The Pulpit Commentaries
Genesis 29:31-35
EXPOSITION
And when the Lord saw—literally, and Jehovah saw. As Eve's son was obtained from Jehovah (Genesis 4:1), and Jehovah visited Sarah (Genesis 21:1), and was entreated for Rebekah (Genesis 25:21), so here he again interposes in connection with the onward development of the holy seed by giving children to Jacob's wives. The present section (Genesis 29:31-1) is by Davidson, Kalisch, and others assigned to the Jehovist, by Tuch left undetermined, and by Colenso in several parts ascribed to the Elohist. Kalisch thinks the contents of this section must have found a place in the earlier of the two documents—that Leah was hated,—i.e. less loved (cf. Malachi 1:3)—he opened her womb (cf. 1 Samuel 1:5, 1 Samuel 1:6; Psalms 127:3): but Rachel was barren—as Sarai (Genesis 11:30) and Rebekah (Genesis 25:21) had been. The fruitfulness of Leah and the sterility of Rachel were designed not so much to equalize the conditions of the sisters, the one having beauty and the other children (Lange), or to punish Jacob for his partiality (Keil), or to discourage the admiration of mere beauty (Kalisch), but to prove that "the origin of Israel was to be a work not of nature, but of grace" (Keil).
And Leah conceived, and bare a son, and she called his name Reuben (literally, reuben, Behold a Son! an expression of joyful surprise at the Divine compassion): for she said, Surely the Lord hath looked upon my affliction. Though not directly contained in the term Reuben, the sense of these words is implied (Kalisch). As Leah's child was an intimation that she had been an object of Jehovah's compassion, so did she expect it to be a means of drawing towards herself Jacob's affection. Now therefore (literally, for now) my husband will love me. She was confident in the first flush of maternal joy that Jacob's heart would turn towards her; she believed that God had sent her child to effect this conversion of her husband's affections; and she regarded the birth of Reuben as a signal proof of the Divine pity.
And she conceived again, and bare a son (probably the following year); and said, Because the Lord hath heard that I was hated (the birth of Reuben had obviously not answered Leah's expectations in increasing Jacob's love), he hath therefore given me this son also (She faith and piety of Leah are as conspicuous as her affection for Jacob): and she called his name Simeon—i.e. Hearing, because God had heard that she was hated (ut supra).
And she conceived again, and bare a son; and said, Now this time will my husband be joined unto me,—לָוָה, to join, is the root from which comes לֵוִי. (Levi), her son's name—because I have borne him three sons: therefore was his name called Levi—Associated, or Joined.
And she conceived again, and bare a son: and she said, Now will I praise the Lord. Well she might; for this was the ancestor of the promised seed (Murphy). There cannot be a doubt that her excellence of character as well as eminence of piety eventually wrought a change upon her husband (vide Genesis 31:4, Genesis 31:14; Genesis 49:31). Therefore she called his name Judah (i.e. Praise); and left bearing. Literally, stood still, i.e. ceased, from bearing. Not altogether (Genesis 30:16); only for a time, "that she might not be unduly lifted up by her good fortune, or attribute to the fruitfulness of her own womb what the faithfulness of Jehovah, the covenant God, had bestowed upon her" (Keil.).
HOMILETICS
Leah and Rachel, or the two wives.
I. RACHEL THE BELOVED. "Jacob loved Rachel more than Leah." That Leah was not hated in the sense of being regarded with aversion, the numerous family she bore to Jacob proves; that she occupied a lower place than Rachel in her husband's affections is explicitly declared. This preference of Rachel to Leah was—
1. Natural in Jacob. Rachel had been his heart's choice from the first, while Leah had been thrust upon him against his inclination. But even had this been otherwise, as no man can serve two masters, so can no husband love two wives equally—an argument against polygamy.
2. Painful to Leah. Had Leah loved Jacob less than she manifestly did, it is doubtful if the undue regard shown to Rachel would not have inflicted a grievous wound upon her wifely heart; but, entertaining towards him an affection strong and tender, she yearned for a larger share of his esteem, and at each successive child's birth gave utterance to a hope that he would yet be joined to her. No heavier blow can be dealt by a husband to the tender heart of a loving wife than to withdraw from her his love, or even to be cold and indifferent in its expression.
3. Sinful in the sight of God. Though not so beautiful as Rachel, Leah was yet entitled to an equal share with her in Jacob's affection. Equally with Rachel she was Jacob's wife. It was Jacob's sin that he had married her at all when he did not either love or desire her. On detecting the fraud he should have instantly repudiated the engagement. But having publicly ratified the contract with Leah by fulfilling her week, he owed to Leah a full share of his affection as a husband. Nay, though not the wife his inclination had selected, there is reason for believing that Leah, rather than Rachel, was the bride God had chosen (Leah was the ancestress of the Savior); hence doubly was Jacob bound to love Leah equally with Rachel.
II. LEAH THE FRUITFUL. While Rachel enjoyed the highest place in Jacob's affection, she was "barren"—a grievous affliction to one who might possibly be the mother of the promised Seed. The fruitfulness of Leah was—
1. Expressly caused by God. The Lord, who had decreed temporary barrenness for Rachel the fair, opened the womb of Leah the despised; neither to compensate Leah for the loss of Jacob's love, nor to punish Jacob for his sinful partiality; but to manifest his power, to show that children are the heritage of the Lord, to vindicate his sovereignty, to attest that God giveth families to whomsoever he will, and to suggest that the line of promise was designed to be not the fruit of nature, but the gift of grace.
2. Thankfully acknowledged by Leah. While cherishing the hope that her children would eventually unite Jacob's heart to her own, she delightedly recognized her exceptional fruitfulness as a special mark of Jehovah's favor, and gave expression to her gratitude in the naming of her sons: Reuben, see, a son! Simeon, hearing; Levi, joined; Judah, praise.
3. Enviously beheld by Rachel. This appears from the opening statement in the ensuing chapter; and this, though perhaps as natural as Leah's sense of pain at Rachel's preference by Jacob, was yet as sinful as Jacob's excessive partiality towards herself.
Learn—
1. The sinfulness and sorrow of having more wives at once than one.
2. The wickedness of wedding where one does not love.
3. The sovereignty of God in giving and withholding children.
4. The cruelty and criminality of showing partiality towards those who possess an equal claim on our affections.
5. The duty and profit of remembering and acknowledging family mercies.