EXPOSITION
And when Rachel saw (apparently after, though probably before, the birth of Leah's fourth son) that she bare Jacob no children (literally, that she bare not to Jacob), Rachel envied her sister (was jealous of her, the root referring to the redness with which the face of an angry woman is suffused); and said unto Jacob, Give me children (sons), or else I die—literally, and if not, I am a dead woman; i.e. for shame at her sterility. Rachel had three strong reasons for desiring children—that she might emulate her sister, become more dear to her husband, and above all share the hope of being a progenitrix of the promised Seed. If not warranted to infer that Rachel's barrenness was due to lack of prayer on her part and Jacob's (Keil), we are at least justified in asserting that her conduct in breaking forth into angry reproaches against her husband was unlike that of Jacob's mother, Rebekah, who, in similar circumstances, sought relief in prayer and oracles (Kalisch). The brief period that had elapsed since Rachel's marriage, in comparison with the twenty years of Rebekah's barrenness, signally discovered Rachel's sinful impatience.
And Jacob's anger was kindled against Rachel (not without just cause, since she not only evinced a want of faith and resignation, but wrongfully imputed blame to him): and he said, Am I in God's stead,—i.e. am I omnipotent like him? This you yourself will surely not presume to believe. The interrogative particle conveys the force of a spirited denial—who hath withheld from thee the fruit of the womb? Rachel herself understood that God alone could remove sterility (Genesis 30:6); but to this fact jealousy of Leah appears for the moment to have blinded her.
And she said,—resorting to the sinful expedient of Sarah (Genesis 16:2), though without Sarah's excuse, since there was no question whatever about an heir for Jacob; which, even if there had been, would not have justified a practice which, in the case of her distinguished relative, had been so palpably condemned—Behold my maid Bilhah (vide Genesis 29:29), go in unto her; and she shall bear upon my knees,—i.e. children that I may place upon my knees, as mothers do (Piscator, A Lapide, Calvin, Rosenmüller, Lange, Ainsworth); the literal sense of the words being too absurd to require refutation—that I may also have children—literally, be builded up (cf. Genesis 16:2)—by her.
And she gave him Bilhah her handmaid to wife: and Jacob went in unto her. "Whence we gather that there is no end of sin where once the Divine institution of marriage is neglected" (Calvin). Jacob began with polygamy, and is now drawn into concubinage. Though God overruled this for the development of the seed of Israel, he did not thereby condone the offense of either Jacob or Rachel.
And Bilhah conceived, and bare Jacob a son. "Conception and birth may be granted to irregular marriages" (Hughes). "So God often strives to overcome men's wickedness through kindness, and pursues the unworthy with his grace" (Calvin).
And Rachel said, God hath judged me,—"hath chastened me," as in Genesis 15:14 (Ainsworth, Wordsworth); better, "hath procured for me justice," as if reckoning her sterility an injustice by the side of Leah's fecundity (Keil, Lange); or, hath carried through my cause like a patron, i.e. hath vindicated me from the reproach of barrenness (Munster, Rosenmüller); or, hath dealt with me according to his sovereign justice, withholding' from me the fruit of the womb while I was forgetful of my dependence on him, and granting me posterity when I approached him in humble supplication (Murphy), which it is obvious from the next clause that Rachel did—and hath also heard my voice, and hath given me a son. With undue severity older interpreters regard Rachel as using the Divine name more hypocritarum, who, when their schemes prosper, think that God favors them (Vatablus, Calvin). The employment of Elohim by Jacob and Rachel, supposed to mark the first thirteen verses as belonging to the primitive document (Tuch, Bleek, Kalisch), though by others (Davidson, Colenso) they are ascribed to the Jehovist, is sufficiently explained by Rachers consciousness that in a large measure her handmaid's son was rather the fruit of her own impious device than the gift of Jehovah (Hengstenberg). Therefore called she his name Dan—i.e. "Judge," one decreeing justice, vindex, from דּוּן, to judge (Gesenius, Keil, Lange, et alii), though, as in other proper names, e.g. Joseph, Zebulun, in which two verbs are alluded to, Michaelis thinks non ajudicando solum, sed et ab audiendo nomen accepisse Danem, and connects it with another verb, a denominative from an Arabic root, signifying to hear.
And Bilhah Rachel's maid conceived again, and bare Jacob a second son. And Rachel said, With great wrestlings have I wrestled with my sister, literally, wrestlings of God have I wrestled with my sister, meaning, by "wrestlings of Elohim;" not great wrestlings in rivalry, with Leah (A.V. Vatablus, Ainsworth, Rosenmüller, Calvin), nor wrestlings in the cause of God, as being unwilling to leave the founding of the nation to her sister alone (Knobel), but wrestlings with God in prayer (Delitzsch, Lange, Murphy, Kalisch), wrestlings regarding Elohim and his grace (Hengstenberg, Keil), in which she at the same time contended with her sister, to whom apparently that grace had been hitherto restricted—and I have prevailed (scarcely in the sense of achieving a victory over Leah, who had already borne four sons, but in the sense of drawing the Divine favor, though only indirectly, towards herself): and she called his name Naphtali—i.e. "My Wrestling."
When Leah saw that she had left bearing (literally, stood from bearing, as in Genesis 29:35), she took Zilpah her maid, and gave her to Jacob to wife—being in this led astray by Rachel's sinful example, both as to the spirit of unholy rivalry she cherished, and the questionable means she employed for its gratification.
And Zilpah Leah's maid bare Jacob a son. And Leah said, A troop cometh. בָּגָד, for בְּגָד, in or with good fortune; ἐν τύχη (LXX.); feliciter, sc. this happens to me (Vulgate), a translation which has the sanction of Gesenius, Furst, Rosenmüller, Keil, Kalisch, and other content authorities—the Keri, whith is followed by Onkelos and Syriac, reading בָּא גָד, fortune cometh. The Authorised rendering, supported by the Samaritan, and supposed to accord better with Genesis 49:19, is approved by Calvin, Ainsworth, Bush, and others. And she called his name Gad—i.e. Good Fortune.
And Zilpah, Leah's maid, bare Jacob a second son. And Leah said, Happy am I,—literally, in my happiness, so am I ('Speaker's Commentary'); or, for or to my happiness (Keil, Kalisch )—for the daughters will call me blessed (or, happy): and she called his name Asher—i.e. Happy.
HOMILETICS
Rachel and Leah, or unholy rivalry.
I. RACHEL'S ENVY OF LEAH.
1. The insufficient cause. "She saw that she bare Jacob no children," while Leah had begun to have a family. Though commonly regarded by Hebrew wives as a peculiarly severe affliction, childlessness was not without its compensations, which Rachel should have reckoned. Then the motherhood of Leah was the good fortune of a sister, in which Rachel should have lovingly rejoiced; and both the barrenness and the fruitfulness were of God's appointment, in which Rachel should have piously acquiesced.
2. The querulous complaint. "Give me children, or else I die." To inordinately long for children was, on Rachel's part, a great sin; to depreciate the gift of life with its manifold blessings because of their absence was a greater sin; to express her bitter and despondent feeling in reproachful language against her husband was a sin still greater; but the greatest sin of all was to overlook the hand of God in her affliction.
3. The merited rebuke. "Am I in God's stead?" If Jacob sinned in being angry with Rachel, evincing want of sympathy and patience with her womanly distress, if even he erred in infusing a too great degree of heat into his words, he yet acted with propriety in censuring her fault. It is the province of a husband to reprove grievous misdemeanors in a wife, only not with severity, as Jacob, yet with Jacob's fidelity.
4. The sinful expedient. "Behold my maid Bilhah." Sanctioned by popular custom, the plan adopted by Rachel for obtaining children might almost seem to have been sanctified by the conduct of Sarah. But the circumstances in which the two wives were placed were widely different. Yet, even though they had been the same, Rachel was not at liberty, any more than Sarah, to tempt her husband to a violation of the marriage law. The bad example of a saint no more than the evil practice of the world can justify a sin.
5. The apparent success. "Rachel's maid conceived." God often allows wicked schemes to prosper, without approving of either the schemes or the schemers. Sometimes their success is needful, as in this case, to manifest their wickedness and folly.
6. The mistaken inference. "God hath judged me." Rachel is not the only person who has reckoned God upon his side because of outward prosperity. The world's standard of morality is success. But moral triumphs are frequently achieved through material defeats.
II. LEAH'S IMITATION OF RACHEL.
1. Of Rachel's bad feeling. She might have borne with her sister's exultation over the happiness of reaching motherhood by proxy, might have allowed Rachel to have her little triumph, but she could not. immediately foreseeing the possibility of being out-distanced by her favored rival, she became a victim of green-eyed jealousy. The envy stirring in the heart of Rachel had at length spread its contagion to her.
2. Of Rachel's sinful conduct. "Leah took Zilpah her maid, and gave her Jacob to wife. One never knows where the influence of a bad example is to end. When one saint steps aside from the straight path others are sure to follow. The more eminent the first transgressor is, the easier sinning is to his successors.
3. Of Rachel's wrong reasoning. "The daughters will call me blessed." Faulty logic (at least in morals) seems as easy to copy as improper feelings or wicked deeds. The connection between much happiness and many children is not absolute and inevitable. The hopes of rejoicing mothers are sometimes sadly blighted, and their expectations of felicity strangely disappointed. She is truly happy whom not the daughters, but Jehovah, pronounces blessed.
Lessons:—
1. The bitterness of envy.
2. The wickedness of polygamy.
3. The contagiousness of sin.
HOMILIES BY J.F. MONTGOMERY
Envy working in God's people.
"Rachel envied her sister." Jacob's love for Rachel a type of Christ's love for his Church. We cannot doubt that his love was returned. There was thus the chief element of conjugal happiness. But her sister, less favored in this, had a blessing which was denied her, and "Rachel envied her sister." It was not that she feared to lose her husband's love. Of that she had abundant proof: It was a selfish sorrow. Her husband's children were growing up, but they were not hers. Rachel's envy has its counterpart among Christians. Love for Christ may take the form of selfish zeal; unwillingness to acknowledge or rejoice in work for God in which we take no part. In the spiritual history of the world a blessing often seems to rest upon means irregular or unlikely. Where efforts that promised well have failed, God makes his own power felt; and many think this cannot be right (cf. John 9:16), and would rather have the work not done than done thus. Contrast the spirit of St. Paul (Philippians 1:18). Examples of this: unwillingness to rejoice in good done by some other communion, or some other party than our own; inclination to look at points of difference rather than at those held in common; the work of others doubted, criticized, or ignored; eagerness to warn against this or that. Self lies at the root of this. Perhaps the harvest of another seems to diminish ours. Perhaps our own thoughts are to us the measure of God's plans. Men see the outside of others' work, and judge as if they knew both the motives and the full results. Yet with this there may be much real zeal and love for the Lord. The failure lies in the want of complete acceptance of his will. To rejoice in work for Christ, by whomsoever done, is not inconsistent with decided views as to the objects to be aimed at, and the means to be used (1 Thessalonians 5:21).
1. We are called to enlarge the household of God; to be the means of making enemies into children (cf. Psalms 87:4, Psalms 87:5) through producing faith (cf. John 1:12). Each responsible for the faithful use of the powers given to us, and bidden to examine ourselves as to sincerity. But the visible results are as God pleases. Here a test of singleness of mind. Can we rejoice in success of a work in which we have no share, or when another's success appears greater than ours? (Galatians 5:26).
2. As an exercise of unselfishness, be careful not to provoke envy by parading distinctive peculiarities (Romans 12:18) or exalting our own work.
3. Be not discouraged that work of others seems more blessed (John 4:36, John 4:37). Faithfulness is within the power of all. It is that which God regards (Matthew 25:21). The result we cannot judge of here. The fruit delayed may prove a greater blessing.—M.