Genesis 30 commentary

Rachel envied her sister: envy is grieving at the good of another, than which no sin is more hateful to God, or more hurtful to our neighbours and ourselves. She considered not that God made the difference, and that 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. Jacob loved Rachel, and therefore reproved her for what she said amiss. Faithful reproofs show true affection. God may be to us instead of any creature; but it is sin and folly to place any creature in God's stead, and to place that confidence in any creature, which should be placed in God only. At the persuasion of Rachel, Jacob took Bilhah her handmaid to wife, that, according to the usage of those times, her children might be owned as her mistress's children. Had not Rachel's heart been influenced by evil passions, she would have thought her sister's children nearer to her, and more entitled to her care than Bilhah's. But children whom she had a right to rule, were more desirable to her than children she had more reason to love. As an early instance of her power over these children, she takes pleasure in giving them names that carry in them marks of rivalry with her sister. See what roots of bitterness envy and strife are, and what mischief they make among relations. At the persuasion of Leah, Jacob took Zilpah her handmaid to wife also. See the power of jealousy and rivalship, and admire the wisdom of the Divine appointment, which joins together one man and one woman only; for God hath called us to peace and purity.

The desire, good in itself, but often too great and irregular, of being the mother of the promised Seed, with the honour of having many children, and the reproach of being barren, were causes of this unbecoming contest between the sisters. The truth appears to be, that they were influenced by the promises of God to Abraham; whose posterity were promised the richest blessings, and from whom the Messiah was to descend.

The fourteen years being gone, Jacob was willing to depart without any provision, except God's promise. But he had in many ways a just claim on Laban's substance, and it was the will of God that he should be provided for from it. He referred his cause to God, rather than agree for stated wages with Laban, whose selfishness was very great. And it would appear that he acted honestly, when none but those of the colours fixed upon should be found among his cattle. Laban selfishly thought that his cattle would produce few different in colour from their own. Jacob's course after this agreement has been considered an instance of his policy and management. But it was done by intimation from God, and as a token of his power. The Lord will one way or another plead the cause of the oppressed, and honour those who simply trust his providence. Neither could Laban complain of Jacob, for he had nothing more than was freely agreed that he should have; nor was he injured, but greatly benefitted by Jacob's services. May all our mercies be received with thanksgiving and prayer, that coming from his bounty, they may lead to his praise.

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 behaves us to put away pride and selflove; as Paul prescribes this single remedy against contentions

“Let nothing be done through vainglory.” (Philippians 2:3.)

2. And Jacob’s anger was kindled. The tenderness of Jacob’s affection rendered him unwilling to offend his wife; yet her unworthy conduct compelled him to do so, when he saw her petulantly exalt herself, not only against her sister, who piously, homily, and thankfully was enjoying the gifts of God; but even against God himself, of whom it is said that the fruit of the womb is his reward. (Psalm 127:3.) On this account, therefore, Jacob is angry, because his wife ascribes nothing to the providence of God, and, by imagining that children are the offspring of chance, would deprive God of the care and government of mankind. It is probable that Jacob had been already sorrowful on account of his wife’s barrenness. He now, therefore, fears lest her folly should still farther provoke God’s anger to inflict more severe strokes. This was a holy indignation, by which Jacob maintained the honor due to God, while he corrected his wife, and taught her that it was not without sufficient cause that she had been hitherto barren. For when he affirms that the Lord had shut her womb, he obliquely intimates that she ought the more deeply to humble herself.

3. Behold my maid Bilhah. Here the vanity of the female disposition appears. For Rachel is not induced to flee unto the Lord, but strives to gain a triumph by illicit arts. Therefore she hurries Jacob into a third marriage. Whence we infer, that there is no end of sinning, when once the Divine institution is treated with neglect. And this is what I have said, that Jacob was not immediately brought back to a right state of mind by Divine chastisements. He acts, indeed, in this instance, at the instigation of his wife: but is his wife in the place of God, from whom alone the law of marriage proceeds? But to please his wife, or to yield to her importunity, he does not scruple to depart from the command of God. To bear upon the knees, is nothing more than to commit the child when born to another to be brought up. Bilhah was a maidservant; and therefore did not bear for herself but for her mistress, who, claiming the child as her own, thus procured the honor of a mother. Therefore it is added, in the way of explanation, I shall have children, or I shall be built up by her. For the word which Moses here uses, is derived from בן (ben,) a son: because children are as the support and stay of a house. But Rachel acted sinfully, because she attempted, by an unlawful method, and in opposition to the will of God, to become a mother.

5. And Bilhah conceived. It is wonderful that God should have deigned to honor an adulterous connection with offspring: but he does sometimes thus strive to overcome by kindness the wickedness of men, and pursues the unworthy with his favor. Moreover, he does not always make the punishment equal to the offenses of his people, nor does he always rouse them, alike quickly, from their torpor, but waits for the matured season of correction. Therefore it was his will that they who were born from this faulty connection, should yet be reckoned among the legitimate children; just as Moses shortly before called Bilhah a wife, who yet might more properly have been called a harlot. And the common rule does not hold, that what had no force from the beginning can never acquire validity by succession of time; for although the compact, into which the husband and wife sinfully entered against the Divine command and the sacred order of nature, was void; it came to pass nevertheless, by special privilege, that the conjunction, which in itself was adulterous, obtained the honor of wedlock. At length Rachel begins to ascribe to God what is his own; but this confession of hers is so mixed up with ambition, that it breathes nothing of sincerity or rectitude. She pompously announces, that her cause has been undertaken by the Lord. As if truly, she had been so injured by her sister, that she deserved to be raised by the favor of God; and as if she had not attempted to deprive herself of his help. We see, then, that under the pretext of praising God, she rather does him wrong, by rendering him subservient to her desires. Add to this, that she imitates hypocrites, who, while in adversity, rush against God with closed eyes; vet when more prosperous fortune favors them, indulge in vain boastings, as if God smiled upon all their deeds and sayings. Rachel, therefore, does not so much celebrate the goodness of God, as she applauds herself Wherefore let the faithful, instructed by her example, abstain from polluting the sacred name of God by hypocrisy.

8. With great wrestlings Luctationibus divinis. Margin of English Bible, “with wrestlings of God.” Others translate it, “I am joined with the joinings of God;” Conjunctionibus Dei conjuncta sum. as if she exulted in having recovered what she had lost; or, certainly, in having obtained an equal degree of honor with her sister. Others render it, I am doubled with the duplications of God. But both derive the noun and the verb from the root פתל (patal,) which signifies a twisted thread. The former of these senses comes to this; that since Rachel has attained a condition equal to that of her sister, there is no reason why her sister should claim any superiority over her. But the latter sense expresses more confident boasting, since she proclaims herself a conqueror, and doubly superior. But a more simple meaning is (in my opinion) adduced by others, namely, that she “wrestled with divine or excellent wrestlings.” For the Hebrews indicate all excellence by adding the name of God; because the more excellent anything is, the more does the glory of God shine in it. But perverse is that boasting with which she glories over her sister, when she ought rather suppliantly to have implored forgiveness. In Rachel the pride of the human mind is depicted; because they whom God has endowed with his benefits, for the most part are so elated, that they rage contumeliously against their neighbors. Besides, she foolishly prefers herself to her sister in fruitfulness, in which she is still manifestly inferior. But they who are puffed up with pride have also the habit of malignantly depreciating those gifts which the Lord has bestowed on others, in comparison with their own smaller gifts. Perhaps, also, she expected a numerous progeny, as if God were under obligation to her. She did not, as pious persons are wont to do, conceive hope from benefits received; but, by a confident presumption of the flesh, made herself sure of everything she wished. Hitherto, then, she gave no sign of pious modesty. Whence is this, but because her temporary barrenness had not yet thoroughly subdued her? Therefore we ought the more to beware, lest if God relaxes our punishments, we, being inflated by his kindness, should perish.

9. When Leah saw that she had left bearing. Moses returns to Leah, who, not content with four sons, devised a method whereby she might always retain her superior rank: and therefore she also, in turn, substitutes her maid in her place. And truly Rachel deserved such a reward of her perverse design; since she, desiring to snatch the palm from her sister, does not consider that the same contrivance to which she had resorted, might speedily be employed against herself. Yet Leah sins still more grievously, by using wicked and unjust arts in the contest. Within a short period, she had experienced the wonderful blessing of God; and now, because she ceased from bearing, for a little while, she despairs concerning the future, as if she had never participated in the Divine favor. What, if her desire was strong; why did she not resort to the fountain of blessing? In obtruding, therefore, her maid, she gave proof not only of impatience, but also of distrust; because with the remembrance of Divine mercy, faith also is extinguished in her heart. And we know that all who rely upon the Lord are so tranquil and sedate in their mind, that they patiently wait for what he is about to give. And it is the just punishment of unbelief when any one stumbles through excessive haste. So much the more ought we to beware of the assaults of the flesh, if we desire to maintain a right course.

As to the name Gad, this passage is variously expounded by commentators. In this point they agree, that בגד (bagad) means the same as if Leah had said “the time of bearing is come.” Venit felicitas In the French translation, “Mon heur est venu.” My hour is come. The word בגד is explained in the margin of the Hebrew Bible by בא גד Venit turma, ceu exercitus — a troop or army cometh. See Schindler. — Ed But some suppose גד (Gad,) to be the prosperous star of Jupiter; others, Mercury; others, good fortune. They adduce Isaiah 65:11, where it is written, “they offer a libation to Gad.” “Ye are they that forsake the Lord, that forget my holy mountain, that prepare a table for that troop (margin, Meni). — English Translation. Calvin has quoted from memory, and not accurately, having put libation instead of table. — Ed. But the context of the Prophet shows that this ought rather to be understood of the host of heaven, or of the number of false gods; because it immediately follows that they offer sacrifices to the stars, and furnish tables for a multitude of gods: the punishment is then added, that as they had fabricated an immense number of deities, so God will “number” them “to the sword.” As it respects the present passage, nothing is less probable than that Leah should extol the planet Jupiter instead of God, seeing that she, at least, maintained the principle that the propagation of the human race flows from God alone. I wonder also that interpreters understand this of prosperous fortune, when Moses afterwards, Genesis 49:19, leads us to an opposite meaning. For the allusion he there makes would be inappropriate, “Gad, a troop shall overcome him,” etc., unless it had been the design of Leah to congratulate herself on the troop of her children. For since she had so far surpassed her sister, Nam quum sesquialtera parte superior esset, praedicat se habere in magna copia liberos. she declares that she has children in great abundance. When she proclaims herself happy “And Leah said, Happy am I, for the daughters shall call me blessed; and she called his name Asher.” — English Translation. It may be observed that the names given to these children of the hand-maidens were far less indicative of a pious state of mind, than those which Leah had previously given to her own sons. A fact which confirms the remarks of Calvin on the impiety of the course pursued by the rival wives. Rachel seems to make no reference to God in the names of the children of her handmaid; Leah, in imitating the example of her sister, seems to lose her own previous devotional feeling; and both sink in our esteem, as they proceed in their unseemly contentions. — Ed. in her sixth son, it again appears in what great esteem fecundity was then held. And certainly it is a great honor, when God confers on mortals the sacred title of parents, and through them propagates the human race formed after his own image.

14. And Reuben went in the days of wheat harvest. This narration of the fact that a boy brought home I know not what kind of fruit out of the fields, and presented it to his mother, by which she purchased of her sister one nigh with her husband, has the appearance of being light and puerile. Yet it contains a useful instruction. For we know how foolishly the Jews glory in extolling the origin of their own nation: for they scarcely deign to acknowledge that they leave sprung from Adam and Noah, with the rest of mankind. And certainly they do excel in the dignity of their ancestors, as Paul testifies, (Romans 9:5,) but they do not acknowledge this as coming from God. Wherefore the Spirit purposely aimed at beating down this arrogance, when he described their race as sprung from a beginning, so mean and abject. For he does not here erect a splendid stage on which they may exhibit themselves; but he humbles them and exalts the grace of God, seeing that he had brought forth his Church out of nothing. Respecting the kind of fruit mentioned, I leave nothing certain to adduce. Mandrakes — Heb. דודאים, (dudaim,) from דוד, (dud,) beloved; supposed to be a species of melon with purple flowers. It grows abundantly in Palestine, and is held in high respect for its prolific virtues. Gesenius describes mandrakes as “Love apples (Liebes apfel), the apples of the Mandragora, an herb resembling the belladonna, with a root like a carrot, having white and reddish blossoms of a sweet smell, and with yellow odoriferous apples.” — Ed That it was fragrant is gathered from Canticles 7:13 “The mandrakes give a smell, and at our gates are all manner of pleasant fruits.” And whereas all translate it mandrakes, I do not contend on that point.

15. Is it a small matter that thou hast taken my husband? Moses leaves more for his readers to reflect upon than he expresses in words; namely, that Jacob’s house had been filled with contentions and strifes. For Leah speaks haughtily, because her mind had been long so exasperated that she could not address herself mildly and courteously to her sister: Perhaps the sisters were not thus contentious by nature; but God suffered them to contend with each other, that the punishment of polygamy might be exhibited to posterity. And it is not to be doubted that this domestic private quarrel, yea, hostile dissension, brought great grief and torment to the holy man. But the reason why he found himself thus distracted by opposite parties was, that against all right, he had broken the unity of the conjugal bond.

17. And God hearkened unto Leah. Moses expressly declares this, in order that we may know how indulgently God dealt with that family. For who would have thought, that, while Leah was hatefully denying to her sister the fruits gathered by her boy, and was purchasing, by the price of those fruits, a night with her husband, there would be any place for prayers? Moses, therefore, teaches us, that pardon was granted for these faults, to prove that the Lord would not fail to complete his work notwithstanding such great infirmity. But Leah ignorantly boasts that her son was given to her as a reward of her sin; for she had violatedthe fidelity of holy wedlock, when she introduced a fresh concubine to oppose her sister. Truly, she is so far from the confession of her fault, that she proclaims her own merit. I grant there was some excuse for her conduct; for she intimates that she was not so much excited by lust, as by modest love, because she desired to increase her family and to fulfill the duty of an honorable mother of a family. But though this pretext is specious in the eyes of men, yet the profanation of holy marriage cannot be pleasing to God. She errs, therefore, in taking what was no cause for the cause. And this is the more to be observed; because it is a fault which too much prevails in the world, for men to reckon the free gifts of God as their own reward; yea, even to boast of their deserts, when they are condemned by the word of God. In her sixth son, she more purely and rightly estimates the divine goodness, when she gives thanks to God, that, by his kindness, her husband would hereafter be more closely united to her, (verse 20). For although he had lived with her before, yet, being too much attached to Rachel, he was almost entirely alienated from Leah. It has before been said, that children born in lawful wedlock are bonds to unite the minds of their parents.

21. And afterward she bare a daughter. It is not known whether Jacob had any other daughter; for it is not uncommon in Scripture, when genealogies are recorded, to omit the women, since they do not bear their own name, but lie concealed under the shadow of their husbands. Meanwhile, if anything worthy of commemoration occurs to any women, especial mention is then made of them. This was the case with Dinah, on account of the violence done to her; of which more will be said hereafter. But whereas the sons of Jacob subsequently regarded it as an indignity that their sister should marry one of another nation; and as Moses records nothing of any other daughters, either as being settled in the land of Canaan, or married in Egypt, it is probable that Dinah was the only one born to him.

22. And God remembered Rachel. Since with God nothing is either before or after, but all things are present, he is subject to no forgetfulness, so that, in the lapse of time, he should need to be reminded of what is past. But the Scripture describes the presence and memory of God from the effect produced upon ourselves, because we conceive him to be such as he appears to be by his acts. Moreover, whether Rachel’s child was born the last of all, cannot with certainty be gathered from the words of Moses. They who, in this place, affirm that the figure hysteron proteron, which puts the last first, is used, are moved by the consideration, that if Joseph had been born after the last of his brethren, the age which Moses records in Genesis 41:46, would not accord with the fact. But they are deceived in this, that they reckon the nuptials of Rachel from the end of the second seven years; whereas it is certainly proved from the context, that although Jacob agreed to give his service for Rachel, yet he obtained her immediately; because from the beginning, the strife between the two sisters broke forth. Moses clearly intimates, in this place, that the blessing of God was bestowed late, when Rachel had despaired of issue, and had long been subject to reproach because of her barrenness. On account of this prosperous omen she gave the name Joseph יוסף, (Yoseph,) he will add. to her son, deriving the hope of two sons from the prospect of one “The Lord shall add to me another son.” This may be regarded either as a prophecy respecting Benjamin, or as a prayer which was fulfilled when Benjamin was born. — Ed.

25. Send me away, that I may go. Seeing that Jacob had been retained by a proposed reward for his services, it might appear that he was acting craftily in desiring his dismissal from his father-in-law. I cannot, however, doubt that the desire to return had already entered his mind, and that he ingenuously avowed his intention. First; having experienced, in many ways, how unjust, how perfidious, and even cruel, Laban had been, there is no wonder that he should wish to depart from him, as soon as ever the opportunity was afforded. Secondly; since, from the long space of time which had elapsed, he hoped that his brother’s mind would be appeased, he could not but earnestly wish to return to his parents; especially as he had been oppressed by so many troubles, that he could scarcely fear a worse condition in any other place. But the promise of God was the most powerful stimulant of all to excite his desire to return. For he had not rejected the benediction which was dearer to him than his own life. To this point his declaration refers, “I will go to my own place and to my country;” for he does not use this language concerning Canaan, only because he was born there, but because he knew that it had been divinely granted to him. For if he had said that he desired to return, merely because it was his native soil, he might have been exposed to ridicule; since his father had passed a wandering and unsettled life, continually changing his abode. I therefore conclude, that although he might have dwelt commodiously elsewhere, the oracle of God, by which the land of Canaan had been destined for him, was ever fresh in his memory. And although, for a time, he submits to detention, this does not alter his purpose to depart: for necessity, in part, extorted it from him, since he was unable to extricate himself from the snares of his uncle; in part also, he voluntarily gave way, in order that he might acquire something for himself and his family, lest he should return poor and naked to his own country. But here the insane wickedness of Laban is discovered. After he had almost worn out his nephew and son-in-law, by hard and constant toil for fourteen years, he yet offers him no wages for the future. The equity, of which at first he had made such pretensions, had already vanished. For the greater had been the forbearance of Jacob, the more tyrannical license did he usurp over him. So the world abuses the gentleness of the pious; and the more meekly they conduct themselves, the more ferociously does the world assail them. But though, like sheep, we are exposed, in this world, to the violence and injuries of wolves; we must not fear lest they should hurt or devour us, since the Heavenly Shepherd keeps us under his protection.

27. I pray thee, if I have found favor in thine eyes. We perceive hence, that Jacob had not been a burdensome guest, seeing that Laban soothes him with bland address, in order to procure from him a longer continuance in his service. For, sordid and grasping as he was, he would not have suffered Jacob to remain a moment in his house, unless he had found his presence to be a certain source of gain. Inasmuch therefore, as he not only did not thrust him out, but anxiously sought to retain him, we hence infer that the holy man had undergone incredible labors, which had not only sufficed for the sustenance of a large family, but had also brought great profit to his father-in-law. Wherefore, he complains afterwards, not unjustly, that he had endured the heat of the day, and the cold of the night. Nevertheless, there is no doubt, that the blessing of God availed more than any labors whatever, so that Laban perceived Jacob to be a kind of horn of plenty, as he himself confesses. For he not only commends his fidelity and diligence, but expressly declares that he himself had I been blessed by the Lord, for Jacob’s sake. It appears, then, that the wealth of Laban had so increased, from the time of Jacob’s coming, that it was as if his gains had visibly distilled from heaven. Moreover, as the word נחש (nachash,) among the Hebrews, means to know by auguries or by divination, some interpreters imagine that Laban, having been instructed in magic arts, found that the presence of Jacob was useful and profitable to him. Others, however, expound the words more simply, as meaning that he had proved it to be so by experiment. To me the true interpretation seems to be, as if he had said, that the blessing of God was as perceptible to him, as if it had been attested by prophecy, or found out by augury.

29. Thou knowest how I have served thee. This answer of Jacob is not intended to increase the amount of his wages; but he would expostulate with Laban, and would charge him with acting unjustly and unkindly in requiring a prolongation of the time of service. There is also no doubt that he is carried forth, with every desire of his mind, towards the land of Canaan. Therefore a return thither was, in his view, preferable to any kind of riches whatever. Yet, in the mealtime, he indirectly accuses his father-in-law, both of cunning and of inhumanity, in order that he may extort something from him, if be must remain longer. For he could not hope that the perfidious old fox would, of himself, perform an act of justice; neither does Jacob simply commend his own industry, but shows that he had to deal with an unjust and cruel man. Meanwhile, it is to be observed, that although he had labored strenuously, he yet ascribes nothing to his own labor, but imputes it entirely to the blessing of God that Laban had been enriched. For though when men faithfully devote themselves to their duty, they do not lose their labor; yet their success depends entirely upon the favor of God. What Paul asserts concerning the efficacy of teaching, extends still further, that he who plants and he who waters is nothing, (1 Corinthians 3:7,) for the similitude is taken from general experience. The use of this doctrine is twofold. First, whatever I attempt, or to whatever work I apply my hands, it is my duty to desire God to bless my labor, that it may not be vain and fruitless. Then, if I have obtained anything, my second duty is to ascribe the praise to God; without whose blessing, men in vain rise up early, fatigue themselves the whole day, late take rest, eat the bread of carefulness, and taste even a little water with sorrow. With respect to the meaning of the words, when Jacob says, “It was little that thou hadst in my sight,” In conspectu meo לפגי Ver. 30. Jerome has well and skilfully translated them “before I came.” For Moses puts the face of Jacob for his actual coming and dwelling with Laban.

30. And now, when shall I provide for mine own house also? He reasons, that when he had so long expended his labors for another, it would be unjust that his own family should be neglected. For nature prescribes this order, that every one should take care of the family committed to him. To which point the saying of Solomon is applicable, Drink water from thy own fountains, and let rivers flow to thy neighbors. Et defluant rivi ad vicinos. The English version is different: “Drink waters out of thine own cistern; and running waters out of thine own well.” Had Jacob been alone, he might have devoted himself more freely to the interests of another; but now, since he is the husband of four wives, and the father of a numerous offspring, he ought not to be forgetful of those whom he has received at the hand of God to bring up.

31. Thou shalt not give me anything. The antithesis between this and the preceding clause is to be noticed. For Jacob does not demand for himself certain and definite wages; but he treats with Laban, on this condition, that he shall receive whatever offspring may be brought forth by the sheep and goats of a pure and uniform color, which shall prove to be party-coloured and spotted. There is indeed some obscurity in the words. For, at first, Jacob seems to require for himself the spotted sheep as a present reward. But from the thirty-third verse (Genesis 30:33) another sense may be gathered: namely, that Jacob would suffer whatever was variegated in the flock to be separated and delivered to the sons of Laban to be fed; but that he himself would retain the unspotted sheep and goats. And certainly it would be absurd that Jacob should now claim part of the flock for himself, when he had just confessed, that hitherto he had made no gain. Moreover, the gain thus acquired would have been more than was just; and there was no hope that this could be obtained from Laban. A question however arises, by what hope, or by what counsel bad Jacob been induced to propose this condition? A little afterwards, Moses will relate that he had used cunning, in order that party-coloured and spotted lambs might be brought forth by the pure flock; but in the following chapter he more fully declares that Jacob had been divinely instructed thus to act (Genesis 31:1.) Therefore, although it was improbable in itself that this agreement should prove useful to the holy man, he yet obeys the celestial oracle, and wishes to be enriched in no other manner than according to the will of God. But Laban was dealt with according to his own disposition; for he eagerly caught at what seemed advantageous to himself, but God disappointed his shameful cupidity.

33. So shall my righteousness answer for me. Literally it is, “My righteousness shall answer in me.” But the particle בי (bi) signifies to me or for me In the Amsterdam edition the particle is כי, evidently the printer’s mistake. In Hengstenberg’s edition, it is לי, which looks as if the editor, instead of turning to the original, had, at a venture, translated Calvin’s Latin words mihi, or pro me, into Hebrew. — Ed The sense, however, is clear, that Jacob does not expect success, except through his faith and integrity. Vide Vatablus in Poli Syn. Respecting the next clause, interpreters differ. For some read, “When thou shalt come to my reward.” That is, to see that I receive my reward or wages, at the time when the flock is divided according to our compact. — Ed. But others, translating in the third person, explain it of righteousness, which shall come to the reward, or to the remunerating of Jacob. Although either sense will suit the passage, I rather refer it to righteousness; because it is immediately added, “before thee.” This seems to be the sense in which the English translators understood the passage. “So shall my righteousness answer for me in time to come, when it (my righteousness) shall come for my hire (or reward) before thy face.” Coramto. — Ed. For it would be an improper form of expression, “Thou wilt come before thine own eyes to my reward.” It now sufficiently appears what Jacob meant. For he declares that he hoped for a testimony of his faith and uprightness from the Lord, in the happy result of his labors, as if he had said, “The Lord who is the best judge and vindicator of my righteousness, will indeed show with what sincerity and faithfulness I have hitherto conducted myself.” And though the Lord often permits sinners to be enriched by wicked arts, and suffers them to acquire abundant gain by seizing the goods of others as their own: this proves no exception to the rule, that his blessing is the ordinary attendant on good faith and equity. Wherefore, Jacob justly gave this token of his fidelity, that he committed the success of his labors to the Lord, in order that his integrity might hence be made manifest. The sense of the words is now clear, “My righteousness shall openly testify for me, because it will voluntarily come to remunerate me; and that so obviously, that it shall not he hidden even from thee.” A tacit reproof is couched in this language, intimating that Laban should feel how unjustly he had withheld the wages of the holy man, and that God would shortly show, by the result, how wickedly he had dissembled respecting his own obligation to him. For there is an antithesis to be understood between the future and the past time, when he says, “Tomorrow (or in time to come) it will answer for me,” since indeed, yesterday and the day before, he could extort no justice from Laban.

Every one that is not speckled and spotted. Jacob binds himself to the crime and punishment of theft, if he should take away any unspotted sheep from the flock: as if he would say, “Shouldst thou find with me anything unspotted, I am willing to be charged as a thief; because I require nothing to be given to me but the spotted lambs.” Some expound the words otherwise, “Whatsoever thou shalt find deficient in thy flock, require of me, as if I had stolen it;” but this appears to me a forced interpretation.

35. And he removed that day. From this verse the form of the compact is more certainly known. Laban separates the sheep and goats marked with spots from the pure flock, that is, from the white or black, and commits these to his sons to be fed; interposing a three-days’ journey between them and the rest; lest, by promiscuous intercourse, a particoloured offspring should be produced. It follows, therefore, that, in the flock which Jacob fed, nothing remained but cattle of one color: thus but faint hope of gain remained to the holy man, while every provision was made for Laban’s advantage. It also appears, from the distance of the places, in which Laban kept his flocks apart, that he was not less suspicious than covetous; for dishonest men are wont to measure others by their own standard; whence it happens that they are always distrustful and alarmed.

37. And Jacob took him rods of green poplar. The narration of Moses, at first sight, may seem absurd: for he either intends to censure holy Jacob as guilty of fraud, or to praise his industry. But from the context it will appear that this adroitness was not culpable. Let us then see how it is to be excused. Should any one contend that he was impelled to act as he did, by the numerous injuries of his father-in-law, and that he sought nothing but the reparation of former losses; the defense would perhaps be plausible: yet in the sight of God it is neither firm nor probable; for although we may be unjustly treated, we must not enter the contest with equal injustice. And were it permitted to avenge our own injuries, or to repair our own wrongs, there would be no place for legal judgments, and thence would arise horrible confusion. Therefore Jacob ought not to have resorted to this stratagem, for the purpose of producing degenerate cattle, but rather to have followed the rule which the Lord delivers by the mouth of Paul, that the faithful should study to overcome evil with good, (Romans 12:21.) This simplicity, I confess, ought to have been cultivated by Jacob, unless the Lord from heaven had commanded otherwise. But in this narrative there is a hysteron proteron, (a putting of the last first,) for Moses first relates the fact, and then subjoins that Jacob had attempted nothing but by the command of God. Wherefore, it is not for those persons to claim him as their advocate, who oppose malignant and fraudulent men with fallacies like their own; because Jacob did not, of his own will, take license craftily to circumvent his father-in-law, by whom he had been unworthily deceived; but, pursuing the course prescribed to him by the Lord, kept himself within due bounds. In vain, also, according to my judgment, do some dispute whence Jacob learnt this; whether by long practice or by the teaching of his fathers; for it is possible, that he had been suddenly instructed respecting a matter previously unknown. If any one object, the absurdity of supposing, that this act of deceit was suggested by God; the answer is easy, that God is the author of no fraud, when he stretches out his hand to protect his servant. Nothing is more appropriate to him, and more in accordance with his justice, than that he should interpose as an avenger, when any injury is inflicted. But it is not our part to prescribe to him his method of acting. He suffered Laban to retain what he unjustly possessed; but in six years he withdrew his blessing from Laban, and transferred it to his servant Jacob. If an earthly judge condemns a thief to restore twofold or fourfold, no one complains: and why should we concede less to God, than to a mortal and perishing man? He had other methods in his power; but he purposed to connect his grace with the labor and diligence of Jacob, that he might openly repay to him those wages of which he had been long defrauded. For Laban was constrained to open his eyes, which being before shut, he had been accustomed to consume the sweat and even the blood of another. Moreover, as it respects physical causes, it is well known, that the sight of objects by the female has great effect on the form of the foetus. The whole passage is this: — Porro quantum ad physicam rationem spectat, satis notum est, aspectum in coitu ad formam foetus multum valere. Id quum mulieribus accidat, praecipue in brutis pecudibus locum habet, ubi nulla viget ratio, sed violentus libidinis impetus grassatur. When this happens with women, takes it at least place with animals, where is no reason, but where reigns an enormous rush of carnal lusts. Now Jacob did three things. For first, he stripped the bark from twigs that he might make bare some white places by the incisions in the bark, and thus a varying and manifold color was produced. Secondly, he chose the times when the males and females were assembled. Thirdly, he put the twigs in the waters, Tertio, posuit in aquis virgas: quia sicut potus animalia vegetat, sic incitat etiam ad coitum. Hoc modo accidit ut virgae in conspectu essent, quum incalescebant. Quod de robustis ac debilibus dicit Moses, sic intellige, in priore admissura, quae sit sub initium veris, Jacob posuisse virgas in canalibus, ut sibi vernos foetus acquireret, qui meliores erant: in serotina vero admissura circa autumnum, tali artificio usum non esse. for like the drinking feeds the animal parts, it also urges on the sexual drive. By the stronger cattle Moses may be understood to speak of those who bore in spring — by the feeble, those who bore in autumn.

43. And the man increased exceedingly. Moses added this for the purpose of showing that he was not made thus suddenly rich without a miracle. We shall see hereafter how great his wealth was. For being entirely destitute, he yet gathered out of nothing, greater riches than any man of moderate wealth could do in twenty or thirty years. And that no one may deem this fabulous, as not being in accordance with the usual method, Moses meets the objection by saying, that the holy man was enriched in an extraordinary manner.

CHAPTER 31.

Genesis 31:1-55

1. And he heard the words of Laban’s sons, saying, Jacob hath taken away all that was our father’s; and of that which was our father’s hath he gotten all this glory.

1. Postea audivit verba filiorum Laban dicentium, Tulit Iahacob omnia quae erant patris nostri: et de his quae erant patris nostri, acquisivit omnem gloriam hanc.

2. And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before.

2. Et vidit Iahacob faciem Laban, et ecce non erat cum eo sicut heri et nudiustertius.

3. And the LORD said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee.

3. Dixit autem Iehova ad Iahacob, Revertere ad terram patrum tuorum, et ad cognationem tuam, et ero tecum.

4. And Jacob sent and called Rachel and Leah to the field unto his flock,

4. Et Misit Iahacob, et vocavit Rachel et Leah in agrum ad pecudes

5. And said unto them, I see your father’s countenance, that it is not toward me as before; but the God of my father hath been with me.

5. Qui dixit ad eas, Video faciem patris vestri, quod non sit erga me sicut heri et nudiustertius: Deus autem patris mei fuit mecum.

6. And ye know that with all my power I have served your father.

6. Et vos nostis, quod omnibus viribus meis servierim patri vestro:

7. And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me.

7. At pater vester mentitus est mihi, et mutavit mercedem meam decem vicibus: sed non permisit ei Deus, ut malefaceret mihi.

8. If he said thus, The speckled shall be thy wages; then all the cattle bare speckled: and if he said thus, The ringstraked shall be thy hire; then bare all the cattle ringstraked.

8. Si ita dicebat, Punctis parvis respersa erunt merces tua: pariebant omnes pecudes punctis parvis respersa: et si ita dicebat, Lineis distincta erunt merces tua: tunc pariebant omnes pecudes lineis distincta.

9. Thus God hath taken away the cattle of your father, and given them to me.

9. Et abstulit Deus pecus patris vestri, et dedit mihi.

10. And it came to pass at the time that the cattle conceived, that I lifted up mine eyes, and saw in a dream, and, behold, the rams which leaped upon the cattle were ringstraked, speckled, and grisled.

10. Et fuit, in tempore quo coibant pecudes, levavi oculos meos, et vidi in somnio, et ecce hirci majores ascendebant super capras variegatas, punctis parvis respersas, et maculis latis respersas.

11. And the angel of God spake unto me in a dream, saying, Jacob: And I said, Here am I.

11. Et dixit ad me Angelus Dei in somnio, Iahacob. Et dixi, Ecce adsum.

12. And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle are ringstraked, speckled, and grisled: for I have seen all that Laban doeth unto thee.

12. Et dixit, Leva nunc oculos tuos, et vide omnes hircos majores ascendentes super capras lineis distinctas, punctis parvis respersas, et maculis latis respersas: vidi enim omnia, quae Laban facit tibi.

13. I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred.

13. Ego Deus Bethel, ubi unxisti statuam, ubi vovisti mihi votum: nunc surge, egredere de terra hac, et revertere ad terram cognationis tuae.

14. And Rachel and Leah answered and said unto him, Is there yet any portion or inheritance for us in our father’s house?

14. Et respondit Rachel at Leah, et dixerunt ei, Numquid adhuc est nobis pars et haereditas in domo patris nostri?

15. Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money.

15. Nonne extraneae reputatae sumus ab eo, quod vendidit nos, et consumpsit etiam consumendo argentum nostrum?

16. For all the riches which God hath taken from our father, that is ours, and our children’s: now then, whatsoever God hath said unto thee, do.

16. Quia omnes divitiae, quas abstulit Deus a patre nostro, nostrae sunt, ac filiorum nostrorum: nunc igitur omnia, quae dixit Deus ad to, fac.

17 Then Jacob rose up, and set his sons and his wives upon camels;

17. Et surrexit Iahacob, et sustulit filios suos et uxores suassuper camelos.

18. And he carried away all his cattle, and all his goods which he had gotten, the cattle of his getting, which he had gotten in Padanaram, for to go to Isaac his father in the land of Canaan.

18. Et abduxit omnes pecudes suas, et omnem substantiam suam, quam acquisierat, pecudes acquisitionis suae, quas acquisierat in Padan Aram, ut veniret ad Ishac patrem suum in terram Chenaan.

19. And Laban went to shear his sheep: and Rachel had stolen the images that were her father’s.

19. Laban autem profectus erat ad tondendum oves suas, et furata est Rachel idola, quae erant patri suo.

20. And Jacob stole away unawares to Laban the Syrian, in that he told him not that he fled.

20. Furatus itaque est Iahacob cor Laban Aramaei, quia non indicavit ei quod fugeret.

21. So he fled with all that he had; and he rose up, and passed over the river, and set his face toward the mount Gilead.

21. Et fugit ipse, et omnia quae erant ei: et surrexit, et transivit flumen, posuitque faciem suam ad montem Gilhad.

22. And it was told Laban on the third day that Jacob was fled.

22. Et nuntiatum fuit ipsi Laban die tertia, quod fugeret Iahacob.

23. And he took his brethren with him, and pursued after him seven days’ journey; and they overtook him in the mount Gilead.

23. Tunc sumpsit fratres suos secum, secutusque est eum itinere septem dierum, et assecutus est eum in monte Gilhad.

24. And God came to Laban the Syrian in a dream by night, and said unto him, Take heed that thou speak not to Jacob either good or bad.

24. Porro venit Deus ad Laban Aramaeum in somnio noctis, et dixit ei, Cave tibi ne forte loquaris cum Iahacob a bono usque ad malum.

25. Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount: and Laban with his brethren pitched in the mount of Gilead.

25. Assecutus autem est Laban ipsum Iahacob: et Iahacob fixerat tabernaculum suum in monte, et Laban fixit cum fratribus suis in monte Gilhad.

26. And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives taken with the sword?

26. Et dixit Laban ad Iahacob, Quid fecisti, et furatus es cor meum, et abduxisti filias meas sicut captivas gladio?

27. Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp?

27. Utquid abscondisti to ut fugeres? et furatus es me, et non indicasti mihi, et dimisissem to cum laetitia et canticis, cum tympano et cithara.

28. And hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in so doing.

28. Et non permisisti mihi, ut oscularer filios meos et filias meas: nunc stulte egisti sic faciendo.

29. It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad.

29. Est fortitudo in manu mea ad inferendum vobis malum: sed Deus patris vestri nocte praeterita dixit ad me, dicendo, Cave tibi ne loquaris cum Iahacob a bono usque ad malum.

30. And now, though thou wouldest needs be gone, because thou sore longedst after thy father’s house, yet wherefore hast thou stolen my gods?

30. Et nunc eundo ivisti: si desiderando desirabas ire ad domum patris tui, utquid furatus es deos meos?

31. And Jacob answered and said to Laban, Because I was afraid: for I said, Peradventure thou wouldest take by force thy daughters from me.

31. Et respondit Iahacob, et dixit ad Laban, Quia timui, si dixissem, ne forte raperes filias tuas a me.

32. With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what is thine with me, and take it to thee. For Jacob knew not that Rachel had stolen them.

32. Is, cum quo inveneris deos tuos non vivat coram fratribus nostris, agnosce si quid est apud me de tuo, et cape tibi: nesciebat autem Iahacob, quod Rachel furata esset eos.

33. And Laban went into Jacob’s tent, and into Leah’s tent, and into the two maidservants’ tents; but he found them not. Then went he out of Leah’s tent, and entered into Rachel’s tent.

33. Et venit Laban in tabernaculum Iahacob, et in tabernaculum Leah, et in tabernaculum ambarum ancillarum, et non invenit: et egressus de tabernaculo Lea, venit in tabernaculum Rachel.

34. Now Rachel had taken the images, and put them in the camel’s furniture, and sat upon them. And Laban searched all the tent, but found them not.

34. Rachel autem acceperat idola, et posuerat ea in clitellis cameli, et sedebat super ea: et contrectavit Laban totum tabernaculum, et non invenit.

35. And she said to her father, Let it not displease my lord that I cannot rise up before thee; for the custom of women is upon me. And he searched, but found not the images.

35. Et dixit ad patrem suum, Ne sit ira in oculis domini mei, quod non possim surgere a facie tua: quia consuetudo mulierum est mihi: et scrutatus est, et non invenit idola.

36. And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What is my trespass? what is my sin, that thou hast so hotly pursued after me?

36. Tunc iratus est Iahacob, et jurgatus est cum Laban: et respondit Iahacob, et dixit ad Laban, Quae est praevaricatio mea, quod peccatum meum, quod persecutus es me?

37. Whereas thou hast searched all my stuff, what hast thou found of all thy household stuff? set it here before my brethren and thy brethren, that they may judge betwixt us both.

37. Quando contrectasti omnem supellectilem meam, quid invenistiex omni supellectili domus tuae? pone hic coram fratribus meis et fratribus tuis, et declarent inter nos ambos.

38. This twenty years have I been with thee; thy ewes and thy she goats have not cast their young, and the rams of thy flock have I not eaten.

38. Iam viginti annos fui tecum; oves tuae et caprae non abortiverunt: et arietes pecudum tuarum non comedi.

39. That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day, or stolen by night.

39. Raptum non attuli tibi, ego poenas luebam pro eo: de manu mea requirebas illud, quod furto ablatum erat tam die quam nocte.

40. Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes.

40. Ita fui ut interdiu consumeret me aestus, et gelu in nocte, et recedebat somnus meus ab oculis meis.

41. Thus have I been twenty years in thy house; I served thee fourteen years for thy two daughters, and six years for thy cattle: and thou hast changed my wages ten times.

41. Iam mihi sunt viginti anni in domo tua: servivi tibi quatuordecim annos pro duabus filiabus tuis, et sex annos pro pecudibus tuis, et mutasti mercedem meam decem vicibus.

42. Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely thou hadst sent me away now empty. God hath seen mine affliction and the labour of my hands, and rebuked thee yesternight.

42. Nisi Deus patris mei, Deus Abraham, et pavor Ishac fuisset pro me, certe nunc vacuum dimisisses me: afflictionem meam et laborem manuum mearum vidit Deus, et increpavit to nocte praeterita.

43. And Laban answered and said unto Jacob, These daughters are my daughters, and these children are my children, and these cattle are my cattle, and all that thou seest is mine: and what can I do this day unto these my daughters, or unto their children which they have born?

43. Tunc respondit Laban, et dixit ad Iahacob, Filiae, filiae meae sunt: et filii, filii mei sunt: et pecudes meae sunt: et quicquid vides, meum est: et filiabus meis quid faciam istis hodie, vel filiis earum quos pepererunt?

44. Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee.

44. Et nunc, veni, percutiamus foedus ego et tu, et erit in testimonium inter me et inter to.

45. And Jacob took a stone, and set it up for a pillar.

45. Tulit itaque Iahacob lapidem, et erexit illum in statuam.

46. And Jacob said unto his brethren, Gather stones; and they took stones, and made an heap: and they did eat there upon the heap.

46. Et dixit Iahacob fratribus suis, Colligite lapides: et tulerunt lapides, et fecerunt cumulum, et comederunt ibi super cumulum.

47. And Laban called it Jegarsahadutha: but Jacob called it Galeed.

47. Et vocavit eum Laban Jegar Sahadutha: Iahacob autem vocavit eum Galhed.

48. And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed;

48. Et dixit Laban, Cumulus iste sit testis inter me et to hodie. Idcirco vocavit nomen ejus Galhed,

49. And Mizpah; for he said, The LORD watch between me and thee, when we are absent one from another.

49. Et Mispah: quia dixit, Speculetur Iehova inter me et to, quando latebimus alter alterum.

50. If thou shalt afflict my daughters, or if thou shalt take other wives beside my daughters, no man is with us; see, God is witness betwixt me and thee.

50. Si afflixeris filias meas, et si acceperis uxores super filias meas, non est quisquam nobiscum, vide, Deus est testis inter me et to.

51. And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee;

51. Dixit ergo Laban ad Iahacob, Ecce, cumulus iste, et ecce statua, quam jeci inter me et to.

52. This heap be witness, and this pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm.

52. Testis cumulus iste, et testis statua, quod ego non transibo veniens ad to cumulum istum, et statuam istam, ad malum.

53. The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the fear of his father Isaac.

53. Deus Abraham et Deus Nachor judicet inter nos, Deus patris eorum: et juravit Iahacob per pavorem patris sui Ishac.

54. Then Jacob offered sacrifice upon the mount, and called his brethren to eat bread: and they did eat bread, and tarried all night in the mount.

54. Et mactavit Iahacob victimam in monte, et vocavit fratres suos, ut comederent panem: et comederunt panem, et pernoctaverunt in monte.

55. And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them: and Laban departed, and returned unto his place.

55. Et surrexit Laban mane, et osculatus est filios suos ac filias suas, benedixitque eis, et abiit: et reversus est Laban ad locum suum.

CHAPTER 30

Ge 30:1-24. Domestic Jealousies.

1. Rachel envied her sister--The maternal relation confers a high degree of honor in the East, and the want of that status is felt as a stigma and deplored as a grievous calamity.

Give me children, or else I die--either be reckoned as good as dead, or pine away from vexation. The intense anxiety of Hebrew women for children arose from the hope of giving birth to the promised seed. Rachel's conduct was sinful and contrasts unfavorably with that of Rebekah (compare Ge 25:22) and of Hannah (1Sa 1:11).

3-9. 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.

20. And Leah said, God hath endued me with a good dowry--The birth of a son is hailed with demonstrations of joy, and the possession of several sons confers upon the mother an honor and respectability proportioned to their number. The husband attaches a similar importance to the possession, and it forms a bond of union which renders it impossible for him ever to forsake or to be cold to a wife who has borne him sons. This explains the happy anticipations Leah founded on the possession of her six sons.

21. afterwards, she bare a daughter--The inferior value set on a daughter is displayed in the bare announcement of the birth.

Ge 30:25-43. Jacob's Covenant with Laban.

25. when Rachel had born Joseph--Shortly after the birth of this son, Jacob's term of servitude expired, and feeling anxious to establish an independence for his family, he probably, from knowing that Esau was out of the way, announced his intention of returning to Canaan (He 13:14). In this resolution the faith of Jacob was remarkable, for as yet he had nothing to rely on but the promise of God (compare Ge 28:15).

27. Laban said ... I have learned--His selfish uncle was averse to a separation, not from warmth of affection either for Jacob or his daughters, but from the damage his own interests would sustain. He had found, from long observation, that the blessing of heaven rested on Jacob, and that his stock had wonderfully increased under Jacob's management. This was a remarkable testimony that good men are blessings to the places where they reside. Men of the world are often blessed with temporal benefits on account of their pious relatives, though they have not always, like Laban, the wisdom to discern, or the grace to acknowledge it.

28. appoint me thy wages, and I will give it--The Eastern shepherds receive for their hire not money, but a certain amount of the increase or produce of the flock; but Laban would at the time have done anything to secure the continued services of his nephew, and make a show of liberality, which Jacob well knew was constrained.

31. Jacob said, Thou shalt not give me any thing--A new agreement was made, the substance of which was, that he was to receive remuneration in the usual way, but on certain conditions which Jacob specified.

32. I will pass through all thy flock to-day--Eastern sheep being generally white, the goats black, and spotted or speckled ones comparatively few and rare, Jacob proposed to remove all existing ones of that description from the flock, and to be content with what might appear at the next lambing time. The proposal seemed so much in favor of Laban, that he at once agreed to it. But Jacob has been accused of taking advantage of his uncle, and though it is difficult to exculpate him from practising some degree of dissimulation, he was only availing himself of the results of his great skill and experience in the breeding of cattle. But it is evident from the next chapter (Ge 31:5-13) that there was something miraculous and that the means he had employed had been suggested by a divine intimation.

37. Jacob took rods, &c.--There are many varieties of the hazel, some of which are more erect than the common hazel, and it was probably one of these varieties Jacob employed. The styles are of a bright red color, when peeled; and along with them he took wands of other shrubs, which, when stripped of the bark, had white streaks. These, kept constantly before the eyes of the female at the time of gestation, his observation had taught him would have an influence, through the imagination, on the future offspring.

38. watering troughs--usually a long stone block hollowed out, from which several sheep could drink at once, but sometimes so small as to admit of only one drinking at a time.

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!

Amos I in God's stead - Amos I greater than God, to give thee what he has refused?

She shall bear upon my knees - The handmaid was the sole property of the mistress, as has already been remarked in the case of Hagar; and therefore not only all her labor, but even the children borne by her, were the property of the mistress. These female slaves, therefore, bore children vicariously for their mistresses; and this appears to be the import of the term, she shall bear upon my knees.

That I may also have children by her - ואבנה ממנה veibbaneh mimmennah, and I shall be built up by her. Hence בן ben, a son or child, from בנה banah, to build; because, as a house is formed of the stones, etc., that enter into its composition, so is a family by children.

Called she his name Dan - Because she found God had judged for her, and decided she should have a son by her handmaid; hence she called his name דן dan, judging.

She called his name Naphtali - נפתלי naphtali, my wrestling, according to the common mode of interpretation; but it is more likely that the root פתל pathal signifies to twist or entwine. Hence Mr. Parkhurst translates the verse, "By the twistings - agency or operation, of God, I am entwisted with my sister; that is, my family is now entwined or interwoven with my sister's family, and has a chance of producing the promised Seed." The Septuagint, Aquila, and the Vulgate, have nearly the same meaning. It is, however, difficult to fix the true meaning of the original.

She called his name Gad - This has been variously translated. גד gad, may signify a troop, an army, a soldier, a false god, supposed to be the same as Jupiter or Mars; for as Laban appears to have been, if not an idolater, yet a dealer in a sort of judicial astrology, (see Gen 31:19), Leah, in saying בגד bagad, which we translate a troop cometh, might mean, By or with the assistance of Gad - a particular planet or star, Jupiter possibly, I have gotten this son; therefore she called him after the name of that planet or star from which she supposed the succor came. See note on Gen 31:19. The Septuagint translate it εν τυχη, with good fortune; the Vulgate, feliciter, happily; but in all this diversity our own translation may appear as probable as any, if not the genuine one, בא גד ba gad, for the keri, or marginal reading, has it in two words, a troop cometh; whereas the textual reading has it only in one, בגד bagad, with a troop. In the Bible published by Becke, 1549, the word is translated as an exclamation, Good luck!

And Leah said, Happy am I - באשרי beoshri, in my happiness, therefore she called his name אשר asher, that is, blessedness or happiness.

Reuben - found mandrakes - דודאים dudaim. What these were is utterly unknown, and learned men have wasted much time and pains in endeavoring to guess out a probable meaning. Some translate the word lilies, others jessamine, others citrons, others mushrooms, others figs, and some think the word means flowers, or fine flowers in general. Hasselquist, the intimate friend and pupil of Linne, who traveled into the Holy Land to make discoveries in natural history, imagines that the plant commonly called mandrake is intended; speaking of Nazareth in Galilee he says: "What I found most remarkable at this village was a great number of mandrakes which grew in a vale below it. I had not the pleasure to see this plant in blossom, the fruit now (May 5th, O. S). hanging ripe to the stem, which lay withered on the ground. From the season in which this mandrake blossoms and ripens fruit, one might form a conjecture that it was Rachel's dudaim. These were brought her in the wheat harvest, which in Galilee is in the month of May, about this time, and the mandrake was now in fruit." Both among the Greeks and Orientals this plant was held in high repute, as being of a prolific virtue, and helping conception; and from it philtres were made, and this is favored by the meaning of the original, loves, i.e., incentives to matrimonial connections: and it was probably on this account that Rachel desired them. The whole account however is very obscure.

Thou hast taken my husband - It appears probable that Rachel had found means to engross the whole of Jacob's affection and company, and that she now agreed to let him visit the tent of Leah, on account of receiving some of the fruits or plants which Reuben had found.

I have hired thee - We may remark among the Jewish women an intense desire of having children; and it seems to have been produced, not from any peculiar affection for children, but through the hope of having a share in the blessing of Abraham, by bringing forth Him in whom all the nations of the earth were to be blessed.

God hath given me my hire - שכרי sechari. And she called his name Issachar, יששכר, This word is compounded of יש yesh, Is, and שכר sachar, Wages, from שכר sachar, to content, satisfy, saturate; hence a satisfaction or compensation for work done, etc.

Now will my husband dwell with me - יזבלני yizbeleni; and she called his name Zebulun, זבל a dwelling or cohabitation, as she now expected that Jacob would dwell with her, as he had before dwelt with Rachel.

And called her name Dinah - דינה dinah, judgment. As Rachel had called her son by Bilhah Dan, Gen 30:6, so Leah calls her daughter Dinah, God having judged and determined for her, as well as for her sister in the preceding instance.

And God hearkened to her - After the severe reproof which Rachel had received from her husband, Gen 30:2, it appears that she sought God by prayer, and that he heard her; so that her prayer and faith obtained what her impatience and unbelief had prevented.

She called his name Joseph - יוסף Yoseph, adding, or he who adds; thereby prophetically declaring that God would add unto her another son, which was accomplished in the birth of Benjamin, Gen 35:18.

Jacob said unto Laban, Send me away - Having now, as is generally conjectured, fulfilled the fourteen years which he had engaged to serve for Leah and Rachel. See Gen 30:26, and conclusion at Gen 31:55 (note).

I have learned by experience - נחשתי nichashti, from נחש nachash, to view attentively, to observe, to pry into. I have diligently considered the whole of thy conduct, and marked the increase of my property, and find that the Lord hath blessed me for thy sake. For the meaning of the word נחש nachash, See note on Gen 3:1, etc.

For it was little which thou had before I came - Jacob takes advantage of the concession made by his father-in-law, and asserts that it was for his sake that the Lord had blessed him: Since my coming, לרגלי leragli, according to my footsteps - every step I took in thy service, God prospered to the multiplication of thy flocks and property.

When shall I provide for mine own house - Jacob had already laid his plan; and, from what is afterwards mentioned, we find him using all his skill and experience to provide for his family by a rapid increase of his flocks.

I will pass through all thy flock - צאן tson, implying, as we have before seen, all smaller cattle, such as sheep, goats, etc.

All the speckled and spotted cattle - שה seh, which we translate cattle, signifies the young either of sheep or goats, what we call a lamb or a kid. Speckled, נקד nakod, signifies interspersed with variously colored spots.

Spotted - טלוא talu, spotted with large spot either of the same or different colors, from טלא tala, to patch, to make party-colored or patch-work; see Eze 16:16. I have never seen such sheep as are here described but in the islands of Zetland. There I have seen the most beautiful brown, or fine chocolate color among the sheep; and several of the ring-streaked, spotted, speckled, and piebald among the same; and some of the latter description I have brought over, and can exhibit a specimen of Jacob's flock brought from the North Seas, feeding in Middlesex.

And all the brown - חום chum. I should rather suppose this to signify a lively brown, as the root signifies to be warm or hot.

The he-goats that were ring-streaked - התישים העקדים hatteyashim haakuddim, the he-goats that had rings of black or other colored hair around their feet or legs.

It is extremely difficult to find out, from Gen 30:32 and Gen 30:35, in what the bargain of Jacob with his father-in-law properly consisted. It appears from Gen 30:32, that Jacob was to have for his wages all the speckled, spotted, and brown among the sheep and the goats; and of course that all those which were not party-colored should be considered as the property of Laban. But in Gen 30:35 it appears that Laban separated all the party-colored cattle, delivered them into the hands of his own sons; which seems as if he had taken these for his own property, and left the others to Jacob. It has been conjectured that Laban, for the greater security, when he had separated the party-colored, which by the agreement belonged to Jacob, see Gen 30:32, put them under the care of his own sons, while Jacob fed the flock of Laban, Gen 30:36, three days' journey being between the two flocks. If therefore the flocks under the care of Laban's sons brought forth young that were all of one color, these were put to the flocks of Laban under the care of Jacob; and if any of the flocks under Jacob's care brought forth party-colored young, they were put to the flocks belonging to Jacob under the care of Laban's sons. This conjecture is not satisfactory, and the true meaning appears to be this: Jacob had agreed to take all the party-colored for his wages. As he was now only beginning to act upon this agreement, consequently none of the cattle as yet belonged to him; therefore Laban separated from the flock, Gen 30:35, all such cattle as Jacob might afterwards claim in consequence of his bargain, (for as yet he had no right); therefore Jacob commenced his service to Laban with a flock that did not contain a single animal of the description of those to which he might be entitled; and the others were sent away under the care of Laban's sons, three days' journey from those of which Jacob had the care. The bargain, therefore, seemed to be wholly in favor of Laban; and to turn it to his own advantage, Jacob made use of the stratagems afterwards mentioned. This mode of interpretation removes all the apparent contradiction between Gen 30:32 and Gen 30:35, with which commentators in general have been grievously perplexed. From the whole account we learn that Laban acted with great prudence and caution, and Jacob with great judgment. Jacob had already served fourteen years; and had got no patrimony whatever, though he had now a family of twelve children, eleven sons and one daughter, besides his two wives, and their two maids, and several servants. See Gen 30:43. It was high time that he should get some property for these; and as his father-in-law was excessively parsimonious, and would scarcely allow him to live, he was in some sort obliged to make use of stratagem to get an equivalent for his services. But did he not push this so far as to ruin his father-in-law's flocks, leaving him nothing but the refuse? See Gen 30:42.

Rods of green poplar - לבנה לח libneh lach. The libneh is generally understood to mean the white poplar; and the word lach, which is here joined to it, does not so much imply greenness of color as being fresh, in opposition to witheredness. Had they not been fresh - just cut off, he could not have pilled the bark from them.

And of the hazel - לוז luz, the nut or filbert tree, translated by others the almond tree; which of the two is here intended is not known.

And chestnut tree - ערמון armon, the plane tree, from ערם aram, he was naked. The plane tree is properly called by this name, because of the outer bark naturally peeling off, and leaving the tree bare in various places, having smooth places where it has fallen off. A portion of this bark the plane tree loses every year. The Septuagint translate it in the same way, πλατανος· and its name is supposed to be derived from πλατυς, broad, on account of its broad spreading branches, for which the plane tree is remarkable. So we find the Grecian army in Homer, Il. ii., ver. 307, sacrificing καλῃ ὑπο πλατανιστῳ, under a beautiful plane tree. Virgil, Geor. iv. 146, mentions, - ministrantem platanum potantibus umbras.

The plane tree yielding the convivial shade.

And Petronius Arbiter in Satyr.: -

Nobilis aestivas platanus diffuderat umbras. "The noble plane had spread its summer shade."

See more in Parkhurst. Such a tree would be peculiarly acceptable in hot countries, because of its shade.

Pilled white streaks in them - Probably cutting the bark through in a spiral line, and taking it off in a certain breadth all round the rods, so that the rods would appear party-colored, the white of the wood showing itself where the bark was stripped off.

And he set the rods which he had pilled before the flocks - It has long been an opinion that whatever makes a strong impression on the mind of a female in the time of conception and gestation, will have a corresponding influence on the mind or body of the fetus. This opinion is not yet rationally accounted for. It is not necessary to look for a miracle here; for though the fact has not been accounted for, it is nevertheless sufficiently plain that the effect does not exceed the powers of nature; and I have no doubt that the same modes of trial used by Jacob would produce the same results in similar cases. The finger of God works in nature myriads of ways unknown to us; we see effects without end, of which no rational cause can be assigned; it has pleased God to work thus and thus, and this is all that we know; and God mercifully hides the operations of his power from man in a variety of eases, that he may hide pride from him. Even with the little we know, how apt are we to be puffed up! We must adore God in a reverential silence on such subjects as these, confess our ignorance, and acknowledge that nature is the instrument by which he chooses to work, and that he performs all things according to the counsel of his own will, which is always infinitely wise and infinitely good.

Jacob did separate the lambs, etc. - When Jacob undertook the care of Laban's flock, according to the agreement already mentioned, there were no party-colored sheep or goats among them, therefore the ring-streaked, etc., mentioned in this verse, must have been born since the agreement was made; and Jacob makes use of them precisely as he used the pilled rods, that, having these before their eyes during conception, the impression might be made upon their imagination which would lead to the results already mentioned.

Whensoever the stronger cattle did conceive - The word מקשרות mekushsharoth, which we translate stronger, is understood by several of the ancient interpreters as signifying the early, first-born, or early spring cattle; and hence it is opposed to עטפים atuphim, which we translate feeble, and which Symmachus properly renders δευτερογονοι, cattle of the second birth, as he renders the word mekushsharoth by πρωτογονοι, cattle of the first or earliest birth. Now this does not apply merely to two births from the same female in one year, which actually did take place according to the rabbins, the first in Nisan, about our March, and the second in Tisri, about our September; but it more particularly refers to early and late lambs, etc., in the same year; as those that are born just at the termination of winter, and in the very commencement of spring, are every way more valuable than those which were born later in the same spring. Jacob therefore took good heed not to try his experiments with those late produced cattle, because he knew these would produce a degenerate breed, but with the early cattle, which were strong and vigorous, by which his breed must be improved. Hence the whole flock of Laban must be necessarily injured, while Jacob's flock was preserved in a state of increasing perfection. All this proves a consummate knowledge in Jacob of his pastoral office. If extensive breeders in this country were to attend to the same plan, our breed would be improved in a most eminent degree. What a fund of instruction upon almost every subject is to be found in the sacred writings!

And the man increased exceedingly - No wonder, when he used such means as the above. And had maid-servants, and men-servants - he was obliged to increase these as his cattle multiplied. And camels and asses, to transport his tents, baggage, and family from place to place, being obliged often to remove for the benefit of pasturage.

We have already seen many difficulties in this chapter, and strange incidents, for which we are not able to account. 1. The vicarious bearing of children; 2. The nature and properties of the mandrakes; 3. The bargain of Jacob and Laban; and 4. The business of the party-coloured flocks produced by means of the females looking at the variegated rods. These, especially the three last, may be ranked among the most difficult things in this book. Without encumbering the page with quotations and opinions, I have given the best sense I could; and think it much better and safer to confess ignorance, than, under the semblance of wisdom and learning, to multiply conjectures. Jacob certainly manifested much address in the whole of his conduct with Laban; but though nothing can excuse overreaching or insincerity, yet no doubt Jacob supposed himself justified in taking these advantages of a man who had greatly injured and defrauded him. Had Jacob got Rachel at first, for whom he had honestly and faithfully served seven years, there is no evidence whatever that he would have taken a second wife. Laban, by having imposed his eldest daughter upon him, and by obliging him to serve seven years for her who never was an object of his affection, acted a part wholly foreign to every dictate of justice and honesty; (for though it was a custom in that country not to give the younger daughter in marriage before the elder, yet, as he did not mention this to Jacob, it cannot plead in his excuse); therefore, speaking after the manner of men, he had reason to expect that Jacob should repay him in his own coin, and right himself by whatever means came into his power; and many think that he did not transgress the bounds of justice, even in the business of the party-coloured cattle.

The talent possessed by Jacob was a most dangerous one; he was what may be truly called a scheming man; his wits were still at work, and as he devised so he executed, being as fruitful in expedients as he was in plans. This was the principal and the most prominent characteristic of his life; and whatever was excessive here was owing to his mother's tuition; she was evidently a woman who paid little respect to what is called moral principle, and sanctified all kinds of means by the goodness of the end at which she aimed; which in social, civil, and religious life, is the most dangerous principle on which a person can possibly act. In this art she appears to have instructed her son; and, unfortunately for himself, he was in some instances but too apt a proficient. Early habits are not easily rooted out, especially those of a bad kind. Next to the influence and grace of the Spirit of God is a good and religious education. Parents should teach their children to despise and abhor low cunning, to fear a lie, and tremble at an oath; and in order to be successful, they should illustrate their precepts by their own regular and conscientious example. How far God approved of the whole of Jacob's conduct I shall not inquire; it is certain that he attributes his success to Divine interposition, and God himself censures Laban's conduct towards him; see Gen 31:7-12. But still he appears to have proceeded farther than this interposition authorized him to go, especially in the means he used to improve his own breed, which necessarily led to the deterioration of Laban's cattle; for, after the transactions referred to above, these cattle could be of but little worth. The whole account, with all its lights and shades, I consider as another proof of the impartiality of the Divine historian, and a strong evidence of the authenticity of the Pentateuch. Neither the spirit of deceit, nor the partiality of friendship, could ever pen such an account.

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, 1Sam 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.

And Jacob's anger was kindled - He was angry, not at the person, but at the sin: he expressed himself so as to shew his displeasure. It was a grave and pious reply which Jacob gave to Rachel, Am I in God's stead? - Can I give thee that which God denies thee? He acknowledges the hand of God in the affliction: He hath withheld the fruit of the womb. Whatever we want, it is God that with - holds it, as 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 key of the clouds, of the heart, of the grave, and of the womb, are four keys which God has in his hand, and which (the Rabbins say) he intrusts neither with angel nor seraphin. He also acknowledges his own inability to alter what God appointed, Am I in God's stead? What, dost thou make a God of me? 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. It is therefore our sin and folly to place that confidence in any creature, which is to be placed in God only.

Behold my maid, Bilhah - 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 mistresses children. She would rather have children by reputation than none at all; children that she might call her own, though they were not so. 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, At law, she calls the flrst son of her handmaid, Dan, Judgment, saying, God hath Judged me - That is, given sentence in my favour. In battle, she calls the next Naphtali, Wrestlings, saying, I have wrestled with my sister, and have prevailed - See what roots of bitterness envy and strife are, and what mischief they make among relations!

Rachel had done that absurd and preposterous thing of putting her maid into her husband's bed, and now Leah (because she missed one year in bearing children) doth the same, to be even with her. See the power of rivalship, and admire the wisdom of the divine appointment, which joins together one man and one woman only. Two sons Zilpah bare to Jacob, whom Leah looked upon herself as intitled to, in token of which she called one Gad, promising herself a little troop of children. The other she called Asher, Happy, thinking herself happy in him, and promising herself that her neighbours would think so too.

Reuben, a little lad of five or six years old, playing in the field, found mandrakes. It is uncertain what they were; the critics are not agreed about them: we are sure they were some rarities, either fruits or flowers that were very pleasant to the smell, So 7:13. Some think these mandrakes were Jessamin flowers. Whatever they were, Rachel, could not see them in Leah's hands, but she must covet them.

And God hearkened unto Leah - Perhaps the reason of this contest between Jacob's wives for his company, and their giving him their maids to be his wives, was the earnest desire they had to fulfil the promise made to Abraham (and now lately renewed to Jacob) that his seed should be as the stars of heaven for multitude, and that, in one seed of his, the Messiah, all the nations of the earth shall be blessed. Two sons Leah was now blessed with; the flrst she called Issachar, a hire, reckoning herself well repaid for her mandrakes; nay, (which is a strange construction of the providence) rewarded for giving her maid to her husband. The other she called Zebulun, dwelling, owning God's bounty to her, God has endowed me with a good dowry. Jacob had not endowed her when he married her; but she reckons a family of children, a good dowry.

Mention is made, of Dinah, because of the following story concerning her, Ge 34:1 - 16, &c. Perhaps Jacob had other daughters, though not registered.

God remembered Rachel, whom he seemed to have forgotten, and hearkened to her, whose prayers had been long denied, and then she bare a son. Rachael called her son Joseph, which, in Hebrew, is a - kin to two words of a contrary signification: Asaph, abstulit, he has taken away my reproach, as if the greatest mercy she had in this son were, that she had saved her credit: and Joseph, addidit, the Lord shall add to me another son: which may be looked upon as the language of her faith; she takes this mercy as an earnest of further mercy: hath God given me this grace? I may call it Joseph, and say, he shall add more grace.

Laban was willing to consent to this bargain, because he thought if those few he had that were now speckled and spotted were separated from the rest, which was to be done immediately, the body of the flock which Jacob was to tend, being of one colour, either all black or all white, would produce few or none of mixt colours, and so he should have Jacob's service for nothing, or next to nothing. According to this bargain, those few that were party - coloured were separated, and put into the hands of Laban's sons, and sent three days journey off: so great was Laban's jealouly lest any of those should mix with the rest of the flock to the advantage of Jacob.

Here is Jacob's policy to make his bargain more advantageous to himself than it was likely to be: and if he had not taken some course to help himself, it would have been an ill bargain indeed; which he knew Laban would never have considered, who did not consult any one's interest but his own. Now Jacob's contrivances were, He set pilled sticks before the cattle where they were watered, that looking much at those unusual party - coloured sticks, by the power of imagination, they might bring forth young ones in like manner party - coloured. Probably this custom was commonly used by the shepherds of Canaan, who coveted to have their cattle of this motly colour. When he began to have a flock of ring - straked and brown, he contrived to set them first, and to put the faces of the rest towards them, with the same design as he did the former. Whether this was honest policy, or no, may admit of a question. Read Ge 31:7 - 16, and the question is resolved.

1 AND when Rachel saw that she bare Jacob no children, Rachel envyed her sister, and said unto Jacob, Give me children, or else I die ▪

A speech full of impatience and bordering upon blasphemy, and striking at God himself through Iacobs 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.

2 And Jacobs anger was kindled against Rachel , and he said, am I in Gods stead , who hath withheld from thee the fruit of the womb?

For the injury done to himself and especially for the sin against God, in which case anger is not onely lawfull but necessary.

It is Gods prerogative to give Children. See Gen. 16. 2. 1 Sam. 2. 5, 6. Psal. 113. 9. and 127. 3.

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 .

An Ellipsis or short speech, she shall bear a child which may be laid upon my knees or in my lap, which I may adopt and bring up as if it were my own. See Gen. 50. 23. Is[illegible: 1+ letters]. 66. 12.

For as servants, so their work and fruit, were not their own, but their masters.

Marginal references: Heb. be built by her.

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.

Pleaded my cause or given sentence for me, as this phrase is oft taken.

Marginal references: That is, judging.

8 And Rachel said, with great wrastlings , have I wrastled with my sister, and I have prevailed ; and she called his name Naphtali.

Heb. With wrastlings of God, either with great and hard wrastlings or strivings; or by wrastling with God in fervent prayer, and by Gods grace and strength.

Which was not true; for her sister exceeded her both in the number of her Children, and in her propriety in them, being the fruit of her own womb, not of her handmaids, as Rachels were. Here is an instance how partial Judges most persons are in their own causes and concernments.

Marginal references: Heb. wrastlings of God.; That is, my wrastling.; Called Matt. 4. 13. Nephthalian.

11 And Leah said, A troop cometh : And she called his name Gad.

Or, Good luck cometh, my design hath well succeeded: an happy star hath shone upon me; and such a star in the opinion of Astrologers is that of Iupiter, which by the Arabians is called Gad. This may well agree to Leah and her heathenish Education, and the manners of the Chaldaeans who were much given to the study of the stars.

Marginal references: That is, a troop or company.

13 And Leah said, Happy am I, for the daughters , will call me blessed: and she called his name Asher.

Of Men, i. e. Women, as Prov. 31. 29. Cant. 6. 9.

Marginal references: Heb. in my happiness.; That is, happy.

14 And Reuben went in the days of wheat harvest, and found Mandrakes in the field, and brought them unto his mother Leah. Then Rachel said to Leah, Give me I pray thee of thy sons Mandrakes ▪

The word is onely found here and Cant. 7. 13. whence it appears that it is a Plant or Fruit of pleasant smell, such as the Mandrake is said to be by Dioscorides and Levinus Lemnius, and by St. Austin upon his own experience. If it be said, this was too early for Mandrakes to be ripe, it being now but wheat harvest, it may be replyed, that fruits ripen much sooner in those hot Countries, than elsewhere, and that they are not here said to be ripe, but onely to be gathered.

Which she might desire either because they were pleasant to the eye or tast, or because they were thought helpful to conception.

15 And she said unto her, Is it a small matter that thou hast taken my husband? and wouldst thou take away my sons Mandrakes also? and Rachel said, Therefore he shall lie with thee to night , for thy sons Mandrakes.

Iacob either did equally divide the times between his two Wives; or rather had more estranged himself from Leah, and cohabited principally with Rachel; which occasioned the foregoing expostulation.

16 And Jacob came out of the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me: for surely I have hired thee with my sons Mandrakes. And he lay with her that night .

He ratified their agreement that he might preserve peace and love amongst them.

17 And God hearkned unto Leah , and she conceived, and bare Jacob the fifth son.

Notwithstanding her many infirmities. Hence it appears, that she was moved herein not by any inordinate lust but by a desire of Children.

18 And Leah said, God hath given me my hire, because I have given my maiden to my husband : and she called his name Issachar.

Thus she mistakes the answer of her prayers for a recompence of her errour.

Marginal references: That is, an hire.

23 And she conceived and bare a son, and said, God hath taken away my reproach :

Barrenness was then accounted a great reproach, especially in that race, because it was a kind of curse, whereby such persons were excluded both from the first and general blessing of fructification given to all mankind, Gen. 1. 28. and from the special blessing given to Abraham for the multiplication of his feed; and from all hopes of being the progenitors of the blessed Messias.

25 And it came to pass, when Rachel had born Joseph, that Jacob said unto Laban, send me away, that I may go unto mine own place, and to my country .

Canaan, which he calleth his Country in regard both of his former and long habitation in it, and of the right which he had to it by Gods promise. See Gen. 28. 13.

29 And he said unto him, Thou knowest how I have served thee, and how thy cattle was with me .

How carefully it was managed, and how greatly improved by my care and industry.

30 For it was little which thou hadst before I came , and it is now increased unto a multitude; and the LORD hath blessed thee since my coming : and now when shall I provide for mine own house also ?

Comparatively to what now it is.

Heb. at my foot, i. e. upon my coming, since my feet entred into thy house, Or, by my foot, i. e. by my ministery and labour, as this phrase is used, Deut. 11. 10.

According to my duty, which also is thy interest.

Marginal references: Heb. broken forth.; Heb. at my foot.

32 I will pass thorow all thy flock to day, removing from thence all the speckled and spotted cattle : and all the brown cattle among the sheep, and the spotted and speckled among the goats; and of such shall be my hire .

Which may seem to be thus distinguished speckled with little spots, and spotted with greater spots or stains, both of divers colours from the rest of the body. Or, the speckled may be the same with the ring-streaked, by comparing this with ver. 35.

Or black, or dark-coloured, for the Hebrew word signifies also great heat which produceth such a colour.

Or, then shall be my hire; and for then, as is frequent in Scripture. The sense is, Then, when the speckled and spotted and brown are separated, and none but white remaining, my hire shall be out of those white ones, and that in such manner as is expressed in the following verse, all the white young ones shall be thine, and the speckled and spotted and brown which shall be brought forth by those white ones shall be mine.

33 So shall my righteousness answer for me in time to come; when it shall come for my hire, before thy face , every one that is not speckled and spotted amongst the goats, and brown amongst the sheep, that shall be counted stollen with me.

When the cattle shall contrary to their natural and usual course bring forth young ones of a contrary colour to their own, it will hereby be evident that this is the work of God, who hereby pleads my righteous cause against a cruel and unjust master. Or thus, when thou shalt accuse me of doing thee injury, I shall have this manifest and undeniable evidence of my Righteousness or Innocency, that I have no Cattle but of that colour which is by agreement appropriated to me.

When it, i. e. my righteousness, shall come to or upon my reward, i. e. when my righteousness shall appear in the very colour of that Cattle which is allotted to me for my reward or hire, before thy face, i. e. thou being present and diligently observing whether I have any Cattle of another colour. But the Hebrew word Tabo is also of the second person, and so the sense seems to be this, When thou shalt come upon my hire or reward, to wit, to observe and see whether I have any other cattel, than what belongs to me. And so these words come in by way of parenthesis, and the following words, before my face, are to be joyned to the former words, thus, so shall my Righteousness answer for me in time to come (when thou shalt come upon my hire) before thy face. This I prefer before the other, because the phrase of coming upon his hire seems more properly to agree to a person, than to his Righteousness.

Marginal references: Heb. to morrow.

34 And Laban said, Behold, I would it might be according to thy word .

Laban trusted to the course of nature, whereby cattle usually bring forth their young of their own colour; and Iacob re [illegible: 1+ letters]ied upon the providence of an Almighty God and his gratious father.

35 And he removed that day the he-goats that were ring-straked and spotted, and all the shegoats that were speckled and spotted, and every one that had some white in it, and all the brown amongst the Sheep, and gave them into the hand of his sons.

Which had lines or strakes like bands about them of divers colours from the rest of their body.

This word is oft understood in other texts of Scripture, and here it is so necessarily; as appears both from the thing it self, as it is related, and from the phrase; for he saith not that was white, but that [illegible: 1+ letters]ad white in it, to wit, mixed with other colours.

36 And he set three days journey betwixt himself and Jacob : and Jacob fed the rest of Labans flocks.

Understand it of the journeying or travelling of sheep, not of men.

Le[illegible: 1+ letters]t either Iacob should mingle and exchange the sheep, or the sheep by the contemplation of the diverse coloured ones should bring forth others like to them.

37 And Jacob took him rods of green poplar, and of the hasel, and chesnut-tree , and pilled white strakes in them, and made the white appear which was in the rods.

By divine appointment, as will appear in the sequel, which is sufficient for Iacobs justification.

Either because these trees were next at hand; or because he saw these in the divine vision afterwards mentioned, and would exactly follow his pattern.

By pilling off the rind which covered it.

38 And he set the rods which he had pilled, before the flocks in the gutters in the watering troughs when the flocks came to drink, that they should conceive when they came to drink ▪

When by their refreshment and meeting together they were most likely to generate and conceive.

39 And the flocks conceived before the rods, and brought forth cattle ring-straked, speckled, and spotted .

Heb. were heated, i. e, inflamed or excited and disposed to conceive, and this in a more than ordinary manner by the divine disposal.

This hath some foundation in nature because of the great power of imagination; and there are divers instances in many authors both of Women and of Beasts who either by the strong fancying, or by the actual and frequent contemplation of some certain objects have brought forth young ones exactly [illegible: 1+ letters]f the same colour and complexion, as one did an Ethiopian, &c. But the Providence of God was the principal cause of this effect, without which the productions of that kind would neither have been so many, nor so certain. This policy of Iacobs could scarcely be excused from deceit and injustice, if it were not manifest that it was done by the direction and authority of the sovereign Lord of all estates, Gen. 31. 9, 11, &c. who may take them from one and give them to another, as it pleaseth him, who also observed Labans injustice, and gave to Iacob no more than he abundantly deserved from Laban.

40 And Jacob did separate the lambs , and set the faces of the flocks toward the ring-straked, and all the brown in the flock of Laban: and he put his own flock by themselves; and put them not unto Labans cattle .

Such as were ring-straked and brown, from the white, as it here follows.

He caused them to go foremost, and the white to follow them, that by the continued beholding of them in the time of their conjunction they might have their colour more imprinted upon their fancies and thereby convey it to their young ones.

Which he did upon the same reason, lest the constant beholding of them should make them bring forth the like, i. e. single coloured ones.

41 And it came to pass, whensoever the stronger cattle did conceive , that Jacob laid the rods before the eyes of the cattle in the gutters, that they might conceive among the rods.

It is known that the cattle in those parts did conceive and bring forth twice in a year, at spring and in Autumn; and it is supposed that the stronger here mentioned are such as joyned in the spring, and the feeble they that joyned in Autumn.

Gen 30:1-8

Bilhah’s Sons. - When Rachel thought of her own barrenness, she became more and more envious of her sister, who was blessed with sons. But instead of praying, either directly or through her husband, as Rebekah had done, to Jehovah, who had promised His favour to Jacob (Gen 28:13.), she said to Jacob, in passionate displeasure, “Get me children, or I shall die;” to which he angrily replied, “Am I in God’s stead (i.e., equal to God, or God), who hath withheld from thee the fruit of the womb?” i.e., Can I, a powerless man, give thee what the Almighty God has withheld? Almighty like God Jacob certainly was not; but he also wanted the power which he might have possessed, the power of prayer, in firm reliance upon the promise of the Lord. Hence he could neither help nor advise his beloved wife, but only assent to her proposal, that he should beget children for her through her maid Bilhah (cf. Gen 16:2), through whom two sons were born to her. The first she named Dan, i.e., judge, because God had judged her, i.e., procured her justice, hearkened to her voice (prayer), and removed the reproach of childlessness; the second Naphtali, i.e., my conflict, or my fought one, for “fightings of God, she said, have I fought with my sister, and also prevailed.” אלהים נפתּוּלי are neither luctationes quam maximae, nor “a conflict in the cause of God, because Rachel did not wish to leave the founding of the nation of God to Leah alone” (Knobel), but “fightings for God and His mercy” (Hengstenberg), or, what comes to the same thing, “wrestlings of prayer she had wrestled with Leah; in reality, however, with God Himself, who seemed to have restricted His mercy to Leah alone” (Delitzsch). It is to be noticed, that Rachel speaks of Elohim only, whereas Leah regarded her first four sons as the gift of Jehovah. In this variation of the names, the attitude of the two women, not only to one another, but also to the cause they served, is made apparent. It makes no difference whether the historian has given us the very words of the women on the birth of their children, or, what appears more probable, since the name of God is not introduced into the names of the children, merely his own view of the matter as related by him (Gen 29:31; Gen 30:17, Gen 30:22). Leah, who had been forced upon Jacob against his inclination, and was put by him in the background, was not only proved by the four sons, whom she bore to him in the first years of her marriage, to be the wife provided for Jacob by Elohim, the ruler of human destiny; but by the fact that these four sons formed the real stem of the promised numerous seed, she was proved still more to be the wife selected by Jehovah, in realization of His promise, to be the tribe-mother of the greater part of the covenant nation. But this required that Leah herself should be fitted for it in heart and mind, that she should feel herself to be the handmaid of Jehovah, and give glory to the covenant God for the blessing of children, or see in her children actual proofs that Jehovah had accepted her and would bring to her the affection of her husband. It was different with Rachel, the favourite and therefore high-minded wife. Jacob should give her, what God alone could give. The faithfulness and blessing of the covenant God were still hidden from her. Hence she resorted to such earthly means as procuring children through her maid, and regarded the desired result as the answer of God, and a victory in her contest with her sister. For such a state of mind the term Elohim, God the sovereign ruler, was the only fitting expression.

Gen 30:9-13

Zilpah’s Sons. - But Leah also was not content with the divine blessing bestowed upon her by Jehovah. The means employed by Rachel to retain the favour of her husband made her jealous; and jealousy drove her to the employment of the same means. Jacob begat two sons by Zilpah her maid. The one Leah named Gad, i.e., “good fortune,” saying, בּגד, “with good fortune,” according to the Chethib, for which the Masoretic reading is גּד בּא, “good fortune has come,” - not, however, from any ancient tradition, for the Sept. reads ἐν τύχῃ, but simply from a subjective and really unnecessary conjecture, since בּגד = “to my good fortune,” sc., a son is born, gives a very suitable meaning. The second she named Asher, i.e., the happy one, or bringer of happiness; for she said, בּאשׁרי, “to my happiness, for daughters call me happy,” i.e., as a mother with children. The perfect אשּׁרני relates to “what she had now certainly reached” (Del.). Leah did not think of God in connection with these two births. They were nothing more than the successful and welcome result of the means she had employed.

Gen 30:14-21

The Other Children of Leah. - How thoroughly henceforth the two wives were carried away by constant jealousy of the love and attachment of their husband, is evident from the affair of the love-apples, which Leah’s son Reuben, who was then four years old, found in the field and brought to his mother. דּוּדאים, μῆλα μανδραγορῶν (lxx), the yellow apples of the alraun (Mandragora vernalis), a mandrake very common in Palestine. They are about the size of a nutmeg, with a strong and agreeable odour, and were used by the ancients, as they still are by the Arabs, as a means of promoting child-bearing. To Rachel’s request that she would give her some, Leah replied (Gen 30:15): “Is it too little, that thou hast taken (drawn away from me) my husband, to take also” (לקחת infin.), i.e., that thou wouldst also take, “my son’s mandrakes?” At length she parted with them, on condition that Rachel would let Jacob sleep with her the next night. After relating how Leah conceived again, and Rachel continued barren in spite of the mandrakes, the writer justly observes (Gen 30:17), “Elohim hearkened unto Leah,” to show that it was not from such natural means as love-apples, but from God the author of life, that she had received such fruitfulness. Leah saw in the birth of her fifth son a divine reward for having given her maid to her husband - a recompense, that is, for her self-denial; and she named him on that account Issaschar, ישּׂשׂכר, a strange form, to be understood either according to the Chethib שׂכר ישׁ “there is reward,” or according to the Keri שׁכר ישּׂא “he bears (brings) reward.” At length she bore her sixth son, and named him Zebulun, i.e., “dwelling;” for she hoped that now, after God had endowed her with a good portion, her husband, to whom she had born six sons, would dwell with her, i.e., become more warmly attached to her. The name is from זבל to dwell, with acc. constr. “to inhabit,” formed with a play upon the alliteration in the word זבד to present - two ἅπαξ λεγόμενα. In connection with these two births, Leah mentions Elohim alone, the supernatural giver, and not Jehovah, the covenant God, whose grace had been forced out of her heart by jealousy. She afterwards bore a daughter, Dinah, who is mentioned simply because of the account in Gen 34; ; for, according to Gen 37:35 and Gen 46:7, Jacob had several daughters, though they were nowhere mentioned by name.

Gen 30:22-24

Birth of Joseph. - At length God gave Rachel also a son, whom she named Joseph, יוסף, i.e., taking away (= יאסף, cf. 1Sa 15:6; 2Sa 6:1; Psa 104:29) and adding (from יסף), because his birth not only furnished an actual proof that God had removed the reproach of her childlessness, but also excited the wish, that Jehovah might add another son. The fulfilment of this wish is recorded in Gen 35:16. The double derivation of the name, and the exchange of Elohim for Jehovah, may be explained, without the hypothesis of a double source, on the simple ground, that Rachel first of all looked back at the past, and, thinking of the earthly means that had been applied in vain for the purpose of obtaining a child, regarded the son as a gift of God. At the same time, the good fortune which had now come to her banished from her heart her envy of her sister (Gen 30:1), and aroused belief in that God, who, as she had no doubt heard from her husband, had given Jacob such great promises; so that in giving the name, probably at the circumcision, she remembered Jehovah and prayed for another son from His covenant faithfulness.

After the birth of Joseph, Jacob asked Laban to send him away, with the wives and children for whom he had served him (Gen 30:25). According to this, Joseph was born at the end of the 14 years of service that had been agreed upon, or seven years after Jacob had taken Leah and (a week later) Rachel as his wives (Gen 29:21-28). Now if all the children, whose births are given in Gen 29:32-30:24, had been born one after another during the period mentioned, not only would Leah have had seven children in 7, or literally 6 1/4 years, but there would have been a considerable interval also, during which Rachel’s maid and her own gave birth to children. But this would have been impossible; and the text does not really state it. When we bear in mind that the imperf. c. ו consec. expresses not only the order of time, but the order of thought as well, it becomes apparent that in the history of the births, the intention to arrange them according to the mothers prevails over the chronological order, so that it by no means follows, that because the passage, “when Rachel saw that she bare Jacob no children,” occurs after Leah is said to have had four sons, therefore it was not till after the birth of Leah’s fourth child that Rachel became aware of her own barrenness. There is nothing on the part of the grammar to prevent our arranging the course of events thus. Leah’s first four births followed as rapidly as possible one after the other, so that four sons were born in the first four years of the second period of Jacob’s service. In the meantime, not necessarily after the birth of Leah’s fourth child, Rachel, having discovered her own barrenness, had given her maid to Jacob; so that not only may Dan have been born before Judah, but Naphtali also not long after him. The rapidity and regularity with which Leah had born her first four sons, would make her notice all the more quickly the cessation that took place; and jealousy of Rachel, as well as the success of the means she had adopted, would impel her to attempt in the same way to increase the number of her children. Moreover, Leah herself may have conceived again before the birth of her maid’s second son, and may have given birth to her last two sons in the sixth and seventh years of their marriage. And contemporaneously with the birth of Leah’s last son, or immediately afterwards, Rachel may have given birth to Joseph. In this way Jacob may easily have had eleven sons within seven years of his marriage. But with regard to the birth of Dinah, the expression “afterwards” (Gen 30:21) seems to indicate, that she was not born during Jacob’s years of service, but during the remaining six years of his stay with Laban.

Gen 30:25-33

New Contract of Service Between Jacob and Laban. - As the second period of seven years terminated about the time of Joseph’s birth, Jacob requested Laban to let him return to his own place and country, i.e., to Canaan. Laban, however, entreated him to remain, for he had perceived that Jehovah, Jacob’s God, had blessed him for his sake; and told him to fix his wages for further service. The words, “if I have found favour in thine eyes” (Gen 30:27), contain an aposiopesis, sc., then remain. נחשׁתּי “a heathen expression, like augurando cognovi” (Delitzsch). עלי שׂכרך thy wages, which it will be binding upon me to give. Jacob reminded him, on the other hand, what service he had rendered him, how Jehovah's blessing had followed “at his foot,” and asked when he should begin to provide for his own house. But when Laban repeated the question, what should he give him, Jacob offered to feed and keep his flock still, upon one condition, which was founded upon the fact, that in the East the goats, as a rule, are black or dark-brown, rarely white or spotted with white, and that the sheep for the most part are white, very seldom black or speckled. Jacob required as wages, namely, all the speckled, spotted, and black among the sheep, and all the speckled, spotted, and white among the goats; and offered “even to-day” to commence separating them, so that “to-morrow” Laban might convince himself of the uprightness of his proceedings. הסר (Gen 30:32) cannot be imperative, because of the preceding אעבר, but must be infinitive: “I will go through the whole flock to-day to remove from thence all...;” and שׂכרי היה signifies “what is removed shall be my wages,” but not everything of an abnormal colour that shall hereafter be found in the flock. This was no doubt intended by Jacob, as the further course of the narrative shows, but it is not involved in the words of Gen 30:32. Either the writer has restricted himself to the main fact, and omitted to mention that it was also agreed at the same time that the separation should be repeated at certain regular periods, and that all the sheep of an abnormal colour in Laban’s flock should also be set aside as part of Jacob’s wages; or this point was probably not mentioned at first, but taken for granted by both parties, since Jacob took measures with that idea to his own advantage, and even Laban, notwithstanding the frequent alteration of the contract with which Jacob charged him (Gen 31:7-8, and Gen 31:41), does not appear to have disputed this right.

Gen 30:34-40

Laban cheerfully accepted the proposal, but did not leave Jacob to make the selection. He undertook that himself, probably to make more sure, and then gave those which were set apart as Jacob’s wages to his own sons to tend, since it was Jacob’s duty to take care of Laban’s flock, and “set three days’ journey betwixt himself and Jacob,” i.e., between the flock to be tended by himself through his sons, and that to be tended by Jacob, for the purpose of preventing any copulation between the animals of the two flocks. Nevertheless he was overreached by Jacob, who adopted a double method of increasing the wages agreed upon. In the first place (Gen 30:37-39), he took fresh rods of storax, maple, and walnut-trees, all of which have a dazzling white wood under their dark outside, and peeled white stripes upon them, הלּבן מחשׂף (the verbal noun instead of the inf. abs. חשׂף), “peeling the white naked in the rods.” These partially peeled, and therefore mottled rods, he placed in the drinking-troughs (רהטים lit., gutters, from רהט = רוּץ to run, is explained by המּים שׁקתות water-troughs), to which the flock came to drink, in front of the animals, in order that, if copulation took place at the drinking time, it might occur near the mottled sticks, and the young be speckled and spotted in consequence. ויּחמנה a rare, antiquated form for ותּחמנה from חמם, and ויּחמוּ for ויּחמוּ imperf. Kal of יחם = חמם. This artifice was founded upon a fact frequently noticed, particularly in the case of sheep, that whatever fixes their attention in copulation is marked upon the young (see the proofs in Bochart, Hieroz. 1, 618, and Friedreich zur Bibel 1, 37ff.). - Secondly (Gen 30:40), Jacob separated the speckled animals thus obtained from those of a normal colour, and caused the latter to feed so that the others would be constantly in sight, in order that he might in this way obtain a constant accession of mottled sheep. As soon as these had multiplied sufficiently, he formed separate flocks (viz., of the speckled additions), “and put them not unto Laban’s cattle;” i.e., he kept them apart in order that a still larger number of speckled ones might be procured, through Laban’s one-coloured flock having this mottled group constantly in view.

Gen 30:41-43

He did not adopt the trick with the rods, however, on every occasion of copulation, for the sheep in those countries lamb twice a year, but only at the copulation of the strong sheep (המקשּׁרות the bound ones, i.e., firm and compact), - Luther, “the spring flock;” ליחמנּה inf. Pi. “to conceive it (the young);” - but not “in the weakening of the sheep,” i.e., when they were weak, and would produce weak lambs. The meaning is probably this: he only adopted this plan at the summer copulation, not the autumn; for, in the opinion of the ancients (Pliny, Columella), lambs that were conceived in the spring and born in the autumn were stronger than those born in the spring (cf. Bochart l.c. p. 582). Jacob did this, possibly, less to spare Laban, than to avoid exciting suspicion, and so leading to the discovery of his trick. - In Gen 30:43 the account closes with the remark, that the man increased exceedingly, and became rich in cattle (רבּות צאן many head of sheep and goats) and slaves, without expressing approbation of Jacob’s conduct, or describing his increasing wealth as a blessing from God. The verdict is contained in what follows.

Increase of Jacob's Family. (b. c. 1745.)

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. 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? 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. 4 And she gave him Bilhah her handmaid to wife: and Jacob went in unto her. 5 And Bilhah conceived, and bare Jacob a son. 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. 7 And Bilhah Rachel's maid conceived again, and bare Jacob a second son. 8 And Rachel said, With great wrestlings have I wrestled with my sister, and I have prevailed: and she called his name Naphtali. 9 When Leah saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife. 10 And Zilpah Leah's maid bare Jacob a son. 11 And Leah said, A troop cometh: and she called his name Gad. 12 And Zilpah Leah's maid bare Jacob a second son. 13 And Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher.

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 (v. 1, 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.

1. Rachel frets. She envied her sister, v. 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, Ps. cxxvii. 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, 1 Sam. i. 10, &c. 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, v. 2. Note, Faithful reproofs and products and instances of true affection, Ps. cxli. 5; Prov. xxvii. 5, 6. Job reproved his wife when she spoke the language of the foolish women, Job ii. 10. See 1 Cor. vii. 16. He was angry, not at the person, but at the sin; he expressed himself so as to show his 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. iii. 7. Job xi. 10; xii. 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, v. 3, &c. 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" (v. 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 (v. 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, v. 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, 1 Cor. vii. 15. Two sons Zilpah bore to Jacob, whom Leah looked upon herself as entitled to, in token of which she called one Gad (v. 11), promising herself a little troop of children; and children are the militia of a family, they fill the quiver, Ps. cxxvii. 4, 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, v. 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.

14 And Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them unto his mother Leah. Then Rachel said to Leah, Give me, I pray thee, of thy son's mandrakes. 15 And she said unto her, Is it a small matter that thou hast taken my husband? and wouldest thou take away my son's mandrakes also? And Rachel said, Therefore he shall lie with thee to night for thy son's mandrakes. 16 And Jacob came out of the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me; for surely I have hired thee with my son's mandrakes. And he lay with her that night. 17 And God hearkened unto Leah, and she conceived, and bare Jacob the fifth son. 18 And Leah said, God hath given me my hire, because I have given my maiden to my husband: and she called his name Issachar. 19 And Leah conceived again, and bare Jacob the sixth son. 20 And Leah said, God hath endued me with a good dowry; now will my husband dwell with me, because I have borne him six sons: and she called his name Zebulun. 21 And afterwards she bare a daughter, and called her name Dinah. 22 And God remembered Rachel, and God hearkened to her, and opened her womb. 23 And she conceived, and bare a son; and said, God hath taken away my reproach: 24 And she called his name Joseph; and said, The Lord shall add to me another son.

Here is, I. Leah fruitful again, after she had, for some time, left off bearing. Jacob, it should seem, associated more with Rachel than with Leah. The law of Moses supposes it a common case that, if a man had two wives, one would be beloved and the other hated, Deut. xxi. 15. But at length Rachel's strong passions betrayed her into a bargain with Leah that Jacob should return to her apartment. Reuben, a little lad, five or six years old, playing in the field, found mandrakes, dudaim. It is uncertain what they were, the critics are not agreed about them; we are sure they were some rarities, either fruits or flowers that were very pleasant to the smell, Cant. vii. 13. Note, The God of nature has provided, not only for our necessities, but for our delights; there are products of the earth in the exposed fields, as well as in the planted protected gardens, that are very valuable and useful. How plentifully is nature's house furnished and her table spread! Her precious fruits offer themselves to be gathered by the hands of little children. It is a laudable custom of the devout Jews, when they find pleasure, suppose in eating an apple, to lift up their hearts, and say, "Blessed be he that made this fruit pleasant!" Or, in smelling a flower, "Blessed be he that made this flower sweet." Some think these mandrakes were jessamine flowers. Whatever they were, Rachel could not see them in Leah's hands, where the child had placed them, but she must covet them. She cannot bear the want of these pretty flowers, but will purchase them at any rate. Note, There may be great sin and folly in the inordinate desire of a small thing. Leah takes this advantage (as Jacob had of Esau's coveting his red pottage) to obtain that which was justly due to her, but to which Rachel would not otherwise have consented. Note, Strong passions often thwart one another, and those cannot but be continually uneasy that are hurried on by them. Leah is overjoyed that she shall have her husband's company again, that her family might yet further be built up, which is the blessing she desires and devoutly prays for, as is intimated, v. 17, where it is said, God hearkened unto Leah. The learned bishop Patrick very well suggests here that the true reason of this contest between Jacob's wives for his company, and their giving him their maids to be his wives, was the earnest desire they had to fulfil the promise made to Abraham (and now lately renewed to Jacob), that his seed should be as the stars of heaven for multitude, and that in one seed of his, the Messiah, all the nations of the earth should be blessed. And he thinks it would have been below the dignity of this sacred history to take such particular notice of these things if there had not been some such great consideration in them. Leah was now blessed with two sons; the first she called Issachar (a hire), reckoning herself well repaid for her mandrakes, nay (which is a strange construction of the providence) rewarded for giving her maid to her husband. Note, We abuse God's mercy when we reckon that his favours countenance and patronize our follies. The other she called Zebulun (dwelling), owning God's bounty to her: God has endowed me with a good dowry, v. 20. Jacob had not endowed her when he married her, nor had he wherewithal in possession; but she reckons a family of children not a bill of charges, but a good dowry, Ps. cxiii. 9. She promises herself more of her husband's company now that she had borne him six sons, and that, in love to his children at least, he would often visit her lodgings. Mention is made (v. 21) of the birth of a daughter, Dinah, because of the following story concerning her, ch. xxxiv. Perhaps Jacob had other daughters, though their names are not registered.

II. Rachel fruitful at last (v. 22): God remembered Rachel, whom he seemed to have forgotten, and hearkened to her whose prayers had been long denied; and then she bore a son. Note, As God justly denies the mercy we have been inordinately desirous of, so sometimes he graciously grants, at length, that which we have long waited for. He corrects our folly, and yet considers our frame, and does not contend for ever. Rachel called her son Joseph, which in Hebrew is akin to two words of a contrary signification, Asaph (abstulit), He has taken away my reproach, as if the greatest mercy she had in this son was that she had saved her credit; and Jasaph (addidit), The Lord shall add to me another son, which may be looked upon either as the language of her inordinate desire (she scarcely knows how to be thankful for one unless she may be sure of another), or of her faith—she takes this mercy as an earnest of further mercy. "Has God given me his grace? I may call it Joseph, and say, He shall add more grace! Has he given me his joy? I may call it Joseph, and say, He will give me more joy. Has he begun, and shall he not make an end?"

Jacob's Bargain with Laban. (b. c. 1745.)

25 And it came to pass, when Rachel had borne Joseph, that Jacob said unto Laban, Send me away, that I may go unto mine own place, and to my country. 26 Give me my wives and my children, for whom I have served thee, and let me go: for thou knowest my service which I have done thee. 27 And Laban said unto him, I pray thee, if I have found favour in thine eyes, tarry: for I have learned by experience that the Lord hath blessed me for thy sake. 28 And he said, Appoint me thy wages, and I will give it. 29 And he said unto him, Thou knowest how I have served thee, and how thy cattle was with me. 30 For it was little which thou hadst before I came, and it is now increased unto a multitude; and the Lord hath blessed thee since my coming: and now when shall I provide for mine own house also? 31 And he said, What shall I give thee? And Jacob said, Thou shalt not give me anything: if thou wilt do this thing for me, I will again feed and keep thy flock: 32 I will pass through all thy flock to day, removing from thence all the speckled and spotted cattle, and all the brown cattle among the sheep, and the spotted and speckled among the goats: and of such shall be my hire. 33 So shall my righteousness answer for me in time to come, when it shall come for my hire before thy face: every one that is not speckled and spotted among the goats, and brown among the sheep, that shall be counted stolen with me. 34 And Laban said, Behold, I would it might be according to thy word. 35 And he removed that day the he goats that were ringstraked and spotted, and all the she goats that were speckled and spotted, and every one that had some white in it, and all the brown among the sheep, and gave them into the hand of his sons. 36 And he set three days' journey betwixt himself and Jacob: and Jacob fed the rest of Laban's flocks.

We have here,

I. Jacob's thoughts of home. He faithfully served his time out with Laban, even his second apprenticeship, though he was an old man, had a large family to provide for, and it was high time for him to set up for himself. Though Laban's service was hard, and he had cheated him in the first bargain he had made, yet Jacob honestly performs his engagements. Note, A good man, though he swear to his own hurt, will not change. And though others have deceived us this will not justify us in deceiving them. Our rule is to do as we would be done by, not as we are done by. Jacob's term having expired, he begs leave to be gone, v. 25. Observe, 1. He retained his affection for the land of Canaan, not only because it was the land of his nativity, and his father and mother were there, whom he longed to see, but because it was the land of promise; and, in token of his dependence upon the promise of it, though he sojourn in Haran he can by no means think of settling there. Thus should we be affected towards our heavenly country, looking upon ourselves as strangers here, viewing the heavenly country as our home, and longing to be there, as soon as the days of our service upon earth are numbered and finished. We must not think of taking root here, for this is not our place and country, Heb. xiii. 14. 2. He was desirous to go to Canaan, though he had a great family to take with him, and no provision yet made for them. He had got wives and children with Laban, but nothing else; yet he does not solicit Laban to give him either a portion with his wives or the maintenance of some of his children. No, all his request is, Give me my wives and my children, and send me away, v. 25, 26. Note, Those that trust in God, in his providence and promise, though they have great families and small incomes, can cheerfully hope that he who sends mouths will send meat. He who feeds the brood of the ravens will not starve the seed of the righteous.

II. Laban's desire of his stay, v. 27. In love to himself, not to Jacob or to his wives or children, Laban endeavours to persuade him to continue his chief shepherd, entreating him, by the regard he bore him, not to leave him: If I have found favour in thy eyes, tarry. Note, Churlish selfish men know how to give good words when it is to serve their own ends. Laban found that his stock had wonderfully increased with Jacob's good management, and he owns it, with very good expressions of respect both to God and Jacob: I have learned by experience that the Lord has blessed me for thy sake. Observe, 1. Laban's learning: I have learned by experience. Note, There is many a profitable good lesson to be learned by experience. We are very unapt scholars if we have not learned by experience the evil of sin, the treachery of our own hearts, the vanity of the world, the goodness of God, the gains of godliness, and the like. 2. Laban's lesson. He owns, (1.) That his prosperity was owing to God's blessing: The Lord has blessed me. Note, worldly men, who choose their portion in this life, are often blessed with an abundance of this world's goods. Common blessings are given plentifully to many that have no title to covenant-blessings. (3.) That Jacob's piety had brought that blessing upon him: The Lord has blessed me, not for my own sake (let not such a man as Laban, that lives without God in the world, think that he shall receive any thing of the Lord, Jam. i. 7), but for thy sake. Note, [1.] Good men are blessings to the places where they live, even where they live meanly and obscurely, as Jacob in the field, and Joseph in the prison, ch. xxxix. 23. [2.] God often blesses bad men with outward mercies for the sake of their godly relations, though it is seldom that they have either the wit to see it or the grace to own it, as Laban did here.

III. The new bargain they came upon. Laban's craft and covetousness took advantage of Jacob's plainness, honesty, and good-nature; and, perceiving that Jacob began to be won upon by his fair speeches, instead of making him a generous offer and bidding high, as he ought to have done, all things considered, he puts it upon him to make his demands (v. 28): Appoint me thy wages, knowing he would be very modest in them, and would ask less than he could for shame offer. Jacob accordingly makes a proposal to him, in which,

1. He shows what reason he had to insist upon so much, considering, (1.) That Laban was bound in gratitude to do well for him, because he had served him not only faithfully, but very successfully, v. 30. Yet here observe how he speaks, like himself, very modestly. Laban had said, The Lord has blessed me for thy sake; Jacob will not say so, but, The Lord has blessed thee since my coming. Note, Humble saints take more pleasure in doing good than in hearing of it again. (2.) That he himself was bound in duty to take care of his own family: Now, when shall I provide for my own house also? Note, Faith and charity, though they are excellent things, must not take us off from making necessary provisions for our own support, and the support of our families. We must, like Jacob, trust in the Lord and do good, and yet we must, like him, provide for our own houses also; he that does not the latter is worse than an infidel, 1 Tim. v. 8.

2. He is willing to refer himself to the providence of God, which, he knew, extends itself to the smallest things, even the colour of the cattle; and he will be content to have for his wages the sheep and goats of such and such a colour, speckled, spotted, and brown, which should hereafter be brought forth, v. 32, 33. This, he thinks, will be a most effectual way both to prevent Laban's cheating him and to secure himself from being suspected of cheating Laban. Some think he chose this colour because in Canaan it was generally most desired and delighted in; their shepherds in Canaan are called Nekohim (Amos i. 1), the word here used for speckled; and Laban was willing to consent to this bargain because he thought if the few he has that were now speckled and spotted were separated from the rest, which by agreement was to be done immediately, the body of the flock which Jacob was to tend, being of one colour, either all black or all white, would produce few or none of mixed colours, and so he should have Jacob's service for nothing, or next to nothing. According to this bargain, those few that were party-coloured were separated, and put into the hands of Laban's sons, and sent three days' journey off; so great was Laban's jealously lest any of them should mix with the rest of the flock, to the advantage of Jacob. And now a fine bargain Jacob has made for himself! Is this his providing for his own house, to put it upon such an uncertainty? If these cattle bring forth, as usually cattle do, young ones of the same colour with themselves, he must still serve for nothing, and be a drudge and a beggar all the days of his life; but he knows whom he has trusted, and the event showed, (1.) That he took the best way that could be taken with Laban, who otherwise would certainly have been too hard for him. And, (2.) That it was not in vain to rely upon the divine providence, which owns and blesses honest humble diligence. Those that find men whom they deal with unjust and unkind shall not find God so, but, some way or other, he will recompense the injured, and be a good pay-master to those that commit their cause to him.

Jacob's Ingenious Policy. (b. c. 1745.)

37 And Jacob took him rods of green poplar, and of the hazel and chesnut tree; and pilled white strakes in them, and made the white appear which was in the rods. 38 And he set the rods which he had pilled before the flocks in the gutters in the watering troughs when the flocks came to drink, that they should conceive when they came to drink. 39 And the flocks conceived before the rods, and brought forth cattle ringstraked, speckled, and spotted. 40 And Jacob did separate the lambs, and set the faces of the flocks toward the ringstraked, and all the brown in the flock of Laban; and he put his own flocks by themselves, and put them not unto Laban's cattle. 41 And it came to pass, whensoever the stronger cattle did conceive, that Jacob laid the rods before the eyes of the cattle in the gutters, that they might conceive among the rods. 42 But when the cattle were feeble, he put them not in: so the feebler were Laban's, and the stronger Jacob's. 43 And the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses.

Here is Jacob's honest policy to make his bargain more advantageous to himself than it was likely to be. If he had not taken some course to help himself, it would have been a bad bargain indeed, which he knew Laban would never consider, or rather would be well pleased to see him a loser by, so little did Laban consult any one's interest but his own. Now Jacob's contrivances were, 1. To set peeled sticks before the cattle where they were watered, that, looking much at those unusual party-coloured sticks, by the power of imagination they might bring forth young ones in like manner party-coloured, v. 37-39. Probably this custom was commonly used by the shepherds of Canaan, who coveted to have their cattle of this motley colour. Note, It becomes a man to be master of his trade, whatever it is, and to be not only industrious, but ingenious in it, and to be versed in all its lawful arts and mysteries; for what is a man but his trade? There is a discretion which God teaches the husbandman (as plain a trade as that is), and which he ought to learn, Isa. xxviii. 26. 2. When he began to have a stock of ringstraked and brown, he contrived to set them first, and to put the faces of the rest towards them, with the same design as in the former contrivance; but would not let his own, that were of one colour, v. 40. Strong impressions, it seems, are made by the eye, with which therefore we have need to make a covenant. 3. When he found that his project succeeded, through the special blessing of God upon it, he contrived, by using it only with the stronger cattle, to secure to himself those that were most valuable, leaving the feebler to Laban, v. 41, 42. Thus Jacob increased exceedingly (v. 43), and grew very rich in a little time. This success of his policy, it is true, was not sufficient to justify it, if there had been any thing fraudulent or unjust in it, which we are sure there was not, for he did it by divine direction (ch. xxxi. 12); nor was there any thing in the thing itself but the honest improvement of a fair bargain, which the divine providence wonderfully prospered, both in justice to Jacob whom Laban had wronged and dealt hardly with and in pursuance of the particular promises made to him of the tokens of the divine favour, Note, Those who, while their beginning is small, are humble and honest, contented and industrious, are in a likely way to see their latter end greatly increasing. He that is faithful in a little shall be entrusted with more. He that is faithful in that which is another man's shall be entrusted with something of his own. Jacob, who had been a just servant, became a rich master.

CHAP. XXX.

ANd Rachel saw, that she did not bearechildren unto Iakob; and Rachel envied her sister: and she said unto Iakob, Give me sonnes; or else, I dye. And Iakobs anger was kindled, against Rachel: and he sayd, am I in Gods stead, who hath with-held from thee, the fruit of the wombe? And she said; Behold my handmaid Bilhah, goe in unto her: and shee shall beare, upon my knees; and I also, shall bee builded by her. And shee gave unto him, Bilhah her handmayd, to wife: and Iakob went in, unto her. And Bilhah conceived, and bare unto Iakob, a son. And Rachel sayd, God hath judged me; and hath also heard my voice, and hath given unto me a sonne: therefore, called she his name, Dan. And Bilhah, Rachels hand maid, conceived againe; and bare, a second son, unto Iakob. And Rachel said, wrastlings of God, have I wrastled with my sister, I have also preuailed: and she called his name Naphtali. And Leah saw, that shee had stayed from bearing: and shee tooke, Zilpah her handmaid; and gave her unto Iakob, to wife. And Zilpah, Leahs handmayd, did beare unto Iakob, a sonne. And Leah said; With a troupe: and shee called his name, Gad. And Zilpah, Leahs hand-maid, did beare, a second son, unto Iakob. And Leah said, With my blessednesse, for the daughters will call me blessed: and she called his name, Aser.

And Reuben went, in the daies of wheat haruest; and found Mandrakes, in the field; and brought them, unto his mother Leah: and Rachel sayd unto Leah; Give mee I pray thee, of thy sonnes Mandrakes. And she sayd unto her; Is it a small-matter, that thou hast taken my husband; and wouldest thou take, my sonnes Mandrakes also? And Rachel sayd, therefore he shall lye with thee to night, for thy sons Mandrakes. And Iakob came out of the field, in the evening; and Leah went-out to meet him; & shee said, thou shalt come in unto me; for hiring I have hired thee, with my sons Mandrakes: And he lay with her that night. And God heard Leah: and she conceiued, and bare unto Iakob, the fift son. And Leah sayd, God hath giuen me my hire, for that I gave my hand-maid, to my husband: and shee called his name, Issachar. And Leah conceived again: and she bare the sixt son unto Iakob. And Leah sayd, God hath endowed mee with a good dowrie: now will my husband dwell with me, because I have borne unto him sixe sonnes; and shee called his name, Zebulun. And afterward, she bare a daughter: and she called her name, Dinah. And God remembred Rachel: and God heard her, and opened her wombe. And she conceived, and bare a son: and said, God hath gathered away, my reproach. And she called his name, Ioseph; saying: Iehovah will adde to mee, another son. And it was, when Rachel had borne Ioseph: that Iakob said unto Laban; Send me away, and let mee goe; unto my place, and to my land. Give me my wives and my children, for whom I haue served thee, and let me goe: for thou knowest, my service which I have served thee. And Laban sayd unto him; I pray thee if I haue found grace, in thine eyes: I haue learnedby-experience, that Iehovah hath blessed me, for thy sake. And he said, Expresly name thy wages unto me, and I will give it. And he said unto him; Thou knowest, how I have served thee: and how thy cattell hath been, with me. For it was little, which thou haddest before me, and it is encreased to a multitude; and Iehovah hath blessed thee, at my foot: and now, when shall I also do, for my owne house? And he said, what shall I give unto thee? And Iakob said, thou shalt not give unto mee any thing; if thou wilt doe for me this thing, I will turne againe, I will feed thy flocke, I will keepe them. I will passe through all thy flocke, to day; remoueing from thence, every lambe speckled and spotted; and every brown lambe, among the sheepe; and the spotted and speckled, among the goats: and it shall be my wages. And my justice shall answer for me, in time to come; when it shall come for my wages, before thy face: every-one that is not speckled and spotted amongst the goats, and browne amongst the sheepe; that (shall bee counted) stolne, with me. And Laban said, behold; I would, it might bee according to thy word. And he removed in that day, the hee-goates that were ring-straked and spotted; and all the she goates, that were speckled and spotted; every-one that had some white in it, and every browne one, amongst the sheepe: and he gave-them, into the hand of his sonnes. And he set three daies way, betwixt him selfe and Iakob: and Iakob, fed the rest of Labans flocks. And Iakob tooke unto him, the rods of green white-poplar, and of nut-tree and of plantane-tree; and pilled in them white strakes, with making bare the white, which was on the rods. And he set, the rods which he had pilled; in the gutters, in the troughes of waters. when the flocks came to drinke, before the flocks; that they might conceive, when they came to drinke. And the flockes conceived, before the rods: and the flockes brought forth, ring straked, speckled, and spotted-ones. And the lambs, Iakob separated, and gave the faces of the cattell, toward the ring-straked, and all the browne, among the cattell of Laban: and hee put his owne flockes by themselves-alone; and put them not, unto Labans cattell. And it was, whensoever the lustie cattell conceived, then Iakob put the rods before the eyes of the cattell, in the gutters: that they might conceive among the rods. And when the cattell were feeble, he put them not: so the feeble, were Labans; and the lustie, Iakobs. And the man encreased, most exceedingly: and hee had many flocks, and women-servants, and men-servants, and camels, and asses.

Annotations. ENvied,] One word in the originall, is for envie. zeale, and jealousie; taken somtime in the good part, somtime in the evill, as in this place. It is a stronger affection then wrath or anger, Pro. 27. 4. & a work of the flesh, Gal. 5. 21. 1 Cor. 3. 3. sons] some son, or child. or else I dye] or, and if not, I am a dead woman. The like phrase was before in Gen. 20. 3. Through fretfulnes & impatience, she should kill her selfe; fot envie is the rottennesse of the bones, Prov. 14. 30. whereas she ought to have sought unto the Lord, as did Isaak, Gen. 25. 21. Ver. 2. in Gods stead] who only can give children: 1 Sa. 2. 5. 6. Ps. 113. 9. & 127. 3. So the Chaldee paraphraseth, Askest thou (sons) of me? shouldest thou not not aske thē of the Lord? fruit] that is, as the Chaldee expoundeth, the child of thy bowels. So al child[illegible: 1 letter]ē are called the fruit of the womb, Deut. 7. 13. Ps. 127. 3 even Christ himself, according to the flesh, Lu 1. 42 Ver. 3. and she shal] or, that she may bear. upon my knees] meaning, children that might be brought up & nused on her knees, as her own; so Gen. 50. 23. Hereupon she calleth Bilhahs children, hers: v. 6. shalbe builded] that is, shal have children, as the Gr. translateth. See Gen. 16. 2. where the like was spoken by Sarah. V. 4. to wife] or, for a wife. The like is said of Agar, who yet was but a secondary wife, or concubine: see Gen. 16. 3. & 22. 23. So this Bilhah (or Balla, as the Greek writeth her,) is called a concubine, Gen. 35. 22. The like is to be minded for Zilpah, in vers. 9. Ver. 6. judged] This word, when it respecteth the godly, sometime meaneth chastisement, and affliction for sin, 1. Cor. 11. 32. somtime deliverance out of their affliction, as 1 Sa. 24. 15. 2 Sam. 18. 19. Both may be implyed here. heard my voice,] received my prayer, saith the Chaldee paraphrase: so in v. 17. and 22. By this it appeareth that faith & vertues, were mixed together with the infirmities of these holy persons. So after in v. 17. Dan] that is by interpretation, Iudging: so named of Gods judging, that is, helping, & delivering her. Afterward his name is applyed to the Iudging, that should be among his children, Gen. 49. 16. V. 8 Wrastlings of God] that is, divine & vehement wrastlings, very great and earnest endevours both with God in prayer, and by all other meanes that she could; as wrastling is a writhing & turning every way to prevaile by might or slight. The name of God, is added to things for excellency sake: see Gē. 23. 6. The Greek translateth it, God hath holpen me, & I have beene compared with my sister; the Chaldee addeth, God hath received my request; when I supplicated in my prayer, I desired that I might have a son, as my sister; and it is granted me. Naphtali] or as the Greek writeth it, Nephthal[illegible: 1 letter]im: Rev. 7. 6. by interpretation, Wrastler, or, son of My wrastling. Vers. 11. with a troup] or, a troupe is come: for here is a double reading, in the Hebrew margine it is written ba Gad, a troupe is come, which in the text is one word bagad, that is, in (or with) a troup: so after in v. 13. beasri, in (or with) my blessednes. And so the Greek translates it, In, or with; but the Chaldee turneth it is come. Gad signifieth a troup, or band of men, and to this interpretation Iakob after doth allude, Gen. 49. 19. How be it the Greek translates it, with good lucke (or fortune) Fortunately. And in Arabik, the planet Iupiter, is called Gad. Gad] that is, a troup or host: after the Greek, Luck, or fortune. This word is used in Esa. 65. 11. that prepare a table for the troup: there the Chaldee translateth it Idols: for it meaneth the host of heaven, or planets. Ver. 13. with my blessednes] or In my happinesse: that is, as the Greeke explaineth it, O blessed (or happy) am I: meaning that this child was both with her felicity. The Chaldee translateth it, I have praise (or commendation.) daughters] that is, as the Greek translateth it, women: so in Prov. 31. 29. Song. 6. 8. And the Chaldee, women will praise me. call me blessed] or count me happy. This phrase the Virgin Mary useth, Luk. 1. 48. see also Song. 6. 8. Aser] or Asher, that is, Blessed, happy: or making blessed. Vers. 14 Mandrakes] in Hebrew Dudaim, which signifieth lovely or amiable: the Greeke translateth them apples of Mandragoras, (or Mandrake-apples:) the Chaldee also calleth them Iabrochin, that is, Mandrakes, which name is borrowed from the Arabicke. They were such things as gave a smell, Song. 7. 13. Whether they were those that wee now call Mandrakes, is uncertain. The name is not found in Scripture, but in this history, and in Song 7. 13. there the Chaldee paraphrase calls it Balsa. Vers. 15. Is it small] the Greeke translateth, Is it not enough? These contentions were not meerly carnall, but partly also for desire of Gods ordinary blessing, in propagation; and chiefly for the increase of the Church, and obtaining the promised seed for salvation. Vers. 17. heard Leah] the Chaldee saith, received her prayer: so vers 6 and 22. Gods providence and goodnesse is here admirable, that he should regard, and in his booke record such things as these; about childish works, and womens contentions for their husband: unto which notwithstanding the Lord abase[illegible: 1 letter]h himselfe, (passing by the heroicall acts of the world,) and preacheth his grace, (in the middest of all humane infirmities;) to those that in faith doe call upon him. V. 18 Issachar] [illegible: 1 letter]he G[illegible: 1 letter]e ke addeth the interpretation, Issachar, that is; Hire. It is written with the letters Issaschar, but by the vowels Issachar, one S not pronounced, which is not usuall. Sachar signifie[illegible: 1 letter]h Hire or wage: whereof he had the name. But in that she counteth her sonne a reward from God, for giving her maid to her husband; it seemeth to be her error. Vers. 20. endowed] or, given me a good gift, as the Greeke translateth. Zebulun] o[illegible: 1 letter], as the holy Ghost writeth it in Greeke Zabulon; that is by interpretation, Dwelling. Vers. 21. Dinah] that is, Iudgement; in Greeke Deina. Vers. 22. remembred] that is, shewed care, and help: for Gen 8. 1. The Chaldee translateth, the remembrance of Rachel came before God, and hee receiued her prayer. So in 1 Sam. 1. 19. 20. the Lord remembred Hannah. opened] that is, as the Chaldee expoundeth it, gave her conception. So in Gen. 29. 31. Vers. 23. gathered] or taken away my reproach, meaning her barrennesse; which was a reproach among men, Luke 1. 25. 1 Sam. 1. 6. Esay 4. 1. Vers. 24. Ioseph] that is, He will adde: or, adding. Sometime he is written Iehoseph, as in Psal. 81. 6. and so it was graven on Aarons Brestplate, Exod. 28. The like is in the writing of other names, as Ionathan, 1 Chron. 10. 2. or Iehonathan, 1 Sam. 31. 2. Ioash, 2 Chron. 24. 1. or Iehoash, 2 King. 12. 1. and sundrie the like. will adde] or prayerwise, be adde to me. The performance hereof, see in Gen. [illegible: 1 word]. 17. Hereby her saith appeareth. The Hebrew [illegible: 1 span]ors observe, that she said not other sonnes, for she know that there should be but twelve tribes; and she [illegible: 1 span]yed that the some sonne might be of her: R. Menachem on Gen. 30. Vers. 25. to my land] or country, meaning Canaan, [illegible: 2 letters]om[illegible: 2 letters]ed to him, Gen. 28. 13. whither by faith he would returne, and dwell in it, expecting the blessing of God, as Gen. 26. 3. Heb. 11. 9. So in Ier. 51. 9. Vers. 27. grace] or, favour in thy eyes: an unperfect speech meaning. tary I pray thee See the notes before on Gen. 11. 4. and 13. 9. and 23 13. Verse 28. Expresly-name] or, Nominate plainly, appoint: The Greeke saith, distinguish; that is, distinctly name. Vers. 30. before me] that is, before my comming: so Gen. 32. 3. and 46. 28. encreased] Hebrew, broken forth: that is, increased, and spred-abroad suddenly: so vers. 43. and Gen. 28. 14. The Greeke here translateth it, encreased. at my foot] that is, since my comming, and by my travell and service. So the foot is used to signifie laborious service, Deut. 11. 10. and the comming or presence of any, Hab. 3. 5 The Chaldee translateth it as before in vers. 27. for my sake. doe] that is, provide, labour, prepare, &c. for my owne family? which he that doth not, is worse then an Infidel, 1 Tim. 5. 8. The Greeke translateth, make my selfe and house? Vers. 31. any thing] that is, any certaine wage, or stinted hire, of Labans gift. He chose rather to depend on Gods providence. will turne againe, will feed, &c.] that is, as the Greeke explaineth it, I will againe feed thy sheepe, and keepe them. Vers. 32. removing] or, remove thou: and so the Greeke translateth, separate thou. it shall be] meaning, fu[illegible: 1 letter]h should bee his wage, namely, all that were borne so partie coloured after that time. And this choice depended upon Gods blessing: for naturally the cattell would bring forth others like themselves, and so Iakobs part should be few. But by Gods extraordinary providence, it fel out otherwisee; see Gen. 31. 10. 12. Vers. 33. my justice] that is, a just reward of my labours from the hand of God, on whom I depend, and just dealing in me, who shall be seene to keepe nothing but my owne. answer sor] or testifie for (or with me.) The contrary is in Esay 59. 12. our sinnes answer, (or testifie) against us. Answering is for witnessing in Exod. 20. 16. in time to come] that is, hereafter shortly: the Hebrew phrase is, in day to morrow: but to morrow is often used for hereafter, or time to come, Exod. 13. 14. Deut. 6. 20. Ios. 4. 6. Mat. 6. 34. as yesterday, is for time past, Gen. 31. 2. when it shall come] or, for it shall come; or, when thou shalt come (to looke) on my wages. The Greek translateth, for my wages is before thee. Vers. 34. I would, it might be] or, I wish it, let it be: for the distinction seemeth to afford this sense. The Greek omitting the former, saith onely, Let it be. Vers. 36. way] that is, journey: so Gen. 31. 23. and often in the Scripture. Vers. 37. rods] Heb. rod: as tree, for trees, Gen. 3. 2. greene] that is, m[illegible: 1 letter]ist: opposed to dry; and is not meant of colour. It may also bee referred to the rods. nut tree] in Hebrew Luz: some think it to be the hazell, others the almond tree: the Hebrew and Greeke are both generall, for any nut tree: and the word is not found for a tree, but in this one place. Elsewhere Luz, is the City Bethel, so named as seemeth of nut trees growing there, Gen. 28. 19. as elsewhere Iericho is called the Citie of Palme trees, 2 Chron. 28. 15. platane tree] or, playne tree: thus both the Greek and Chaldee doe interpret the Hebrew name gnarmon: some think it to be the chesnut tree. It was a faire tree, as appeareth by Ez k. 31 8. Ver. 38. conceive] Heb. be in heat; whereby conception or engendering is meant, as the Greek plainly translateth. And these things Iakob did by the oracle of God, as appeareth by Gen. 31. 9. 10. 11. 12 by reason whereof, it was no more unlawfull for him to doe thus, then for his children to rob the Egyptians, Ex. 12. 35. 36. It was in recompence of his sore labors, Gen. 31. 38 40. and had not God provided this way for his recompense, Laban wold have sent Iakob away empty, Gen. 31. 42. Vers. 39. ring-straked] with a round strake, or ring about their legs, as if they were tied about. The Greeke saith white: so in Gen. 31. 8. Vers. 40. the lambs] which were so spotted and particoloured. vers. 39. gave] that is, set, or turned the faces of the sheep towards them, that by seeing them, they might conceive the like: as they did before, by seeing the pilled rods in the troughes. Vers. 41. lusty] or strong. The Hebrew word signifieth bound together; which may be understood both of their bodies wel-set and trust together, and of their conspiring together the male and female for engendring. Which was at the beginning of the yeere, and therefore the Chaldee translateth it, the forward (or first borne.) Vers. 42. feeble] or lateward, as the Chaldee also translateth it, or engendred late. It hath the signification of covering: and it may be understood, when they were thicke covered with wool, as towards the end of summer, when they are not so strong for generation. Vers. 43. encreased] Hebrew brake forth: as v. 30. Gen. 28. 14. The Greeke here translateth it, wexed rich. exceedingly] or vehemently: doubling the word to inlarge the sense, as in Gen. 7. 19. Thus even in outward blessings, God kept his promise to Iakob, Gen. 28, 15. and delivered him from covetous Labans injuries, Gen. 31. 7. 42. enriched him with his substance, Gen. 31. 9. as elsewhere the Lord promiseth, that his people shall rob those that robbed them, and spoile those that spoiled them: Ezek. 39. 10. Of the things in this chapter, and other the like, the Hebrew Doctors give this commendation. Marvelous mysteries are in the histories of the holy law: that none is able to tell the praise of the excellencie thereof, and of the hid things of the same, yea even then, when histories are found in the Law, which may be thought unnecessarie and unprofitable. And when wee read in the law, wee blesse (God) for the histories; by which he hath planted eternall life amongst us, as by the ten Commandements, (Exod. 20.) For when a man removeth the veile of blindnesse from off his face, hee shall find in that worke, a mountaine of spices and of frankincense: neither hath the eye seene, ô God, besides thee: (Esa. 64. 4.) R. Menachem, on Gen. 30.