The following commentary covers Chapters 29 through 35.
Jacob's
two wives — the Gentiles and Israel
I have no doubt that in
the two wives, as I have said, we have the Gentiles and
Israel: Rachel first loved on the earth, but not
possessed; but Leah the fruitful mother of children.
Rachel had children also afterwards on the earth. Rachel,
as representing the Jews, is the mother of Joseph, and
later of Benjamin, that is, of a suffering Christ
glorified among the Gentiles, while rejected of Israel;
and of a reigning Christ, the son of his mother's sorrow,
but of his father's right hand.
The deceiver
deceived, but preserved according to God's promise
Jacob's personal history
is the sad tale of deceit and wrong done to him; but God,
as He had promised, preserving him throughout. What a
difference from Eliezer and Abraham, where the power and
character of the Holy Ghost is seen! Here providence
preserves, but it is Jacob's history. He is bitterly
deceived as he had deceived, but preserved according to
promise. At the return of Jacob the hosts of God came to
meet him. He receives a new and wondrous proof of God's
mighty and gracious care, which should have recalled
Bethel to him. But this does not remove his terror. He
must anew use the means of unbelief, and sends children
and wives and all on before, and presents after presents
to appease Esau; but his strength was not there. God
would not leave him in the hands of Esau, but He deals
with him Himself. He wrestles with him, sustaining at the
same time his faith in the wrestling; and, after making
him feel his weakness, and that for all his life, gives
him, in weakness, the place and part of victor. He is a
prince with God, and prevails with God and with
men—victory in conflict with a God who is dealing
with him, but no revelation of, or communion with Him.
The dealings of
God with a soul who does not walk with Him
This is a wonderful scene:
the dealings of God with a soul that does not walk with
Him. It is not, however, the calm communion of Abraham
with Jehovah: Abraham intercedes for others, instead of
wrestling for himself. So also, though God gives Jacob a
name and so far recognises his relationship with Himself,
He does not reveal to Jacob His name, as He had done to
Abraham. Jacob, too, still employs his deceitful ways;
for he had no thought of going to Seir, as he said. But
he is delivered from Esau, as from Laban, and at last
establishes himself at Shechem, buying lands where he
ought to have remained a stranger. God removes him out of
it, but by strange and humbling circumstances; still
God's fear on the nations preserves him. He is not yet
back to the point where God had given him the promises
and assured the blessing; that was at Bethel. Here,
however, he was able to build an altar, using, at the
same time, the name which exalted his own position, and
which took the ground of the blessing which had been
granted to him; an act of faith, it is true, but which
confined itself to the blessing, instead of rising up to
the Blesser. This, indeed, he was not properly able to do
yet. God was dealing with him, and he was, in a measure,
thinking on God; but proper communion was not there: so
is it in like case with us.
However, God led him
onward, and now tells him to go up to the place whence he
had set out, and there build an altar, where he had
entered into covenant with God, the faithful God, who had
been with him all the way in which he went. But what a
discovery is made here! He must now meet God Himself, and
not simply be dealt with for his good—God's name
still unknown, no full revelation of Him. And this is a
great difference. Now he must meet Him.
He remembers—he knew
it well, although he paid no attention to it until he had
to meet God—there were false gods in his family.
Meeting God Himself—not in secret and mysterious
struggle, but face to face, so to speak—brings all
to light. He purifies himself, and the false gods are
removed, and he goes up to Bethel. There God reveals
Himself openly to him, in grace making known His name,
unasked, to him as to Abraham, and confers upon him anew
the name of Israel, as if he had not received it before.
Rachel gives birth to him who, child of his mother's
sorrow, is the son of his father's right hand (remarkable
type of Christ the Lord); for this is, figuratively, the
establishment of the promise in power in his person,
though the former standing of Israel, represented by
Rachel, must disappear; but her remembrance is kept up in
the land.
Genesis 31 Bible Commentary
John Darby’s Synopsis
Jacob's two wives — the Gentiles and Israel
I have no doubt that in the two wives, as I have said, we have the Gentiles and Israel: Rachel first loved on the earth, but not possessed; but Leah the fruitful mother of children. Rachel had children also afterwards on the earth. Rachel, as representing the Jews, is the mother of Joseph, and later of Benjamin, that is, of a suffering Christ glorified among the Gentiles, while rejected of Israel; and of a reigning Christ, the son of his mother's sorrow, but of his father's right hand.
The deceiver deceived, but preserved according to God's promise
Jacob's personal history is the sad tale of deceit and wrong done to him; but God, as He had promised, preserving him throughout. What a difference from Eliezer and Abraham, where the power and character of the Holy Ghost is seen! Here providence preserves, but it is Jacob's history. He is bitterly deceived as he had deceived, but preserved according to promise. At the return of Jacob the hosts of God came to meet him. He receives a new and wondrous proof of God's mighty and gracious care, which should have recalled Bethel to him. But this does not remove his terror. He must anew use the means of unbelief, and sends children and wives and all on before, and presents after presents to appease Esau; but his strength was not there. God would not leave him in the hands of Esau, but He deals with him Himself. He wrestles with him, sustaining at the same time his faith in the wrestling; and, after making him feel his weakness, and that for all his life, gives him, in weakness, the place and part of victor. He is a prince with God, and prevails with God and with men—victory in conflict with a God who is dealing with him, but no revelation of, or communion with Him.
The dealings of God with a soul who does not walk with Him
This is a wonderful scene: the dealings of God with a soul that does not walk with Him. It is not, however, the calm communion of Abraham with Jehovah: Abraham intercedes for others, instead of wrestling for himself. So also, though God gives Jacob a name and so far recognises his relationship with Himself, He does not reveal to Jacob His name, as He had done to Abraham. Jacob, too, still employs his deceitful ways; for he had no thought of going to Seir, as he said. But he is delivered from Esau, as from Laban, and at last establishes himself at Shechem, buying lands where he ought to have remained a stranger. God removes him out of it, but by strange and humbling circumstances; still God's fear on the nations preserves him. He is not yet back to the point where God had given him the promises and assured the blessing; that was at Bethel. Here, however, he was able to build an altar, using, at the same time, the name which exalted his own position, and which took the ground of the blessing which had been granted to him; an act of faith, it is true, but which confined itself to the blessing, instead of rising up to the Blesser. This, indeed, he was not properly able to do yet. God was dealing with him, and he was, in a measure, thinking on God; but proper communion was not there: so is it in like case with us.
However, God led him onward, and now tells him to go up to the place whence he had set out, and there build an altar, where he had entered into covenant with God, the faithful God, who had been with him all the way in which he went. But what a discovery is made here! He must now meet God Himself, and not simply be dealt with for his good—God's name still unknown, no full revelation of Him. And this is a great difference. Now he must meet Him.
He remembers—he knew it well, although he paid no attention to it until he had to meet God—there were false gods in his family. Meeting God Himself—not in secret and mysterious struggle, but face to face, so to speak—brings all to light. He purifies himself, and the false gods are removed, and he goes up to Bethel. There God reveals Himself openly to him, in grace making known His name, unasked, to him as to Abraham, and confers upon him anew the name of Israel, as if he had not received it before. Rachel gives birth to him who, child of his mother's sorrow, is the son of his father's right hand (remarkable type of Christ the Lord); for this is, figuratively, the establishment of the promise in power in his person, though the former standing of Israel, represented by Rachel, must disappear; but her remembrance is kept up in the land.