Yaratılış 29:1 Yorum

This chapter gives us an account of God's providences concerning Jacob, pursuant to the promises made to him in the foregoing chapter. I. How he was brought in safety to his journey's end, and directed to his relations there, who bade him welcome (Gen 29:1-14). II. How he was comfortably disposed of in marriage (v. 15-30). III. How his family was built up in the birth of four sons (Gen 29:31-35). The affairs of princes and mighty nations that were then in being are not recorded in the book of God, but are left to be buried in oblivion; while these small domestic concerns of holy Jacob are particularly recorded with their minute circumstances, that they may be in everlasting remembrance. For "the memory of the just is blessed."

All the stages Israel's march to Canaan are distinctly noticed, but no particular journal is kept of Jacob's expedition further than Beth-el; no, he had no more such happy nights as he had at Beth-el, no more such visions of the Almighty. That was intended for a feast; he must not expect it to be his daily bread. But, 1. We are here told how cheerfully he proceeded in his journey after the sweet communion he had with God at Beth-el: Then Jacob lifted up his feet; so the margin reads it, Gen 29:1. Then he went on with cheerfulness and alacrity, not burdened with his cares, nor cramped with his fears, being assured of God's gracious presence with him. Note, After the visions we have had of God, and the vows we have made to him in solemn ordinances, we should run the way of his commandments with enlarged hearts, Heb 12:1. 2. How happily he arrived at his journey's end. Providence brought him to the very field where his uncle's flocks were to be watered, and there he met with Rachel, who was to be his wife. Observe, (1.) The divine Providence is to be acknowledged in all the little circumstances which concur to make a journey, or other undertaking, comfortable and successful. If, when we are at a loss, we meet seasonably with those that can direct us - if we meet with a disaster, and those are at hand that will help us - we must not say that it was by chance, nor that fortune therein favoured us, but that it was by Providence, and that God therein favoured us. Our ways are ways of pleasantness, if we continually acknowledge God in them. (2.) Those that have flocks must look well to them, and be diligent to know their state, Pro 27:23. What is here said of the constant care of the shepherds concerning their sheep (Gen 29:2, Gen 29:3, Gen 29:7, Gen 29:8) may serve to illustrate the tender concern which our Lord Jesus, the great Shepherd of the sheep, has for his flock, the church; for he is the good Shepherd, that knows his sheep, and is known of them, Joh 10:14. The stone at the well's mouth, which is so often mentioned here, was either to secure their property in it (for water was scarce, it was not there usus communis aquarum - for every one's use), or it was to save the well from receiving damage from the heat of the sun, or from any spiteful hand, or to prevent the lambs of the flock from being drowned in it. (3.) Separate interests should not take us from joint and mutual help; when all the shepherds came together with their flocks, then, like loving neighbours, at watering-time, they watered their flocks together. (4.) It becomes us to speak civilly and respectfully to strangers. Though Jacob was no courtier, but a plain man, dwelling in tents, and a stranger to compliment, yet he addresses himself very obligingly to the people he met with, and calls them his brethren, Gen 29:4. The law of kindness in the tongue has a commanding power, Pro 31:26. Some think he calls them brethren because they were of the same trade, shepherds like him. Though he was now upon his preferment, he was not ashamed of his occupation. (5.) Those that show respect have usually respect shown to them. As Jacob was civil to these strangers, so he found them civil to him. When he undertook to teach them how to despatch their business (Gen 29:7), they did not bid him meddle with his own concerns and let them alone; but, though he was a stranger, they gave him the reason of their delay, Gen 29:8. Those that are neighbourly and friendly shall have neighbourly and friendly usage.

INTRODUCTION TO GENESIS 29 This chapter informs us of Jacob's coming to a well near Haran, where meeting with some shepherds he inquires after Laban, Gen 29:1; and there also with Rachel his daughter, the shepherds made known to him, and acquainted her who he was, Gen 29:9; upon which she ran to her father, and told him who was at the well, who went forth and brought him to his house, and kindly entertained him, Gen 29:13; with whom he agreed to stay and serve seven years for Rachel his daughter, Gen 29:15; at the end of which Jacob demands his wife, but instead of Rachel, Leah was brought to him as his wife, Gen 29:21; which being discovered, and complained of, it was proposed he should have Rachel also, provided he would serve yet seven years more, to which he agreed, Gen 29:26; and the chapter is concluded with an account of four sons being born to Jacob of Leah, Gen 29:31.

Then Jacob went on his journey,.... After the above vow at Bethel, and having had some intimation that what he desired would be granted him; or "he lift up his feet" (x), which not only shows that he walked afoot, but that he went on his journey with great cheerfulness; for having such gracious promises made him, that God would be with him, and keep him, and supply him with all necessaries, and return him again to the land of Canaan, which made his heart glad; his heart, as the Jewish writers say (y), lift up his legs, and he walked apace, and with great alacrity: and came into the land of the people of the east; the land of Mesopotamia or Syria, which lay to the east of the land of Canaan, see Isa 9:11; hither he came by several days' journeys. (x) "et levavit pedes suos", Pagninus, Montanus, Vatablus, Fagius; "sustulit", Drusius, Schmidt. (y) Bereshit Rabba, sect. 70. fol. 62. 2. Jarchi in loc.

Jacob proceeds on his journey, Gen 29:1. Comes to a well where the flocks of his uncle Laban, as well as those of several others, were usually watered, Gen 29:2, Gen 29:3. Inquires from the shepherds concerning Laban and his family, Gen 29:4-6. While they are conversing about watering the sheep, Gen 29:7, Gen 29:8, Rachel arrives, Gen 29:9. He assists her to water her flock, Gen 29:10; makes himself known unto her, Gen 29:11, Gen 29:12. She hastens home and communicates the tidings of Jacob's arrival to her father, Gen 29:12. Laban hastens to the well, embraces Jacob, and brings him home, Gen 29:13. After a month's stay, Laban proposes to give Jacob wages, Gen 29:14, Gen 29:15. Leah and Rachel described, Gen 29:16, Gen 29:17. Jacob proposes to serve seven years for Rachel, Gen 29:18. Laban consents, Gen 29:19. When the seven years were fulfilled, Jacob demands his wife, Gen 29:20, Gen 29:21. Laban makes a marriage feast, Gen 29:22; and in the evening substitutes Leah for Rachel, to whom he gives Zilpah for handmaid, Gen 29:23, Gen 29:24. Jacob discovers the fraud, and upbraids Laban, Gen 29:25. He excuses himself, Gen 29:26; and promises to give him Rachel for another seven years of service, Gen 29:27. After abiding a week with Leah, he receives Rachel for wife, to whom Laban gives Bilhah for handmaid, Gen 29:28, Gen 29:29. Jacob loves Rachel more than Leah, and serves seven years for her, Gen 29:30. Leah being despised, the Lord makes her fruitful, while Rachel continues barren, Gen 29:31. Leah bears Reuben, Gen 29:32, and Simeon, Gen 29:33, and Levi, Gen 29:34, and Judah; after which she leaves off bearing, Gen 29:35.

Then Jacob went on his journey - The original is very remarkable: And Jacob lifted up his feet, and he traveled unto the land of the children of the east. There is a certain cheerfulness marked in the original which comports well with the state of mind into which he had been brought by the vision of the ladder and the promises of God. He now saw that having God for his protector he had nothing to fear, and therefore he went on his way rejoicing. People of the east - The inhabitants of Mesopotamia and the whole country beyond the Euphrates are called קדם kedem, or easterns, in the sacred writings.

THE WELL OF HARAN. (Gen. 29:1-35) Then Jacob went, &c.--Hebrew, "lifted up his feet." He resumed his way next morning with a light heart and elastic step after the vision of the ladder; for tokens of the divine favor tend to quicken the discharge of duty (Neh 8:10). and came into the land, &c.--Mesopotamia and the whole region beyond the Euphrates are by the sacred writers designated "the East" (Jdg 6:3; Kg1 4:30; Job 1:3). Between the first and the second clause of this verse is included a journey of four hundred miles.

Arrival in Haran, and Reception by Laban. - Being strengthened in spirit by the nocturnal vision, Jacob proceeded on his journey into "the land of the sons of the East," by which we are to understand, not so much the Arabian desert, that reaches to the Euphrates, as Mesopotamia, which lies on the other side of that river. For there he saw the well in the field (Gen 29:2), by which three flocks were lying, waiting for the arrival of the other flocks of the place, before they could be watered. The remark in Gen 29:2, that the stone upon the well's mouth was large (גּדלה without the article is a predicate), does not mean that the united strength of all the shepherds was required to roll it away, whereas Jacob rolled it away alone (Gen 29:10); but only that it was not in the power of every shepherd, much less of a shepherdess like Rachel, to roll it away. Hence in all probability the agreement that had been formed among them, that they would water the flocks together. The scene is so thoroughly in harmony with the customs of the East, both ancient and modern, that the similarity to the one described in Gen 24:11. is by no means strange (vid., Rob. Pal. i. 301, 304, ii. 351, 357, 371). Moreover the well was very differently constructed from that at which Abraham's servant met with Rebekah. There the water was drawn at once from the (open) well and poured into troughs placed ready for the cattle, as is the case now at most of the wells in the East; whereas here the well was closed up with a stone, and there is no mention of pitchers and troughs. The well, therefore, was probably a cistern dug in the ground, which was covered up or closed with a large stone, and probably so constructed, that after the stone had been rolled away the flocks could be driven to the edge to drink. (Note: Like the cistern Bir Beshat, described by Rosen., in the valley of Hebron, or those which Robinson found in the desert of Judah (Pal. ii. 165), hollowed out in the great mass of rock, and covered with a large, thick, flat stone, in the middle of which a round hole had been left, which formed the opening of the cistern, and in many cases was closed up with a heavy stone, which it would take two or three men to roll away.)