Genesis 30:25–42

As soon as Jacob receives Joseph, the child of promise, the son of his beloved Rachel, he speaks of leaving Padan, the place of his exile and bondage. See Gen. 30:25-26. Simple as this seems, it has character in it. The condition of an alien and servant did not suit him once he had the seed that showed him the power of God on his behalf. He may have felt, almost by instinct, that it was now right for him to assert his freedom and to think of his home and his inheritance.

In verse 25, we find that the birth of Joseph helped to lift Jacob himself to a higher level. As a result, his mind turned to the land that was his according to God's purpose, and he wanted to go back there. We may take it as a rule, true in every age, that the divine purpose becomes all-important to the believer who enters into communion with God. Jacob realized afresh that there was a country he could call "my own place."

Rachel shows the way of faith on the same occasion. She calls her son "Joseph," that is, "adding." She was sure that the Lord, who had now begun His mercies towards her, would go on with them and complete them. In the same spirit, faith in our hearts and on our lips says today, "He who did not spare His own Son but gave Him up for us all, how will He not also with Him graciously give us all things?" From His gifts Rachel drew more than a plea to ask Him for still more. In bolder, happier faith she drew the conclusion that she could trust Him for still more.

The needed discipline was not ended: Jacob had yet to learn more of himself under the good dealings of God. His life still bore a sadly mixed crop. But from here we see his heart turn toward the land. He had long been an exile from it, through his mother's schemes and his own.

As soon as the purpose or hand of the Lord gives him his dismissal, he leaves. He leaves even though Laban's contract and God's blessing were making it profitable for him to stay. He leaves even though he might well judge that Esau's hatred waited for him if he dared to return. But so it was. With loss behind him and danger before him, he leaves. Indeed, such had been his purpose all along, from beginning to end.

It is fitting that when Joseph is born, Jacob's thoughts turn toward his proper home in Canaan (v. 25). When the person of Christ dawns on the believer's vision, he begins to realize that he should be in God's place for him. However, when Jacob tells Laban that he means to leave, Laban does not want to lose the service of his son-in-law... If Jacob had insisted on leaving then, he and Laban would have parted on better terms than they did later.

He is the victim of deception. He finds that others besides himself can drive hard bargains. Yet despite all this, a clear faith holds the man to the promises of God. Even his prosperity does not make him lose sight of them. And when Joseph is born — a picture of Christ in a marked and distinct way, as we shall soon see — a longing takes hold of Jacob. He wants to be back in the land of promise, where God will give the blessings of His covenant, and where God Himself had promised to give him his inheritance.

As soon as Joseph is given to him — the child of promise, the son of his beloved Rachel — Jacob speaks of leaving Padan, the place of his exile and slavery. Simple as this looks, there is character in it. Life as a foreigner and a servant no longer suited him, once he had the son who showed him God's power working for him. He may have felt, almost by instinct, that it was now right for him to claim his freedom, and to turn his thoughts to his home and his inheritance.

The birth of Joseph helped to lift Jacob to a higher level. As a result, his mind turned to the land that was his by God's purpose, and he wanted to go back there. We may take it as a given, true in every age, that when a believer comes into communion with God, God's purpose becomes the most important thing to him. Jacob realized afresh that there was a country he could call "my own place."

As the prophet Hosea puts it, Jacob fled into the field of Aram, and Israel served for a wife, and for a wife he kept sheep. He became an exile from the land of promise, cheated in a foreign land by his own relatives. That was the sad repayment for his own crooked ways. He had schemed to get what the Lord had already given him, and what the Lord would have secured for him in His own holy way of faithfulness and truth.

He silently accepts the wrongs of a master who treated him badly. He serves with patience, and suffers without complaint… While he was in the house of the Syrian, Jacob knew that he was under the mighty hand of God for correction, and he behaved that way. He did not defend himself when people blamed him. He did not fight for his rights when he was wronged and treated unjustly.

Fittingly, when Joseph is born, Jacob's thoughts turn toward his proper home in Canaan. When the person of Christ dawns on a believer's sight, he begins to realize that he should be in the place God has for him. But when Jacob tells Laban that he means to leave, Laban does not want to lose his son-in-law's service… If Jacob had insisted on leaving then, he and Laban would have parted on better terms than they did later. But Jacob agreed to stay on terms that he himself suggested.

The word is connected with nachash, a "serpent." It is usually explained to mean a "hisser," or "whisperer," and then "a mutterer of enchantments." But the use of the verb seems to point another way. In Genesis 30, Laban begs Jacob to stay with him. "For," he says, "I divine [or, more exactly, perceive by observation] that the Lord has blessed me for your sake."… So the verb seems to have been used first of drawing a conclusion from quick observation, and later of divining.

Laban delayed Jacob, as it turned out, for six years. He was a shrewd man, and he recognised that Jacob's presence with him had brought blessing. He wanted to keep that blessing, and he was willing to let Jacob set his own wages. So there followed another battle of wits, and this time Jacob, not Laban, gained the advantage.

Both Jacob and Laban recognised that the Lord had done this. Since that time God has blessed many Gentile nations through the presence of Israelites among them, after Israel was scattered among the nations.

So Joseph became a source of blessing in the house of the Gentile: "From the time that he made him overseer in his house, and over all that he had, the Lord blessed the Egyptian's house for Joseph's sake"… The Christian is not only called to blessing but, as he goes on his way, to be a blessing.

The bargain-making Jacob meets the bargain-making Laban, and both strain every nerve to outwit each other. We cannot wonder at Laban, for he had never been at Bethel. He had seen no open heaven… he had heard no magnificent promises from the lips of the Lord. No wonder, then, that he showed a grasping, grovelling spirit; he had no other resource. It is useless to expect anything from worldly men but a worldly spirit… But it is especially humbling to find Jacob, after all he had seen and heard at Bethel, struggling with a man of the world and trying by such means to pile up property.

Of course it is right for a man to provide for his own house. Yet at the time Jacob was more concerned for his own house than for the house of God. Most of us put our own house first. Years passed before God told Jacob to return to Bethel ("the house of God"), where he had made his vow.

"Give," as it is sometimes used in Scripture, means to award: compare Genesis 30:28; Exodus 2:9.

Laban was a shrewd man and recognized that Jacob's presence with him had brought blessing. He wished to retain that blessing, and was prepared to allow Jacob to settle his own wages. As a result there followed a further battle of wits, and this time Jacob and not Laban gained the advantage.

Laban was a thorough man of the world when Jacob entered his house, and he was the same when Jacob left it. In all his dealings, from first to last, he had his eye on his own advantage. He has to admit that the hand of God was with Jacob. But he would use that hand, through Jacob, to serve himself, and turn Jacob's interest in God to his own account. For twenty years he saw the hand of the Lord, and the working of His grace and power, in his own house, and that every day. Yet he remained a man of the world still.

If Jacob had insisted on leaving then, he and Laban would have parted on less unpleasant terms than they did later. But Jacob agreed to stay on terms that he himself suggested.

It is remarkable to see how he gets back into an atmosphere so entirely suited to his moral make-up. The bargain-making Jacob meets the bargain-making Laban, and both strain every nerve to outwit each other. Nor can we wonder at Laban, for he had never been at Bethel: he had seen no open heaven, with a ladder reaching from there to earth; he had heard no magnificent promises from the lips of the Lord... It is useless to expect from worldly men anything but a worldly spirit, and worldly principles and ways... But Jacob had seen and heard all this at Bethel. To find him struggling with a man of the world, and trying by such means to build up property, is especially humbling.

Laban's greedy wish to profit by Jacob's strange bargain ended in making the self-occupied master poor, and the long-defrauded servant richer and richer. Laban shows no regret for the advantage he had taken of his nephew, and not the least caring affection for his daughters or their children. It was a righteous thing, as far as it could go in its way, to repay the evil-doer and recompense the sufferer.

For his two wives he served fourteen years, but only six years for the cattle. And he was not in the place where God would have him. See the contrast with the Bridegroom who longs deeply for the bride, yet is content to be cut off and have nothing! — refusing to serve the world for hire — content to be a stranger to His brothers... loving the wages of righteousness, having a right to all, yet taking none, so that He might receive all in resurrection.

He first pointed to what Laban had already admitted. Jacob had served him faithfully. Laban had little when Jacob came, yet his flock of sheep grew greatly (v. 39). Both men recognized that the Lord had done this. Since that time God has blessed many non-Jewish nations through the presence of Israelites among them, after Israel was scattered among the nations.

When Joseph is born, Jacob's thoughts turn toward his proper home in Canaan (v. 25). When Christ becomes real to a believer's sight, he begins to realize that he should be in the place God has for him. But when Jacob tells Laban he means to leave, Laban does not want to lose his son-in-law's service. He says he has learned from experience that the Lord has blessed him through Jacob's presence, and he does not want to lose this (v. 27). If Jacob had insisted on leaving then, he and Laban would have parted on better terms than they did later (Gen. 31:25-55). But Jacob agreed to stay on terms that he himself suggested.

Laban, however, pushed into the matter, and in the end his thoughts won out. He held Jacob back, as it turned out, for six years. Laban was a shrewd man and recognized that Jacob's presence with him had brought blessing. He wished to keep that blessing, and was prepared to let Jacob settle his own wages. As a result there followed a further battle of wits, and this time Jacob and not Laban gained the advantage.

Jacob was a man of faith, but he failed in spirituality. So he comes under the Lord's discipline, to bear more fruit and better fruit. As he had cheated at home, he suffered abroad, and most of all at the hands of his mother's brother. His patience under Laban's hardhearted wrongs testifies that he bowed to God. He could now bear to be lifted up by slow degrees. And the story of divine retribution recorded here is the turning-point.

As the married life of Isaac and Rebekah was very different from that of Jacob with his wives and their maids, so the way Abram behaved toward Lot stands in sharp contrast with the way Jacob and Laban behaved. We are now in a far more cloudy atmosphere, though in the main Jacob was a faithful servant, and Laban deceitful and selfish. But God is not mocked, even in the day when evil is allowed to work its dark way until judgment returns to righteousness.

For his two wives he served twice seven years, but only six years for the cattle. And with all this he was not in the place where God would have him. See the contrast with the Bridegroom! He longed greatly for the bride, yet was content to be cut off and have nothing. He refused to serve the world for hire. He was content to be a stranger to His brothers, a foreigner to His mother's children. He served His Father in the appointed place, and truly profited the world. He became obedient to death. He loved the wages of righteousness, having a right to all, yet taking none, so that He might receive all in resurrection.

He first stressed what Laban had already admitted. Jacob had served him faithfully, so that though Laban had little when Jacob came, his flock of sheep grew greatly (v. 39). Both of them recognised that the Lord had done this. Since then God has blessed many nations outside Israel through the Israelites living among them, after Israel was scattered among the nations.

Laban, however, broke into the question, and in the end his thoughts won out. He delayed Jacob, as it turned out, for six years. Laban was a shrewd man, and he saw that Jacob's presence with him had brought blessing. He wanted to keep that blessing, and he was willing to let Jacob set his own wages. As a result there followed a further battle of wits, and this time Jacob, not Laban, gained the advantage.

Then Jacob asks, "When shall I provide for my own household also?" Certainly it is right for a man to provide for his own house. Yet Jacob was at the time more concerned for his own house than he was for the house of God. Most of us put our own house first. Some years passed before God told Jacob to return to Bethel ("the house of God"), where he had made his vow (Gen. 31:13).

The title "the God of Bethel" is of very real importance, for it means "God of the house of God." Jacob had been concerned about his own house (Gen. 30:30), allowing the claims of God's house to wait. But the growth of Jacob's house had not brought peace and happiness into all his relationships. It was time for him to learn that true contentment is found only in connection with God's house, where God's interests come first.

He could well believe that the Lord would bless others, but as for his own house, he himself must provide for that. Through it all, and in spite of it all, the unseen God heard the desire of Jacob's heart and gave him his fill. Yet in his own thought he had done it all, with God little known or acknowledged.

When the words of Laban's sons and the looks of Laban himself showed their discontent, the Lord told Jacob to return to the land of his fathers. God's providence paid Jacob in some five or six years what Laban had cheated him out of over twenty. They really wanted to get rid of Jacob, but shrank from saying so. After all, what was Laban's property before Jacob appeared on the scene?

Jacob did the hard work of caring for Laban's flocks for twenty years. Laban had sons who could have helped with this work, but it seems they left the work to the one man who could do it well. Were Laban and his sons all sharing the benefits of Jacob's work without having to work themselves? It seemed this was the case. Employers often think they have the right to take every benefit that labour produces, because they put up the original money. But God takes account of the guilt of employers who oppress their workers (James 5:4).

Laban, however, broke into the question, and in the end his thoughts won. He delayed Jacob, as it turned out, for six years. Laban was a shrewd man and recognized that Jacob's presence with him had brought blessing. He wished to keep that blessing, and was prepared to let Jacob settle his own wages. As a result there followed a further battle of wits, and this time Jacob and not Laban gained the advantage.

Jacob suggested wages that seemed very low. He asked for only the speckled and spotted sheep and goats and the black lambs. The normally coloured sheep and goats would therefore all belong to Laban. Laban saw himself as having the great advantage in this bargain. In this there is no doubt that Jacob wanted to show he was depending on God to give him what He wanted Jacob to have. The element of faith in God was certainly there. We know that God answered such faith. Yet we see later that his faith was weak. He resorted to human trickery in trying to make the sheep produce as he wished.

God did step in graciously for His injured servant. Even so, we could not imagine either his father or his grandfather using the kind of scheme Jacob used to get the fruit of his long and patient service, which was owed to him. Yet God stooped to use what, without His power, would have been, if not useless, then very limited.

The closing verses of this chapter reveal the device he used. It increased his flocks at Laban's expense. We notice how true he still is to his name — meaning Supplanter.

Using counter-tricks to reverse the situation is quite the way of the world, but it is not according to God. If Jacob had rested with confidence in God, and not used the devices described in this chapter, the end God purposed would still have been reached, and his righteousness would have answered for him in a much more convincing way.

Jacob was a man of faith, but he failed in spirituality. So he comes under the Lord's discipline, to make him bear more fruit and better fruit. As he had cheated at home, he suffered abroad, and most of all at the hands of his mother's brother. His patience under Laban's hardhearted wrongs shows that he bowed to God. He could now bear to be lifted up by slow degrees. And the story of divine retribution recorded here is the turning point.

Laban greedily hoped to profit by Jacob's strange bargain. Instead it left the self-absorbed master poor, and gave the long-cheated servant new and growing wealth.

See the contrast with the Bridegroom longing greatly for the bride, yet content to be cut off and have nothing! — refusing to serve the world for hire — content to be a stranger to His brothers, a foreigner to His mother's children. He served His Father in the appointed place. He truly benefited the world. He became obedient to death. He loved the wages of righteousness. He had a right to everything, yet took nothing, so that He might receive all in resurrection.

The servant is willing to take the speckled and spotted of the flock as his pay. Christ is willing to accept what the world despises.

Laban, however, pushed into the question, and in the end his thoughts won. He delayed Jacob, as it turned out, for six years. Laban was a shrewd man and recognised that Jacob's presence with him had brought blessing. He wished to keep that blessing, and was prepared to let Jacob set his own wages. As a result there followed a further battle of wits, and this time Jacob and not Laban gained the advantage.

Jacob suggested wages that seemed to be very low, asking for only the speckled and spotted sheep and goats and the black lambs. The normally coloured sheep and goats would therefore all belong to Laban. Laban saw himself as having the great advantage in this bargain (vv. 32-34). There is no doubt that Jacob wanted to show he was depending on God to give him what He wanted him to have. Faith in God was certainly there. We know that God answered such faith. Yet we see later that his faith was weak when he turned to human tricks in trying to make the sheep produce as he wanted (vv. 37-42).

Jacob cannot allow God to settle the question as to his wives and his wages, but tries to settle everything by his own cunning and management. In short, it is "the supplanter" throughout. Turn, for example, to Gen. 30:37-42, and say where you can find a more skilful piece of cunning. It is a perfect picture of Jacob.

Laban's greedy desire to profit by Jacob's strange bargain ended up impoverishing the self-occupied master. Meanwhile the long-defrauded servant gained new and growing wealth. Laban shows no regret for the advantage he had taken of his nephew. He shows not the least caring affection for his daughters or their children either. It was a righteous thing, as far as it could go in its way, to repay the evil-doer and to make up to the sufferer.

The servant is willing to take the speckled and spotted of the flock for his hire — Christ is willing to accept what the world despises.

See the contrast with the Bridegroom! He longed deeply for the bride, yet He was content to be cut off and have nothing. He refused to serve the world for hire. He was content to be a stranger to His brothers, a foreigner to His mother's children. He served His Father in the appointed place, and so truly profited the world. He became obedient to death. He loved the wages of righteousness. He had a right to all, yet He took none, so that He might receive all in resurrection.

Jacob asked for wages that looked very low: only the speckled and spotted sheep and goats, and the black lambs. All the normally coloured sheep and goats would then belong to Laban. That share was small indeed, and Laban saw himself as having the great advantage in this bargain. There is no doubt that Jacob wanted to show he was depending on God to give him what He wanted Jacob to have. Faith in God was surely there, and we know God answered such faith. Yet we see later that his faith was weak, for he used human tricks to try to make the sheep breed as he wished.

About this matter Jacob had said to Laban, "So shall my righteousness answer for me in time to come." That seems to show he had a rather low idea of what is right in the sight of God. Laban had clearly taken advantage of him in the past. But to use counter-tricks to turn the tables is the way of the world, not the way of God.

In their last agreement Jacob made an offer that, if Laban accepted it, his craft would make far more profitable than any wages Laban would give. It was one of his meanest schemes. But notice his lack of conscience: "So shall my righteousness answer for me in time to come." Laban is completely fooled. He jumps at the offer, but soon finds out his mistake.

We are now allowed to see how God stepped in and made the agreement about the spotted and speckled cattle work in Jacob's favour. In the light of this, our thought would be this. If he had rested with confidence in God, and not used the tricks described in the last chapter, God would still have reached the end He purposed. And his "righteousness" would have answered for him far more convincingly.

In some five or six years God's providence paid Jacob the wages Laban had cheated him out of for twenty years. Laban and his sons wanted to be rid of Jacob, but would not say so. After all, what did Laban own before Jacob came on the scene?

The servant is willing to take the speckled and spotted of the flock as his wages. So Christ is willing to accept what the world despises. But it becomes known that these animals grow strong and many by looking at the partly peeled rod — which may mean the word with its inner meaning partly opened. Then Laban's greed and hostility flare up. In the end he loses the man through whom he had received great wealth, and loses his wealth with him.

Jacob suggested wages that seemed to be very low, asking for only the speckled and spotted sheep and goats and the black lambs. The normally coloured sheep and goats would therefore all belong to Laban. Such a percentage for Jacob would seem to be low indeed, and Laban saw himself as having the great advantage in this bargain.

Laban was a shrewd man and recognized that Jacob's presence with him had brought blessing. He wished to retain that blessing, and was prepared to allow Jacob to settle his own wages. As a result there ensued a further battle of wits, and this time Jacob and not Laban gained the advantage.

In their last agreement Jacob made a proposition which if accepted would be made by his craft far more profitable than any wages Laban would give. It was one of his meanest schemes; but mark his want of conscience: "So shall my righteousness answer for me in time to come." Laban, quite deceived, eagerly embraces the proposal, but soon finds out his mistake.

Jacob had said to Laban, "So shall my righteousness answer for me in time to come." This seems to show that he had a low idea of what is right in the sight of God. It was quite clear that Laban had taken advantage of him in the past. But to use counter-tricks to reverse the situation is the way of the world, not the way of God.

Laban's covetous desire to profit by Jacob's strange bargain turned to the impoverishing of the self-occupied master, and the new and growing affluence of the long defrauded servant. Neither compunction appears on Laban's part for the advantage he had taken of his nephew, nor the least considerate affection for his daughters or their children. It was a righteous thing, as far as it could go in its way, to requite the evil-doer and recompense the sufferer.

We are now permitted to see how God had intervened and caused the agreement as to the spotted and speckled cattle to work in his favour. In the light of this our reflection would be that if he had rested with confidence in God, and not used the devices related in the last chapter, the end God purposed would have been reached, and his "righteousness" would have answered for him in a much more convincing way.

Whatever the gracious intervention of God for His injured servant, we could not conceive either his father or his grandfather adopting such an expedient as Jacob employed to acquire the fruit of his long and patient service that was due. Yet God condescended to use what without His power had been, if not in vain, but very partial.

It is in tracing out Jacob's real character, stage by stage of his remarkable history, that one gets a wonderful view of divine grace. Grace begins at the very lowest point. It takes man up as he is, and deals with him in full knowledge of what he is. Nothing matters more than to grasp this about grace at the very start. It lets us face, with a steady heart, the later discoveries of how vile we are — discoveries that so often shake the confidence and disturb the peace of God's children.

All the special class of sheep he left with his sons. Then he himself took all Laban's sheep a long distance from the others, a three days' journey (v. 36). This assured Laban that his sheep would not mix with any spotted or speckled ones. Since Laban's sheep were all a normal colour, it was not likely there would be many born for Jacob to claim.

Jacob suggested wages that looked very low. He asked only for the speckled and spotted sheep and goats and the black lambs. The normally coloured sheep and goats would therefore all belong to Laban. Such a share for Jacob looked very small indeed. Laban saw himself as having the great advantage in this bargain (vv. 32-34). There is no doubt that Jacob wanted to show he was depending on God to give him what He wanted Jacob to have. Faith in God was certainly part of this.

No doubt he often had to suffer from Laban's deceit. But was this not a reminder of the deceit he had used himself? Laban deceives him about his wife, about his wages, about everything. Yet how had Jacob dealt with his father, not to mention his brother? Deceit must meet with deceit under the retributive hands of God. Do not wonder too much at the story of Jacob. Bless with all your heart the God who shows Himself caring for His servant. After Jacob had suffered a while, God let him prosper slowly but surely.

True, God was with Jacob — for nothing can stop divine grace from shining out... Still nothing can be done without a scheme and a plan. Jacob cannot let God settle the question of his wives and his wages. He tries to settle everything by his own cunning and management. In short, it is "the supplanter" throughout. Turn, for example, to Genesis 30:37-42, and say where you can find a more skilful piece of cunning.

Suppose he had rested with confidence in God, and had not used the tricks described in this chapter. God would still have reached the end He purposed. And Jacob's "righteousness" would have spoken for him far more convincingly.

In about five or six years, God's providence paid Jacob the wages Laban had cheated him out of for twenty years... He could truly say that even if Laban showed ill-will, the God of his father was with him. And if Laban tried to cheat him, God did not let him be harmed.

Jacob did the hard work of caring for Laban's flocks for twenty years. Laban had sons who could have helped with this work... Management often thinks it has a right to every benefit that labour produces, because management put up the money at the start. But God takes account of the guilt of management in the oppression of its employees (James 5:4).

None but God could have borne with such a man, as none but God would have taken such a man up. Grace begins at the very lowest point. It takes up man as he is, and deals with him in the full knowledge of what he is.

All the special class of sheep he left with his sons. Then he himself took all Laban's sheep a long distance from the others, a matter of three days' journey (v. 36). That way Laban could be sure his sheep would not mix with any spotted or speckled. Since Laban's sheep were all a normal colour, not many were likely to be born for Jacob to claim. However, being so far away, Jacob could put into operation his cunning plan to make Laban's sheep bear striped, speckled or spotted lambs. He took fresh rods from trees, peeled strips of bark off them, and put them in front of the sheep when they came to drink (v. 38).

Jacob suggested wages that seemed very low, asking only for the speckled and spotted sheep and goats and the black lambs... Laban saw himself as having the great advantage in this bargain (vv. 32-34). There is no doubt that Jacob wanted to show he was depending on God to give him what God wanted him to have. Faith in God was surely present here, and we know that God answered such faith. Yet we see later that his faith was weak. He turned to human scheming to make the sheep produce as he wanted (vv. 37-42).

Jacob was a man of faith, but he failed in spirituality. He comes under the Lord's discipline so that he might bear more and better fruit. As he had cheated at home, he suffered abroad, and most of all at the hands of his mother's brother. His patience under Laban's hardhearted wrongs shows that he bowed to God.

No doubt Laban was not aware of what Jacob was doing. Jacob wanted Laban to think he was only depending on God to decide how many sheep he should have. How often this is true of us too! We persuade ourselves that we are walking by faith in God, while using our own wits to help God supply our needs.

Laban, according to Jacob's complaint, changed his wages ten times. Jacob got his own back by cunning tricks connected with the breeding of Laban's cattle, and according to the complaint of Laban's sons he had "taken away all that was our father's." So the contest went on until God stepped in again in a dream. He made known to Jacob that it was He, not Jacob's schemes, who caused the cattle to pass from Laban to him. And He called him out of the whole unpleasant business, back to Canaan.

God's providence paid Jacob in about five or six years the wages that Laban had cheated him out of for twenty years.

It was quite clear that in the past Laban had taken advantage of him. But to use counter-devices in order to reverse the situation is quite the way of the world, and it is not according to God... if he had rested with confidence in God, and had not used the devices described in the last chapter, the end God purposed would still have been reached. And his "righteousness" would have answered for him in a far more convincing way.

The word is libneh. It was probably the white poplar (Populus alba) that Jacob used: it was "green" in the sense of being fresh, moist.

The word is luz, which is now thought to refer to the "almond," and is so translated in the Revised Version. Gen. 30:37.

He took fresh rods from trees and peeled strips of bark off them. Then he put them in front of the sheep when they came to drink (v. 38). The sheep mated at this time, and the plan worked very well for Jacob. A very large number of striped, speckled or spotted lambs were born.

There is no holy, lifted-up confidence in God here, no simply looking to Him and waiting on Him. True, God was with Jacob, for nothing can stop the shining out of divine grace… Still, nothing happens without a scheme and a plan. Jacob cannot let God settle the question of his wives and his wages. He tries to settle it all by his own cunning and management. In short, he is "the supplanter" all through. Look at Genesis 30:37-42, and say where you can find a cleverer piece of cunning.

No doubt Laban had no idea what Jacob was doing. Jacob wanted Laban to think he was only depending on God to decide how many sheep he should have. How often this is true of us too! We persuade ourselves that we are walking by faith in God, while we use our own wits to help God supply our needs.

Jacob was a man of faith, but he failed in spiritual life. So he comes under the Lord's discipline, so that he might bear more fruit, and better fruit. As he had cheated at home, he suffered abroad, and at the hands of his mother's brother most of all.

Now we are allowed to see how God stepped in and made the agreement about the spotted and speckled cattle work in Jacob's favour. In the light of this, our thought would be this. If he had rested with confidence in God, and had not used the tricks described in Genesis 30, God would still have reached the end He purposed. And Jacob's "righteousness" would have spoken for him in a much more convincing way.

Grace begins at the very lowest point. It takes up man as he is, and deals with him in the full intelligence of what he is. It is vitally important to understand this feature of grace right at the start. It lets us face, with a steady heart, the later discoveries of how bad we really are — discoveries that so often shake the confidence and disturb the peace of the children of God.

Because he was so far away, Jacob could carry out his cunning plan to make Laban's sheep bear striped, speckled or spotted lambs. He took fresh rods from trees and peeled strips of bark off them. Then he put them in front of the sheep when they came to drink (v. 38). At this time they mated, and the plan worked remarkably for Jacob: a very large number of striped, speckled or spotted lambs was born.

rahat, water-trough for cattle. Gen. 30:38, 41.

True, God was with Jacob — for nothing can hinder the outshining of divine grace. And Jacob in some measure acknowledges God's presence and faithfulness. Still, he can do nothing without a scheme and a plan. Jacob cannot let God settle the question of his wives and his wages, but tries to settle everything by his own cunning and management. In short, it is "the supplanter" throughout. Let the reader turn, for example, to Gen. 30:37-42, and ask where he could find a cleverer piece of cunning. Instead of letting God multiply the striped, speckled and spotted animals — which He certainly could have done, had He been trusted — Jacob set about securing their increase by a piece of policy that could only have come from the mind of a Jacob.

Laban surely had no idea what Jacob was doing. Jacob wanted him to think he was depending only on God to decide how many sheep he should have. How often it is true with us too, that we persuade ourselves we are walking by faith in God while using our own wits to help God out in supplying our needs!

Some question whether Jacob's trickery in verses 37-39 made any real difference. But whether it did or not, there is a spiritual lesson here that should have spoken to Jacob himself. The things we let occupy our attention most will affect us and everything that comes from us. Jacob was letting his desire for gain take first place in his thoughts. This was bad for him spiritually, and it made him selfish and underhand in what he did. We can usually spot such principles in natural things, while missing what they mean in our spiritual lives.

God graciously stepped in for His injured servant. Even so, we could not imagine his father or his grandfather using such a trick as Jacob used to get the fruit of his long and patient service, which he had earned. Yet God stooped to use a means that, without His power, would have been useless, or at best only partly effective.

Divine providence paid Jacob in some five or six years the wages Laban had defrauded him of for twenty years.

It is in tracing out Jacob's real character, stage by stage of his extraordinary history, that one gets a wonderful view of divine grace. None but God could have borne with such a man, as none but God would have taken such a man up. Grace begins at the very lowest point. It takes up man as he is, and deals with him in full knowledge of what he is.

Since Laban's sheep were all a normal colour, it was not likely that many would be born for Jacob to claim. But being so far away, Jacob could now put his cunning plan into action. It would make Laban's sheep bear striped, speckled or spotted lambs. He took fresh rods from trees, peeled strips of bark off them, then set them in front of the sheep when they came to drink. At this time they mated. The plan worked very well for Jacob, because a great many striped, speckled or spotted lambs were born.

If you wanted to learn what God was, you should go to Bethel; if to learn what man was, you should go to Haran. But Jacob had failed to take in God's revelation of Himself at Bethel. So he went to Haran, and there showed what he was — and oh, what scrambling and scraping, what shuffling and shifting! There is no holy and elevated confidence in God, no simply looking to Him and waiting on Him... Jacob cannot let God settle the question of his wives and his wages. He tries to settle everything by his own cunning and management.

The closing verses of this chapter reveal the device he used to increase his flocks at Laban's expense. We notice how true he still is to his name — meaning Supplanter... It was quite clear that in the past Laban had taken advantage of him. But to use counter-tricks to reverse the situation is the way of the world, not the way of God.

Jacob got his own back by cunning tricks connected with the breeding of Laban's cattle... So the contest went on until God stepped in again through a dream. He made known to Jacob that it was He, not Jacob's schemes, who caused the cattle to pass from Laban to him. And He called him out of the whole unpleasant business, back to Canaan.

This is no doubt true, but it shows us that there was no need for Jacob to resort to his deceitful actions. God would bless him apart from this.

Laban's greed made him want to profit from Jacob's strange bargain. Instead it impoverished the self-absorbed master and brought new and growing wealth to the servant he had long defrauded. ... It was a righteous thing, as far as it could go in its way, to repay the wrongdoer and make up to the sufferer.

God did step in with grace for His wronged servant. Even so, we could not imagine either his father or his grandfather using such a trick. Jacob used it to get the fruit of his long and patient service — what he had earned. Yet God stooped to use what, without His power, would have been — if not useless — at best very partial.

At last Jacob has reached the limit of his desire by deceit, trickery and fraud. Through it all, and despite it all, the unseen God has heard the desire of Jacob's heart and given him his fill. Yet in his own thinking he has done it all. God is little known or acknowledged. Jacob's hand, his planning and his fraud have gained everything; it is all his.

Some question whether Jacob's trickery in verses 37-39 made any real difference. But whether it did or not, there is a spiritual lesson here that should have spoken deeply to Jacob himself. The things we allow to occupy our attention most will affect us and everything that comes from us. Jacob was letting his desire for gain take first place in his thoughts.

Jacob separated the lambs that he could claim for his own and kept all of his own apart from the flock of Laban (v. 40). Then, when the stronger sheep of Laban were mating, he would use his peeled rods in the watering troughs. He would not do this with the weaker sheep. So he was able to secure the stronger sheep, while Laban ended up with the weaker ones (vv. 41-42). No doubt Laban was not aware of what Jacob was doing, and Jacob wanted Laban to think that Jacob was only depending on God to decide how many sheep he should have. How often it is true with us too, that we persuade ourselves we are walking by faith in God while using our own wits to help God out in supplying our needs!

True, God was with Jacob — for nothing can stop the shining out of divine grace. Jacob even owns God's presence and faithfulness in a measure. Still, he can do nothing without a scheme and a plan. Jacob cannot allow God to settle the question of his wives and his wages, but tries to settle everything by his own cunning and management. In short, it is "the supplanter" all the way through. It is truly a perfect picture of Jacob. Instead of letting God multiply "the striped, speckled, and spotted cattle," as He certainly could have done had He been trusted, Jacob sets about multiplying them by a piece of policy that could only have come from the mind of a Jacob.

As to Jacob's character, he was most certainly a believer, and what is more, a believer who valued God's promises… But we do not find in Jacob this character of faith — confidence in God to bring about the promises. So while he values the promises, he uses fleshly means to obtain them; he counts on human policy instead of counting on God. There is blessing in the end. But God could not approve his conduct. In His governmental dealing with Jacob, God measures back to him the measure he has used; Jacob himself is continually the object of the same kind of deceit.

Here God graciously stepped in for His wronged servant. Even so, we could not imagine either his father or his grandfather using such a device as Jacob used to get the fruit of his long and patient service, which he had earned. Yet God condescended to use what, without His power, would have been — if not useless — very limited.

At last Jacob has reached the furthest limit of his desire by deceit, trickery and fraud. Through it all, and despite it all, the unseen God has heard the desire of Jacob's heart and given him his fill. Yet in his own thinking he has done it all — God little known or acknowledged. Jacob's hand, and thought, and fraud have gained it all; it is all his.

Trace out Jacob's real character, stage by stage of his extraordinary history, and you get a wonderful view of divine grace. None but God could have put up with such a man, as none but God would have taken up such a man. Grace begins at the very lowest point. It takes up man as he is, and deals with him in full knowledge of what he is.

rahat, water-trough for cattle. Genesis 30:38, 41.

Jacob separated the lambs he could claim as his own and kept them apart from Laban's flock (v. 40). Then, when Laban's stronger sheep were mating, he would use his peeled rods in the watering troughs. He would not do this with the weaker sheep. So he secured the stronger sheep, and the weaker ones went to Laban (vv. 41-42).

True, God was with Jacob — for nothing can stop divine grace from shining out. Jacob also owns God's presence and faithfulness in some measure. Still, he can do nothing without a scheme and a plan. Jacob cannot let God settle the question of his wives and his wages. He tries to settle it all by his own cunning and management. In short, he is "the supplanter" all through. Turn to Genesis 30:37-42, and say where you can find a more skilful piece of cunning. It is truly a perfect picture of Jacob.

Some question whether Jacob's trickery in verses 37-39 made any real difference. But whether it did or not, there is a spiritual lesson here that should have spoken to Jacob himself. Whatever we allow to occupy our attention most will affect us and everything that comes from us. Jacob was letting his desire for gain take first place in his thoughts. This was bad for him spiritually, and made him selfish and underhand in his actions. But we can usually recognize such principles in natural things, while not seeing what they mean in our spiritual lives.

No doubt Laban did not know what Jacob was doing. And Jacob wanted him to think that he was only depending on God to decide how many sheep he should have. How often it is true with us too, that we persuade ourselves we are walking by faith in God while using our own wits to help God out in supplying our needs!

We are now allowed to see how God had stepped in and made the agreement about the spotted and speckled cattle work in Jacob's favour. In the light of this, our thought would be this. If he had rested with confidence in God, and had not used the tricks described in the last chapter, God would still have reached the end He purposed. And Jacob's "righteousness" would have spoken for him far more convincingly.

Divine providence paid Jacob in about five or six years the wages that Laban had cheated him out of for twenty years.

At last Jacob has reached the furthest limit of his desire, by deceit, trickery, and fraud. Through it all, and despite it all, the unseen God has heard the desire of Jacob's heart and granted it in full. Yet in his own mind he has done it all himself — God is hardly known or acknowledged. Jacob's hand, his thinking, and his fraud have gained it all; it is all his.

No one but God could have put up with such a man, and no one but God would have taken up such a man. Grace begins at the very lowest point. It takes up man as he is, and deals with him in the full intelligence of what he is.

Jacob separated the lambs that he could claim as his own and kept them apart from Laban's flock. Then, when Laban's stronger sheep were mating, he would use his peeled rods in the watering troughs. He would not do this with the weaker sheep. So he secured the stronger sheep, and Laban kept the weaker ones. No doubt Laban did not know what Jacob was doing. Jacob wanted Laban to think he was only depending on God to decide how many sheep he should have. How often the same thing is true of us! We persuade ourselves that we are walking by faith in God, while we use our own wits to help God out in supplying our needs.

True, God was with Jacob — for nothing can hinder the outshining of divine grace. Jacob does, up to a point, acknowledge God's presence and faithfulness. Still nothing can be done without a scheme and a plan. Jacob cannot allow God to settle the question of his wives and his wages, but seeks to settle everything by his own cunning and management. In short, it is "the supplanter" throughout. Let the reader turn to Genesis 30:37-42 and say where he could find a more skilful piece of cunning.

In the light of this our reflection would be that if he had rested with confidence in God, and not used the devices described in the last chapter, the end God purposed would have been reached, and his "righteousness" would have answered for him in a much more convincing way.

Laban, according to Jacob's complaint, changed his wages ten times. Jacob got his own back by cunning tricks connected with the breeding of Laban's cattle. Laban's sons complained that he had "taken all that was our father's." So the contest went on until God stepped in again in a dream. He made known to Jacob that it was He, rather than Jacob's schemes, who caused the cattle to pass from Laban to him. And He called him out of the whole unpleasant business back to Canaan.

Laban's greedy desire to profit by Jacob's strange bargain made the self-absorbed master poor. It brought new and growing wealth to the servant he had cheated for so long. It was a righteous thing, as far as it could go, to repay the wrongdoer and make up to the man who suffered. And one cannot fail to notice how fitting such a dealing from God was toward the one of Israel's fathers who, more than any other, pictures the chosen people. Israel took its name from him. Their ups and downs were like his own endless changes, failures and humiliations. At the end, divine mercy would turn all of it into everlasting blessing at the feet of their long rejected Messiah.

The sheep in front of the rods seem to show how "the eye affects the heart." Whatever object we keep before us shapes us, and shapes everything that comes from us. So the Lord connects the "eye" and the "master" (Matthew 6:19-25). Our object is what controls us, and in a world like this, how many objects compete to take hold of us! So if our mind is set on things above, the marks of a "life hidden with Christ in God" take shape in us (Colossians 3:1-3).

This is a true picture, so far as Jacob was concerned. But it only gives us one side, and that the gloomy side. Blessed be God, there is a bright side too, for God had to do with Jacob. In every scene of his life, when Jacob was called to reap the fruits of his own plotting and crookedness, the God of Jacob brought good out of evil. He caused His grace to abound over all the sin and folly of His poor servant.