Genesis 30:22–43

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 [82] to her son, deriving the hope of two sons from the prospect of one [83]

And God remembered Rachel,.... In a way of mercy and kindness, whom he seemed to have forgotten, by not giving her children: and God hearkened to her; to her prayer, which had been made time after time, that she might have children; but hitherto God had delayed to answer, but now gives one: and opened her womb; gave her conception, and made her fruitful, and she became the mother of a child she so much desired.

And she conceived and bare a son,.... Through the goodness of God unto her, and for which she was greatly thankful: and said, God hath taken away my reproach; the reproach of barrenness with which she was reproached among her neighbours; and perhaps by her sister Leah, and indeed it was a general reproach in those times; and especially, it was the more grievous to good women in the family of Abraham, because they were not the means of multiplying his seed according to the promise, and could have no hope of the Messiah springing from them.

And she called his name Joseph,.... Which signifies "adding", or rather, "to be added"; or, "God shall add", giving this reason for it: and said, the Lord shall add to me another son: which is expressive of strong faith; that as she had begun to bear children, she should bear another, as she did; though some read the words as a wish or prayer, "may the Lord", or, "and that the Lord would add", &c. (h); but our version seems best: the name Joseph is composed of two words, one which signifies to gather or take away, used in Genesis 30:23, and another which signifies to add; and so has respect to the Lord's taking away her reproach, and adding to her another son: Melo, an Heathen writer, makes mention of Joseph by name, as Polyhistor (i) relates, and makes him the twelfth and last son of Abraham, whereas he was the eleventh of Jacob. He was born, as the Jews say (k), the twenty seventh of Tammuz or June, and lived one hundred and ten years. (h) "addat", V. L. Pagninus, Montanus, Junius & Tremellius, Piscator. (i) Apud. Euseb. Praepar. Evangel. l. 9. c. 19. p. 421. (k) Shalshal. ibid.

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, Deu 21:15. 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, Sol 7:13. 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 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, Gen 30:17, 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, Gen 30:20. 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, Psa 113:9. 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 (Gen 30:21) of the birth of a daughter, Dinah, because of the following story concerning her, ch. 34. Perhaps Jacob had other daughters, though their names are not registered. II. Rachel fruitful at last (Gen 30:22): 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?"

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, Gen 30:25. 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 13:14. 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, Gen 30:25, Gen 30:26. 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, Gen 30:27. 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 1:7), 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, Gen 39:23. [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 (Gen 30:28): 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, Gen 30:30. 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, Ti1 5:8. 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, Gen 30:32, Gen 30:33. 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 (Amo 1:1), 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.

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.

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, Gen 30:37-39. 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 28:26. 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, Gen 30:40. 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, Gen 30:41, Gen 30:42. Thus Jacob increased exceedingly (Gen 30:43), 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 (Gen 31:12); 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.

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 nchs (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.

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," [84] 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.

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. [85] 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.

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.

So shall my righteousness answer for me. Literally it is, "My righteousness shall answer in me." But the particle vy (bi) signifies to me or for me [86] The sense, however, is clear, that Jacob does not expect success, except through his faith and integrity. [87] Respecting the next clause, interpreters differ. For some read, "When thou shalt come to my reward." [88] 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." [89] 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.

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.

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. [90] 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, [91] 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.

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. Footnotes: [74] Luctationibus divinis. Margin of English Bible, "with wrestlings of God." [75] Conjunctionibus Dei conjuncta sum. [76] Venit felicitas In the French translation, "Mon heur est venu." My hour is come. The word vgd is explained in the margin of the Hebrew Bible by v' gd Venit turma, ceu exercitus -- a troop or army cometh. See Schindler. -- Ed [77] "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. [78] Nam quum sesquialtera parte superior esset, praedicat se habere in magna copia liberos. [79] "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. [80] Mandrakes -- Heb. dvd'ym, (dudaim,) from dvd, (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 [81] "The mandrakes give a smell, and at our gates are all manner of pleasant fruits." [82] yvsph, (Yoseph,) he will add. [83] "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. [84] In conspectu meo lphgy Ver. 30. [85] 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." [86] In the Amsterdam edition the particle is ky, evidently the printer's mistake. In Hengstenberg's edition, it is ly, 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 [87] Vide Vatablus in Poli Syn. [88] That is, to see that I receive my reward or wages, at the time when the flock is divided according to our compact. -- Ed. [89] 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. [90] 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. [91] 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.

JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43) 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 (Heb 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 Gen 28:15).

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.

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.

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.

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 (Gen 31:5-13) that there was something miraculous and that the means he had employed had been suggested by a divine intimation.

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.

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. Next: Genesis Chapter 31

And it came to pass, when Rachel had borne Joseph,.... At which time his fourteen years of servitude were ended; for Jacob was in Laban's house twenty years, fourteen were spent in serving for his wives, and the other six for his cattle, which begun from this time, as the context clearly shows; see Genesis 31:41; so that, as the Jewish writers (l) truly observe, in seven years' time Jacob had twelve children born to him, eleven sons and one daughter; for he had served seven years before he had either of his wives: they also pretend that a twin was born with each, except with Joseph, but for that there is no foundation: that Jacob said unto Laban, send me away; give me leave to depart thy house: he had a right to demand his liberty, and to insist upon it, since the time of his servitude was up; but he chose to have leave, and part in a friendly manner: that I may go unto mine own place, and to my own country; to Beersheba, where his father and mother lived, and whom, no doubt, he longed to see; and to the land of Canaan, in which that place was, which was his native country and was given him by promise, and was to be the inheritance of his seed. (l) Pirke Eliezer, c. 36. Tzemach David, par. 1. fol. 6. 2.

Give me my wives,.... His two wives, Leah and Rachel, and the two maids, Bilhah and Zilpah, which he had given him for wives also; he desires leave not to have them, but to take them away with him: and my children; his twelve children; he did not desire his father-in- law to take any of them, and keep them for him, but was desirous of having them with him: no doubt, for the sake of their education, though he had nothing of his own wherewith to support them; not doubting that God would make good his promise in giving him food and raiment, and returning him to his country; and which his faith applied to his family as well as to himself: for whom I have served thee; not for his children, but for his wives, his two wives: and let me go; free from thy service, and to my own country: for thou knowest my service which I have done thee: how much and great it is, and with what diligence and faithfulness it has been performed, and that the time of it fixed and agreed upon was at an end.

And Laban said unto him, I pray thee, if I have found favour in thine eyes, tarry,.... One would think he could not expect to have much from him, by his treatment of him; but he craftily cajoles him in this fawning, flattering way, in order to gain a point, and begs of him, in a very humble and suppliant manner, if he had any love for him, that he would not depart from him, but stay with him, which he should take as a great favour; for he could not insist upon it, as bound in duty, or as a point of justice: for I have learned by experience; by the observations made in the fourteen years past: that the Lord hath blessed me for thy sake: Laban had so much religion as to ascribe the blessings, the good things he had, to the Lord, as the author and giver of them; and so much honour, or however, thought it was more his interest to own it, that it was for Jacob's sake that he was thus blessed: the word translated is used sometimes of divination, and the Targums of Jonathan and Jerusalem render it, "I have used divinations"; and according to Jarchi and Aben Ezra, Laban was a diviner and soothsayer; and by the teraphim he had in his house, Genesis 31:19; he divined, and knew thereby that he was blessed for the sake of Jacob; but, as Schmidt observes, it is not credible that the devil should give so famous a testimony to Laban of Jehovah and Jacob.

And he said, appoint me thy wages, and I will give it. Say what thou wilt have, fix what salary thou thinkest sufficient, and I will agree to it, and punctually pay it: this he craftily said, not choosing to propose anything himself, but leaving it to Jacob, knowing very well the honesty and modesty of Jacob, that he would mention less wages than he could have the face to offer him.

And he said unto him,.... Jacob to Laban: thou knowest that I have served thee; not only diligently and faithfully, without any salary, excepting for his wives; otherwise he had no wages for his service all this time, which therefore should be considered for the future: and how thy cattle was with me: always under his care, and he ever watchful of them; spent all his time and labour with them, and had no opportunity of getting anything for himself.

For it was little which thou hadst before I came,.... Perhaps but a single flock, and that not a very large one, since Rachel, his youngest daughter, had the care of it: and it is now increased unto a multitude; or "broke forth" (m), spread itself over the fields and plains, hills and mountains adjacent, so that they were covered with his sheep, these bringing forth thousands and ten thousands, Psalm 144:13, and the Lord hath blessed thee since my coming; or "at my foot" (n); ever since he set foot in his house. Aben Ezra observes it as a proverbial saying, such an one has a good foot, a lucky one, wherever he comes a blessing or success goes with him; or the meaning may be, wherever Jacob went or led his flock, and fed it, it prospered, the blessing of God going with him. Onkelos renders it, "for my sake"; and so it is the same with what Laban had observed and owned, Genesis 30:27, and now, when shall I provide for mine own house? suggesting it was his duty to do it, and it was high time he did it, since he had a large family to provide for; see 1 Timothy 5:8. (m) "erupit", Junius & Tremellius, Piscator, Drusius. (n) "ad pedem meum", Montanus, Piscator, Drusius, Schmidt.

And he said, what shall I give thee?.... So said Laban to Jacob, still avoiding making any offer himself, but waiting for Jacob, and pressing upon him to fix his wages: and Jacob said, thou shalt not give me anything; a speech Laban liked very well: his meaning is, that he should give him no certain settled salary, nor even of anything that Laban was now possessed of, and God had blessed him with for his sake he did not desire any part of it: but if thou wilt do this thing for me; which he was about to mention, and does in Genesis 30:32, I will again feed and keep thy flock; there is an elegance in the original; "I will return, I will feed, I will keep thy flock": it seems by this that Jacob had relinquished the care of the flock, upon the time of his servitude being out; but, upon the following condition, proposes to return to it, lead it out to the pastures, and feed it on them, and keep it night and day, as he had used to do.

I will pass through all thy flock today,.... Not alone, but Laban and his sons with him: removing from thence all the speckled and spotted cattle; that is, such as were black and had white spots on them, or were white and had black spots on them; and the "speckled", according to Jarchi and Ben Melech, were such as had small spots on them; and the "spotted" were such as had larger: and all the brown cattle among the sheep; the russet coloured ones, or the "black" (o) ones, as some render it; and so Aben Ezra, and who makes mention of another sort, called "barud", which signifies spotted with white spots like hailstones, but is not to be found in the text here, but in Genesis 31:10; and besides coincide with those before described: and the spotted and speckled among the goats: that had larger and lesser spots upon them as the sheep: and of such shall be my hire; not those that were now in the flock, but such as were like them, that should be brought forth for the time to come; which seems to be a strange proposal, and what was not likely to turn out much to the advantage of Jacob; but he knew what he did, and very probably was directed of God, if not in a vision, yet by an impulse on his mind, that such a method would be right, and would succeed; see Genesis 31:10. (o) "nigrum", Montanus, Fagius; so R. Sol. Urbin. Ohel Moed, fol. 98. 1.

So shall my righteousness answer for me in time to come,.... Either by the success I shall have, and the blessing of God upon me, making it prosperous; it will appear in time to come, and to all posterity, that I have most righteously and faithfully served thee: or rather, such a separation being made in Laban's flock, all the spotted ones being removed, and only white ones left with Jacob to keep; it would be a clear case hereafter, if any such should be found with Jacob, they were not taken from Laban's flock, but were what in Providence he was blessed with, and came by honestly and righteously: when it shall come for my hire before thy face; when any spotted ones would be brought forth, it would be plain and manifest to his face, that they belonged to him for his hire or wages; or, as Schmidt, when any complaint should come before Laban concerning his hire, or about any speckled and spotted cattle that were Jacob's hire, as if he had wronged him of it, the action now done, by making such a separation, would be a sufficient vindication of him, and justify him from such an aspersion: and everyone that is not speckled and spotted amongst the goats, and brown among the sheep, that shall be accounted stolen with me; if any such were found among those that Jacob should hereafter call his flock, as were without specks and spots, or were not brown, he was content they should be reckoned as stolen, and what he had no right unto.

And Laban said,.... Being well pleased with the proposal Jacob made, as knowing that, generally speaking, cattle of a colour produced those that were of the same; and whereas Jacob proposed to have a flock of sheep of only white in colour, committed to his care, and to have such for his own that should be produced of them, that were speckled, spotted, and brown, Laban concluded from the general nature of things that he could have but very few, if any, and therefore was for striking the bargain at once: behold, I would it might be according to thy word; he agreed it should be as Jacob had settled it, and he hoped and wished he would abide by it; he was afraid he would not keep to it.

And he removed that day the he goats that were ringstraked and spotted,.... That had strakes of a different colour from the rest on their shoulders, thighs, logs, or feet, or in any part of the body: the word here used stands in the room of that before translated "speckled"; this Laban did, as the context shows; he went about it immediately at the motion of Jacob, with which he was pleased: and all the she goats that were speckled and spotted; so that there might be neither male nor female of those mixed colours; this he did to prevent any generation of them: and everyone that had some white in it; any white spot in it, as the Targum of Jonathan; that is, everyone of the brown or black colour, that had any white in it: and all the brown among the sheep: that were entirely so: and, gave them into the hands of his sons; not the sons of Jacob, as some in Aben Ezra; for they were not fit for the care of a flock, the eldest son, Reuben, not being seven years of age; but the sons of Laban, who were now grown up and fit for such service.

And he set three days' journey between himself and Jacob,.... Not three days' journey for a man, but for cattle; this distance there was between the place where Laban and his sons kept the spotted, speckled, and brown cattle, and that in which Jacob kept the flock only consisting of white sheep; and this was done, that the flocks might not be mixed, and that there might be no opportunity to take any of the spotted ones, and that they might not stray into Jacob's flock; or lest any of his seeing them might bring forth the like, such precaution was used: and Jacob fed the rest of Laban's flock; those that remained after the spotted, speckled, and brown were taken out; and Jacob having none but white sheep, there was no great likelihood, according to the course of nature, of his having much for his hire; since he was only to have the spotted, speckled, and brown ones that came from them, and generally like begets like; and, according to the Jewish writers (p), those that were committed to his care were old and barren, and sick, and infirm, that so he might have no profit from them. (p) Bereshit Rabba, sect. 73. fol. 64. 1. Targum Jon. & Jarchi in loc.

And Jacob took him rods of green poplar,.... Of the white poplar tree, called green, not from the colour, but from the moisture, being such as were cut off of the tree: and of the hazel and chestnut tree; the former some take to be the almond tree, as Saadiah Gaon, and others; and the latter to be the plantain or plane tree, so Ainsworth, and others: and pilled white strakes in them; took off the bark of them in some places, and left it on in others, which made white strakes: and made the white appear which was in the rods; that part of the rods which was stripped of the bark appeared white; and it appeared the whiter for the bark that was left on in other parts; and both made the rods to appear to have various colours, which was the design of Jacob in pilling them.

And he set the rods which he had pilled before the flocks,.... Opposite them, in the view of them: in the gutters in the watering troughs, when the flocks came to drink; that is, in places of water, where troughs or vessels were made, into which the water ran convenient for the cattle to drink out of; and here he placed his party coloured rods right over against the flocks: that they should conceive when they came to drink; as it was most likely they should when they were together at the water, and had refreshed themselves with it; and being "heated" (q), as the word signifies, with a desire of copulation, might conceive in sight of the above rods; which were set to move upon their imagination at the time of their conception, in order to produce cattle of different colours; to which no doubt he was directed of God, and it had, through his blessing, the wished for success, as follows: (q) "incalescebant", Montanus, Vatablus, Drusius; "ut incalescerent", Junius & Tremellius.

And the flocks conceived before the rods,.... At them, and in sight of them; which had such influence upon them through thee force of imagination, and a divine power and providence so directing and succeeding this device, that they brought forth cattle ringstraked, speckled, and spotted; such as Jacob was to have for his hire; and, though there was no doubt a more than ordinary concourse of divine Providence attending this affair; yet there have been many strange things brought about in a natural way by the strength of imagination, as may be observed in those marks which women are said to mark their children with, while with child of them; as also in conceiving and bearing such like unto them they have fancied, as the woman that bore a blackamoor, through often looking at the picture of one in her chamber; and an Ethiopian queen, who by the same means bore a white child, fair and beautiful, which she exposed, lest she should be thought an adulteress (r): and what comes nearer to the case here, Jerom reports (s) the like things done in Spain among horses and mares, by placing beautiful horses before mares at the time of leaping; and the Apis, or Egyptian ox, which had peculiar spots in it, was produced in like manner, so that there was always in succession one of the same form and colour, as Austin asserts (t); and it may be observed, what is affirmed by some writers (u), that sheep will change their colours according to the different waters they drink of at the time of their being covered; and that some rivers drank of will make white sheep black, and black white, and others red and yellow. But as Jacob was directed of God to take this method, this is sufficient to justify him, and upon his blessing and providence the success depended, whatever there may be in nature to bring about such an effect; and as it was to do himself justice, who had been greatly injured by Laban, it was equally as just and righteous a thing to take this course, as it was for the Israelites by a divine direction to borrow jewels, &c. of the Egyptians, whereby they were repaid for their hard service. (This was written over one hundred years before the laws of genetics were discovered. We know that the result was from God not of Jacob's schemes. Ed.) (r) Heliodor. Ethiopic. l. 4. c. 8. (s) Quaest. Heb. in Gen. fol. 70. L. M. (t) De Civit. Dei, l. 18. c. 5. (u) Aelian. de Animal. l. 8. c. 21. Plin. Nat. Hist. l. 2. c. 103.

And Jacob did separate the lambs,.... The ringstraked, speckled, and spotted: and set the faces of the flocks, that were all white: towards the ringstraked, and all the brown in the flock of Laban; either to go before those that were all white, that they by looking at them might conceive and bring forth such, which was another artifice of Jacob's to increase his own sheep; or else he set at the water troughs the white sheep on one side of them, and on the opposite side the speckled ones, &c. that the same effect might also be produced the more successfully both by the rods and by the speckled lambs: and he put his own flocks by themselves, and put them not unto Laban's cattle; partly that they might not be mixed together, but kept distinct, that what was his property might be discerned from Laban's; and partly, lest his spotted ones, being mixed with Laban's white sheep, by continual looking at them, should conceive and bring forth such likewise, and so his flocks be lessened.

And it came to pass, whensoever the stronger cattle did conceive,.... Whose limbs were well compact, and were strong and healthy: that Jacob laid the rods before the eyes of the cattle in the gutters, that they might conceive among the rods; and bring forth party coloured ones, and such as were robust and strong like themselves; and this was another device of Jacob's to get the best of the flock. Aben Ezra thinks this refers to the two seasons of the year, when the flocks conceived; the one was in Nisan, in the spring, and such as were brought on that conception were strong, and therefore Jacob chose to lay the rods in the gutters at that time, that he might have the best cattle; and so the Targum of Jonathan calls these here the forward ones, as it does those in Genesis 30:42 we render feeble, the latter ones; which, according to Aben Ezra, conceived in Tisri or September, and what they brought were weak and feeble. (Based on the laws of genetics, Jacob's breeding of the best of the flock would produce higher quality offspring. Ed.)

And when the cattle were feeble, he put them not in,.... Or "when covered", as Menachem, that is, with wool, and so not so desirous of copulation with the males, nor so fit and strong for generation; and therefore he put not in the rods into the gutters, partly that he might have none feeble in his flock, and partly that he might not spoil Laban of his whole flock, strong and weak: so the feebler were Laban's, and the stronger Jacob's; not only his flocks became more numerous than Laban's, but were a better quality.

And the man increased exceedingly,.... Jacob grew very rich: and had much cattle; the greater part of Laban's flocks brought forth speckled, spotted, and brown cattle, which, according to agreement, were Jacob's: and maidservants, and menservants; which he got to take care of his household affairs, and to assist him in keeping his flocks: and camels, and asses; for his flocks increasing so very much, he sold many of his sheep at a good price, as Jarchi observes, and with it bought camels and asses; and these were very fit for his use, when he should be obliged or think fit to remove into his own country, and which he was meditating, and had a direction from the Lord for, as in the following chapter.