And God remembered Rachel, and God hearkened to her, and opened her womb.
Gen 30:22-24
And God remembered Rachel
Gods favour towards Rachel
I.
IT WAS LONG DELAYER. Discipline.
II. IT WAS GRANTED TO HER AFTER SOME SOLEMN LESSONS HAD BEEN LEARNED.
1. Dependence.
2. Patience.
3. Faith and hope.
III. IT AWAKENED GRATITUDE.
1. Grateful recognition of Gods dealings (verse23).
2. Heartfelt acknowledgment of God (Gen 30:24). (T. H. Leale.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 22. And God hearkened to her] After the severe reproof which Rachel had received from her husband, Ge 30:2, it appears that she sought God by prayer, and that he heard her; so that her prayer and faith obtained what her impatience and unbelief had prevented.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And God remembered Rachel,…. In a way of mercy and kindness, whom he seemed to have forgotten, by not giving her children:
and God hearkened to her; to her prayer, which had been made time after time, that she might have children; but hitherto God had delayed to answer, but now gives one:
and opened her womb; gave her conception, and made her fruitful, and she became the mother of a child she so much desired.
Fuente: John Gill’s Exposition of the Entire Bible
Birth of Joseph. – At length God gave Rachel also a son, whom she named Joseph, , i.e., taking away (= , cf. 1Sa 15:6; 2Sa 6:1; Psa 104:29) and adding (from ), because his birth not only furnished an actual proof that God had removed the reproach of her childlessness, but also excited the wish, that Jehovah might add another son. The fulfilment of this wish is recorded in Gen 35:16. The double derivation of the name, and the exchange of Elohim for Jehovah, may be explained, without the hypothesis of a double source, on the simple ground, that Rachel first of all looked back at the past, and, thinking of the earthly means that had been applied in vain for the purpose of obtaining a child, regarded the son as a gift of God. At the same time, the good fortune which had now come to her banished from her heart her envy of her sister (Gen 30:1), and aroused belief in that God, who, as she had no doubt heard from her husband, had given Jacob such great promises; so that in giving the name, probably at the circumcision, she remembered Jehovah and prayed for another son from His covenant faithfulness.
After the birth of Joseph, Jacob asked Laban to send him away, with the wives and children for whom he had served him (Gen 30:25). According to this, Joseph was born at the end of the 14 years of service that had been agreed upon, or seven years after Jacob had taken Leah and (a week later) Rachel as his wives (Gen 29:21-28). Now if all the children, whose births are given in Gen 29:32-30:24, had been born one after another during the period mentioned, not only would Leah have had seven children in 7, or literally 6 1/4 years, but there would have been a considerable interval also, during which Rachel’s maid and her own gave birth to children. But this would have been impossible; and the text does not really state it. When we bear in mind that the imperf. c. consec. expresses not only the order of time, but the order of thought as well, it becomes apparent that in the history of the births, the intention to arrange them according to the mothers prevails over the chronological order, so that it by no means follows, that because the passage, “when Rachel saw that she bare Jacob no children,” occurs after Leah is said to have had four sons, therefore it was not till after the birth of Leah’s fourth child that Rachel became aware of her own barrenness. There is nothing on the part of the grammar to prevent our arranging the course of events thus. Leah’s first four births followed as rapidly as possible one after the other, so that four sons were born in the first four years of the second period of Jacob’s service. In the meantime, not necessarily after the birth of Leah’s fourth child, Rachel, having discovered her own barrenness, had given her maid to Jacob; so that not only may Dan have been born before Judah, but Naphtali also not long after him. The rapidity and regularity with which Leah had born her first four sons, would make her notice all the more quickly the cessation that took place; and jealousy of Rachel, as well as the success of the means she had adopted, would impel her to attempt in the same way to increase the number of her children. Moreover, Leah herself may have conceived again before the birth of her maid’s second son, and may have given birth to her last two sons in the sixth and seventh years of their marriage. And contemporaneously with the birth of Leah’s last son, or immediately afterwards, Rachel may have given birth to Joseph. In this way Jacob may easily have had eleven sons within seven years of his marriage. But with regard to the birth of Dinah, the expression “afterwards” (Gen 30:21) seems to indicate, that she was not born during Jacob’s years of service, but during the remaining six years of his stay with Laban.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verses 22-24:
At last Rachel conceived. This was not due to the mandrakes’ which she had obtained from Leah, but in direct answer to prayer. Rachel acknowledged that “God (Elohim) had taken away her reproach.” In response to this recognition, she named her son “Joseph,” meaning “may God (Elohim) add.” This was an expression of her faith that God would add to her another son, after this one.
Fuente: Garner-Howes Baptist Commentary
22. And God remembered Rachel. Since with God nothing is either before or after, but all things are present, he is subject to no forgetfulness, so that, in the lapse of time, he should need to be reminded of what is past. But the Scripture describes the presence and memory of God from the effect produced upon ourselves, because we conceive him to be such as he appears to be by his acts. Moreover, whether Rachel’s child was born the last of all, cannot with certainty be gathered from the words of Moses. They who, in this place, affirm that the figure hysteron proteron, which puts the last first, is used, are moved by the consideration, that if Joseph had been born after the last of his brethren, the age which Moses records in Gen 41:46, would not accord with the fact. But they are deceived in this, that they reckon the nuptials of Rachel from the end of the second seven years; whereas it is certainly proved from the context, that although Jacob agreed to give his service for Rachel, yet he obtained her immediately; because from the beginning, the strife between the two sisters broke forth. Moses clearly intimates, in this place, that the blessing of God was bestowed late, when Rachel had despaired of issue, and had long been subject to reproach because of her barrenness. On account of this prosperous omen she gave the name Joseph (82) to her son, deriving the hope of two sons from the prospect of one (83)
(82) יוסף, ( Yoseph,) he will add.
(83) “The Lord shall add to me another son.” This may be regarded either as a prophecy respecting Benjamin, or as a prayer which was fulfilled when Benjamin was born. — Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Gen. 30:23. My reproach.] That is, the reproach of my barrenness. (See Luk. 1:25; 1Sa. 1:6; Is. 4:1.)
Gen. 30:24. Joseph.] Adding, or, he will add. It may also be rendered in the form of a prayer, May the Lord add another. Thus it would be a prophetic declaration of the event which was accomplished in the birth of Benjamin.
MAIN HOMILETICS OF THE PARAGRAPH.Gen. 30:22-24
GODS FAVOUR TOWARDS RACHEL
I. It was long delayed. The blessing which Rachel had long desired was, at length, granted. She had not lost the love of Godfor that lives onshe had only been denied His favour for a time. God grants His favours as it pleases Him, and yet always with a view to the blessed designs of our discipline. They are bestowed at the best time for us. So it was with Rachel. For upwards of fourteen years of her married life she had been barren. God, at length, remembered Rachel, as if she had been forgotten before; for so we may speak of Gods delayed blessings from our human point of view. When the good we seek comes not, we begin to think that we are forgotten; that prayers are of no use when they are not immediately answered. But if we are faithful we shall be blessed according to the time wherein we have been afflicted.
II. It was granted to her after some solemn lessons had been learned. During the long delay Rachel had time to learn some solemn lessons, and which often have to be learned only through painful discipline.
1. The lesson of dependence. She had to be taught that whatever human means are used to gain our ends, all ultimate success depends upon the will of God. All gifts come from His hand. 2 The lesson of patience. She had to wait long for this blessing; and when it was granted, she would see how good it is to be patient. 3 The lesson of faith and hope. She had now learned not to despair because God did not at once grant her desires. It was good to believe and hope. If we abide faithful our confident trust in God will be justified in the end.
III. It awakened gratitude. This spirit showed itself. 1 In a grateful recognition of Gods dealings. She said, God hath taken away my reproach (Gen. 30:23). The blessing itself was evident; but she recognised the divine source from whence it came. She did not trace the gift to some irresponsible powers of nature, but to the distinct favour of a personal God. 2 In the heartfelt acknowledgment of God. She called the name of her son, Joseph, saying The Lord shall add to me another son. She had previously used the name Elohim, which means the invisible Eternal (Gen. 30:6); now she uses the name Jehovah, signifying the manifest self-existant-God as known in His covenant relation. This was an important advance in spiritual knowledge and feeling. The distant God becomes near. The God of nature becomes the God of providence and grace. This is similar to the experience of Job, (Job. 42:5-6). Rachel has now hope for the future, for she feels that she has an interest in the covenant of promise. What a blessed contrast to her former state of despair! (Gen. 30:1).
SUGGESTIVE COMMENTS ON THE VERSES
Gen. 30:22. She began to think that God had forgotten her, because her prayer was not answered. This is a common fault. David bewails it himself. (Psalms 77) So the church of old. (Psa. 63:1-5.)(Trapp.)
Gen. 30:23-24. A sweet and sure way of argumentation. God, that hath thus and thus done me good, will not be wanting to me in anything that may conduce to mine eternal comfort; but will perfect that which concerneth me. (Psa. 138:8.)(Trapp.)
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(22-24) God remembered Rachel.Rachels long barrenness had probably humbled and disciplined her; and, cured of her former petulance, she trusts no longer to love-apples, but looks to God for the great blessing of children. He hearkens to her prayer, and remembers her. (Comp. 1Sa. 1:19.) In calling his name Joseph, there is again a play upon two words, for it may be formed from the verb used in Gen. 30:23, and would then mean he takes away; or it may signify he adds, which is the meaning made prominent by Rachel. And God did add to her another son, but the boon cost her her life. As Joseph was born six or seven years before Jacob left Padan-aram, Rachel had been barren for twenty-six years. We must add that in her joy at Josephs birth there is no trace of the ungenerous triumph over Leah so marked in her rejoicing at the birth of the sons of Bilhah; and in her trust that Jehovah would add to her another son, she evidently had in mind the covenant promises, which a son of her own womb might now inherit. As a matter of fact, the long struggle for supremacy lay between the houses of Joseph and Judah; and Judah finally prevailed.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
BIRTH OF JOSEPH, Gen 30:22-24.
22. God remembered Rachel It would seem from the language of these verses that Rachel’s wrestling with God (comp . Gen 30:8) had acquired a nobler tone; a more devout and humble trust .
God hearkened to her This implies a prevailing prayer on her part, which had probably softened and subdued her spirit, and begotten in her a forgiving disposition towards her rival a quality that impressed itself upon her son.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And God remembered Rachel, and God listened to her and opened her womb. And she conceived and bore a son and said, “God has taken away my reproach.” And she called his name Joseph (yoseph), saying, “Yahweh add (yoseph) to me another son.” ’
The bearing of children through her handmaid has its own effect on Rachel’s body and at last she herself bears a son. Now she feels she can identify herself with Yahweh and His covenant. And in her exultation she looks to Him for more sons. Her words show once again how keenly she had felt her barrenness. It is now seven years since she was first married (Gen 30:25).
We note in all this the stress laid on the fact the Leah’s first four sons and Rachel’s first son are from Yahweh Himself. These are the seal of Yahweh’s covenant with Jacob. And we note further that there are twelve children. Confederations of twelve are a recognised grouping of tribes in Genesis (Gen 22:20-24; Gen 25:12-16) and the fact that Jacob’s sons and daughter provide a full tribal confederation does not go unnoticed. He has been truly blessed.
We know from elsewhere the concept of the amphictyony, a grouping of tribes around a central sanctuary, and this was the basis of these tribal federations. We later receive fuller details of such arrangements after the Exodus when Moses formally establishes such a confederation based on association with the twelve sons of Jacob. It should be noted that however the lists of names are changed, there are always twelve names on the list in order to maintain the whole.
But it should be carefully noted that there is no reference to tribal affairs in the comments made on the names of the sons in this passage. They are purely individual. This, together with the inclusion of Dinah to make up the twelve (prior to the birth of Benjamin), is proof of the ancientness of the narrative.
Fuente: Commentary Series on the Bible by Peter Pett
The Birth of Joseph
v. 22. And God remembered Rachel, and God hearkened to her, and opened her womb. v. 23. And she conceived, and bare a son, and said, God hath taken away my reproach; v. 24. and she called his name Joseph
Fuente: The Popular Commentary on the Bible by Kretzmann
Gen 30:22. God remembered Rachel, &c. Rachel, grown wiser by her husband’s reproof, Gen 30:2 applied herself to Him who is the Giver of children; and he heard her prayer, and granted her request; delayed the longer, probably, for her impatience: for blessings are often withheld, to teach us resignation. Rachel called her son Joseph, which signifies adding; and said, The Lord shall add to me another son: which must either be understood as prophetical, or we may render it, as the LXX and other versions have done, in the optative, may the Lord add another son!
Had Rachel but exercised the patience of Rebekah, she had not been so hasty to put her handmaid in her place. More prayer, and less worldly wisdom, had better answered her end; for now, at her earnest prayer, God remembers her, and gives her a son. She calls him Joseph, in token of her confidence in the increase of her children. Alas! How little do we know what is good for ourselves! This name had not been given, if she could have foreseen that her next son would be the cause of her death.
Fuente: Commentary on the Holy Bible by Thomas Coke
Observe Rachel’s fretfulness, is by divine grace changed into prayer; for it is said that the Lord hearkened to her. 1Sa 1:27 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 30:22 And God remembered Rachel, and God hearkened to her, and opened her womb.
Ver. 22. And God remembered Rachel. ] She began to think that God had forgotten her, because she was so long suspended, and her prayers not answered. This is a common fault. David bewails it in himself. Psa 77:1-20 Basil grew so weary of the Arian persecution, that once he cried out, An Ecclesias suas prorsus dereliquit Dominus? an novissima hora est? &c. So the Church of old: “Where is thy zeal and thy strength, Lord? the sounding of thy heart and of thy mercies toward us? are they restrained?”. Isa 63:15 Here we must check and chide ourselves, for once questioning God’s kind remembrance of us, whom he cannot forget, and learn and labour not to “waken our well beloved, until he please”. Son 3:5 He “waits to be gracious,” Isa 30:19 and, when it is fit, will come “leaping over the mountains of Bether,” Son 2:17 all lets and impediments.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 30:22-24
22Then God remembered Rachel, and God gave heed to her and opened her womb. 23So she conceived and bore a son and said, “God has taken away my reproach.” 24She named him Joseph, saying, “May the LORD give me another son.”
Gen 30:22-24 “Then God remembered Rachel, and God gave heed to her and opened her womb” The name “Joseph” (BDB 415) is related to one of two Hebrew VERBS.
1. “take away her reproach” (BDB 62, KB 74, Qal PERFECT, cf. Gen 30:23) or
2. “add” (BDB 414, KB 418, Hiphil JUSSIVE) asking God for another male child (cf. Gen 35:17)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
God remembered. Figure of speech Anthropopatheia. App-6.
(22-24) Figure of speech Hysterologia, for Joseph born after Naphtali, not after Dinah. This Figure of speech is used to keep Leah’s children together.
Fuente: Companion Bible Notes, Appendices and Graphics
remembered: Gen 8:1, Gen 21:1, Gen 29:31, 1Sa 1:19, 1Sa 1:20, Psa 105:42
opened: Gen 30:2, Gen 21:1, Gen 21:2, Gen 25:21, Gen 29:31, Psa 113:9, Psa 127:3
Reciprocal: Gen 16:2 – the Lord Gen 19:29 – that God Gen 29:17 – Rachel Gen 30:17 – General Gen 33:2 – Rachel Gen 35:24 – General Gen 42:38 – his brother Gen 43:29 – mother’s son Gen 44:27 – General Gen 49:22 – a fruitful Rth 4:13 – the Lord 1Sa 1:11 – remember Eze 48:4 – Manasseh Luk 1:25 – hath
Fuente: The Treasury of Scripture Knowledge
Gen 30:22. God remembered Rachel Whom he seemed to have forgotten, and hearkened to her, whose prayers had been long denied, and then she bare a son. Rachel called her son Joseph, which, in Hebrew, is akin to two words of a contrary signification: Asaph, abstulit, he has taken away my reproach; as if the greatest mercy she had in this son were, that she had saved her credit: and Joseph, addidit; the Lord shall add to me another son: which may be looked upon as the language of her faith: she takes this mercy as an earnest of further mercy: hath God given me this grace? I may call it Joseph, and say, he shall add more grace.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
God eventually granted Rachel a son, Joseph. He was born at the end of Jacob’s fourteenth year in Laban’s service.
The jealousy, bickering, superstition, and weak faith demonstrated by Jacob and his wives stand out in this section. God’s gift of children was gracious; He gave them in spite of, rather than because of, the behavior of the parents. Rachel acknowledged this finally (Gen 30:23-24) as did Jacob. The use of the names "Elohim" and "Yahweh" reflects the attitudes of the various characters to God and shows their relationships with Him.
"On the human plane the story demonstrates the craving of human beings for love and recognition, and the price of thwarting it; on the divine level it shows once again the grace of God choosing difficult and unpromising material." [Note: Kidner, p. 161.]
"Jacob’s partiality and his general handling of his family led to strife and mother groupings that were to affect the history of Israel for centuries thereafter." [Note: H. Vos, p. 113.]
Believers should not envy and strive, which leads to bitter conflicts, but should obey God trusting Him to dispense His blessings wisely, justly, and compassionately.
The actions of Jacob, Rachel, and Leah in this chapter, and those of Abraham and Sarah in chapter 16, raise questions about surrogate parenting. Today husbands and wives who cannot have children naturally sometimes choose to secure the services of a third person who can provide a needed function and thus enable them to have children. For example, if the wife cannot carry a baby in her womb for a full term pregnancy some doctors recommend that the couple use the services of another woman. If acceptable, they implant the couple’s fertilized egg in her womb that she agrees to "rent" for the nine-month gestation period. Another example is the securing of sperm from a donor if the husband is sterile. There are many ways in which childless couples can now become parents with this kind of help from a third, and sometimes fourth party. These situations are somewhat similar to what we find in Genesis 16, 30. The common tie is that in all these cases someone other than the husband and wife is essential to the conception of the child. I do not believe that adoption is similar because in adoption a husband and wife simply agree to rear a child that has been or will be born. They do not require a third party for the conception of the child as in surrogate parenting.