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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 30:1–13. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here the bad consequences of that strange marriage which Jacob made with the two sisters. Here is,
I.An unhappy disagreement between him and Rachel (Gen 30:1, Gen 30:2), occasioned, not so much by her own barrenness as by her sister's fruitfulness. Rebekah, the only wife of Isaac, was long childless, and yet we find no uneasiness between her and Isaac; but here, because Leah bears children, Rachel cannot live peaceably with Jacob.
1.Rachel frets. She envied her sister, Gen 30:1. Envy is grieving at the good of another, than which no sin is more offensive to God, nor more injurious to our neighbour and ourselves. She considered not that it was God that made the difference, and that though, in this single instance her sister was preferred before her, yet in other things she had the advantage. Let us carefully watch against all the risings and workings of this passion in our minds. Let not our eye be evil towards any of our fellow-servants because our master's is good. But this was not all; she said to Jacob, Give me children, or else I die. Note, We are very apt to err in our desires of temporal mercies, as Rachel here.
(1.)One child would not content her; but, because Leah has more than one, she must have more too: Give me children.
(2.)Her heart is inordinately set upon it, and, if she have not what she would have, she will throw away her life, and all the comforts of it. "Give them to me, or else I die," that is, "I shall fret myself to death; the want of this satisfaction will shorten my days." Some think she threatens Jacob to lay violent hands upon herself, if she could not obtain this mercy.
(3.)She did not apply to God by prayer, but to Jacob only, forgetting that children are a heritage of the Lord, Psa 127:3. We wrong both God and ourselves when our eye is more to men, the instruments of our crosses and comforts, than to God the author. Observe a difference between Rachel's asking for this mercy and Hannah's, Sa1 1:10, etc. Rachel envied; Hannah wept. Rachel must have children, and she died of the second; Hannah prayed for one child, and she had four more. Rachel is importunate and peremptory; Hannah is submissive and devout. If thou wilt give me a child, I will give him to the Lord. Let Hannah be imitated, and not Rachel; and let our desires be always under the direction and control of reason and religion.
2.Jacob chides, and most justly. He loved Rachel, and therefore reproved her for what she said amiss, Gen 30:2. Note, Faithful reproofs and products and instances of true affection, Psa 141:5; Pro 27:5, Pro 27:6. Job reproved his wife when she spoke the language of the foolish women, Job 2:10. See Co1 7:16. He was angry, not at the person, but at the sin; he expressed himself so as to show this displeasure. Note, sometimes it is requisite that a reproof should be given warm, like a medical potion; not too hot, lest it scald the patient; yet not cold, lest it prove ineffectual. It was a very grave and pious reply which Jacob gave to Rachel's peevish demand: Am I in God's stead? The Chaldee paraphrases it well, Dost thou ask sons of me? Oughtest thou not to ask them from before the Lord? The Arabic reads it, "Am I above God? can I give thee that which God denies thee?" This was said like a plain man. Observe,
(1.)He acknowledges the hand of God in the affliction which he was a sharer with her in: He hath withheld the fruit of the womb. Note, Whatever we want, it is God that withholds it, a sovereign Lord, most wise, holy, and just, that may do what he will with his own, and is debtor to no man, that never did, nor ever can do, any wrong to any of his creatures. The keys of the clouds, of the heart, of the grave, and of the womb, are four keys which God had in his hand, and which (the rabbin say) he entrusts neither with angels nor seraphim. See Rev 3:7. Job 11:10; Job 12:14.
(2.)He acknowledges his own inability to alter what God had appointed: "Am I in God's stead? What! dost thou make a god of me?" Deos qui rogat ille facit - He to whom we offer supplications is to us a god. Note,
[1.]There is no creature that is, or can be, to us, in God's stead. God may be to us instead of any creature, as the sun instead of the moon and stars; but the moon and all the stars will not be to us instead of the sun. No creature's wisdom, power, and love, will be to us instead of God's.
[2.]It is therefore our sin and folly to place any creature in God's stead, and to place that confidence in any creature which is to be placed in God only.
II.An unhappy agreement between him and the two handmaids.
1.At the persuasion of Rachel, he took Bilhah her handmaid to wife, that, according to the usage of those times, his children by her might be adopted and owned as her mistress's children, Gen 30:3, etc. She would rather have children by reputation than none at all, children that she might fancy to be her own, and call her own, though they were not so. One would think her own sister's children were nearer akin to her than her maid's, and she might with more satisfaction have made them her own if she had so pleased; but (so natural is it for us all to be fond of power) children that she had a right to rule were more desirable to her than children that she had more reason to love; and, as an early instance of her dominion over the children born in her apartment, she takes a pleasure in giving them names that carry in them nothing but marks of emulation with her sister, as if she had overcome her, (1.) At law. She calls the first son of her handmaid Dan (judgement), saying, "God hath judged me" (Gen 30:6), that is, "given sentence in my favour." (2.) In battle. she calls the next Naphtali (wrestlings), saying, I have wrestled with my sister, and have prevailed (Gen 30:8); as if all Jacob's sons must be born men of contention. See what roots of bitterness envy and strife are, and what mischief they make among relations.
2.At the persuasion of Leah, he took Zilpah her handmaid to wife also, Gen 30:9. Rachel had done that absurd and preposterous thing of giving her maid to her husband, in emulation with Leah; and now Leah (because she missed one year in bearing children) does the same, to be even with her, or rather to keep before her. See the power of jealousy and rivalship, and admire the wisdom of the divine appointment, which unites one man and one woman only; for God hath called us to peace and purity, Co1 7:15. Two sons Zilpah bore to Jacob, whom Leah looked upon herself as entitled to, in token of which she called one Gad (Gen 30:11), promising herself a little troop of children; and children are the militia of a family, they fill the quiver, Psa 127:4, Psa 127:5. The other she called Asher (happy), thinking herself happy in him, and promising herself that her neighbours would think so too: The daughters will call me blessed, Gen 30:13. Note, It is an instance of the vanity of the world, and the foolishness bound up in our hearts, that most people value themselves and govern themselves more by reputation than either by reason or religion; they think themselves blessed if the daughters do but call them so. There was much amiss in the contest and competition between these two sisters, yet God brought good out of this evil; for, the time being now at hand when the seed of Abraham must begin to increase and multiply, thus Jacob's family was replenished with twelve sons, heads of the thousands of Israel, from whom the celebrated twelve tribes descended and were named.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 7 and 8) And she conceived again, and bore a son. And Rachel said, God has judged me, and has also heard my voice, and has given me a son. Therefore she called his name Naphtali. The meaning of the name Naphtali is explained differently here than it is written in the Book of Hebrew Names. Hence also Aquila says, 'God has joined me, and I have joined together,' which in Hebrew is written Naphtule Elohim, Naphtalethi. From the conversion or from the comparison, since both signify conversion or comparison, he named the son Nephthalim. But what follows.
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Summary
Genesis 30:7 meticulously records the pivotal moment of Bilhah, Rachel's maidservant, conceiving and bearing Jacob's second son through her, an event deeply embedded in the intense familial rivalry for progeny between Rachel and Leah. This birth, occurring amidst a complex web of human desire and cultural custom, significantly advances the unfolding narrative of Jacob's burgeoning family, laying further genealogical groundwork for the eventual formation of the twelve tribes of Israel, central to God's covenantal promises.
Context
Literary Context
Genesis 30:7 is situated within a highly charged and emotionally intense section of the patriarchal narrative, specifically Genesis 29, Genesis 30. This passage details Jacob's marriages to Leah and Rachel, and the subsequent "womb-competition" between the two sisters to bear children for Jacob. Rachel, initially barren (Genesis 29:31), mirrors the earlier predicament of Sarah (Genesis 16:1-2), and in a desperate attempt to gain children and status, gives her maidservant, Bilhah, to Jacob. Bilhah had already borne Jacob's fifth son, Dan, whose naming reflects Rachel's sense of vindication and divine judgment (Genesis 30:6). This verse, then, marks the conception and birth of Bilhah's second son, who will later be named Naphtali, signifying Rachel's continued "wrestling" and triumph (Genesis 30:8). The immediate literary context thus underscores the fierce rivalry and the cultural mechanisms employed to secure progeny.
Historical & Cultural Context
The practice of a barren wife giving her maidservant to her husband to bear children on her behalf was a well-established custom in the ancient Near East. This arrangement, often termed "surrogacy" or "concubinage," was not merely an informal act but a legally recognized provision, as evidenced in ancient legal codes such as the Code of Hammurabi and Nuzi tablets. In a society where a woman's status and security were often intrinsically linked to her ability to produce heirs, particularly sons, barrenness was a profound source of shame and vulnerability. The children born to the maidservant through this arrangement were legally considered the offspring of the primary wife, ensuring the continuation of the family line and the inheritance. This cultural backdrop illuminates the desperation of Rachel and Leah, as well as the societal pressure on Jacob to have a numerous progeny, fulfilling the divine promise of descendants.
Key Themes
This verse, though brief, contributes significantly to several overarching themes in Genesis. Firstly, it highlights the theme of Divine Sovereignty amidst Human Imperfection. Despite the human striving, jealousy, and culturally bound practices, God's overarching plan to make Jacob a great nation and multiply his descendants (Genesis 12:2 and Genesis 28:14) continues to unfold through these births, demonstrating His ability to work through and even redeem human failings and imperfect systems. Secondly, the intense desire for children underscores the Value of Progeny and Legacy in the biblical narrative, often tied to covenant promises and the continuation of the family line. Each birth, whether through a primary wife or a maidservant, is a step towards the formation of the twelve tribes of Israel. Lastly, the narrative subtly explores the theme of Human Rivalry and God's Patience, as the sisters' competition, while born of human weakness, ultimately serves God's larger purpose of building a nation.
Exposition and Analysis
Genesis 30:7 succinctly states, "And Bilhah Rachel's maid conceived again, and bare Jacob a second son." This verse directly follows the birth of Dan and precedes the naming of Naphtali, marking the continuing expansion of Jacob's family through unconventional means driven by the intense desire for progeny.
Key Word Analysis
A primitive root meaning "to be (or become) pregnant." This word precisely describes the biological event of conception, emphasizing the miraculous nature of new life. In this context, "conceived again" highlights the repeated success of Bilhah in bearing children for Rachel, intensifying the rivalry with Leah.
A primitive root meaning "to bear young; causatively, to beget." This term denotes the act of giving birth. Its usage here, following "conceived," completes the cycle of procreation, marking the arrival of another son for Jacob and a significant step in the formation of the nascent nation of Israel.
Meaning "a son (as a builder of the family name), in the widest sense." This word is crucial as it signifies the desired outcome of the procreative efforts—a male heir. In ancient patriarchal societies, sons were vital for continuing the family line, inheriting property, and ensuring legacy. The emphasis on a "second son" for Bilhah underscores the growing number of male descendants who would form the future tribes.
Verse Breakdown
"And Bilhah Rachel's maid"
This phrase immediately identifies the mother as Bilhah, specifically noting her status as "Rachel's maid." This detail is crucial for understanding the legal and social implications of the birth—the child, though biologically Bilhah's, would be legally considered Rachel's, fulfilling the cultural practice of surrogacy. It also highlights the ongoing, desperate attempts by Rachel to secure children.
"conceived again"
The addition of "again" signifies a repeated event, indicating Bilhah's second pregnancy by Jacob. This repetition underscores the success of Rachel's strategy and further escalates the competition between Rachel and Leah, as each birth was a "point" in their emotional and spiritual struggle for status and divine favor.
"and bare Jacob a second son"
This clause states the outcome: the birth of another male child to Jacob through Bilhah. The emphasis on "a second son" highlights the numerical growth of Jacob's family, directly contributing to the future twelve tribes. This birth is not merely a personal event but a significant step in the unfolding narrative of God's covenantal promise to multiply Jacob's descendants.
Literary Devices
The brevity of Genesis 30:7 belies its rich literary significance. One prominent device is Repetition, specifically the repetition of the cycle of conception and birth through maidservants, which underscores the intense, almost frantic, pace of family expansion driven by the rivalry between Rachel and Leah. This pattern highlights the human effort to control destiny, contrasting with God's ultimate Sovereignty over barrenness and fertility. The verse also employs Foreshadowing, as each son born, including this "second son" of Bilhah (Naphtali), incrementally contributes to the eventual formation of the twelve tribes of Israel, a foundational element of the nation's identity and future. Furthermore, there is a subtle Irony in the narrative: while the immediate human motivation is rivalry and self-assertion, God is working through these imperfect circumstances to fulfill His larger, redemptive plan, demonstrating His ability to bring about His purposes even through human failings.
Theological and Thematic Connections
Genesis 30:7, while seemingly a straightforward genealogical record, is deeply imbued with theological significance. It illustrates the profound truth of God's unwavering faithfulness to His covenant promises, even amidst the complex and often flawed human dynamics of His chosen family. The intense desire for progeny, leading to practices like surrogacy, reflects a deep human longing for legacy and significance, which in the biblical narrative is often tied to covenant promises and the continuation of the family line. God, in His sovereign wisdom, allows these human strategies to unfold, yet ultimately orchestrates the outcome to fulfill His divine purpose of building a nation through whom His redemptive plan for humanity will be revealed. This passage reminds us that God's work is not contingent on human perfection but often unfolds through the very imperfections and struggles of His people, demonstrating His patience and redemptive power.
Reflection and Application
Genesis 30:7, set within the tumultuous narrative of Jacob's family, offers profound lessons for contemporary believers. It compels us to recognize that God often works through imperfect people and complex, even messy, circumstances to accomplish His divine will. We are reminded that while human desires for significance, legacy, and family are natural and God-given, when pursued outside of His perfect design or with competitive motives, they can lead to strife and heartache. Yet, even in such situations, God remains sovereign, patiently weaving His redemptive tapestry. This verse challenges us to trust in God's timing and methods, understanding that His ultimate purposes will prevail regardless of our human strategies or perceived lack. It encourages us to surrender our anxieties about control and outcomes, especially in areas of deep personal longing, and to find peace in His overarching plan, knowing He is always at work, even in the most unexpected ways.
Questions for Reflection
FAQ
Why did Rachel give her maidservant Bilhah to Jacob?
Rachel gave Bilhah to Jacob because she was barren and desperately wanted children, a situation that brought great shame and sorrow in ancient society. This was a common cultural practice in the ancient Near East, where a maidservant could act as a surrogate for her mistress. Any children born to the maidservant through this arrangement would be legally considered the children of the mistress, allowing Rachel to "build a family" through Bilhah and assert her status in the intense rivalry with her sister Leah. This practice is also seen with Abraham and Sarah and Hagar in Genesis 16:1-2.
Was it common for women to use maidservants as surrogates in ancient times?
Yes, the practice of a barren wife giving her maidservant to her husband to bear children on her behalf was a recognized and legally sanctioned custom in the ancient Near East. This is evidenced not only in biblical narratives like those of Sarah and Rachel but also in extra-biblical legal documents such as the Code of Hammurabi and Nuzi tablets, which outline specific provisions for such arrangements, particularly concerning inheritance and the status of the children born. It was a societal mechanism to ensure the continuation of the family line and the preservation of property when a primary wife was unable to conceive.
How does this verse contribute to the formation of the twelve tribes?
Genesis 30:7 records the conception and birth of Bilhah's second son, who would later be named Naphtali (Genesis 30:8). Naphtali was one of Jacob's twelve sons, each of whom would become the progenitor of one of the twelve tribes of Israel. Thus, this verse directly contributes to the numerical and genealogical foundation of the nation of Israel, fulfilling God's promise to Jacob of numerous descendants (Genesis 35:11). Each birth, including this one, was a crucial step in the unfolding of God's covenantal plan to raise up a great nation from Jacob.
Christ-Centered Fulfillment
While Genesis 30:7 directly details the birth of Naphtali, a son not in the direct messianic lineage through Judah, it is an integral part of the broader narrative of God faithfully building the nation of Israel, from whom the Messiah would ultimately come. This verse, like the entire Jacob narrative, illustrates God's sovereign ability to work through human imperfection, rivalry, and unconventional family structures to fulfill His divine promises. The intense human striving for progeny and legacy, so evident in this passage, finds its ultimate and perfect fulfillment not in an earthly lineage, but in Jesus Christ. He is the true "seed" promised to Abraham (Galatians 3:16), who brings forth a spiritual progeny from every tribe, tongue, people, and nation (Revelation 5:9). Through Christ, the pursuit of physical descendants is transcended by the offer of eternal life and an everlasting inheritance (Ephesians 1:11), highlighting God's redemptive plan for all humanity, perfected and completed in Him. The imperfect family of Jacob, with all its struggles, ultimately points to the perfect family of God established through the atoning work of Jesus, our Lord and Savior (Hebrews 2:10-11).