Pilled white streaks in them - Probably cutting the bark through in a spiral line, and taking it off in a certain breadth all round the rods, so that the rods would appear party-colored, the white of the wood showing itself where the bark was stripped off.
Verse 38
And he set the rods which he had pilled before the flocks - It has long been an opinion that whatever makes a strong impression on the mind of a female in the time of conception and gestation, will have a corresponding influence on the mind or body of the fetus. This opinion is not yet rationally accounted for. It is not necessary to look for a miracle here; for though the fact has not been accounted for, it is nevertheless sufficiently plain that the effect does not exceed the powers of nature; and I have no doubt that the same modes of trial used by Jacob would produce the same results in similar cases. The finger of God works in nature myriads of ways unknown to us; we see effects without end, of which no rational cause can be assigned; it has pleased God to work thus and thus, and this is all that we know; and God mercifully hides the operations of his power from man in a variety of eases, that he may hide pride from him. Even with the little we know, how apt are we to be puffed up! We must adore God in a reverential silence on such subjects as these, confess our ignorance, and acknowledge that nature is the instrument by which he chooses to work, and that he performs all things according to the counsel of his own will, which is always infinitely wise and infinitely good.
Verse 40
Jacob did separate the lambs, etc. - When Jacob undertook the care of Laban's flock, according to the agreement already mentioned, there were no party-colored sheep or goats among them, therefore the ring-streaked, etc., mentioned in this verse, must have been born since the agreement was made; and Jacob makes use of them precisely as he used the pilled rods, that, having these before their eyes during conception, the impression might be made upon their imagination which would lead to the results already mentioned.
Verse 41
Whensoever the stronger cattle did conceive - The word מקשרות mekushsharoth, which we translate stronger, is understood by several of the ancient interpreters as signifying the early, first-born, or early spring cattle; and hence it is opposed to עטפים atuphim, which we translate feeble, and which Symmachus properly renders δευτερογονοι, cattle of the second birth, as he renders the word mekushsharoth by πρωτογονοι, cattle of the first or earliest birth. Now this does not apply merely to two births from the same female in one year, which actually did take place according to the rabbins, the first in Nisan, about our March, and the second in Tisri, about our September; but it more particularly refers to early and late lambs, etc., in the same year; as those that are born just at the termination of winter, and in the very commencement of spring, are every way more valuable than those which were born later in the same spring. Jacob therefore took good heed not to try his experiments with those late produced cattle, because he knew these would produce a degenerate breed, but with the early cattle, which were strong and vigorous, by which his breed must be improved. Hence the whole flock of Laban must be necessarily injured, while Jacob's flock was preserved in a state of increasing perfection. All this proves a consummate knowledge in Jacob of his pastoral office. If extensive breeders in this country were to attend to the same plan, our breed would be improved in a most eminent degree. What a fund of instruction upon almost every subject is to be found in the sacred writings!
Verse 43
And the man increased exceedingly - No wonder, when he used such means as the above. And had maid-servants, and men-servants - he was obliged to increase these as his cattle multiplied. And camels and asses, to transport his tents, baggage, and family from place to place, being obliged often to remove for the benefit of pasturage.
We have already seen many difficulties in this chapter, and strange incidents, for which we are not able to account. 1. The vicarious bearing of children; 2. The nature and properties of the mandrakes; 3. The bargain of Jacob and Laban; and 4. The business of the party-coloured flocks produced by means of the females looking at the variegated rods. These, especially the three last, may be ranked among the most difficult things in this book. Without encumbering the page with quotations and opinions, I have given the best sense I could; and think it much better and safer to confess ignorance, than, under the semblance of wisdom and learning, to multiply conjectures. Jacob certainly manifested much address in the whole of his conduct with Laban; but though nothing can excuse overreaching or insincerity, yet no doubt Jacob supposed himself justified in taking these advantages of a man who had greatly injured and defrauded him. Had Jacob got Rachel at first, for whom he had honestly and faithfully served seven years, there is no evidence whatever that he would have taken a second wife. Laban, by having imposed his eldest daughter upon him, and by obliging him to serve seven years for her who never was an object of his affection, acted a part wholly foreign to every dictate of justice and honesty; (for though it was a custom in that country not to give the younger daughter in marriage before the elder, yet, as he did not mention this to Jacob, it cannot plead in his excuse); therefore, speaking after the manner of men, he had reason to expect that Jacob should repay him in his own coin, and right himself by whatever means came into his power; and many think that he did not transgress the bounds of justice, even in the business of the party-coloured cattle.
The talent possessed by Jacob was a most dangerous one; he was what may be truly called a scheming man; his wits were still at work, and as he devised so he executed, being as fruitful in expedients as he was in plans. This was the principal and the most prominent characteristic of his life; and whatever was excessive here was owing to his mother's tuition; she was evidently a woman who paid little respect to what is called moral principle, and sanctified all kinds of means by the goodness of the end at which she aimed; which in social, civil, and religious life, is the most dangerous principle on which a person can possibly act. In this art she appears to have instructed her son; and, unfortunately for himself, he was in some instances but too apt a proficient. Early habits are not easily rooted out, especially those of a bad kind. Next to the influence and grace of the Spirit of God is a good and religious education. Parents should teach their children to despise and abhor low cunning, to fear a lie, and tremble at an oath; and in order to be successful, they should illustrate their precepts by their own regular and conscientious example. How far God approved of the whole of Jacob's conduct I shall not inquire; it is certain that he attributes his success to Divine interposition, and God himself censures Laban's conduct towards him; see [Gen 31:7-12]. But still he appears to have proceeded farther than this interposition authorized him to go, especially in the means he used to improve his own breed, which necessarily led to the deterioration of Laban's cattle; for, after the transactions referred to above, these cattle could be of but little worth. The whole account, with all its lights and shades, I consider as another proof of the impartiality of the Divine historian, and a strong evidence of the authenticity of the Pentateuch. Neither the spirit of deceit, nor the partiality of friendship, could ever pen such an account.
Introduction
Laban and his sons envy Jacob, [Gen 31:1], [Gen 31:2]; on which he is commanded by the Lord to return to his own country, [Gen 31:3]. Having called his wives together, he lays before them a detailed statement of his situation in reference to their father, [Gen 31:4-5]; the services he had rendered him, [Gen 31:6]; the various attempts made by Laban to defraud him of his hire, [Gen 31:7]; how, by God's providence, his evil designs had been counteracted, [Gen 31:8-12]; and then informs them that he is now called to return to his own country, [Gen 31:13]. To the proposal of an immediate departure, Leah and Rachel agree; and strengthen the propriety of the measure by additional reasons, [Gen 31:14-16]; on which Jacob collects all his family, his flocks and his goods, and prepares for his departure, [Gen 31:17], [Gen 31:18]. Laban having gone to shear his sheep, Rachel secretes his images, [Gen 31:19]. Jacob and his family, unknown to Laban, take their departure, [Gen 31:20], [Gen 31:21]. On the third day Laban is informed of their flight, [Gen 31:22]; and pursues them to Mount Gilead, [Gen 31:23]. God appears to Laban in a dream, and warns him not to molest Jacob, [Gen 31:24]. He comes up with Jacob at Mount Gilead, [Gen 31:25]; reproaches him with his clandestine departure, [Gen 31:26-29]; and charges him with having stolen his gods, [Gen 31:30]. Jacob vindicates himself, and protests his innocence in the matter of the theft, [Gen 31:31], [Gen 31:32]. Laban makes a general search for his images in Jacob's, Leah's, Bilhah's, and Zilpah's tents; and not finding them, proceeds to examine Rachel's, [Gen 31:33]. Rachel, having hidden them among the camel's furniture, sat upon them, [Gen 31:34]; and making a delicate excuse for not rising up, Laban desists from farther search, [Gen 31:35]. Jacob, ignorant of Rachel's theft, reproaches Laban for his suspicions, [Gen 31:36], [Gen 31:37]; enumerates his long and faithful services, his fatigues, and Laban's injustice, [Gen 31:38-41]; and shows that it was owing to God's goodness alone that he had any property, [Gen 31:42]. Laban is moderated, and proposes a covenant, [Gen 31:43], [Gen 31:44]. Jacob sets up a stone, and the rest bring stones and make a heap, which Laban calleth Jegar-Sahadutha, and Jacob Galeed, [Gen 31:45-47]. They make a covenant, and confirm it by an oath, [Gen 31:48-53]. Jacob offers a sacrifice; they eat together; and Laban and his companions, having lodged in the mount all night, take a friendly leave of Jacob and his family next morning, and depart, [Gen 31:54], [Gen 31:55].
Verse 1
And he heard the words of Laban's sons - The multiplication of Jacob's cattle, and the decrease and degeneracy of those of Laban, were sufficient to arouse the jealousy of Laban's sons. This, with Laban's unfair treatment, and the direction he received from God, determined him to return to his own country.
Hath he gotten all this glory - All these riches, this wealth, or property. The original word כבד signifies both to be rich and to be heavy; and perhaps for this simple reason, that riches ever bring with them heavy weight and burden of cares and anxieties.
Verse 3
And the Lord said unto Jacob, Return - and I will be with thee - I will take the same care of thee in thy return, as I took of thee on thy way to this place. The Targum reads, My Word shall be for thy help, see [Gen 15:1]. A promise of this kind was essentially necessary for the encouragement of Jacob, especially at this time; and no doubt it was a powerful means of support to him through the whole journey; and it was particularly so when he heard that his brother was coming to meet him, with four hundred men in his retinue, [Gen 32:6]. At that time he went and pleaded the very words of this promise with God, [Gen 32:9].
Verse 4
Jacob sent and called Rachel and Leah - He had probably been at some considerable distance with the flocks; and for the greater secrecy, he rather sends for them to the field, to consult them on this most momentous affair, than visit them in their tents, where probably some of the family of Laban might overhear their conversation, though Laban himself was at the time three days' journey off. It is possible that Jacob shore his sheep at the same time; and that he sent for his wives and household furniture to erect tents on the spot, that they might partake of the festivities usual on such occasions. Thus they might all depart without being suspected.
Verse 7
Changed my wages ten times - There is a strange diversity among the ancient versions, and ancient and modern interpreters, on the meaning of these words. The Hebrew is עשרת מנים asereth monim, which Aquila translates δεκα αριθμους ten numbers; Symmachus, δεκακις αριτμῳ, ten times in number; the Septuagint δεκα αμνων, ten lambs, with which Origen appears to agree. St. Augustine thinks that by ten lambs five years' wages is meant: that Laban had withheld from him all the party-coloured lambs which had been brought forth for five years, and because the ewes brought forth lambs twice in the year, bis gravidae pecudes, therefore the number ten is used, Jacob having been defrauded of his part of the produce of ten births. It is supposed that the Septuagint use lambs for years, as Virgil does aristas.
En unquam patrios longo post tempore fines,
Pauperis et tuguri congestum cespite culmen,
Post aliquot mea regna videns mirabor aristas?
Virg. Ec. i., ver. 68.
Thus inadequately translated by Dryden:
O must the wretched exiles ever mourn;
Nor, after length of rolling years, return?
Are we condemn'd by Fate's unjust decree,
No more our harvests and our homes to see?
Or shall we mount again the rural throng,
And rule the country, kingdoms once our own?
Here aristas, which signifies ears of corn, is put for harvest, harvest for autumn, and autumn for years. After all, it is most natural to suppose that Jacob uses the word ten times for an indefinite number, which we might safely translate frequently; and that it means an indefinite number in other parts of the sacred writings, is evident from [Lev 26:26] : Ten women shall bake your bread in one oven. [Ecc 7:19] : Wisdom strengtheneth the wise more than Ten mighty men the city. [Num 14:22] : Because all these men have tempted me now these Ten times. [Job 19:3] : These Ten times have ye reproached me. [Zac 8:23] : In those days - Ten men shall take hold of the skirt of him that is a Jew. [Rev 2:10] : Ye shall have tribulation Ten days.
Verse 11
The angel of God spake unto me in a dream - It is strange that we had not heard of this dream before; and yet it seems to have taken place before the cattle brought forth, immediately after the bargain between him and Laban. If we follow the Samaritan the difficulty is at once removed, for it gives us the whole of this dream after [Gen 30:36] of the preceding chapter,
Verse 12
Grisled - ברדים beruddim; ברד barad signifies hail, and the meaning must be, they had white spots on them similar to hail. Our word grisled comes from the old French, gresl, hail, now written grle; hence gresl, grisled, spotted with white upon a dark ground.
Verse 15
Are we not counted of him strangers? - Rachel and Leah, who well knew the disposition of their father, gave him here his true character. He has treated us as strangers - as slaves whom he had a right to dispose of as he pleased; in consequence, he hath sold us - disposed of us on the mere principle of gaining by the sale.
And hath quite devoured also our money - Has applied to his own use the profits of the sale, and has allowed us neither portion nor inheritance.
Verse 19
Laban went to shear his sheep - Laban had gone; and this was a favorable time not only to take his images, but to return to Canaan without being perceived.
Rachel had stolen the images - תרפים teraphim. What the teraphim were is utterly unknown. In [Gen 31:30] they are termed אלהי elohai, gods; and to some it appears very likely that they were a sort of images devoted to superstitious purposes, not considered as gods, but as representatives of certain Divine attributes, Dr. Shuckford supposes them to be a sort of tiles, on which the names or figures of their ancestors were engraven. Theodoret, in his 89th question, calls them idols; and says that Rachel, who was a type of the true Church, stole them from her father that he might be delivered from idolatry. R. S. Jarchi gives nearly the same reason.
The Targum of Jonathan ben Uzziel gives a strange turn to the whole passage. "And Rachel stole the images of her father: for they had murdered a man, who was a first-born son; and having cut off his head, they embalmed it with salt and spices, and they wrote divinations upon a plate of gold, and put it under his tongue; and placed it against the wall, and it conversed with them, and Laban worshipped it. And Jacob stole the science of Laban the Syrian, that it might not discover his departure." If the word be derived from רפא mo rapha, to heal or restore, then the teraphim may be considered as a sort of talismans, kept for the purpose of averting and curing diseases; and probably were kept by Laban for the same purpose that the Romans kept their lares and penates. It is however possible that תרפים teraphim is the same as שרפים seraphim, the ת tau and ש sin being changed, which is very frequent in the Syrian or Chaldee language; and we know that Laban was an Aramean or Syrian. Fire has been considered from the earliest ages as a symbol of the Deity; and as the word seraphim comes from שרף saraph, to burn, it has been conjectured that the teraphim of Laban were luminous forms, prepared of burnished brass, etc., which he might imagine a proper medium of communication between God and his worshippers. Mr. Parkhurst has observed that the teraphim were in use among believers and unbelievers. Among the former, see this chapter; for he denies that Laban was an idolater. See also [Jdg 17:5];[Jdg 18:14], [Jdg 18:18], [Jdg 18:20]; [1Sam 19:13], [1Sam 19:16]. Among the latter, see [2Kgs 23:24]; [Eze 21:21]; [Zac 10:2]. Compare [1Sam 15:23], and [Hos 3:4]. These are all the places in which the original word is found.