Following a cruel deception carried out by Jacob but devised by Rebekah against his father, he is forced to flee for fear that his half-brother Esau will take vengeance against him, Genesis 27:41-45.
He is instructed by his mother to go to Haran, Genesis 27:44. After spending the first night at Bethel, Jacob continues his journey toward Haran, Genesis 29:1. Finding a well, he inquires of the shepherds concerning the family of Laban, Genesis 29:4-6.
The Shepherds knew him and said that he was well and that his daughter Rachel was coming at that time with the sheep, Genesis 29:6-9. Much is said about the stone, which covered the well, Genesis 29:2. Its purpose, of course, was to protect the water.
Jacob observes they were not out grazing the sheep but just sitting around, Genesis 29:7. He does not like the idleness of the shepherds. Their response was that they could not water until all the flocks had come together, Genesis 29:8. Rachel came with her father’s sheep to water them, Genesis 29:9.
Jacob rolled the stone away and watered the flock, Genesis 29:10. He gives her a kiss, Genesis 29:11, which was an ancient way of greeting. At the same time, he lifts up his voice expressing thanksgiving.
He was thankful that God had brought him to his destination safely, with no difficulty finding the family of his father and grandfather. Rachel runs to tell her father, Laban, of his arrival, Genesis 29:12.
Jacob is immediately introduced to Laban, Genesis 29:10-14. He is a very shrewd, cunning and deceiving man. Jacob will suffer many things because of Laban. Laban begins by saying he really had no right to receive Jacob’s services without paying him, Genesis 29:15.
Jacob was with him for a month, Genesis 29:14, and it was obvious to Laban that Jacob would be of great value to him; he wanted to secure his services permanently.
Jacob the deceiver is about to be deceived, reaping what he had previously sown. Jacob loved Rachel, Genesis 29:20. Leah was the older daughter, but Jacob loved Rachel, Genesis 29:30. Leah being “tender-eyed” does not mean she had weak eyes. It is more likely that her eyes were very beautiful. Tender can mean “soft, delicate, lovely.”
However, Rachel seems to have been a more beautiful girl. Jacob is willing to become a bondservant for her. For seven years, he has been willing to work for her, Genesis 29:20. They seemed but a few days, for his love for her was great, Genesis 29:20.
Fulfilling the seven-year agreement, Jacob now asks for Rachel, Genesis 29:21. A marriage feast is conducted. Laban pulled a deceit on Jacob and substituted Leah, Genesis 29:23. A bride was always veiled, thus Jacob did not realise what had happened.
One wonders why Rachel did not speak up. When Jacob confronted Laban, his explanation was that it was the custom for the older to be given first, Genesis 29:26. Why didn’t he say this when Jacob agreed to serve for seven years?
To fulfil the week with Leah was to continue the marriage feast until it ended, and then Laban would give him Rachel, for whom he must now serve for seven more years, Genesis 29:27.
Laban had now gained marriage for both of his daughters. This gives us an insight into what a cruel man Laban was. Why didn’t Jacob refuse on the grounds that he had already put in his time for Rachel?
It is said the Lord saw that Leah was “hated,” Genesis 29:31. The word, however, means to love less. God allows her to conceive and bear sons, but Rachel would remain barren, Genesis 29:31.
The first son of Leah was called Reuben, Genesis 29:32, meaning “behold a son.” God, for some reason, looked upon her with favour. Her second son was named Simeon, Genesis 29:33, which means “hearing”, indicating that God heard the plea of Leah and answered it.
A third son was named Levi, Genesis 29:34, which means “joined” because Leah supposed that Jacob would be joined to her with strong affection in that she had given him three sons.
From Leah and Levi will come the priestly tribe. A fourth son is named Judah, Genesis 29:35, meaning “confessor” or one who acknowledges God and confesses that all good things come from Him.
It would be from this tribe that Jesus would come, Genesis 49:10 / Hebrews 7:14. We are somewhat amazed at the intense rivalry and jealousy between the two sisters, Genesis 29:31-30:24. This shows polygamy has never worked.
Rachel speaks to Jacob, demanding children, Genesis 30:1. Jacob becomes angry because he thinks this was all in God’s hands, Genesis 30:2. Barrenness was attributed to the influence of God. Jacob did not feel he could do what God had refused.
She gets him to agree to have children by her handmaid, Bilhah, Genesis 30:3. Thus, she could claim the child by legal adoption. Any children born to a maid belonged to the wife who owned the maid. We find that slavery is a very old practice.
From this union would come Dan, Genesis 30:6, which means, “he has judged.” Rachel felt that God had now heard her plea for a son, Genesis 30:6. Bilhah bears a second son, who was called Naphtali, Genesis 30:8, which means “my wrestling”, indicating she had competed with her sister for children.
Leah is not to be outdone, so she gives Jacob Zilpah, her maid, Genesis 30:9. A son is born and named Gad, Genesis 30:11, meaning “a troop”, which can also mean “good fortune.”
Zilpah bears a second son, who was named Asher, Genesis 30:12-13. His name meant “blessedness” or “happiness.” Reuben, the older son, found some mandrakes, Genesis 30:14, which were an herb that was regarded as superstitiously having fertility powers.
Rachel asked for the mandrakes, Genesis 30:14-16. An agreement is reached where Leah can have Jacob for a night in return for the mandrakes, Genesis 30:14-16.
At this point, Jacob was giving his whole attention to Rachel. Jacob suddenly becomes a pawn between two jealous sisters. Leah even tells Jacob he has been hired for the mandrakes, Genesis 30:16. She conceives and bears Issachar, Genesis 30:17-18, which means “wage.” Again, she bears Zebulun, Genesis 30:20, meaning “dwelling.”
Leah again conceives and bears a daughter, Dinah, Genesis 30:21, meaning “judgment.” God hears Rachel’s cry, and she bears her first child, a son, who was named Joseph, Genesis 30:22-24, meaning “he who adds.”
Jacob asks permission from Laban to leave with his wives and children and return to his country, but Laban does not want him to leave, Genesis 30:25-26. Jacob agrees to stay, provided he can have all the speckled and spotted cattle, Genesis 30:31-43.
This would be taking the undesirable cattle, thus Laban could keep the best. Since Jacob had not made the separation, Laban took the kind of animals Jacob asked for with the idea that Jacob would receive nothing he asked for, Genesis 30:35-36.
He set three days journey between them so these would not be available, Genesis 30:36. This would not stop Jacob; however, there is no scientific evidence that the procedure used by Jacob would have such spectacular results.
His success was due to God’s providence, which prevented Laban from defrauding Jacob. It seems that by selective breeding, Jacob was able to produce flocks of various colours, Genesis 30:37-43. Like Abraham and Isaac, Jacob would become exceedingly rich.
Ill feelings developed toward Jacob along with Laban’s sons, Genesis 31:1-2. They saw how Jacob prospered, and their jealousy stirred them up, Genesis 31:1-2. Jacob resolved to return home. He did not wish to remain with all the bickering and fussing that would occur with his in-laws.
The sons exaggerated when they charged that Jacob had taken away all. God encouraged Jacob to return to Canaan, Genesis 31:3. This is where he and his family belong.
Jacob calls for his wives and explains his plan to leave, Genesis 31:4-16. The wives were already angry with their father, knowing of his trickery. For once, they were in agreement.
Laban accuses Jacob of stealing his cattle and his daughters, Genesis 31:26-30. The matter of the missing gods is brought up, and Jacob is surprised, Genesis 31:32-35, and in a way, so are we.
Jacob is very upset and angry with Laban. He reminds Laban that he had faithfully served him for twenty years, Genesis 31:41. He had earned everything he had. Laban’s evil is laid out before all to hear. Laban pretends he is very generous in allowing them to leave, Genesis 31:27-28. Laban kisses his sons and daughters to say goodbye, Genesis 31:55.
Jacob must now face Esau. Esau is coming with four hundred men, Genesis 32:6. Jacob divides his people into two groups, Genesis 32:7-8. This was done for protection. It seems that Esau was coming not with an army but to welcome Jacob and honour him.
Jacob did not know this. Jacob goes to God in prayer, Genesis 32:9-12. He admits his unworthiness and asks for God’s help. His appeal is based on God’s promise to him earlier. He knew God never failed in his promises. He sends presents to Esau, which would show goodwill and also appease him, Genesis 32:20-21.
Next, a strange event occurs. Jacob wrestles with a man all night, Genesis 32:24-32. The significance of this wrestling is most difficult. It may indicate a number of things.
His name is changed to Israel, Genesis 32:28, meaning “prince of God.” He seems to come out of this event a stronger man than before it took place. He limps as a result of the angel touching the hip socket, Genesis 32:25. Here again is a mystery. We do not know the significance of this unusual event.
Esau had obviously buried all his old resentment and forgotten his loss of the birthright. He was a rich man and evidently did not feel cheated now. No doubt a great change had come over Esau in the past twenty years. Jacob is yet to face serious trials, but God was still with him until the day he died.
Shortly before arriving home, Rachel bears him a son, Benjamin, but she dies in childbirth, Genesis 35:16-20. This is a sad ending for her. She had wanted children so badly, and now she will not live to see her two sons grow into manhood.
Isaac dies at the age of one hundred and eighty years, Genesis 35:28-29, but God’s plan continues to advance. We might wonder why she was not buried in the cave of Machpelah, Genesis 35:19-20. Maybe because of the distance.