Verse 2

And he looked, &c.--As he approached the place of his destination, he, according to custom, repaired to the well adjoining the town where he would obtain an easy introduction to his relatives.

Verse 3

thither were all the flocks gathered; and a stone, &c.--In Arabia, owing to the shifting sands and in other places, owing to the strong evaporation, the mouth of a well is generally covered, especially when it is private property. Over many is laid a broad, thick, flat stone, with a round hole cut in the middle, forming the mouth of the cistern. This hole is covered with a heavy stone which it would require two or three men to roll away. Such was the description of the well at Haran.

Verse 4

Jacob said, My brethren--Finding from the shepherds who were reposing there with flocks and who all belonged to Haran, that his relatives in Haran were well and that one of the family was shortly expected, he enquired why they were idling the best part of the day there instead of watering their flocks and sending them back to pasture.

Verse 8

They said, We cannot, until all the flocks be gathered--In order to prevent the consequences of too frequent exposure in places where water is scarce, the well is not only covered, but it is customary to have all the flocks collected round it before the covering is removed in presence of the owner or one of his representatives; and it was for this reason that those who were reposing at the well of Haran with the three flocks were waiting the arrival of Rachel.

Verse 9

While he yet spake with them, Rachel came--Among the pastoral tribes the young unmarried daughters of the greatest sheiks tend the flocks, going out at sunrise and continuing to watch their fleecy charges till sunset. Watering them, which is done twice a day, is a work of time and labor, and Jacob rendered no small service in volunteering his aid to the young shepherdess. The interview was affecting, the reception welcome, and Jacob forgot all his toils in the society of his Mesopotamian relatives. Can we doubt that he returned thanks to God for His goodness by the way?

Verse 12

Jacob told Rachel, &c.--According to the practice of the East, the term "brother" is extended to remote degrees of relationship, as uncle, cousin, or nephew.

Verse 14

he abode a month--Among pastoral people a stranger is freely entertained for three days; on the fourth day he is expected to tell his name and errand; and if he prolongs his stay after that time, he must set his hand to work in some way, as may be agreed upon. A similar rule obtained in Laban's establishment, and the wages for which his nephew engaged to continue in his employment was the hand of Rachel.

Verse 17

Leah tender-eyed--that is, soft blue eyes--thought a blemish. Rachel beautiful and well-favored--that is, comely and handsome in form. The latter was Jacob's choice.

Verse 18

I will serve thee seven years for Rachel thy daughter--A proposal of marriage is made to the father without the daughter being consulted, and the match is effected by the suitor either bestowing costly presents on the family, or by giving cattle to the value the father sets upon his daughter, or else by giving personal services for a specified period. The last was the course necessity imposed on Jacob; and there for seven years he submitted to the drudgery of a hired shepherd, with the view of obtaining Rachel. The time went rapidly away; for even severe and difficult duties become light when love is the spring of action.

Verse 21

Jacob said, Give me my wife--At the expiry of the stipulated term the marriage festivities were held. But an infamous fraud was practised on Jacob, and on his showing a righteous indignation, the usage of the country was pleaded in excuse. No plea of kindred should ever be allowed to come in opposition to the claim of justice. But this is often overlooked by the selfish mind of man, and fashion or custom rules instead of the will of God. This was what Laban did, as he said, "It must not be so done in our country, to give the younger before the first-born." But, then, if that were the prevailing custom of society at Haran, he should have apprized his nephew of it at an early period in an honorable manner. This, however, is too much the way with the people of the East still. The duty of marrying an elder daughter before a younger, the tricks which parents take to get off an elder daughter that is plain or deformed and in which they are favored by the long bridal veil that entirely conceals her features all the wedding day, and the prolongation for a week of the marriage festivities among the greater sheiks, are accordant with the habits of the people in Arabia and Armenia in the present day.

Verse 28

gave him Rachel also--It is evident that the marriage of both sisters took place nearly about the same time, and that such a connection was then allowed, though afterwards prohibited (Lev 18:18).

Verse 29

gave to Rachel his daughter Bilhah to be her maid--A father in good circumstances still gives his daughter from his household a female slave, over whom the young wife, independently of her husband, has the absolute control.

Verse 31

Leah . . . hated--that is, not loved so much as she ought to have been. Her becoming a mother ensured her rising in the estimation both of her husband and of society.

Verse 32

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. Next: Genesis Chapter 30

Verse 1

Then Jacob went on his journey,.... After the above vow at Bethel, and having had some intimation that what he desired would be granted him; or "he lift up his feet" (x), which not only shows that he walked afoot, but that he went on his journey with great cheerfulness; for having such gracious promises made him, that God would be with him, and keep him, and supply him with all necessaries, and return him again to the land of Canaan, which made his heart glad; his heart, as the Jewish writers say (y), lift up his legs, and he walked apace, and with great alacrity: and came into the land of the people of the east; the land of Mesopotamia or Syria, which lay to the east of the land of Canaan, see Isa 9:11; hither he came by several days' journeys. (x) "et levavit pedes suos", Pagninus, Montanus, Vatablus, Fagius; "sustulit", Drusius, Schmidt. (y) Bereshit Rabba, sect. 70. fol. 62. 2. Jarchi in loc.

Verse 2

And he looked, and behold a well in the field,.... Near Haran; he might purposely look out for a well, as knowing that there people frequently came for water for their families, or shepherds to water their flocks, of whom he might get intelligence concerning Laban's family, and where they dwelt; or he might lookout for this particular well, where his grandfather's servant had met with his mother Rebekah, of which he had been informed, and very probably had some directions how to find it: of this well; see Gill on Gen 24:11; to which may be added what another traveller says (z), there is in this city (Orpha, the same with Haran) a fountain, which both Jews, Armenians, and Turks, reported unto us was Jacob's well, and that here he served his uncle Laban: near Alexandretta is a fine well, called Jacob's well, and its water is excellent; not far from which the Greeks say are the remains of Laban's house (a): and, lo, there were three flocks of sheep lying by it; in order to be watered, when it should be opened: for out of that well they watered the flocks; the shepherds: and a great stone was upon the well's mouth; so that until that was rolled off, they could not be watered, which was the reason of their lying by it: this stone was laid upon it, partly to keep the water from flowing out, and being wasted, that there might be a sufficiency for the flocks; and partly to keep the water pure and clean, that it might be wholesome for the flocks, as well as entire for the use of those that had a property in it. (z) Cartwright's Preacher's Travels, p. 15. (a) Egmont and Heyman's Travels, vol. 2. p. 329.

Verse 3

And thither were all the flocks gathered,.... The three above mentioned, Gen 29:2, and they rolled the stone from the well's mouth, and watered the sheep; that is, when they watered the sheep, they used to roll away the stone from the mouth of the well in order to do it; for as yet the flocks, now lying by it, had not been watered, as appears from Gen 29:7, and put a stone upon the well's mouth in this place; this they were wont to do every time they watered the flocks.

Verse 4

And Jacob said unto them,.... To the shepherds, though not expressly mentioned; it cannot be imagined he spoke to the flocks, but to the keepers of them: my brethren, whence be ye? a kind and affable way of speaking, used even to strangers, since all men are brethren by nature; or might be used by Jacob, because they were of the same occupation with himself, shepherds, asking them of what city they were, and from whence they came? and which being answered, would lead on to a conversation, which was what he wanted: and they said, of Haran are we; the very place he was bound for, and was sent unto, Gen 27:43.

Verse 5

And he said unto them, know ye Laban the son of Nahor?.... He was the son of Bethuel, and grandson of Nahor; grandsons being called the sons of their grandfather; and Nahor might be more known than Bethuel, Haran being Nahor's city, Gen 24:10; and not Bethuel his mother's father, but Laban her brother is inquired after; perhaps Bethuel was dead, and Laban was the head of the family, and well known, and it was to him he was sent: and they said, we know him; perfectly well; he lives in our city, and is our neighbour.

Verse 6

And he said unto them, is he well?.... In good health, he and his family, or "is peace unto him" (b); does he enjoy prosperity and happiness? for this word was used in the eastern nations, and still is, for all kind of felicity: and they said, he is well; or has peace; he and his family are in good health, enjoying all the comforts and blessings of life: and, behold, Rachel his daughter cometh with the sheep; at that very instant she was coming out of the city with her father's flock of sheep, to water them at the well; an instance of great humility, diligence, and simplicity; this was very providential to Jacob. (b) "nunquid pax ei", Montanus, Vatablus, Fagius, Cartwright, Schmidt.

Verse 7

And he said, lo, it is yet high day,.... Noonday, when the sun is highest; at which time in those hot countries flocks used to be made to lie down in shady places, and by still waters, to which the allusion is in Psa 23:2; or however the sun was still up very high, and there was a great deal of the day yet to come; for so the phrase is, "yet the day is great" or "much" (c), a long time still untonight: neither is it time that the cattle should be gathered together; off of the pastures, to be had home, and put into folds, which was usually done in the evening: water ye the sheep, and go and feed them; give them water out of the well to drink, and then lead them out the pastures, and let them feed until the night is coming on: this he said not in an authoritative way, or in a surly ill natured manner, and as reproving them for their slothfulness; but kindly and gently giving his advice, who was a shepherd himself, and knew what was proper to be done; and this appears by the shepherds taking in good part what he said, and returning a civil answer. (c) "magnus", Pagninus, Montanus, Drusius; "multus", Junius & Tremellius, Piscator, Schmidt; "multum adhuc suparet diei", Vatablus.

Verse 8

And they said, we cannot,.... That is, water the sheep; either because the stone was a great one, as Jarchi observes, and therefore used to be removed by the joint strength of all the shepherds when they came together, though Jacob rolled it away of himself afterwards; but this is imputed to his great strength: or rather it was a custom that obtained among them, or an agreement made between them, that the stone should not be removed from the mouth of the well, and any flock watered: until all the flocks be gathered together; and therefore they could not fairly and rightly do it, without violating the law and custom among them: and till they roll the stone from the well's mouth; that is, the shepherds of the several flocks: then we water the sheep; and not till then.

Verse 9

And while he yet spake with them,.... While Jacob was thus discoursing with the shepherds: Rachel came with her father's sheep; to water them at the well. She was within sight when Jacob first addressed the shepherds, but now she was come to the well, or near it, with the sheep before her: for she kept them: or "she was the shepherdess" (d); the chief one; she might have servants under her to do some parts of the office of a shepherd, not so fit for her to do; it may be Laban's sons, for some he had, Gen 31:1; were not as yet grown up, and Leah, the eldest daughter, having tender eyes, could not bear the open air, and light of the sun, nor so well look after the straying sheep; and therefore the flock was committed to the care of Rachel the younger daughter, whose name signifies a sheep. The Jews say (e), that the hand of God was upon Laban's flock, and there were but few left, so that he put away his shepherds, and what remained be put before his daughter Rachel, see Gen 30:30; and some ascribe it to his covetousness that he did this; but there is no need to suggest anything of that kind; for keeping sheep in those times and countries was a very honourable employment, and not below the sons and daughters of great personages, and still is so accounted. Dr. Shaw (f) says it is customary, even to this day, for the children of the greatest Emir to attend their flocks; the same is related of the seven children of the king of Thebes, of Antiphus the son of Priam, and of Anchises, Aeneas's father (g). (d) "quia pastor illa", Montanus, "pastrix", Schmidt. (e) Targ. Jon. in loc. Pirke Eliezer, c. 36. (f) Travels, p. 240. No. 2. Ed. 2. (g) Hom. II. 1. ver. 313. II. 6. ver. 424. II. 11. ver. 106.

Verse 10

And it came to pass, when Jacob saw Rachel, the daughter of Laban his mother's brother,.... Coming with her flock towards the well, and for whom and whose flock only the shepherds might be waiting: and the sheep of Laban his mother's brother; wherefore out of respect to him and his, he being so nearly allied to him, it was that Jacob went near, and rolled the stone from the well's mouth, either with the help of the shepherds, or of himself by his own strength; which the Jewish writers (h) say amazed the shepherds, that he should do that himself, which required their united strength. The Targum of Jonathan says, he did it with one of his arms; and Jarchi, that he removed it as easily as a man takes off the lid cover of a pot: and watered the flock of Laban his mother's brother; this he did partly out of respect to his relations, and partly that he might be taken notice of by Rachel. (h) Pirke Eliezer, c. 36.

Verse 11

And Jacob kissed Rachel,.... Which he did in a way of courtesy and civility; this was done after he had acquainted her with his relation to her; he saluted her upon that: and lifted up his voice, and wept; for joy at the providence of God that had brought him so opportunely to the place, and at the sight of a person so nearly related to him; and who he hoped would be his wife, and was the person designed of God for him.

Verse 12

And Jacob told Rachel,.... Or "had told" (i) her; before he kissed her, and lift up his voice and wept, as Aben Ezra observes: that he was her father's brother; his nephew by his sister, for such were sometimes called brethren, as Lot, Abraham's brother's son, is called his brother, Gen 14:12, and that he was Rebekah's son; sister to her father, and aunt to her, and whose name and relation she doubtless knew full well: and she ran and told her father; leaving the care of her flock with Jacob; Rebekah, in a like case, ran and told her mother, Gen 24:28, which is most usual for daughters to do; but here Rachel runs and tells her father, her mother very probably being dead, as say the Jewish writers (k). (i) "et puntiaverat", Pagninus, Montanus; "renuntiaverat", Vatablus. (k) Bereshit Rabba, sect. 70. fol. 62. 4. Jarchi in loc.

Verse 13

And it came to pass, when Laban heard the tidings of Jacob his sister's son,.... That there was such a man at the well, thus related to him, and what he had done there, had rolled away the stone, and watered his flock. The Jewish writers (l) make this report chiefly to respect his great strength showed in the above instance, with other things: that he ran to meet him, and embraced him, and kissed him, and brought him to his house; Jarchi and other interpreters represent this as done with avaricious views, and that he expected Jacob had brought presents with him, as pieces of gold, pearls and jewels, and such like precious things Abraham's servant brought and gave him when he came for Rebekah, Gen 24:53; but I see not why we may not take all this to be hearty, sincere, and affectionate, arising from nearness of relation, and a sense of it: and he told Laban all these things; how he was sent hither by his parents on account of the hatred of his brother Esau, because he had got the birthright and blessing from him; how God had appeared to him at Luz, and the promises he had made him; how providentially he had met with Rachel at the well, and perhaps might him at, if he did not openly declare, the end of his coming thither for a wife. (l) Targ. Jon. in loc. Pirke Eliezer, ut supra. (c. 36.)

Verse 14

And Laban said to him, surely thou art my bone and my flesh,.... Nearly allied in blood, being his sister's son: and he abode with him the space of a month; or "a month of days" (m), a full month to a day; all this while feeding his flocks, and doing whatsoever service he had for him to do. (m) "mensem dierum", Pagninus, Montanus, Drusius, Schmidt.

Verse 15

And Laban said unto Jacob, because thou art my brother,.... Or nephew, his sister's son; see Gill on Gen 29:12, shouldest thou therefore serve me for nought? nearness of kin was no reason why he should serve him freely, or for nothing, but rather why he should be more kind to him than to a stranger, and give him better wages: tell me, what shall thy wages be? by the day, or month, or year; signifying he was willing to give him anything that was just and reasonable, which was very well spoken; and this gave Jacob a fair opportunity of opening his mind more freely to him, and for answering a principal end for which he came, as follows:

Verse 16

And Laban had two daughters,.... Grown up and marriageable: and the name of the elder was Leah; which signifies labour or weariness: and the name of the younger was Rachel; before mentioned, whom Jacob met with at the well, Gen 29:10; and whose name signifies a sheep, as before observed; see Gill on Gen 29:9.

Verse 17

Leah was tender eyed,.... Blear eyed, had a moisture in them, which made them red, and so she was not so agreeable to look at; though Onkelos renders the words,"the eyes of Leah were beautiful,''as if her beauty lay in her eyes, and nowhere else: but Rachel was beautiful and well favoured; in all parts, in the form of her countenance, in her shape and stature, and in her complexion, her hair black, her flesh white and ruddy, as Ben Melech observes.

Verse 18

And Jacob loved Rachel,.... As he seems to have done from the moment he saw her at the well, being beautiful, modest, humble, affable, diligent, and industrious: and he said, I will serve thee seven years for Rachel thy younger daughter: signifying, that he desired no other wages for his service than that, that he might have her for his wife, at the end of seven years' servitude, which he was very willing to oblige himself to, on that condition; for having no money to give as a dowry, as was customary in those times, he proposed servitude instead of it; though Schmidt thinks this was contrary to custom, and that Laban treated his daughters like bondmaids, and such as are taken captives or strangers, and sold them, of which they complain, Gen 31:15.

Verse 19

And Laban said,.... Deceitfully, as the Targum of Jonathan adds, pretending great respect for Jacob, and that what he had proposed was very agreeable to him, when he meant to impose upon him: it is better that I should give her to thee, than that I should give her to another man; by which he not only intimates that he preferred him, a relation, to another man, a stranger; but as if he did not insist upon the servitude for her, but would give her to him; unless he means upon the terms proposed, and so it should seem by what follows: abide with me: the term of seven years, and serve me; suggesting, that then he agreed Rachel should be his wife; and so Jacob, a plain hearted man, understood him; but he designed no such thing.

Verse 20

And Jacob served seven years for Rachel,.... The whole term of time, diligently, faithfully, and patiently. Reference is had to this in Hos 11:12, and they seemed unto him but a few days, for the love he had to her; for though to lovers time seems long ere they enjoy the object beloved; yet Jacob here respects not so much the time as the toil and labour of service he endured in it; he thought that seven years' service was a trifle, like the service of so many days, in comparison of the lovely and worthy person he obtained thereby; all that he endured was nothing in comparison of her, and through the love he bore to her: besides, the many pleasant hours he spent in conversation with her made the time slide on insensibly, so that it seemed to be quickly gone; which shows that his love was pure and constant.

Verse 21

And Jacob said unto Laban, give me my wife,.... Meaning Rachel, who was his wife by contract; the conditions of her being his wife were now fulfilled by him, and therefore he might challenge her as his wife: for my days are now fulfilled; the seven years were up he agreed to serve him for his daughter; and therefore it was but just and right she should be given him: that I may go in unto her; as his lawful wife, and it was high time Jacob had her; for he was now, as the Jewish writers generally say (n), and that very rightly, eighty four years of age; and from him were to spring twelve princes, the heads of twelve tribes, which should inhabit the land of Canaan. (n) Bereshit Rabba, sect. 70. fol. 63. 1. Jarchi in loc. and others.

Verse 22

And Laban gathered together all the men of the place,.... Of the city of Haran, which may be understood of the chief and principal of them, to make the marriage of his daughter public and authentic: and made a feast; a marriage or marriage feast, as the Septuagint version, see Mat 22:2; which was usual, when a marriage was solemnized, expressive of joy on that account.

Verse 23

And it came to pass in the evening,.... After the feast was over, and the guests were departed; when it was night, a fit season to execute his designs, and practise deceit: that he took Leah his daughter, and brought her to him, to Jacob, in his apartment, his bedchamber, or to him in bed: for it is still the custom in some eastern countries for the bridegroom to go to bed first, and then the bride comes, or is brought to him in the dark, and veiled, so that he sees her not: so the Armenians have now such a custom at their marriages that the husband goes to bed first; nor does the bride put off her veil till in bed (o): and in Barbary the bride is brought to the bridegroom's house, and with some of her female relations conveyed into a private room (p); then the bride's mother, or some very near relation, introduces the bridegroom to his new spouse, who is in the dark, and obliged in modesty not to speak or answer upon any account: and if this was the case here, as it is highly probable it was, the imposition on Jacob is easily accounted for: and he went in unto her; or lay with her as his wife; a modest expression of the use of the bed. (o) Tournefort's Voyage to the Levant, vol. 3. p. 255. (p) Ockley's Account of Southwest Barbary, c. 6. p. 78.

Verse 24

And Laban gave unto his daughter Leah Zilpah his maid, for an handmaid. It was usual to have many given them at this time, as Rebekah seems to have had, Gen 24:59; but Leah had but one, and this was all the portion Jacob had with her. The Targum of Jonathan is,"and Laban gave her Zilpah his daughter, whom his concubine bore unto him:''hence the Jews say (q), that the daughters of a man by his concubines are called maids. (q) Pirke Eliezer, c. 36.

Verse 25

And it came to pass, that, in the morning, behold, it was Leah,.... The morning light discovered her, and her veil being off, her tender eyes showed who she was: it is much her voice had not betrayed her; but perhaps there might be a likeness of voice in her and her sister; or she might keep silence, and so not be discovered in that way; but to excuse her from sin is not easy, even the sin of adultery and incest. Manythings may be said indeed in her favour, as obedience to her father, and, being the eldest daughter, might be desirous of having an husband first, and especially of having the promised seed, which God promised to Abraham, and was to be in the line of Jacob: and it may be, as Schmidt observes, that Laban had persuaded her to believe, that the matrimonial contract he had made with Jacob was on her account, and that she was truly his spouse; and the same he might say to Rachel, which made her easy, or otherwise it is difficult to account for it that she should acquiesce in it; for it can hardly be thought to be done without her knowledge, when it was for the solemnity of her marriage that the men of the city were called together, and a feast made for them; for that she should deliver up to her sister the things or signs that Jacob had given her to carry on the fraud, as the Jewish writers (r) say, is beyond belief: and he said to Laban; when he arose in the morning, and at first meeting with him: what is this that thou hast done unto me? what a wicked thing is it? as it was, to put another woman to bed to him that was not his wife, and in the room of his lawful wife; or why hast thou done this to me? what reason was there for it? what have I done, that could induce thee to do me such an injury? for Jacob knew what he had done, of that he does not inquire, but of the reason of it, and expostulates with him about the crime, as it was a sin against God, and an injury to him: did I not serve thee, for Rachel? even seven years, according to agreement? was not this the covenant I made with thee, that she should be my wife at the end of them? wherefore then hast thou beguiled me? by giving Leah instead of her: though Laban is not to be justified in this action, yet here appears in Providence a righteous retaliation of Jacob; he beguiled his own father, pretending he was his brother Esau; and now his father-in-law beguiles him, giving him blear eyed Leah instead of beautiful Rachel. (r) Targum Jon. & Jarchi in loc.

Verse 26

And Laban said, it must not be so done in, our country,.... Or "in our place" (s); in this our city it is not usual and customary to do so; he does not deny what he had done in beguiling him, nor the agreement he had made with him, but pleads the custom of the place as contrary to it: to give the younger, that is, in marriage: before the firstborn; but it does not appear there was any such custom, and it was a mere evasion; or otherwise, why did not he inform him of this when he asked for Rachel? and why did he enter into a contract with him, contrary to such a known custom? and besides; how could he have the nerve to call the men of the city, and make a feast for the marriage of his younger daughter, if this was the case? (s) "in loco nostro", Pagninus, Montanus, &c.

Verse 27

Fulfil her week,.... Not Rachel's week, or a week of years of servitude for her, but Leah's week, or the week of seven days of feasting for her marriage; for a marriage feast used to be kept seven days, according to the Jewish writers (t), and as it seems from Jdg 14:17; and the Targum of Jerusalem fully expresses this sense,"fulfil the week of the days of the feast of Leah;''and to the same sense the Targum of Jonathan, Aben Ezra and Jarchi: and we will give this also; meaning Rachel that stood by; and the sense is, that he and his wife, if he had any, or his friends about him, would give to Jacob Rachel also to be his wife, upon the following condition: for the service which thou shall serve with me yet seven other years; which shows the avaricious temper of the man. (t) T. Hieros. Moed Katon, fol. 80. 4. Pirke Eliezer, c. 16, 36.

Verse 28

And Jacob did so, and fulfilled her week,.... The week of the days of the feast of Leah, as the Targum of Jonathan adds; he agreed to it; during which time he cohabited with Leah as his wife, and which confirmed the marriage: how justifiable this was, must be left. The marrying of two sisters was forbidden by the law of Moses, Lev 18:18; and polygamy was not allowed of in later times, and yet both were dispensed with in times preceding; and there seems to be an overruling Providence in this affair, which oftentimes brings good out of evil, since the Messiah was to spring from Leah, and not Rachel; See Gill on Gen 29:35; and having more wives than one, and concubines also, seems to be permitted for this reason, that Jacob might have a numerous progeny, as it was promised he should: and indeed Jacob was under some necessity of marrying both sisters, since the one was ignorantly defiled by him, and the other was his wife by espousal and contract; and though he had served seven years for her, he could not have her without consenting to marry the other, and fulfilling her week, and serving seven years more; to such hard terms was he obliged by an unkind uncle, in a strange country, and destitute: and he gave him Rachel his daughter to wife also; not after seven years' service, as Josephus (u) thinks, but after the seven days of feasting for Leah; though on condition of the above service, as appears from various circumstances related before the seven years' service could be completed; as his going in to Rachel, Gen 29:30; her envying the fruitfulness of her sister, Gen 30:1; giving Bilhah her handmaid unto him, Gen 30:3; and the whole series of the context, and life of Jacob. (u) Antiqu. l. 1. c. 19. sect. 7.

Verse 29

And Laban gave to Rachel his daughter, Bilhah his handmaid to be her maid. As he had given Leah an handmaid he gave Rachel another; and this in the Targum of Jonathan is said to be a daughter of Laban by a concubine also, as the former. And Laban gave to Rachel his daughter, Bilhah his handmaid to be her maid. As he had given Leah an handmaid he gave Rachel another; and this in the Targum of Jonathan is said to be a daughter of Laban by a concubine also, as the former. Genesis 29:30 gen 29:30 gen 29:30 gen 29:30And he went in also unto Rachel,.... Cohabited with her as his wife: and he loved also Rachel more than Leah; she was his first love, and he retained the same love for her he ever had; as appears by his willingness to agree to the same condition of seven years' servitude more for her sake, and which he performed as follows: and served with him, yet seven other years; that is, Jacob served so many years with Laban after he had married his two daughters, and fulfilled the weeks of feasting for each of them.

Verse 30

And when the Lord saw that Leah was hated,.... Not properly and simply hated by Jacob, as appears by his doing the duty of an husband to her, but comparatively; she was less loved than Rachel: and there are many things to be said for it; she was not beautiful as Rachel was; she was not Jacob's choice, as she was but imposed upon him through deceit, and he was forced to marry her, or he could not have Rachel his beloved wife: but the Lord had pity on her, and that she might have a share in her husband's affections: he opened her womb; or gave her conception; as Onkelos paraphrases it: but Rachel was barren; bare no children as yet, and for many years after, Gen 30:22.

Verse 31

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.

Verse 32

And she conceived again, and bare a son,.... As soon as she well could. The Jews (x) have a notion, that Leah brought forth her sons at seven months' end: and said, because the Lord hath heard that I was hated; or less loved than her sister: he hath therefore given me this son also; to comfort her under the trial and exercise, and engage her husband's love the more unto her: and she called his name Simeon: which signifies "hearing", and answers to the reason of her having him as she concluded. (x) Pirke Eliezer, c. 36.

Verse 33

And she conceived again, and bare a son,.... A third time, as soon as she well could after the former birth: and said, now this time will my husband be joined to me; in greater affection and stronger ties of love, and cleave unto her: because I have born him three sons; which she considered as a threefold cord, binding his affections to her, which could not be easily broke: and therefore was his name called Levi; which signifies "joined"; from him the Levites sprung, and had their name.

Verse 34

And she conceived again, and bare a son,.... A fourth son, a son in whose line, and from whose tribe, the Messiah was to spring: and she said, now will I praise the Lord; she had praised him before for looking on her affliction, and hearing her cries, and giving her one son after another; but now she determines to praise him more than ever, having a fresh instance of his goodness to her: the Targum of Jonathan adds this as a reason,"because from this my son shall come forth kings, and from him shall come forth David the king, who shall praise the Lord.''And why may it not be as well supposed that she had knowledge of the Messiah springing from him, which would greatly heighten and increase her joy and praise? and therefore she called his name Judah; which signifies "praise". A further improvement is made of this name, and the signification of it, in Gen 49:8. According to the Jewish writers (y), these four sons of Jacob were born, Reuben on the fourteenth day of Chisleu, or November, and lived one hundred and twenty four years; Simeon on the twenty first of Tebeth, or December, and lived one hundred and twenty years; Levi on the sixteenth of Nisan, or March, and lived one hundred and thirty seven years; and Judah on the fifteenth of Sivan, or May, and lived one hundred and nineteen years. And all these names being of the Hebrew language, and derived from words in it, show that this language, or what was much the same with it, was spoken in Laban's family, and had been continued from Nahor, as it had been in Isaac's family from Abraham: and left bearing; that is, for a while, for after this she bore two sons and a daughter; see Gen 30:17. (y) Shalshalet Hakabala, fol. 3. 2. & 4. 1. Next: Genesis Chapter 30

Verse 1

Arrival in Haran, and Reception by Laban. - Being strengthened in spirit by the nocturnal vision, Jacob proceeded on his journey into "the land of the sons of the East," by which we are to understand, not so much the Arabian desert, that reaches to the Euphrates, as Mesopotamia, which lies on the other side of that river. For there he saw the well in the field (Gen 29:2), by which three flocks were lying, waiting for the arrival of the other flocks of the place, before they could be watered. The remark in Gen 29:2, that the stone upon the well's mouth was large (גּדלה without the article is a predicate), does not mean that the united strength of all the shepherds was required to roll it away, whereas Jacob rolled it away alone (Gen 29:10); but only that it was not in the power of every shepherd, much less of a shepherdess like Rachel, to roll it away. Hence in all probability the agreement that had been formed among them, that they would water the flocks together. The scene is so thoroughly in harmony with the customs of the East, both ancient and modern, that the similarity to the one described in Gen 24:11. is by no means strange (vid., Rob. Pal. i. 301, 304, ii. 351, 357, 371). Moreover the well was very differently constructed from that at which Abraham's servant met with Rebekah. There the water was drawn at once from the (open) well and poured into troughs placed ready for the cattle, as is the case now at most of the wells in the East; whereas here the well was closed up with a stone, and there is no mention of pitchers and troughs. The well, therefore, was probably a cistern dug in the ground, which was covered up or closed with a large stone, and probably so constructed, that after the stone had been rolled away the flocks could be driven to the edge to drink. (Note: Like the cistern Bir Beshat, described by Rosen., in the valley of Hebron, or those which Robinson found in the desert of Judah (Pal. ii. 165), hollowed out in the great mass of rock, and covered with a large, thick, flat stone, in the middle of which a round hole had been left, which formed the opening of the cistern, and in many cases was closed up with a heavy stone, which it would take two or three men to roll away.)

Verse 5

Jacob asked the shepherds where they lived; from which it is probable that the well was not situated, like that in Gen 24:11, in the immediate neighbourhood of the town of Haran; and when they said they were from Haran, he inquired after Laban, the son, i.e., the descendant, of Nahor, and how he was (לו השׁלום: is he well?; and received the reply, "Well; and behold Rachel, his daughter, is just coming (בּאה particip.) with the flock." When Jacob thereupon told the shepherds to water the flocks and feed them again, for the day was still "great," - i.e., it wanted a long while to the evening, and was not yet time to drive them in (to the folds to rest for the night) - he certainly only wanted to get the shepherds away from the well, that he might meet with his cousin alone. But as Rachel came up in the meantime, he was so carried away by the feelings of relationship, possibly by a certain love at first sight, that he rolled the stone away from the well, watered her flock, and after kissing her, introduced himself with tears of joyous emotion as her cousin (אביה אחי, brother, i.e., relation of her father) and Rebekah's son. What the other shepherds thought of all this, is passed over as indifferent to the purpose of the narrative, and the friendly reception of Jacob by Laban is related immediately afterwards. When Jacob had told Laban "all these things," - i.e., hardly "the cause of his journey, and the things which had happened to him in relation to the birthright" (Rosenmller), but simply the things mentioned in Gen 29:2-12 - Laban acknowledged him as his relative: "Yes, thou art my bone and my flesh" (cf. Gen 2:23 and Jdg 9:2); and thereby eo ipso ensured him an abode in his house.

Verse 15

Jacob's Double Marriage. - After a full month ("a month of days," Gen 41:4; Num 11:20, etc.), during which time Laban had discovered that he was a good and useful shepherd, he said to him, "Shouldst thou, because thou art my relative, serve me for nothing? fix me thy wages." Laban's selfishness comes out here under the appearance of justice and kindness. To preclude all claim on the part of his sister's son to gratitude or affection in return for his services, he proposes to pay him like an ordinary servant. Jacob offered to serve him seven years for Rachel, the younger of his two daughters, whom he loved because of her beauty; i.e., just as many years as the week has days, that he might bind himself to a complete and sufficient number of years of service. For the elder daughter, Leah, had weak eyes, and consequently was not so good-looking; since bright eyes, with fire in them, are regarded as the height of beauty in Oriental women. Laban agreed. He would rather give his daughter to him than to a stranger. (Note: This is the case still with the Bedouins, the Druses, and other Eastern tribes (Burckhardt, Voleny, Layard, and Lane). Jacob's proposal may be explained, partly on the ground that he was not then in a condition to give the customary dowry, or the usual presents to relations, and partly also from the fact that his situation with regard to Esau compelled him to remain some time with Laban. The assent on the part of Laban cannot be accounted for from the custom of selling daughters to husbands, for it cannot be shown that the purchase of wives was a general custom at that time; but is to be explained solely on the ground of Laban's selfishness and avarice, which came out still more plainly afterwards. To Jacob, however, the seven years seemed but "a few days, because he loved Rachel." This is to be understood, as C. a Lapide observes, "not affective, but appretiative," i.e., in comparison with the reward to be obtained for his service.

Verse 21

But when Jacob asked for his reward at the expiration of this period, and according to the usual custom a great marriage feast had been prepared, instead of Rachel, Laban took his elder daughter Leah into the bride-chamber, and Jacob went in unto her, without discovering in the dark the deception that had been practised. Thus the overreacher of Esau was overreached himself, and sin was punished by sin.

Verse 25

But when Jacob complained to Laban the next morning of his deception, he pleaded the custom of the country: כּן יעשׂה לא, "it is not accustomed to be so in our place, to give the younger before the first-born." A perfectly worthless excuse; for if this had really been the custom in Haran as in ancient India and elsewhere, he ought to have told Jacob of it before. But to satisfy Jacob, he promised him that in a week he would give him the younger also, if he would serve him seven years longer for her.

Verse 27

"Fulfil her week;" i.e., let Leah's marriage-week pass over. The wedding feast generally lasted a week (cf. Jdg 14:12; Job 11:19). After this week had passed, he received Rachel also: two wives in eight days. To each of these Laban gave one maid-servant to wait upon her; less, therefore, than Bethuel gave to his daughter (Gen 24:61). - This bigamy of Jacob must not be judged directly by the Mosaic law, which prohibits marriage with two sisters at the same time (Lev 18:18), or set down as incest (Calvin, etc.), 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, viz., 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.

Verse 31

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 (Gen 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.

Verse 1

All the stages Israel's march to Canaan are distinctly noticed, but no particular journal is kept of Jacob's expedition further than Beth-el; no, he had no more such happy nights as he had at Beth-el, no more such visions of the Almighty. That was intended for a feast; he must not expect it to be his daily bread. But, 1. We are here told how cheerfully he proceeded in his journey after the sweet communion he had with God at Beth-el: Then Jacob lifted up his feet; so the margin reads it, Gen 29:1. Then he went on with cheerfulness and alacrity, not burdened with his cares, nor cramped with his fears, being assured of God's gracious presence with him. Note, After the visions we have had of God, and the vows we have made to him in solemn ordinances, we should run the way of his commandments with enlarged hearts, Heb 12:1. 2. How happily he arrived at his journey's end. 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. Observe, (1.) 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 seasonably with those that can direct us - if we meet with a disaster, and those are at hand that will help us - we must not say that it was by chance, nor that fortune therein favoured us, but that it was by Providence, and that God therein favoured us. Our ways are ways of pleasantness, if we continually acknowledge God in them. (2.) Those that have flocks must look well to them, and be diligent to know their state, Pro 27:23. What is here said of the constant care of the shepherds concerning their sheep (Gen 29:2, Gen 29:3, Gen 29:7, Gen 29:8) may serve to illustrate the tender concern which our Lord Jesus, the great Shepherd of the sheep, has for his flock, the church; for he is the good Shepherd, that knows his sheep, and is known of them, Joh 10:14. The stone at the well's mouth, which is so often mentioned here, was either to secure their property in it (for water was scarce, it was not there usus communis aquarum - for every one's use), or it was to save the well from receiving damage from the heat of the sun, or from any spiteful hand, or to prevent the lambs of the flock from being drowned in it. (3.) Separate interests should not take us from joint and mutual help; when all the shepherds came together with their flocks, then, like loving neighbours, at watering-time, they watered their flocks together. (4.) It becomes us to speak civilly and respectfully to strangers. Though Jacob was no courtier, but a plain man, dwelling in tents, and a stranger to compliment, yet he addresses himself very obligingly to the people he met with, and calls them his brethren, Gen 29:4. The law of kindness in the tongue has a commanding power, Pro 31:26. Some think he calls them brethren because they were of the same trade, shepherds like him. Though he was now upon his preferment, he was not ashamed of his occupation. (5.) Those that show respect have usually respect shown to them. As Jacob was civil to these strangers, so he found them civil to him. When he undertook to teach them how to despatch their business (Gen 29:7), they did not bid him meddle with his own concerns and let them alone; but, though he was a stranger, they gave him the reason of their delay, Gen 29:8. Those that are neighbourly and friendly shall have neighbourly and friendly usage.

Verse 9

Here we see, 1. Rachel's humility and industry: She kept her father's sheep (Gen 29:9), that is, she took the care of them, having servants under her that were employed about them. Rachel's name signifies a sheep. Note, Honest useful labour is that which nobody needs be ashamed of, nor ought it to be a hindrance to any one's preferment. 2. Jacob's tenderness and affection. 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 his mind immediately that his must be his wife. Being already smitten with her ingenuous comely face (though it was probably sun-burnt, and she was in the homely dress of a shepherdess), he is wonderfully officious, and anxious to serve her (Gen 29:10), and addresses himself to her with tears of joy and kisses of love, Gen 29:11. 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, Gen 29:12. These mutual respects, at their first interview, were good presages of their being a happy couple. 3. Providence made that which seemed contingent and fortuitous to give speedy satisfaction to Jacob's mind, as soon as ever he came to the place which he was bound for. Abraham's servant, when he came upon a similar errand, met with similar encouragement. Thus God guides his people with his eye, Psa 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 in his journey by Eliphaz the eldest son of Esau, at the command of his father, and robbed of all his money and jewels, which his mother had given him when she sent him away. It was plain that it was his passion for Rachel, and the surprise of this happy meeting, that drew these tears from his eyes. 4. Laban, though none of the best-humoured men, bade 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: Thou art my bone and my flesh, Gen 29:14. Note, Those are hard-hearted indeed that are unkind to their relations, and that hide themselves from their own flesh, Isa 58:7.

Verse 15

Here is, I. The fair contract made between Laban and Jacob, during the month that Jacob spent there as a guest, Gen 29:14. It seems he was not idle, nor did he spend his time in sport and pastime; but like a man of business, though he had no stock of his own, he applied himself to serve his uncle, as he had begun (Gen 29:10) when he watered his flock. Note, Wherever we are, it is good to be employing ourselves in some useful business, which will turn to a good account to ourselves or others. Laban, it seems, was so taken with Jacob's ingenuity and industry about his flocks that he was desirous he should continue with him, and very fairly reasons thus: "Because thou art my brother, shouldst thou therefore serve me for nought? Gen 29:15. No, what reason for that?" If Jacob be so respectful to his uncle as to give him his service without demanding any consideration for it, yet Laban will not be so unjust to his nephew as to take advantage either of his necessity or of his good-nature. Note, Inferior relations must not be imposed upon; if it be their duty to serve us, it is our duty to reward them. Now Jacob had a fair opportunity to make known to Laban the affection he had for his daughter Rachel; and, having no worldly goods in his hand with which to endow her, he promises him seven years' service, upon condition that, at the end of the seven years, he would bestow her upon him for his wife. It appears by computation that Jacob was now seventy-seven years old when he bound himself apprentice for a wife, and for a wife he kept sheep, Hos 12:12. His posterity are there reminded of it long afterwards, as an instance of the meanness of their origin: probably Rachel was young, and scarcely marriageable, when Jacob first came, which made him the more willing to stay for her till his seven years' service had expired. II. Jacob's honest performance of his part of the bargain, Gen 29:20. He served seven years for Rachel. If Rachel still continued to keep her father's sheep (as she did, Gen 29:9), his innocent and religious conversation with her, while they kept the flocks, could not but increase their mutual acquaintance and affection (Solomon's song of love is a pastoral); if she now left it off, his easing her of that care was very obliging. Jacob honestly served out his seven years, and did not forfeit his indentures, though he was old; nay, he served them cheerfully: They seemed to him but a few days, for the love he had to her, as if it were more his desire to earn her than to have her. Note, Love makes long and hard services short and easy; hence we read of the labour of love, Heb 6:10. If we know how to value the happiness of heaven, the sufferings of this present time will be as nothing to us in comparison of it. An age of work will be but as a few days to those that love God and long for Christ's appearing. III. The base cheat which Laban put upon him when he was out of his time: he put Leah into his arms instead of Rachel, Gen 29:23. This was Laban's sin; he wronged both Jacob and Rachel, whose affections, doubtless, were engaged to each other, and, if (as some say) Leah was herein no better than an adulteress, it was no small wrong to her too. But it was Jacob's affliction, a damp to the mirth of the marriage-feast, when in the morning behold it was Leah, Gen 29:25. It is easy to observe here how Jacob was paid in his own coin. He 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; as Jdg 1:7. Even the righteous, if they take a false step, are sometimes thus recompensed on the earth. Many that are not, like Jacob, disappointed in the person, soon find themselves, as much to their grief, disappointed in the character. The choice of that relation therefore, on both sides, ought to be made with good advice and consideration, that, if there should be a disappointment, it may not be aggravated by a consciousness of mismanagement. IV. The excuse and atonement Laban made for the cheat. 1. The excuse was frivolous: It must not be so done in our country, Gen 29:26. We have reason to think there was no such custom of his country as he pretends; only he banters Jacob with it, and laughs at his mistake. Note, Those that can do wickedly and then think to turn it off with a jest, though they may deceive themselves and others, will find at last that God is not mocked. But if there had been such a custom, and he had resolved to observe it, he should have told Jacob so when he undertook to serve him for his younger daughter. Note, As saith the proverb of the ancients, Wickedness proceeds from the wicked, Sa1 24:13. Those that deal with treacherous men must expect to be dealt treacherously with 2. His compounding the matter did but make bad worse: We will give thee this also, Gen 29:27. Hereby he drew Jacob into the sin, and snare, and disquiet, of multiplying wives, which remains a blot in his escutcheon, and will be so to the end of the world. Honest 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 imposes upon him, and draws him into such a strait by his fraud, that (the matter not being yet settled, as it was afterwards by the divine law, Lev 18:18, and more fully since by our Saviour, Mat 19:5) he had some colourable reasons for marrying them both. He could not refuse Rachel, for he had espoused her; still less could he refuse Leah, for he had married her; and therefore Jacob must be content, and take two talents, Kg2 5:23. Note, One sin is commonly the inlet of another. Those that go in by one door of wickedness seldom find their way out but by another. The polygamy of the patriarchs was, in some measure, excusable in them, because, though there was a reason against it as ancient as Adam's marriage (Mal 2:15), yet there was no express command against it; it was in them a sin of ignorance. It was not he product of any sinful lust, but for the building up of the church, which was the good that Providence brought out of it; but it will by no means justify the like practice now, when God's will is plainly made known, that one man and one woman only must be joined together, Co1 7:2. The having of many wives suits well enough with the carnal sensual spirit of the Mahomedan imposture, which allows it; but we have not so learned Christ. Dr. Lightfoot makes Leah and Rachel to be figures of the two churches, the Jews under the law and the Gentiles under the gospel: the younger the more beautiful, and more in the thoughts of Christ when he came in the form of a servant; but he other, like Leah, first embraced: yet in this the allegory does not hold, that the Gentiles, the younger, were more fruitful, Gal 4:27.

Verse 31

We have here the birth of four of Jacob's sons, all by Leah. Observe, 1. That Leah, who was less beloved, was blessed with children, when Rachel was denied that blessing, Gen 29:31. See how Providence, in dispensing its gifts, observes a proportion, to keep the balance even, setting crosses and comforts one over-against another, that none may be either too much elevated or too much depressed. Rachel wants children, but she is blessed with her husband's love; Leah wants that, but she is fruitful. Thus it was between Elkana's two wives (Sa1 1:5); for the Lord is wise and righteous. 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 (Luk 14:26), then the Lord granted her a child, which was a rebuke to Jacob, for making so great a difference between those that 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: thus God giveth abundant honour to that which lacked, Co1 12:24. 2. The names she gave her children were expressive of her respectful regards both to God and to her husband. (1.) She appears very ambitious of her husband's love: she reckoned the want of it her affliction (Gen 29:32); not upbraiding him with it as his fault, nor reproaching him for it, and so making herself uneasy to him, but laying it to heart as her grief, which yet she had reason to bear with the more patience because she herself was consenting to the fraud by which she became his wife; and we may well bear that trouble with patience which we bring upon ourselves by our own sin and folly. She promised herself that the children she bore him would gain her the interest she desired in his affections. 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 by joined unto me, Gen 29:34. Mutual affection is both the duty and comfort of that relation; and yoke-fellows should study to recommend themselves to each other, Co1 7:33, Co1 7:34. (2.) She thankfully acknowledges the kind providence of God in it: The Lord hath looked upon my affliction, Gen 29:32. "The Lord hath heard, that is, taken notice of it, that I was hated (for our afflictions, as they are before God's eyes, so they have a cry in his ears), he has therefore given me this son." Note, Whatever we have that contributes either to our support and comfort under our afflictions or to our deliverance from them, God must be owned in it, especially his pity and tender mercy. Her fourth she called Judah (praise), saying, Now will I praise the Lord, Gen 29:35. And this was he of whom, as concerning the flesh, Christ came. Note, [1.] 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. [2.] 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.

Verse 1

29:1–31:55 These chapters tell how God kept his promise by abundantly blessing Jacob with family and possessions. God also disciplined Jacob, leaving him to struggle with Laban for many years. Laban was Jacob’s match in deception, and thus a means of correction. • The story of Jacob and Laban parallels Israel’s later sojourn in Egypt. Jacob struggled while serving his uncle but finally emerged with a large family (the founders of the twelve tribes) and great wealth. In Egypt, the Israelites suffered under their oppressors, but they also flourished, becoming a great nation of twelve large tribes and escaping with great riches.

29:1 Jacob hurried on: The Hebrew text says that he “picked up his feet” as if he felt the wind at his back; he continued his journey with fresh enthusiasm. His changed outlook was the direct result of the vision he received at Bethel, a marvelous revelation that God was going to protect and bless him. He now sought the fulfillment of God’s promises to him, not just an escape from Esau. Jacob’s attitude had become positive and magnanimous to the point of being naive and vulnerable.

Verse 2

29:2-12 Jacob’s meeting Rachel at the well was providentially timed by the sovereign God who was leading Jacob to fulfillment of the promises (cp. 24:12-20). The well was a reminder of God’s blessing (cp. 16:13-14; 21:19; 26:19-25, 33).

Verse 10

29:10 In contrast to the lazy, unhelpful shepherds (29:7-8), Jacob is portrayed as generous, industrious, and energetic. • Jacob . . . watered his uncle’s flock: Laban’s flocks would flourish under Jacob’s care.

Verse 11

29:11 Jacob kissed Rachel: Kissing relatives was a proper greeting (29:13; cp. Song 8:1).

Verse 14

29:14-30 Jacob’s joyful prospect of marriage to the lovely Rachel became an occasion for Laban’s shrewdness and Jacob’s discipline. Jacob and his mother had deceived his father and brother to gain the blessing; now his mother’s brother deceived him. Jacob received a dose of his own duplicity through twenty years of labor, affliction, and deception in Laban’s service (31:38). In God’s justice, people harvest what they plant (Gal 6:7). Laban’s deception was perfectly designed to make Jacob aware of his own craftiness. God often brings people into the lives of believers to discipline them. But Jacob was tenacious, and God blessed him abundantly with a large family and many possessions (30:25-43) during this time of service.

29:14 You really are my own flesh and blood! Laban welcomed Jacob into his house and treated him much like a son.

Verse 18

29:18 Seven years of service was a high bride-price in the ancient world, but Rachel was beautiful (like Sarah and Rebekah), and Jacob was in love with her.

Verse 23

29:23-26 Like Isaac, Jacob was plied with food and wine (cp. 27:25), deprived of sight in the darkness (cp. 27:1), baffled by clothing (cp. 27:15), and misled by touch (cp. 27:23). The marriage had been consummated (29:23; see 2:24), so Jacob was bound to Leah. • It’s not our custom here to marry off a younger daughter ahead of the firstborn: Laban’s words are a reminder of what Jacob did when he, the younger son, pretended to be his older brother to gain the blessing (ch 27). Now Leah, the older sister, pretended to be the younger sister to get a husband. God gave the deceiver a dose of his own deception as a discipline in his life.

Verse 28

29:28-30 After the bridal week ended (29:27), Jacob also received Rachel as his wife, though he then would have to work an additional seven years (cp. 31:41). Laban seemed to have gained the upper hand.

Verse 30

29:30 Jacob loved Rachel much more than Leah: Favoritism was an ongoing cause of dysfunction in Jacob’s family (cp. 25:28; 37:3). Jacob’s favoritism had lasting effects: his family was never together, and their descendants, the tribes of Israel, were rarely unified.

Verse 31

29:31–30:24 The rivalry between these sisters explains much of the later rivalry among their sons, and then among the tribes, just as the rivalry between Jacob and Laban foreshadowed conflict between Israel and the Arameans of Damascus (2 Sam 8:5-6; 10:8-19; 1 Kgs 20:1-34; 2 Kgs 5:1–8:29; 13:1-25; Isa 7:1-9). • God champions the cause of the poor and oppressed; he exalted Leah, the despised first wife, as the first to become a mother. Judah’s kingly tribe and Levi’s priestly line came through her despite Jacob’s favoritism for Rachel and her children. Despite the tension and jealousy resulting from Laban’s treachery and Jacob’s favoritism, God still built Jacob’s family and brought about the births of the tribal ancestors.

29:31-35 Leah’s first four sons were born in rapid succession, but Rachel could not conceive. She was barren, like Sarah and Rebekah (cp. 16:1; 25:21; see also 1 Sam 1:1-28; Luke 1:5-25). • Each name is a memorable wordplay on Leah’s experience and hopes.

Verse 32

29:32 Reuben (Hebrew re’uben) sounds like the Hebrew for “He has seen my misery” (ra‘ah be‘onyi). His birth gave Leah consolation from God and hope for Jacob’s love. Jacob seems not to have seen her misery, but God did (cp. 16:14; 24:62; 25:11). The name was a reminder of God’s intervention.

Verse 33

29:33 Leah named her second son Simeon. The name suggests that she had cried out to the Lord and was heard (cp. 16:11).

Verse 34

29:34 Leah named her third son Levi, hoping that her husband would become “attached” to her since she had given him three sons. This hope was not fulfilled.

Verse 35

29:35 Leah reconciled herself to the reality that nothing would turn Jacob’s affections toward her. She named her fourth son Judah with the sentiment, “I will praise the Lord.” She seems to have given up on Jacob, taking her consolation from the Lord.