Praise the Lord Jesus Christ, please study this chapter and then answer all 48 questions at the end of this chapter.

Verses 1-21: The competition between the two sister/wives is demonstrated in using their maids as surrogate mothers (verses 3, 7, 9, 12). In declaring God had judged the case in favor of the plaintiff (verse 6), in bartering for time with the husband (verses 14-16), in accusing one of stealing her husband’s favor (verse 15), and in the name given to one son, “wrestled with my sister” (Naphtali; in verse 8).

The race for children was also accompanied by prayers to the Lord or by acknowledgment of His providence (verses 6, 17, 20, 22; also 29:32-33, 35).

This bitter and intense rivalry, all the fiercer though they were sisters, and even though they occupied different dwellings with their children as customary, shows the evil lay in the system itself (bigamy). Which as a violation of God’s ordinance (Gen. 2:24), could not yield happiness.

Genesis 30:1 “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.”

When the Lord saw that Rachel was loved and Leah hated, He closed the womb of Rachel and this produced the envy (in verse 1).

“Or else I die”: A childless woman in ancient Near Eastern culture was no better than a dead wife and became a severe embarrassment to her husband (see verse 23).

This is a hard thing to understand. In our society, if a man had more than one wife, it is called bigamy. When God created man and woman, He said they two shall become one flesh. Any arrangement aside from this brings trouble. Jealousy and strife had entered Rachel in this case.

There is no grief like a married woman who is not able to bear children. Women do not feel fulfilled, until they have children. This is the case even more so with Rachel, because her sister had four children. Rachel blamed Jacob.

Genesis 30:2 “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?”

“Am I in God’s stead”: Although spoken in a moment of frustration with Rachel’s pleading for children and the envy with which it was expressed, Jacob’s words do indicate an understanding that ultimately God opened and closed the womb.

Even when you love someone as Jacob loved Rachel; you cannot bear being blamed for something you had nothing to do with. He reminded Rachel, that God had refused the blessing of children to her.

Genesis 30:3 “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.”

“Bear upon my knees” does not indicate an adoption rite (48:12; 50:23). It is a welcoming-in at birth of a new child. In the Hurrian tales, the event is associated with birth, the naming of the child, the welcoming into the family, and the handling by the parents.

When the surrogate gave birth while actually sitting on the knees of the wife, it symbolized the wife providing a child for her husband.

Genesis 30:4 “And she gave him Bilhah her handmaid to wife: and Jacob went in unto her.”

“And she gave him Bilhah her handmaid”: To be enjoyed as a wife, though she was no other than a concubine; yet such were sometimes called wives, and were secondary ones, and were under the proper lawful wife, nor did their children inherit. But those which Jacob had by his wives’ maids did inherit with the rest.

“And Jacob went in unto her”: Consenting to what Rachel his wife proposed to him: having concubines, as well as more wives than one. This was not thought criminal in those times; and was tolerated of God, and in this case for the multiplication of Jacob’s seed.

Perhaps he might the more readily comply with the motion of his wife, from the example of his grandfather Abraham, who took Hagar to wife at the insistence of Sarah.

Genesis 30:5 “And Bilhah conceived, and bare Jacob a son.”

“And Bilhah conceived, and bare Jacob a son”: This was so far acceptable by the Lord, that he blessed her with conception and Jacob with a son by her.

How these women ever thought that their maid’s children would be theirs, I cannot imagine. This plan would cause more confusion, not less. Now, instead of being jealous of Leah, Rachel will have Bilhah to be jealous of also.

Genesis 30:6 “And Rachel said, God hath judged me, and hath also heard my voice, and hath given me a son: therefore called she his name Dan.”

“And Rachel said”: As soon as she heard that Bilhah had bore a son.

“God hath judged me”: And hereby testified his acceptance, as she understood it, of the step she had took in giving her maid to her husband, and she was justified in what she had done.

“And hath also heard my voice”: Of prayer; she had prayed to God that her maid might have a child, or she have one by her.

“And hath given me a son”: Whom she reckoned her own, Bilhah being her servant, and so her children born of her, to be hers. Or whom she adopted and called her own, and therefore took upon her to give it a name.

Here let it be observed, that she looked upon this child as a gift of God, as the fruit of prayer, and as in mercy to her, God dealing graciously with her, and taking her part, and judging righteous judgment.

“Therefore called she his name Dan”: Which signifies “judgment”; The reason of it lies in the first clause of the verse.

Now, this was really a strange situation. The mother was not even allowed to name her baby. Rachel named him Dan and even claimed him for her own. It reminds me of the surrogate mothers of our day.

The mother who bears the child has no rights at all to the child.

“Dan” means judge.

Genesis 30:7 “And Bilhah Rachel’s maid conceived again, and bare Jacob a second son.”

“And Bilhah, Rachel’s maid, conceived again”: Soon after the birth of her first child.

“And bare Jacob a second son”: This was his sixth son, but the second by Bilhah.

Genesis 30:8 “And Rachel said, With great wrestlings have I wrestled with my sister, and I have prevailed: and she called his name Naphtali.”

“And Rachel said, with great wrestlings have I wrestled with my sister”: Or, “with the wrestlings of God”. Wrestling and striving in prayer with God, being vehement and persistent in her petitions to him, that she might have children as well as her sister. Some render it, “I used the craftiness of God”, or “great craftiness with my sisters”; by giving her maid Bilhah to her husband, and having children by her.

“And I have prevailed”: As she strove in her desires and prayers to have another child before her sister had; in that she prevailed, or she was succeeded in her desires. She had children as she wished to have.

“And she called his name Naphtali”: Which signifies “my wrestling”, being a child she had been striving and wrestling for. These two sons of Bilhah were born, as say the Jews, Dan on the twenty ninth day of Elul or August, and lived one hundred and twenty seven years; Naphtali on the fifth of Tisri or September, and lived one hundred and thirty three years.

This was so ridiculous. It had become a contest to see who God would allow to have the most children.

Genesis 30:9 “When Leah saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife.”

“When Leah saw that she had left bearing”: For a little while, for she afterwards bore again, and observing also what her sister had done.

“She took Zilpah her maid, and gave her Jacob to wife”: In this she was less excusable than Rachel, since she had four children of her own, and therefore might have been content without desiring others by her maid; nor had she long left off bearing, and therefore had no reason to give up hope of having any more.

Genesis 30:10 “And Zilpah Leah’s maid bare Jacob a son.”

“And Zilpah, Leah’s maid, bore Jacob a son”: For it seems he consented to take her to wife at the motion of Leah, as he had took Bilhah at the instance of Rachel. And having gratified the one, he could not well deny the other; and went in to her, and she conceived, though neither of these things are mentioned, but are all necessarily supposed.

This seems as if Jacob had no say so about who his bed partner would be, but we know this was not true. God had planned to start twelve tribes of very different people. This was God’s plan being unwittingly carried out by these jealous women. God arranges things to fit His plans, not for our convenience.

Genesis 30:11 “And Leah said, A troop cometh: and she called his name Gad.”

“And Leah said, a troop cometh”: A troop of children, having bore four herself, and now her maid another, and more she expected; or the commander of a troop cometh, one that shall head an army and overcome his enemies; which agrees with the prophecy of Jacob (Genesis 49:19).

“And she called his name Gad”: Which signifies a “troop”, glorying in the multitude of her children that she had or hoped to have.

“Gad” means fortune.

Genesis 30:12 “And Zilpah Leah’s maid bare Jacob a second son.”

“And Zilpah, Leah’s maid, bare Jacob a second son”: As well as Bilhah, and no more.

Genesis 30:13 “And Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher.”

“And Leah said”: Upon the birth of the second son by her maid.

“Happy am I”: Or, “in my happiness”; or, “for my happiness”. That is, this child is an addition to my happiness, and will serve to increase it. For the daughters will call me blessed; the women of the place where she lived would speak of her as a happy person, that had so many children of her own, and others by her maid (see Psalm 127:5).

“And she called his name Asher”: Which signifies “happy” or “blessed”. These two sons of Zilpah, according to the Jewish writers, were born, Gad on the tenth day of Marchesvan or October, and lived one hundred and twenty five years; and Asher on the twenty second day of Shebet or January, and lived one hundred and twenty three years.

“Asher” means happiness. Asher was the eighth son of Jacob. Blessings from God, many times, come in the form of children. Leah knew God had abundantly blessed her.

Genesis 30:14 “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.”

“Mandrakes”: This is an herb of the belladonna family, considered to be an aphrodisiac. It has a yellow fruit the size of a small apple. Peoples of the ancient Near East attributed sensual desire to this plant and thought it would aid conception.

Jacob had 8 sons by then from 3 women and about 6 years had elapsed since his marriages. The oldest son, Reuben, was about 5. Playing in the field during wheat harvest, he found this small, orange-colored fruit and “brought them to his mother Leah.” These were superstitiously viewed in the ancient world as “love-apples”, an aphrodisiac or fertility-inducing narcotic.

Verses 15-16: This odd and desperate bargain by Rachel was an attempt to become pregnant with the aid of the mandrakes, a folk remedy which failed to understand that God gives children (verses 6, 17, 20, 22).

Genesis 30:15 “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.”

“And she said unto her”: Leah to Rachel, taking this opportunity to bring out a thing which had some time lain with uneasiness upon her mind.

“Is it a small thing that thou hast taken away my husband?” Got the greatest share of his affections, and had most of his company; which last was very probably the case, and more so, since Leah had left off bearing. And this she could not well stomach, and therefore upon this trifling occasion blurts out with it.

“And wouldest thou take away my son’s mandrakes also?” Which were poor things to be mentioned along with a husband; and besides, Rachel did not offer to take them away from the child without her leave, which she in very humble manner asked of her.

“And Rachel said, therefore he shall lie with thee tonight for thy son’s mandrakes”: Which showed no great affection to her husband, and a slight of his company, to be willing to part with it for such a trifle. It seems by this as if they took their turns to lie with Jacob, and this night being Rachel’s turn; she agrees to give it to Leah for the sake of the mandrakes.

Or however, if she had his attention of him to herself very much of late, as seems by the words of Leah above, she was willing to give him up to her this night. On the consideration; which Leah agreed she should have, as appears by what follows.

It seems as if these mandrakes were similar to fertility drugs of our day. Rachel wanted a child and would go to any length to get one. It seems a great deal of time had elapsed since Rachel married Jacob, or else Reuben would not be old enough to go to the field alone.

Ungers says that the mandrake plant is a narcotic and could kill if taken in quantity. The Bible did not indicate that at all. It indicated life, not death.

Genesis 30:16 “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.”

“And Jacob came out of the field in the evening”: From feeding his flocks.

“And Leah went out to meet him”: Knowing full well the time he used to come home.

“And said, thou must come in unto me”: Into her tent, for the women had separate tents from the men; as Sarah from Abraham; and so, these wives of Jacob had not only tents separate from his, but from one another.

“For surely I have hired thee with my son’s mandrakes”: That is, she had hired that night’s lodging with him from Rachel, with the mandrakes her son Reuben had brought out of the field. Jacob made no objection to it; but consented, being willing to please both his wives, who he perceived had made this agreement between them.

“And he lay with her that night”: And that only, for the present: for, by the way of speaking, it looks as if he did not continue with her more nights together at that time, but went, as before that evening, to Rachel’s tent.

Genesis 30:17 “And God hearkened unto Leah, and she conceived, and bare Jacob the fifth son.”

“And God hearkened unto Leah”: To the prayer of Leah, as the Targum of Jonathan, for more children. The desire of these good women for the company of their husband was not from lust, or an amorous desire in them, but for the sake of having many children, as appears by giving their maids to him.

And the reason of this was, as Bishop Patrick well observes, that the promise made to Abraham of the multiplication of his seed, and of the Messiah springing from thence, might be fulfilled. And is the true reason of Moses’s taking such particular notice of those things, which might seem below the dignity of such a sacred history.

“And she conceived, and bare Jacob the fifth son”: The fifth he had by her, but the ninth in all, that were born unto him.

This was a strange situation, as we said before. It seems Jacob did whatever Rachael wanted him to do, even to sleeping with her sister. In God’s sight, Leah had got the worst of this deal, and He blessed her and made her fruitful.

Genesis 30:18 “And Leah said, God hath given me my hire, because I have given my maiden to my husband: and she called his name Issachar.”

Note that while Rachel got the mandrakes, Leah received another son! His name was “Issachar,” meaning “Reward.”

Genesis 30:19 “And Leah conceived again, and bare Jacob the sixth son.”

“And Leah conceived again”: For bearing children Jacob took more to her, and more frequently attended her apartment and bed.

“And bare Jacob a sixth son”: The sixth by her, but the tenth by her and his two maids.

Genesis 30:20 “And Leah said, God hath endued me [with] a good dowry; now will my husband dwell with me, because I have born him six sons: and she called his name Zebulun.

“Now will my husband dwell with me”: The plaintive cry of one still unloved (29:31), as confirmed by Jacob’s frequent absence from her home. She hoped that having 6 children for Jacob would win his permanent residence with her.

“Zebulun”: The name means “dwelling,” signifying her hope of Jacob’s dwelling with her.

From all of this, it seems that even though Leah had blessed Jacob with six sons, that he did not really live with her. It seems Jacob lived with Rachel and visited Leah.

Genesis 30:21 “And afterwards she bare a daughter, and called her name Dinah.”

“Dinah”: Although not the only daughter to be born to Jacob (37:35; 46:7), her name is mentioned in anticipation of the tragedy at Shechem (chapter 34).

“Dinah” means justice. Daughters were not ordinarily mentioned, unless they play a prominent role of some kind. Such was the case here, as we will see as we go on with the lesson.

Genesis 30:22 “And God remembered Rachel, and God hearkened to her, and opened her womb.”

“And God remembered Rachel” All the desperate waiting (see 30:1), and pleading climaxed at the end of 7 years with God’s response. Then Rachel properly ascribed her delivery from barrenness to the Lord, whom she also trusted for another son (verses 23-24).

Genesis 30:23 “And she conceived, and bare a son; and said, God hath taken away my reproach:”

“And she conceived and bare a son”: Through the goodness of God unto her, and for which she was greatly thankful.

“And said, God hath taken away my reproach”: The reproach of barrenness with which she was reproached among her neighbors; and perhaps by her sister Leah, and indeed it was a general reproach in those times.

Especially, it was the more grievous to good women in the family of Abraham, because they were not the means of multiplying his seed according to the promise, and could have no hope of the Messiah springing from them.

Genesis 30:24 “And she called his name Joseph; and said, The LORD shall add to me another son.”

“Joseph”: 1914 B.C. His name means “he will add” or “may he add,” indicating both her thanks and her faith that God would give her another son.

Either God had removed the reproach of her childlessness or would give her another son. God did give Benjamin much later.

Verse 22 indicates that Rachel had been praying to God, when it said …” harkened to her”. The fervent prayer will not go unanswered. Sometimes, the answer is a long time in coming, but God hears and answers prayers. As we have said before, these people believe being barren was a punishment from God. To bear children was an honor.

Joseph was not to be like the others. This son was from a love union of the spirit. These other sons had to do with flesh and worldliness. He would be Jacob’s favorite.

This was the son whom God would send the blessings through. Joseph would be God’s man. We must watch him carefully. Through him we will see a type and shadow of Jesus. Joseph was the eleventh child of Jacob.

In future lessons, we will find Jacob loved Joseph more than the others. This will cause trouble in the family. We will watch the miraculous protection provided Joseph in the worst of circumstances. This son was called of God for a time and a purpose.

There would be one more son born to Rachel which would round out the twelve tribes of Israel. For the time being Joseph was the youngest, and the favorite, born of Jacob’s beloved Rachel.

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

“And it came to pass, when Rachel had borne Joseph”: At which time his fourteen years of servitude were ended; for Jacob was in Laban’s house twenty years, fourteen were spent in serving for his wives, and the other six for his cattle, which begun from this time, as the context clearly shows (see Genesis 31:41).

So that, as the Jewish writers truly observe, in seven years’ time Jacob had twelve children born to him, eleven sons and one daughter. He had served seven years before he had either of his wives.

“That Jacob said unto Laban, send me away”: Give me leave to depart thy house: he had a right to demand his liberty and to insist upon it, since the time of his servitude was up; but he chose to have leave, and part in a friendly manner.

“That I may go unto mine own place, and to my own country”: To Beer-sheba, where his father and mother lived, and whom, no doubt, he longed to see; and to the land of Canaan, in which that place was, which was his native country and was given him by promise, and was to be the inheritance of his seed. Jacob’s wish to return to Canaan was not hidden from Laban (verse 30).

Genesis 30:26 “Give [me] my wives and my children, for whom I have served thee, and let me go: for thou knowest my service which I have done thee.”

“Give me my wives”: His two wives, Leah and Rachel, and the two maids, Bilhah and Zilpah, which he had given him for wives also; he desires to leave and take them with him.

“And my children”: His twelve children. He did not desire his father-in-law to take any of them, and keep them for him, but was desirous of having them with him. No doubt for the sake of their education, though he had nothing of his own wherewith to support them. Not doubting that God would make good his promise in giving him food and raiment, and returning him to his country; and which his faith applied to his family as well as to himself.

“For whom I have served thee”: Not for his children, but for his wives, his two wives.

“And let me go”: Free from thy service, and to my own country.

“For thou knowest my service which I have done thee”: How much and great it is, and with what diligence and faithfulness it has been performed, and that the time of it fixed and agreed upon was at an end.

Many years had passed since Jacob left his home. He came to this strange land and lived and took two wives. He did not know whether his parents were still alive, or not. His brother’s anger had probably cooled by now. You might say, he was homesick. Jacob had fulfilled his side of the bargain with Laban.

Genesis 30:27 “And Laban said unto him, I pray thee, if I have found favor in thine eyes, [tarry: for] I have learned by experience that the LORD hath blessed me for thy sake.”

“And Laban said unto him, I pray thee, if I have found favor in thine eyes, tarry”: One would think he could not expect to have much from him, by his treatment of him. But he craftily coaxing him in this fawning, flattering way, in order to gain a point. He begs of him, in a very humble and pleading manner.

If he had any love for him that he would not depart from him, but stay with him, which he should take as a great favor. But he could not insist upon it, as bound in duty or as a point of justice.

“For I have learned by experience”: By the observations made in the fourteen years past.

“That the Lord hath blessed me for thy sake”: Laban had so much religion as to ascribe the blessings, the good things he had, to the Lord, as the author and giver of them. And so much honor, or however, thought it was more in his interest to own it, that it was for Jacob’s sake that he was thus blessed.

The word translated is used sometimes of divination (seeking knowledge of the future or the unknown by supernatural means), and the Targums of Jonathan and Jerusalem render it, “I have used divinations”. And according to Jarchi and Aben Ezra, Laban was a diviner and soothsayer; and by the teraphim he had in his house (Genesis 31:19).

Laban divined, and knew thereby that he was blessed for the sake of Jacob. But, as Schmidt observes, it is not credible that the devil should give so famous a testimony to Laban of Jehovah and Jacob.

“I have found” (see note on Deut. 18:9-12).

This was the first time we really hear any praise going from Laban to Jacob. He was, in a roundabout way, reminding Jacob that he took him in. Experience is the best teacher. This was no exception.

Laban realized that Jacob was a man of God. He also realized, that the blessings God had poured out were because of Jacob, and not anything that he had done. When God pours a blessing, it is so big it will extend to those in close association.

Genesis 30:28 “And he said, Appoint me thy wages, and I will give [it].”

“Appoint me thy wages”: On the two occasions that Laban asked this of Jacob it was to urge him to stay. The first time (29:15), Laban had sought to reward a relative, but this time it was because he had been rewarded since “the Lord has blessed me on your account” (verse 27).

Jacob readily confirmed Laban’s evaluation in that “little” had indeed become “a multitude” (verse 3), since he had come on the scene. Laban’s superficial generosity should not be mistaken for genuine goodness (see 31:7). He was attempting to deceive Jacob into staying because it was potentially profitable for him.

Laban was just making a deal with Jacob to work for him. He knew Jacob was fair, so he said whatever you want I will pay.

Genesis 30:29 “And he said unto him, Thou knowest how I have served thee, and how thy cattle was with me.”

“And he said unto him”: Jacob to Laban.

“Thou knowest that I have served thee”: Not only diligently and faithfully, without any salary, excepting for his wives. Otherwise he had no wages for his service all this time, which therefore should be considered for the future.

“And how thy cattle was with me”: Always under his care, and he ever watchful of them; spent all his time and labor with them, and had no opportunity of getting anything for himself.

Genesis 30:30 “For [it was] little which thou hadst before I [came], and it is [now] increased unto a multitude; and the LORD hath blessed thee since my coming: and now when shall I provide for mine own house also?”

“For it was little which thou hadst before I came”: Perhaps but a single flock, and that not a very large one, since Rachel, his youngest daughter, had the care of it.

“And it is now increased unto a multitude”: Or “broke forth”, spread itself over the fields and plains, hills and mountains adjacent, so that they were covered with his sheep, these bringing forth thousands and ten thousands (Psalm 144:13).

“And the Lord hath blessed thee since my coming”: Or “at my foot”; ever since he set foot in his house. Aben Ezra observes it as a proverbial saying, such a one has a good foot, a lucky one, wherever he comes a blessing or success goes with him. Or the meaning may be, wherever Jacob went or led his flock, and fed it, it prospered, the blessing of God going with him.

“And now, when shall I provide for mine own house?” suggesting it was his duty to do it, and it was high time he did it, since he had a large family to provide for (see 1 Timothy 5:8).

Jacob was just telling Laban here, that he, with God’s help, had built Laban a huge herd of cattle. He saw his family growing and desired to have something for them. It was time to have his own herd. Soon he would need to help his children get started on their own.

Genesis 30:31 “And he said, What shall I give thee? And Jacob said, Thou shalt not give me any thing: if thou wilt do this thing for me, I will again feed [and] keep thy flock.”

“What shall I give thee”: Laban wanted Jacob to stay and asked what it would take for him to do so. Jacob wanted nothing except to be in a position for God to bless him. He was willing to stay, but not be further indebted to the scheming and selfish Laban.

Jacob was not asking for a hand out. He was willing to work for Laban, to build himself a herd.

Genesis 30:32 “I will pass through all thy flock to day, removing from thence all the speckled and spotted cattle, and all the brown cattle among the sheep, and the spotted and speckled among the goats: and [of such] shall be my hire.”

He offered Laban a plan that could bless him while costing Laban nothing. He would continue to care for Laban’s animals, as he had been doing. His pay would consist of animals not yet born, animals which would seem the less desirable to Laban because of their markings and color.

“Removing from thence all the speckled and spotted cattle; and all the brown”: Evidently, Jacob relied on a superstition that the offspring would be influenced by the fears or expectations of the mother during pregnancy (verses 37-38). Tests have shown that spotting gives way to solid color in the breeding of goats.

Modern genetic studies on dominance and development have supported Jacob’s method, which at one time seemed to link the Bible with groundless supposition. Jacob’s success was also attributed to selective breeding (verses 40-42), in addition to divine help (31:10-12).

Genesis 30:33 “So shall my righteousness answer for me in 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 brown among the sheep, that shall be counted stolen with me.”

None of the solid color animals would be taken by Jacob, and if any were born into Jacob’s flocks, Laban could take them (they were considered as stolen).

Only those animals born speckled, spotted, striped, or abnormally colored would belong to Jacob. Evidently, most of the animals were white (sheep), black (goats), and brown (cattle).

Few were in the category of Jacob’s request. Further, Jacob would not even use the living speckled or abnormally colored animals to breed more like them. He would separate them into a flock of their own kind, apart from the normally colored animals. Only the spotted and abnormally colored offspring born in the future to the normally colored would be his.

Here was an easy way to tell their animals apart. Very few sheep are brown. Most are white, so Jacob was trying to take a large quantity of animals. Really, he was taking the odd and unusual animals of the flock. Jacob spoke of his righteousness speaking for him. He knew God would abundantly bless his flock.

Genesis 30:34 “And Laban said, Behold, I would it might be according to thy word.”

Since it seemed to Laban that the birth of such abnormally marked animals was unlikely to occur in any significant volume from the normally colored, he agreed.

Laban was just saying it was a deal.

Genesis 30:35 “And he removed that day the he goats that were ringstraked and spotted, and all the she goats that were speckled and spotted, [and] every one that had [some] white in it, and all the brown among the sheep, and gave [them] into the hand of his sons.”

He believed this a small and favorable concession on his part to maintain the skills of Jacob to further enlarge his herd and flocks. Jacob, by this, put himself entirely in God’s hands. Only the Lord could determine what animals would be Jacob’s to make sure Jacob didn’t cheat on his good deal.

Laban separated the abnormally marked from the normal animals in Jacob’s care.

The children worked in those days alongside their parents. Jacob was more or less overseer of all, his and Laban’s, but his boys would specifically take care of his animals. So the two groups of animals would not get mixed up and interbred, we see in the next Scripture what Jacob did.

Genesis 30:36 “And he set three days’ journey betwixt himself and Jacob: and Jacob fed the rest of Laban’s flocks.”

“And he set three days’ journey between himself and Jacob”: Not three days’ journey for a man, but for cattle. This distance there was between the place where Laban and his sons kept the spotted, speckled, and brown cattle, and that in which Jacob kept the flock only consisting of white sheep.

And this was done, that the flocks might not be mixed, and that there might be no opportunity to take any of the spotted ones, and that they might not stray into Jacob’s flock. Lest any of his seeing them might bring forth the like, such precaution was used.

“And Jacob fed the rest of Laban’s flock”: Those that remained after the spotted, speckled, and brown were taken out. And Jacob having none but white sheep, there was no great likelihood, according to the course of nature, of his having much for his hire.

Since he was only to have the spotted, speckled and brown sheep that came from them, the chances were very low for his increase as generally like begets like.

This had to be a huge area to be room for three days between them. Probably, over twenty miles were between the two groups of animals.

“Rods”: Jacob was knowledgeable about sheep, goats, and cattle, having kept his father’s animals for most of this 90 years, and Laban’s for the last 14 years. He knew that when one uncommonly marked animal was born (with a recessive gene); he could then begin to breed that gene selectively to produce flocks and herds of abnormally marked animals, which were in no way inferior physically to the normally marked.

Once he began this breeding process, he sought to stimulate it by some methods that may appear superstitious and foolish to us (as the mandrakes in verse 14). But it is most likely that he had learned that, when the bark was peeled, there was some stimulant released into the water that stimulated the animals to sexual activity.

In (verse 38), the word “conceive” (mated) is literally, in Hebrew “to be hot,” or as is said of animals “to be in heat.” His plan was successful (verse 39), and kept his own flock separate from the abnormally colored ones of Laban.

His system worked to his own advantage, not that of Laban (verse 42), who had for years taken advantage of him. Jacob gave God the credit for the success of his efforts (31:7, 9).

Genesis 30:37 “And Jacob took him rods of green poplar, and of the hazel and chestnut tree; and pilled white strakes in them, and made the white appear which [was] in the rods.”

“And Jacob took him rods of green poplar”: Of the white poplar tree, called green, not from the color, but from the moisture, being such as were cut off of the tree.

“And of the hazel and chestnut tree”: The former some take to be the almond tree, as Saadiah Gaon, and others; and the latter to be the plantain or plane tree, so Ainsworth, and others say.

“And pilled white strakes in them”: Took off the bark of them in some places, and left it on in others, which made white strakes.

“And made the white appear which was in the rods”: That part of the rods which was stripped of the bark appeared white; and it appeared the whiter for the bark that was left on in other parts. And both made the rods to appear to have various colors, which was the design of Jacob in pilling them.

Genesis 30:38 “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.”

“And he set the rods which he had pilled before the flocks”: Opposite them, in the view of them.

“In the gutters in the watering troughs, when the flocks came to drink”: That is, in places of water, where troughs or vessels were made, into which the water ran convenient for the cattle to drink out of; and here he placed his party colored rods right over against the flocks.

“That they should conceive when they came to drink”: As it was most likely they should when they were together at the water, and had refreshed themselves with it; and being “heated”, as the word signifies, with a desire of copulation, might conceive in sight of the above rods which were set to move upon their imagination at the time of their conception.

In order to produce cattle of different colors, to which no doubt he was directed of God. and it had, through his blessing, the wished for success, as follows:

Genesis 30:39 “And the flocks conceived before the rods, and brought forth cattle ringstraked, speckled, and spotted.”

“And the flocks conceived before the rods” At them, and in sight of them; which had such influence upon them through the force of imagination, and a divine power and providence so directing and succeeding this device, that they:

“Brought forth cattle ringstraked, speckled, and spotted”: Such as Jacob was to have for his hire; and, though there was no doubt a more than ordinary assembly of divine Providence attending this affair. Yet there have been many strange things brought about in a natural way by the strength of imagination.

And the Apis, or Egyptian ox, which had peculiar spots in it, was produced in like manner, so that there was always in succession one of the same form and color, as Austin asserts; and it may be observed, what is affirmed by some writers, that sheep will change their colors according to the different waters they drink of at the time of their being covered.

And that some rivers drunk from will make white sheep black, and black white, and others red and yellow. But as Jacob was directed of God to take this method, this is sufficient to justify him, and upon his blessing and providence the success depended, whatever there may be in nature to bring about such an effect.

And as it was to do himself justice, who had been greatly injured by Laban, it was equally as just and righteous a thing to take this course, as it was for the Israelites by a divine direction to borrow jewels, etc. of the Egyptians, whereby they were repaid for their hard service.

(This was written over one hundred years before the laws of genetics were discovered). We know that the result was from God not of Jacob’s schemes.

Here it seems Jacob had a plan to get back at Laban for tricking him about Leah and Rachel. He was causing all the new born to be spotted, ringstraked, and speckled; adding to his stock and not Laban’s. Perhaps, he believed Laban already had enough.

Genesis 30:40 “And Jacob did separate the lambs, and set the faces of the flocks toward the ringstraked, and all the brown in the flock of Laban; and he put his own flocks by themselves, and put them not unto Laban’s cattle.”

“And Jacob did separate the lambs”: The ringstraked, speckled, and spotted.

“And set the faces of the flocks”: That were all white.

“Towards the ringstraked, and all the brown in the flock of Laban”: Either to go before those that were all white, that they by looking at them might conceive and bring forth such, which was another device of Jacob’s to increase his own sheep. Or else he set at the water troughs the white sheep on one side of them, and on the opposite side the speckled ones, etc. that the same effect might also be produced the more successfully both by the rods and by the speckled lambs.

“And he put his own flocks by themselves, and put them not unto “Laban’s cattle”: Partly that they might not be mixed together, but kept distinct, that what was his property might be discerned from Laban’s. And partly, lest his spotted ones, being mixed with Laban’s white sheep, by continual looking at them, should conceive and bring forth such likewise, and so his flocks be lessened.

Genesis 30:41 “And it came to pass, whensoever the stronger cattle did conceive, that Jacob laid the rods before the eyes of the cattle in the gutters, that they might conceive among the rods.”

“And it came to pass, whensoever the stronger cattle did conceive”: Whose limbs were well compact, and were strong and healthy.

“That Jacob laid the rods before the eyes of the cattle in the gutters, that they might conceive among the rods”: And bring forth partly colored ones, and such as were robust and strong like themselves. This was another device of Jacob’s to get the best of the flock.

Aben Ezra thinks this refers to the two seasons of the year, when the flocks conceived; the one was in Nisan, in the spring, and such as were brought on that conception were strong, and therefore Jacob chose to lay the rods in the gutters at that time, that he might have the best cattle.

And so, the Targum of Jonathan calls these here the forward ones, as it does those (in Genesis 30:42). We render feeble, the latter ones; which, according to Aben Ezra, conceived in Tisri or September, and what they brought were weak and feeble. (Based on the laws of genetics), Jacob’s breeding of the best of the flock would produce higher quality offspring.

Genesis 30:42 “But when the cattle were feeble, he put [them] not in: so the feebler were Laban’s, and the stronger Jacob’s.”

“And when the cattle were feeble, he put them not in”: Or “when covered”, as Menachem, that is, with wool, and so not so desirous of copulation with the males, nor so fit and strong for generation. And therefore, he put not in the rods into the gutters, partly that he might have none feeble in his flock, and partly that he might not spoil Laban of his whole flock, strong and weak.

“So the feebler were Laban’s, and the stronger Jacob’s”: Not only his flocks became more numerous than Laban’s, but were a better quality.

Genesis 30:43 “And the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses.”

“And the man increased exceedingly”: Jacob grew very rich.

“And had much cattle”: The greater part of Laban’s flocks brought forth speckled, spotted, and brown cattle, which, according to agreement, were Jacob’s.

“And maidservants, and menservants”: Which he got to take care of his household affairs, and to assist him in keeping his flocks.

“And camels, and asses”: For his flocks increasing so very much, he sold many of his sheep at a good price, as Jarchi observes, and with it bought camels and asses. These were very fit for his use, when he should be obliged or think fit to remove into his own country, and which he was meditating, and had a direction from the Lord for, as in the following chapter.

In all of this, we must remember that Jacob, trickster, was still his name. Even though God had already promised to bless him, He had not changed all of his ways yet.

Genesis 30: Questions