Preparation of Another Patriarch pt 3

We have been studying the life of Jacob as he is preparing to become the next Patriarch. He has swindled his brother out of the birthright, and blessing. He has had a vision of the ladder to heaven. He has been swindled out of his first love, married to four wives and now has several children and wives that can't get along.

Jacob is a man whose life revolved around conflict.

Conflict with Esau Conflict with Laban Conflict of Leah & Rachel Conflicts of his children

While probably an exception to God's original plan for marriage (2:24) Polygamy (having more than one wife) is never condoned or condemned in the Scriptures. It does seem to result in conflict and unhappy situations. Such as here and 1 Sam. 1:2-7 with Hannah and Peninnah.[1]

Howard Voss reminds us of a few things of interest on the scriptures we have covered so far, that I want to share with you.

After more than a century and a half of only 1 heir to the Abrahamic Covenant at a time, we now have several Nearly all of the progenitors (parents of) the twelve tribes of Israel appear in this brief passage. Jacob's intense love for Rachel and the preferential treatment shown her does not seem to jibe or change God's choice. "He honored Leah and her handmaid with eight sons to the four borne by Rachel and her handmaid. Moreover, Leah’s son Judah and his descendants became the head tribe; and the descendants of her son Levi provided the priesthood. By way of contrast, the tribes of Ephraim, Manasseh, and Benjamin (from Rachel’s line) did not come off very well in history."[2]

A Competition For Love (Leah & Rachel) 29:33-30:24 - "In some sense, Rachel saw her struggle with Leah as a contest in which God was involved, for he had opened Leah’s womb but shut hers (29:31; 30:22)."[3]

Handmaiden Hullaballoo - 1-13 - "To add to the hurt, every other wife and concubine of Jacob is bearing him a son, not just a child. The preference for sons over daughters in the patriarchal period is indicated by the fact that Dinah is the only child of Jacob whose name the mother does not explain."[4]

Rachel & Billah 1-8 - Rachel's envy lead to surrogacy. Notice that Rachel and Leah name the children born to their handmaidens.

Dan Naphtali

Leah & Zilpah 9-13

Gad Zilpah

Difference between wife & concubine - We spoke some last week on the difference between a wife and a concubine. Just a little bit of research and looking through a few of my dictionaries and encyclopedia's here is what I found out about concubines.

There is obviously a difference between a wife and a concubine. But it is a very slight difference. Different scholars had different definitions but said basically the same things.

A concubine is a secondary wife - usually a female slave possibly taken in debt or purchased from a poor Israelite family or taken captive in war. (This sounds very similar to what is going on in the middle east now, except there seems to be more rules about the treatment of a concubine than the modern sex slaves.) Generally designated as bearing children. Succession could be traced through concubines, hence their names in genealogies. Sons of concubines could be considered equals in the inheritance and succession (therefore often considered a threat to the sons of wives.) The possessor of a concubine was called her "husband," her father is called the "father-in-law," and he the "son-in-law," showing how nearly the concubine approached the wife. They were symbols of virility and power. Having relations with the concubine of a ruler was considered an act of rebellion. (ie Absalom 2 Sam 16:22) And Reuben in chapter 35) Whether purchased, or won in battle they were entitled to some legal protection, but was her husband's property.[5]

Mandrake Mayhem 14-24 - Polygamous marriages would breed competition in my opinion. Rachel seems to describe it as a struggle. "No man is clever when wives compete."[6]

It seems that Reuben the eldest son (whom most commentators suggest was seven or eight years old at the time) was out in the field during wheat harvest.[7]

Jacob nor Laban were wheat farmers, so I assume that this is just giving us a time frame. Reuben finds out in this field some wild mandrakes -

Mandrakes are a small, stemless perennial root plant in the potato family that grows in stony ground. It has a dark green, wrinkled leaves, from which rise a violet, bell-shaped flower. It's fruit is a yellowish berry approximately the size of a cherry tomato or a nutmeg. The Mandrake has a very distinct odor. It is native to the Middle East, ripens during the wheat harvest April - May.

It has narcotic and cleansing properties, which explains its medicinal use. It is sometimes called "love apples." In Western Countries it is sometimes referred to as May Apples.

The Ancient Near East viewed it as a fertility drug.[8]

Rachel finds out that Leah has these Mandrakes - and becomes obsessed with obtaining them.

It seems that Rachel had priority in the marital rights, and even made the decisions on whom Jacob was with each evening. She tries to make a deal with Leah - Leah accused Rachel of already taking her husband, now you want to take my mandrakes.

Rachel says, You can have Jacob tonight just give me the mandrakes. Leah makes the deal. Look at verse 15 a marital relationship is reduced to commercial contracting and bartering. It is really a sad statement of humanity.[9] Also notice "By referring to Reuben as Leah's "son" both Rachel and Leah point to the conflict they are in. Leah wants Jacob's love which Rachel has; Rachel wants to give Jacob sons, something Leah has already done six times over! But for Rachel, Reuben is Leah's son, not Jacob's—or at least he is not primarily to be regarded in her mind as Jacob's truly legitimate son." [10]

Leah in verse 18 - God hath given me my hire - notice why she thinks this "I have given my maiden to my husband." very interesting.

Named him Issachar Had another (Her 6th son) named - Zebulun

It seems that the names Leah gives her sons shows that she is haunted by her lack of favor and affection from Jacob. "Tension festers into jealousy as each woman has something the other wants (Leah has sons, Rachel has love.)[11] Then Leah has a daughter named Dinah - Name means "judgment" She is the only one of Jacob's daughters mentioned. [12]

Unlike the sons, Dinah is given no meaning for her name - It seems to give us an idea of how woman were viewed as opposed to men.

Remembering Rachel -

"Finally we find in verse 22 that God remembered Rachel. Does that mean he had forgotten her before? Well lets look at it a little closer. Notice first what it does not say. It doesn’t say that God forgot Rachel, nor does it say that Rachel remembered God. It tells us that God remembered Rachel. The phrase, “God remembers,” is found 73 times in the Bible, it’s meaning is that God will act for someone according to his covenant promises.

Look at these references,

Genesis 8:1 “And God remembered Noah, and every living thing, and all the cattle that was with him in the ark: and God made a wind to pass over the earth, and the waters assuaged Genesis 9:16 “Whenever the rainbow appears in the clouds, I will see it and remember the everlasting covenant between God and all living creatures of every kind on the earth” The next book of the Bible tells the story of God's people groaning in their slavery and then says that God "heard their groaning and remembered his covenant with Abraham, Isaac and Jacob. So God looked on them and was concerned about them." (Exodus 2:24–25)

I don’t think that God one day said, “Oh Noah’s out there in that big old boat I better go see how he is doing” Or “Did those children of Israel just say they were in slavery I forgot they were carried away.” No! I think when the Bible says that God remembered we can safely conclude that he is going to act according to his promise. One wrote, “When he remembers, God will surprise, stun, overwhelm, and lavish unexpected and undeserved goodness and grace on his people. …..When God remembers, it's not just mental activity; it's redemptive activity.” It doesn’t hurt to remind him of His promises either. God has not forgotten us Praise the Lord!" [13] [14] Rachel is remembered by God and had a son which she named Joseph.

Rachel names the child Joseph (yôsēp̄). She precedes the naming with God has removed [ʾāsap̄] my reproach. She follows the naming with Yahweh shall add [yōsēp̄] to me another son. …In using a pun, Rachel addresses both the shame of her present condition—“God has removed my reproach”6—which God has now rectified, and her hope for the future—“Yahweh shall add/may Yahweh add to me another son.” [15]

While the mandrakes may have been used - The credit goes to God.

A Competition for Power - (Laban & Jacob) 30:25-43 - The end of this section of the family history does not come when all the children have been born, but when Rachel is no longer barren…."Since Jacob has no shortage of children, why is Rachel’s barrenness an issue? What is it an obstacle to? We must conclude that it is not an obstacle to the covenant from a family standpoint but only to the audience, who is well aware of the importance of Joseph." #10

Refused to Leave - 25-27 - If 29:31-30:24 covers the struggle between Rachel and Leah over increase through children 30:25-31:21 covers a similar struggle between Jacob and Laban over the increase through possessions.[16]

Jacob asks to leave - apparently his fourteen years of service are fulfilled. It seems that due to a custom or law that Jacob was under obligation still to Laban. He must have his permission to leave. "IT IS NOT COINCIDENTAL that Jacob requests permission to take his leave of Laban only after Joseph is born (v. 25). If a woman has not borne children, she can easily be discarded or demoted. The only protection she had came from her father’s family, who then took responsibility for her. Prior to Joseph’s birth, a request to leave would have been inappropriate from Jacob’s standpoint and risky from Rachel’s, for it would rob Rachel of her protection. Though Laban is relieved of his concern for Rachel’s well-being, economic issues lead him to negotiate for Jacob to stay."[17] Laban instead of roughly refusing - bargains with Jacob

Laban - recognizes the wealth at the hands of Jacob through what the KJV terms "experience"

Most other translations will render this "divination" both words in the Hebrew are very similar. Doing my own word study you find both "Experience and divination" as definitions of the Hebrew word used here.[18]

It is possible that God showed Laban somehow this truth. Adam Clarke goes the KJV word experience, but says basically the same thing as the more modern scholars. "I have diligently considered the whole of thy conduct, and marked the increase of my property, and find that the Lord hath blessed me for thy sake."[19] Notice how Jacob doesn't try very hard to conceal his pride of work, " Genesis 30:30 (KJV) 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?

You had very little until I came along is what he is saying. "A theological point is made, 'Yahweh is the giver of prosperity. And it is given through the person of Jacob. Laban is dependent on Jacob for the gift of God's blessing. So the worth of Jacob is established. He will come at a high price."[20] The bargain - that if he would stay, he could name his own wages. Jacob hesitantly agrees. Interesting Wages 30:31-43

According to the next chapter, Laban who James M Boice describes as, "a selfish, grasping, devious, deceitful, and dishonest man."[21] will change Jacob's wages several times, but for now Jacob takes the lesser part.

Genesis 30:31-32 (KJV) 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: 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.

I should mention briefly that the KJV cattle here is not referring to cows like we think of today but was another word for the sheep and goats in this passage.

Laban agrees to this arrangement - no doubt thinking he is getting the better deal - and takes his under the control of his sons three days away so they cannot be mixed up.

And also "a move that, under normal circumstances, will greatly reduce the number of spotted and speckled goats and dark-colored lambs being born."[22]

Jacob's success - 37-43- These verses are hard to explain. It seems that Jacob took sticks peeled them so that the inner bark was exposed being a white color and he would put these in the water troughs so when the animals came to drink and mate they would see them and bear speckled, spotted and brown sheep and goats.

I don't think there is anything scientific about this, most scholars agree with me. I like how one writer put it, "Jacob's success comes not from his magic or his manipulation of sheep, but from the watchfulness of God over his decree (25:23)."[23] " Perhaps the peeled rods were just a trick to hide his breeding secrets from others. "[24] The Formula of Inversion

The Formula of Inversion, "which affirms the increase of God's chosen one, is used elsewhere in various forms: (a) to characterize the rise of David (II Sam. 3:1), (b) to mark a beginning for Jesus (Luke 2:52), and (c) to trace the flourishing of the early church (Acts 6:7; 9:31; 12:24; 19:20). All these uses testify to the power of God at work in ways that reorder the future and make newness possible."[25] We find that Jacob - God's chosen is extremely prospered and blessed, not by tricks of the trade but by God's hand.

Geoffrey W. Bromiley, ed., International Standard BIble Encyclopedia, Revised Edition – Volume Three: K-P, (Chicago, IL: Howard-Severance Company, 1915; repr., Grand Rapids, MI: William B. Eerdmans, 1979), WORDsearch CROSS e-book, Under: "MANDRAKES". Trent C. Butler, ed., “MANDRAKE,” in Holman Bible Dictionary, (Nashville, TN: Holman Bible Publishers, 1991), WORDsearch CROSS e-book, Under: "MANDRAKE". Philip W. Comfort, ed., Cornerstone Biblical Commentary – Volume 1: Genesis and Exodus, (Carol Stream, IL: Tyndale House, 2008), WORDsearch CROSS e-book, Under: "Genesis 29:31-30:24". Victor P. Hamilton, “Genesis,” in Baker Commentary on the Bible, ed. Walter A. Elwell, (Grand Rapids, MI: Baker Books, 1989), WORDsearch CROSS e-book, 28. Paul Kissling, The College Press NIV Commentary – Genesis, Volume 2, ed. Terry Briley and Paul Kissling, (Joplin, Missouri: College Press Publishing Company, 2004), WORDsearch CROSS e-book, 320. Henry M. Morris, The Genesis Record, (Grand Rapids, MI: Baker Books, 1976), WORDsearch CROSS e-book, 467-468. C. F. Keil, Commentary on the Old Testament – Volume 1: The Pentateuch, (Edinburgh: T. & T. Clark, 1891), WORDsearch CROSS e-book, 185. Victor P. Hamilton, The New International Commentary on the Old Testament – The Book of Genesis Chapters 18-50, (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), WORDsearch CROSS e-book, 274-275. Kenneth A. Matthews, New American Commentary – Volume 1b: Genesis 11:27-50:26, (Nashville, TN: Broadman & Holman, 2005), WORDsearch CROSS e-book, 486. Walton, John H.. Genesis (NIV Application Commentary, The) (Kindle Locations 13403-13413). Zondervan. Kindle Edition. [M] Kenneth O. Gangel and Stephen J. Bramer, Holman Old Testament Commentary – Genesis, ed. Max Anders, (Nashville, TN: Broadman Holman, 2003), WORDsearch CROSS e-book, 249-250. [M] Paul Kissling, The College Press NIV Commentary – Genesis, Volume 2, ed. Terry Briley and Paul Kissling, (Joplin, Missouri: College Press Publishing Company, 2004), WORDsearch CROSS e-book, 321. [M] Walton, John H.. Genesis (NIV Application Commentary, The) (Kindle Locations 13392-13394). Zondervan. Kindle Edition. [M] Adeyemo, Tokunboh: Africa Bible Commentary. Nairobi, Kenya; Grand Rapids, MI. : WordAlive Publishers; Zondervan, 2006, S. 56 [M] This section is taken from a sermon preached 2008-2009 "Give Me Children" Curtis Gordon WBHC [M] From<http://storage.cloversites.com/christevangelicalchurch/documents/GospelinGenesis.pdf> [M] Hamilton, Victor P.: The Book of Genesis, Chapters 18|50. Grand Rapids, MI : Wm. B. Eerdmans Publishing Co., 1995 (The New International Commentary on the Old Testament), S. 277 [M] Janzen, J. Gerald: Abraham and All the Families of the Earth : A Commentary on the Book of Genesis 12-50. Grand Rapids; Edinburgh : Eerdmans; Handsel Press, 1993 (International Theological Commentary), S. 119 [M] Walton, John H.. Genesis (NIV Application Commentary, The) (Kindle Locations 13392-13394). Zondervan. Kindle Edition. [M] Hamilton, Victor P.: The Book of Genesis, Chapters 18|50. Grand Rapids, MI : Wm. B. Eerdmans Publishing Co., 1995 (The New International Commentary on the Old Testament), S. 282 [M] Adam Clarke, Adam Clarke's Commentary, (New York: Abingdon-Cokesbury Press, 1826), WORDsearch CROSS e-book, Under: "Genesis". [M] Walter Brueggemann. Genesis: Interpretation: A Bible Commentary for Teaching and Preaching (Kindle Locations 12204-12211). Presbyterian Publishing. Kindle Edition. [M] James Montgomery Boice, An Expositional Commentary – Genesis, Volume 2: A New Beginning (Genesis 12-36), Paperback ed. (Grand Rapids, MI: Baker Books, 2006), WORDsearch CROSS e-book, 794. [M] Walton, John H.. Genesis (NIV Application Commentary, The) (Kindle Locations 13435-13446). Zondervan. Kindle Edition. [M] Walter Brueggemann. Genesis: Interpretation: A Bible Commentary for Teaching and Preaching (Kindle Locations 12220-12226). Presbyterian Publishing. Kindle Edition. [M] MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995, S. Ge 30:37 [M] Walter Brueggemann. Genesis: Interpretation: A Bible Commentary for Teaching and Preaching (Kindle Locations 12220-12226). Presbyterian Publishing. Kindle Edition.---------------------------------- [M] Hughes, Robert B. ; Laney, J. Carl: Tyndale Concise Bible Commentary. Wheaton, Ill. : Tyndale House Publishers, 2001 (The Tyndale Reference Library), S. 19 [M] Vos, Howard F.. Genesis- Everyman's Bible Commentary (Everyman's Bible Commentaries) (Kindle Locations 2239-2253). Moody Publishers. Kindle Edition. [M] Wenham, Gordon J.: Word Biblical Commentary : Genesis 16-50. Dallas : Word, Incorporated, 2002 (Word Biblical Commentary 2), S. 245 [M] Victor P. Hamilton, “Genesis,” in Baker Commentary on the Bible, ed. Walter A. Elwell, (Grand Rapids, MI: Baker Books, 1989), WORDsearch CROSS e-book, 28. [M] Compiled from:Geoffrey W. Bromiley, ed., International Standard BIble Encyclopedia, Revised Edition – Volume One: A-D, (Chicago, IL: Howard-Severance Company, 1915; repr., Grand Rapids, MI: William B. Eerdmans, 1979), WORDsearch CROSS e-book, 758-759. Merrill Unger, The New Unger's Bible Dictionary, (Chicago: Moody Press, 1957), s.v. “,” WORDsearch CROSS e-book. Trent C. Butler, ed., “CONCUBINE,” in Holman Bible Dictionary, (Nashville, TN: Holman Bible Publishers, 1991), WORDsearch CROSS e-book, Under: "CONCUBINE". [M] Adeyemo, Tokunboh: Africa Bible Commentary. Nairobi, Kenya; Grand Rapids, MI. : WordAlive Publishers; Zondervan, 2006, S. 56 [M] Kenneth O. Gangel and Stephen J. Bramer, Holman Old Testament Commentary – Genesis, ed. Max Anders, (Nashville, TN: Broadman Holman, 2003), WORDsearch CROSS e-book, 249-250. [M] Compiled from: