Verse-by-Verse Bible Commentary
Genesis 30:18

Clarke's Commentary

Verse Genesis 30:18. God hath given me my hire — שכרי sechari. And she called his name Issachar, יששכר, This word is compounded of יש yesh, IS, and שכר sachar, WAGES, from שכר sachar, to content, satisfy, saturate; hence a satisfaction or compensation for work done, &c.

Bridgeway Bible Commentary

Children born in Haran (29:31-30:24)

Jacob’s coolness to Leah created unhappiness in his household. Leah’s desire for Jacob’s love is seen in the names she gave her first four sons (31-35). Rachel, feeling ashamed that she had not yet produced a child herself, gave her slave-girl to Jacob so that the slave-girl might produce a son whom Rachel could adopt as her own. The result was two sons (30:1-8; cf. 16:1-4). Leah, believing she was not able to have any more children, did the same, and soon Jacob had two more sons (9-13).
When Leah obtained some mandrakes (plants used to make a medicine that people believed helped a woman become pregnant), Rachel bought them from her at the price of giving her a night with Jacob. Rachel’s bitterness increased when she found that the mandrakes did not help her, whereas Leah had another son. Leah soon afterwards had yet another son (her sixth) and then a daughter (14-21). Finally Rachel had a son, Jacob’s eleventh (22-24).

Coffman's Commentaries on the Bible

The last paragraph of the preceding chapter and most of this one relate the birth of the Twelve Patriarchs. The last section of this chapter (Genesis 30:24-43) relates Jacob's preparations to leave Laban and return to Canaan. As the birth of the antediluvian patriarchs was discussed earlier and presented by means of a chart, the Twelve Patriarchs of Israel will now be presented in much the same manner. It is not necessary to read over and over again that Jacob went in unto her … and she conceived … and she bare a son … and she called his name, etc. The prayer of Rachel, the incident with the mandrakes, and other materials of interest will be discussed separately. In order to present all the patriarchs, we shall also include the four whose births were recorded in the previous chapter.

THE TWELVE PATRIARCHS

(Presented in the order that their births were related)

The Sons of Leah

REUBEN (meaning "LOOKSON") so named because Leah said, "God has looked upon my affliction," referring to Jacob's not loving her as he did Rachel. She said, "Now my husband will love me."

SIMEON (meaning "HEARD"). God had heard her prayers.

LEVI (meaning "ATTACHED"). Leah believed Jacob would then be attached to her.

JUDAH (meaning "PRAISE"). She said, "I will praise Jehovah."

The Sons of Bilhah

DAN (meaning "DECISION", i.e., a judicial decision). So named because Rachel said, "God has judged me."

NAPHTALI (meaning "BOUT"). Rachel said, "I have wrestled with my sister and have prevailed."

The Sons of Zilpah

GAD (meaning "FORTUNATE" or "LUCK"). So named by Leah who was glad to be gaining more ground on her sister.

ASHER (meaning "HAPPY"). Leah said, "Happy am I."

More Sons of Leah

ISSACHAR (meaning "HIRED MAN"). She had purchased a night's sleep with her husband for her son's mandrakes.

ZEBULUN (meaning "DWELLING"). Leah then believed that, "Now my husband will dwell with me."

The Sons of Rachel

JOSEPH (meaning "ADD"). This name amounted to a prayer by Rachel that she might have another son.

BENJAMIN (This name means "SON OF THE RIGHT HAND", a name given by Jacob. Rachel called him BENONI, meaning "SON OF MY SORROW," for she died in giving birth to the baby). This is related in Genesis 35:16-20.

Just the names of these sons of Jacob constitute as eloquent and convincing a commentary on his polygamous household as any that could be written. The bitter, unending rivalry between Rachel and Leah; Rachel was sitting like a queen in the middle and doling out to the other women WHEN they might lie with Jacob; her bitterness that she had no children; her desperate prayer, "Give me children, or I die"; Leah's frustration that Jacob never took her into his heart (Note how Jacob gave Benjamin a name that actually made him pre-eminent) … What a tragic household that was!

We now turn attention to some specific expressions in this chapter:

"Give me children, or I die" (Genesis 30:1) This is called Rachel's rash prayer, for God indeed gave her children, and she died! (Genesis 35:16-20).

"Am I in God's stead … ?" In anger Jacob said this (Genesis 30:2) to Rachel when she demanded children of him. In all the sorrows and jealousies that clouded Jacob's house, the Old Israel did indeed believe in God, a fact increasingly clear as the story of Jacob unfolds.

"Bilhah, go in unto her" (Genesis 30:3) Thus, Rachel introduced concubinage into the patriarchal family of Israel with consequences of unmitigated sorrow. Leah at once gave her handmaid to Jacob as wife.

The incident of the mandrakes (Genesis 30:14-17). When Rachel saw Reuben with the mandrakes, she evidently supposed that, at last, she had found out Leah's secret for bearing children, so she traded one night with Jacob to Leah for the mandrakes.

Mandrake (Mandragora officinarum), called "The Love Apple," is a stemless perennial of the night shade family, having emetic, purgative, and narcotic qualities. The forked, torso-like shape of the tap-root gave rise to many superstitions. Aphrodisiac properties were ascribed it. The plant grew widely in Palestine.R. K. Harrison, The New Bible Dictionary (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1962), p. 1006.

The use of mandrakes as an aid to women who wish to bear children is, of course, not approved by anything in the Bible. The superstitions connected with this plant were in no sense reliable, but Rachel, who was by no means free from pagan ideas, was in a desperate mood and willing to try anything. She later took personal charge of Laban's household gods (Genesis 31:34). And the impression through Genesis is that she was more than a little contaminated by pagan beliefs.

"A daughter named DINAH" (Genesis 30:21). There might have been other daughters born to Jacob, but if so, none others are mentioned. It would appear that the incident of Dinah's unhappy involvement with Shechem (Genesis 34) might lie behind her introduction here. She was the daughter of Leah.

"Send me away" (Genesis 30:25) Here Jacob parted company with Laban; at least he began to do so. Laban, however, contracted to hire Jacob for a further period of service, offering to pay anything Jacob might ask. Jacob requested that he be paid from the flocks and herds, all of the ring-streaked, speckled, spotted, and black sheep and cattle, to which Laban gladly agreed, saying, "Behold, I would it might be according to thy word" (Genesis 30:34). This proves that Laban believed such cattle would be greatly outnumbered by the others, thinking no doubt that Jacob had again made a deal very favorable to Laban. What Laban did not know was the fact that God had already revealed to Jacob in a dream that the class of cattle he would receive would be proliferated exceedingly. To this day, in some places, cattle with markings described here are called "Jacob's cattle."

"And Jacob took him rods of fresh poplar … almond … planetree, and peeled white streaks in them" More nonsense has been written about this than about nearly anything else. This device of Jacob was one of two things: (1) It was either a semi-pagan superstition, just like the mandrakes, or (2) it was an order from God Himself delivered to Jacob as a test of his faith, nor can that possibility be discounted. Certainly, it was a supreme act of faith in God that Jacob agreed to continue working for Laban for that class of cattle. Why did Jacob propose this? The answer comes out in the next chapter, where Jacob explained what he was doing to his wives. God appeared to him in a dream, revealing that the livestock thus marked would proliferate in Laban's herds. How did this come about? God caused it to be that way. Although nothing is said in the text about God's telling Jacob to peal the rods, it might very well have been done. As noted in (1), it could have been merely a superstitious action by Jacob, just like Rachel and Leah's use of the mandrakes.

Another factor often overlooked by commentators on this passage is that Jacob "controlled the breeding" of the herds (Genesis 30:41-42). The conclusion is absolutely imperative that the peeled rods either (1) did nothing at all, or (2) were a fulfillment of what God had commanded Jacob to do. The two great factors that produced the transfer of Laban's flocks and herds, in large measure, to Jacob were: (1) God foretold Jacob of this and providentially brought it to pass; and (2) Jacob aided in every possible way by (a) controlling the breeding, and (b) manifesting his faith in God by the placement of the peeled rods. We cannot rule out the possibility that Jacob might have initiated the latter action himself, following some ancient superstition, supposing that such a thing might also help his purpose. One thing which we emphatically deny is that those peeled rods in any manner produced the black sheep and the ring-streaked, speckled, and spotted cattle.

Barnes' Notes on the Whole Bible

- Jacob’s Family and Wealth

6. דן dān, Dan, “judge, lord.”

8. נפתלי naptālı̂y, Naphtali, “wrestling.”

11. גד gād, Gad, “overcoming, victory.” בגד bāgād, “in victory or” =גד בא bā' gād, “victory cometh.” גוּד gûd, “press down.” גדוּד g^edûd, “troop.”

13. אשׁר 'ǎashēr, Asher, “prosperity, happiness.”

18. ישׂשכר yı̂śāskār, Jissakar, “reward.” The second Hebrew letter (ש s) seems to have been merely a full mode of writing the word, instead of the abbreviated form ישׂכר yı̂śākār.

20. זבלוּן z^ebulûn, Zebulun, “dwelling.” There is here a play upon the two words זבד zābad, “to endow” and זבל zābal, “to dwell,” the latter of which, however, prevails in the name. They occur only here as verbs.

21. דינה dı̂ynâh, Dinah, “judgment.”

24. יסף yôsêph, Joseph, “he shall add.” There is, however, an obvious allusion to the thought. “God hath taken away (אסף 'āsap) my reproach.” Double references, we find, are usual in the giving of names (see Genesis 25:30).

This chapter is the continuation of the former, and completes the history of Jacob in Haran. The event immediately following probably took place after Leah had borne two of her sons, though not admitted into the narrative until she had paused for a short time.

Genesis 30:1-8

Bilhah, Rachel’s maid, bears two sons. Rachel becomes impatient of her barrenness and jealous of her sister, and unjustly reproaches her husband, who indignantly rebukes her. God, not he, has withheld children from her. She does what Sarah had done before her Genesis 16:2-3, gives her handmaid to her husband. No express law yet forbade this course, though nature and Scripture by implication did Genesis 2:23-25. “Dan.” “God hath judged me.” In this passage Jacob and Rachel use the common noun, God, the Everlasting, and therefore Almighty, who rules in the physical relations of things - a name suitable to the occasion. He had judged her, dealt with her according to his sovereign justice in withholding the fruit of the womb, when she was self-complacent and forgetful of her dependence on a higher power; and also in hearing her voice when she approached him in humble supplication. “Naphtali.” “Wrestlings of God,” with God, in prayer, on the part of both sisters, so that they wrestled with one another in the self-same act. Rachel, though looking first to Jacob and then to her maid, had at length learned to look to her God, and then had prevailed.

Genesis 30:9-13

Leah having stayed from bearing, resorts to the same expedient. Her fourth son was seemingly born in the fourth year of Jacob’s marriage. Bearing her first four sons so rapidly, she would the sooner observe the temporary cessation. After the interval of a year she may have given Zilpah to Jacob. “Gad.” “Victory cometh.” She too claims a victory. “Asher.” Daughters will pronounce her happy who is so rich in sons. Leah is seemingly conscious that she is here pursuing a device of her own heart; and hence there is no explicit reference to the divine name or influence in the naming of the two sons of her maid.

Genesis 30:14-21

“Reuben” was at this time four or five years of age, as it is probable that Leah began to bear again before Zilpah had her second son. “Mandrakes” - the fruit of the “mandragora vernaIis,” which is to this day supposed to promote fruitfulness of the womb. Rachel therefore desires to partake of them, and obtains them by a compact with Leah. Leah betakes herself to prayer, and bears a fifth son. She calls him “Issakar,” with a double allusion. She had hired her husband with the mandrakes, and had received this son as her hire for giving her maid to her husband; which she regards as an act of generosity or self-denial. “Zebulun.” Here Leah confesses, “God hath endowed me with a good dowry.” She speaks now like Rachel of the God of nature. The cherished thought that her husband will dwell with her who is the mother of six sons takes form in the name. “Dinah” is the only daughter of Jacob mentioned Genesis 46:7, and that on account of her subsequent connection with the history of Jacob Genesis 34:0. Issakar appears to have been born in the sixth year after Jacob’s marriage, Zebulun in the seventh, and Dinah in the eighth.

Genesis 30:22-24

“God remembered Rachel,” in the best time for her, after he had taught her the lessons of dependence and patience. “Joseph.” There is a remote allusion to her gratitude for the reproach of barrenness taken away. But there is also hope in the name. The selfish feeling also has died away, and the thankful Rachel rises from Elohim, the invisible Eternal, to Yahweh, the manifest Self-existent. The birth of Joseph was after the fourteen years of service were completed. He and Dinah appear to have been born in the same year.

Genesis 30:25-36

Jacob enters into a new contract of service with Laban. “When Rachel had borne Joseph.” Jacob cannot ask his dismissal until the twice seven years of service were completed. Hence, the birth of Joseph, which is the date of his request, took place at the earliest in the fifteenth year of his sojourn with Laban. Jacob now wishes to return home, from which he had been detained so long by serving for Rachel. He no doubt expects of Laban the means at least of accomplishing his journey. Laban is loath to part with him. “I have divined” - I have been an attentive observer. The result of his observation is expressed in the following words. “Appoint.” Laban offers to leave the fixing of the hire to Jacob. “Thy hire upon me,” which I will take upon me as binding. Jacob touches upon the value of his services, perhaps with the tacit feeling that Laban in equity owed him at least the means of returning to his home. “Brake forth” - increased. “At my foot” - under my guidance and tending of thy flocks.

“Do” - provide. “Thou shalt not give me anything.” This shows that Jacob had no stock from Laban to begin with. “I will pass through all thy flock today” with thee. “Remove thou thence every speckled and spotted sheep, and every brown sheep among the lambs, and the spotted and speckled among the goats.” These were the rare colors, as in the East the sheep are usually white, and the goats black or dark brown. “And such shall be my hire.” Such as these uncommon party-colored cattle, when they shall appear among the flock already cleared of them; and not those of this description that are now removed. For in this case Laban would have given Jacob something; whereas Jacob was resolved to be entirely dependent on the divine providence for his hire. “And my righteousness will answer for me.” The color will determine at once whose the animal is. Laban willingly consents to so favorable a proposal, removes the party-colored animals from the flock, gives them into the hands of his sons, and puts an interval of three days’ journey between them and the pure stock which remains in Jacob’s hands. Jacob is now to begin with nothing, and have for his hire any party-colored lambs or kids that appear in those flocks, from which every specimen of this rare class has been carefully removed.

Genesis 30:37-43

Jacob devises means to provide himself with a flock in these unfavorable circumstances. His first device is to place party-colored rods before the eyes of the cattle at the rutting season, that they might drop lambs and kids varied with speckles, patches, or streaks of white. He had learned from experience that there is a congruence between the colors of the objects contemplated by the dams at that season and those of their young. At all events they bare many straked, speckled, and spotted lambs and kids. He now separated the lambs, and set the faces of the flock toward the young of the rare colors, doubtless to affect them in the same way as the pilled rods. “Put his own folds by themselves.” These are the party-colored cattle that from time to time appeared in the flock of Laban. In order to secure the stronger cattle, Jacob added the second device of employing the party-colored rods only when the strong cattle conceived. The sheep in the East lamb twice a year, and it is supposed that the lambs dropped in autumn are stronger than those dropped in the spring. On this supposition Jacob used his artifice in the spring, and not in the autumn. It is probable, however, that he made his experiments on the healthy and vigorous cattle, without reference to the season of the year. The result is here stated. “The man brake forth exceedingly” - became rapidly rich in hands and cattle.

It is obvious that the preceding and present chapters form one continuous piece of composition; as otherwise we have no account of the whole family of Jacob from one author. But the names אלהים 'ĕlohı̂ym and יהוה y^ehovâh are both employed in the piece, and, hence, their presence and interchange cannot indicate diversity of authorship.

Smith's Bible Commentary

Chapter 30

Now when Rachel saw that she could not bare Jacob children, Rachel envied her sister; and she said to Jacob, Give me children, or else I'm going to die. And Jacob was angry with her: and he said, Am I in God's place, who hath withheld thee from the fruit of the womb ( Genesis 30:1-2 )?

So here's some hard feelings and harsh words between husband and wife because Rachel feels the disgrace of not being able to bear children.

And so she said, Behold my maid Bilhah, go in to her; and she shall bear upon my knees, that I may have children by her. And so she gave him Bilhah her handmaid as a wife: and Jacob went in to her. And Bilhah conceived, and bare Jacob a son. And Rachel said, God hath judged me, and so she called his name Judge, Dan ( Genesis 30:3-6 ).

Daniel means God is judge. But she called him Dan because she said, God has judged me.

And Bilhah Rachel's maid conceived again ( Genesis 30:7 ),

Now this could have been coinciding this; these boys could be being born at the same time that Leah was having her sons. She conceived again,

bare Jacob a second son. And Rachel said, With great wrestlings have I wrestled with my sister, and now I have prevailed: and so she called his name Wrestler. And Leah saw that she had finished bearing or left off bearing, and so she took Zilpah her maid, and gave her to Jacob as his wife ( Genesis 30:7-9 ).

This competition; you have to admit that he was a very burrow man.

And Zilpah Leah's maid bare Jacob a son. And Leah said, A troop cometh: and she called his name Gad ( Genesis 30:10-11 ).

Now that may be an unfortunate translation. There are those who believe that it should not be translated "A troop," but I forget what it's supposed to be translated so we can look that up.

And Zilpah Leah's maid bore Jacob a second son. And Leah said, Happy am I, for all the daughters will call me blessed: and so she called his name Happy. And Reuben went in the days of the wheat harvest ( Genesis 30:12-14 ),

Now Reuben was probably only about seven years old at this time but he was the oldest son. And in the days of the wheat harvest, he went out

and he found mandrakes in the field ( Genesis 30:14 ),

Now a mandrake was a little orange-colored fruit that grew on bushes. And the mandrakes were thought to have had aphrodisiac types of powers and also fertility powers. And they were thought, they were called love apples and they were thought to have fertility powers.

and so Reuben brought them into his mother Leah. And then Rachel said to Leah, Give me, I pray thee, of your son's mandrakes ( Genesis 30:14 ).

Probably hoping that they would make her fertile.

And Leah said unto her, Is it a small matter that you have taken my husband? and would you take also my son's mandrakes? And Rachel said, I'll give you permission to spend the night with him if you'll give me your son's mandrakes. And so Jacob came out of the field, and Leah came out to meet him, and said, You're mine tonight; for surely I have hired you with my son's mandrakes ( Genesis 30:15-16 ).

Now again you can see the problems with polygamy. I don't read of Jacob complaining. I imagine it was sort of healthy for his ego to have them fighting over him this way. And so he went into her that night.

And God hearkened unto Leah, and she conceived, and bore a fifth son. And Leah said, God has given me my hire, because I have given my maiden to my husband: and she called his name Hired. And Leah conceived again, and bare Jacob the sixth son. And Leah said, God hath endued me with a good dowry; now will my husband dwell with me, I have born him six sons: and she called his name Dwelling. And afterwards she bore a daughter, and called her name Dinah ( Genesis 30:17-21 ).

Now how many other daughters were born, we don't know. If there were daughters born in between here, we don't know. We do know that Jacob did have daughters. They are mentioned later but none of them by name. Dinah is the only daughter that is named and she's only named here because she becomes an important part of the story later. The girls weren't named. Girls weren't considered valuable, only the fellows were considered valuable.

In fact, when a woman went into labor, they would gather together with, you know, they'd come together with gather things together for a feast and prepare to have a great big feast. They'd bring in the wine and the meat and everything else. And when the baby was born, if it were a boy they would just have a huge party, a big feast. But with a girl, they just fold up everything and go home. So you've come a long way, baby. And in reality, it is through Jesus Christ that the cultural patterns have been so changed where He has brought us to the place where there is no superior sex. "But Christ is all, and in all" ( Colossians 3:11 ).

And it's so neat that through Jesus Christ we have been able to recognize a total equality, not only of the sexes but of people themselves. And the thing that God hates is the exalting or lifting up of one person above another. Thinking that you are more important, you're more, you know, you're greater or whatever. It's an attitude that God detests. He wants us to all recognize that, the equality.

There is no difference, Paul said. There are similarities in all as we've all sinned; we've all come short of the glory of God. We all need the Savior Jesus Christ and in Christ, "there is neither Jew nor Greek, Barbarian, Scythian, bond or free, male nor female" ( Galatians 3:28 ). Just an equality all in Jesus and we're one together in Him. So it's a very beautiful thing that Christ has done for us in bringing to us that recognition of the value of all persons and He places tremendous value on each of you.

So much so he said, "What shall it profit a man, if he would gain the whole world, and lose his own soul" ( Mark 8:36 )? He's talking about you and your soul. It's more important to God than the whole world. And thus He has placed a high value upon each of us and He has prized you dearly.

So problems arose because of this relationship.

But God [verse twenty-two] remembered Rachel, and God hearkened to her, and opened her womb. And she conceived, and bare a son; and she said, God has taken away my reproach: and so she called his name Joseph; which means Adding ( Genesis 30:22-24 ),

Which she was hoping that God would add now more sons. And so it was-it was his name was sort of expressing the hope of her heart that now I hope I will be able to give my husband more sons.

And so it came to pass, when Rachel had born Joseph, that Jacob said to Laban, Send me away, that I may go unto my own place, and to my country ( Genesis 30:25 ).

Now at this point, Reuben the oldest could not have been more than twelve years old because Jacob only served six years after the seven years for the second dowry. He served a total of twenty years. So having married in the seventh year, and of course, figuring the nine-month pregnancy and so forth, and now the twenty years are almost over, it means that the oldest of his sons was still quite young. Reuben was at this point at the time that Joseph was born just about twelve-and a-half years old, perhaps twelve years old, somewhere in there.

And so that's a lot of little kids running around. Twelve and under you've got to, you've got twelve kids at least. We don't know how many other girls but there are at least twelve that are running around at this point. And well, of course, Joseph isn't running around yet, but I mean, you got a bunch of them around at least.

And so Joseph-I mean Jacob is coming and he's saying, "Give me my own place, my own country". Beg your pardon? At this point, he doesn't leave. He stays on and serves. So that means that Reuben at this point is probably only seven years old. So you've got all of them born within a seven-year span, all of these that you just read about. So it's even more proud of the little one, because at this point he's just saying send me away and then he contracts for six more years and Joseph is already born. So all of them are born in this short space of time. "Send me away to my own place, to my own country".

Give me my wives and my children, for whom I have served thee, and let me go: for you know my service that I have done to thee. And Laban said unto him, I pray thee, if I have found favour in thine eyes, tarry: for I have learned by experience ( Genesis 30:26-27 )

The word experience there is "teraphim", I've learned by my little gods-or not "teraphim", but it's enchantments. I have learned by enchantment.

that the LORD hath blessed me for thy sake ( Genesis 30:27 ).

So he was serving pagan gods, he would have these little enchantments and so forth and seeking counsel off on them. And he had learned by his enchantments that "the Lord hath blessed me for thy sake."

And he said, Appoint me thy wages, and I will give it ( Genesis 30:28 ).

Just tell me, what do you want? I'll pay your wages.

And so he said unto him, You know how I have served you, and how your cattle were with me. For it was little which you had before I came, and now it is increased unto a multitude; and the LORD hath blessed thee since my coming: and now when shall I provide for my own household also ( Genesis 30:29-30 )?

In other words, Jacob was saying, "Hey, you remember when I came you really didn't have much". You had just a small flock and now through my diligence, my service, you know you really have a lot of wealth, a great multitude of herds and all.

And he said, What shall I give you? And Jacob said, You will not give me any thing: for if you will do this thing for me, I will again feed and keep your flock ( Genesis 30:31 ).

In other words, I won't take anything from you but this is the deal I'll make with you.

I will pass through all thy flock to day, removing from them all of the speckled and spotted cattle, and all the brown cattle among the sheep, and the spotted and speckled among the goats: and all such and of such shall be my hire. And so shall my righteousness answer for me in the time to come, when it shall come for my hire before thy face: every one that is not speckled and spotted among the goats, and the brown among the sheep, that shall be counted stolen with me. And Laban said, Behold, I would that it might be according to thy word. And he removed that day the he goats that were ringstraked and spotted, and the she goats that were speckled and spotted, and every one that had some white in it, and all of the brown among the sheep, and he gave them unto the hand of his sons. And he set three days' journey between himself and Jacob: and Jacob fed the rest of Laban's flocks ( Genesis 30:32-36 ).

Now Jacob said, "Look, all of those that are born that are ringstreaked, speckled and so forth, they will be my hire. The solid colors will be yours". Laban says, "All right, good deal". And then immediately he goes out and pulls them out of the flock and takes them three days' journey so that they cannot intermingle with the solid colors. So he leaves Jacob with nothing but solid colors. And he takes all of those that were ringstreaked or spotted completely out of the scene so that Jacob is just left with the solid colors.

Now Jacob is saying this is the way I want it so that my righteousness will speak for me. In other words, God will be the One to bless me. He had the promise of God, "Go and I'm going to bless thee". And he had that promise of God of blessing. So he was confident that God would take care of the issue but he was also a little bit knowledgeable of breeding practices. He had spent his life around animals, breeding them and so forth and he was conscious of some of the genetic issues, of the dominant and recessive traits and so forth. And he used some of his knowledge of these things in developing the flocks.

"So shall my righteousness answer for me in the time to come." In other words, he's committing it unto the Lord that God is going to prove that I have been righteous and all. And Laban said, "All right, let it be". And he took the flocks and separated them three days journey.

So Jacob took rods of green poplar, and of hazel and the chestnut tree; and he pilled white streaks in them, and made the white appear which was in the rods. And he set the rods which he had pilled before the flocks in the gutters in the watering troughs when the flocks came to drink, that they should conceive when they came to drink. The flocks conceived before the rods, and they brought forth cattle ringstreaked, speckled, and spotted. And Jacob did separate the lambs, and he set the faces of the flocks toward the ringstreaked, and all the brown of the flock of Laban; and he put his own flocks by themselves, and he put them not unto Laban's cattle. And it came to pass, whensoever the stronger cattle did conceive, that Jacob laid the rods before their eyes of the cattle in the gutters, that they might conceive among the rods. But when the cattle were feeble, he put them not in: and so the feebler were Laban's, and the stronger were Jacob's. And the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses ( Genesis 30:37-43 ).

Now there are those who believe that he was actually trying to give sort of a prenatal thing, you know, by making the streaked the striped boughs and so forth and so there would be sort of a pre-natal impression that would create. The Hebrew word "conceive" is actually to be made hot. And we do know that they, the animals, are by placing stripes in front of them causes them to desire to conceive.

And so it was probably that which he was doing rather than trying to prenatally mark them. That he was just knowing the genetic structures and the recessive genes and so forth, that the recessives combine with the dominant, you know, can come forth spotted and so forth. And he was sharp, even when he was doing no doubt and the stronger ones he had set these things and caused them to conceive, the weaker ones went on to Laban. And anyhow, he was getting the better of the deal.

Chapter 31

And he heard the words of Laban's sons, saying, Jacob hath taken away all that was our father's; and all that which was our father's hath he gotten all this glory ( Genesis 31:1 ).

In other words, they are now saying, "Hey, that really belongs to our dad. Jacob's stolen it from us". Not so. Jacob made the deal. His dad made the deal, but now the brothers are jealous because Jacob has such a large flock. They're so strong and healthy and there's a great jealousy.

And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before ( Genesis 31:2 ).

It wasn't, "Oh, hi there", you know, and "son", and wasn't the old good buddy anymore but his father-in-law was really changing in his attitude.

And the LORD said unto Jacob, Return unto the land of thy fathers, and to your family; and I will be with thee ( Genesis 31:3 ).

And so Jacob now hears from the Lord. He sees that the attitude is changing and God speaks to his heart and tells him to go back.

And Jacob sent and called Rachel and Leah to the field to his flock ( Genesis 31:4 ),

Now he, rather than talking about it in the tent where he might be overheard, he calls them out in the field so that he can talk to them privately.

And he said unto them, I see that your father's countenance, that it is not toward me as it was before; but the God of my father hath been with me. And you know that with all my power I have served your father. And your father has deceived me, and he's changed my wages ten times; but God would not allow him not to hurt me. If he said thus, The speckled shall be your wages; then all the cattle bore speckled: and if he said thus, The ringstreaked shall be your hire; then the cattle all ringstreaked. And thus God hath taken away the cattle of your father, and given them to me. And it came to pass at the time that the cattle conceived, that I lifted up my eyes, and I saw in a dream, and, behold, the rams which leaped upon the cattle were ringstreaked, speckled, and grisled ( Genesis 31:5-10 ).

In other words, God showed him really in a dream how and when and so forth to cause them to conceive.

And the angel of God spake unto me in a dream, saying, Jacob: And I said, Here am I. And he said, Lift up now your 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. And I am the God of Bethel, where you anointed the pillar, and where you vowed a vow unto me: now arise, and get thee out from this land, and return to the land of thy family ( Genesis 31:11-13 ).

So it is interesting that God announces to him, "I am the God of Bethel. Come back to the place of your family. I am the God that met you there in Bethel".

And so Rachel and Leah answered and said unto him, Is there yet any portion or inheritance for us in our father's house ( Genesis 31:14 )?

In other words, our father has gone ahead and used up our dowry. He's not given us anything. We've got nothing there.

We are counted to him as strangers for he has sold us, and has devoured our money ( Genesis 31:15 ).

He spent the dowry. He sold them. He spent the dowry. We're just like a stranger to him.

For all the riches which God hath taken from our father, it's really ours, and our children's: now then, whatsoever God hath said unto you, go ahead and do it. Then Jacob rose up, and he set his sons and his wives upon camels; And he carried away all of his cattle, and his goods which he had gotten, and the cattle of his getting, which he had gotten in Padanaram, to go to Isaac his father in the land of Canaan. And Laban went to shear his sheep: and Rachel had stolen [the teraphims], the images that were her father's ( Genesis 31:16-19 ).

The little idols that they used.

And Jacob stole away unaware to Laban the Syrian, in that he told him not that he was fleeing. So he fled with all that he had; and he rose up, and he passed over the river, and he set his face toward mount Gilead ( Genesis 31:20-21 ).

Now Mount Gilead is about three hundred miles away and Mount Gilead is the mountain range that goes on the West Bank of the sea of Galilee and into that area there, about three hundred miles away. He fled with all of he had towards Mount Gilead. But of course, traveling with that many animals and the family and everything was slow travel. The best you could do would be about fifteen to twenty miles a day. And he had a good start.

Actually his father-in-law was out shearing the sheep and it was three days before Laban even found out that he was gone. He probably had worked his flocks down to the southern extremities anyhow. And probably put about ninety miles distance between at the start of the time before he started driving them away. And then he put three days more journey between him and Laban and Laban couldn't just leave the shearing of the sheep immediately. Probably finished up as fast as he could before he took off to catch Jacob. But because he was forced in a fast march to catch Jacob, he caught him down around the area of Mount Gilead. Just about three hundred miles distance.

So it was told Laban on the third day that Jacob had fled. And so he gathered his brothers with him, and he pursued after him for seven days; until he overtook him at mount Gilead. And God came to Laban the Syrian in a dream by night, and said to him, Take heed that you speak not to Jacob either good or bad. Then Laban overtook Jacob. And now Jacob had pitched his tent in the mount: and Laban with his brothers pitched in the mount of Gilead. And Laban said to Jacob, What have you done, you stolen away unaware to me, and carried away my daughters, as captives taken with the sword? Why did you flee away secretly, and steal away from me; and did not tell me, that I might have sent thee away with parties, and songs, and the tabret, and the harp? And you've not allowed me to even kiss my grandchildren, my daughters? You've done foolishly in doing this ( Genesis 31:22-28 ).

Laban really had other ideas. He had really ideas of taking by force all that Jacob had. He had ideas of perhaps even killing Jacob. But God came to him in the night before and said, "Hey, don't you even talk to him good or bad". Well, that was a hard order and so Laban comes in and he puts on this whole hypocritical thing, you know. "Why did you steal off? I wanted to kiss my grandchildren. We could have had a big party", you know. In reality he would have never let Jacob go. He would have just ripped him off and sent him away without anything. But because God has now put the squeeze on him and won't let him do anything, he's just, you know, acting like he's been hurt and offended and all.

And he said,

It is in the power of my hand to do you hurt: but the God of your father spake unto me last night, saying, Take heed that you don't speak to Jacob either good or bad. And now, though you would needs be gone, because you long after your father's house, why have you stolen my gods? And Jacob answered and said to Laban, Because I was afraid: for I said, Peradventure you would take by force your daughters from me ( Genesis 31:29-31 ).

And Jacob had a right to be afraid. The guy probably would have taken the daughters and all of the animals.

With whomsoever you find your gods, let him not live: before our brothers discern thou what is thine with me, take it to thee ( Genesis 31:32 ).

Whatever I have, search through everything. Whatever I have that belongs to you, take it. Let these guys be a witness. I don't want anything of yours. And so he's accusing him of stealing his gods.

But he did not know that Rachel had ripped off these two little teraphims, these two little idols. And Laban went into Jacob's tent, and into Leah's tent, and into the two maidservants' tents; but he did not find them. And so he went out of Leah's tent, and he entered into Rachel's tent. Now Rachel had taken the images, and put them in the camel's furniture, and she was sitting on them. And Laban searched all the tent, but he did not find them. And she said to her father, Let it not displease my lord that I cannot rise up; for the custom of woman is upon me. [I'm weak; I'm in my menstrual period.] And so he searched, but he did not find the images. And Jacob ( Genesis 31:32-36 ).

At this time had his little chance to spout off.

He was angry and he chided with Laban: and Jacob answered and said unto Laban, What is my trespass? what is my sin, that you have so hotly pursued after me? Whereas you've searched all my stuff, what have you found of all of your household stuff? set it here before the brothers, let them judge between us both. For twenty years I've been with you; the ewes and the she goats have not cast their young, and the rams of the flock have I not eaten ( Genesis 31:36-38 ).

In other words, there were-he was careful there were many times when the animals were pregnant. They would have miscarriages because they weren't taken care of properly. But he had so carefully watched over them, had been so diligent. There were no miscarriages of the animals while he was serving. Not only that, it was the right of the shepherd to eat, you know, to kill a lamb and to eat it occasionally. But he never once killed any of the animals for his own eating. And so he's just telling, you know, how honestly and how diligently he was serving the old man for twenty years.

That which was torn by the beasts I brought it not unto thee ( Genesis 31:39 );

Now if a shepherd was watching over a flock and a beast would tear it, he would bring the carcass to the owner and give him the carcass, and thus he proved that he had driven off the wild beast and captured the animal. But he didn't have to pay for it. Actually the owner suffered the loss. But he said, I didn't bring any carcasses to you.

I bore the loss of it; of my hand did you require it, whether it was stolen by day, or stolen by night ( Genesis 31:39 ).

Laban, you know, charged him for everything.

And thus I was; and in the day the drought consumed me, and the frost by night ( Genesis 31:40 );

He was out there in the hot sun. And he was out there in the cold nights. And for twenty years he had really gone through all of the miseries of the outdoors and all.

and my sleep departed from my eyes. Thus have I been for twenty years in your house; and I have served you for fourteen years for your two daughters, and six years for your cattle: and you have changed my wages ten times. And except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely you would have sent me away empty. But God has seen my affliction and the labour of my hands, and he rebuked you last night. And Laban answered and said unto Jacob, These daughters are my daughters, and these children are my children, and these cattle are my cattle, and all that you see is mine: and what can I do this day unto these my daughters, and unto their children which they have born? Now therefore come, let's make a covenant, you and I; and it'll be a witness between me and thee ( Genesis 31:40-44 ).

I can't do anything; I feel it's all mine. I don't know by what right but yet,

So they took a stone, and they set it for a pillar. And Jacob said to his brothers, Gather stones; and they took the stones, and they made a heap of them. And Laban called it Jegarsahadutha: but Jacob called it Galeed ( Genesis 31:45-47 ).

He called it by the Hebrew name whereas Laban called it by the Aramaic name. And it's a heap of the heap of witness.

And Laban said, This heap is a witness between me and you this day. So we'll call it Galeed; and Mizpah; for he said, The LORD watch over you, when we are absent one from the other. And if you will afflict my daughters, or if you will take other wives beside my daughters, no man is with us; let God watch over you and witness between me and thee. And Laban said to Jacob, Behold this heap, this is the pillar that I have cast between me and you; This heap is a witness, and this pillar is a witness, that I will not pass over this heap to you, and you shalt not pass over this heap and pillar unto me ( Genesis 31:48-52 ).

In other words, you don't come my way, I don't go yours. This is it. This is the separation.

The God of Abraham, and the God of Nahor, the God of thy father, judge between us. And Jacob sware by the fear of his father Isaac. And then Jacob offered sacrifice upon the mount, and called his brethren to eat bread: and they did eat bread, and tarried all night in the mount. And early in the morning Laban rose up, kissed his sons and daughters, and blessed them: and Laban departed, and returned to his place ( Genesis 31:53-55 ).

Now this Mizpah, verse forty-nine, has been used sometimes as sort of a Christian greeting. That's tragic. It isn't a very pleasant thing. It sounds beautiful to read that the Lord watch between me and thee while we are absent one from the other. Like God watch over you, you know, my beloved friend, while we're absent. But that isn't the idea of the context at all. The idea is "I think you're a crook, I don't know what to do about it. You're leaving me; I can't watch you anymore. May God watch over you and if you do anything wrong, may God smite you".

So next time one of your Christian friends says Mizpah, you might not be so willing to just smile. It isn't a pleasant departure but it has one intention, the Lord watch you, I can't.

So we'll start in chapter thirty-two next Sunday and we did pretty well tonight. Moving along. "

Dr. Constable's Expository Notes

The mandrake, a member of the potato and tomato family, is a plant that bears bluish flowers in winter and yellowish plum-size fruit in summer. The fruit has a strong, pleasant fragrance, and was thought to help barren women conceive. Some Arabs still use it as an aphrodisiac and call it "devil’s apple" (cf. Song of Solomon 7:13). [Note: von Rad, p. 295. See H. Moldenke and A. Moldenke, Plants of the Bible, pp. 137-39; M. Zoary, Plants of the Bible, pp. 188-89.]

"The outcome was ironical, the mandrakes doing nothing for Rachel, while Leah gained another son by parting with them." [Note: Kidner, p. 162.]

"Just as Jacob had purchased the birthright for a pot of stew (Genesis 25:29-34), so also Leah purchased the right to more children by Jacob with the mandrakes of her son Reuben (Genesis 30:14-16)." [Note: Sailhamer, "Genesis," p. 201.]

"’Sleep’ (skb), as a euphemism for sex, is never used for loving marital intercourse in this book, only for illicit or forced sex: Lot’s daughters with Lot (Genesis 19:32-35); the Philistines with Rebekah (Genesis 26:10); Shechem with Dinah (Genesis 34:2; Genesis 34:7); Reuben with Bilhah (Genesis 35:22); Potiphar’s wife with Joseph (Genesis 39:7; Genesis 39:10; Genesis 39:12; Genesis 39:14)." [Note: Waltke, Genesis, p. 413.]

Leah received her other children, Issachar, Zebulun, and Dinah, because "God gave heed to Leah" (Genesis 30:17), not because of some magic supposedly connected with the mandrakes.

Jacob may have had daughters besides Dinah (cf. Genesis 37:35 and Genesis 46:7). She may be the only one mentioned by name because she is the only one whose experience Moses recorded later in Genesis (ch. 34).

Gill's Exposition of the Whole Bible

And Leah said, God hath given me my hire,.... Of the mandrakes with which she had hired of Rachel a night's lodging with Jacob, and for which she had a sufficient recompense, by the son that God had given her: and she added another reason, and a very preposterous one, and shows she put a wrong construction on the blessing she received:

because I have given my maiden to my husband; which, she judged, was so well pleasing to God, that he had rewarded her with another son;

and she called his name Issachar, which signifies "hire" or "reward"; or, there is a reward, or a man of reward.

Henry's Complete Commentary on the Bible

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

      Here is, I. Leah fruitful again, after she had, for some time, left off bearing. Jacob, it should seem, associated more with Rachel than with Leah. The law of Moses supposes it a common case that, if a man had two wives, one would be beloved and the other hated, Deuteronomy 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, Song of Solomon 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 up their hearts, and say, "Blessed be he that made this fruit pleasant!" Or, in smelling a flower, "Blessed be he that made this flower sweet." Some think these mandrakes were jessamine flowers. Whatever they were, Rachel could not see them in Leah's hands, where the child had placed them, but she must covet them. She cannot bear the want of these pretty flowers, but will purchase them at any rate. Note, There may be great sin and folly in the inordinate desire of a small thing. Leah takes this advantage (as Jacob had of Esau's coveting his red pottage) to obtain that which was justly due to her, but to which Rachel would not otherwise have consented. Note, Strong passions often thwart one another, and those cannot but be continually uneasy that are hurried on by them. Leah is overjoyed that she shall have her husband's company again, that her family might yet further be built up, which is the blessing she desires and devoutly prays for, as is intimated, Genesis 30:17; Genesis 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,Genesis 30:20; Genesis 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, Psalms 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 (Genesis 30:21; Genesis 30:21) of the birth of a daughter, Dinah, because of the following story concerning her, Genesis 34:1-31; Genesis 34:1-31. Perhaps Jacob had other daughters, though their names are not registered.

      II. Rachel fruitful at last (Genesis 30:22; Genesis 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?"

Kelly Commentary on Books of the Bible

Having already shown the position of Isaac, I resume briefly with the remark that he stands before us clearly as the representative of the Son, and this too as dead, risen, and in heaven. All will understand it who remember that we have had His death and resurrection parabolically in Genesis 22:1-24; and then, after the passing away of her who was the figure of the new covenant, come the entirely novel dealings of God in the call of the bride for the Son here carefully and exclusively connected with the type of heaven. The bearing of this on the great mystery of the heavenly Christ and the church, His body and bride, does not need to be further insisted on now.

We have here, before pursuing the history of Isaac to the end, an episode which brings before us the birth of the two sons of Isaac and Rebecca. God had already affirmed the principle of His choice in the son of the free woman Sarah, when the child of the flesh was set aside. But there was this difference. It only in a preparatory way set out the great principle of God's sovereignty. There was a difference in the mother, if not in the father. There was a need, in the wisdom of God, that the sovereignty should be affirmed still more expressly. And so it was now; for Esau was the son of the same father and of the same mother as Jacob, and in fact they were twins. It was therefore impossible to find a closer parity between any than in these two sons of Isaac and Rebecca. Nevertheless, from the first, entirely apart from any grounds such as to determine a preference, God shows that He will be sovereign. He can show mercy to the uttermost, and He does; but He is God, and as such He reserves to Himself His right of choice. Why even a man does so; and God would be inferior to man if He did not. But He claims His choice and makes it, setting it forth in the most distinct manner, which is reasoned on, as we know, in the power of the Spirit of God, in the Epistle to the Romans, and alluded to elsewhere in the Bible. I only refer to it passingly to show how clearly it is brought out in the circumstances.

At the same time there is another thing to be weighed. The after history illustrates the two men and their posterity; for whatever may be said of the failure of Jacob, it is perfectly clear that not Jacob but Esau was profane, despising God and consequently his birthright. This is brought out in the same chapter. But the choice of God was before anything of the sort, and God made it unambiguous. I would only add one other word, that although scripture is abundantly plain that He chose him apart from anything to fix that choice, it is never said nor insinuated in any part of the word of God, that the prophet's solemn expression "Esau have I hated" was applicable from the first. The choice was true, but not the hatred. In fact, so far is it from the truth that we see the plainest facts in opposition to such a thought. In the first book of the Bible the choice of Jacob, and not Esau, is made plain; in the last book of the Bible, the prophecy of Malachi, the hatred of Esau is for the first time clearly affirmed. How admirable the word of God is in this! Let us delight first that God should have His choice; secondly, that God, far from pronouncing His hatred then, waited till there was that which manifestly deserved it waited, as we see, to the very last. To confound two things so distinguished, to mix up the choice at the beginning with the hatred at the end, seems nothing but the narrow folly of man's mind. The truth is that all the good is on God's part, all the evil on man's. He is sovereign; but every condemned soul will himself own the absolute justice of it.

In Genesis 26:1-35, which follows, Isaac's history is resumed. Let us bear in mind that it is the account of the risen Son. Hence mark the difference when Jehovah appears to Isaac. I call your attention to it as an interesting fact, as well as an instance of the profoundly typical character of the Scriptures. He appears as Almighty God (El-Shaddai) to Abraham: so He is also revealed as the Almighty to Jacob; but I am not aware that He is ever represented as formally proclaiming Himself in this way to Isaac. The reason is manifest. While surely included in fact like his father and son in such a revelation of El-Shaddai, Isaac has an altogether peculiar place in the record, not connected in the same way with the dispensations of God as either Abraham on the one hand, or Jacob on the other. Here we have God either in His own abstract majesty as Elohim, or in special relationship as Jehovah the two forms in which God is spoken of. These are used, but not "the Almighty." Isaac indeed speaks of Him as the Almighty when he blesses Jacob; but when God appears, Scripture describes Him simply as Elohim or as Jehovah. The reason is clear: we are upon the ground where God meant us to appreciate the very peculiar dealings with him who sets forth the Bridegroom of the church. Consequently what was merely of an earthly, passing, or dispensational nature is not brought forward.

Again, when God does appear to Isaac, He says, "Go not down into Egypt; dwell in the land which I shall tell thee of." Isaac is always a dweller in the heavenly land. How admirably this suits the position of Christ as the risen Bridegroom will be too plain to call for further proof. "Sojourn in this land, and I will be with thee and will bless thee; for unto thee and unto thy seed I will give all these countries, and I will perform the oath which I sware unto Abraham thy father. And I will make thy seed to multiply as the stars of heaven." Not a word about the sand of the sea. He is as ever exclusively connected with what is heavenly as far as the figure goes. In the case of Abraham appears the double figure: the children were to be as the stars of the sky, but also as the sands of the sea. Isaac has the peculiar place. Abraham takes in both; as we know, he is connected with that which is heavenly, but also with what is earthly. For Isaac we find the heavenly places, a relationship past resurrection as far as this could be set forth in type. But it was only the shadow, not the very image; and so alas! we find that he who was but the type denies his relationship, which Christ never does. Isaac failed like Abraham before. Unswerving fidelity is true of One only.

At the same time we have the never-failing faithfulness of God. Immediately afterwards he is blessed and blessed a hundred-fold. What is not the goodness of God? And Abimelech seeks his favour too; but Isaac remains always in the emblematic heavenly land, the type of Christ's present position.

The next chapter (Genesis 27:1-46) lets us into the sight of circumstances which searched the heart of all concerned. We see the nature which left room for the mingled character which so evidently belonged to Jacob. He was a believer; but a believer in whom flesh was little judged, and not in him only, but in Rebecca also Between them there is much to pain; and although Isaac might not be without feebleness and fault, there was deceit in both the mother and the son. As to Esau, there was nothing of God, and consequently no ground of complaint on that score. At the same time there was positive unrighteousness, of which God never makes light in any soul. Hence we find that though the blessing was wrested fraudulently from Isaac, he is astonished to find where he had been drifting through yielding to nature; for indeed flesh wrought in Isaac, but for the time it ruled, I may say, in Rebecca and in Jacob. Shocked at himself, but restored in soul, he finds himself through his affections in danger of fighting against the purpose of God. Spite of all the faults of Rebecca and of Jacob, they at least did hold fast the word of God. On the whole it is a humiliating spectacle: God alone shines throughout it all as ever. Isaac therefore, awakened to feel whence he was fallen, affirms the certainty of the purpose of God, and pronounces in the most emphatic terms that, spite of the manner in which Jacob had possessed himself of his blessing, he shall be blessed of God.

In Genesis 28:1-22 we have Jacob called by Isaac, and sent to Padan-Aram for a wife, with El-Shaddai's blessing on him. Now the governmental dealings of God begin to appear, and Jacob is the standing type of the people of God not walking in communion with God like Abraham, and consequently the first type of a pilgrim and of a worshipper too; not as the son, risen from the dead and in the heavenly land, but an outcast; forced to be, if a pilgrim, a pilgrim against his will in the government of God, and consequently the most apt possible type of Israel, for unfaithfulness expelled from their own land, passing under corrective discipline, but blessed at last with rest and joy here below. This is what Jacob represents none more suitable to be such a type, as we shall find by the very name which God gives him. So "Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan. Arise, go to Padan-aram, to the house of Bethuel thy mother's father; and take thee a wife from thence of the daughters of Laban, thy mother's brother. And God Almighty bless thee, and make thee fruitful, and multiply thee."

Jacob accordingly goes out on his lonely way, and went to Padan-aram, and there it is that he dreams; and he beheld standing above the ladder Jehovah, who proclaims Himself to Jacob as the God of his fathers. "I am Jehovah, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed; and thy seed shall be as the dust of the earth." Mark again the consistency of the word of God. Not a word here about the stars of the sky. Abraham had both; Isaac had the heavenly part alone, and Jacob the earthly alone. And He says, "Behold I am with thee, I will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee until I have done that which I have spoken to thee of." Jacob awakes; but, as is always the case when a person is simply under the government of God without being founded in His grace, there is alarm. The presence of God is more or less an object of dread to the soul, as indeed he expressed it. "He was afraid, and said, How dreadful is this place! This is none other but the house of God, and this is the gate of heaven." Many of us may be astonished to think of such a conjunction, that the house of God should be associated with terror. But so it must always be where the heart is not established in grace; and Jacob's heart was far from it. He was the object of grace, but in no way established in grace. Nevertheless there is no doubt of God's grace towards him, little as he might as yet appreciate its fulness. Jacob then rises up early, and takes the stone that be had put for his pillow, and sets it up, calling the name of the place Bethel, and vowing a vow; for all here is of a Jewish savour: "If God* will be with me, and will keep me in the way that I go, and will give me bread to eat and raiment to put on" his demands were by no means large, legalism is of necessity contracted "so that I come again to my father's house in peace, then shall Jehovah be my God; and this stone, which I have set for a pillar, shall be God's house; and of all that thou shalt give me I will surely give the tenth unto thee." He was in no way a man delivered from self or from the earth. It is as nearly as possible the picture of a man under law. How appropriate, therefore, for the type of the Jew driven out through his own fault, but under the mighty hand of God for government, but for good in His mercy at the end! This is precisely what Jacob himself has to prove, as we may see.

*There is no real difficulty in understanding the propriety of the various divine names in these chapters according to the motive which governs. Thus El-Shaddai is the peculiar patriarchal name of guaranteed protector; Jehovah of special relationship for covenant blessings of Israel according to promise; but then Jehovah is Elohim in His own majesty, or He would be a merely national deity, Compare Genesis 17:1-27, where it is expressly Jehovah that appears and calls Himself El-Shaddai, yet immediately after talks as Elohim with Abram. See also Genesis 22:1; Genesis 22:8-9; Genesis 22:12; Genesis 22:11; Genesis 22:14-16, where the various document-system is manifestly disproved. Esau in Genesis 27:1-46, has neither covenant nor divine name of any sort.

Thus he goes on his journey; and among the children of the east ensues a characteristic scene, which need not be entered into in a detailed manner the providential introduction to his experiences with Laban and his family. (Genesis 29:1-35)

Now experiences are admirable in their own way as a school for the heart in the soul's finding its way to God; but experiences completely melt away in the presence of God. This and the grace known there in Him who died and rose again alone can give fully either the end of self or communion with God. Experiences may be needed and wholesome; but they are chiefly wholesome as a part of the road while on our way to Him. Before what God is to us in Christ they disappear I do not mean the results, but the processes. So we shall find it was with Jacob. He is a man evidently cared for by God. He shows us much that was exceeding sweet and lovely. No doubt he had often to suffer from Laban's deceit; but was there not a memorial here of the deceit in which he had acted himself? He is deceived about his wife, deceived about his wages, deceived about everything; but how had he dealt with his father, not to speak of his brother? Deceit must meet with deceit under the retributive hands of God. Wonder not overmuch at the tale of .Jacob; but bless with all your heart the God who shows Himself caring for His servant, and, after he had suffered awhile, giving him although slowly yet surely to prosper. At his setting out he was by no means a young man, being somewhere about eighty years of age when he reached Laban. There he receives, not willingly, two wives instead of one. Leah he did not want, Rachel he did. But in his chequered course, as we know, their maids were given as concubines, with many a child and many a sorrow.* And spite of Laban abundance was his in herds and flocks. (Genesis 30:1-43)

*Can it be doubted that this part of Genesis is typical like what goes before and after? Surely Jacob's love for Rachel first, for whom nevertheless he must wait and fulfil the week afresh after Leah had been given him, is not without evident bearing on the Lord's relation to Israel first loved, for whom meanwhile the slighted Gentile has been substituted with rich results in His grace. Rachel is at length remembered by God, who takes away her reproach by adding to her a son (Joseph) type of One glorified among the Gentiles and delivering His Jewish brethren after suffering among both Jews and Gentiles So her history closes in the death of her Benoni and Jacob's Benjamin son of the mother's sorrow and of the father's right hand, as the people of God will prove in the end. I take this opportunity Of noticing the beauty of Scripture in the use of the divine names in these chapters, the best answer to the superficial folly which attributes them to different writers and documents. In the case of Leah (Genesis 29:1-35), who was hated compared with Rachel, Jehovah as such interposed with His special regard to her sorrow, and this was expressed in the name of her first-born son, Reuben; and His hearing in her second, Simeon. At Levi's birth she does not go farther than the hope of her husband's being joined to her; but Jehovah has praise when she bore Judah. In Rachael's case (Genesis 30:1-43) there is no such expression at first of confidence in Jehovah's compassionate interest; but in disappointment of heart she gives Jacob her maid; and, when Dan was born, she accepts it as the judgment of Elohim, and at Naphtali's birth speaks of His wrestlings. Leah, following her example, gains through Zilpah Gad and Asher, but makes no acknowledgment of the divine name in either form. After this comes the incident of using mandrakes for hire, when Elohim acts for Leah in sovereign power and she owns Him as such when Issachar was born, and in Zebulun on the pledge of her husband's dwelling with her. In the same power did Elohim remember Rachael, who not only confesses that the God of creation had taken away her reproach, but calls her son Joseph saying, Jehovah shall add to me another son. This is the more striking because it is an instance of the combined use of these names admirably illustrating both sides of the truth, and irreconcilable with the double-document hypothesis. Rachel rose from the thought of His power to the recognition of His ways with His own. And even Laban (verse 39) is obliged to confess that Jacob enjoyed the blessing of One who was in special relationship with him of Jehovah.

At length, when Laban's sons murmur and their father's countenance was not toward Jacob as before, Jehovah bids him return to the land of his fathers. (Genesis 31:3) His mind is at once made up. He gives a touching explanation to Rachel and Leah, and sets out secretly; for there was no such confidence in God with a pure conscience as divested himself of fear. There was the unseen hand of God; but the power and the honour of God could not be righteously found in such a course. Grace would give these another day: they could not rightly be as yet. He steals away therefore timidly, pursued as if he were a thief by his father-in-law, whom however God takes gravely in hand, coming to him in a dream by night. The Syrian (Laban) is warned to beware what he says or does to Jacob, and even obliged to confess it himself. While Jacob lays his remonstrance before him, Laban after all cannot but seek his aid, and enters into a special covenant with the very man he had overtaken in his flight.

After this we find the angels of God meeting Jacob. (Genesis 32:1-32) "And when Jacob saw them, he said, This is God's host." They were the witnesses of the full providential care of God; but no such intervention can ever set the heats or conscience right with God. This was proved immediately afterwards. The messengers whom Jacob sent to propitiate Esau returned, saying, that the dreaded chief of Seir was coming to meet him with four hundred men. God's host then gave no comfort to Jacob against the host of Esau. He is alarmed more than ever. He sets to work in his own way. He makes his plan-and then he makes his prayer; but after all he is not at ease. He devised with considerable skill; feeble was his faith, and where even generous self-sacrificing love for the family? All bears the stamp of anxiety as well as address, if not craft. This was his natural character; for though eminently a man of God, still it is not God who is prominent to his eyes, and leant on, but his own human resources. Ill at ease, he sends over I am sorry to say himself last of all! That which he valued most came latest. Jacob was not among the first! His flocks, herds and camels set first, wives and children next, Jacob last. The various bands in order were meant to serve as a breakwater between the offended brother Esau and trembling Jacob. But at length, when all were taken or sent over the ford Jabbok, comes another whom Jacob did not expect when left alone. A man struggled with him that night till break of day.

But it is well to remark, though it has been often noticed, that it is not set forth to the honour of Jacob that he wrestled with the man, for it was rather the man, or God Himself, who wrestled with him. There was still not a little in him with which God had a controversy for Jacob's good, not without his humiliation. In short God was dealing with and putting down His servant's dependence on his own strength, devices, and resources in any and every way. Hence, as the symbol of this, what was touched and shrank was the known sign of man's strength. The sinew of: the thigh was caused to wither away. But the very hand which touched the seat of natural strength imparted a strength from above; and Jacob on this occasion has a new name given to him. "Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed." He asked the name of God, but this could not, consistently with His character, be revealed yet. God keeps His name in secret now. Jacob struggles all night that he might be blessed. It was no question of peaceful fellowship, still less of earnest intercession for others. It was indeed most significant of divine mercy; but of God's mercy in the dark, where there could not yet be communion. Thus nothing could more truly answer to the state of Jacob. He was no doubt strengthened of God, but it was compassionate mercy strengthening him to profit by a needful and permanent putting down of all his own strength love that must wither it up, but would nevertheless sustain himself.

In the next chapter (Genesis 33:1-20) the meeting takes place. Esau receives him with every appearance of generous affection, refusing but at length receiving his gifts. At the same time Jacob proves that his confidence was far from being restored. He is uneasy at the presence of Esau: his conscience was not good. Esau proffers his protection. There was nothing farther from the desire of Jacob. Is it too much to say that the excuse was not thoroughly truthful? Can one believe that Jacob meant to visit him at mount Seir? Certain it is that, directly Esau's back is turned, he goes another way. "He journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth And Jacob came to Shalem,* a city of Shechem, which is in the land of Canaan, when he came from Padan-aram; and pitched his tent before the city. And he bought a parcel of a field, where he had spread his tent.... And he erected there an altar, and called it El-elohe-Israel." Thus, it seems to me evident, that although there was unquestionably progress in Jacob's soul, he was far from being brought to that which we find in Abraham from the very beginning. He is still wandering still under corrective government. All that which hindered the enjoyment of grace was not yet removed. There was earthliness of mind enough to quit the pilgrim's tent and build a house, as well as to buy a piece of ground. What did he want it for? He erected no doubt an altar. There is progress unquestionably; but he does not in this go beyond the thought of God as connected with himself. It was in no way the homage of one who regarded God according to His own being and majesty. Now there never can be the spirit of worship till we delight in God for what He is Himself, not merely for what He has been to you or me. I grant you that it is all right to feel what He has done for us; but it is rather the preparation for worship, or at most worship in its most elementary form. It is more thanksgiving than the proper adoration of God, and in fact a circumscribing of God to our own circumstances. I admit fully that the grace of God does minister to our wants; but then it is to raise us above them and the sense of them, in order that we may freely and fully enjoy what God is, and not merely feel what He has done for us. Jacob had not reached that yet; for him God the God of Israel is all he can say. Shechem is not Bethel.

*Probably, instead of "to Shalem," etc., we should translate it "in peace to," etc. Compare Genesis 28:21, Genesis 34:21.

This conclusion, as to the then state of Jacob, seems to be confirmed by the chapter which follows The settling down in the city ere long became a sorrowful story for Jacob, who proved it in one that was near and dear to him. It was the occasion of his daughter Dinah's shame, as well as of her brother's cruel and deceitful vengeance, that brought trouble on Jacob, and caused him to stink among the inhabitants of the land, as Jacob so sorely confessed. (Genesis 34:1-31)

Once more God said to Jacob, Arise; but now it is to "go to Bethel, and dwell there; and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother." Here he is not met by a host of angels, nor does the mysterious stranger wrestle in the darkness of the night, crippling him in the might of nature, and making the weak to be strong. It is a more open call in Genesis 35:1-29.

Now it is singular to hear, that Jacob says to his household and all that are with him, "Put away the strange gods that are among you, and be clean, and change your garments." "Strange gods "? Yes, there they were, and he knew it all along, but he never before felt the seriousness of it till summoned to go to Bethel. His conscience is now awake to what previously made no impression on his mind. We easily forget what our bears does not judge as it is before God; but as He knows how to rouse the conscience adequately, so it is a sorrowful thing on the other hand when a saint forgets what ought to be the permanent object of his soul, still more solemn when his conscience is not sensitive to that which utterly sullies the glory of God. Manifestly it was the case with Jacob; but now the presence of God, not providential power, not disciplinary dealings with him, but the call to Bethel, brings light into his soul, and the false gods must be put away. Jacob will have the household in unison with an altar at Bethel. "Be clean, and change your garments, and go to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went." What in his ways can be conceived more blessed than the patient faithfulness of God? Now at length Jacob is alive to his responsibility toward God. "And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem. And they journeyed."

But was it a flight now? "And the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob." All was changed from this point. "So Jacob came to Luz which is in the land of Canaan, that is, Bethel. And he built there an altar, and called the place El-beth-el (the God of Bethel)." There Deborah, Rebekah's nurse, died and was buried. There God appeared again; and while He repeats the name of Israel instead of Jacob, He reveals Himself as God Almighty, El-Shaddai. "And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and He called his name Israel,"* blotting out in one sense all the history from the day when that name was first conferred on him. It is a sorrowful reflection for the heart when time past is, so to speak, time lost. It is not that God cannot turn it to purpose when grace is at work, but there must be merited self-reproach as we may too well know.

*Dr. Davidson (Introd. O. T. pp. 65, 66), in his arguments against unity of authorship on the score of diversities, confusedness, and contradictions, alleges this: "In like manner Jacob's name was changed to Israel, when he wrestled with a supernatural being in human form all night before he met his brother Esau, on his return from Mesopotamia (Genesis 32:28); whereas according toGenesis 35:10; Genesis 35:10 he received the name on another occasion at Bethel, not Penuel, as the first passage states. It is a mere subterfuge to assert that, because no reason is assigned for the change of name in 35: 10, it relates no more than a solemn confirmation of what had been done already. A reason for the change does not necessarily accompany its record. The words are explicit: 'And God said unto him, Thy name is Jacob; thy name shall not be called any more Jacob, but Israel shall be thy name.' If his name were Israel before, the words plainly assert the contrary. The passages are junior Elohistic, and Elohistic respectively. An analogous example is Bethel, formerly Luz, which was so named by Jacob on his journey to Mesopotamia (Genesis 28:19, Genesis 30:13), but according to Genesis 35:15, on his return. Identical names of places are not imposed twice." It is evident that the rationalist approaches Scripture, not as a believer and learner, but as a judge, and that his criticism is captious, to say nothing of irreverence. There is nothing to hinder a repetition in giving names either to persons or places. Let those who are affected by such petty cavils weigh our Lord's giving Simon the name of Peter twice (John 1:42, Matthew 16:18), and the second time with yet more emphasis than the first. It is the more absurd in the case of Jacob changed to Israel and then confirmed, because the usual plea of Jehovah and Elohim does not apply here. In both cases it is Elohim. Hence the need of inventing a junior Elohist in order to maintain their illusion. Again, the first verse of Genesis 35:1-29. furnishes the most direct and conclusive proof that identical names of places may be imposed twice, for God is represented on this second occasion as bidding Jacob go up to Bethel (not Luz) before he calls the place for the second time Bethel. What is the value of Dr. D.'s denial of what Scripture positively affirms?

Not only then does Jacob receive afresh his new name, but God shrouds His name no longer in secrecy. Now he has not to ask, "What is thy name?" any more than He who wrestled once had to ask him wherefore he asked it. He was not then in the condition to profit by that name; nor was it consistent with God's own honour that He should make it known. Now God can reveal Himself to His servant, saying, "I am God Almighty. Be fruitful and multiply. A nation and a company of nations shall be of thee, and kings shall come out of thy loins. And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land." And not unlike what was said of Abraham, so on an occasion of singular nearness it is said of Jacob, great honour for one after such an experience, that "God went up from him in the place where he talked with him." If it was a glorious moment in Abraham's history, it was especially gracious in God's ways with Jacob. "And Jacob set up a pillar in the place where he talked with him, even a pillar of stone, and he poured a drink-offering thereon, and he poured oil thereon, and called the name of the place where God spake with him Beth-el." Afterwards comes the passing away of Rachel at a moment of deep interest already noticed, the birth of her second son, and her burial near Bethlehem. And on the journey there the aged father has a fresh sorrow and shame in the foul sin of his first-born.

Then follows the genealogy of Jacob's sons; and the long-delayed last sight of Isaac at Hebron, where he dies at the age of 180 years, and was buried by his sons Esau and Jacob.

But there is another genealogy (Genesis 36:1-43), and strikingly introduced in this place. The Edomite interrupts the course of the line of God's dealings. We discern at once what remarkable maturity there was here. It is always so first that which is natural, afterwards that which is spiritual. Even then we find a rapid development of power in the family of Esau. They were all great people, to be sure duke this and duke that, to the end of the chapter even kings, as we are told, reigned before there were any such in Israel. I have no doubt that this is given us as an important element to mark how rapidly what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

Genesis 37:1-36 introduces to us a new and altogether different range of events the very attractive account of Joseph. It is not now a fugitive from the land under the righteous hand of God, but a sufferer who is going to be exalted in due time. These are the two main outlines of Joseph's history a more than usually meet type of Christ, in that he shone above all his fellows for unsullied integrity of heart under-the several trials. There is no patriarch on whom the Spirit of God dwells with greater delight; and among those who preceded Christ our Lord it may be questioned where one can find such a sufferer. And his suffering too was not merely outside: he suffered quite as keenly from his brethren. Wherever he lived, in Palestine or in Egypt, he was a sufferer, and this in astonishing grace, never higher morally than when lying under the basest reproach. He was one who had true understanding; and the knowledge of the holy is understanding. Such was Joseph's great distinctive trait. Thus we find it brings him, first of all, into collision with his father's house. Jacob indeed felt very differently. It was impossible for one that valued holiness to bring a good report of his brethren. But his father loved him, and when his brethren saw their father's estimate of him, they could so much the less endure Joseph. "They hated him, and could not speak peaceably unto him." The wisdom that follows fidelity and I believe it is always so as a rule is furnished and exercised in the communications of God; for if He forms a heart for what is of Himself, He gives the supply of what it craves. He ministers to Joseph dreams that shew the gracious purposes that were before Himself. For first the sheaves pay obeisance, and he with the utmost simplicity of heart tells all to his brethren; for he never thought of himself, and therefore could speak with candour. But they with instinctive dislike and jealousy of what gave glory to their brother did not fail to make the detested application of his dreams. Even the father finds it trying, much as he loved him; for Joseph has another dream, in which the sun and moon, as well as eleven stars, made obeisance to him; and Jacob felt but observed the saying.

The story proceeds: Joseph is sent to see the peace of his brethren, follows them to Dothan, and there the last errand of love brings out their deepest hatred. They determine to get rid of him. They will have this dreamer no more. Reuben sets himself against their murderous intention; but the result is that at Judah's proposal he is cast into the pit, given up for death, yet taken out of it and sold to the Midianites a wonderful type of a greater than Joseph. It was bad to sell him for twenty pieces of silver, but this was not the full extent of the wrong; for the same cruel hearts which thus disposed of a holy and loving brother did not scruple to inflict the deadliest wound on their aged father. Sin against the brother, and sin against the father such is the sorrowful conclusion of this chapter of Joseph's story.

Here again, we have another interruption; but never allow for a moment that anything is not perfect in the word of God. It is right that we should see what the leader in this wickedness was; it is well that we should know what the character and conduct of Judah was, whom we afterwards see the object of wondrous counsels on God's part. The answer lies in the shameful account of Judah, his sons, and his daughter-in-law, and himself. (Genesis 38:1-30) Yet of that very line was He born, with her name specified too, which points to the most painfully humiliating tale that we find perhaps anywhere in the book of Genesis. But what humiliation was He not willing to undergo who had love as well as glory incomparably greater than Joseph's!

In Genesis 39:1-23 Joseph is seen in the land of Egypt, for there the Midianites sold him. He is in slavery, first of all in the house of Potiphar, captain of the guard; but "Jehovah was with Joseph; and he was a prosperous man; and he was in the house of his master the Egyptian." Here again he comes into suffering; here again most unworthily is he misrepresented and maligned, and hastily cast into the dungeon. But Jehovah was with Joseph in the prison, just as much as in Potiphar's house. In verse 2, it is written, He was with Joseph; in verse 21, He was with Joseph, "and showed him mercy, and gave him favour in the sight of the keeper of the prison. The keeper of the prison looked not to anything that was under his hand." It mattered little where he was, since Jehovah was with him. What a difference it makes when God is with us God too in His special known relationship, which is implied in the use of "Jehovah" here as everywhere. "He looked not to anything that was under his hand, because Jehovah was with him; and that which he did Jehovah made it to prosper."

But God works for Joseph, and in the prison puts him in contact with the chief butler and the chief baker of the king of Egypt. (Genesis 40:1-23) They too have their dreams to tell. Joseph willingly listens, and interprets according to the wisdom of God that was given him. His interpretation was soon verified. With the remarkable prudence which marks his character, he had begged not to be forgotten. But "his soul came into iron" a little longer. The word of Jehovah tried him. God would work in His own way. If the chief butler forgot Joseph in his prosperity, God did not.

Pharaoh now had a dream; but there was none to interpret. (Genesis 41:1-57) It was two years after a long while to wait, especially in a dungeon; but the chief butler, remembering his faults, and confessing them, tells his master of the young Hebrew in the prison, servant to the captain of the guard, who had interpreted so truly.

"Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon," and presented him duly before the king. His interpretation carried its own light and evidence along with it; and Pharaoh recognized the wisdom of God not only in this but also in the counsel that Joseph gave. And what wiser man than Joseph could take in hand the critical case of Egypt, to husband its resources during the seven years of plenty, and to administer the stores during the seven years of famine that would surely follow? So the king felt at once, and his servants too in spite of the usual jealousy of a court. Joseph was the man to carry out what he had seen beforehand from God; and Joseph accordingly becomes ruler next to Pharaoh over all the land of Egypt.

"And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; and he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt. And Pharaoh called Joseph's name Zaphnath-paaneah; and he gave him to wife Asenath the daughter of Poti-pherah priest of On. And Joseph went out over all the land of Egypt. And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. And in the seven plenteous years the earth brought forth handfuls. And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same. And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number. And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Poti-pherah priest of On bare unto him. And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my father's house. And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction. And the seven years of plenteousness, that was in the land of Egypt, were ended. And the seven years of dearth began to come, according as Joseph had said: and the dearth was in all lands; but in all the land of Egypt there was bread. And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do. And the famine was over all the face of the earth: And Joseph opened all the storehouses, and sold unto the Egyptians; and the famine waxed sore in the land of Egypt. And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands."

Then comes another wonderful working of God. The sheaves had not yet stood and bowed; the sun, moon, and stars had not paid obeisance yet; but all was to follow not long after. The famine pressed upon the land where Jacob sojourned, while Joseph was in Egypt with a new family, children of the bride that was given him by the king, evidently corresponding with the place of Christ cast out by Israel, sold by the Gentiles, but exalted in a new place and glory altogether, where He too can say during His rejection and separation from Israel, "Behold I and the children whom Jehovah hath given me." Nothing can be more transparent than the application of the type.

But there is more in the type than that we have just seen. The brethren that remained with Israel have yet to be accounted for; and the pressure of the famine is upon them. It is so with Israel now, a famine indeed, and in the deepest sense. But. ten of the brethren come down to buy corn in Egypt; and there it is that God works marvellously by Joseph. He recognizes his brethren. His heart is towards them when they are altogether ignorant who he was that enjoyed the glory of Egypt. The result is that Joseph puts in execution a most solemn searching of the heart and conscience of his brethren. It is exactly what the Lord from a better glory will do ere long with His Jewish brethren. He is now outside in a new position quite unlooked for by them: they know Him not. But He too will cause the pinch of famine to press upon them. He too will work in their hearts in consequence, that He may be made righteously known to them in due time. (Genesis 42:1-38)

We find, accordingly, that first of all one of the brethren is taken, Simeon; and the charge is given that, above all, Benjamin should be brought down. There can be no restoration, no reconciliation, relief it is true, but no deliverance for Israel till Joseph and Benjamin are united. He that was separated from his brethren, but now in glory, must have the son of his father's right hand. It is Christ rejected but exalted on high, and taking the character also of the man of power for dealing with the earth. Such is the meaning of the combined types of Jacob's sons, Joseph and Benjamin Christ has nothing to do with the latter yet; He admirably answers to the type of Joseph, but not yet of Benjamin. As long as He is simply filling up the type of Joseph, there is no knowledge of Himself on the part of his brethren. Hence, therefore, this became the great question how to bring down Benjamin how to put him into connection with Joseph. But the truth is, there was another moral necessity which must be met how to get their hearts and their consciences set right all round. This part of the beautiful tale is typical of the dealings of the Lord Jesus, long severed and exalted in another sphere, first with the remnant, and then with the whole house of Israel. There are various portions. We have Reuben and Simeon; and then others come forward, Judah more particularly at the close, and Benjamin.

The famine still pressing (Genesis 43:1-34), Jacob sorely against his will is obliged to part with Benjamin; and here it is that we find affections altogether unheard of before in the brethren of Joseph. We might have thought them incapable of anything that was good; and it is very evident that their hearts were now strewn to be under a most mighty power which forced them anew, as far as, of course, the type was concerned. More particularly we see how the very ones who had so shamefully failed are now distinctly brought into communion with God's mind about their ways. Reuben is quick to feel, recalls the truth as far as he knew it about Joseph, and shows right feelings towards his father. Yet we know what he had been. Judah is even more prominent, and clearly knew yet deeper searchings of the heart, and particularly too in the way of right affections about both their father and their brother. These, as is plain, were just the points in which they had broken down before. On these they must be divinely corrected now; and so they were.

The issue of all is this, that at last Judah and his brethren return to Joseph's house. (Genesis 44:1-34) Judah speaks. Here indeed we have a most earnest pleading, and full of touching affection. "O my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thine anger burn against thy servant: for thou art even as Pharaoh. My lord asked his servants, saying, Have ye a father, or a brother?" There we have evidently a heart that has been brought right, exactly where the sin lay. "We said unto my lord, We have a father, an old man." Ah, there was no lacerating of his heart now! "And a child of his old age, a little one." How little they thought of that once! "And his brother is dead, and he alone is left of his mother, and his father loveth him." Do we not feel how far the hearts of all his brethren were from hating Joseph now because of Jacob's love to him! "And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him. And we said unto my lord, The lad cannot leave his father: for if he should leave his father, his father would die. And thou saidst unto thy servants, Except your youngest brother come down with you, ye shall see my face no more. And it came to pass, when we came up unto thy servant my father, we told him the words of my lord. And our father said, Go again and buy us a little food. And we said, We cannot go down. If our youngest brother be with us, then will we go down: for we may not see the man's face, except our youngest brother be with us. And thy servant my father said unto us, Ye know that my wife bare me two sons, and the one went out from me, and I said, Surely he is torn in pieces, and I saw him not since; and if ye take this also from me, and mischief befall him, ye shall bring down my grey hairs with sorrow to the grave. Now therefore when I come to thy servant my father, and the lad be not with us, seeing that his life is bound up in the lad's life, it shall come to pass, when he seeth that the lad is not with us, that he will die; and thy servants shall bring down the grey hairs of thy servant our father with sorrow to the grave; for thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame to my father for ever. Now, therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. For how shall I go up to my father, and the lad be not with me? lest peradventure I see the evil that shall come on my father." The moral restoration was complete.

In the following chapter follows the unveiling of the typical stranger, the glorified man, to his brethren, who up to this were wholly ignorant of him. "Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me; and there stood no man with him while Joseph made himself known unto his brethren. And he wept aloud; and the Egyptians and the house of Pharaoh heard; and Joseph said unto his brethren, I am Joseph. Doth my father yet live? And his brethren could not answer him, for they were troubled at his presence. And Joseph said unto his brethren, Come near to me, I pray you; and they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. Now therefore be not grieved, nor angry with yourselves, that ye sold me hither; for God did send me before you to preserve life. For these two years hath the famine been in the land: and yet there are five years in the which there shall be neither earing nor harvest. And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt. Haste ye, and go up to my father." (Genesis 45:1-9) And so they do. Benjamin then is embraced by Joseph; and now there is no let to the accomplishment of the purpose of God for the restoration of Israel for this complete blessing where the reality comes under Christ and the new covenant.

Jacob comes down at length, and on his way God speaks to Israel "in the visions of the night; and said, Jacob, Jacob; and he said, Here am I. And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation: I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes." (Genesis 46:2-4)

Then after the genealogies of the chapter,* we have the meeting between Jacob and Joseph. Not this only; for some of Joseph's brethren are presented to Pharaoh; and Joseph brought in Jacob his father, and set him before Pharaoh; and Jacob blessed Pharaoh. (Genesis 47:1-31) It was a fine sight spiritually (the more so, because unconsciously, without a definite thought, I presume, on his own part) that "the less is blessed of the greater." But so it is. A poor pilgrim blesses the monarch of the mightiest realm of that day; but the greatest of earth is little in comparison with the blessed of God. Jacob now is not merely blessed, but a blesser. He knows God well enough to be assured that nothing Pharaoh teas could really enrich him, and that there is very much which God could give, on which Jacob could count from God even for Pharaoh.

*It may be worth while to observe in this and other genealogies not often the object of infidel attack, that the differences between Genesis, Numbers' and Chronicles in their form are due to the motive for their introduction in each particular connection ; that the difficulties clearly spring from the design, in no way from error in the writer, but in fact because of ignorance in ouch readers as misapprehend them; and that both the difference and the difficulties are the strongest evidence of their truth and inspired character, for nothing would have been easier than to have assimilated their various forms and to have eliminated that which sounds strange to western ears.

This table enumerates 32 of Leah, 16 of Zilpah, 11 of Rachel, 7 of Bilhah=66. But the head also goes with his house; and so with the larger list of Leah's children we see Jacob counted (verse 8), which is confirmed by the fact of 33 attributed to Leah, whereas no more than 32 literally are named, reckoning Dinah, and excluding Er and Onan who died in Canaan as we are expressly told. Objectors have failed to take into account the peculiarity in the mention of Hezron and Hamul in verse 12. It is merely said (and said only in their case) that the sons of Pharez "were" Hezron and Hamul, not that they were born in Canaan, where those had died for whom they were substitutes; next, that the Hebrew of verse 26 does not go so far as to say with the Authorised Version, "came with Jacob into Egypt," but of, i.e. belonging to, Jacob. It should be borne in mind that there is no reason, but rather the contrary from scriptural usage for construing "at that time," of an isolated point of time, but rather of a general period, consisting as here of a number of events, the last and not the first of which might synchronize with the event recorded just before. It seems clear that Stephen (Acts 7:14) cites the LXX. where 76 are given, as the Greek version (Genesis 46:20) adds five sons and grandsons of Manasseh and Ephraim. Is it not monstrous for a man professing Christianity and ostensibly in the position of bishop, to neglect elements so necessary to a judgment of the question, and to pronounce the Biblical account "certainly incredible," mainly on the assumption that Pharez's sons were born in Canaan, which is nowhere said but rather room left for the inference that it was not so in the exceptional form of Genesis 46:12? Yet after citing this verse we are told, "It appears to me certain (!) that the writer here means to say that Hezron and Hamul were born in the land of Canaan." Is scepticism only certain that its own dreams are true, and that scripture is false? There was a natural and weighty motive for selecting two grandsons of Judah, though no other of Jacob's great- grandsons are mentioned in the list. For they only were substitutional, as the very verse in which they occur implies. And it was of the deeper interest too, as one of them (Hezron) stands in the direct line of the Messiah, which was, as it appears to me, one chief reason for introducing the details of Judah's history and its shame in Genesis 38:1-30.. It is vain to quote Numbers 3:17 to set aside the peculiar force of the allusion to the sons of Pharez in Genesis 46:12, with which there is no real analogy.

In Genesis 48:1-22 tidings of Jacob's sickness brings Joseph and his two sons to the bed of the patriarch. The closing scene of Jacob approaches, and I scarcely know a more affecting thing in the Bible. It is a thorough moral restoration. Not merely is there that which typifies it for Israel by and by, but Jacob's own soul is as it never was before. There is no such bright moment in his past life as in the circumstances of his death-bed. I grant that so it ought to be in a believer; and that it is really so in fact where the soul rests simply on the Lord. But whatever we may see in some instances and fear in others, in Jacob's case the light of God's presence was evident. It is striking that here was the only occasion on which the brightness of Joseph's vision was not so apparent. All flesh is grass. The believer is exposed to any evil when he ceases to be dependent, or yields to his own thoughts which are not of faith. Jesus is the only "Faithful Witness." Failure is found in the most blessed servant of God. So fact, so scripture teaches. Joseph, ignorant of the purpose of God about his sons, allows his natural desires to govern him, and arranges the elder before the right hand of his dying father, the younger before his left. So Joseph would have had it; but not so Jacob. His eyes were dim with age, but he was in this clearer-sighted than Joseph after all. There never was a man who saw more brightly than Joseph; but Jacob, dying, sees the future with steadier and fuller gaze than the most famous interpreter of dreams and visions since the world began.

And what thoughts and feelings must have rushed through the old man's heart as he looked back on his own early days! Did he fail to discern then how easily God could have crossed the hands of his father Isaac against his own will? Certainly God would have infallibly maintained His own truth; and as He had promised the better blessing to Jacob, not to Esau, so, spite of Esau and the fruits of his success in hunting, he would have proved that it was not to him that willed like Isaac, nor to him that ran like Esau. All turns on God, who shows mercy and keeps His word.

On this occasion, then, Jacob pronounces the blessing the superior blessing on the younger of the two boys; and this too in terms which one may safely say, were equal to so extraordinary a conjuncture, in terms which none but the Spirit of God could have enabled any mouth to utter.

In Genesis 49:1-33 we find the general prophetic blessing of Jacob's sons. Here one may convey the scope without ceasing to be brief. As the blessings allude to the history of the twelve heads of the nation, so naturally we have the future that awaits the tribes of Israel. But as this is a matter of tolerably wide-spread knowledge amongst Christians, there is no need for much to be said about it.

Reuben is the starting-point, and alas! it is, like man always, corruption. It was the first mark of evil in the creature. The second is no better, rather worse it may be in some respects, violence. Simeon and Levi were as remarkable for the latter, as Reuben for the former a sorrowful vision for Jacob's heart to feel that this not only had been but was going to be; for undoubtedly he knew, as he says, that what he then uttered would sweep onward and befall the people "in the last days." This did not hinder his beginning with the history of Israel from his own days. Corruption and violence, as they had been the two fatal characteristics of his three eldest sons, so would stamp the people in their early history. Israel under law broke the law, and was ever leaving Jehovah for Baalim; yet the sons would be no better, rather worse, than the father; but the grace of God would interfere for the generations to come as it had for their father Jacob, and the last day would be bright for them as in truth for him.

Then Judah comes before us. It might be thought, that surely there will be full blessing now. ''Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.* Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: his eyes shall be red with wine, and his teeth white with milk. Zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships; and his border shall be unto Zidon."

*The real difficulty inGenesis 49:10; Genesis 49:10 is neither so much the unusual application of the word Shiloh, nor doctrinal zeal, as the desire to get rid of a prophecy. Unbelief sets out with the foregone conclusion that there is and can be no such thing. Hence the effort to destroy its only just and worthy sense. "The Deity (says Dr. D., Introd. O. T. i. 198) did not see fit, as far as we can judge, to impart to any man like Jacob the foreknowledge of future and distant events. Had He done so, He would not have left him in darkness respecting the immortality of the soul (!) and a future state of rewards and punishments (!) He would not have left him to speak on his deathbed, like an Arab chief, of no higher blessings to his sons than rapine and murder, without the least reference to another and better state of existence on which he believed he should enter, and in relation to which he might counsel his sons to act continually. The true way of dealing with the prophecy is simply to ascertain by internal evidence the time in which it was written, on the only tenable and philosophical ground of its having been put into the mouth of the dying patriarch by a succeeding writer. It has the form of a prediction; but it is a vaticinium post eventum. We believe that the time of the prophetic lyric falls under the kings. The tribes are referred to as dwelling in the localities which they obtained in Joshua's time. The announcement respecting Judah's pre-eminence brings down the composition much later than Joshua, since he is represented as taking the leadership of the tribes in subduing the neighbouring nations. We explain the tenth verse in such a manner as to imply that David was king over the tribes, and had humbled their enemies." The proper translation according to this sceptic is:

"The sceptre shall not depart from Judah,

Nor the stuff of power from between his feet,

Until he come to Shiloh,

And to him the obedience of the peoples be"

But, first, the ruling position of Judah was not till but after he came to Shiloh. That any one, therefore, during the kings would falsify the events in a pretended prophecy put into dying Jacob's lips is too much for the credulity of any one but a rationalist. Secondly, one who speaks of others so scornfully as this writer ought not to have exposed himself to the charge of such ignorance as confounding "the peoples" or nations with the people or tribes of Israel. I believe, therefore, with the amplest authority in Hebrew, that as the language admits of our taking Shiloh as the subject, not object, so the sense in the context demands that we render it "until Shiloh (i.e. Peace, or the Man of Peace' the Messiah) come."

Yes, Jacob speaks of Shiloh. But Shiloh was presented to the responsibility of the Jew first; and consequently all seemed to break down, and in one sense all really did. "To him shall the gathering of the peoples be;" and so certainly it will be, but not yet. Shiloh came; but Israel were not ready, and refused Him. Consequently the gathering (or the obedience) of the peoples, however sure, is yet in the future. The counsel of God seemed to be abortive, but was really established in the blood of the cross, which unbelief deems its ruin. It is postponed, not lost.

Zebulun gives us the next picture of the history of Israel. Now that they have had Shiloh presented but have refused Him, the Jews find their comforts in intercourse with the Gentiles. This is what they do now seeking to make themselves happy, when, if they weigh their own prophets, they must suspect fatal error somewhere in their history. They have lost their Messiah, and they court the world. "Zebulun shall dwell at the haven of the sea; and he shall be for a haven of ships, and his border shall be unto Zidon."

The consequence is that the Jews sink under the burden, falling completely under the influence of the nations. This is shown by Issachar "a strong ass crouching down between two burdens."

Then we come to the crisis of sorrows for the Jew. In Dan we hear of that which is far more dreadful than burdens inflicted by the Gentiles, and their own subjection, instead of cleaving to their proper and distinctive hopes. In the case of Dan there is set forth the power of Satan (ver. 17). "Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward." We see here the enemy in the serpent that bites, and the consequent disaster to the horseman. It is the moment of total ruin among the Jews, but exactly the point of change for blessing. It is then accordingly we hear the cry coming forth, "I have waited for thy salvation, O Jehovah." It is the sudden change from the energy of Satan to the heart looking up and out to Jehovah Himself.

From that point all is changed. "Gad, a troop shall overcome him; but he shall overcome at the last." Now we have victory on the side of Israel.

This is not all. There is abundance too. "Out of Asher his bread shall be fat, and he shall yield royal dainties."

Again, there will be liberty unknown under law, impossible when merely dealt with under the governing hand of God because of their faults. "Naphtali is a hind let loose: he giveth goodly words." What a difference from him who was bearing like an ass two burdens!

But, more than that, we have Joseph. Now we have the glory in connection with Israel; and finally power in the earth: Joseph and Benjamin are now as it were found together. What was realised in the facts of the history at last terminates in the blessedness the predicted blessedness of Israel.

The last chapter (Genesis 50:1-26) gives us the conclusion of the book, the burial of Jacob, the reappearance of his sons left with Joseph, and at last Joseph's own death, as lovely as had been his life. He who stood on the highest pinnacle in the land next to the throne, type of Him who will hold the kingdom unto the glory of God the Father, that single-eyed saint now breathes forth his soul to God. "By faith Joseph when he died made mention of the departing of the children of Israel, and gave commandment concerning his bones." His heart is out of the scene where it enjoyed but a transient and at best typical glory. In hope he goes onward to that which would be lasting and true unto God's glory, when Israel should be in Emmanuel's land, and he himself be in a yet better condition even resurrection. He had been exalted in Egypt, but he solemnly took an oath of the sons of Israel, that when God visits them, as He surely will, they will carry up his bones hence. He had served God in Egypt, but to him it was ever the strange land. Though he dwelt there, ruled there, there had a family, and there died fuller of honours than of years, an hundred and ten years old, he feels that Egypt is not the land of God, and knows that He will redeem His people from it, and bring them into Canaan. It was beautiful fruit in its season: no change of circumstances interfered with the promises of God to the fathers. Joseph waited as Abraham, Isaac. and Jacob. Earthly honours did not settle him down in Egypt.

On another day we may see how this oath was kept when God brought about the accomplishment of Israel's deliverance, the type of its ultimate fulfilment.