And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and said unto Jacob, Give me children, or else I die.
Rachel envied her sister — Envy is grieving at the good of another, than which no sin is more injurious both to God, our neighbour, and ourselves. But this was not all, she said to Jacob, give me children or else I die - A child would not content her; but because Leah has more than one, she must have more too; Give me children: her heart is set upon it. Give them me, else I die, That is, I shall fret myself to death. The want of this satisfaction will shorten my days. Observe a difference between Rachel's asking for this mercy, and Hannah's, 1 Samuel 1:10, etc. Rachel envied, Hannah wept: Rachel must have children, and she died of the second; Hannah prayed for this child, and she had four more: Rachel is importunate and peremptory, Hannah is submissive and devout, If thou wilt give me a child, I will give him to the Lord. Let Hannah be imitated, and not Rachel; and let our desires be always under the conduct and check of reason and religion.
And Jacob's anger was kindled against Rachel: and he said, Am I in God's stead, who hath withheld from thee the fruit of the womb?
And Jacob's anger was kindled — He was angry, not at the person, but at the sin: he expressed himself so as to shew his displeasure. It was a grave and pious reply which Jacob gave to Rachel, Am I in God's stead? - Can I give thee that which God denies thee? He acknowledges the hand of God in the affliction: He hath withheld the fruit of the womb. Whatever we want, it is God that with-holds it, as sovereign Lord, most wise, holy, and just, that may do what he will with his own, and is debtor to no man: that never did, nor ever can do, any wrong to any of his creatures. The key of the clouds, of the heart, of the grave, and of the womb, are four keys which God has in his hand, and which (the Rabbins say) he intrusts neither with angel nor seraphin. He also acknowledges his own inability to alter what God appointed, Am I in God's stead? What, dost thou make a God of me? There is no creature that is, or can be, to us in God's stead. God may be to us, instead of any creature, as the sun instead of the moon and stars; but the moon and all the stars will not be to us instead of the sun. No creature's wisdom, power, and love will be to us instead of God's. It is therefore our sin and folly to place that confidence in any creature, which is to be placed in God only.
And she said, Behold my maid Bilhah, go in unto her; and she shall bear upon my knees, that I may also have children by her.
Behold my maid, Bilhah — At the persuasion of Rachel he took Bilhah her handmaid to wife, that, according to the usage of those times, his children by her might be adopted and owned as her mistresses children. She would rather have children by reputation than none at all; children that she might call her own, though they were not so. And as an early instance of her dominion over the children born in her apartment, she takes a pleasure in giving them names, that carry in them nothing but marks of emulation with her sister. As if she had overcome her, 1. At law, she calls the flrst son of her handmaid, Dan, Judgment, saying, God hath Judged me - That is, given sentence in my favour2. In battle, she calls the next Naphtali, Wrestlings, saying, I have wrestled with my sister, and have prevailed - See what roots of bitterness envy and strife are, and what mischief they make among relations!
When Leah saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife.
Rachel had done that absurd and preposterous thing of putting her maid into her husband's bed, and now Leah (because she missed one year in bearing children) doth the same, to be even with her. See the power of rivalship, and admire the wisdom of the divine appointment, which joins together one man and one woman only. Two sons Zilpah bare to Jacob, whom Leah looked upon herself as intitled to, in token of which she called one Gad, promising herself a little troop of children. The other she called Asher, Happy, thinking herself happy in him, and promising herself that her neighbours would think so too.
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.
Reuben, a little lad of five or six years old, playing in the field, found mandrakes. It is uncertain what they were; the critics are not agreed about them: we are sure they were some rarities, either fruits or flowers that were very pleasant to the smell, Song of Solomon 7:13. Some think these mandrakes were Jessamin flowers. Whatever they were, Rachel, could not see them in Leah's hands, but she must covet them.
And God hearkened unto Leah, and she conceived, and bare Jacob the fifth son.
And God hearkened unto Leah — Perhaps the reason of this contest between Jacob's wives for his company, and their giving him their maids to be his wives, was the earnest desire they had to fulfil the promise made to Abraham (and now lately renewed to Jacob) that his seed should be as the stars of heaven for multitude, and that, in one seed of his, the Messiah, all the nations of the earth shall be blessed. Two sons Leah was now blessed with; the flrst she called Issachar, a hire, reckoning herself well repaid for her mandrakes; nay, (which is a strange construction of the providence) rewarded for giving her maid to her husband. The other she called Zebulun, dwelling, owning God's bounty to her, God has endowed me with a good dowry. Jacob had not endowed her when he married her; but she reckons a family of children, a good dowry.
And afterwards she bare a daughter, and called her name Dinah.
Mention is made, of Dinah, because of the following story concerning her, Genesis 34:1-16, etc. Perhaps Jacob had other daughters, though not registered.
And God remembered Rachel, and God hearkened to her, and opened her womb.
God remembered Rachel, whom he seemed to have forgotten, and hearkened to her, whose prayers had been long denied, and then she bare a son. Rachael called her son Joseph, which, in Hebrew, is a-kin to two words of a contrary signification: Asaph, abstulit, he has taken away my reproach, as if the greatest mercy she had in this son were, that she had saved her credit: and Joseph, addidit, the Lord shall add to me another son: which may be looked upon as the language of her faith; she takes this mercy as an earnest of further mercy: hath God given me this grace? I may call it Joseph, and say, he shall add more grace.
And Laban said, Behold, I would it might be according to thy word.
Laban was willing to consent to this bargain, because he thought if those few he had that were now speckled and spotted were separated from the rest, which was to be done immediately, the body of the flock which Jacob was to tend, being of one colour, either all black or all white, would produce few or none of mixt colours, and so he should have Jacob's service for nothing, or next to nothing. According to this bargain, those few that were party-coloured were separated, and put into the hands of Laban's sons, and sent three days journey off: so great was Laban's jealouly lest any of those should mix with the rest of the flock to the advantage of Jacob.
And Jacob took him rods of green poplar, and of the hazel and chesnut tree; and pilled white strakes in them, and made the white appear which was in the rods.
Here is Jacob's policy to make his bargain more advantageous to himself than it was likely to be: and if he had not taken some course to help himself, it would have been an ill bargain indeed; which he knew Laban would never have considered, who did not consult any one's interest but his own1. Now Jacob's contrivances were, He set pilled sticks before the cattle where they were watered, that looking much at those unusual party-coloured sticks, by the power of imagination, they might bring forth young ones in like manner party-coloured. Probably this custom was commonly used by the shepherds of Canaan, who coveted to have their cattle of this motly colour2. When he began to have a flock of ring-straked and brown, he contrived to set them first, and to put the faces of the rest towards them, with the same design as he did the former. Whether this was honest policy, or no, may admit of a question. Read Genesis 31:7-16, and the question is resolved.
And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and said unto Jacob, Give me children, or else I die.
Rachel envied her sister — Envy is grieving at the good of another, than which no sin is more injurious both to God, our neighbour, and ourselves. But this was not all, she said to Jacob, give me children or else I die - A child would not content her; but because Leah has more than one, she must have more too; Give me children: her heart is set upon it. Give them me, else I die, That is, I shall fret myself to death. The want of this satisfaction will shorten my days. Observe a difference between Rachel's asking for this mercy, and Hannah's, 1 Samuel 1:10, etc. Rachel envied, Hannah wept: Rachel must have children, and she died of the second; Hannah prayed for this child, and she had four more: Rachel is importunate and peremptory, Hannah is submissive and devout, If thou wilt give me a child, I will give him to the Lord. Let Hannah be imitated, and not Rachel; and let our desires be always under the conduct and check of reason and religion.
And Jacob's anger was kindled against Rachel: and he said, Am I in God's stead, who hath withheld from thee the fruit of the womb?
And Jacob's anger was kindled — He was angry, not at the person, but at the sin: he expressed himself so as to shew his displeasure. It was a grave and pious reply which Jacob gave to Rachel, Am I in God's stead? - Can I give thee that which God denies thee? He acknowledges the hand of God in the affliction: He hath withheld the fruit of the womb. Whatever we want, it is God that with-holds it, as sovereign Lord, most wise, holy, and just, that may do what he will with his own, and is debtor to no man: that never did, nor ever can do, any wrong to any of his creatures. The key of the clouds, of the heart, of the grave, and of the womb, are four keys which God has in his hand, and which (the Rabbins say) he intrusts neither with angel nor seraphin. He also acknowledges his own inability to alter what God appointed, Am I in God's stead? What, dost thou make a God of me? There is no creature that is, or can be, to us in God's stead. God may be to us, instead of any creature, as the sun instead of the moon and stars; but the moon and all the stars will not be to us instead of the sun. No creature's wisdom, power, and love will be to us instead of God's. It is therefore our sin and folly to place that confidence in any creature, which is to be placed in God only.
And she said, Behold my maid Bilhah, go in unto her; and she shall bear upon my knees, that I may also have children by her.
Behold my maid, Bilhah — At the persuasion of Rachel he took Bilhah her handmaid to wife, that, according to the usage of those times, his children by her might be adopted and owned as her mistresses children. She would rather have children by reputation than none at all; children that she might call her own, though they were not so. And as an early instance of her dominion over the children born in her apartment, she takes a pleasure in giving them names, that carry in them nothing but marks of emulation with her sister. As if she had overcome her, 1. At law, she calls the flrst son of her handmaid, Dan, Judgment, saying, God hath Judged me - That is, given sentence in my favour2. In battle, she calls the next Naphtali, Wrestlings, saying, I have wrestled with my sister, and have prevailed - See what roots of bitterness envy and strife are, and what mischief they make among relations!
When Leah saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife.
Rachel had done that absurd and preposterous thing of putting her maid into her husband's bed, and now Leah (because she missed one year in bearing children) doth the same, to be even with her. See the power of rivalship, and admire the wisdom of the divine appointment, which joins together one man and one woman only. Two sons Zilpah bare to Jacob, whom Leah looked upon herself as intitled to, in token of which she called one Gad, promising herself a little troop of children. The other she called Asher, Happy, thinking herself happy in him, and promising herself that her neighbours would think so too.
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.
Reuben, a little lad of five or six years old, playing in the field, found mandrakes. It is uncertain what they were; the critics are not agreed about them: we are sure they were some rarities, either fruits or flowers that were very pleasant to the smell, Song of Solomon 7:13. Some think these mandrakes were Jessamin flowers. Whatever they were, Rachel, could not see them in Leah's hands, but she must covet them.
And God hearkened unto Leah, and she conceived, and bare Jacob the fifth son.
And God hearkened unto Leah — Perhaps the reason of this contest between Jacob's wives for his company, and their giving him their maids to be his wives, was the earnest desire they had to fulfil the promise made to Abraham (and now lately renewed to Jacob) that his seed should be as the stars of heaven for multitude, and that, in one seed of his, the Messiah, all the nations of the earth shall be blessed. Two sons Leah was now blessed with; the flrst she called Issachar, a hire, reckoning herself well repaid for her mandrakes; nay, (which is a strange construction of the providence) rewarded for giving her maid to her husband. The other she called Zebulun, dwelling, owning God's bounty to her, God has endowed me with a good dowry. Jacob had not endowed her when he married her; but she reckons a family of children, a good dowry.
And afterwards she bare a daughter, and called her name Dinah.
Mention is made, of Dinah, because of the following story concerning her, Genesis 34:1-16, etc. Perhaps Jacob had other daughters, though not registered.
And God remembered Rachel, and God hearkened to her, and opened her womb.
God remembered Rachel, whom he seemed to have forgotten, and hearkened to her, whose prayers had been long denied, and then she bare a son. Rachael called her son Joseph, which, in Hebrew, is a-kin to two words of a contrary signification: Asaph, abstulit, he has taken away my reproach, as if the greatest mercy she had in this son were, that she had saved her credit: and Joseph, addidit, the Lord shall add to me another son: which may be looked upon as the language of her faith; she takes this mercy as an earnest of further mercy: hath God given me this grace? I may call it Joseph, and say, he shall add more grace.
And Laban said, Behold, I would it might be according to thy word.
Laban was willing to consent to this bargain, because he thought if those few he had that were now speckled and spotted were separated from the rest, which was to be done immediately, the body of the flock which Jacob was to tend, being of one colour, either all black or all white, would produce few or none of mixt colours, and so he should have Jacob's service for nothing, or next to nothing. According to this bargain, those few that were party-coloured were separated, and put into the hands of Laban's sons, and sent three days journey off: so great was Laban's jealouly lest any of those should mix with the rest of the flock to the advantage of Jacob.
And Jacob took him rods of green poplar, and of the hazel and chesnut tree; and pilled white strakes in them, and made the white appear which was in the rods.
Here is Jacob's policy to make his bargain more advantageous to himself than it was likely to be: and if he had not taken some course to help himself, it would have been an ill bargain indeed; which he knew Laban would never have considered, who did not consult any one's interest but his own1. Now Jacob's contrivances were, He set pilled sticks before the cattle where they were watered, that looking much at those unusual party-coloured sticks, by the power of imagination, they might bring forth young ones in like manner party-coloured. Probably this custom was commonly used by the shepherds of Canaan, who coveted to have their cattle of this motly colour2. When he began to have a flock of ring-straked and brown, he contrived to set them first, and to put the faces of the rest towards them, with the same design as he did the former. Whether this was honest policy, or no, may admit of a question. Read Genesis 31:7-16, and the question is resolved.