Genesis · Chapter 29

Verse 1. Then Jacob went on his journey] The original is very remarkable: And Jacob lifted up his feet, and he travelled unto the land of the children of the east. There is a certain cheerfulness marked in the original which comports well with the state of mind into which he had been brought by the vision of the ladder and the promises of God. He now saw that having God for his protector he had nothing to fear, and therefore he went on his way rejoicing.

People of the east.] The inhabitants of Mesopotamia and the whole country beyond the Euphrates are called µdq kedem, or easterns, in the sacred writings.

Verse 1. Jacob went on his journey. Our version fails here to express the lively sense of the Hebrew, as in most versions. Levabit pedes; he tripped along with light feet, being now assured that all the promised righteousness would in due course fall to his lot.

JACOB’S ARRIVAL AT HARAN, 1-14.

1. Went on his journey — Hebrews, lifted up his feet; the necessary movement of one that walks on a journey. People of the east — Heb, bene Kedem, or, sons of the east; a name given to the tribes inhabiting an undefined territory east of Palestine, and, as appears from this, including the Syrian desert and Mesopotamia. Comp. Judges 6:3; Job 1:3; 1 Kings 4:30.

V. 2. Providence brought him to the very field where his uncle’s flock’s were to be watered, and there he met with Rachel that was to be his wife. The Divine Providence is to be acknowledged in all the little circumstances which concur to make a journey or other undertaking comfortable and successful. If, when we are at a loss, we meet with those seasonably that can direct us; if we meet with a disaster, and those are at hand that will help us; we must not say it was by chance, but it was by providence: our ways are ways of pleasantness, if we continually acknowledge God in them. The stone on the well’s mouth was either to secure their property in it, for water was scarce, to save the well from receiving damage from the heat of the sun, or to prevent the lambs of the flock from being drowned in it.

Verse 2. Three flocks of sheep] ˆax tson, small cattle, such as sheep, goats, &c.; See Clarke’s note on “Genesis 12:16”. Sheep, in a healthy state, seldom drink in cold and comparatively cold countries: but it was probably different in hot climates. The three flocks, if flocks and not shepherds be meant, which were lying now at the well, did not belong to Laban, but to three other chiefs; for Laban’s flock was yet to come, under the care of Rachel, Genesis 29:6.

Verse 2. Behold a well in the field — Providence brought him to the very field where his uncle’s flocks were to be watered, and there he met with Rachel, who was to be his wife. The Divine Providence is to be acknowledged in all the little circumstances which concur to make a journey or other undertaking comfortable and successful. If, when we are at a loss, we meet with those seasonably that can direct us; if we meet with a disaster, and those are at hand that will help us; we must not impute it to chance, but to the providence of God. Our ways are ways of pleasantness, if we continually acknowledge God in them. A great stone was on the well’s mouth — This might be intended either to prevent the lambs of the flock from being drowned in it; or to secure the water, which was and still is scarce in that country; or to save the well from receiving damage from the heat of the sun, or the sand put into motion by the winds, which, probably, would soon have filled and stopped it up. This last we know is the reason why they cover their wells in Arabia, and several other parts of the East.

2. Behold a well in the field — Compare the similar account of Eliezer meeting Rebekah at a well. Genesis 24:11-28. That well, however, was “without the city,” but evidently quite near the city; this is more remote, in the field. There the women came out towards evening to draw water for drinking; here shepherds with their flocks were resting, waiting for the time to open the well. That well was not covered, and one could go down to it; this was covered by a great stone, and seems to have been a cistern, like those of which Robinson writes: “Over most of the cisterns is laid a broad and thick flat stone, with a round hole cut in the middle, forming the mouth of the cistern. This hole we found in many cases covered with a heavy stone, which it would require two or three men to roll away.” — Biblical Researches, vol. i, p. 490.

Verse 3. All the flocks] Instead of העדרים hadarim, flocks, the Samaritan reads [Samaritan] haroim, shepherds; for which reading Houbigant strongly contends, as well in this verse as in Genesis 29:8. It certainly cannot be said that all the flocks rolled the stone from the well’s mouth, and watered the sheep: and yet so it appears to read if we prefer the common Hebrew text to the Samaritan. It is probable that the same reading was originally that of the second verse also. And put the stone again upon the well’s mouth] It is very likely that the stone was a large one, which was necessary to prevent ill-minded individuals from either disturbing the water, or filling up the well; hence a great stone was provided, which required the joint exertions of several shepherds to remove it; and hence those who arrived first waited till all the others were come up, that they might water their respective flocks in concert.

JACOB’S ARRIVAL AT HARAN, 1-14.

1. Went on his journey — Hebrews, lifted up his feet; the necessary movement of one that walks on a journey. People of the east — Heb, bene Kedem, or, sons of the east; a name given to the tribes inhabiting an undefined territory east of Palestine, and, as appears from this, including the Syrian desert and Mesopotamia. Comp. Judges 6:3; Job 1:3; 1 Kings 4:30.

Verse 4. My brethren, whence be ye?] The language of Laban and his family was Chaldee and not Hebrew; (see Genesis 31:47;) but from the names which Leah gave to her children we see that the two languages had many words in common, and therefore Jacob and the shepherds might understand each other with little difficulty. It is possible also that Jacob might have learned the Chaldee or Aramitish language from his mother, as this was his mother’s tongue.

JACOB’S ARRIVAL AT HARAN, 1-14.

1. Went on his journey — Hebrews, lifted up his feet; the necessary movement of one that walks on a journey. People of the east — Heb, bene Kedem, or, sons of the east; a name given to the tribes inhabiting an undefined territory east of Palestine, and, as appears from this, including the Syrian desert and Mesopotamia. Comp. Judges 6:3; Job 1:3; 1 Kings 4:30.

Verse 5. Laban the son of Nahor] Son is here put for grandson, for Laban was the son of Bethuel the son of Nahor.

JACOB’S ARRIVAL AT HARAN, 1-14.

1. Went on his journey — Hebrews, lifted up his feet; the necessary movement of one that walks on a journey. People of the east — Heb, bene Kedem, or, sons of the east; a name given to the tribes inhabiting an undefined territory east of Palestine, and, as appears from this, including the Syrian desert and Mesopotamia. Comp. Judges 6:3; Job 1:3; 1 Kings 4:30.

Verse 6. Is he well?] wl השלום hashalom lo? Is there peace to him? Peace among the Hebrews signified all kinds of prosperity. Is he a prosperous man in his family and in his property? And they said, He is well, שלום shalom, he prospers.

Rachel-cometh with the sheep.] ljr rachel (the ch sounded strongly guttural) signifies a sheep or ewe; and she probably had her name from her fondness for these animals.

Verse 6. Rachel his daughter cometh with the sheep — According to the custom of those times, when simplicity and industry were in fashion among persons of great quality, and of both sexes. They who find fault with the Scriptures, and question the truth of such accounts, discover great ignorance of the state of former ages.

Ver. 6. Rachel his daughter cometh with the sheep. Such was the state of primitive society. Exercise brought the boon of health, strength, and long life. Why should our daughters be nuns in their father’s house? But alas, in London, and many large towns, it is not in the power of parents to procure proper exercise for daughters; the needle not requiring strength, leaves the half-fainting artist with but little strength. Laban could safely trust his daughters among the shepherds, who were probably aged and married men, and either his own or his kinsmen’s servants.

JACOB’S ARRIVAL AT HARAN, 1-14.

1. Went on his journey — Hebrews, lifted up his feet; the necessary movement of one that walks on a journey. People of the east — Heb, bene Kedem, or, sons of the east; a name given to the tribes inhabiting an undefined territory east of Palestine, and, as appears from this, including the Syrian desert and Mesopotamia. Comp. Judges 6:3; Job 1:3; 1 Kings 4:30.

Verse 7. It is yet high day] The day is but about half run; neither is it time that the cattle should be gathered together-it is surely not time yet to put them into the folds; give them therefore water, and take them again to pasture.

7. Yet high day — Hebrews, the day is yet great. That is, a great portion of it yet remains. Water… go… feed — Kalisch remarks that Jacob,”strengthened by the consciousness of his brilliant mission, addressed the unknown shepherds not only with cordiality, but with self-assurance and authority, and ventured even a gentle reproof of indolence.”

Verse 8. We cannot, until all the flocks be gathered together] It is a rule that the stone shall not be removed till all the shepherds and the flocks which have a right to this well be gathered together; then, and not before, we may water the sheep. See Clarke’s note on “Genesis 29:3”.

8. We cannot — There was an understanding among them that the stone should not be removed until all the flocks were gathered together. Thus all the shepherds and all the flocks would share equally, and each party prevented from taking any advantage of the other.

V. 9. She kept her father’s sheep-She took the care of them, having servants under her that were employed about them when he understood that this was his kinswoman (probably he had heard of her name before) knowing what his errand was into that country, we may suppose it struck into his mind immediately, that this must be his wife, as one already smitten with an honest comely face (though it is likely, sun-burnt, and she in the homely dress of a shepherdess) he is wonderfully officious, and ready to serve her, ver. 10, and addresses himself to her with tears of joy, and kisses of love, ver. 11, she runs with all haste to tell her father, for she will by no means entertain her kinsman’s address without her father’s knowledge and approbation, ver. 12. These mutual respects at their first interview were good presages of their being a happy couple. Providence made that which seemed contingent and fortuitous to give a speedy satisfaction to Jacob’s mind as soon as ever he came to the place he was bound for. Abraham’s servant, when he came upon a like errand, met with the like encouragement. Thus God guides his people with his eye, Psalm 32:8. It is a groundless conceit which some of the Jewish writers have, that Jacob when he kissed Rachel wept, because he had been set upon his journey by Eliphaz the eldest son of Esau, at the command of his father, and robbed him of all his money and jewels, which his mother had given him when she sent him away: it is plain it was his passion for Rachel, and the surprise of this happy meeting that drew these tears from his eyes. Laban, though none of the best humoured men, bid him welcome, was satisfied in the account he gave of himself, and of the reason of his coming in such poor circumstances. While we avoid the extreme on the one hand of being foolishly credulous, we must take heed of falling into the other extreme of being uncharitably jealous and suspicious. Laban owned him for his kinsman, ver. 14. Thou art my bone and my flesh. Note, Those are hard-hearted indeed that are unkind to their relations, and that hide themselves from their own flesh, Isaiah 58:7.

Verse 9. Rachel came with her father’s sheep] So we find that young women were not kept concealed in the house till the time they were married, which is the common gloss put on hml[ almah, a virgin, one concealed. Nor was it beneath the dignity of the daughters of the most opulent chiefs to carry water from the well, as in the case of Rebekah; or tend sheep, as in the case of Rachel. The chief property in those times consisted in flocks: and who so proper to take care of them as those who were interested in their safety and increase? Honest labour, far from being a discredit, is an honour both to high and low. The king himself is served by the field; and without it, and the labour necessary for its cultivation, all ranks must perish. Let every son, let every daughter, learn that it is no discredit to be employed, whenever it may be necessary, in the meanest offices, by which the interests of the family may be honestly promoted.

Verse 9. For she kept them — Having, no doubt, servants under her who performed the meaner and more laborious offices, and whom it was her place to oversee. When Jacob understood that this was his kinswoman Rachel, (for he had probably heard of her name before,) knowing what his errand was into that country, we may suppose it occurred to his mind immediately, that this must be his wife. As one already smitten with an honest, comely face, (though it is likely sun-burnt, and she in the homely dress of a shepherdess,) he is wonderfully officious, and ready to serve her, (verse 10,) and addresses himself to her with tears of joy and kisses of love, verse 11. She runs with all haste to tell her father, for she will by no means entertain her kinsman’s address without her father’s knowledge and approbation, verse 12. These mutual respects at their first interview were good presages of their being a happy couple. Providence made that which seemed contingent and fortuitous to give a speedy satisfaction to Jacob’s mind, as soon as ever he came to the place he was bound for. Thus God guides his people with his eye, Psalm 32:8. Laban, though none of the best-humoured men, bid him welcome, was satisfied with the account he gave of himself, and the reason of his coming in such poor circumstances. While we avoid the extreme on the one hand of being foolishly credulous, we must take heed of falling into the other extreme of being uncharitably jealous and suspicious.

9. Rachel came — Her coming roused in Jacob’s soul all the tender emotions of home, kindred, loves, and hopes. With her father’s sheep — Note the primitive custom of the daughters of an Eastern chieftain leading the sheep to water. Compare the account of Moses and the daughters of Jethro. Exodus 2:15-22.

Verse 10. Jacob went near, and rolled the stone] Probably the flock of Laban was the last of those which had a right to the well; that flock being now come, Jacob assisted the shepherds to roll off the stone, (for it is not likely he did it by himself,) and so assisted his cousin, to whom he was as yet unknown, to water her flock.

Ver. 10. Jacob rolled the stone from the well’s mouth. There were three flocks, and consequently three shepherds; yet Jacob was stronger than the three. Rachel, as well as the daughters of Jethro, assisted in keeping her father’s flocks; but Laban does not appear to have increased very much in riches.

10. Jacob saw… went near… rolled… watered — There is a romantic gallantry about Jacob’s conduct here that is noticeable. The thrice repeated Laban his mother’s brother deepens and intensifies the thought that he felt himself among his own; his mother had ever been his warmest friend and helper.

Verse 11. Jacob kissed Rachel] A simple and pure method by which the primitive inhabitants of the earth testified their friendship to each other, first abused by hypocrites, who pretended affection while their vile hearts meditated terror, (see the case of Joab,) and afterwards disgraced by refiners on morals, who, while they pretended to stumble at those innocent expressions of affection and friendship, were capable of committing the grossest acts of impurity.

And lifted up his voice] It may be, in thanksgiving to God for the favour he had shown him, in conducting him thus far in peace and safety. And wept.] From a sense of the goodness of his heavenly Father, and his own unworthiness of the success with which he had been favoured. The same expressions of kindness and pure affection are repeated on the part of Laban, Genesis 29:13.

Ver. 11. Kissed Rachel, because she was his cousin, and he had never seen her before. He wept, because God had so far succeeded his way. In these tears of softening joy, he felt something speaking within, that God would henceforth crown his life with every good.

11. Kissed… and wept — “Delight and sorrow mingled in his heart, and, overwhelmed by his feelings, he paid his tribute to nature by a spontaneous flood of tears.” — Kalisch.

12. Told her father — Unlike Rebekah, who ran and told her mother. Genesis 24:28.

Verse 13. He told Laban all these things — About his journey, and the cause of it, and what he saw in the way.

13. Told Laban all — All about his journey and its object, the commands of Isaac and Rebekah, and the desire of his own heart.

JACOB’S DOUBLE MARRIAGE, 15-30. 15.

What shall thy wages be — Jacob, the plain, domestic man, (Genesis 25:27,) doubtless made himself very useful in Laban’s household. His service at the well was but a specimen of his agility and readiness to do whatever work might offer itself. Observing all this during the month of his sojourn, (verse 14,) Laban generously proposes that his kinsman shall not serve him for nothing.

Verse 14. My bone and my flesh.] One of my nearest relatives.

JACOB’S ARRIVAL AT HARAN, 1-14.

1. Went on his journey — Hebrews, lifted up his feet; the necessary movement of one that walks on a journey. People of the east — Heb, bene Kedem, or, sons of the east; a name given to the tribes inhabiting an undefined territory east of Palestine, and, as appears from this, including the Syrian desert and Mesopotamia. Comp. Judges 6:3; Job 1:3; 1 Kings 4:30.

V. 15. Because thou art my brother-That is, kinsman.

Should thou therefore serve me for nought?-No, what reason for that? If Jacob be so respectful as to give him his service without demanding any consideration for it, yet Laban will not be so unjust as to take advantage either of his necessity, or of his good nature. It appears by computation that Jacob was now seventy years old when he bound himself apprentice for a wife; probably Rachel was young and scarce marriageable when Jacob came first, which made him the more willing to stay for her till his seven years were expired.

Verse 15. Because thou art my brother, &c.] Though thou art my nearest relative, yet I have no right to thy services without giving thee an adequate recompense. Jacob had passed a whole month in the family of Laban, in which he had undoubtedly rendered himself of considerable service. As Laban, who was of a very saving if not covetous disposition, saw that he was to be of great use to him in his secular concerns, he wished to secure his services, and therefore asks him what wages he wished to have.

Verse 15. Because thou art my brother — That is, kinsman; shouldst thou therefore serve me for naught? — Is that reasonable? If Jacob be so respectful as to give him his service, without demanding any consideration for it, yet Laban will not be so unjust as to take advantage either of his necessity or of his good-nature. Relations frequently look for more from each other than they ought, as if mere affinity were a sufficient reason for expecting to be served gratuitously. But the conduct of the nearest relations toward each other, as well as that of strangers, should be regulated by justice and equity. It appears by computation that Jacob was now seventy years old or upward, when he bound himself apprentice for a wife; probably Rachel was young and scarcely marriageable when Jacob came first, which might make him the more willing to stay for her till his seven years were expired.

Verse 17. Leah was tender-eyed] twkr raccoth, soft, delicate, lovely. I believe the word means just the reverse of the signification generally given to it. The design of the inspired writer is to compare both the sisters together, that the balance may appear to be greatly in favour of Rachel. The chief recommendation of Leah was her soft and beautiful eyes; but Rachel was rat tpy yephath toar, beautiful in her shape, person, mien, and gait, and harm tpy yephath mareh, beautiful in her countenance. The words plainly signify a fine shape and fine features, all that can be considered as essential to personal beauty. Therefore Jacob loved her, and was willing to become a bond servant for seven years, that he might get her to wife; for in his destitute state he could produce no dowry, and it was the custom of those times for the father to receive a portion for his daughter, and not to give one with her. One of the Hindoo lawgivers says, “A person may become a slave on account of love, or to obtain a wife.” The bad system of education by which women are spoiled and rendered in general good for nothing, makes it necessary for the husband to get a dowry with his wife to enable him to maintain her; whereas in former times they were well educated and extremely useful, hence he who got a wife almost invariably got a prize, or as Solomon says, got a good thing.

17. Leah was tender eyed — Her eyes were weak (Sept. asqeneiv) and perhaps inflamed, (Vulg. lippi,) a great blemish, “since bright eyes, with fire in them, are regarded as the height of beauty in Oriental women.” — Keil.

Verses 18, 19. I will serve thee seven years for Rachel — It was not the custom of those countries for fathers to give a dowry with their daughters, but to receive a considerable present from those who married them; therefore Jacob, having no riches to give, as not being the inheritor of his father’s substance, offers his service for seven years instead thereof. It is better that I should give her to thee than to another — His answer is ambiguous and crafty. For he does not directly grant Jacob’s desire, but only insinuates his consent to it, in such terms as hid his design, which the event showed.

Ver. 18. I will serve thee seven years. The rich men of the earth indulged themselves in polygamy. Hence the father of a virgin prudently required a dowry of the man to whom he gave her, that in case of being despised on his marrying another woman, he might secure her maintenance by the dowry; but the dowry so deposited was always reserved for the children. Jacob being poor, offers a full servitude instead of money.

18. I will serve thee seven years — A week of years. Jacob had not, like his grandfather’s servant, rich presents to offer as a dowry for his bride, (Genesis 24:53,) but he offers what he can, the cheerful labour of willing and active hands.

Verses 18, 19. I will serve thee seven years for Rachel — It was not the custom of those countries for fathers to give a dowry with their daughters, but to receive a considerable present from those who married them; therefore Jacob, having no riches to give, as not being the inheritor of his father’s substance, offers his service for seven years instead thereof. It is better that I should give her to thee than to another — His answer is ambiguous and crafty. For he does not directly grant Jacob’s desire, but only insinuates his consent to it, in such terms as hid his design, which the event showed.

19. Better… to thee, than… to another — Laban gladly accepts Jacob’s offer. It was worth more to him than gold. This custom of preferring marriage with one’s own kindred, and also the practice of receiving dowry for a daughter, illustrate the manners of the ancient East, which prevail largely even at the present day. While the daughter is not sold as a slave, the practice shows the comparatively low position of women in the East, and how little a wife had to say in the choice of a husband. But the dowry may be looked upon as a reward paid to parents for the care of a daughter’s training and bringing up to womanhood, and also a suitable expression of gratitude on the part of the husband towards the parents of his wife.

V. 20. They seemed to him but a few days for the love he had to her-An age of work will be but as a few days to those that love God, and long for Christ’s appearing.

Verse 20. And Jacob served seven years for Rachel.] In ancient times it appears to have been a custom among all nations that men should give dowries for their wives; and in many countries this custom still prevails. When Shechem asked Dinah for wife, he said, Ask me never so much-dowry and gift, and I will give according as ye shall say unto me. When Eliezer went to get Rebekah for Isaac, he took a profusion of riches with him, in silver, gold, jewels, and raiment, with other costly things, which, when the contract was made, he gave to Rebekah, her mother, and her brothers. David, in order to be Saul’s son-in-law, must, instead of a dowry, kill Goliath; and when this was done, he was not permitted to espouse Michal till he had killed one hundred Philistines. The Prophet Hosea bought his wife for fifteen pieces of silver, and a homer and a half of barley. The same custom prevailed among the ancient Greeks, Indians, and Germans. The Romans also had a sort of marriage entitled per coemptionem, “by purchase.” The Tartars and Turks still buy their wives; but among the latter they are bought as a sort of slaves. Herodotus mentions a very singular custom among the Babylonians, which may serve to throw light on Laban’s conduct towards Jacob. “In every district they annually assemble all the marriageable virgins on a certain day; and when the men are come together and stand round the place, the crier rising up sells one after another, always bringing forward the most beautiful first; and having sold her for a great sum of gold, he puts up her who is esteemed second in beauty. On this occasion the richest of the Babylonians used to contend for the fairest wife, and to outbid one another. But the vulgar are content to take the ugly and lame with money; for when all the beautiful virgins are sold, the crier orders the most deformed to stand up; and after he has openly demanded who will marry her with a small sum, she is at length given to the man that is contented to marry her with the least. And in this manner the money arising from the sale of the handsome served for a portion to those whose look was disagreeable, or who had any bodily imperfection. A father was not permitted to indulge his own fancy in the choice of a husband for his daughter; neither might the purchaser carry off the woman which he had bought without giving sufficient security that he would live with her as his own wife. Those also who received a sum of money with such as could bring no price in this market, were obliged also to give sufficient security that they would live with them, and if they did not they were obliged to refund the money.” Thus Laban made use of the beauty of Rachel to dispose of his daughter Leah, in the spirit of the Babylonian custom, though not in the letter.

And they seemed unto him but a few days] If Jacob had been obliged to wait seven years before he married Rachel, could it possibly be said that they could appear to him as a few days? Though the letter of the text seems to say the contrary, yet there are eminent men who strongly contend that he received Rachel soon after the month was finished, (see Genesis 29:14,) and then served seven years for her, which might really appear but a few days to him, because of his increasing love to her; but others think this quite incompatible with all the circumstances marked down in the text, and on the supposition that Jacob was not now seventy-seven years of age, as most chronologers make him, but only fifty-seven, (see Clarke on “Genesis 31:55”,) there will be time sufficient to allow for all the transactions which are recorded in his history, during his stay with Laban. As to the incredibility of a passionate lover, as some have termed him, waiting patiently for seven years before he could possess the object of his wishes, and those seven years appearing to him as only a few days, it may be satisfactorily accounted for, they think, two ways: 1. He had the continual company of his elect spouse, and this certainly would take away all tedium in the case. 2. Love affairs were not carried to such a pitch of insanity among the patriarchs as they have been in modern times; they were much more sober and sedate, and scarcely ever married before they were forty years of age, and then more for conveniency, and the desire of having an offspring, than for any other purpose. At the very lowest computation Jacob was now fifty-seven, and consequently must have passed those days in which passion runs away with reason. Still, however, the obvious construction of the text shows that he got Rachel the week after he had married Leah.

Verse 20. They seemed to him but a few days — That is, the work or service of that time seemed but little in comparison of the worth of Rachel. An age of work will seem but a few days to those that love God, and long for Christ’s appearance.

20. They seemed unto him but a few days — “Words breathing the purest tenderness, and expressing more emphatically than the flowery hyperboles of romantic phraseology the deep attachment of an affectionate heart. Love capable of shortening seven laborious years into a term of insignificant brevity, is a flame animating and purifying the soul; a sacred longing, forming its own delight and happiness.” — Kalisch.

Verse 21. My days are fulfilled] My seven years are now completed, let me have my wife, for whom I have given this service as a dowry.

Ver. 21. Give me my wife. The seven years being completed, he demanded Rachel on the ground of right. And he wished to receive her conformably to the laws and usuages of families, with the consent of her father, and the good wishes of the public; three grand points in constituting the validity of marriage.

Verse 22. Laban-made a feast.] htvm mishteh signifies a feast of drinking. As marriage was a very solemn contract, there is much reason to believe that sacrifices were offered on the occasion, and libations poured out; and we know that on festival occasions a cup of wine was offered to every guest; and as this was drunk with particular ceremonies, the feast might derive its name from this circumstance, which was the most prominent and observable on such occasions.

Verse 22. Laban gathered all the men of the place — His kindred and neighbours, according to custom, Judges 14:10, 11; John 2:1, 2. Probably he collected a greater number, that the marriage might be more solemn and public, and that Jacob, being overawed by their presence and authority, might not attempt to disannul the marriage and reject Leah, which otherwise he might have done.

22. Made a feast — The marriage festival, in such a home as Laban’s, would doubtless be worthy of all parties. It was continued seven days. Comp. verses 27, 28; Judges 14:12, 17.

Verse 23. In the evening-he took Leah his daughter] As the bride was always veiled, and the bride chamber generally dark, or nearly so, and as Leah was brought to Jacob in the evening, the imposition here practised might easily pass undetected by Jacob, till the ensuing day discovered the fraud.

Verse 23. He took Leah and brought her to him — This deceit he might the more easily practise, as it was customary in those times to bring the bride to her husband veiled, and without lights. This guile of Laban undoubtedly sorely grieved Jacob; and perhaps it happened as a punishment to him for the guile he had used in supplanting his brother.

23. Took Leah — There was no formal public ceremony of marriage; the parties were not openly presented to one another, but in the evening the bride, closely veiled, was led to the husband’s tent. Hence the ease with which it was possible to present Leah to Jacob instead of Rachel.

Verse 24. And Laban gave-Zilpah his maid] Slaves given in this way to a daughter on her marriage, were the peculiar property of the daughter; and over them the husband had neither right nor power.

Verse 24. Laban gave unto Leah, Zilpah his maid — Sir John Chardin observes, in his MS. note on this verse, “that none but very poor people marry a daughter in the East, without giving her a female slave for a chamber-maid; there being no hired servants there as in Europe.” He says much the same in another note on Tobit 10:10. — Harmer, vol. 2. page 366.

24. Zilpah… for a handmaid — Rebekah had a nurse and several damsels. Genesis 24:59, 61. Sarah had her handmaid, Hagar. Such maidservants became the special property of the wife to do with as she pleased. See Genesis 16:1-6.

V. 25. Behold it was Leah-Jacob had cheated his own father when he pretended to be Esau, and now his father-in-law cheated him. Herein, how unrighteous soever Laban was, the Lord was righteous.

Verses 25, 26. Behold it was Leah — Surely Jacob’s sin in pretending to be Esau, and cheating his own father, would now be brought to his remembrance, when his father-in-law thus cheated him; and he would be compelled to acknowledge that, how unrighteous soever Laban was, the Lord was righteous. It must not be done so in our country — It is probable there was no such custom in his country; but if there were, and he resolved to observe it, he should have told Jacob so when he undertook to serve him for his younger daughter.

Ver. 25. In the morning behold it was Leah! A fine ado, no doubt, and which nothing could compromise but the promise of Rachel. Laban believed in the covenant of God confirmed to Jacob, and had predetermined to force his eldest daughter on so auspicious a man, and prince of his father’s house. For this purpose he instructed her in the part she was to act, and having induced her to comply with the design, he the more easily imposed on Jacob by means of the veil which virgins wore. Genesis 24:65. Laban acted a base and treacherous part, but tried to excuse himself on the ground of custom; but that did not satisfy the disappointed lover, who had paid a severe dowry of servitude for his wife, because Laban should have urged that law, if he had meant to urge it, at the time of the covenant; not after the nuptial benedictions had been pronounced on the bride. Thus Jacob, who had deceived his own father, was now deceived by his father-in-law!

25. Thou beguiled me — Jacob now feels the weight and bitterness of deception. But it is a retribution for his own supplanting and defrauding of Esau.

V. 26. It must be so done in our country-We have reason to think there was no such custom in his country; but if there was, and that he resolved to observe it, he should have told Jacob so, when he undertook to serve him for his younger daughter.

Verse 26. It must not be so done in our country] It was an early custom to give daughters in marriage according to their seniority; and it is worthy of remark that the oldest people now existing, next to the Jews, I mean the Hindoos, have this not merely as a custom, but as a positive law; and they deem it criminal to give a younger daughter in marriage while an elder daughter remains unmarried. Among them it is a high offence, equal to adultery, “for a man to marry while his elder brother remains unmarried, or for a man to give his daughter to such a person, or to give his youngest daughter in marriage while the eldest sister remains unmarried.”-Code of Gentoo Laws, chap. xv., sec. 1, p. 204. This was a custom at Mesopotamia; but Laban took care to conceal it from Jacob till after he had given him Leah. The words of Laban are literally what a Hindoo would say on such a subject.

Verses 25, 26. Behold it was Leah — Surely Jacob’s sin in pretending to be Esau, and cheating his own father, would now be brought to his remembrance, when his father-in-law thus cheated him; and he would be compelled to acknowledge that, how unrighteous soever Laban was, the Lord was righteous. It must not be done so in our country — It is probable there was no such custom in his country; but if there were, and he resolved to observe it, he should have told Jacob so when he undertook to serve him for his younger daughter.

26. So done in our country — Rather, in our place. The Hindu laws, as quoted by Clarke, made it a high offence “for a man to marry while his elder brother remains unmarried, or for a man to give his daughter to such a person, or to give his youngest daughter in marriage while the elder sister remains unmarried.” But if such were the law at Haran, Jacob was ignorant of it until now, and Laban deceived him in not explaining it to him when he bargained for Rachel. Verse 18.

V. 27. We will give thee this also-Hereby he drew Jacob into the sin and snare, and disquiet of multiplying wives. Jacob did not design it, but to have kept as true to Rachel as his father had done to Rebekah; he that had lived without a wife to the eighty fourth year of his age could then have been very well content with one: but Laban to dispose of his two daughters without portions, and to get seven years service more out of Jacob, thus imposeth upon him, and draws him into such a strait, that he had some colourable reason for marrying them both.

Verse 27. Fulfil her week] The marriage feast, it appears, lasted seven days; it would not therefore have been proper to break off the solemnities to which all the men of the place had been invited, Genesis 29:22, and probably Laban wished to keep his fraud from the public eye; therefore he informs Jacob that if he will fulfil the marriage week for Leah, he will give him Rachel at the end of it, on condition of his serving seven other years. To this the necessity of the case caused Jacob to agree; and thus Laban had fourteen years’ service instead of seven: for it is not likely that Jacob would have served even seven days for Leah, as his affection was wholly set on Rachel, the wife of his own choice. By this stratagem Laban gained a settlement for both his daughters. What a man soweth, that shall he reap. Jacob had before practised deceit, and is now deceived; and Laban, the instrument of it, was afterwards deceived himself.

Verse 27. Fulfil her week — The seven days usually devoted to the feast and solemnity of marriage, Judges 14:12-17; for it does not appear that it relates to the seven years Jacob afterward served. This Laban seems to have desired, that by a week’s cohabitation with Leah, his affections might be knit to her, and the marriage with her confirmed. We will give thee this also — Hereby he drew Jacob into the sin, and snare, and disquiet of multiplying wives. Jacob did not design it, but to have kept as true to Rachel as his father had done to Rebekah; he that had lived without a wife to the eighty-fourth year of his age, could then have been very well content with one: but Laban, to dispose of his two daughters without portions, and to get seven years’ service more out of Jacob, thus imposeth upon him, and draws him into such a strait, that he had some colourable reason for marrying them both.

Ver. 27. Fulfil her week. The marriage festivals usually continued a whole week. Judges 14:10, 12, 17. The law of affinity in marriage was not yet revealed. In the early progress of society there was often a necessity for the near of kin to marry. Jacob thinking the world partially under God’s displeasure for idolatry, thought himself entitled to the liberty allowed in the family of Adam and Noah, but it filled his house with discord.

27. Her week — The seven days of the marriage feast. Laban proposes, as a recompense, after the week has ended, to give him Rachel also, but on condition that he serve for her yet seven other years. Two wives in eight days, but fourteen years of service for them both. “This bigamy of Jacob must not be judged directly by the Mosaic law, which prohibits marriage with two sisters at the same time, (Leviticus 18:18,) or be set down as incest, (Calvin,) since there was no positive law on the point in existence then. At the same time it is not to be justified on the ground that the blessing of God made it the means of the fulfilment of his promise, namely, the multiplication of the seed of Abraham into a great nation. Just as it had arisen from Laban’s deception and Jacob’s love, which regarded outward beauty alone, and, therefore, from sinful infirmities, so did it become in its results a true school of affliction to Jacob, in which God showed to him by many a humiliation, that such conduct as his was quite unfitted to accomplish the divine counsels, and thus condemned the ungodliness of such a marriage, and prepared the way for the subsequent prohibition in the law.” — Keil.

LEAH’S FIRST FOUR SONS, 31-35. 31.

Rachel was barren — This would appear like a chastisement for Jacob’s partiality, (verse 30,) and an intimation that the blessing of posterity was “not of him that willeth, but of God that showeth mercy.”

Verse 28. And Jacob did so-and he gave him Rachel] It is perfectly plain that Jacob did not serve seven years more before he got Rachel to wife; but having spent a week with Leah, and in keeping the marriage feast, he then got Rachel, and served afterwards seven years for her. Connections of this kind are now called incestuous; but it appears they were allowable in those ancient times. In taking both sisters, it does not appear that any blame attached to Jacob, though in consequence of it he was vexed by their jealousies. It was probably because of this that the law was made, Thou shalt not take a wife to her sister, to vex her, besides the other in her life-time. After this, all such marriages were strictly forbidden.

Ver. 28. He gave him Rachel. It appears from the number of children Jacob had at the end of twenty years, that he married Rachel immediately after the week of feasting was expired.

Ver. 29. Bilhah. The dotal maid was the property of the bride. See Genesis

16. 24.

Ver. 30. He loved Rachel more than Leah; which in ver. 33 is called “hated.” Why then allow of polygamy at all, seeing a man can love but one woman, as a wife should be loved. Yet these patriarchs were reckoned models of purity in their age. They touched not the dotal maid till the lawful wife had done bearing. No man in Europe can draw inferences of polygamy or concubinage from it, for the nations are now very populous. In primitive society no brother would allow his sister to be treated as a harlot.

V. 31. When the Lord saw that Leah was hated-That is, loved less than Rachel, in which sense it is required that we hate father and mother, in comparison with Christ, Luke 14:26, then the Lord granted her a child, which was a rebuke to Jacob for making so great a difference between those he was equally related to; a check to Rachel, who, perhaps insulted over her sister upon that account; and a comfort to Leah, that she might not be overwhelmed with the contempt put upon her.

Verse 31. The Lord saw that Leah was hated] From this and the preceding verse we get the genuine meaning of the word anc sane, to hate, in certain disputed places in the Scriptures. The word simply signifies a less degree of love; so it is said, Genesis 29:30: “Jacob loved Rachel more than Leah,” i.e., he loved Leah less than Rachel; and this is called hating in Genesis 29:31: When the Lord saw that Leah was hated-that she had less affection shown to her than was her due, as one of the legitimate wives of Jacob, he opened her womb-he blessed her with children. Now the frequent intercourse of Jacob with Leah (see the following verses) sufficiently proves that he did not hate her in the sense in which this term is used among us; but he felt and showed less affection for her than for her sister. So Jacob have I loved, but Esau have I hated, simply means, I have shown a greater degree of affection for Jacob and his posterity than I have done for Esau and his descendants, by giving the former a better earthly portion than I have given to the latter, and by choosing the family of Jacob to be the progenitors of the Messiah. But not one word of all this relates to the eternal states of either of the two nations. Those who endeavour to support certain peculiarities of their creed by such scriptures as these, do greatly err, not knowing the Scripture, and not properly considering either the sovereignty or the mercy of God.

Verse 31. When the Lord saw that Leah was hated — That is, loved less than Rachel, in which sense it is required that we hate father and mother, in comparison with Christ, Luke 14:26, then the Lord granted her a child, which was a rebuke to Jacob for making so great a difference between those he was equally related to; a check to Rachel, who, perhaps, insulted over her sister upon that account; and a comfort to Leah, that she might not be overwhelmed with the contempt put upon her.

V. 32. She appears very ambitious of her husband’s love; she reckoned the want 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 first-born 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 center 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.

Verse 32. She called his name Reuben] ראובנ reuben, literally, see ye or behold a son; for Jehovah hath looked upon, har raah, beheld, my affliction; behold then the consequence, I have got a son!

Verse 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.

Ver. 32. Leah—called his name Reuben, variously rendered, Behold my son; son of vision, or of providence.

32. Reuben — Which means, see ye a son. Looked upon — Rather, Jehovah looked in my affliction; that is, in my sorrow arising from love withheld, Jehovah looked; therefore will I name my first born Look ye — a son! Fondly she hopes now for more of her husband’s love.

Verse 33. She called his name Simeon.] שמעונ shimon, hearing; i.e., God had blessed her with another son, because he had heard that she was hated-loved less than Rachel was.

Ver. 33. She called his name Simeon, that is, hearing, or joyful hearing.

33. Simeon — Which means a hearing. Jehovah first looked; then he heard. Still she feels bitterly the lack of a husband’s love. Her use of the word hated in this verse illustrates the peculiar meaning of that term. Comp. verse 30.

Verse 34. Therefore was his name called Levi.] ywl levi, joined; because she supposed that, in consequence of all these children, Jacob would become joined to her in as strong affection, at least, as he was to Rachel. From Levi sprang the tribe of Levites, who instead of the first-born, were joined unto the priests in the service of the sanctuary. See Numbers 18:2,4.

34. Levi — Which means a joining. Fondly now does she hope for a deeper and truer heart union with her husband.

Verse 35. She called his name Judah] hdwhy yehudah, a confessor; one who acknowledges God, and acknowledges that all good comes from his hands, and gives him the praise due to his grace and mercy. From this patriarch the Jews have their name, and could it be now rightly applied to them, it would intimate that they were a people that confess God, acknowledge his bounty, and praise him for his grace.

Left bearing.] That is, for a time; for she had several children afterwards. Literally translated, the original tdlm תעמד taamod milledeth-she stood still from bearing, certainly does not convey the same meaning as that in our translation; the one appearing to signify that she ceased entirely from having children; the other, that she only desisted for a time, which was probably occasioned by a temporary suspension of Jacob’s company, who appears to have deserted the tent of Leah through the jealous management of Rachel.

The intelligent and pious care of the original inhabitants of the world to call their children by those names which were descriptive of some remarkable event in providence, circumstance of their birth, or domestic occurrence, is worthy, not only of respect, but of imitation. As the name itself continually called to the mind, both of the parents and the child, the circumstance from which it originated, it could not fail to be a lasting blessing to both. How widely different is our custom! Unthinking and ungodly, we impose names upon our offspring as we do upon our cattle; and often the dog, the horse, the monkey, and the parrot, share in common with our children the names which are called Christian! Some of our Christian names, so called, are absurd, others are ridiculous, and a third class impious; these last being taken from the demon gods and goddesses of heathenism. May we hope that the rational and pious custom recommended in the Scriptures shall ever be restored, even among those who profess to believe in, fear, and love God!

GENESIS

35. Judah — Which means, one to be praised. Compare Genesis 49:8. Thus, in naming these first four sons, Leah breathes the spirit of a pure and noble longing, which fitted her to be the mother of the chosen tribe from which the Christ should spring.