Genesis 29:32

29:31-35 The names Leah gave her children, expressed her respect and regard, both to God and to her husband. Reuben, or See a son, with this thought, Now will my husband love me; Levi, or joined, expecting, Now will my husband be joined unto me. Mutual affection is both the duty and comfort of the married relation; and yoke-fellows should study to recommend themselves to each other, 1Co 7:33,34. She thankfully acknowledges the kind providence of God in hearing her. Whatever supports and comforts us under afflictions, or tends to our deliverance from them, God must be owned in it. Her fourth son she called Judah, or praise, saying, Now will I praise the Lord. This was he, of whom, as concerning the flesh, Christ came. Whatever is the matter of our rejoicing, ought to be the matter of our thanksgiving. Fresh favours should quicken us to praise God for former favours; Now will I praise the Lord more and better than I have done. All our praises must centre in Christ, both as the matter of them, and as the Mediator of them. He descended after the flesh from him whose name was Praise, and He is our praise. Is Christ formed in my heart? Now will I praise the Lord.

And Leah conceived, and bare a son, and she called his name Reuben,.... That is, "see the son", as if she by this name called upon her husband, her friends, and all about her, to look at him, and view him; perhaps hoping and imagining he might be the famous son, the promised seed, the Messiah that was to spring to Abraham, in the line of Jacob; but if she so thought, she was greatly mistaken; for this son of hers proved unstable, and did not excel; or rather God hath seen or provided a son, as Hillerus (w) gives the signification of the name, which seems better to agree with what follows: for she said, surely the Lord hath looked on my affliction; being deceived by her father, not so much loved by her husband as her sister was, and perhaps slighted by her: now therefore my husband will love me: more than he has done, and equally as my sister, having bore him a son. (w) Onomastic. Sacr. p. 918.

Genesis 29:32 . She appears very ambitious of her husband’s love; she reckoned the went of it her affliction, not upbraiding him with it as his fault, nor reproaching him for it; but laying it to heart as her grief, which she had reason to bear, because she was consenting to the fraud by which she became his wife. She called her firstborn Reuben, see a son, with this pleasant thought, Now will my husband love me. And her third son Levi, joined, with this expectation, Now will my husband be joined unto me. The Lord hath heard (that is, taken notice of it) that I was hated, he hath therefore given me this son. Her fourth she called Judah, praise, saying, Now will I praise the Lord. And this was he of whom, as concerning the flesh, Christ came. Whatever is the matter of our rejoicing, ought to be the matter of our thanksgiving. And all our praises must centre in Christ, both as the matter of them, and as the Mediator of them. He descended from him whose name was Praise, for he is our praise. Is Christ formed in my heart? Now will I praise the Lord.

(32-35) She called his name Reuben. —There is something very touching in the history of these four births. When the first child is born, Leah joyfully calls him “Reuben,” that is, See, a son! and fondly hopes that now she is a mother her husband will love her. And the mention of her “affliction” shows that, while she loved Jacob tenderly, he was to her more than unloving. Her second son she calls” Simeon,” that is hearing, and, disappointed in her first hope, regards the child as a gift of Jehovah to compensate her for the lack of the affection for which she so longed. Her third son she calls “Levi,” that is, joined, still hoping that as in her tent alone there were children to play around the father, he would be more united to her. But her hope remains unfulfilled. And when her fourth son is born, she calls him “Judah,” that is, praise. Throughout, in the midst of her melancholy, there is a tone of fervent piety, and that not merely to God, but to the covenant Jehovah. And now slowly she parts with her hope of human affection, and finds comfort in Jehovah alone. This time, she says, I will praise Jehovah. And it was this son of the despised one, whose birth called forth from her this hymn of simple thanksgiving, who was fore-ordained to be the ancestor of the promised seed.

32 . Reuben ] The name is evidently here assumed to consist of two words, re’û = “behold ye,” ben = “a son.” hath … affliction ] Heb. râ’ah be‘onyi . The sound of these two words forms some kind of a play on the name Reuben, and represents a popular and unscientific etymology. In some MSS. of LXX and the Syriac, and in Josephus, the name appears as “Reubel,” which has been compared with the Arabic Ri’bal , meaning “a lion”; or it may be compounded with the name of the god Bel or Baal . The tribe Reuben settled between the Jabbok and the Arnon. See Jdg 5:15-16 . “My affliction.” LXX τὴν ταπείνωσιν = “low estate”; cf. 1 Samuel 1:11 ; Luke 1:48 .

And Leah conceived, and bare a son, and she called his name Reuben: for she said, Surely the {l} LORD hath looked upon my affliction; now therefore my husband will {m} love me. (l) By this it appears that she had sought help from God in her affliction. (m) For children are a great cause of mutual love between man and wife.

32-35. son … his name Reuben—Names were also significant; and those which Leah gave to her sons were expressive of her varying feelings of thankfulness or joy, or allusive to circumstances in the history of the family. There was piety and wisdom in attaching a signification to names, as it tended to keep the bearer in remembrance of his duty and the claims of God.

Verse 32. - And Leah conceived, and bare a son, and she called his name Reuben (literally, reuben , Behold a Son! an expression of joyful surprise at the Divine compassion): for she said, Surely the Lord hath looked upon my affliction . Though not directly contained in the term Reuben, the sense of these words is implied (Kalisch). As Leah's child was an intimation that she had been an object of Jehovah's compassion, so did she expect it to be a means of drawing towards herself Jacob s affection. Now therefore (literally, for now ) my husband will love me . She was confident in the first flush of maternal joy that Jacob's heart would turn towards her; she believed that God had sent her child to effect this conversion of her husband's affections; and she regarded the birth of Reuben as a signal proof of the Divine pity. Genesis 29:32

Leah bears four sons to Jacob. "The Lord saw." The eye of the Lord is upon the sufferer. It is remarkable that both the narrator and Leah employ the proper name of God, which makes the performance of promise a prominent feature of his character. This is appropriate in the mouth of Leah, who is the mother of the promised seed. "That Leah was hated" - less loved than Rachel. He therefore recompenses her for the lack of her husband's affections by giving her children, while Rachel was barren. "Reuben" - behold a son. "The Lord hath looked on my affliction." Leah had qualities of heart, if not of outward appearance, which commanded esteem. She had learned to acknowledge the Lord in all her ways. "Simon" - answer. She had prayed to the Lord, and this was her answer. "Levi" - union, the reconciler. Her husband could not, according to the prevailing sentiments of those days, fail to be attached to the mother of three sons. "Judah" - praised. Well may she praise the Lord; for this is the ancestor of the promised seed. It is remarkable that the wife of priority, but not of preference, is the mother of the seed in whom all nations are to be blessed. Levi the reconciler is the father of the priestly tribe. Simon is attached to Judah. Reuben retires into the background.

Reuben may have been born when Jacob was still only eighty-four, and consequently Judah was born when Jacob was eighty-seven. - Jacob's Family and Wealth 6. דן dān, Dan, "judge, lord." 8. נפתלי naptālı̂y, Naphtali, "wrestling." 11. גד gād, Gad, "overcoming, victory." בגד bāgād, "in victory or" equals גד בא bā' gād, "victory cometh." גוּד gûd, "press down." גדוּד gedûd, "troop." 13. אשׁר 'ǎashēr, Asher, "prosperity, happiness." 18. ישׂשכר yı̂śāskār, Jissakar, "reward." The second Hebrew letter (ש s) seems to have been merely a full mode of writing the word, instead of the abbreviated form ישׂכר yı̂śākār. 20. זבלוּן zebulûn, Zebulun, "dwelling." There is here a play upon the two words זבד zābad, "to endow" and זבל zābal, "to dwell," the latter of which, however, prevails in the name. They occur only here as verbs. 21. דינה dı̂ynâh, Dinah, "judgment." 24. יסף yôsêph, Joseph, "he shall add." There is, however, an obvious allusion to the thought. "God hath taken away (אסף 'āsap) my reproach." Double references, we find, are usual in the giving of names (see Genesis 25:30). This chapter is the continuation of the former, and completes the history of Jacob in Haran. The event immediately following probably took place after Leah had borne two of her sons, though not admitted into the narrative until she had paused for a short time.

Leah's First Sons. - Jacob's sinful weakness showed itself even after his marriage, in the fact that he loved Rachel more than Leah; and the chastisement of God, in the fact that the hated wife was blessed with children, whilst Rachel for a long time remained unfruitful. By this it was made apparent once more, that the origin of Israel was to be a work not of nature, but of grace. Leah had four sons in rapid succession, and gave them names which indicated her state of mind: (1) Reuben, "see, a son!" because she regarded his birth as a pledge that Jehovah had graciously looked upon her misery, for now her husband would love her; (2) Simeon, i.e., "hearing," for Jehovah had heard, i.e., observed that she was hated; (3) Levi, i.e., attachment, for she hoped that this time, at least, after she had born three sons, her husband would become attached to her, i.e., show her some affection; (4) Judah (יהוּדה, verbal, of the fut. hoph. of ידה), i.e., praise, not merely the praised one, but the one for whom Jehovah is praised. After this fourth birth there was a pause ( Genesis 29:31 ), that she might not be unduly lifted up by her good fortune, or attribute to the fruitfulness of her own womb what the faithfulness of Jehovah, the covenant God had bestowed upon her.