CRITICAL NOTES.—
Genesis 30:27. I have learned by experience.] This verb is taken from a noun, which means a serpent. It seems to have such a meaning as, “to ascertain by means of a close, subtle, and insidious inspection.” Alford says that the word literally means, “I have used divination, I have learned by consulting omens.”—
Genesis 30:33. So shall my righteousness answer for me.] That is, my honesty shall be vindicated.—
Genesis 30:37. Pilled white streaks in them.] “He pealed off the bark of different trees which were very white under the bark, so that they would be speckled and ring-streaked.” (Jacobus.)—
Genesis 30:40. And Jacob did separate the lambs, etc.] Kalisch translates thus, “And he set the faces of (Laban’s) flocks towards (his own) ring-streaked, and all (his) dark (he set) to the flocks of Laban; and he put his own flocks by themselves, and did not put them to Laban’s cattle.”—
Genesis 30:43. And the man increased exceedingly.] Heb. “The man broke forth largely, largely.” On every side he expanded—his prosperity was enlarged.
MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 30:25-43
JACOB’S NEW CONTRACT OF SERVICE
I. It was entered upon in opposition to his better feelings and convictions. There were ordinary considerations of self interest which would urge Jacob to leave the service of Laban. He felt now that the time had come when he must make an adequate provision for his own house. (Genesis 30:30.) And with Laban’s selfishness there was very little chance of accomplishing this. But in consenting to stay, he had to do violence to better feelings than this of self interest.
1. Natural affection. He longs to see his parents again and to visit the land of his nativity. He had been detained in a strange country for a much longer time than he had expected. The old feelings for home and kindred now grow strong within him. He had to overcome them in consenting—for the present—to stay.
2. Religious faith. Jacob has now reached the age of fourscore years and ten, and as the birthright son he longed to visit the land which God had promised to him and to his seed. He remembered that the land of his sojourning was not the land of his inheritance. He now calls to mind the hereditary hope of his family, the parting benediction of Isaac, the vision at Bethel. He is also full of joy at the birth of Joseph, whom he considered as the Messianic son, and he naturally desires to bring him into the promised land. And if he overcomes these feelings for a time, it was only at the urgent solicitations of Laban, whom he did not like to make his enemy by refusing him. He also wanted to gain some wealth, so that he might not return to his friends in Canaan empty-handed. But his faith grasped the old promise. (Hebrews 11:9; Hebrews 13:14.)
II. It was marked by worldly prudence.
1. That prudence which calculates. Jacob hints at the value of his long services, and Laban is ready to acknowledge how much they had contributed to his own prosperity. (Genesis 30:26-27.) Jacob agrees to remain for a sufficient consideration. (Genesis 30:28-33.) Here was the calculating prudence of a man who was able to survey the whole situation at a glance.
2. The prudence which takes advantage of superior knowledge. Throughout the whole of these long years of Jacob’s service, Laban had been working entirely for his own advantage. He now flatters Jacob, while he is trying all the time to overreach him. When he asks what wages Jacob would require, he makes sure to himself all the time that Jacob’s modesty would dispose him to name a small sum. Laban now thought that he had caught him, but he had to deal with a man of cunning and of deep resources. Jacob took advantage of the superior knowledge, which he had gained from the study and observation of nature, in order to outdo his uncle. (Genesis 30:37-43). Here were cunning and sagacity matched against avarice. This kind of cunning, which makes use of superior knowledge, is often the resource of the weak against the strong. Men who are grasping and treacherous without art are often overmatched by men of unsuspected device and skill. There is much both to praise and to blame in Jacob’s conduct.
(1.) He had justice on his side. His claims were righteous. (Genesis 30:29-30.) He was now only taking advantage of his superior knowledge of nature as an offset to the disadvantage under which he started. But
(2) he is to be blamed for his want of candour. He lacked that openness and simplicity of character which we expect to see in the righteous man. His plan was successful, but the craft of it is not to be wholly commended. However, if we regard the historical order of development in Revelation, we must not severely consider the conduct of Jacob by the Christian standard.
SUGGESTIVE COMMENTS ON THE VERSES
Genesis 30:25. In this declaration there was something more than the mere longing of the natural man for the land of his nativity; we behold in it the strong and influential faith of these ancient patriarchs, believing implicitly the promises of their God, that the land, of which not an acre belonged to them, should, in due time, be wholly theirs; that their seed should be as the stars of heaven, and that from their loins should spring the Saviour of the world. In looking to Canaan, they looked to the heaven which it typified. They saw the promises afar off. (Hebrews 11:13; Hebrews 11:16.)
When the close of our services on earth has arrived, and we have done the work which God has given us to do, then we may look for our pure and permanent home in heaven. We may pray, in all meekness and humility, “Lord, send me away, that I may go to the place and to the country” which Thou has prepared for me through Thy Son.
Genesis 30:26-27. His greedy kinsman expresses his regret at hearing his departure spoken of. But it is not regret at the thought of parting with his daughters and his grand-children; it is not the tender concern of bidding a long farewell to a near relation and a devoted servant; no, it is regret at losing an instrument of gain. It is the sorrow of a man who loves only himself.—(Bush.)
Men of the world often see that the good and pious are a benefit to them, and they prefer such for servants. They often receive temporal benefits of such pious associations and relationships in life.—(Jacobus.)
Genesis 30:28-30. Jacob touches upon the value of his services, perhaps with the tacit feeling that Laban in equity owed him at least the means of returning to his home.—(Murphy.)
Genesis 30:31-33. Thou shalt not give me anything. This shows that Jacob had no stock from Laban to begin with. Remove from thence every speckled and spotted sheep, etc. These were rare colours, as in the East the sheep are usually white, and the goats black or dark brown. And such shall be my hire. Such as these uncommon parti-coloured cattle, when they shall appear among the flock already cleared of them; and not those of this description that are now removed. For in this case Laban would have given Jacob something; whereas Jacob was resolved to be entirely dependent on Divine providence for his hire. And my righteousness will answer for me. The colour will determine at once whose the animal is.—(Murphy.)
Jacob was willing to trust to Providence with an artful use of the means which his experience furnished him.—(Jacobus.)
Genesis 30:34-36. If Laban had been honest, he would have represented to Jacob, that he would be a great loser by this bargain.—(Lange.)
Genesis 30:37-43. In the very shapes and colours of brute creatures there is a Divine hand, which disposeth them to His own ends. Small and unlikely means shall prevail where God intends an effect. Little peeled sticks of hazel or poplar laid in the troughs, shall enrich Jacob with an increase of his spotted flocks, Laban’s sons might have tried the same means and failed. God would have Laban know that He put a difference between Jacob and him; that as for fourteen years He had multiplied Jacob’s charge of cattle to Laban, so now, for the last six years, He would multiply Laban’s flock to Jacob, and if Laban had the more, yet the better were Jacob’s.—(Bishop Hall.)
The attainment of varieties and new species among animals and plants is very ancient, and stands closely connected with civilization and the kingdom of God.—(Lange.)
As regards the morality, however, Jacob seems to have bargained with his secret scheme in view, and consulted only his own interest and avarice, the effect of which was to secure a large portion of the flocks. Laban, discovering this, regarded himself as released from the compact, and changed the terms time after time. This loss to Laban was only a providential punishment for his exaction of Jacob’s service those fourteen years. But Jacob was guilty in relying more upon craft than upon the covenant of God.—(Jacobus.)