《Expository Notes on the Whole Bible – Genesis》(Thomas Constable) Commentator

6. Jacob's vision at Bethel 28:10-22

"From a 'stone pillow' to a 'stone pillar,' this account tells how Jacob's lodging place at Bethel became the most celebrated place of worship among the patriarchal narratives." [Note: Mathews, Genesis 11:27-50:26, p. 442.]

Yahweh appeared at the top of an angel-filled stairway restating the promise to Abraham and adding more promises of blessing and protection for Jacob. The patriarch acknowledged God's presence, memorialized the place with a monument stone and a name, and vowed to worship the Lord there if He did bless and protect him.

"The two most significant events in the life of Jacob were nocturnal theophanies. The first was this dream at Bethel when he was fleeing from the land of Canaan, which ironically was his by virtue of the blessing. The other was his fight at Peniel when he was attempting to return to the land. Each divine encounter was a life-changing event." [Note: Allen P. Ross, "Jacob's Visions: The Founding of Bethel," Bibliotheca Sacra 142:567 (July-September 1985):226.]

Bethel receives more mention in the Old Testament than any other city but Jerusalem. This indicates its importance in biblical history.

Verses 18-22

Jacob set the stone up as a memorial to this revelation and God's promise (Genesis 28:18). Pouring oil on it constituted an act of consecration. Jacob did not build an altar in response to God's revelation, as his forefathers had done.

Jacob vowed to convert his pillar into an altar if God would fulfill His promise (Genesis 28:15). This is the only recorded time that a patriarch proposed a vow with God (cf. Genesis 31:13). He swore that Yahweh would be his God if God proved faithful to him. Jacob's vow (Genesis 28:20-21; cf. Genesis 31:13; Genesis 35:1-3; Genesis 35:7) can be translated "Since ... " rather than "If . . . " This was probably not as crass a bargain as it appears to have been, though the record of Jacob's life shows that he typically was keen on negotiating deals. Jacob was apparently a believer in Yahweh already, but his commitment to God at this time appears to have been somewhat selfish and conditional. He had not yet fully surrendered and dedicated himself to God. [Note: On tithing, see the note on 14:20.]

"The assurance of God's presence should bring about in every believer the same response of worship and confidence it prompted in Jacob. This is the message from the beginning: God by grace visits His people and promises them protection and provision so that they might be a blessing to others. They in turn were to respond in faith, fearing Him, worshiping Him, offering to Him, vowing to Him, and making memorials for future worshipers at such places." [Note: Ross, "Genesis," p. 75.]

Jacob's relationship with Yahweh was quite different from what Abraham or Isaac's relationship had been. God tested Abraham, but Jacob tested God. God told Abraham to leave his country before he entered into blessing, but Jacob imposed conditions on God before he vowed to bless God. [Note: J. H. Walton, Genesis: The NIV Appication Commentary, pp. 573-74.] He was willing to accept God's promises, but he did not commit himself to God until God proved faithful to him personally. God blessed Jacob because of God's election and Abraham and Isaac's faith more than because of Jacob's faith at this time.

Many believers bargain with God as Jacob did here. They agree to worship Him on their terms rather than because God has proven Himself faithful in the past. God often accommodates such weak faith, but the fact that He does does not commend the practice of bargaining with God.

The revelation of God's presence and promised blessings inspires genuine worship. This worship is the appropriate response to such revelation.

29 Chapter 29
Verses 1-12

"More than any other book in the OT, Genesis emphasizes the east (see Genesis 3:24; Genesis 4:16; Genesis 10:30; Genesis 11:2; Genesis 13:11; Genesis 25:6 [and Genesis 29:1]) as a direction of some significance." [Note: Hamilton, The Book . . . Chapters 18-50, p. 252.]

Jacob had travelled about 450 miles from Beersheba to Haran (Genesis 29:4). Notice the absence of prayer for divine guidance to the woman of God's choosing, which dominates the story of Abraham's servant's visit to the same area for the same purpose (ch. 22). Also, Jacob arrived alone on foot whereas Abraham's servant came with a well-laden camel train.

"True to his character, Jacob proceeds arrogantly, questioning the shepherds' carefree behavior (Genesis 29:7). For all the criticism one might level at Jacob's conduct, he was no slacker in his labor ethic (Genesis 31:6; Genesis 31:38-41)." [Note: Mathews, Genesis 11:27-50:26, p. 462.]

The well was probably a cistern that had a mouth with a large circumference (Genesis 29:8). A very large stone that required several men to remove it evidently covered it. After someone moved the stone, the flocks would gather around the edge of the well to drink. The well from which Rebekah drew water for Eliezer (Genesis 24:16) may have been a different kind.

The male shepherds may have been unable to roll the stone away because the well belonged to Laban; their inability may have been moral rather than physical. [Note: Bush, 2:116-17.]

Jacob wept for joy (Genesis 29:11), but he did not praise God. He had ended his journey, was now in the right place, and had met the right person, he thought. This is one of the few places in Scripture that we read of a man kissing a woman. Jacob apparently acted solely on the basis of Rachel's physical attractiveness.

"When Abraham's servant had discovered Rebekah's identity, he worshiped the Lord (Genesis 24:24; Genesis 24:26), but here Jacob flexed his muscle, proving his capacity to serve Laban's house." [Note: Mathews, Genesis 11:27-50:26, p. 463.]

"This scene [Genesis 29:1-14] is chiefly about God's providence versus Jacob's prayerlessness ..." [Note: Waltke, Genesis, p. 402.]

The suggestion of some interpreters that Laban adopted Jacob as his son is questionable. [Note: See John Van Seters, "Jacob's Marriages and Ancient Near East Customs: A Reexamination," Harvard Theological Review 62:4 (October 1969):377-95.]

Verses 1-30

7. Jacob's marriages and Laban's deception 29:1-30

The long account of Jacob's relationship with Laban (chs. 29-31) is the centerpiece of the Jacob story (chs. 25-35). It is a story within a story, and it too has a chiastic structure. At its center is the account of the birth of Jacob's sons, the forefathers of the tribes of Israel (Genesis 29:31-35).

Jacob met Rachel at the well and watered the flocks in spite of opposition against doing so. His love for her led him to serve Laban for seven years to obtain her as his wife. Laban deceived Jacob into marrying Leah, the first-born, so Jacob had to work another seven years for Rachel.

"In Laban Jacob met his match and his means of discipline." [Note: Kidner, p. 159.]

"Jacob is now in the greatest of all schools, that of experience, and there are many lessons to learn. These three chapters (xxix-xxxi.) cover forty years [sic, probably twenty years] of his life, and are the record of a large part of his training." [Note: Thomas, p. 269. Cf. Exodus 2:16-21.]

Verses 13-20

Weak eyes were dull and lacking in luster rather than bright (Genesis 29:17). Fiery eyes were, and still are, considered the height of beauty among Near Eastern people. [Note: Keil and Delitzsch, 1:285; von Rad, p. 291.]

"Regarding marriage generally, the Nuzi tablets provided that if a man worked over a period of time for the father of a girl whom he wished to marry, then he would have the right to take the girl as his wife." [Note: West, p. 70.]

"Seven years was a handsome offer: Jacob was clearly not risking a refusal-a fact which Laban would not fail to note and exploit, as Jacob had exploited Esau's eagerness (Genesis 25:32)." [Note: Kidner, p. 160.]

Casual laborers received between one-half and one shekel a month in old Babylonia, which was a large marriage gift in exchange for Rachel's hand. [Note: G. R. Driver and J. C. Miles, eds. and trans., The Babylonian Laws, 1:470-71.]

The chiastic structure of Genesis 29:20-30 focuses attention on the complication caused by deception.

"A Jacob's payment for his wife (Genesis 29:20)

B Consummation of the marriage to Leah by deception (Genesis 29:21-24)

C Jacob's accusation against Laban (Genesis 29:25)

C' Laban's defense (Genesis 29:26)

B' Consummation of the marriage to Rachel by negotiation (Genesis 29:27-30 a)

A' Jacob's payment for his wife (Genesis 29:30 b)." [Note: Ross, Creation and . . ., p. 498.]

Verses 21-30

"This was about one of the meanest pranks ever played on a man." [Note: Leupold, 2:795.]

Jacob had pretended to be his older brother, and now Leah pretended to be her younger sister. Laban and Leah deceived Jacob as Jacob and Rebekah had deceived Isaac. Perhaps Jacob's eating and drinking at the feast had clouded his mind (Genesis 29:22). The darkness of his tent at night may have made it hard for him to see, too. [Note: Josephus, 1:19:6-7.] Furthermore, in that culture a bride customarily entered her husband's presence veiled. [Note: S. R. Driver, Genesis, p. 271.] Von Rad wrote "heavily veiled," and Aalders "completely veiled." [Note: Von Rad, p. 291; Aalders, p. 115.] One year an Indian student of mine told me that his father did not see his mother's face for three days after their wedding. It is still customary among some Indians for the bride to remain veiled even after the consummation of the marriage. [Note: See also J. A. Diamond, "The Deception of Jacob: A New Perspective on an Ancient Solution to the Problem," Vetus Testamentum 34:2 (April 1984):211-13.]

It was customary for the bride's father to give her a large present when she got married: a dowry. In the ancient world the gift normally consisted of clothing, furniture, and money, and it served as a nest egg for the wife in case her husband died or divorced her. Some dowries were exceptionally valuable, such as slave-girls (Genesis 24:61; Genesis 29:29) or a city (1 Kings 9:16). Laban was being generous. [Note: Wenham, Genesis 16-50, p. 236. Cf. West, p. 70.]

As Jacob had deceived Isaac by taking advantage of his inability to see due to poor eyesight (Genesis 27:36), so Laban deceived Jacob by taking advantage of his inability to see in the dark tent (Genesis 29:25). Earlier Jacob had deceptively pretended to be the older brother (ch. 27), and now Laban tricked him by replacing the younger with the older sister. Laban was just as deceitful as Jacob (Genesis 29:26).

"For despicability Laban takes the prize in the Old Testament." [Note: Leupold, 2:798.]

He should have told Jacob of this custom beforehand if indeed it was a custom, which seems questionable.

The "bridal week" was the week of feasting that followed a marriage (Genesis 29:27; cf. Judges 14:12; Judges 14:17). Jacob received Rachel seven days after he had consummated his marriage to Leah (cf. Genesis 29:28; Genesis 29:30). The Hebrew name "Rachel" means "ewe," and "Leah" means "cow." Ironically, Laban treated them as cattle and used them for bargaining and trading. "Zilpah" means "small nose," and "Bilhah" means "carefree." Jacob married two women in eight days. Notice that Jacob was behaving like his parents, who each favored one son above the other, by favoring one of his wives above the other. In both cases serious family problems followed. The Mosaic Law later prohibited marrying two sisters at the same time (Leviticus 18:18). Bigamy and polygamy were never God's will, however (Genesis 2:24). [Note: See Wenham, Genesis 16-50, p. 249.]

"Jacob had planned to take Rachel as his wife, but God intended him to have Leah." [Note: Sailhamer, The Pentateuch . . ., p. 195.]

Evidence will follow that Leah was the more "spiritual" of the two sisters.

God remains faithful to His promises to bless His people, but in the process He may discipline them for their previous unresolved sins and often does so in kind (i.e., with talionic judgment; cf. Proverbs 3:12; Galatians 6:7; Hebrews 12:5-6). [Note: For a fascinating narration of this story in expanded form, see Thomas Mann, "Jacob Takes a Bride," Bible Review (Spring 1986):53-59, which is an excerpt from Mann's Joseph and His Brothers.]

"Jacob was getting what he deserved. In this light the seven extra years that Jacob had to serve Laban appear as a repayment for his treatment of Esau. By calling such situations to the attention of the reader, the writer begins to draw an important lesson from these narratives. Jacob's deceptive schemes for obtaining the blessing did not meet with divine approval. Through Jacob's plans God's will had been accomplished; but the writer is intent on pointing out, as well, that the schemes and tricks were not of God's design." [Note: Sailhamer, "Genesis," p. 199.]

Verse 31

8. Jacob's mishandling of God's blessing 29:31-30:24

God formed Jacob's family, the ancestors of the tribes of Israel, as He had promised Jacob at Bethel. Unfortunately Jacob and his wives lived in envy and friction over how God chose to bless them. The real issue of the two sisters' conflicts in this pericope is the same as that of the brothers Esau and Jacob's struggle. Who will take the lead and be first, and who will have to serve?

"Jacob had planned to take Rachel as his wife, but God intended him to have Leah. Thus in two major reversals in Jacob's life, we can begin to see the writer's theme taking shape. Jacob sought to marry Rachel, but Laban tricked him. Then Jacob sought to build a family through Rachel, but she was barren; and God opened Leah's womb." [Note: Ibid., p. 200.]

This record of Jacob's children, the center of the Jacob story structurally, is important for at least three reasons.

1. It shows God's faithfulness in providing descendants as He had promised.

"Now the account centers on the fulfillment of Yahweh's promise to be with Jacob and to bless him." [Note: Leupold, 2:800.]

2. It gives the origins and circumstances surrounding the births of the tribal heads of Israel.

"The theme of the Pentateuch is not difficult to discern. It is the story of the birth and adolescence of a nation." [Note: Whybray, p. 9.]

3. It explains much of the tribal rivalry that follows in Israel's history.

The section culminates with the birth of Joseph (Genesis 30:24), which proved to be the cue for Jacob to return home (Genesis 30:25).

Verses 31-35

Moses recorded the births of Leah's first four sons: Reuben, Simeon, Levi, and Judah. When the clause "the LORD saw" occurs (Genesis 29:31), His acting decisively, often for the weak and oppressed, follows soon (cf. Genesis 6:5; Genesis 7:1; Genesis 18:21; Genesis 31:12; Exodus 2:25; Exodus 4:31).

30 Chapter 30
Verses 1-8

Rachel's reaction to her barrenness and Jacob's response contrast with how Rebekah and Isaac, and Sarah and Abraham behaved in similar circumstances. Sarah resorted to a custom acceptable in her culture, though contrary to God's will, to secure an heir for Abraham (cf. Genesis 16:1-2). Isaac prayed that God would open Rebekah's womb and waited (Genesis 25:21). Rachel and Jacob followed the example of Sarah and Abraham.

The conflict between Rachel and Leah focuses on love and motherhood. Rachel had Jacob's love, but she could not become a mother. Conversely Leah was the mother of Jacob's children, but she could not win his love. [Note: See Samuel Dresner, "Rachel and Leah: Sibling Tragedy or the Triumph of Piety and Compassion?" Bible Review 6:2 (April 1990):25.]

The account of the birth of Bilhah's sons, Dan and Naphtali, follows (Genesis 30:5-8).

Verses 9-13

Zilpah, Leah's maid, bore Jacob two sons: Gad and Asher.

"The terms wife and concubine are used more loosely in the patriarchal period. Three women in the patriarchal period are called both wife and concubine: Hagar (Genesis 16:3; Genesis 25:6 indirectly), Keturah (Genesis 25:1; cf. Genesis 25:6; 1 Chronicles 1:32), and Bilhah (Genesis 30:4; Genesis 35:22). Each of these concubines is an auxiliary wife to the patriarch, not a slave, but subordinate to the wife who is her mistress. After the patriarchal period, the term wife is never used as a synonym for concubine. Zilpah, though never called a concubine (cf. Genesis 30:9), has the same social position as Bilhah (cf. Genesis 37:2)." [Note: Waltke, Genesis, p. 411.]

Verses 14-20

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).

Verses 22-24

God eventually granted Rachel a son, Joseph. He was born at the end of Jacob's fourteenth year in Laban's service.

The jealousy, bickering, superstition, and weak faith demonstrated by Jacob and his wives stand out in this section. God's gift of children was gracious; He gave them in spite of, rather than because of, the behavior of the parents. Rachel acknowledged this finally (Genesis 30:23-24) as did Jacob. The use of the names "Elohim" and "Yahweh" reflects the attitudes of the various characters to God and shows their relationships with Him.

"On the human plane the story demonstrates the craving of human beings for love and recognition, and the price of thwarting it; on the divine level it shows once again the grace of God choosing difficult and unpromising material." [Note: Kidner, p. 161.]

"Jacob's partiality and his general handling of his family led to strife and mother groupings that were to affect the history of Israel for centuries thereafter." [Note: H. Vos, p. 113.]

Believers should not envy and strive, which leads to bitter conflicts, but should obey God trusting Him to dispense His blessings wisely, justly, and compassionately.

The actions of Jacob, Rachel, and Leah in this chapter, and those of Abraham and Sarah in chapter 16, raise questions about surrogate parenting. Today husbands and wives who cannot have children naturally sometimes choose to secure the services of a third person who can provide a needed function and thus enable them to have children. For example, if the wife cannot carry a baby in her womb for a full term pregnancy some doctors recommend that the couple use the services of another woman. If acceptable, they implant the couple's fertilized egg in her womb that she agrees to "rent" for the nine-month gestation period. Another example is the securing of sperm from a donor if the husband is sterile. There are many ways in which childless couples can now become parents with this kind of help from a third, and sometimes fourth party. These situations are somewhat similar to what we find in Genesis 16, 30. The common tie is that in all these cases someone other than the husband and wife is essential to the conception of the child. I do not believe that adoption is similar because in adoption a husband and wife simply agree to rear a child that has been or will be born. They do not require a third party for the conception of the child as in surrogate parenting.

Verses 25-43

9. Jacob's new contract with Laban 30:25-43

Jacob and Laban ("White") made an agreement that each man felt he could manipulate to his own advantage. However, God sovereignly overruled to bless Jacob as He had promised in spite of Laban's deceit and Jacob's deviousness (cf. Job 5:13; Psalms 7:15; 1 Corinthians 3:19).

As the previous pericope shows how Yahweh provided descendants for Jacob as He had promised (seed), this one demonstrates how He made Jacob wealthy (blessing). In both cases God acted in spite of and independent of the bickering, superstition, deceit, and disobedience of Jacob and his wives.

"By crossing the heterozygotes among themselves, Jacob would produce, according to the laws of heredity, twenty-five percent spotted sheep. Thus he multiplies his flock. Jacob has displayed ingenuity; he has not practiced deception.

"Jacob's knowledge of zoology is far from primitive. But perhaps such knowledge has been given him by God, just as his son's capacity to interpret dreams was a gift from God." [Note: Hamilton, The Book . . . Chapters 18-50, p. 284. Cf. Sarna, Understanding Genesis, p. 212; and Wenham, Genesis 16-50, p. 257.]

Jacob was evidently relying on a popular superstition, namely, that certain experiences of the mother during pregnancy influenced the condition of her offspring, to mislead Laban (Genesis 30:37-39). At least one writer thought that Jacob was mistakenly counting on this custom to ensure fertility among his flocks.

"All marking of the offspring such as that which Jacob thought he was accomplishing in Laban's flocks, is completely impossible.... In the placenta and umbilical cord, which constitutes the only connection between the mother and the fetus, there are no nerves.... Thus, absolutely no mechanism exists whereby the mother can mark her offspring in the way that Jacob thought he was accomplishing the marking." [Note: Frank L. Marsh, Studies in Creationism, pp. 368-69.]

Whether Jacob was very smart or very superstitious, the success of Jacob's plan was due to the grace of God ultimately (cf. Genesis 31:10-12).

"As with many of the tricks which Jacob attempts in these narratives, God blessed Jacob in spite of them, not because of or through them." [Note: Sailhamer, The Pentateuch . . ., p. 196. Cf. Mathews, Genesis 11:27-50:26, p. 502.]

The herdsmen believed the stronger members of the flock mated in the summer and the weaker in the fall (Genesis 30:41-42). [Note: See Martha A. Morrison, "The Jacob and Laban Narrative in Light of Near Eastern Sources," Biblical Archaeologist 46:3 (Summer 1983):155-64, which contains many helpful explanations of herding practices, contracts involving herding, marriage customs, and the significance of household gods.] Jacob's ownership of camels (Genesis 30:43) shows that he was very rich since these animals were rare and costly. [Note: Mathews, Genesis 11:27-50:26, p. 503.]

Jacob's behavior was devious in that he sought to prosper at the expense of his employer. The text records that Jacob became very wealthy (Genesis 30:43), but it does not say that his wealth was a blessing from God. Jacob made his own fortune, but the text says that God made Abraham rich. God allowed Jacob to become wealthy through his own toil and deception. God probably would have done more for Jacob than he could have done for himself if Jacob had placed himself under God's authority. This is what God usually does.

The lesson of this section is that people who experience God's material blessing need to acknowledge that it comes from Him rather than from their own abilities.