Genesis Chapter 29

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404. GENESIS - Chapter 29

CHAPTER TWENTY-NINE JACOB IN HARAN

When Jacob left Beersheba, he walked out into a strange world alone. Behind him was an aging father, and a doting mother whom he would never see again in life. Behind him also was a bitter and angry brother, who lacked any sense of spiritual values, and sought only to murder him. He arrived at Luz tired and despon­dent, with the city gates closed against him.

He left a different man, with renewed purpose in life, and deter­mination to carry it out. He burst upon the quiet shepherd-commu­nity of Haran with dash and vigour. He knew why he had come, and God placed in his way, the wife he should marry. She was willing, but her father, Laban, was not. Labans dealings with Jacob were to prove most disconcerting, especially on Jacob's wedding day. The deceiver of Isaac learns what it is to be deceived.

Jacob At The Well of Haran — vv. 1-8

Arriving at the Land of the People of the East, Jacob, like Eliezer before him (cp. Gen. 24:11) makes his way to the Well of Haran. He there meets Rachel, and ren­ders her a service in watering her sheep.

VERSE 1

"Then Jacob went on his journey" — The Hebrew is very expressive. As rendered in the margin, it is "Jacob lifted up his feet". This not only suggests, that "he went on his way," but that he did so full of zeal and enthusiasm, with renewed purpose in mind. The day before, tired and despondent, he had dragged his feet, but now he lifted them up and resolutely marched forward in the assurance that God was with him, being invigorated by the blessing received.

"And came into the land of the peo­ple of the east" — This is the area of Babylonia (Num. 23:7), today called Mesopotamia. Later, in the time of Gideon, the people of this area invaded Israel in company with the Midianites (Judges 6:3).

VERSE 2

"And he looked, and behold a well in the field"  — Jacob was seeking a bride, and followed the same procedure as did Eliezer when he was seeking a bride for Isaac. He sought out the most public place for the purpose, as should those who go forth to preach the Gospel; figuratively, the water of life (John 4:14).

"And lo, there were three flocks of sheep lying by it; for out of that well they watered the flocks" — Three is the number of completeness. The three flocks of sheep, therefore, could represent humanity in need of the water of life. Mankind is divided into three major groups, known Scripturally as the descen­dants of Shem, Japheth and Ham. Out of them all, there are groups of people who have manifested thirst for the water of life (Isa. 55:1-2).

"And a great stone was upon the well's mouth" — These words describe the customary procedure. Such a stone would prevent any ill-disposed person destroying the well, or fouling the water. A large stone covered its mouth, requiring the combined efforts of several shepherds to remove it. Thus they waited until all flocks were gathered together, at which time the stone was removed. The great stone over the mouth of the well of life was the curse of sin, emphasised by the Mosaic Law. When that was removed, through forgiveness in Christ Jesus, the water of the well was made available to all.

VERSE 3

"And thither were all the flocks gathered; and they rolled the stone from the well's mouth, and watered the sheep, and put the stone again upon the well's mouth in his place" — The latter part of v. 2 and all of v. 3, provide an explanatory parenthesis describing the ordinary procedure. The custom of cover­ing the well with a heavy stone is referred to by Thompson in The Land And the Book. He claims to have seen shepherds gathered at wells for that purpose, and when the stone had been removed, and the men had ended their work of watering their flocks, the women afterwards did the same for theirs.

VERSE 4

"And Jacob said unto them, My brethren, whence be ye?" — The well was evidently some distance from Haran, and was a rendezvous of shepherds from various places.

"And they said, Of Haran are we" — Jacob would hear this statement with pleasure, accepting it as a token of divine providence in his affairs. Haran signifies roads, enlightenment, or crossroads. Jacob had come to the place of decision, where he would receive further enlightenment as
to God's purpose with him.

VERSE 5

"And he said unto them, Know ye Laban the son of Nahor?" — Laban was actually the grandson of Nahor, but there is no word in Hebrew to designate that relationship. For reference to Nahor, see our notes on Gen. 11:27.

"And they said, We know him" — This conversation would be intimation to Jacob of divine guidance. See Gen. 28:20.

VERSE 6

"And he said unto them, Is he well?" — Literally, as in the margin, "Is there peace to him?" The enquiry relates not merely to physical health, but to cir­cumstances of life as well. The shepherds answered the question in the affirmative.

"And they said, He is well: and, behold, Rachel his daughter cometh with the sheep" — "Rachel" signifies Ewe (Gesenius), from a root meaning to journey, hence a good traveller. Destiny began to mould the lives of Jacob and Rachel as she moved slowly towards the well at the head of her flock.

VERSE 7

"And he said, Lo, it is yet high day" — As a skilful shepherd himself, Jacob viewed with wonder the slack methods of the local shepherds. They were wasting time and ignoring the needs of the flocks in their charge. Much of the day still remained, and yet the sheep were all gath­ered together at the mouth of the well, whilst the shepherds lay about. Jacob could not understand such lax procedure. They should water the flock, and take them to pasture.

"Neither is it time that the cattle should be gathered together" — That is, to shut them up for the night. The word for "cattle" is miqneh, and signifies livestock generally, whether sheep, goats or cattle.

"Water ye the sheep and go and feed them" — Or, Why don't you water the sheep, and lead them away to be fed? As a shepherd, Jacob was concerned at the apparently lazy attitude of these shep­herds. It represented so much waste of time to him. The vigour with which Jacob continued on his journey after the vision of Bethel had not left him.

VERSE 8

"And they said, We cannot, until all the flocks be gathered together, and till they roll the stone from the well's mouth; then we water the sheep" — This was not because of any physical diffi­culty, for Jacob was able to do so on his own, but evidently because of some local law either imposed or agreed upon. The restrictions of the Mosaic law had to be removed before the Israel flock could be refreshed by the living water of the well. It is a remarkable type of the work of Christ in relation to the Gospel, as he explained to the Samaritan woman by Jacob's well (John 4)!

Jacob Meets Rachel and Laban — vv. 9-14

Jacob's attention is now directed to Rachel, and for him it was love at first sight. His love for her was deep, true, and undying. It becomes one of the most beau­tiful points of his character. It bursts into life full-grown; it never wavers, never lessens; it outlives her, to manifest itself, in added affection, for her two sons. Jacob was now a mature man. In normal chrono­logical reckoning, it is thought that he was 77 years of age when he left his father for this journey to Haran (see Chronikon Hebraikon), but when we come to consider Gen. 31:38, we will supply reasons for suggesting that he was 57 years of age at this time. In those times of greater longevity, that age would be considered comparatively young.

VERSE 9

"And while he yet spake with them, Rachel came with her father's sheep: for she kept them" — Literally, ushe was a shepherdess". Her occupation was con­genial to that of Jacob's. Like Rebekah before her, Rachel was typical of the bride of Christ.

VERSE 10

"And it came to pass when Jacob saw Rachel the daughter of Laban" — Jacob had been sent on this journey specif­ically to obtain a bride "of the daughters of Laban" (Gen. 28:2); he had been pro­mised divine guidance in his quest (Ch. 28:15), and now he had evidence that God was with him as He had promised to be. He considered all the circumstances, and recognised in them a guiding principle in his life.

"His mother's brother" — Notice that this statement occurs three times in this verse; the threefold emphasis suggest­ing that Jacob recognised the divine provi­dence in his life, leading him to his bride. He therefore viewed Rachel with more than passing interest.

"And the sheep of Laban his moth­er's brother" — The well-kept sheep were indicative of Rachel's skill and industry, as well as her humility. She had brethren, but the care of her father's sheep was her particular concern (v. 9).

"That Jacob went near, and rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother" — Stimulated by the realisation that God was with him, Jacob lost his pre­vious timidity, and becoming charged with strength, he boldly asserted himself, rolling away the stone, and providing water for Rachel's flock before the other shepherds had opportunity to water their's. Cp. note v. 2.

VERSE 11

"And Jacob kissed Rachel, and lifted up his voice, and wept" — Moved by the deepest emotion at the successful com­pletion of his difficult and lonely journey, he addressed himself to her with kisses of affection and tears of joy. Though the narrative does not specifically say so, he evi­dently first revealed to her his relationship, so that she took no offence at the warmth of his greeting.

VERSE 12

"And Jacob told Rachel that he was her father's brother, and that he was Rebekah's son" — He evidently ex­plained this before warmly greeting her as a described in the previous verse. The term brother is used generally to describe a close relationship, even as Lot is called Abraham's brother, though, in fact, he was his nephew (Gen. 14:14,16).

"And she ran and told her father" — She was doubtless surprised at the warmth of Jacob's greeting, but, evidently, agreeably surprised! Both seemed to be instinctively drawn towards the other. The
story of Jacob and Rachel is among the most beautiful of the love stories of the
Bible.

VERSE 13

"And it came to pass, when Laban heard the tidings of Jacob his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house"  — There was warm hospitality and deep affection, mani­fested by Laban towards his sister's son (see also Ch. 24:20,30). What a pity that this delightful attitude was destroyed by misunderstanding developed out of covetousness.

"And he told Laban all these things" — The message he had brought from his mother, the purpose of his journey, and so
forth.

VERSE 14

"And Laban said to him, Surely thou art my bone and my flesh" —  Acknowledging that Jacob was a blood relation; that he had satisfactorily proved himself to be the son of Rebekah.

"And he abode with him the space of a month" — During which time Laban came to recognise the value of Jacob as a shepherd, and Jacob's love for Rachel increased.

Jacob Serves Laban for Rachel — vv. 15-20

Laban having fulfilled the duties of hospitality by accommodating Jacob for a month, suggests that the relationship be placed upon a business footing. Jacob desires Rachel, but having no worldly goods to offer as dowry, since he crossed the Jordan with only his staff and the clothes he wore (Ch. 32:10), he offers to pay for the privilege of marriage by seven years of toil. Laban, always covetous and grasping, readily accepts the terms, and concludes the bargain.

VERSE 15

"And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought?" — These words suggest that Jacob was already making himself useful around the place, and that Laban had observed his skill as a shepherd.

"Tell me, what shall thy wages be?" — He suggests that Jacob remain with him permanently, and poses as a generous man in the arrangements.

VERSE 16

"And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel" — Leah's name has been explained in many ways: wearied, dull, stupid, faint from sickness. She obviously lacked the person­ality and beauty of her younger sister.

VERSE 17

"Leah was tender eyed" — She was dull-eyed, in contrast to the sparkling, dark-eyed, vivacious Rachel! In the type, she represents Israel under the Law, dull-eyed to the things of Christ.

"But Rachel was beautiful and well favoured" — Literally, she was "beauti­ful of form and beautiful of appearance". She had both personality and appearance; she was like the bride of Christ in the Song of Solomon 4:1-7, the king's bride in Psalm 45, or Ruth in comparison with the older Naomi in her typical foreshadowing.

VERSE 18

"And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter" — The measure of his deep and abiding love was shown by the long years of labour he was pre­pared to render in order to obtain her. For Jacob had no dowry whereby to obtain a wife. Consider the cost of seven years' labour on today's wages, and we have some conception of Jacob's estimation of the worth of his Rachel.

VERSE 19

"And Laban said, It is better that I give her to thee, than that I should give her to another man" — Laban acknowl­edges that Jacob has all the qualities of an acceptable husband.

"Abide with me" — A formal accep­tance of the proposition on the part of Laban.

VERSE 20

"And Jacob served seven years for Rachel" — Under Laban, he worked hard (Gen. 31:40-41). Hosea records: "Jacob fled into the country of Syria, and Israel served for a wife, and for a wife he kept sheep" (Hos. 12:12).

"And they seemed unto him but a few days, for the love he had to her" — These simple but descriptive words fitting­ly describe the intense love Jacob had for Rachel. Rotherham renders the words, "they seemed unto him as single days". Jacob had such a deep appreciation of his future bride that the price he paid for her seemed small in comparison. In like man­ner, the Lord endured the cross and despised the shame for the joy set before him (Heb. 12:2) and for the love of his proposed bride of faith (Eph. 5:27,32). In doing so, he provides an example for all those who would follow him. Jacob cheer­fully fulfilled his "labour of love" (Heb. 6:10).

Jacob Deceived Into Marrying Leah — vv. 21-25

The pure self-sacrificing love that Jacob manifested towards Rachel is repaid by the deception of Laban. Jacob learns by bitter experience the disappoint­ment of deception, as his father and his brother had done before him. He learns that God is not mocked; what a man sows he reaps (Gal. 6:7). He had supplanted Esau the elder son, and now is deceived by being given Leah, the elder daughter instead of his beloved Rachel.

VERSE 21

"And Jacob said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her" — He had honestly performed his period of servi­tude, and now sought his reward.

VERSE 22

"And Laban gathered together all the men of the place, and made a feast" — In like manner there will be a wedding feast when Christ is united to his Bride (Rev. 19). Meanwhile, the Passover is likened to such a feast (Luke 12:35-37). In many regards the experiences of Jacob are typical of the future.

VERSE 23

"And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her" — This was the first act of deception practised by Laban on Jacob, but though it may have been the cruellest, it was not the last. The deception was rendered possible by the fact that the bride was normally conducted into the marriage chamber veiled. Frequently the veils were so long and close as to conceal both the face and the person. Even so, Leah must have played her part in order to marry one who neither sought nor loved her. She must have been attached to Jacob, and so fully entered into the deception in order to gain him. Typically, Leah represents the Mosa­ic covenant that preceded the Messianic, and which the people were compelled against their will to accept.

VERSE 24

"And Laban gave unto his daughter Leah Zilpah his maid" — Zilpah signifies droppings as fragrant myrrh.

"For an handmaid" — It was cus­tomary to do this, as in the case of Rebekah(Ch. 24:61).

VERSE 25

"And it came to pass, that in the morning, behold, it was Leah"  — The word behold expresses the surprise and chagrin of Jacob next morning. The narra­tive draws a veil over the words of indig­nation that he must have heaped upon Leah when he discovered the deception. Yet he must have realised the compensat­ing justice in the whole matter. He who had deceived his father, is deceived by his father-in-law.

"He said to Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me?"  — Angrily Jacob berated Laban for his duplicity, but it is obvious that his father-in-law was unim­pressed. In fact, he probably treated it as a joke that he shared with others of his kith and kin.

Jacob Again Serves Laban For Rachel — Vv. 26-30

The wily Laban has his excuses ready to explain the reason for his action, and endeavours to temper Jacob's bitter disap­pointment by an offer to make him doubly his son-in-law in a week's time, on the guarantee that Jacob serve another seven years.

VERSE 26

"And Laban said, It must not be so done in our country, to give the younger before the firstborn"  — This was doubt­less the case, and Laban was legally right. In fact, there is evidence indicating that some such law was operative among cer­tain peoples in ancient times. But this was mere subterfuge on Laban's part. If the law was such as he claimed it to be why did he agree to give Rachel to Jacob in the first instance? And, in any case, having married off Leah, he could have given Rachel to Jacob without any further bar­gaining on his part. But Laban was not sincere in his approach to the matter; he was covetous and grasping, and perhaps rejoiced in gaining the advantage of his nephew Jacob.

VERSE 27

"Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years"  — This was evidently a token peri­od. Jacob was permitted to marry Rachel immediately after the wedding festival with Leah (usually a week's duration) was over, on the assurance that he would serve Laban for an additional seven years.

VERSE 28

"And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also"  — At the conclu­sion of the week, on the basis of a day for a year, Jacob married his beloved Rachel.

VERSE 29

"And Laban gave to Rachel his daughter Bilhah his handmaid to be her maid" 

— Her name signifies Bashful, Modest. She became the mother of Dan and Naphtali (Gen. 30:3-8; 35:25). Her stepson Reuben afterward lay with her (Gen. 35:22), earning his father's dying reproof (Gen. 49:4).

VERSE 30

"And he went in also unto Rachel, and he loved also Rachel more than Leah"  — The statement implies that Jacob had an affection for Leah, but a greater one for Rachel. Leah had been forced upon him by law — but he was drawn to Rachel by love. Faith is more lovely than law, though both may be admired.

"And served with him yet seven other years"  — The implication of the narrative is that these years were served after he had married Rachel; he did not have to serve them first, and marry her afterwards.

Birth of Reuben, Simeon, Levi, Judah (Leah) — Vv. 31-35

Though the younger Rachel is pre­ferred over the elder Leah, God provides a compensation in that Leah proves more fruitful than her sister. In the antitype, more are drawn to Yahweh by law than by faith, though the latter is more enduring. A pleasing feature of the narrative is Leah's acknowledgment of God's providence, indicating that Jacob had educated both his wives in divine principles.

VERSE 31

"And when Yahweh saw that Leah was hated" — The word hated is a Hebraism for “not preferred” rather than actually hated as we understand the term. Jacob, in fact, was fond of Leah (Ch. 49:31). He loved her, though he loved Rachel more (Gen. 29:30). The expression is used again in the same way in Deut. 21:15: "If a man have two wives, one be­loved, and another hated..."; i.e. one pre­ferred above the other. See also Matt. 6:24, and compare Matt. 10:37 with Luke 14:26. To "love" Christ more than father and mother is described as "hating" the latter, whereas true Christian principles would not permit of such an attitude, as we understand the term. Here again, it sig­nifies to love one more than another.

"He opened her womb" — This statement illustrates the overshadowing compassion of Yahweh for those who are in need of it. It is quite significant that the divine covenant Name is used in associa­tion with such a reference, for what was done, in its typical fulfilment, had relation to the covenant. The law was more prolific in its fruit than is faith, and this is repre­sented typically in the Word. Thus the Abrahamic covenant is likened to a barren woman that ultimately bears children, in comparison with the Law which is described as a fruitful woman of children (Isa. 54:1).

"But Rachel was barren"  — In the type, Leah represents the covenant of law: the Mosaic covenant; and Rachel, the covenant of Grace: the Abrahamic cove­nant. Leah was first, Rachel afterwards. Leah first produced children, but Rachel afterwards. "Before faith came", wrote Paul, "we were kept under the law shut up unto the faith which should afterwards be revealed" (Gal. 3:23). That typically was set forth in the analogy of Leah and Rachel.

VERSE 32

"And Leah conceived, and bare a son, and she called his name Reuben" — His name signifies See, a Son! It is an expression of joy, and the reason for it is revealed in Leah's subsequent comment.

"For she said, Surely Yahweh hath looked upon my affliction"  — Leah rep­resented Israel under the Law, and Rachel, Israel under Grace. The former was brought under affliction in Egypt, at the same time as Yahweh recognised the nation as His son, thus: "Israel is My son, even My firstborn" (Exod. 4:22). He called upon Pharaoh to See a son! in His people in affliction, and subsequently brought them to political birth. Leah, as representing Israel under Law manifested imperfections: she was not beautiful like her sister, and was "tender eyed" or lacked true vision; whereas Rachel, as represent­ing Israel under grace, excited love. Israel under Law saw in the establishment of the nation the purpose of its call and did not realise that the Son for which it should look was not the son of flesh, but the son of Spirit. Only as Israel under the law was led to Christ could it attain unto the love of her husband (Gal. 3:22-29).

"Now therefore my husband will love me" — The "unloved" Leah believed that the birth of Reuben would excite the love of Jacob for her. Unfortunately, Reuben added to Jacob's problems. His early promise was not revealed as he developed. He proved to be unstable and immoral, and so betrayed his father's love for him (Gen. 49:4). Reuben proved to be a son of the flesh, and was surplanted in the benefits of the birthright by Joseph.

Nevertheless, Leah's comment shows that she had come to understand the prin­ciples of worship, and this suggests that Jacob had educated her in these vitally important matters.

VERSE 33

"And she conceived again, and bare a son; and said, Because Yahweh hath heard that I was hated, He hath given me this son also"  — This statement indi­cates that Leah was alive to the basic requirements of true religion: prayer.

Comprehending that she was not loved by Jacob as was Rachel, she poured out her heart to Yahweh in prayer. After all, she had contributed to Jacob's lack of feeling towards her. She had condoned and con­tributed to the deception practised by her father, and had endeavoured to supplant Rachel in Jacob's affection. She had imag­ined that the birth of Reuben would have enabled her to replace Rachel in Jacob's esteem, but that had not eventuated. So she gave herself to prayer, and the result was the birth of Simeon.

"And she called his name Simeon"  — His name signifies Hearing. In the Greek it is Simon, the name of one of Christ's closest apostles (Matt. 16:16). Typically we must first see the Son (Reuben) and then hear him (Simeon).

VERSE 34

"And she conceived again, and bare a son; and said, Now this time will my husband be joined unto me, because I have born him three sons"  — In spiritual numerics, three has the signification of divine completeness. It was on the third day that the earth was caused to rise up out of the water, symbolic of that resurrection life which joins us to Christ, and foreshad­ows the greater resurrection and union to come. Leah must have had some concep­tion of the spiritual significance of the number three because of her comment on the birth of Levi, her third son.

"Therefore was his name called Levi" — Levi signifies to be joined, or united together, and thus speaks of fellow­ship.

VERSE 35

"And she conceived again, and bare a son and said, Now will I praise Yahweh" — For that reason, Leah called her fourth son, Judah, which signifies praise. However, the praise that Yahweh seeks, is not that external to the flesh, but that which is from the hidden man of the heart. Hence Paul comments: "He is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God" (Rom. 2:29). In that statement, Paul aligns the word Jew with Judah.

"Therefore she called his name Judah; and left bearing"  — This state­ment marks off the first group of sons in a section of their own. Their names are sig­nificant. They set forth in order the means of redemption: Reuben — See a son; Simeon — Hear him; Levi — Join him; Judah — Praise him. Now Yahweh blessed Leah with these four sons out of compassion for her affliction (cp. Vv. 31,32), even though she had contributed to that condition. The names of the sons typed the purpose of God in the Law. In commissioning Moses, Yahweh declared: "I have surely seen the affliction of My people which are in Egypt, and have heard their cry" (Exod. 3:7). He became as an husband unto them (Isa. 54:5), hear­kened unto their plea because they were hated, became united with them in the Sinaitic covenant, and called for their praise. The Law constituted Israel as Yah­weh 's son. But more than that: It was a "schoolmaster" to bring the nation "to Christ" (Gal. 3:24). In effect it proclaimed: See a Son! Hear him! Join him! Praise him! The unfortunate fact was that Israel failed to see the Son when he was mani­fested, and so the curse of the law rested, and continues to rest, upon the nation (Gal. 5:3).

LESSONS FOR US:

• God rewards patience
• God teaches us lessons through the experiences of our lives
• Our past sins may be forgiven, but there are consequences to those actions
• A man marrying two women is not a good idea
• It is God that gives increase

REFERENCE LIBRARY

• HP Mansfied – Genesis
• Chronikon Hebraikon
• Rotherham
• Gesenius

PARAGRAPH QUESTIONS:

1. Who is God’s firstborn son?
2. Name all the children of Jacob in order along with their mothers

ESSAY QUESTIONS:

1. Which of Jacobs sons became the royal line and why?
2. Which of Jacobs sons became the priestly line and why?
3. One of Jacobs sons receives a double inheritance, which son was this, and why?
4. One of Jacobs sons receives no inheritance, which son was this, and why?

DISCUSSION QUESTIONS:

1. There are several lists of the sons of Jacob in the Bible, the ordering differs whilst some are missed out and other names are added; why is this, is there a significance?