Genesis 30:42

Laban now received what he deserved for how he treated Jacob. His attempt to cheat Jacob led to Jacob gaining more, because God was working in Jacob’s life.

God blessed Jacob even though Laban was deceitful. Jacob cleverly used selective breeding to grow his flock. He followed the traditional belief that peeled sticks could affect the type of animals born.

The peeled branches seemed to help his animals produce streaked and spotted offspring. Jacob later admitted that God had helped him succeed (31:7–12). Jacob ended up with stronger animals, while Laban got the weaker ones (30:41–42).

watering troughs--usually a long stone block hollowed out, from which several sheep could drink at once, but sometimes so small as to admit of only one drinking at a time.




Next: Genesis Chapter 31

Here is Jacob's honest policy to make his bargain more advantageous to himself than it was likely to be. If he had not taken some course to help himself, it would have been a bad bargain indeed, which he knew Laban would never consider, or rather would be well pleased to see him a loser by, so little did Laban consult any one's interest but his own. Now Jacob's contrivances were, 1. To set peeled sticks before the cattle where they were watered, that, looking much at those unusual party-coloured sticks, by the power of imagination they might bring forth young ones in like manner party-coloured, Gen 30:37-39. Probably this custom was commonly used by the shepherds of Canaan, who coveted to have their cattle of this motley colour. Note, It becomes a man to be master of his trade, whatever it is, and to be not only industrious, but ingenious in it, and to be versed in all its lawful arts and mysteries; for what is a man but his trade? There is a discretion which God teaches the husbandman (as plain a trade as that is), and which he ought to learn, Isa 28:26. 2. When he began to have a stock of ringstraked and brown, he contrived to set them first, and to put the faces of the rest towards them, with the same design as in the former contrivance; but would not let his own, that were of one colour, Gen 30:40. Strong impressions, it seems, are made by the eye, with which therefore we have need to make a covenant. 3. When he found that his project succeeded, through the special blessing of God upon it, he contrived, by using it only with the stronger cattle, to secure to himself those that were most valuable, leaving the feebler to Laban, Gen 30:41, Gen 30:42. Thus Jacob increased exceedingly (Gen 30:43), and grew very rich in a little time. This success of his policy, it is true, was not sufficient to justify it, if there had been any thing fraudulent or unjust in it, which we are sure there was not, for he did it by divine direction (Gen 31:12); nor was there any thing in the thing itself but the honest improvement of a fair bargain, which the divine providence wonderfully prospered, both in justice to Jacob whom Laban had wronged and dealt hardly with and in pursuance of the particular promises made to him of the tokens of the divine favour, Note, Those who, while their beginning is small, are humble and honest, contented and industrious, are in a likely way to see their latter end greatly increasing. He that is faithful in a little shall be entrusted with more. He that is faithful in that which is another man's shall be entrusted with something of his own. Jacob, who had been a just servant, became a rich master.

And Jacob took him rods of green poplar. The narration of Moses, at first sight, may seem absurd: for he either intends to censure holy Jacob as guilty of fraud, or to praise his industry. But from the context it will appear that this adroitness was not culpable. Let us then see how it is to be excused. Should any one contend that he was impelled to act as he did, by the numerous injuries of his father-in-law, and that he sought nothing but the reparation of former losses; the defense would perhaps be plausible: yet in the sight of God it is neither firm nor probable; for although we may be unjustly treated, we must not enter the contest with equal injustice. And were it permitted to avenge our own injuries, or to repair our own wrongs, there would be no place for legal judgments, and thence would arise horrible confusion. Therefore Jacob ought not to have resorted to this stratagem, for the purpose of producing degenerate cattle, but rather to have followed the rule which the Lord delivers by the mouth of Paul, that the faithful should study to overcome evil with good, (Romans 12:21.) This simplicity, I confess, ought to have been cultivated by Jacob, unless the Lord from heaven had commanded otherwise. But in this narrative there is a hysteron proteron, (a putting of the last first,) for Moses first relates the fact, and then subjoins that Jacob had attempted nothing but by the command of God. Wherefore, it is not for those persons to claim him as their advocate, who oppose malignant and fraudulent men with fallacies like their own; because Jacob did not, of his own will, take license craftily to circumvent his father-in-law, by whom he had been unworthily deceived; but, pursuing the course prescribed to him by the Lord, kept himself within due bounds. In vain, also, according to my judgment, do some dispute whence Jacob learnt this; whether by long practice or by the teaching of his fathers; for it is possible, that he had been suddenly instructed respecting a matter previously unknown. If any one object, the absurdity of supposing, that this act of deceit was suggested by God; the answer is easy, that God is the author of no fraud, when he stretches out his hand to protect his servant. Nothing is more appropriate to him, and more in accordance with his justice, than that he should interpose as an avenger, when any injury is inflicted. But it is not our part to prescribe to him his method of acting. He suffered Laban to retain what he unjustly possessed; but in six years he withdrew his blessing from Laban, and transferred it to his servant Jacob. If an earthly judge condemns a thief to restore twofold or fourfold, no one complains: and why should we concede less to God, than to a mortal and perishing man? He had other methods in his power; but he purposed to connect his grace with the labor and diligence of Jacob, that he might openly repay to him those wages of which he had been long defrauded. For Laban was constrained to open his eyes, which being before shut, he had been accustomed to consume the sweat and even the blood of another. Moreover, as it respects physical causes, it is well known, that the sight of objects by the female has great effect on the form of the foetus. [90] When this happens with women, takes it at least place with animals, where is no reason, but where reigns an enormous rush of carnal lusts. Now Jacob did three things. For first, he stripped the bark from twigs that he might make bare some white places by the incisions in the bark, and thus a varying and manifold color was produced. Secondly, he chose the times when the males and females were assembled. Thirdly, he put the twigs in the waters, [91] for like the drinking feeds the animal parts, it also urges on the sexual drive. By the stronger cattle Moses may be understood to speak of those who bore in spring -- by the feeble, those who bore in autumn.

Whensoever the stronger cattle did conceive - The word מקשרות mekushsharoth, which we translate stronger, is understood by several of the ancient interpreters as signifying the early, first-born, or early spring cattle; and hence it is opposed to עטפים atuphim, which we translate feeble, and which Symmachus properly renders δευτερογονοι, cattle of the second birth, as he renders the word mekushsharoth by πρωτογονοι, cattle of the first or earliest birth. Now this does not apply merely to two births from the same female in one year, which actually did take place according to the rabbins, the first in Nisan, about our March, and the second in Tisri, about our September; but it more particularly refers to early and late lambs, etc., in the same year; as those that are born just at the termination of winter, and in the very commencement of spring, are every way more valuable than those which were born later in the same spring. Jacob therefore took good heed not to try his experiments with those late produced cattle, because he knew these would produce a degenerate breed, but with the early cattle, which were strong and vigorous, by which his breed must be improved. Hence the whole flock of Laban must be necessarily injured, while Jacob's flock was preserved in a state of increasing perfection. All this proves a consummate knowledge in Jacob of his pastoral office. If extensive breeders in this country were to attend to the same plan, our breed would be improved in a most eminent degree. What a fund of instruction upon almost every subject is to be found in the sacred writings!

And when the cattle were feeble, he put them not in,.... Or "when covered", as Menachem, that is, with wool, and so not so desirous of copulation with the males, nor so fit and strong for generation; and therefore he put not in the rods into the gutters, partly that he might have none feeble in his flock, and partly that he might not spoil Laban of his whole flock, strong and weak:

so the feebler were Laban's, and the stronger Jacob's; not only his flocks became more numerous than Laban's, but were a better quality.

He did not adopt the trick with the rods, however, on every occasion of copulation, for the sheep in those countries lamb twice a year, but only at the copulation of the strong sheep (המקשּׁרות the bound ones, i.e., firm and compact), - Luther, "the spring flock;" ליחמנּה inf. Pi. "to conceive it (the young);" - but not "in the weakening of the sheep," i.e., when they were weak, and would produce weak lambs. The meaning is probably this: he only adopted this plan at the summer copulation, not the autumn; for, in the opinion of the ancients (Pliny, Columella), lambs that were conceived in the spring and born in the autumn were stronger than those born in the spring (cf. Bochart l.c. p. 582). Jacob did this, possibly, less to spare Laban, than to avoid exciting suspicion, and so leading to the discovery of his trick. - In Gen 30:43 the account closes with the remark, that the man increased exceedingly, and became rich in cattle (רבּות צאן many head of sheep and goats) and slaves, without expressing approbation of Jacob's conduct, or describing his increasing wealth as a blessing from God. The verdict is contained in what follows.