Genesis 31

Genesis 31

¹And 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. ²And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before. ³And the LORD said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee. ⁴And Jacob sent and called Rachel and Leah to the field unto his flock, ⁵And 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. ⁶And ye know that with all my power I have served your father. ⁷And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me. ⁸If he said thus, The speckled shall be thy wages; then all the cattle bare speckled: and if he said thus, The ringstreaked shall be thy hire; then bare all the cattle ringstreaked. ⁹Thus God hath taken away the cattle of your father, and given them to me. ¹⁰And 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 ringstreaked, speckled, and grisled. ¹¹And the angel of God spake unto me in a dream, saying, Jacob: And I said, Here am I. ¹²And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle are ringstreaked, speckled, and grisled: for I have seen all that Laban doeth unto thee. ¹³I 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. ¹⁴And Rachel and Leah answered and said unto him, Is there yet any portion or inheritance for us in our father’s house? ¹⁵Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money. ¹⁶For 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.

¹⁷Then Jacob rose up, and set his sons and his wives upon camels; ¹⁸And 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. ¹⁹And Laban went to shear his sheep: and Rachel had stolen the images that were her father’s. ²⁰And Jacob stole away unawares to Laban the Syrian, in that he told him not that he fled. ²¹So he fled with all that he had; and he rose up, and passed over the river, and set his face toward the mount Gilead. ²²And it was told Laban on the third day that Jacob was fled. ²³And he took his brethren with him, and pursued after him seven days’ journey; and they overtook him in the mount Gilead. ²⁴And 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.

²⁵Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount: and Laban with his brethren pitched in the mount of Gilead. ²⁶And 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? ²⁷Wherefore 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? ²⁸And hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in so doing. ²⁹It 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. ³⁰And now, though thou wouldest needs be gone, because thou sore longedst after thy father’s house, yet wherefore hast thou stolen my gods? ³¹And Jacob answered and said to Laban, Because I was afraid: for I said, Peradventure thou wouldest take by force thy daughters from me. ³²With 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. ³³And 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. ³⁴Now 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. ³⁵And 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.

³⁶And 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? ³⁷Whereas 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. ³⁸This 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. ³⁹That 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. ⁴⁰Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes. ⁴¹Thus 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. ⁴²Except 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.

⁴³And 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? ⁴⁴Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee. ⁴⁵And Jacob took a stone, and set it up for a pillar. ⁴⁶And Jacob said unto his brethren, Gather stones; and they took stones, and made an heap: and they did eat there upon the heap. ⁴⁷And Laban called it Jegarsahadutha: but Jacob called it Galeed. ⁴⁸And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed; ⁴⁹And Mizpah; for he said, The LORD watch between me and thee, when we are absent one from another. ⁵⁰If 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. ⁵¹And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee; ⁵²This 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. ⁵³The 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. ⁵⁴Then 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. ⁵⁵And 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.

COMMENTARY GENESIS 30

Genesis 30

In this chapter we have an account of the increase, I. Of Jacob’s family. Eight children more we find registered in this chapter; Dan and Naphtali by Bilhah, Rachel’s maid (v. 1-8). Gad and Asher by Zilpah, Leah’s maid (v. 9-13). Issachar, Zebulun, and Dinah, by Leah (v. 14-21). And, last of all, Joseph, by Rachel (v. 22-24). II. Of Jacob’s estate. He makes a new bargain with Laban (v. 25-34). And in the six years’ further service he did to Laban God wonderfully blessed him, so that his stock of cattle became very considerable (v. 35-43). Herein was fulfilled the blessing with which Isaac dismissed him (ch. 28:3), “God make thee fruitful, and multiply thee.” Even these small matters concerning Jacob’s house and field, though they seem inconsiderable, are improvable for our learning. For the scriptures were written, not for princes and statesmen, to instruct them in politics; but for all people, even the meanest, to direct them in their families and callings: yet some things are here recorded concerning Jacob, not for imitation, but for admonition.

Verses 1-13

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. 127:3. We wrong both God and ourselves when our eye is more to men, the instruments of our crosses and comforts, than to God the author. Observe a difference between Rachel’s asking for this mercy and Hannah’s, 1 Sa. 1:10, etc. Rachel envied; Hannah wept. Rachel must have children, and she died of the second; Hannah prayed for one child, and she had four more. Rachel is importunate and peremptory; Hannah is submissive and devout. If thou wilt give me a child, I will give him to the Lord. Let Hannah be imitated, and not Rachel; and let our desires be always under the direction and control of reason and religion.

2. Jacob chides, and most justly. He loved Rachel, and therefore reproved her for what she said amiss, v. 2. Note, Faithful reproofs and products and instances of true affection, Ps. 141:5; Prov. 27:5, 6. Job reproved his wife when she spoke the language of the foolish women, Job 2:10. See 1 Co. 7:16. He was angry, not at the person, but at the sin; he expressed himself so as to show this displeasure. Note, sometimes it is requisite that a reproof should be given warm, like a medical potion; not too hot, lest it scald the patient; yet not cold, lest it prove ineffectual. It was a very grave and pious reply which Jacob gave to Rachel’s peevish demand: Am I in God’s stead? The Chaldee paraphrases it well, Dost thou ask sons of me? Oughtest thou not to ask them from before the Lord? The Arabic reads it, “Am I above God? can I give thee that which God denies thee?” This was said like a plain man. Observe, (1.) He acknowledges the hand of God in the affliction which he was a sharer with her in: He hath withheld the fruit of the womb. Note, Whatever we want, it is God that withholds it, a sovereign Lord, most wise, holy, and just, that may do what he will with his own, and is debtor to no man, that never did, nor ever can do, any wrong to any of his creatures. The keys of the clouds, of the heart, of the grave, and of the womb, are four keys which God had in his hand, and which (the rabbin say) he entrusts neither with angels nor seraphim. See Rev. 3:7. Job 11:10; 12:14. (2.) He acknowledges his own inability to alter what God had appointed: “Am I in God’s stead? What! dost thou make a god of me?” Deos qui rogat ille facit—He to whom we offer supplications is to us a god. Note, [1.] There is no creature that is, or can be, to us, in God’s stead. God may be to us instead of any creature, as the sun instead of the moon and stars; but the moon and all the stars will not be to us instead of the sun. No creature’s wisdom, power, and love, will be to us instead of God’s. [2.] It is therefore our sin and folly to place any creature in God’s stead, and to place that confidence in any creature which is to be placed in God only.

II. An unhappy agreement between him and the two handmaids.

1. At the persuasion of Rachel, he took Bilhah her handmaid to wife, that, according to the usage of those times, his children by her might be adopted and owned as her mistress’s children, v. 3, etc. She would rather have children by reputation than none at all, children that she might fancy to be her own, and call her own, though they were not so. One would think her own sister’s children were nearer akin to her than her maid’s, and she might with more satisfaction have made them her own if she had so pleased; but (so natural is it for us all to be fond of power) children that she had a right to rule were more desirable to her than children that she had more reason to love; and, as an early instance of her dominion over the children born in her apartment, she takes a pleasure in giving them names that carry in them nothing but marks of emulation with her sister, as if she had overcome her, (1.) At law. She calls the first son of her handmaid Dan (judgement), saying, “God hath judged me” (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 Co. 7:15. 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. 127:4, 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.

THE BOOK OF GENESIS 30

Genesis 30

In this chapter we have an account of the increase, I. Of Jacob’s family. Eight children more we find registered in this chapter; Dan and Naphtali by Bilhah, Rachel’s maid (v. 1-8). Gad and Asher by Zilpah, Leah’s maid (v. 9-13). Issachar, Zebulun, and Dinah, by Leah (v. 14-21). And, last of all, Joseph, by Rachel (v. 22-24). II. Of Jacob’s estate. He makes a new bargain with Laban (v. 25-34). And in the six years’ further service he did to Laban God wonderfully blessed him, so that his stock of cattle became very considerable (v. 35-43). Herein was fulfilled the blessing with which Isaac dismissed him (ch. 28:3), “God make thee fruitful, and multiply thee.” Even these small matters concerning Jacob’s house and field, though they seem inconsiderable, are improvable for our learning. For the scriptures were written, not for princes and statesmen, to instruct them in politics; but for all people, even the meanest, to direct them in their families and callings: yet some things are here recorded concerning Jacob, not for imitation, but for admonition.

Verses 1-13

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. 127:3. We wrong both God and ourselves when our eye is more to men, the instruments of our crosses and comforts, than to God the author. Observe a difference between Rachel’s asking for this mercy and Hannah’s, 1 Sa. 1:10, etc. Rachel envied; Hannah wept. Rachel must have children, and she died of the second; Hannah prayed for one child, and she had four more. Rachel is importunate and peremptory; Hannah is submissive and devout. If thou wilt give me a child, I will give him to the Lord. Let Hannah be imitated, and not Rachel; and let our desires be always under the direction and control of reason and religion.

2. Jacob chides, and most justly. He loved Rachel, and therefore reproved her for what she said amiss, v. 2. Note, Faithful reproofs and products and instances of true affection, Ps. 141:5; Prov. 27:5, 6. Job reproved his wife when she spoke the language of the foolish women, Job 2:10. See 1 Co. 7:16. He was angry, not at the person, but at the sin; he expressed himself so as to show this displeasure. Note, sometimes it is requisite that a reproof should be given warm, like a medical potion; not too hot, lest it scald the patient; yet not cold, lest it prove ineffectual. It was a very grave and pious reply which Jacob gave to Rachel’s peevish demand: Am I in God’s stead? The Chaldee paraphrases it well, Dost thou ask sons of me? Oughtest thou not to ask them from before the Lord? The Arabic reads it, “Am I above God? can I give thee that which God denies thee?” This was said like a plain man. Observe, (1.) He acknowledges the hand of God in the affliction which he was a sharer with her in: He hath withheld the fruit of the womb. Note, Whatever we want, it is God that withholds it, a sovereign Lord, most wise, holy, and just, that may do what he will with his own, and is debtor to no man, that never did, nor ever can do, any wrong to any of his creatures. The keys of the clouds, of the heart, of the grave, and of the womb, are four keys which God had in his hand, and which (the rabbin say) he entrusts neither with angels nor seraphim. See Rev. 3:7. Job 11:10; 12:14. (2.) He acknowledges his own inability to alter what God had appointed: “Am I in God’s stead? What! dost thou make a god of me?” Deos qui rogat ille facit—He to whom we offer supplications is to us a god. Note, [1.] There is no creature that is, or can be, to us, in God’s stead. God may be to us instead of any creature, as the sun instead of the moon and stars; but the moon and all the stars will not be to us instead of the sun. No creature’s wisdom, power, and love, will be to us instead of God’s. [2.] It is therefore our sin and folly to place any creature in God’s stead, and to place that confidence in any creature which is to be placed in God only.

II. An unhappy agreement between him and the two handmaids.

1. At the persuasion of Rachel, he took Bilhah her handmaid to wife, that, according to the usage of those times, his children by her might be adopted and owned as her mistress’s children, v. 3, etc. She would rather have children by reputation than none at all, children that she might fancy to be her own, and call her own, though they were not so. One would think her own sister’s children were nearer akin to her than her maid’s, and she might with more satisfaction have made them her own if she had so pleased; but (so natural is it for us all to be fond of power) children that she had a right to rule were more desirable to her than children that she had more reason to love; and, as an early instance of her dominion over the children born in her apartment, she takes a pleasure in giving them names that carry in them nothing but marks of emulation with her sister, as if she had overcome her, (1.) At law. She calls the first son of her handmaid Dan (judgement), saying, “God hath judged me” (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 Co. 7:15. 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. 127:4, 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.

COMMENTARY GENESIS 29

Genesis 29

This chapter gives us an account of God’s providences concerning Jacob, pursuant to the promises made to him in the foregoing chapter. I. How he was brought in safety to his journey’s end, and directed to his relations there, who bade him welcome (v. 1-14). II. How he was comfortably disposed of in marriage (v. 15-30). III. How his family was built up in the birth of four sons (v. 31-35). The affairs of princes and mighty nations that were then in being are not recorded in the book of God, but are left to be buried in oblivion; while these small domestic concerns of holy Jacob are particularly recorded with their minute circumstances, that they may be in everlasting remembrance. For “the memory of the just is blessed.”

Verses 1-8

All the stages Israel’s march to Canaan are distinctly noticed, but no particular journal is kept of Jacob’s expedition further than Beth-el; no, he had no more such happy nights as he had at Beth-el, no more such visions of the Almighty. That was intended for a feast; he must not expect it to be his daily bread. But, 1. We are here told how cheerfully he proceeded in his journey after the sweet communion he had with God at Beth-el: Then Jacob lifted up his feet; so the margin reads it, v. 1. Then he went on with cheerfulness and alacrity, not burdened with his cares, nor cramped with his fears, being assured of God’s gracious presence with him. Note, After the visions we have had of God, and the vows we have made to him in solemn ordinances, we should run the way of his commandments with enlarged hearts, Heb. 12:1. 2. How happily he arrived at his journey’s end. Providence brought him to the very field where his uncle’s flocks were to be watered, and there he met with Rachel, who was to be his wife. Observe, (1.) The divine Providence is to be acknowledged in all the little circumstances which concur to make a journey, or other undertaking, comfortable and successful. If, when we are at a loss, we meet seasonably with those that can direct us—if we meet with a disaster, and those are at hand that will help us—we must not say that it was by chance, nor that fortune therein favoured us, but that it was by Providence, and that God therein favoured us. Our ways are ways of pleasantness, if we continually acknowledge God in them. (2.) Those that have flocks must look well to them, and be diligent to know their state, Prov. 27:23. What is here said of the constant care of the shepherds concerning their sheep (v. 2, 3, 7, 8) may serve to illustrate the tender concern which our Lord Jesus, the great Shepherd of the sheep, has for his flock, the church; for he is the good Shepherd, that knows his sheep, and is known of them, Jn. 10:14. The stone at the well’s mouth, which is so often mentioned here, was either to secure their property in it (for water was scarce, it was not there usus communis aquarum—for every one’s use), or it was to save the well from receiving damage from the heat of the sun, or from any spiteful hand, or to prevent the lambs of the flock from being drowned in it. (3.) Separate interests should not take us from joint and mutual help; when all the shepherds came together with their flocks, then, like loving neighbours, at watering-time, they watered their flocks together. (4.) It becomes us to speak civilly and respectfully to strangers. Though Jacob was no courtier, but a plain man, dwelling in tents, and a stranger to compliment, yet he addresses himself very obligingly to the people he met with, and calls them his brethren, v. 4. The law of kindness in the tongue has a commanding power, Prov. 31:26. Some think he calls them brethren because they were of the same trade, shepherds like him. Though he was now upon his preferment, he was not ashamed of his occupation. (5.) Those that show respect have usually respect shown to them. As Jacob was civil to these strangers, so he found them civil to him. When he undertook to teach them how to despatch their business (v. 7), they did not bid him meddle with his own concerns and let them alone; but, though he was a stranger, they gave him the reason of their delay, v. 8. Those that are neighbourly and friendly shall have neighbourly and friendly usage.

Genesis 29

Genesis 29

¹Then Jacob went on his journey, and came into the land of the people of the east. ²And he looked, and behold a well in the field, and, lo, there were three flocks of sheep lying by it; for out of that well they watered the flocks: and a great stone was upon the well’s mouth. ³And thither were all the flocks gathered: and they rolled the stone from the well’s mouth, and watered the sheep, and put the stone again upon the well’s mouth in his place. ⁴And Jacob said unto them, My brethren, whence be ye? And they said, Of Haran are we. ⁵And he said unto them, Know ye Laban the son of Nahor? And they said, We know him. ⁶And he said unto them, Is he well? And they said, He is well: and, behold, Rachel his daughter cometh with the sheep. ⁷And he said, Lo, it is yet high day, neither is it time that the cattle should be gathered together: water ye the sheep, and go and feed them. ⁸And they said, We cannot, until all the flocks be gathered together, and till they roll the stone from the well’s mouth; then we water the sheep.

⁹And while he yet spake with them, Rachel came with her father’s sheep: for she kept them. ¹⁰And it came to pass, when Jacob saw Rachel the daughter of Laban his mother’s brother, and the sheep of Laban his mother’s brother, that Jacob went near, and rolled the stone from the well’s mouth, and watered the flock of Laban his mother’s brother. ¹¹And Jacob kissed Rachel, and lifted up his voice, and wept. ¹²And Jacob told Rachel that he was her father’s brother, and that he was Rebekah’s son: and she ran and told her father. ¹³And it came to pass, when Laban heard the tidings of Jacob his sister’s son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things. ¹⁴And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month.

¹⁵And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be? ¹⁶And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel. ¹⁷Leah was tender eyed; but Rachel was beautiful and well favoured. ¹⁸And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter. ¹⁹And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me. ²⁰And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her. ²¹And Jacob said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her. ²²And Laban gathered together all the men of the place, and made a feast. ²³And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her. ²⁴And Laban gave unto his daughter Leah Zilpah his maid for an handmaid. ²⁵And it came to pass, that in the morning, behold, it was Leah: and he said to Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me? ²⁶And Laban said, It must not be so done in our country, to give the younger before the firstborn. ²⁷Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years. ²⁸And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also. ²⁹And Laban gave to Rachel his daughter Bilhah his handmaid to be her maid. ³⁰And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years.

³¹And when the LORD saw that Leah was hated, he opened her womb: but Rachel was barren. ³²And Leah conceived, and bare a son, and she called his name Reuben: for she said, Surely the LORD hath looked upon my affliction; now therefore my husband will love me. ³³And she conceived again, and bare a son; and said, Because the LORD hath heard that I was hated, he hath therefore given me this son also: and she called his name Simeon. ³⁴And she conceived again, and bare a son; and said, Now this time will my husband be joined unto me, because I have born him three sons: therefore was his name called Levi. ³⁵And she conceived again, and bare a son: and she said, Now will I praise the LORD: therefore she called his name Judah; and left bearing.

COMMENTARY GENESIS 28

Genesis 28

We have here, I. Jacob parting with his parents, to go to Padanaram; the charge his father gave him (v. 1, 2), the blessing he sent him away with (v. 3, 4), his obedience to the orders given him (v. 5, 10), and the influence this had upon Esau (v. 6-9). II. Jacob meeting with God, and his communion with him by the way. And there, 1. his vision of the ladder (v. 11, 12). 2. The gracious promises God made him (v. 13-15). 3. The impression this made upon him (v. 16-19). 4. The vow he made to God, upon this occasion (v. 20, etc.).

Verses 1-5

Jacob had no sooner obtained the blessing than immediately he was forced to flee from his country; and, as it if were not enough that he was a stranger and sojourner there, he must go to be more so, and no better than an exile, in another country. Now Jacob fled into Syria, Hos. 12:12. He was blessed with plenty of corn and wine, and yet he went away poor, was blessed with government, and yet went out to service, a hard service. This was, 1. Perhaps to correct him for his dealing fraudulently with his father. The blessing shall be confirmed to him, and yet he shall smart for the indirect course he took to obtain it. While there is such an alloy as there is of sin in our duties, we must expect an alloy of trouble in our comforts. However, 2. It was to teach us that those who inherit the blessing must expect persecution; those who have peace in Christ shall have tribulation in the world, Jn. 16:33. Being told of his before, we must not think it strange, and, being assured of a recompence hereafter, we must not think it hard. We may observe, likewise, that God’s providences often seem to contradict his promises, and to go cross to them; and yet, when the mystery of God shall be finished, we shall see that all was for the best, and that cross providences did but render the promises and the accomplishment of them the more illustrious. Now Jacob is here dismissed by his father,

I. With a solemn charge: He blessed him, and charged him, v. 1, 2. Note, Those that have the blessing must keep the charge annexed to it, and not think to separate what God has joined. The charge is like that in 2 Co. 6:14, Be not unequally yoked with unbelievers; and all that inherit the promises of the remission of sins, and the gift of the Holy Ghost, must keep this charge, which follows those promises, Save yourselves from this untoward generation, Acts 2:38-40. Those that are entitled to peculiar favours must be a peculiar people. If Jacob be an heir of promise, he must not take a wife of the daughters of Canaan; those that profess religion should not marry those that are irreligious.

II. With a solemn blessing, v. 3, 4. He had before blessed him unwittingly; now he does it designedly, for the greater encouragement of Jacob in that melancholy condition to which he was now removing. This blessing is more express and full than the former; it is an entail of the blessing of Abraham, that blessing which was poured on the head of Abraham like the anointing oil, thence to run down to his chosen seed, as the skirts of his garments. It is a gospel blessing, the blessing of church-privileges, that is the blessing of Abraham, which upon the Gentiles through faith, Gal. 3:14. It is a blessing from God Almighty, by which name God appeared to the patriarchs, Ex. 6:3. Those are blessed indeed whom God Almighty blesses; for he commands and effects the blessing. Two great promises Abraham was blessed with, and Isaac here entails them both upon Jacob.

1. The promise of heirs: God make thee fruitful, and multiply thee, v. 3. (1.) Through his loins should descend from Abraham that people who should be numerous as the stars of heaven, and the sand of the sea, and who should increase more than the rest of the nations, so as to be an assembly of people, as the margin reads it. And never was such a multitude of people so often gathered into one assembly as the tribes of Israel were in the wilderness, and afterwards. (2.) Through his loins should descend from Abraham that person in whom all the families of the earth should be blessed, and to whom the gathering of the people should be. Jacob had in him a multitude of people indeed, for all things in heaven and earth are united in Christ (Eph. 1:10), all centre in him, that corn of wheat, which falling to the ground, produced much fruit, Jn. 12:24.

2. The promise of an inheritance for those heirs: That thou mayest inherit the land of thy sojournings, v. 4. Canaan was hereby entailed upon the seed of Jacob, exclusive of the seed of Esau. Isaac was now sending Jacob away into a distant country, to settle there for some time; and, lest this should look like disinheriting him, he here confirms the settlement of it upon him, that he might be assured that the discontinuance of his possession should be no defeasance of his right. Observe, He is here told that he should inherit the land wherein he sojourned. Those that are sojourners now shall be heirs for ever: and, even now, those do most inherit the earth (though they do not inherit most of it) that are most like strangers in it. Those have the best enjoyment of present things that sit most loose to them. This promise looks as high as heaven, of which Canaan was a type. This was the better country, which Jacob, with the other patriarchs, had in his eye, when he confessed himself a stranger and pilgrim upon the earth, Heb. 11:13.

Jacob, having taken leave of his father, was hastened away with all speed, lest his brother should find an opportunity to do him a mischief, and away he went to Padan-aram, v. 5. How unlike was his taking a wife thence to his father’s! Isaac had servants and camels sent to fetch his; Jacob must go himself, go alone, and go afoot, to fetch his: he must go too in a fright from his father’s house, not knowing when he might return. Note, If God, in his providence, disable us, we must be content, though we cannot keep up the state and grandeur of our ancestors. We should be more in care to maintain their piety than to maintain their dignity, and to be as good as they were than to be as great. Rebekah is here called Jacob’s and Esau’s mother. Jacob is named first, not only because he had always been his mother’s darling, but because he was now make his father’s heir, and Esau was, in this sense, set aside. Note, The time will come when piety will have precedency, whatever it has now.