Genesis 30:7

The story follows straight on from Genesis 29, where Jacob marries Leah and then Rachel. The LORD had compassion on Leah, who was unloved, and opened her womb, while Rachel was barren, and Leah bore Reuben, Simeon, Levi and Judah (Genesis 29:31–35). Rachel, the favored wife, watched her sister bear son after son. The verse says she “saw” that she bore Jacob no children. The verb râʼâh is the ordinary word for seeing, and here it carries a painful realization that grew with each birth. Her own name, Râchêl, means “ewe”.

“Rachel envied her sister.” The verb qânâʼ means to be zealous, jealous or envious, and here it is envy, a bitter resentment of what her sister had. That envy between two sisters who share one husband drives the rest of the chapter, and much of Genesis 30 is a contest between them for children and for Jacob’s affection.

Then she turned on Jacob: “Give me children, or else I die.” The verb yâhab is a plain command, literally “give!”, and she speaks as though Jacob held the power to grant what she lacked. The word for children is bên, son. In her world it was sons above all who carried on a family’s name, inherited its property and secured a mother’s place in the household.

“And Jacob’s anger was kindled against Rachel.” The Hebrew word for anger, ʼaph, means the nose or nostril, and from the hard breathing of a man in passion it came to mean anger. The verb chârâh means to glow or grow warm, and so to blaze up. Scripture uses this one verb of God’s anger and of human anger alike. Jacob’s anger catches like a fire.

He heard in her demand a claim that he could do what only God does. “Am I in God’s stead” means “Am I in the place of God?” The word for God, ʼĕlôhîym, is plural in form, and when it names the true God it is read as a plural of majesty. Jacob uses it of the one true God, whose power Rachel was asking of a man. The verb mânaʻ, “withheld”, means to hold back or keep back, and with it Jacob says plainly that God himself has kept children from Rachel. “The fruit of the womb” is a common expression in Scripture for children, pʼri beten in Hebrew, which pictures them as a harvest that God gives. A psalm uses the same expression: “Lo, children are an heritage of the LORD: and the fruit of the womb is his reward” (Psalm 127:3).

Rachel answers with a plan: “Behold my maid Bilhah, go in unto her.” The word for maid, ʼâmâh, means a maidservant or female slave. Bilhah belonged to Rachel and probably came to her as part of her dowry. Verse 4 calls her Rachel’s “handmaid”, shiphchâh, another word for a female slave or maidservant, a member of the household who attended her mistress. “Go in unto her” uses bôwʼ, the common verb to go or come, which the Old Testament uses as a modest way of speaking of a man lying with a woman.

This is the very step Sarai took when she gave Hagar to Abram (Genesis 16:1–3). Among the patriarchs a barren wife could give her maid to her husband and count the children of that union as her own. The custom kept the family line going and kept the wife’s place in the household secure.

Rachel gives her reason: “that I may also have children by her.” The verb is bânâh, to build, which also means to obtain children. Rachel is saying, “that I may be built up by her.” She wants a house of her own, a family and a future in Jacob’s line.

In verse 4 the plan is carried out. “She gave him Bilhah her handmaid to wife.” The verb nâthan, to give, is used with the widest range of meaning, and here it is Rachel’s own act of handing Bilhah over to Jacob. “To wife” marks a formal arrangement, recognized in that society, in which Bilhah bore children on Rachel’s behalf. “And Jacob went in unto her” uses bôwʼ again, and Jacob does what Rachel asked.

“And Bilhah conceived, and bare Jacob a son.” The verb hârâh means to be or become pregnant, yâlad again means to bear, and bên is son. The verse tells it briefly and plainly. This is Jacob’s fifth son, and by the custom he is Rachel’s.

Rachel speaks at once: “God hath judged me, and hath also heard my voice, and hath given me a son.” She names ʼĕlôhîym, God, as the one who acted. The verb for “judged” is dîyn, which belongs to the law court: to judge, to plead a cause, to decide it, to vindicate. “Heard my voice” shows that she had been crying to God over her barrenness, and “hath given” is nâthan, the verb of giving used for Bilhah in verse 4. “Therefore called she his name Dan.” The name Dân means “judge”, and it comes from the same root as the verb Rachel has just used, so every time the boy is called, his name tells what God did for her. It later names the tribe that came from him, its land and a town.

“And Bilhah Rachel’s maid conceived again, and bare Jacob a second son.” The words “Rachel’s maid” keep before us whose son this is counted to be, and “again” shows Rachel’s plan bearing fruit a second time.

Rachel’s words at this birth are the most revealing in the passage: “With great wrestlings have I wrestled with my sister, and I have prevailed.” The noun for wrestlings is naphtûwl, a struggle or a twisting, and the verb is pâthal, to twine, to twist, to struggle. Both come from one root, so Rachel says literally “wrestlings I have wrestled”, piling the words up to show how long and hard the struggle has been. The child’s name, Naphtâlîy, means “my wrestling” and comes from the same root, so the boy carries her struggle in his name. Naphtali later names the tribe that came from him and its land.

The word translated “great” is ʼĕlôhîym, the word for God, and the Hebrew reads “wrestlings of God”. Hebrew can use the word this way as a superlative, meaning very great, which is how the KJV takes it: a struggle of immense size. Some read it closer to the letter, as wrestlings in which Rachel felt God himself was involved, or a struggle she carried on before God. On either reading Rachel is saying that this contest with her sister has been the great struggle of her life. “I have prevailed” is yâkôl, to be able, to overcome, and with it she claims the victory.

Rachel’s envy belongs to a long line in Genesis. Cain envied Abel and killed him (Genesis 4:1–16). Ishmael and Isaac could not share one house (Genesis 21:8–21). Jacob took the blessing from Esau and had to flee for his life (Genesis 27), and Rachel’s own son Joseph would be hated by his brothers because their father loved him most (Genesis 37). In each family, envy grew out of comparison and favoritism and left bitterness behind it. Rachel loses sight of the love she already had because she cannot stop looking at what Leah has.

God had promised Abraham, “I will make of thee a great nation” (Genesis 12:2), and he repeated the promise to Jacob at Bethel, saying that his seed would spread abroad and that in him all the families of the earth would be blessed (Genesis 28:13–14). These verses show that promise taking shape in a household full of envy, anger and scheming. Dan and Naphtali are as truly Jacob’s sons as Leah’s boys, and each became the father of one of the twelve tribes of Israel. Later God renamed Jacob Israel and told him to be fruitful and multiply (Genesis 35:10–11).

God’s purpose in Israel’s history rests on his own choosing (Romans 9:6–13), and the failings of his people do not overturn it. The line that runs through this family led at last to Christ, through Judah, Leah’s son (Matthew 1:1–17). Naphtali stands outside that particular line, yet he belongs to the nation God raised up to bring the Messiah into the world.

Jacob asked, “Am I in God’s stead?” and the honest answer was no. Jesus is God come in the flesh, and he has the power Jacob lacked: “For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will” (John 5:21). Rachel longed for a son to build her house. The promises made to Abraham and his seed were fulfilled in one Son, Christ (Galatians 3:16), and through faith in him people become children of God: “And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Galatians 3:26–29).

The “upon my knees” of verse 3 was an adoption into a family line. God does something far greater for us in Christ. He sent his Son so that we might receive the adoption of sons (Galatians 4:4–7), he chose us for that adoption through Jesus Christ (Ephesians 1:5), he gives the right to become his children to all who receive Christ (John 1:12), and his Spirit leads them as sons and heirs (Romans 8:14–17). That new life begins with being born again (John 3:3–7), and the family it makes is drawn from every kindred, tongue, people and nation (Revelation 5:9).

Rachel claimed to have prevailed over her sister. The victory that matters was won by Christ, who spoiled principalities and powers (Colossians 2:15) and through death destroyed him that had the power of death (Hebrews 2:14–15). In him all the promises of God are yea and Amen (2 Corinthians 1:20).

These eight verses are full of human failing: envy, an angry husband, a plan made in impatience, and a sister’s triumph over a sister. Through all of it God is the one who withholds and the one who gives. Jacob says it in anger, and Rachel says it in thanks, and both are right that children come from him.

God also heard Rachel. Her heart was divided between faith and rivalry, and still she could say, “God hath judged me, and hath also heard my voice.” He is the God who takes up the cause of the grieving, and he heard her before he ever opened her womb.

And God built his people out of this family as it was. The sons born in this contest became tribes of Israel, and from that nation came the Son in whom we are adopted into God’s own household. Whatever the rivalries and longings in a family, God’s purpose in it goes on.