as such, utterly without claim to act or dictate. The great value of finding oneself on this ground is, that it is then no longer a question of what we deserve to get, but simply of what God is pleased to give. The prodigal might talk of being a servant, but he really did not deserve the place of a servant, if it were to be made a question of desert; and, therefore, he had only to take what the father was pleased to give - and that was the very highest place, even the place of fellowship with himself. Thus it must ever be. "Grace all the work shall crown, through everlasting days." Happy for us that it is so. As we go on, day by day, making fresh discoveries of ourselves, we need to have beneath our feet the solid foundation of God’s grace: nothing else could possibly sustain us in our growing self-knowledge. The ruin is hopeless, and therefore the grace must be infinite: and infinite it is, having its source in God Himself, its channel in Christ, and the power of application and enjoyment in the Holy Ghost. The Trinity is brought out in connection with the grace that saves a poor sinner. "Grace reigns through righteousness, unto eternal life, by Jesus Christ our Lord." It is only in redemption that this reign of grace could be seen. we may see in creation the reign of wisdom and power; we may see in providence the reign of goodness and long-suffering; but only in redemption do we see the reign of grace, and that, too, on the principle of righteousness.
Now, we have, in the person of Jacob, a most striking exhibition of the power of divine grace; and for this reason, that we have in him a striking exhibition of the power of human nature. In him we see nature in all its obliquity, and therefore we see grace in all its moral beauty and power. From the facts of his remarkable history, it would seem that, before his birth, at his birth, and after his birth, the extraordinary energy of nature was seen. Before his birth, we read, "the children struggled together within her." At his birth, we read, "his hand took hold on Esau’s heel." And, after his birth - yea to the turning point of his history, in Gen. 32, without any exception - his course exhibits nothing but the most unamiable traits of nature; but all this only serves, like a drab background, to throw into relief the grace of Him who condescends to call Himself by the peculiarly touching name, "the God of Jacob" - a name most sweetly expressive of free grace.
Let us now examine the chapters consecutively. Gen. 27 exhibits a most humbling picture of sensuality, deceit, and cunning; and when one thinks of such things in connection with the people of God, it is sad and painful to the very last degree. Yet how true and faithful is the Holy Ghost! He must tell all out. He cannot give us a partial picture. If he gives us a history of man, he must describe man as he is, and not as he is not. So, if He unfolds to us the character and ways of God, He gives us God as He is. And this, we need hardly remark, is exactly what we need. We need the revelation of one perfect in holiness, yet perfect in grace and mercy, who could come down into all the depth of man’s need, his misery and his degradation, and deal with Him there, and raise him up out of it into full, unhindered fellowship with Himself in all the reality of what He is. This is what scripture gives us. God knew what we needed, and He has given it to us, blessed be His name!
And, be it remembered, that in setting before us, in faithful love, all the traits of man’s character, it is simply with a view to magnify the riches of divine grace, and to admonish our souls. It is not, by any means, in order to perpetuate the memory of sins, for ever blotted out from His sight. The blots, the failures, and the errors of Abraham, Isaac, and Jacob, have been perfectly washed away, and they have taken their place amid "the spirits of just men made perfect;" but their history remains, on the page of inspiration, for the display of God’s grace, and for the warning of God’s people in all ages; And, moreover, that we my distinctly see that the blessed God has not been dealing With perfect men and women, but with those of "like passions as we are" that He has been walking and bearing with the same failures, the same infirmities, the same errors, as those over which we mourn every day. This is peculiarly comforting to the heart; and it may well stand in striking contrast with the way in which the great majority of human biographies are written, in "which, for the most part, we find, not the history of men, but of beings devoid of error and infirmity. histories have rather the effect of discouraging than of edifying those who read them. They are rather histories of what men ought to be, than of what they really are, and they are, therefore, useless to us, yea, not only useless, but mischievous.
Nothing can edify save the presentation of God dealing with man as he really is; and this is what the word gives us. The chapter before us illustrates this very fully. Here we find the aged patriarch Isaac, standing, as it were, at the very portal of eternity, the earth and nature fast fading away from his view, yet occupied about "savoury meat," and about to act in direct opposition to the divine counsel, by blessing the elder instead of the younger. Truly this was nature, and nature with its "eyes dim." If Esau had sold his birthright for a mess of pottage, Isaac was about to give away the blessing for a mess of venison, How very humiliating!
But God’s purpose must stand, and He will do all His pleasure. Faith knows this; and, in the power of that knowledge, can wait for God’s time. This nature never can do, but must set about gaining its own ends, by its own inventions. These are the two grand points brought out in Jacob’s history - God’s purpose of grace, on the one hand; and on the other, nature plotting and scheming to reach what that purpose would have infallibly brought about, without any plot or scheme at all. This simplifies Jacob’s history amazingly, and not only simplifies it, but heightens the soul’s interest in it also. There is nothing, perhaps, in which we are so lamentably deficient, as in the grace of patient, self-renouncing dependence upon God. Nature will be working in some shape or form, and thus, so far as in it lies, hindering the outshining of divine grace and power. God did not need the aid of such elements as Rebekah’s cunning and Jacob’s gross deceit, in order to accomplish His purpose. He had said, "the elder shall serve the younger." This was enough - enough for faith, but not enough for nature, which must ever adopt its own ways, and know nothing of what it is to wait on God.
Now, nothing can be more truly blessed than the position of hanging in child-like dependence upon God, and being entirely content to wait for His time. True, it will involve trial; but the renewed mind learns some of its deepest lessons, and enjoys some of its sweetest experiences, while waiting on the Lord; and the more pressing the temptation to take ourselves out of His hands, the richer will be the blessing of leaving ourselves there. It is so exceedingly sweet to find ourselves wholly dependent upon one who finds infinite joy in blessing us. It is only those who have tasted, in any little measure, the reality of this wondrous position that can at all appreciate it. The only one who ever occupied it perfectly and uninterruptedly was the Lord Jesus Himself. He was ever dependent upon God, and utterly rejected every proposal of the enemy to be anything else. His language was, "In thee do I put my trust;" and again, "I was cast upon thee from the womb." Hence, when tempted by the devil to make an effort to Satisfy His hunger, His reply was, "It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." When tempted to cast Himself from the pinnacle of the temple, His reply was, "It is written again, Thou shalt not tempt the Lord thy God." When tempted to take the kingdoms of the world from the hand of another than God, and by doing homage to another than Him, His reply was, "It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve." In a word, nothing could allure the perfect man from the place of absolute dependence upon God. True, it was God’s purpose to sustain His Son; it was His purpose that He should suddenly come to His temple; it was His purpose to give Him the kingdoms of this world; but this was the very reason why the Lord Jesus would simply and uninterruptedly wait on God for the accomplishment of His purpose, in His own time, and in His own way. He did not set about accomplishing His own ends. He left Himself thoroughly at God’s disposal. He would only eat when God gave Him bread; He would only enter the temple when sent of God; He will ascend the throne when God appoints the time. "Sit thou at my right hand, until I make thy foes thy footstool." (Ps. 110)
This profound subjection of the Son to the Father is admirable beyond expression. Though entirely equal with God, He took, as man, the place of dependence, rejoicing always in the will of the Father; giving thanks even when things seemed to be against Him; doing always the things which pleased the Father; making: it His grand and uvarying object to glorify the Father; and finally, when all was accomplished, when He had perfectly finished the work which the Father had given, He breathed His spirit into the Father’s hand, and His flesh rested in hope of the promised glory and exaltation. Well, therefore, may the inspired apostle say, "Let this mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father"
How little Jacob knew, in the opening of his history, of this blessed mind! How little was he prepared to wait for God’s time and God’s way! He much preferred Jacob’s time and Jacob’s way. He thought it much better to arrive at the blessing and the inheritance by all sorts of cunning and deception, than by simple dependence upon and subjection to God, whose electing grace had promised, and whose almighty power and wisdom would assuredly accomplish all for him.
But, oh! how well one knows the opposition of the human heart to all this! Any attitude for it save that of patient waiting upon God. It is almost enough to drive nature to distraction to find itself bereft of all resource but God. This tells us, in language not to be misunderstood, the true character of human nature. In order to know what nature is, I need not travel into those scenes of vice and crime which justly shock all refined moral sense. No; all that is needful is just to try it for a moment in the place of dependence, and see how it will carry itself there. It really knows nothing of God, and therefore cannot trust Him; and herein was the secret of all its misery and moral degradation. It is totally ignorant of the true God, and can therefore be nought else but a ruined and worthless thing. The knowledge of God is the source of life - yea, is itself life; and until a man has life, what is he? or, what can he be?
Now, in Rebekah and Jacob, we see nature taking advantage of nature in Isaac and Esau. It was really this. There was no waiting upon God whatever. Isaac’s eyes were dim, he could therefore be imposed upon, and they set about doing so, instead of looking off to God, who would have entirely frustrated Isaac’s purpose to bless the one whom God would not bless - a purpose? founded in nature, and most unlovely nature, for "Isaac loved Esau," not because he was the first-born, but "because he did eat of his venison." How humiliating!
But we are sure to bring unmixed sorrow upon ourselves, when we take ourselves, our circumstances, or our destinies, out of the hands of God.* Thus it was with Jacob, as we shall see in the sequel. It has been observed by another, that whoever observes Jacob’s life, after he had surreptitiously obtained his father’s blessing, will perceive that he enjoyed very little worldly felicity. His brother purposed to murder him, to avoid which he was forced to flee from his father’s house; his uncle Laban deceived him, as he had deceived his father, and treated him with great rigor; after a servitude of twenty-one years, he was obliged to leave him in a clandestine manner, and not without danger of being brought back or murdered by his enraged brother; no sooner were these fears over, than he experienced the baseness of his son Reuben, in defiling his bed; he had next to bewail the treachery and cruelty of Simeon and Levi towards the Shechemites; then he had to feel the loss of his beloved wife; he was next imposed upon by his own sons, and had to lament the supposed untimely end of Joseph; and, to complete all, he was forced by famine to go into Egypt, and there died in a strange land. So just, wonderful, and instructive are all the ways of providence."
{*We should ever remember, in a place of trial, that what we want is not a change of circumstances, but victory over self.}
This is a true picture, so far as Jacob was concerned; but it only gives us one side, and that the gloomy side. Blessed be God, there is a bright side, likewise, for God had to do with Jacob; and, in every scene of his life, when Jacob was called to reap the fruits of his own plotting and crookedness, the God of Jacob brought good out of evil, and caused His grace to abound over all the sin and folly of His poor servant. This we shall see as we proceed with his history.
I shall just offer a remark here upon Isaac, Rebekah, and Esau. It is very interesting to observe how, notwithstanding the exhibition of nature’s excessive weakness, in the opening of Genesis 27, Isaac maintains, by faith, the dignity which God had conferred upon him. He blesses with all the consciousness of being endowed with power to bless! He says, "I have blessed him; yea, and he shall be blessed.. Behold, I have made him thy lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him; and what shall I do now unto thee, my son?" He speaks as one who, by faith, had at his disposal all the treasures of earth. There is no false humility, no taking a low ground by reason of the manifestation of nature. True, he was on the eve of making a grievous mistake - even of moving right athwart the counsel of God; still, he knew God, and took his place accordingly, dispensing blessings in all the dignity and power of faith. "I have blessed him; yea, and he shall be blessed." "With corn and wine have I sustained him." It is the proper province of faith to rise above all one’s own failure and the consequences thereof, into the place where God’s grace has set us.
As to Rebekah, she was called to feel all the sad results of her cunning actings. She, no doubt, imagined she was managing matters most skillfully; but, alas! she never saw Jacob again: so much for management! How different it would have been had she left the matter entirely in the hands of God. This is the way in which faith manages, and it is ever a gainer. "Which of you by taking thought, can add to his stature one cubit?" We gain nothing by our anxiety and planning; we only shut out God, and that is no gain. It is a just judgement from the hand of God to be left to reap the fruits, of our own devices; and I know of few things more sad than to see a child of God so entirely forgetting his proper place and privilege, as to take the management of his affairs into his own hands. The birds of the air, and the lilies of the field, may well be our teachers when we so far forget our position of unqualified dependence upon God.
Then, again, as to Esau, the apostle calls him "a profane person, who for one morsel of meat sold his birthright," and "afterwards, when he would have inherited the blessing, he was rejected; for he found no place of change of mind, though he sought it carefully with tears." Thus we learn what a profane person is, viz. one who would like to hold both worlds; one who would like to enjoy the present, without forfeiting his title to the future. This is, by no means, an uncommon case. It expresses to us the mere worldly professor, whose conscience has never felt the action of divine truth, and whose heart has never felt the influence of divine grace.
We are now called to trace Jacob in his movement from under his fathers roof, to view him as a homeless and lonely wanderer on the earth. It is here that God’s special dealings with him commence. Jacob now begins to realise, in some measure, the bitter fruit of his conduct, in reference to Esau; while, at the same time, God is seen rising above all the weakness and folly of His servant, and displaying His own sovereign grace and profound wisdom in His dealings with him. God will accomplish His own purpose, no matter by what instrumentality; But if His child, in impenitence of spirit, and unbelief of heart, will take himself out of His hands, he must expect much sorrowful exercise and painful discipline. Thus it was with Jacob: he might not have had to flee to Haran, had he allowed God to act for him. God would, assuredly, have dealt with Esau, and caused him to find his destined place and portion; and Jacob might have enjoyed that sweet peace which nothing can yield save entire subjection in all things to the hand and counsel of God.
But here is where the excessive feebleness of our hearts is constantly disclosed. We do not lie passive in God’s hand; we will be acting; and, by our acting, we hinder the display of God’s grace and power on our behalf. "Be still and know that I am God," is a precept which nought, save the power of divine grace, can enable one to obey. "Let your moderation be known unto all men. The Lord is at hand. (eggus) Be careful for nothing, but in everything by prayer and supplication with thanksgiving, let your requests be made known unto God." What will be the result of this activity? "The peace of God, which passeth all understanding, shall garrison (phrouresei) your hearts and minds by Christ Jesus." (Phil. 4: 5-7)
However, God graciously overrules our folly and weakness, and while we are called upon to reap the fruits of our unbelieving and impatient ways, He takes occasion from them to teach our hearts still deeper lessons of His own tender grace and perfect wisdom. This, while it, assuredly, affords no warrant whatever for unbelief and impatience, does most wonderfully exhibit the goodness of our God, and comfort the heart even while we may be passing through the painful circumstances consequent upon our failure. God is above all; and, moreover, it is His special prerogative to bring good out of evil; to make the eater yield meat, and the strong yield sweetness; and hence, while it is quite true that Jacob was compelled to be an exile from his father’s roof in consequence of his own restless and deceitful acting, it is equally true that he never could have learnt the meaning of "Bethel" had he been quietly at home. Thus the two sides of the picture are strongly marked in every scene of Jacob’s history. It was when he was driven, by his own folly, from Isaac’s house, that he was led to taste, in some measure, the blessedness and solemnity of "God’s house."
"And Jacob went out from Beersheba, and went toward Haran. and he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place and put them for his pillows, and lay down in that place to sleep." Here we find the homeless wanderer just in the very position in which God could meet him, and in which He could unfold His purposes of grace and glory. Nothing could possibly be more expressive of helplessness and nothingness than Jacob’s condition as here set before us. Beneath the open canopy of heaven, with a pillow of stone, in the helpless condition of sleep. Thus it was that the God of Bethel unfolded to Jacob His purposes respecting him and his seed. "And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. And behold the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed. And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north and to the south: and in thee and in thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of."
Here we have, indeed, "grace and glory." The ladder "set on the earth" naturally leads the heart to meditate on the display of God’s grace, in the Person and work of His Son. On the earth it was that the wondrous work was accomplished which forms the basis, the strong and everlasting basis, of all the divine counsels in reference to Israel, the Church, and the world at large. On the earth it was that Jesus lived laboured. and died; that, through His death, He might remove out of the way every obstacle to the accomplishment of the divine purpose of blessing to man.
But "the top of the ladder reached to heaven." It formed the medium of communication between heaven and earth; and "behold the angels of God ascending and descending upon it" - striking and beautiful picture of Him by whom God has come down into all the depth of man’s need, and by whom also He has brought man up and set him in His own presence for ever, in the power of divine righteousness! God has made provision for the accomplishment of all His plans, despite of man’s folly and sin; and it is for the everlasting joy of any soul to find itself, by the teaching of the Holy Ghost, within the limits of God’s gracious purpose.
The prophet Hosea leads us on to the time when that which was foreshadowed by Jacob’s ladder shall have its full accomplishment. "And in that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow, and the sword, and the battle, out of the earth, and will make them to lie down safely. And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgement, and in loving-kindness, and in mercies; I will even betroth thee unto me in faithfulness; and thou shalt know the Lord. And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God." (Hosea 2: 18-23) There is also an expression in the first chapter of John, bearing upon Jacob’s remarkable vision; it is Christ’s word to Nathanael, "Verily, verily, I say unto you, hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man." (Ver. 51)
Now this vision of Jacob’s is a very blessed disclosure of divine grace to Israel. We have been led to see something of Jacob’s real character, something, too, of his real condition; both were evidently such as to show that it should either be divine grace for him, or nothing. By birth he had no claim; nor yet by character. Esau might put forward some claim on both these grounds; i.e., provided God’s prerogative were set aside; but Jacob had no claim whatsoever; and hence, while Esau could only stand upon the exclusion of God’s prerogative, Jacob could only stand upon the introduction and establishment thereof. Jacob was such a sinner, and so utterly divested of all claim, both by birth and by practice, that he had nothing whatever to rest upon save God’s purpose of pure, free, and sovereign grace. Hence, in the revelation which the Lord makes to His chosen servant, in the passage just quoted, it is a simple record or prediction of what He Himself would yet do. "I am.... I will give.... I will keep .... I will bring..... I will not leave thee until I have done that which I have spoken to thee of" It was all Himself. There is no condition whatever. No if or but; for when grace acts there can be no such thing. Where there is an if, it cannot possibly be grace. Not that God cannot put man into a position of responsibility, in which He must needs address him with an ’if.’ We know He can; but Jacob asleep on a pillow of stone was not in a position of responsibility, but of the deepest helplessness and need; and therefore he was in a position to receive a revelation of the fullest, richest, and most unconditional grace.
Now, we cannot but own the blessedness of being in such a condition, that we have nothing to rest upon save God Himself; and, moreover, that it is in the most perfect establishment of God’s own character and prerogative that we obtain all our true joy and blessing. According to this principle, it would be an irreparable loss to us to have any ground of our own to stand upon, for in that case, God should address us on the ground of responsibility, and failure would then be inevitable. Jacob was so bad, that none but God Himself could do for him.
And, be it remarked, that it was his failure in the habitual recognition of this that led him into so much sorrow and pressure. God’s revelation of Himself is one thing, and our resting in that revelation is quite another. God shows Himself to Jacob, in infinite grace; but no sooner does Jacob awake out of sleep, than we find him developing his true character, and proving how little he knew, practically, of the blessed One who had just been revealing Himself so marvellously to him. "He was afraid, and said, How dreadful is this place! This is none other but the house of God, and this is the gate of heaven." His heart was not at home in the presence of God; nor can any heart be so until it has been thoroughly emptied and broken. God is at home, blessed be His name, with a broken heart, and a broken heart at home with Him. But Jacob’s heart was not yet in this condition; nor had he yet learnt to repose, like a little child, in the perfect love of one who could say, "Jacob have I loved." "Perfect love casteth out fear;" but where such love is not known and fully realised, there will always be a measure of uneasiness and perturbation. God’s house and God’s presence are not dreadful to a soul who knows the love of God as expressed in the perfect sacrifice of Christ. such a soul is rather led to say," Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth." (Ps. 26: 8) And, again, "One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to enquire in his temple." (Ps. 27: 4) and again, "How amiable are Thy tabernacles, O Lord of hosts! My soul longeth, yea, even fainteth, for the courts of the Lord." (Ps. 84) When the heart is established in the knowledge of God, it will assuredly love His house, whatever the Character of that house may be, whether it be Bethel, or the temple at Jerusalem, or the Church now composed of all true believers, "builded together for an habitation of God through the Spirit." However, Jacob’s knowledge, both of God and His house, was very shallow, at that point in his history on which we are now dwelling.
We shall have occasion, again, to refer to some principles connected with Bethel; and shall, now, close our meditations upon this chapter, with a brief notice of Jacob’s bargain with God, so truly characteristic of him, and so demonstrative of the truth of the statement with respect to the shallowness of his knowledge of the divine character. "And Jacob vowed a vow, saying, If God will be with me, and will keep me in this may that I go, and will give me bread to eat, and raiment to put on, so that I come again to my Father’s house in peace; then shall the Lord be my God; and this stone, which I have set for a pillar, shall be God’s house: and of all that thou shalt give me, I will surely give the tenth unto thee." Observe, "if God will be with me." Now, the Lord had just said, emphatically, "I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land," &c. And yet poor Jacob’s heart cannot get beyond an "if" nor, in its thoughts of God’s goodness, can it rise higher than "bread to eat, and raiment put on." Such were the thoughts of one who had just seen the magnificent vision of the ladder reaching from earth to heaven, with the Lord standing above, and promising an innumerable seed, and an everlasting possession. Jacob was evidently unable to enter into the reality and fullness of God’s thoughts. He measured God by Himself, and thus utterly failed to apprehend Him. In short, Jacob had not yet verily got to the end of himself; and hence he had not really begun with God.
"Then Jacob went on his journey, and came into the land of the people of the east." As we have just seen, in Gen. 28 Jacob utterly fails in the apprehension of God’s real character, and meets all the rich grace of Bethel with an "if" and a miserable bargain about food and raiment. We now follow him into a scene of thorough bargain-making. "Whatsoever a man soweth, that shall he also reap." There is no possibility of escaping from this. Jacob had not yet found his true level in the presence of God; and, therefore, God uses circumstances to chasten and break him down.
This is the real secret of much, very much, of our sorrow and trial in the world. Our hearts have never been really broken before the Lord; we have never been self-judged and self-emptied; and hence, again and again, we, as it were, knock our heads against the wall. No one can really enjoy God until he has got to the bottom of self, and for this plain reason, that God has begun the display of Himself at the very point at which the end of flesh is seen. If, therefore, I have not reached the end of my flesh, in the deep and positive experience of my soul, it is morally impossible that I can have anything like a just apprehension of God’s character. But I must, in some way or other, be conducted to the true measure of nature. To accomplish this end, the Lord makes use of various agencies which, no matter what they are, are only effectual when used by Him for the purpose of disclosing, in our view, the true character of all that is in our hearts. How often do we find as in Jacob’s case, that even although the Lord may come near to us, and speak in our ears, yet we do not understand His voice, or take our true place in His presence. "The Lord is in this place, and I knew it not ..... How dreadful is this place!" Jacob learnt nothing by all this, and it, therefore, needed twenty years of terrible schooling, and that, too, in a school marvellously adapted to his flesh; and even that, as we shall see, was not sufficient to break him down.
However, it is remarkable to see how he gets back into an atmosphere so entirely suited to his moral constitution. The bargain-making Jacob, meets with the bargain-making Laban, and they are both seen, as it were, straining every nerve to outwit each other. Nor can we wonder at Laban, for he had never been at Bethel: he had seen no open heaven, with a ladder reaching from thence to earth; he had heard no magnificent promises from the lips of Jehovah, securing to him all the land of Canaan, with a countless seed: no marvel, therefore, that he should exhibit a grasping grovelling spirit; he had no other resource. It is useless to expect from worldly men ought but a worldly spirit, and worldly principles and ways; they have gotten nought superior; and you cannot bring a clean thing out of an unclean. But to find Jacob, after all he had seen and heard at Bethel, struggling with a man of the world, and endeavouring, by such means, to accumulate property, is peculiarly humbling.
And yet, alas! it is no uncommon thing to find the children of God thus forgetting their high destinies and heavenly inheritance, and descending into the arena with the children of this world, to struggle there for the riches and honours of a perishing, sin-stricken earth. Indeed, to such an extent is this true, in many instances, that it is often hard to trace a single evidence of that principle which St. John tells us "overcometh the world." Looking at Jacob and Laban, and judging of them upon natural principles, it would be hard to trace any difference. One should get behind the scenes, and enter into God’s thoughts about both, in order to see how widely they differed. But it was God that had made them to differ, not Jacob; and so it is now. Difficult as it may be to trace any difference between the children of light and the children of darkness, there is, nevertheless, a very wide difference indeed - a difference founded on the solemn fact that the former are "the vessels of mercy, which God has before prepared unto glory," while the latter are "the vessels of wrath, fitted (not by God, but by sin) to destruction." Rom 9: 22, 23)* This makes a very serious difference. The Jacobs and the Labans differ materially, and have differed, and will differ for ever, though the former may so sadly fail in the realization and practical exhibition of their true character and dignity.
{*It is deeply interesting to the spiritual mind to mark how sedulously the Spirit of God, in Rom. 9 and indeed throughout all scripture, guards against the horrid inference which the human mind draws from the doctrine of God’s election - when He speaks of "vessels of wrath," He simply says, "fitted to destruction." He does not say that God "fitted" them.
Whereas, on the other hand, when He refers to "the vessels of mercy" he says, "whom he had afore prepared unto glory." This is most marked.
If my reader will turn for a moment to Matt 25: 34-41, he will find another striking and beautiful instance of the same thing.
When the king addresses those on His right hand, he says, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." (Verse 34) But when He addresses those on His left, He says, "Depart from me ye cursed." He does not say, "cursed of My Father." And, further, He says, "into everlasting fire, prepared," not for you, but "for the devil and his angels." (Verse 41)
In a word, then, it is plain that God has "prepared’ a kingdom of glory, and "vessels of mercy’ to inherit that kingdom; but He has not prepared" everlasting fire" for men, but for the "devil and his angels" nor has He fitted the "vessels of wrath," but they have fitted themselves.
The word of God as clearly establishes "election" as it sedulously guards against "reprobation." Everyone who finds himself in heaven will have to thank God for it; and everyone that finds himself in hell will have to thank himself.}
Now, in Jacob’s case, as set forth in the three chapters now before us, all his toiling and working, like his wretched bargain before, is the result of his ignorance of God’s grace, and his inability to put implicit confidence in God’s promise. The man that could say, after a most unqualified promise from God to give him the whole land of Canaan, "IF God will give me food to eat and raiment to put on," could have had but a very faint apprehension of who God was, or what His promise was either; and because of this, we see him seeking to do the best he can for himself. This is always the way when grace is not understood: the principles of grace may be professed, but the real measure of our experience of the power of grace is quite another thing. One would have imagined that Jacob’s vision had told him a tale of grace; but God’s revelation at Bethel, and Jacob’s actings at Haran, are two very different things; yet the latter tell out what was Jacob’s sense of the former. Character and conduct prove the real measure of the soul’s experience and conviction, whatever the profession may be. But Jacob had never yet been brought to measure himself in God’s presence, and therefore he was ignorant of grace, and he proved his ignorance by measuring himself with Laban, and adopting his maxims and ways.
One cannot help remarking the fact that inasmuch as Jacob failed to learn and judge the inherent character of his flesh before God, therefore he was, in the providence of God, led into the very sphere in which that character was fully exhibited in its broadest lines. He was conducted to Haran, the country of Laban and Rebekah, the very school from whence those principles, in which he was such a remarkable adept, had emanated, and where they were taught, exhibited, and maintained. If one wanted to learn what God was, he should go to Bethel; if to learn what man was, he should go to Haran. But Jacob had failed to take in God’s revelation of Himself at Bethel, and he therefore went to Haran, and there showed what he was - and oh, what scrambling and scraping! what shuffling and shifting! There is no holy and elevated confidence in God, no simply looking to and waiting on Him. True, God was with Jacob - for nothing can hinder the outshining of divine grace. Moreover, Jacob in a measure owns God’s presence and faithfulness. Still nothing can be done without a scheme and a plan. Jacob cannot allow God to settle the question as to his wives and his wages, but seeks to settle all by his own cunning and management. In short, it is "the supplanter" throughout. Let the reader turn, for example, to Gen. 30: 37-42, and say where he can find a more masterly piece of cunning. It is verily a perfect picture of Jacob. In place of allowing God to multiply "the ringstraked, speckled, and spotted cattle," as be most assuredly could have done, had He been trusted, he sets about securing their multiplication by a piece of policy which could only have found its origin in the mind of a Jacob. So in all his actings, during his twenty years’ sojourn with Laban; and finally, he, most characteristically, "steals away," thus maintaining, in everything, his consistency with himself.
Now, it is in tracing out Jacob’s real character, from stage to stage of his extraordinary history, that one gets a wondrous view of divine grace. None but God could have borne with such an one, as none but God would have taken such an one up. Grace begins at the very lowest point. It takes up man as he is, and deals with him in the full intelligence of what he is. It is of the very last importance to understand this feature of grace at one’s first starting; it enables us to bear, with steadiness of heart, the after discoveries of personal vileness, which so frequently shake the confidence and disturb, the peace of the children of God.
Many there are who, at first, fail in the full apprehension of the utter ruin of nature, as looked at in God’s presence, though their hearts have been attracted by the grace of God, and their consciences tranquillised, in some degree, by the application of the blood of Christ. Hence, as they get on in their course, they begin to make deeper discoveries of the evil within, and, being deficient in their apprehensions of God’s grace, and the extent and efficiency of the sacrifice of Christ, they immediately raise a question as to their being children of God at all. Thus they are taken off Christ, and thrown on themselves, and then they either betake themselves to ordinances, in order to keep up their tone of devotion, or else fall back into thorough worldliness and carnality. These are disastrous consequences, and all the result of not having "the heart established in grace."
It is this that renders the study of Jacob’s history so profoundly interesting and eminently useful. No one can read the three chapters now before us, and not be struck at the amazing grace that could take up such an one as Jacob, and not only take him up, but say, after the full discovery of all that was in him, "He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel." (Num. 23: 21) He does not say that iniquity and perverseness were not in him. This would never give the heart confidence - the very thing, above all others, which God desires to give. It could never assure a poor sinner’s heart, to be told that there was no sin in him; for, alas! he knows too well there is; but to be told there is no sin on him, and that, moreover, in God’s sight, on the simple ground of Christ’s perfect sacrifice, must infallibly set his heart and conscience at rest. Had God taken up Esau, we should not have had, by any means, such a blessed display of grace; for this reason, that he does not appear before us in the unamiable light in which we see Jacob. The more man sinks, the more God’s grace rises. As my debt rises, in my estimation, from the fifty pence up to the five hundred, so my sense of grace rises also, my experience of that love which, when we "had nothing to pay, could "frankly forgive" us all. (Luke 7: 42) Well might the apostle say, "it is a good thing that the heart be established with grace: not with meats, which have not profited them that have been occupied therein." (Heb. 13: 9)
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–7 And when Rachel saw (apparently after, though probably before,…
And when Rachel saw (apparently after, though probably before, the birth of Leah"s fourth son) that she bare Jacob no children (literally, that she bare not to Jacob), Rachel envied her sister (was jealous of her, the root referring to the redness with which the face of an angry woman is suffused); and said unto Jacob, Give me children (sons), or else I die literally, and if not, I am a dead woman; i.e. for shame at her sterility. Rachel had three strong reasons for desiring children that she might emulate her sister, become more dear to her husband,and above all share the hope of being a progenitrix of the promised Seed. If not warranted to infer that Rachel s barrenness was due to lack of prayer on her part and Jacob s (Keil), we are at least justified in asserting that her conduct in breaking forth into angry reproaches against her husband was unlike that of Jacob"s mother, Rebekah, who, in similar circumstances, sought relief in prayer and oracles (Kalisch). The brief period that had elapsed since Rachel"s marriage, in comparison with the twenty years of Rebekah"s barrenness, signally discovered Rachel"s sinful impatience.
HOMILETICS.
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Vers. 1-13.
Rachel and Leah, or unholy rivalry.
I RACHEL"S ENVY OF LEAH.
1. The insufficient cause. "She saw that she bare Jacob no children," while Leah had begun to have a family. Though commonly regarded by Hebrew wives as a peculiarly severe affliction, childlessness was not without its compensations, which Rachel should have reckoned. Then the motherhood of Leah was the good fortune of a sister, in which Rachel should have lovingly rejoiced; and both the barrenness and the fruitfulness were of God"s appointment, in which Rachel should have piously acquiesced.
2. The querulous complaint. "Give me children, or else I die." To inordinately long for children was, on Rachel"s part, a great sin; to depreciate the gift of life with its manifold blessings because of their absence was a greater sin; to express her bitter and despondent feeling in reproachful language against her husband was a sin still greater; but the greatest sin of all was to overlook the hand of God in her affliction.
3. The merited rebuke. "Am I in God"s stead?" If Jacob sinned in being angry with Rachel, evincing want of sympathy and patience with her womanly distress, if even he erred in infusing a too great degree of heat into his words, he yet acted with propriety in censuring her fault. It is the province of a husband to reprove grievous misdemeanors in a wife, only not with severity, as Jacob, yet with Jacob"s fidelity.
4. The sinful expedient. "Behold my maid Bilhah." Sanctioned by popular custom, the plan adopted by Rachel for obtaining children might almost seem to have been sanctified by the conduct of Sarah. But the circumstances in which the two wives were placed were widely different. Yet, even though they had been the same, Rachel was not at liberty, any more than Sarah, to tempt her husband to a violation of the marriage law. The bad example of a saint no more than the evil practice of the world can justify a sin.
5. The apparent success. "Rachel"s maid conceived." God often allows wicked schemes to prosper, without approving of either the schemes or the schemers. Sometimes their success is needful, as in this case, to manifest their wickedness and folly.
6. The mistaken inference. "God hath judged me." Rachel is not the only person who has reckoned God upon his side because of outward prosperity. The world"s standard of morality is success. But moral triumphs are frequently achieved through material defeats.
II LEAH"S IMITATION OF RACHEL.
1. Of Rachels bad feeling. She might have borne with her sister"s exultation over the happiness of reaching motherhood by proxy, might have allowed Rachel to have her little triumph, but she could not. immediately foreseeing the possibility of being out-distanced by her favored rival, she became a victim of green-eyed jealousy. The envy stirring in the heart of Rachel had at length spread its contagion to her.
2. Of Rachels sinful conduct. "Leah took Zilpah her maid, and gave her Jacob to wife. One never knows where the influence of a bad example is to end. When one saint steps aside from the straight path others are sure to follow. The more eminent the first transgressor is, the easier sinning is to his successors.
3. Of Rachels wrong reasoning. "The daughters will call me blessed." Faulty logic (at least in morals) seems as easy to copy as improper feelings or wicked deeds. The connection between much happiness and many children is not absolute and inevitable. The hopes of rejoicing mothers are sometimes sadly blighted, and their expectations of felicity strangely disappointed. She is truly happy whom not the daughters, but Jehovah, pronounces blessed.
Lessons:
1. The bitterness of envy.
2. The wickedness of polygamy.
3. The contagiousness of sin.
HOMILIES BY J.F. MONTGOMERY Ver. 1.
Envy working in God"s people.
"Rachel envied her sister." Jacob"s love for Rachel a type of Christ"s love for his Church. We cannot doubt that his love was returned. There was thus the chief element of conjugal happiness. But her sister, less favored in this, had a blessing which was denied her, and "Rachel envied her sister." It was not that she feared to lose her husband"s love. Of that she had abundant proof: It was a selfish sorrow. Her husband"s children were growing up, but they were not hers. Rachel"s envy has its counterpart among Christians. Love for Christ may take the form of selfish zeal; unwillingness to acknowledge or rejoice in work for God in which we take no part. In the spiritual history of the world a blessing often seems to rest upon means irregular or unlikely. Where efforts that promised well have failed, God makes his own power felt; and many think this cannot be right, (Joh_9:16) and would rather have the work not done than done thus. (cf. Num_11:28; Mar_9:38) Contrast the spirit of St. Paul. (Php_1:18) Examples of this: unwillingness to rejoice in good done by some other communion, or some other party than our own; inclination to look at points of difference rather than at those held in common; the work of others doubted, criticized, or ignored; eagerness to warn against this or that. Self lies at the root of this. Perhaps the harvest of another seems to diminish ours. Perhaps our own thoughts are to us the measure of God"s plans (cf. Mar_14:4) Men see the outside of others" work, and judge as if they knew both the motives and the full results. Yet with this there may be much real zeal and love for the Lord. The failure lies in the want of complete acceptance of his will. To rejoice in work for Christ, by whomsoever done, is not inconsistent with decided views as to the objects to be aimed at, and the means to be used. (1Th_5:21)
1. We are called to enlarge the household of God; to be the means of making enemies into children (cf. Psa_87:4, Psa_87:5) through producing faith (cf. Joh_1:12) Each responsible for the faithful use of the powersgiven to us, and bidden to examine ourselves as to sincerity. But the visible results are as God pleases. Here a test of singleness of mind. Can we rejoice in success of a work in which we have no share, or when another"s success appears greater than ours? (Gal_5:26)
2. As an exercise of unselfishness, be careful not to provoke envy by parading distinctive peculiarities (Rom_12:18) or exalting our own work.
3. Be not discouraged that work of others seems more blessed. (Joh_4:36, Joh_4:37) Faithfulness is within the power of all. It is that which God regards. (Mat_25:21) The result we cannot judge of here. The fruit delayed may prove a greater blessing. M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 8 Rachel envied her sister.
Gen_30:1-13
Rachel envied her sister.
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Rachels impatience
I. IT WAS UNGODLY.
1. She was the victim of unholy passions. Envy and jealousy.
2. She took a despairing view of life.
3. She failed rightly to recognize the true Author of all good things.
II. IT LED TO THE ADOPTION OF WRONG EXPEDIENTS. Showing impatient haste of unbelief, and a want of confidence in God.
III. IT HAD AN INFLUENCE FOR EVIL.
1. Upon her own character. Boasting (Gen_30:6; Gen_30:8).
2. Upon her sister (Gen_30:9). (T. H. Leale.)
Domestic irritations
I. JACOB TOOK UPON HIMSELF DOMESTIC TROUBLES,
II. IT REQUIRES SOMETHING ELSE THAN THE ATTAINMENT OF OUR WISHES TO BRING HAPPINESS.
III. BLESSINGS DO NOT ALWAYS COME AS WE EXPECT.
IV. HISTORY REPEATS ITSELF.
V. THE PROMISES OF GOD ARE GRADUALLY FULFILLED.
VI. THE UNDESERVING ARE BLESSED BY GOD.
VII. HAVE PATIENCE WITH IRRITATING ASSOCIATES. (D. G. Watt, M. A.)
Envy
The infatuated Caligula slew his brother because he was a beautiful young man. Mutius, a citizen of Rome, was noted to be of such an envious and malevolent disposition, that Publius, one day, observing him to be very sad, said: Either some great evil has happened to Mutius, or some great good to another. Dionysius the tyrant, says Plutarch, out of envy, punished Philoxenius the musician, because he could sing, and Plato, the philosopher, because he could dispute, better than himself. Cambyses killed his brother Smerdis, because he could draw a stronger bow than himself or any of his party.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 Gen_30:1. Give me children, or else I die.] Heb.…
CRITICAL NOTES.—
Gen_30:1. Give me children, or else I die.] Heb. “If none, I am a dead woman.” As to the raising up of seed, I shall be as good as dead. An old Jewish proverb says, “The childless are but as the lifeless.
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Gen_30:6. Dan.] Judging. The word is to be understood in a good sense as implying the vindication or deliverance of those who are unrighteously condemned or afflicted. (1Sa_24:15).
Gen_30:8. Naphtali.] Heb. “Wrestlings of God,” i.e., great, urgent vehement.
Gen_30:11. Gad.] Heb. “A troop cometh.” It is doubtful, however, whether the word really means troop. Most of the earlier versions give the sense of “luck, fortune, or prosperity.” The Chal. has “fortune cometh.” Alford remarks: “The A. V. has followed the Samaritan Pentateuch, which here reads a different word from the Hebrew. The familiar rendering of the latter seems the only expressive way of giving the sense. Where this is the case I have not shrank from using the words. We need not dilute the meaning of the text because the words happen to be in trivial use among us.
Gen_30:13. Asher.] Heb. “Happy or blessed.” All would call her blessed, seeing she was so rich in sons. There are marked allusions to this. (Pro_31:28; Son_6:9; Luk_1:48).
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_30:1-13
RACHEL’S IMPATIENCE
Rachel found that, with all her beauty, she was childless. In Oriental countries, where the maternal relation is counted a great glory, a childless marriage is regarded as a shame and calamity. Here we see the character and effects of Rachel’s impatience of her barrenness.
I. It was ungodly.
1. She was the victim of unholy passions. She was full of envy and jealousy of her sister. Not content to enjoy the many blessings still remaining, she increases her trouble by inordinate desire of that which Providence had denied.
2. She took a despairing view of life. Rachel reproaches her husband and says to him, “Give me children, or else I die.” As if everything was gone from life when she was denied this one blessing. This was to take a despairing view of things, to allow one privation or calamity to swallow up all her joy. Such conduct is ungodly, for it is not the habit of the truly religious mind to dwell upon a few evils until they darken the whole of life. True faith in God would produce resignation.
3. She failed rightly to recognise the true Author of all good things. Her husband rightly replied, “Am I in God’s stead, who hath withheld from thee the fruit of the womb?” How could he give that which God had been pleased to withhold? Rachel did not consider the will of God in this matter, and her husband was filled with righteous indignation at her impiety.
II. It led to the adoption of wrong expedients. She gave her maid to her husband, after the example of Sarah (Ch. Gen_16:2). In this way she hoped to have children, which she could call her own, in some sense—to become a mother by proxy. This was a blamable expediency, for it showed the impatient haste of unbelief and a want of confidence in Providence.
III. It had an influence for evil.
1. Upon her own character. When her maid had born children, she begins to boast over her sister. (Gen_30:6; Gen_30:8.) This was but a delusion, for there was no real ground for such vain glory. It was but a fancied happiness that she enjoyed. She was the victim of unrealities.
2. Upon her sister. Leah ceases to bear children, and therefore adopts the same expedient as Rachel (Gen_30:9). The proud and challenging assertions of Rachel roused her to emulation. Leah, who had been pious and humble before, now becomes proud and vindictive. Thus radical defects of character tend to propagate their own likeness in others.
SUGGESTIVE COMMENTS ON THE VERSES
Gen_30:1. Her envy was, no doubt, sharpened in this case by the fact that Leah was her sister, and by the knowledge that she was herself the favourite and elected wife. She must have feared that she should lose her ascendancy over Jacob by the want of children,—(Bush.)
Beauty and barrenness, deformity and fruitfulness: such are the compensations of Providence.
Discontent takes away the glory of life, and prevents us from enjoying the blessings we have.
How different is Rachel’s conduct from Rebekah’s in like circumstances (Ch. Gen_25:22), and from Hannah’s (1Sa_1:11).
Gen_30:2. Jacob was concerned for the honour of God, and not for any injury or injustice done to himself.
To murmur at the power and providence of the Most High shows a rebellious will.
He that will be angry, and not sin, must not be angry but for sin. Reprove thy wife thou mayest; chide her thou mayest not, unless the offence be against God, as here, and Job_2:10.—(Trapp.)
Gen_30:3-5. It is a weak greediness in us to bring about God’s blessings by unlawful means. What a proof and a praise had it been of her faith, if she had staid God’s leisure, and would rather have endured her barrenness, than her husband’s polygamy.—(Bp. Hall.)
Gen_30:6-8. God hath judged me. In this passage Jacob and Rachel use the common noun, God, the Everlasting, and therefore Almighty, who rules in the physical relations of things, a name suitable to the occasion. He had judged her, dealt with her according to His sovereign justice in withholding the fruit of the womb, when she was self-complacent and forgetful of her dependence on a higher power; and also of hearing her voice when she approached him in humble supplication.—(Murphy.)
She regarded the withholding of children as evidence of her lacking God’s favour; and she had been led to wrestlings of prayer to God for the blessing, as between herself and her sister, and she had prevailed. She now regarded the conflict as decided to her advantage.—(Jacobus.)
Gen_30:9-13. Leah is seemingly conscious that she is here pursuing a device of her own heart; and hence there is no explicit reference to the Divine name or influence in the naming of the two sons of her maid.—(Murphy.)
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 The words are Laban’s, and taken in their connection…
Gen 30:27
The words are Laban’s, and taken in their connection they intimate that even an utterly worldly man, such as he was, may be forced to acknowledge the moral providence of God, whereby He takes especial and peculiar care of His servants. Look at the moral and religious lessons which a thoughtful man may learn by experience.
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I. We learn by experience much that is wholesome about ourselves. By the blunders we have made, the falls we have suffered, the injuries we have sustained, the sins we have committed, and the wrongs we have inflicted on others, God has enlightened us in the knowledge of ourselves, and made us feel that it is not in man that walketh to direct his steps.
II. Experience has taught us much regarding the world and its pleasures, possessions, and enjoyments. Even in the case of the Christian, there is much to wean him from the world as the years roll on. As he grows older the world becomes less and less to him, and Christ becomes more and more. He learns to delight in God, and his growth in holiness becomes the ambition of his life.
III. The experience of the lapse of years teaches us more and more of God as the God and Father of our Lord Jesus Christ. We have increasing proofs of God’s wisdom and God’s faithfulness. Whoever has been false to us, He has remained true. This testimony of experience thus grows with our growth and strengthens with our strength. It is a fortress which is utterly impregnable.
W. M. Taylor, The Christian at Work, Sept. 16th, 1880.
References: Gen 30:1-26.—R. S. Candlish, Book of Genesis, vol. ii., p. 36. Gen 30:27.—Parker, vol. i., p. 362; Homiletic Quarterly, vol. iii., p. 278. Gen 30:27-43.—R. S. Candlish, Book of Genesis, vol. ii., p. 46. Gen 30—Expositor, 2nd series, vol. vi., p. 267; R. S. Candlish, Book of Genesis, vol. ii., p. 16. Gen 31—R. S. Candlish, Book of Genesis, vol. ii., pp. 16, 53. Gen 31:3, Gen 31:5.—Spurgeon, Sermons, vol. xxvii., No. 1630. Gen 31:13.—J. Van Oosterzee, The Year of Salvation, vol. ii., p. 360; Spurgeon, Sermons, vol. xxi., No. 1267; J. R. Macduff, Communion Memories, p. 175. Gen 31:38.—Homiletic Quarterly, vol. iii., p. 530. Gen 31:47.—Parker, vol. i., p. 362. Gen 31:48, Gen 31:49.—Homiletic Quarterly, vol. iii., p. 549. Gen 31:48-50.—F. W. Robertson, Notes on Genesis, p. 113. Gen 31:53.—Expositor, 2nd series, vol. iii., p. 352.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Jacob's Children. His Stratagem to Increase his Property
Jacob's Children. His Stratagem to Increase his Property
1. Rachel envied her sister] To be childless was regarded as a great reproach: cp. Luk_1:25. Fruitfulness meant an addition of strength and prosperity to a family.
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3. By this symbolic act Bilhah's children would be legally regarded as Rachel's: cp. Luk_16:1 note.
6. Dan] 'judging.' God had judged her case and decided in her favour by giving her, after a fashion, a child.
8. Great wrestlings] lit. 'wrestlings of God,' an emphatic expression: cp. Luk_10:9 and Luk_13:13. Naphtali] 'my wrestling.' Rachel regarded this child as a victory over her more fruitful sister.
11. A troop cometh] RV 'Fortunate!' Gad] RM 'Fortune.'
13. Asher] 'happy, Or 'blessed.'
14. Mandrake] or 'love apple.' A dwarf plant with large grey leaves and whitish-green blossoms. It yields in the spring a yellow fruit like a small tomato, and was believed to produce fruitfulness.
18-24. Note double derivations of names, due to the two traditions.
18. Issachar] 'there is a reward' or 'hire.'
20. Zebulun] assonant with Zabal, 'to dwell.' It may also mean 'endowed.'
21. Dinah] 'judgment,' the feminine corresponding to Dan. Perhaps Leah chose this name for the same reason that Rachel called her son Dan: see on Luk_13:6. Jacob had other daughters (Gen_37:35), but probably Dinah is mentioned because of the episode in Genesis 34.
22. At last Rachel receives a son, though not by her human devices, but by God's grace and favour.
24. Joseph] i.e. may God add a son. 'Taking away' the reproach of, childlessness is another meaning.
27. Learned by experience] RV 'divined': by omens, etc. Laban does not want to lose Jacob.
31-43. Jacob by a stratagem possesses himself of a large portion of his uncle's flocks. The natural craftiness of the patriarch comes out very strongly in the transaction, but Laban undoubtedly had already obtained Jacob's services for fourteen years by mean and unworthy devices, and had given him no opportunity of enriching himself, nor had he assisted his daughters (Gen_31:15-16).
32. As sheep are usually white, and goats either black or brown, Jacob proposes that Laban should keep these, whilst the few speckled or spotted ones should fall to him as his wage.
33. Jacob stakes his reputation that Laban shall never find any white sheep or black goats in his (Jacob's) flocks.
35. Ringstraked] 'striped.'
35-42. It would appear that Laban, after sorting out Jacob's speckled sheep and goats from his own pure ones, gave the former in charge of his sons to be kept at a distance from his own, thereby hoping to prevent there being any more spotted ones born in his own flock, which he would have to give to Jacob. Jacob meanwhile had to remain and look after Laban's flocks. But Jacob had other plans for increasing his possessions. By the device described in Gen_30:37-38 (which he only employed when the stronger ewes were breeding, Gen_30:41), he brought it about that Laban's pure ewes produced speckled lambs, which he claimed as his own. In addition he arranged to keep these speckled kids and lambs in view of Laban's ewes with the same result (Gen_30:40), thus gradually acquiring flocks of his own.
36. Betwixt himself and Jacob] Note that LXX and Samaritan versions read 'between them (i.e. Jacob's flock) and Jacob.'
37. Poplar.. hazel.. chesnut] rather, 'storax,' 'almond,' 'plane.'
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 CHAPTER 30 Jacob with Laban
CHAPTER 30 Jacob with Laban
1. The sons of Bilhah: Dan and Naphtali (Gen 30:1-8)
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2. The sons of Zilpah: Gad and Asher (Gen 30:9-13)
3. The children of Leah: Issachar, Zebulon and Dinah (Gen 30:14-20)
4. The birth of Joseph (Gen 30:22-24)
5. Jacob’s request to return (Gen 30:25-26)
6. Laban’s confession and Jacob’s prosperity (Gen 30:27-43)
Little comment is needed on this. The avarice and deceit of Laban is matched by the dexterity and cunning of Jacob. Joseph’s birth marks an important event. It is then that Jacob said unto Laban, “Send me away that I may go unto mine own place and to my country.” All this is likewise typical. Rachel the first loved represents Israel; Leah, the Gentiles. The names Reuben, Simeon, Levi and Juda (see translations) tell out the story of His grace towards the Gentiles. Rachel, the barren, was remembered and gave birth to Joseph (adding), the one who was made great among the Gentiles and the deliverer of his brethren, and therefore the type of Christ. How interesting that Jacob thought at once of returning when Joseph had been born. But he had to wait six years more.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 The Sons of Bilhah and Zilpah
The Sons of Bilhah and Zilpah
v. 1. And when Rachel saw that she bare Jacob no children, Rachel envied her sister, and said unto Jacob, Give me children, or else I die. Barrenness was considered a special punishment and curse of God in the Old Testament, especially in the families of the patriarchs, in whose case the longing for the Messiah intensified the desire for children. Rachel, therefore, seeing her sister Leah bearing one son after the other, was filled with envy and impatience, believing, apparently, that all her prayers for offspring were vain. That explains her outburst of temper, which caused her to state that she would die from dejection and grief unless Jacob would manage to bring her children.
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v. 2. And Jacob’s anger was kindled against Rachel; and he said, Am I in God’s stead, who hath withheld from thee the fruit of the womb? The stern reproof of Jacob was fully deserved by Rachel: In the place of God am I supposed to be, who has denied thee children? He was powerless so far as his own strength was concerned, and probably, together with Rachel, did not make a sufficient use of prayer as a power to storm the heart of God.
v. 3. And she said, Behold my maid Bilhah, go in unto her; and she shall bear upon my knees, that I may also have children by her. This was not the manner of faith, but the expedient of the flesh: the children of Rachel’s slave would belong to her mistress, all the more so if Jacob, at Rachel’s suggestion, was the father.
v. 4. And she gave him Bilhah, her handmaid, to wife; and Jacob went in unto her. His own condition of mind with regard to his favorite wife’s barrenness and his advancing age, since he was now almost ninety years old, caused Jacob to agree to his wife’s plan.
v. 5. And Bilhah conceived, and bare Jacob a son.
v. 6. And Rachel said, God hath judged me, and hath also heard my voice, and hath given me a son; therefore called she his name Dan (judge). So Rachel considered the situation as a quarrel between herself and her sister, in which God had now put aside the injustice in giving her a son by proxy.
v. 7. And Bilhah, Rachel’s maid, conceived again, and bare Jacob a second son.
v. 8. And Rachel said, With great wrestlings have I wrestled with my sister, and I have prevailed; and she called his name Naphtali (one obtained by wrestling), In the struggle between herself and Leah, yea, between herself and God, Rachel had succeeded in obtaining also this son. Her words indicate her longing to share in the patriarchal blessing, although there is still a measure of self-will in her statement.
v. 9. When Leah saw that she had left bearing, she took Zilpah, her maid, and gave her Jacob to wife, thus following the example of her sister. The matter was now actually becoming a carnal struggle.
v. 10. And Zilpah, Leah’s maid, bare Jacob a son.
v. 11. And Leah said, A troop cometh; and she called his name Gad (good fortune). She considered the birth of this son a fortunate event to herself.
v. 12. And Zilpah, Leah’s maid, bare Jacob a second son.
v. 13. And Leah said, Happy am I, for the daughters will call me blessed; and she called his name Asher (the happy one). She believed that daughters, women, no matter where they might be, would consider her fortunate and happy in having brought her husband six sons. It seems that the Lord’s blessing did not enter into Leah’s calculations at this time. It was simply a race between herself and Rachel.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5, 7 When Rachel saw that she bore Jacob no children
When Rachel saw that she bore Jacob no children
"When Rachel realized that she was unable to become preganant"
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I will die
Rachel is exaggerating to show how upset she is about not having children. AT: "I will feel completely worthless" (See: Hyperbole and Generalization)
Give me children
"Cause me to become pregnant"
Jacob's anger burned against Rachel
Jacob's anger is spoken of as if it were a fire. AT: "Jacob was very angry with Rachel" (See: Metaphor)
Am I in the place of God, who has kept you from having children?
This is a rhetorical question that Jacob uses to scold Rachel. It can be translated as a statement. AT: "I am not God! I am not the one who is preventing you from having children!" (See: Rhetorical Question)
translationWords
Rachel
envy
Jacob
God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 3, 5, 7 30:1-8 Rachel’s naming of sons through Bilhah does not…
30:1-8 Rachel’s naming of sons through Bilhah does not reflect faith as Leah’s namings had. Rachel felt wronged over the marriage and her barrenness. The names of Bilhah’s sons reflect Rachel’s bitter struggle with her sister and her feeling of some victory.
30:1-2 In that culture, it was like death for a woman not to have children (cp. 1 Sam 1); only God could open Rachel’s womb.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.