GE�ESIS 29 COMME�TARYEDITED BY GLE�� PEASE

1

Then Jacob continued on his journey and came to the land of the eastern peoples.

1. Barnes, “Gen_29:1-8

Jacob arrives at the well of Haran. “The land of the sons of the east.” The points of the heavens were defined by the usage of practical life, and not by the standard of a science yet unknown. Hence, the east means any quarter toward the sunrising. Haran was about four degrees east of Beer-sheba, and five and a half degrees north. The distance was about four hundred and fifty miles, and therefore it would take Jacob fifteen days to perform the journey at thirty miles a day. If he reached Bethel the first night, he must have travelled about fifty miles the first day. After this he proceeds on his journey without any memorable incident. In the neighborhood of Haran he comes upon a well, by which lay three flocks. This is not the well near Haran where Abraham’s servant met Rebekah. It is in the pasture grounds at some distance from the town. On its mouth was a large stone, indicating that water was precious, and that the well was the common property of the surrounding natives. The custom was to gather the flocks, roll away the stone, which was too great to be moved by a boy or a female, water the flocks, and replace the stone. Jacob, on making inquiry, learns that Haran is at hand, that Laban is well, and that Rachel is drawing nigh with her father’s flocks. Laban is called by Jacob the son of Nahor, that is, his grandson, with the usual latitude of relative names in Scripture Gen_28:13. “The day is great.” A great part of it yet remains. It is not yet the time to shut up the cattle for the night; “water the sheep and go feed them.” Jacob may have wished to meet with Rachel without presence of the shepherds. “We cannot.” There was a rule or custom that the flocks must be all assembled before the stone was rolled away for the purpose of watering the cattle. This may have been required to insure a fair distribution of the water to all parties, and especially to those who were too weak to roll away the stone.

2. Clarke, “Then Jacob went on his journey - The original is very remarkable: And Jacob lifted up his feet, and he traveled 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 קדם kedem, or easterns, in the sacred writings.

3. Gill, “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.

4. Henry, “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.

5. Jamison, “Gen_29:1-35. The well of Haran.

Then Jacob went, etc.—Hebrew, “lifted up his feet.” He resumed his way next morning with a light heart and elastic step after the vision of the ladder; for tokens of the divine favor tend to quicken the discharge of duty (Neh_8:10).

and came into the land, etc.— Mesopotamia and the whole region beyond the Euphrates are by the sacred writers designated “the East” (Jdg_6:3; 1Ki_4:30; Job_1:3). Between the first and the second clause of this verse is included a journey of four hundred miles.

6. K&D 1-4, “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 (דלה 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.)

7. Calvin, “1.Then Jacob went on his journey (62) Moses now relates the arrival of Jacob in Mesopotamia, and the manner in which he was received by his uncle; and although the narration may seem superfluous, it yet contains nothing but what is useful to be known; for he commends the extraordinary strength of Jacob’s faith, when he says, that he lifted up his feet to come into an unknown land. Again, he would have us to consider the providence of God, which caused Jacob to fall in with the shepherds, by whom he was conducted to the home he sought; for this did not happen accidentally, but he was guided by the hidden hand of God to that place; and the shepherds, who were to instruct and confirm him respecting all things, were brought thither at the same time. Therefore, whenever we may wander in uncertainty through intricate windings, we must contemplate, with eyes of faith, the secret providence of God which governs us and our affairs, and leads us to unexpected results.

8. TRAPP, "Genesis 29:1 Then Jacob went on his journey, and came into the LA�Dof the people of the east.

Ver. 1. Then Jacob went on his journey.] Heb., Lifted up his feet: indefessi cursoris instar ; as it were a generous and manly horse, refreshed with his wait by the way, he went LIGHTLY on his long journey. "The joy of the Lord was" Jacob’s "strength": [�ehemiah 8:10] it became as oil; wherewith his soul being suppled, he

was made more lithe, nimble, and FIT for action. He that is once soaked in this oil, and bathed, with Jacob, in this bath at Bethel, will cheerfully do or suffer aught for God’s sake. Tua praesentia, Domine, Laurentio ipsam craticulam dulcem fecit , saith one. (a) Gaudebat Crispina cum tenebatur, cum audiebatur, cum damnabatur, cum ducebatur , saith Austin. So did many of the Marian martyrs, as were easy to instance. Bernard gives the reasons: The cross is oiled, (b) saith he; and, by the grace of the Spirit helping our infirmities, it is made, not only light, but sweet; and not only not troublous and terrible, but desirable and delectable. From the delectable orchard of the Leonine prison: so that Italian martyr Algerius dated his letter. (c) Another Dutch martyr, feeling the flame to come to his beard, Ah, said he, what a small pain is this, to be compared to the glory to come! (d) Let us pluck up our feet, pass from strength to strength, and take long and lusty strides toward heaven. It is but a little afore us; and a ready heart rids the way apace.

9. COFFMA�, "It is interesting that the multiple documents theorists have radically changed their minds about this chapter, as pointed out by Skinner, now assigning it differently than formerly, indicating the total lack of any stability in the THEORIES. Peake commented on this with the conclusion that, "further analysis is unnecessary!"[1] He nevertheless pointed out what he considered to be the advantages of the documentary theories, thus:

"If Genesis is a unity, Jacob is sent off to marry at age 77, when Rebekah had put up with her unwelcome daughters-in-law 37 years. He is actually 84 when he marries! The documentary analysis saves us from such absurdities."[2]

For the moment, it is conceded that the ages of the persons involved in these events may appear absurd to some people, but it should be noted that the documentary theories do absolutely nothing to change that situation. If there ever had been any documents (which is not supported by any evidence at all); and, even if there had been an editor or redactor who put it all together just as it appears in Genesis (again an unproved and unprovable proposition), it is undeniable that such an imaginary person (whoever he was) gave it to us as we have it. How does that get rid of any alleged absurdities? Of course, it does nothing of the kind. The Genesis text is all there is, and the solution of whatever problems may exist must be sought in the true interpretation of that text.

In the matter of those ages of the participants mentioned above, Morris has this:

In terms of normal aging and life spans today, these figures could be cut almost in half to correspond to the equivalent situations in our own time.[3] So where is any problem with the ages? The ancients had no problem with them, and only unbelievers have any problem with them now. And even if there should be thought to be a problem, the imaginative, changing, and undependable GUESSES of modern critics can afford no viable solution.

"Then Jacob went on his journey, and came to the land of the children of the east. And he looked, and, behold, a well in the field, and, lo, three flocks of sheep lying there by it; for out of that well they watered the flocks: and the stone upon the wells mouth was great. And thither were all the flocks gathered; and they rolled the stone from the wells mouth, and watered the sheep, and put the stone again upon the wells mouth in its place. And Jacob said unto them, My brethren, whence are ye? And they said, Of Haran are we. And he said unto them, Know ye Laban the son of �ahor? And they said, We know him. And he said unto them, Is it well with him? And they said, It is well: and, behold, Rachel his daughter cometh with the sheep."

"Land of the children of the east ..." "This is northern Mesopotamia where Haran is located."[4]

"The well ..." Willis and other scholars suppose that this could have been the same well where the servant of Abrahm met Rebekah years earlier.[5] If it was, then some changes had evidently taken place in it, which, of course, was by no means impossible. At least, it was in the same vicinity.

"Laban the son of �ahor ..." �ahor was the father of Bethuel, the father of Laban, as repeatedly mentioned earlier. Therefore, "son" as used here actually means grandson.[6] A similar use of "son" was observed in our comments on Genesis 9:24.

It should be noted that the conversation reported here is quite different from the way a similar conversation would run today. This was due to the fact that the Hebrews did not have a word that simply meant "yes."

�ote that, "The words from the middle of Genesis 29:2 and including Genesis 29:3 are parenthetical, the watering of the flocks not taking place until the arrival of Rachel, and after Jacob had removed the stone."[7]

That this conversation took place so easily indicates that these diverse branches of Terah's family spoke Aramaic, the language of Ur of the Chaldees, from which place Terah and Abraham had migrated.

The situation that appeared here was that of a common watering hole used by a number of shepherds, the entrance to it being kept by the placement of a heavy stone. In the evenings, the stone was removed; the flocks were watered in order as they had arrived; and this had led to some coming early in order to "get in line" first. It is not necessary to suppose that the "brethren" addressed by Jacob were grown men, boys having been frequently used for the task of shepherding, as well

as, in rare cases women, as evidenced by Rachel's being called a shepherdess. Morris agreed to this, saying, "The shepherds tending the flocks were apparently either women or young lads."[8]

Jacob's personal reaction to what he found at the well must have been one of deep gratitude to God for having speeded him to the very place where he would soon be in touch with his mother's brother's family. It is well to keep in mind, throughout this narrative, that God promised to be "with Jacob," and to bless him, for only this can ACCOU�T for some of the things that he successfully did.

10. PETT, "Jacob Meets Come to His Relatives’ Family Tribe and Marries Laban’s Two Daughters (Genesis 29:1-30). Jacob’s Sons are Born (Genesis 29:31 to Genesis 30:24)

This covenant narrative reflects the fulfilment of Yahweh’s promise of fruitfulness to Jacob and is based on the covenant significance of the names given to the sons. It is not just a story. The names reflect their covenant relationship with God.

But it is noteworthy that, in remarkable contrast to Genesis 24, there is no mention of God until we come to the birth of the sons. It is as though the writer is telling us that, although God’s purposes came to fruition through it, God was not directly involved in the chicanery that took place. When Abraham’s servant sought a wife for Isaac, he went about it prayerfully and waited for God to show His will through the acts of another CATERI�G to the needs of his beasts. Here we have no prayer and Jacob pre-empts the situation. The contrast could not be more stark.

Then fourteen years pass very quickly with Jacob’s pursuits not worth a mention, the only point of importance being his two marriages that lead up to the birth of his sons. It is not so much concerned with the life of Jacob as with the heirs of the promise. Yahweh first steps in at Genesis 29:31. So the text is firmly based on covenant records.

Verse 1

Jacob Meets Come to His Relatives’ Family Tribe and Marries Laban’s Two Daughters (Genesis 29:1-30). Jacob’s Sons are Born (Genesis 29:31 to Genesis 30:24)

This covenant narrative reflects the fulfilment of Yahweh’s promise of fruitfulness to Jacob and is based on the covenant significance of the names given to the sons. It is not just a story. The names reflect their covenant relationship with God.

But it is noteworthy that, in remarkable contrast to Genesis 24, there is no mention

of God until we come to the birth of the sons. It is as though the writer is telling us that, although God’s purposes came to fruition through it, God was not directly involved in the chicanery that took place. When Abraham’s servant sought a wife for Isaac, he went about it prayerfully and waited for God to show His will through the acts of another CATERI�G to the needs of his beasts. Here we have no prayer and Jacob pre-empts the situation. The contrast could not be more stark.

Then fourteen years pass very quickly with Jacob’s pursuits not worth a mention, the only point of importance being his two marriages that lead up to the birth of his sons. It is not so much concerned with the life of Jacob as with the heirs of the promise. Yahweh first steps in at Genesis 29:31. So the text is firmly based on covenant records.

Genesis 29:1

‘Then Jacob went on his way and came to the land of the children of the East.’

“The children of the East.” A general term for people who came from lands to the East of Canaan. In 1 Kings 4:30 the children of the East are, along with Egypt, looked on as a source of wisdom (compare Matthew 2:1). This suggests reference to the peoples of the Mediterranean area. JOB could also be called one of ‘the children of the East’ ( JOB 13).

But the term is also used of peoples connected with the Amalekites and Midianites (Judges 6:3; Judges 7:12; Judges 8:10), with Moabites and Ammonites (Ezekiel 25:9-10), where they are probably unidentified groups of nomads banded together in an alliance (verse 4), and with Kedar (Jeremiah 49:28). It is therefore a term used to designate conglomerate peoples, without being too specific, with reference to their direction from Canaan. In this passage the reference is to THE GE�ERAL area in which Haran is situated seen as part of the wider area of ‘Easterners’. (Compare the use of ‘Westerners’ and ‘Orientals’ today). Consider how the magi also came ‘from the East’ (Matthew 2:1).

11. CO�STABLE, "Verses 1-12

"More than any other book in the OT, Genesis emphasizes the east (see Genesis 3:24; Genesis 4:16; Genesis 10:30; Genesis 11:2; Genesis 13:11; Genesis 25:6 [and Genesis 29:1]) as a direction of some significance." [�ote: Hamilton, The Book . . . Chapters 18-50, p. 252.]

Jacob had travelled about 450 miles from Beersheba to Haran (Genesis 29:4). �otice the absence of prayer for divine guidance to the woman of God's choosing, which dominates the story of Abraham's servant's visit to the same area for the same purpose (ch. 22). Also, Jacob arrived alone on foot whereas Abraham's servant came with a well-laden camel train.

"True to his character, Jacob proceeds arrogantly, questioning the shepherds' carefree behavior (Genesis 29:7). For all the criticism one might level at Jacob's conduct, he was no slacker in his labor ethic (Genesis 31:6; Genesis 31:38-41)." [�ote: Mathews, Genesis 11:27-50:26, p. 462.]

The well was probably a cistern that had a mouth with a large circumference (Genesis 29:8). A very large stone that required several men to remove it evidently covered it. After someone moved the stone, the flocks would gather around the edge of the well to drink. The well from which Rebekah drew water for Eliezer (Genesis 24:16) may have been a different kind.

The male shepherds may have been unable to roll the stone away because the well belonged to Laban; their inability may have been moral rather than physical. [�ote: Bush, 2:116-17.]

Jacob wept for joy (Genesis 29:11), but he did not praise God. He had ended his journey, was now in the right place, and had met the right person, he thought. This is one of the few places in Scripture that we read of a man kissing a woman. Jacob apparently acted solely on the basis of Rachel's physical attractiveness.

"When Abraham's servant had discovered Rebekah's identity, he worshiped the Lord (Genesis 24:24; Genesis 24:26), but here Jacob flexed his muscle, proving his capacity to serve Laban's house." [�ote: Mathews, Genesis 11:27-50:26, p. 463.]

"This scene [Genesis 29:1-14] is chiefly about God's providence versus Jacob's prayerlessness ..." [�ote: Waltke, Genesis, p. 402.]

The suggestion of some interpreters that Laban adopted Jacob as his son is questionable. [�ote: See John Van Seters, "Jacob's Marriages and Ancient �ear East Customs: A Reexamination," Harvard Theological Review 62:4 (October 1969):377-95.]

12. MEYER, JACOB IN LABAN’S HOME

Gen_29:1-20

Well might Jacob lift up his feet! See margin. When we are sure of God we receive strength that enables us to run with patience the race that is set before us. The steps of a good man are ordered by the Lord, and we have a special claim on His guidance in our matrimonial alliances-the most solemn and momentous step of all. There were many good qualities in Rachel, fitting her to be a good wife. Her humility and industry, her patience under the oppression of the unmannerly shepherds, her haste to share her joy with her father-all these elicited Jacob’s love. What a touch of old-world and new-world poetry is in those words of Gen_29:20! Where Love is queen time is too short, labor never hard, distance never long, sacrifice unheard of! Oh, that we so loved our Lord, that

for the missionary toiling through long years, and the invalid condemned to a life of pain, affliction might appear light and but for a moment.

13. PULPIT 1-14, "I. JACOB'S MEETI�G WITH THE SHEPHERDS.

1. The providential discovery. The well in the field with the three flocks of sheep lying by it enabled Jacob to ascertain his whereabouts, and ultimately led to his finding Rachel. God guides the steps of his people without interfering with the ordinary course of nature, simply directing them m the exercise of sense and intelligence; and doubtless Jacob recognized in his, LIGHTI�G on the Haran well a first installment of that celestial guidance he had been lately promised. Saints should practice the art of discerning the movement of God's finger in the minutest and commonest events of life.

2. The friendly conversation. Saluting the shepherds as his brethren, i.e. as masters of a common craft, Jacob gathers from their frank communications that he was on the outskirts of Haran, in which his uncle Laban was a prosperous and wealthy citizen, and that his cousin Rachel was on the road to that very well beside which he stood with a flock of her father's sheep. Great is the virtue of asking questions, especially when they are prefaced with politeness. Seldom anything is lost, but frequently much is gained, by courteous inquiries.

3. The prudent counsel. Observing his friends disposed to indolence, and perhaps desirous of meeting Rachel alone, Jacob recommends them to uncover the well, water their flocks, and drive them off again to pasture, since much of the day yet remained. If it was their advantage he sought, his advice was good; if it was his own interest he served, the stratagem was ingenious. God's people should be wise as serpents, but harmless as doves.

II. JACOB'S FIRST SIGHT OF RACHEL.

1. The gallant action. The lovely shepherdess arriving made a deep impression on her cousin's heart. Springing to his feet, he rolls the stone from the well's mouth, fills the troughs, and waters Laban's sheep—impelled thereto, shall we say, as much by consideration for the fair girl who attended them as for the rich flock-master who possessed them. Kindly acts proceeding from loving hearts are sometimes largely assisted by the attractions of their recipients.

2. The loving salutation. "And Jacob kissed Rachel." If before explaining who he was, it must have taken her by surprise even in those unconventional times; but it is probable he may have first announced his name, in which case his behavior was only in accordance with the manners of the age. Suitable expressions of, affection to

friends beseem both grace and nature.

3. The irrepressible emote. And Jacob lifted up his voice and wept"—expressive both of joy at finding his relatives, and of gratitude for God's goodness m grading him to the house of his mother's brother. Unexpected good and eminent providences kindle transports of delight in gracious souls.

4. The important communication. "Jacob told Rachel that he was her father's brother, and that he was Rebekah's son: and she ran and told her father." Friends, and much more Christians, meeting on life's journey, should with frankness discover themselves to each other, and give each other hearty welcome.

III. JACOB'S I�TRODUCTIO� TO LABA�.

1. The uncle's reception of his nephew, "Laban ran to meet his sister's son, and embraced him, and kissed him, and brought him to his house." Kinship and kindness should ever be allied. Laban's hospitality to Jacob was grounded on the fact of their relationship. So is Christ's entertainment of his people based upon the circumstance that they are "members of his body, of his flesh, and of his bones."

2. The nephew's return to his uncle. Ingenuous confidence—"Jacob told Laban all these things"—and faithful service. It is implied in Genesis 29:15 that during the month Jacob abode with Laban he served in keeping Laban's sheep. God's people should endeavor as far as in them lies to requite the kindnesses of relatives and friends.

14. BIBLICAL ILLUSTRATOR, "Genesis 29:1-14

Then Jacob went on his journey, and came into the land of the people of the east

Jacob’s experience on his journey

I. THAT GOD’S PRESENCE WITH HIM MADE HIS DUTIES AND HIS TROUBLES LIGHT. He who casts his burden upon the Lord ceases to weary himself, and finds that even labour is rest and pain is sweet.

II. THAT PROVIDENCE WAS STILL HIS GUIDE. All his life through Providence had guided him, but he knew it not as he ought to know. Now, even in the most ordinary and likely events of life he learns to trace the hand of Providence. Providence brings to this spot the very woman who is designed to be the wife of Jacob. Surely he could not fail to see that even through all the strange trials of his journey, and through the most untoward events, the will of God was being accomplished.

III. THAT GOD’S GRACIOUS DEALINGS WITH HIM CALLED FOR GRATITUDE. Jacob was deeply touched by the kindness of God; and while he embraced Rachel, he “ lifted up his voice and wept.” They were tears started by the remembrance of his

faithless misgivings, but they were also tears of joy at the thought that his difficulties were at an end, and that the great object of his mission had been gained. (T. H. Leale.)

Providential guidance

1. God’s gracious appearances to a soul may encourage it to go any whither where God would have them.

2. Encouragements from God and engagements to Him will make a man speed in the way where God calleth.

3. Providence bringeth an obedient soul safely to the place appointed for him.

4. Providence sendeth to every part His servants to raise His Church. The East is not exempted, Abraham from hence, Job in this place were eminent, and now Jacob is sent to it (verse 2). (G. Hughes, B. D.)

Jacob, the pilgrim

Rich in distant hopes, but cheerless in his immediate prospects, Jacob left the land of promise. He was a true pilgrim; and his whole life was a wearisome and changeful pilgrimage. The gold of his capacious and lofty mind was to be purified from its strong alloy of dishonesty and cunning in the furnace of misery and toil; his moral education commenced at his departure from the parental house, and after many tribulations only, resulted in that peace of mind which is at once the surest symptom and the choicest reward of true virtue. Jacob’s life has always been considered as a type; we see in it, indeed, the eternal image of man’s protracted contests, both against the foe in his heart and with his destinies, till at last the internal enemy is either wearied out by his resistance, or expelled by his energy, or reconciled by his sufferings (see on Gen_34:1-4). Among the earliest seeds sowed by Jacob were deceit and craft; and flight and exile were the first fruits of his harvest. While his grandfather’s servants had undertaken the journey to the town of Nahor with ten camels laden with all the most precious treasures (Gen_24:10); the offspring of the alliance concluded in consequence of that journey, left his father’s roof, as a poor wanderer, without an friend or an attendant, and without an animal to lighten the fatigues of the way. (M. M.Kalisch, Ph. D.)

Lessons

1. Providence maketh God’s servants to see in due time some characters of their being near their journey’s end, and accomplishment of His promise.

2. Things of usual account by some may be made by Providence of special use to comfort others. So the welt, &c., here spoken of Jacob (Gen_29:2).

3. To seek community of good in neighbourhood is the very law of nature. Not each to prevent other.

4. Preservation of public commodities for life and comfort, is that which nature will teach men. It is unnatural to destroy (verse 3-5). (G. Hughes, B. D.)

Lessons

1. Providence maketh questions means to the satisfaction of His.

2. Sons are best known by the most eminent of their ancestors.

3. Nahor and his descent, with their way and religion, were known in Syria (Gen_29:5).

4. It is but Nature’s dictate to inquire of the welfare of related friends.

5. Providence orders peace to others, that with them His servants may have peace.

6. Providence orders meeting of friends and comforts which man cannot project, and doth little think of, Here Jacob meets Rachel (Gen_29:6). (G. Hughes, B. D.)

Rachel his daughter cometh

Lessons -

1. Providential meetings may justly occasion providential advice from strangers to others.

2. Time and business should be rationally managed to the improvement of both (Gen_29:7).

3. Ingenuity taketh not amiss occasional advice from strangers.

4. Ingenuous men, if they follow not counsel, will give their reason.

5. Impotency to duty justly may excuse it.

6. Iniquity must not be done to others for private advantage (Gen_29:8). (G. Hughes, B. D.)

Lessons

1. God’s good hand sendeth the mercy sometimes to His servants while they inquire about it.

2. The eminent in His church God hath called from the lowest condition in the world.

3. It is not unbeseeming the greatest ladies to be found in honest labour. It was not to Rachel. It suits the mother of the Church to be a shepherdess (Gen_29:9). (G. Hughes, B. D.)

Lessons

1. Discoveries of such as are near in the flesh is enough in nature to move for doing them good.

2. Readiness and pains to show kindness unto friends in the flesh becometh both grace and nature (Gen_29:10). (G. Hughes, B. D.)

Lessons

1. Self-discovery is proper, when God sends friends to meet at unawares.

2. Ingenuity gladly receiveth the manifestation of near friends in the flesh. (G. Hughes, B. D.)

The meeting of Jacob with Rachel and Laban -

I. THE STRANGER AT THE WELL Jacob.

1. The journey ended. Canaan, Bethel, and his father’s house behind him. Mountains, deserts, rivers, and rocky wildernesses between. God had kept Gen_28:20), so far, from wild beasts and robbers, and all “ perils of the wilderness.”

2. He arrives on the confines of civilized life once more; yet knows not how near the end of his journey he is. Finds flocks, and pasturage, and the dwellings of men.

3. Rests by the well side. Knows that it will soon be the meeting-place of men, from the flocks that are gathering round the spot.

4. The shepherds arrive. He converses with them. Finds they are of Haran, the place he is journeying to. Inquires concerning his kindred. Discovers that they are well, and that Rachel, the daughter of Laban, is on the way to water the flock.

II. THE SHEPHERDESS. Rachel.

1. Primitive habits, and pastoral life in the East. The daughters of large land owners, and men of substance, tending sheep.

2. Rachel approaches the well. Finds a stranger sitting near. Knows him not. He has been told who she is.

3. Though weary with his journey, Jacob rises, and rolls the stone away, and waters Rachel’s flock for her. Rachel doubtless wondering at this unexpected kindness.

4. Jacob, having watered the flock, salutes the shepherdess after the common fashion of the country. A courteous and customary greeting.

5. Jacob weeps tears of joy that he has found the kindred of whom he is in search; and of thankfulness that God has so far guided and blessed him. Rachel wondering.

6. Jacob tells his story. Mentions the name of that Rebekah of whom she had heard, and who years before had gone across the great desert to her distant home.

III. THE WELCOME HOME. The home of Laban.

1. Rachel, full of joyful surprise, hastens forward, and tells the story of the strange traveller to her father.

2. Laban, also surprised, quickly goes to the well to meet him. Salutes him, as Jacob had saluted Rachel, and brings him home. Eastern hospitality.

3. Jacob repeats his story to Laban. Doubtless, while silent about many things, related that the birthright and the blessing were his; and described the vision he had by the way.

4. Laban cordially—because of his relationship especially—invites Jacob to abide

with him. Learn:

I. That a good man’s steps are ordered of the Lord, and He delighteth in his way.

II. If we commit our way unto the Lord, He will bring it to pass.

III. As Jacob watered Rachel’s flock, so should we be self-denying and helpful.

IV. Aim, like Rachel, at living a useful life. It was when she was employed in her works of duty that she met with Jacob.

V. Like Jacob, acknowledge God as the giver of all good, and the guide of our life. (Jr. C. Gray.)

We cannot, until all the flocks be gathered together

Watering the sheep

A scene in Mesopotamia, beautifully pastoral. A well of water of great value in that region. The fields around about it white with three flocks of sheep lying down waiting for the watering. I hear their bleating coming on the bright air, and the laughter of young men and maidens indulging in rustic repartee. I look off, and I see other flocks of sheep coming, Meanwhile, Jacob, a stranger, on the interesting errand of looking for a wife, comes to the well. A beautiful shepherdess comes to the same well. I see her approaching, followed by her father’s flock of sheep. Jacob accosts the shepherds and asks them why they postpone the slaking of the thirst of these sheep, and why they did not immediately proceed to water them? The shepherds reply to the effect: “We are all good neighbours, and as a matter of courtesy we wait until all the sheep of the neighbourhood come up. Besides that, this stone on the well’s mouth is somewhat heavy, and several of us take hold of it and push it aside, and then the buckets and the troughs are filled, and the sheep are satisfied. We cannot, until all the flocks be gathered together, and till they roll the stone from the well’s mouth; then we water the sheep.” Now a great flock of sheep to-day gather around this Gospel well. There are a great many thirsty souls. I wonder why the flocks of all nations do not gather—why so many stay thirsty; and while I am wondering about if, my text breaks forth in the explanation, saying: “ We cannot, until all the flocks be gathered together, and till they roll the stone from the well’s mouth; then we water the sheep.” This well of the Gospel is deep enough to put out the burning thirst of the twelve hundred million of the race. Do not let the Church by a spirit of exclusiveness keep the world out. Let down all the bars, swing open all the gates, scatter all the invitations: “Whosoever will let him come.”

I. You notice that this well of Mesopotamia had a stone on it, which must be removed before the sheep could be watered; and I find on the well of salvation to-day IMPEDIMENTS AND OBSTACLES, which must be removed in order that you may obtain the refreshment and life of this Gospel.

1. In your case the impediment is pride of heart. You cannot bear to come to so democratic a fountain; you do not want to come with so many others. You will have to remove the obstacle of pride, or never find your way to the well. You will have to come as we came, willing to take the water of eternal life in any way, and at any hand, and in any kind of picture, crying out: “O Lord Jesus, I am dying of thirst. Give me the water of eternal life, whether in trough or goblet; give me the water of life; I care not in what it comes to me.” Away with all your hindrances of pride from the well’s mouth.

2. Here is another man who is kept back from this water of life by the stone of an obdurate heart, which lies over the mouth of the well. You have no more feeling upon this subject than if God had vet to do you the first kindness, or you had to do God the first wrong. Seated on His lap all these years, His everlasting arms sheltering you, where is your gratitude? Where is your morning and evening prayer? Where are your consecrated lives? O man, what dost thou with that hard heart? Canst thou not feel one throb of gratitude towards the God who made you, and the Christ who came to redeem you, and the Holy Ghost who has all these years been importuning you?

II. Jacob with a good deal of tug and push took the stone from the well’s mouth, so that the flocks might be watered. And I would that this morning my word, blessed of God, might remove the hindrances to your getting up to the Gospel well. Yea, I take it for granted that the work is done, and now like Oriental shepherds, I PROCEED TO WATER THE SHEEP.

1. Come, all ye thirsty! You have an undefined longing in your souls. You tried money-making; that did not satisfy you. You tried office under government; that did not satisfy you. You tried pictures and sculptures, but works of art did not satisfy you. You are as much discontented with this life as the celebrated French author who felt that he could not any longer endure the misfortunes of the world, and who said: “At four o’clock this afternoon I shall put an end to my own existence. Meanwhile, I must toil on up to that time for the sustenance of my family.” And he wrote on his book until the clock struck four, when he folded up his manuscript and, by his own hand, concluded his earthly life. There are men in this house who are perfectly discontented. Unhappy in the past, unhappy to-day, to be unhappy for ever, unless you come to this Gospel-well. This satisfies the soul with a high, deep, all-absorbing, and eternal satisfaction.

2. Come, also, to this Gospel-well, all ye troubled. I do not suppose you have escaped. Compare your view of this life at fifteen years of age with what your view of it is at forty, sixty, or seventy. What a great contrast of opinion! Were you right, then, or are you right now? Two cups placed in your hands, the one a sweet cup, the other a sour cup. A cup of joy and a cup of grief. Which has been the nearest to being full, and out of which have you the more frequently partaken? Oh, you have had trouble, trouble, trouble. God only knows how much you have had. It is a wonder you have been able to live through it. It is a wonder your nervous system has not been shattered, and your brain has not reeled. Trouble, trouble, If I could gather all the griefs, of all sorts, from this great audience, and could put them in one scroll, neither man nor angel could endure the recitation. Well what do you want? Would you like to have your property back again? “No,” you say, as a Christian man: “I was becoming arrogant, and I think that is why the Lord took it away. I don’t want to have my property back.” Well, would you have your departed friends back again? “No,” you say: “I couldn’t take the responsibility of bringing them from a tearless realm to one of tears. I couldn’t do it.” Well, then, what do you want? A thousand voices in the audience cry out: “Comfort, give us comfort.” For that reason I have rolled away the stone from the well’s mouth. Come, all ye wounded of the flock, pursued of the wolves, come to the fountain where the Lord’s sick and bereft ones have come. I gather all the promises to-day in a group, and I ask the shepherds to drive their flocks of lambs and sheep up to the sparkling supply. “Behold, happy is the man whom God correcteth.”, “Though He cause grief, yet will He have compassion.” “Many are the afflictions of the righteous, but the Lord delivereth him out of them all.” “Weeping may endure for a night, but joy cometh in the morning.” Oh, what a great flock of sheep God will gather around the celestial well. No stone on

the well’s mouth, while the Shepherd waters the sheep. (Dr. Talmage.)

2

There he saw a well in the field, with three flocks of sheep lying near it because the flocks were watered from that well. The stone over the mouth of the well was large.

1. Clarke, “Three flocks of sheep - ;.tson, small cattle, such as sheep, goats, etc צאןSee note on Gen_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, Gen_29:6.

2. Gill, “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.

3. Henry, “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. Jamison, “And he looked, etc.— 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.

5. HAWKER, “A well of water was considered a great treasure in those hot eastern countries. Hence Jesus is often spoken of under that similitude. Isa_32:2; Joh_4:14; Joh_7:37.

6. TRAPP, “Genesis 29:2 And he looked, and behold a well in the field, and, lo, there [were] three flocks of sheep lying by it; for out of that well they watered the flocks: and a great stone [was] upon the well’s mouth.

Ver. 2. Three flocks of sheep lying by it.] Semblably Christ, the chief Shepherd, "feeds" and "leads his flock to the lively fountains of waters"; [Revelation 7:16-17 Psalms 23:2] commanding his under shepherds, the ministers, to roll away the stone, by opening the promises, that his sheep may drink "water with joy out of those wells of salvation". [Isaiah 12:3]

7. ELLICOTT, "A great stone was upon the well’s mouth.—The region round Haran, though fertile, is very dry, and the chief use of the stone was to prevent the well from being choked with sand. As the proper translation is the stone upon the well’s mouth was great, it would also serve to prevent the well from being used, except at fixed times; for it probably required the strength of two or three men (comp. Robinson, Bibl. Res. ii. 180) to remove it; nor does the language of Genesis 29:10 necessarily imply that Jacob rolled it away without the aid of others. Besides this, the stone may have marked that the well was private property: for, as we have seen in the ACCOU�T of the covenants of Abraham and Isaac with Abimelech, no possession was morevalued than that of wells. And as we find the shepherds all waiting for Rachel, and that immediately on her arrival the stone is rolled away, and her sheep watered first, while the rest, though they had been there long before her, yet have to bide their time till her wants are supplied, it is probable that Laban had at least a first claim upon its enjoyment. �o such courtesy was shown to the daughters of Jethro (Exodus 2:17).

PULPIT, "And he looked (either to discover where he was, or in search of water), and behold a well in the field,—not the well at which Eliezer's caravan halted, which was a well for the village maidens, situated in front of the town, and approached by steps (vide Genesis 14:1-24.), but a well in the open field for the use of flocks, and covered at the time of Jacob's arrival with a huge stone—and, lo, there were three flocks of sheep lying by it. A frequent Oriental scene (cf. Genesis 14:11; Exodus 2:16). "Who that has traveled much in this country has not often arrived at a well in the heat of the day which was surrounded with numerous flocks of sheep waiting to be watered? I once saw such a scene in the burning plains of �orthern Syria. Half-naked, fierce-looking men were drawing up water in leather buckets; flock after flock was brought up, watered, and sent away; and after all the men had ended their work, then several women and girls brought up their flocks, and drew water for them. Thus it was with Jethro's daughters; and thus, no doubt, it would have been with Rachel if Jacob had not rolled away the stone and watered her sheep". For out of that well they watered the flocks: and a great stone was upon the well's mouth. "Most of the cisterns are covered with a large thick, flat stone, in the center of which a hole is cut, which forms the mouth of the cistern. This hole, in many instances, we found covered with a heavy stone, to the removal of which two or three men were requisite".

3

When all the flocks were gathered there, the shepherds would roll the stone away from the well's mouth and water the sheep. Then they would return the stone to its place over the mouth of the well.

1. Clarke, “All the flocks - Instead of העדרים hadarim, flocks, the Samaritan reads

haroim, shepherds; for which reading Houbigant strongly contends, as well in this verse as in Gen_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.

2. Gill, “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.

3. Jamison, “thither were all the flocks gathered; and a stone, etc.— 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.

4. TRAPP, “Ver. 3. And they put the stone again upon the well’s mouth.] To keep the waters clean and filth free. The Turks had procured some traitor in Scodra, where Scanderbeg ruled, to poison the town well. (a) The Pope hath endeavoured the like, by pouring out his deadly poison "upon the rivers and fountains of water" (the Scriptures) "that they might become blood". [Revelation 16:4] Witness that heathenish decree of the Council of Trent; equalising, if not preferring, the Apocrypha to the canonical Scripture; the vulgar translation to the original; traditions to Holy Writ; and affirming that the Holy Ghost himseff is not to be heard, though he bring never so plain Scripture for himself; nisi accedat meretricis purpuratae effrons interpretatio , saith a learned doctor, unless the Pope may interpret it. (b) Horrible blasphemy! Had not God’s servants need to see to the cleansing of this well, and the keeping IT FREE from the tramplings and defilements of this foul beast? The Council of Constance comes in with a �on-obstante against Christ’s institution, withholding the cup from the sacrament. (c) Before that the gospel was corrected, amended, and expounded, say the Canonists, there were many things permitted (as priests’ marriage); which now, since the time is come that all things are made perfect, are clearly abolished and taken away. When the Hussites denied to admit any doctrine that could not be proved by the Holy Scriptures, the Council of Basil answered them, by Cardinal Cusanus, that the Scriptures were not of the essence of the Church, but of the well being of it only; that the Word of God was so much the better taught the people, by how much it had less of the Scriptures in it; that the Scripture was to be interpreted according to the current rite of the Church; (d) qua mutante sententiam, mutetur et Dei iudicium . Can any hear this, and his ears not tingle? This was then the Pope’s express: for in Popish councils, the bishops and others have no more to do, but simply, inclinato

capite , to say Placet to that which in the Pope’s name is propounded to them: as nothing was resolved by the Trent fathers, but all in Rome: whence grew that blasphemous proverb, which I abhor to relate. (e) This council was that sea, upon which the second angel poured out his vial, [Revelation 16:3] and it became as the blood of a dead man; and every living soul died in that sea. Cavete .

5. COKE, "Genesis 29:3. Thither were all the flocks gathered— Houbigant, instead of כלאהעדרים (cal-hangadarim) all the flocks, would read after the Samaritan version all the shepherds, both here and in the eighth verse. And it (cal-haroim) כלאהרעיםmust be allowed that the alteration seems very just. It is said, Genesis 29:2 that there were THREE flocks, with which all the flocks, in this verse, do not seem to agree; not to say that they rolled refers to the flocks, according to the common reading. Houbigant confirms the reading of the Samaritan version by other reasons; and, after him, we may properly translate, and thither were all the shepherds gathered, i.e.. to this well, with their flocks, at noon; and as there was a great stone laid over the well's mouth to preserve the water pure and clean, they waited for each other by joint consent, and then removed the stone. This whole event, as well as that recorded in ch. 24: affords us a fine picture of the primitive ages, and of that pastoral life which the sons and daughters of the greatest personages did not disdain. See Song of Solomon 1:6-7.

Kennicott espouses the reading above given by Houbigant. He observes further, that though the Samaritan text, and the Greek and Arabic versions, read shepherds, instead of flocks, in the eighth verse; and though the Samaritan and Arabic copies read also shepherds in verse the third, yet this passage is not clear of all its difficulties. The third verse, as translated with the correction before mentioned, tells us, that (when Jacob first came into the field and saw the well) all the shepherds were there gathered together, and watered the sheep, and replaced the stone upon the well's mouth. But the eighth verse tells us, that the shepherds were not yet assembled together; and therefore those who were present could not uncover the well, and water their own flocks separately.

The true method of reconciling these two verses is as follows:—The third verse speaks only of the custom of the shepherds assembling at that well and watering their flocks all together; a sense this which the words most naturally admit; for all the words in the third verse, though preter, have a future signification, on account of the conversive particle prefixed to every one of them; and therefore, as futures, cannot express a past assembly or action. But, being frequentative, and implying the continuance and custom of doing a thing, (the known signification of Hebrew future tenses,) they remarkably express this sense: And there (at this well) all the shepherds usually met together, and rolled the stone from the well's mouth, and watered the sheep, and put the stone again upon the well's mouth. Consequently,

when Jacob would have the shepherds then present to water their sheep, they might well answer, We cannot, until all the shepherds be gathered together, and roll the stone from the well's mouth; then we water the sheep.

But then, if these shepherds, who were before supposed to be assembled at the third verse, were not assembled, and if that verse be expressive only of the custom of their assembling, shall we not be thought to destroy the whole advantage of the Samaritan reading? For, it will be said, if the third verse does not express shepherds so assembled, no preceding verse expresses the presence of any shepherds. This difficulty, however formidable at first sight, may be satisfactorily removed. We have seen that the word is הרעים shepherds, in the third and eighth verses; now, let the second verse be read in the same manner, and the beauty and propriety of the passage is complete.

1. Then Jacob went on his journey, and came into the land of the people of the east.

2. And he looked, and behold, a well in the field; and lo, three shepherds were lying by it; for out of that well they watered their flocks: and a great stone was upon the well's mouth.

3. (And there all the shepherds usually met together, and rolled the stone from the well's mouth, and watered the sheep; and put the stone again, upon the well's mouth, in its place.)

4. And Jacob said unto them, My brethren, whence are ye? And they said, We are of Haran, &c.

7. And he said, Lo, it is yet high day; neither is it time that the cattle should be gathered together: water ye the sheep, and go feed them.

8. And they said, We cannot, until all the shepherds shall be gathered together, and roll the stone from the well's mouth; then we water the sheep.

4

Jacob asked the shepherds, "My brothers, where are you from?" "We're from Haran," they replied.

1. Clarke, “My brethren, whence be ye? - The language of Laban and his family was Chaldee and not Hebrew; (see Gen_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.

2. Gill, “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.

3. Henry, “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.

4. Jamison, “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.

5. Calvin, “4.My brethren, whence be ye? The great frankness of that age appears in this manner of meeting together; for, though the fraternal name is often abused by dishonest and wicked men, it is yet not to be doubted that friendly intercourse was then more faithfully cultivated than it is now. This was the reason why Jacob salutes unknown men as brethren, undoubtedly according to received custom. Frugality also is apparent, in that Rachel sometimes pays attention to the flock; for, since Laban abounds with servants, how does it happen that he employs his own daughter in a vile and sordid service, except that it was deemed disgraceful to educate children in idleness, softness, and indulgence? Whereas, on the contrary, at this day, since ambition, pride, and refinement, have rendered manners effeminate, the care of domestic concerns is held in such contempt, that women, for the most part, are ashamed of their proper office. It followed, from the same purity of manners which has been mentioned, that Jacob ventured so unceremoniously to kiss his cousin; for much greater liberty was allowed in their chaste and modest mode of living. (63) In our times, impurity and ungovernable lusts are the cause why not only kisses are suspected, but even looks are dreaded; and not unjustly, since the world is filled with every kind of corruption, and such perfidy prevails, that the intercourse between men and women is seldom conducted with modesty: (64) wherefore, that ancient simplicity ought to cause us deeply to mourn; so that this vile corruption into which the world has fallen may be distasteful to us, and that the contagion of it may not affect us and our families. The order of events, however, is inverted in the narration of Moses; for Jacob did not kiss Rachel till he had informed her that he was her relative. Hence also his weeping; for, partly through joy, partly through the memory of his father’s house, and through natural affection, he burst into tears.

6. TRAPP, "Ver. 4. And Jacob said.] These petty passages are recorded, when the acts of mighty monarchs are unmentioned; to show God’s dear respect to his poor servants. The lion and eagle were not offered in sacrifice as the lamb and dove were. Mr Fox being asked, whether he knew such an honest poor man, answered, I remember him well: I tell you, I forget lords and ladies, to remember such. So doth God.

5

He said to them, "Do you know Laban, �ahor's grandson?" "Yes, we know him," they answered1.

Clarke, “Laban the son of Nahor - Son is here put for grandson, for Laban was the son of Bethuel the son of Nahor.

2. Gill, “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.

3. K&D, "Genesis 29:5-14

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 ,is he well?; and received the reply :השלום

“Well; and behold Rachel, his daughter, is just coming (ה� 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 (!ביה� brother, i.e., relation of her father) and Rebekah's son. What the other ,אחי

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” (Rosenmüller), 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.

6

Then Jacob asked them, "Is he well?" "Yes, he is," they said, "and here comes his daughter Rachel with the sheep."

1. Clarke, “Is he well? - hashalom!lo? Is there peace to him? Peace among השלום!לוthe 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 - rachel (the ch sounded strongly guttural) רחלsignifies a sheep or ewe; and she probably had her name from her fondness for these animals.

2. Gill, “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.

3. TRAPP, “Ver. 6. And, behold, Rachel his daughter.] �ote, that our least and ordinary actions are ordered and directed by God; as �athanael’s being under the fig tree, [John 1:48] &c. Birds flying seem to fly at liberty, yet are guided by an overruling hand of Heaven: so are our thoughts, affections, actions. Sic curat Deus universos, quasi singulos; sic singulos, quasi solos , saith Augustine, Rachel, by a divine providence, meets Jacob at the well: so doth the Church (that shepherdess, Song of Solomon 1:7-8) meet Christ in his ordinances. [Psalms 23:2-3]

4. COKE, "Genesis 29:6. Is he well?— In the margin of our Bibles it is, Is there peace to him? which is agreeable to the Hebrew. Peace, with them, was a word comprehensive of all happiness; hence used in salutation, See Luke 10:5; Luke 24:36. John 20:19. Pax (peace) is sometimes used in the same sense by the Latins;* and very frequently ειρηνη, (peace) in the �ew Testament.† Rachel, in the Hebrew, signifies a sheep. It was common with the ancients, who held all rural employments in great honour, to take their names from the animals they tended: thus at Rome there were the families of the Porcii, Ovilii, Caprilii, Equitii, Tauri, &c. Rachel can scarce be supposed to have been alone in her attendance upon the flocks; some of her father's servants, no doubt, accompanied her.

*——"Tu munera supplex Trende, petens pacem." VIRG. Georg. IV. v. 534. "Thou suppliant offer gifts, and sue for peace." WARTO�. † Grace and peace is the usual apostolical blessing.

7

"Look," he said, "the sun is still high; it is not time for the flocks to be gathered. Water the sheep and take them back to pasture."

1. Clarke, “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.

2. Gill, “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.

3. HAWKER, “How sweetly is the Lord Jesus represented under the similitude of a shepherd! Joh_10:1-18. And how delightfully is the church represented as his flock. Son_1:7. Rachael’s name signifies a sheep.

4. TRAPP, “Ver. 7. �either is it time, &c.] Time is a precious commodity, and must be thriftily husbanded. The common complaint is, We want time: but the truth is, we do not so much want, as waste it, as the heathen observed: (a) which they that do, are wastefullest prodigals: for, of all other possessions, two may be had together; but two moments of time cannot be possessed together. This made the philosopher so parsimonious of time: �ullus mihi per otium exit dies - I cannot afford to cast away a day; pattem noctium studiis vindico - part of the night I take for my studies. So did Charles the Great; and after him, Charles the Fifth, who, when at any time in

the field against the enemy, spent what hours he could spare in the study of the mathematics. He had, for that purpose, as his instructor, Turrianus of Cremona ever with him. As if he had been of Cato’s mind, (b) that great men must be able to give good account, non minus otii, quam negotii ; no less of their leisure, than of their labour. His constant custom was, saith Cicero, (c) to call to mind, at evening, what thing soever he had seen, read, or done, that day. King Alfred, that reigned here (Anno Dom. 872), is said to have cast the natural day into three parts: eight hours he spent in praying, study, and writing; eight in the service of his body; eight in the affairs of state. Which spaces (having then no other engine for it) he measured by a great wax LIGHT, divided into so many parts; receiving notice by the keeper thereof, as the various hours passed in the burning.

5. COFFMA�, "It is absolutely untenable to suppose that the shepherds thus admonished by Jacob could have been grown men. The language here would never have been addressed to grown men, being clearly beyond what any stranger would have uttered. Their being juveniles prompted Jacob to rebuke them, in essence, for not getting on with feeding the flock, especially since it was about high noon, or at least a long while still until nightfall. Also, the admitted inability of these boys to remove the stone indicates the same thing.

"Jacob rolled away the stone ..." It is preposterous the way some interpreters refer to this as a "superhuman" task, inspired by "love at first sight," etc. �othing here even suggests that this feat was anything that was very difficult for Jacob. Of course, some critics would like to make this event some kind of a "miraculous event" imagined in the folklore of the Hebrews.

Certainly, there is no problem here that is not solved completely by the fact that Jacob was indeed a very strong man. But there have been strong men in all ages and all countries. In �ew England, there is the story of Ethan Allen Crawford, seven-foot giant son of old Abel Crawford, for whom Crawford �otch, �ew Hampshire, is named, his family having received the �otch as a GRA�T from the state because he fulfilled the conditions for its acquisitions by being the first one to ride a horse to the area. This he did by hoisting a horse over a 12-foot ledge, saddle and all! He also carried a 400-pound kettle over a mile, crossing the Ammonoosuc River on a log. He also carried a 300-pound bear two miles to place it in his private zoo! He carried an injured woman down Mount Washington, and rode a horse up that peak when he was 75 years old! (He was a veteran of The War of 1812).

Besides, the text makes nothing special about this act. Peake's allegation that, "Jacob, single-handed, removes the immense stone,"[9] is nothing but an "addition to the word of God." �othing in the Bible forbids the conclusion, that, if Jacob needed help, he would have procured it from the lads he had just addressed. We agree with Adam Clarke that, "It is not likely that he did it by himself."[10] �o matter which way one understands the text here, there is absolutely no problem

with it. It is a characteristic of language in all ages and countries that men are said to DO whatever they initiate and take the lead in accomplishing.

"Kissed Rachel ... lifted up his voice and wept ..." These were tears of joy, for the realization that at last Jacob had reached his destination and that God had blessed him all the way. Rachel, of course, made haste to tell her father of the arrival of this kinsman. Jacob seems to have been left in charge of the sheep.

"Jacob told Rachel that he was her father's brother ..." Here again we have an example of the Hebrew usage of the word "brother" in the extended sense of relative. The �ew English Bible renders "friend" here, and "kinsman" in Genesis 29:12 and Genesis 29:15.[11] The words "son," "brother," and SEED" in Genesis are all used with multiple denotations.

6. COKE, "Genesis 29:7. It is yet high day, &c.— Jacob inquires why these shepherds delayed to water their flocks, when much of the day yet remained for them to feed in, if now watered; when it was much too soon to gather them together, or to fold them for the night. To which they reply, Genesis 29:8 that they could not yet water them; that is, they could not in equity: (ch. Genesis 34:14. Genesis 44:26. Matthew 9:15.) not that they were unable to roll away the stone; but it was contrary to the rules of the place, as it had been agreed that no one should uncover the well and disturb the waters, till all the shepherds with their flocks were assembled together to the common place of watering.

7. PULPIT, "And he said, Lo, it is yet high day (literally, the day is yet great, i.e. much of it still remains), neither is it time that the cattle should he gathered together (i.e. to shut them up for the night): water ye the sheep, and go and feed them—being desirous to get the shepherds away from the well that he might meet Rachel alone (Keil, Lange, Murphy), though perhaps his words with as much correctness may be traced to that prudent and industrious habit of mind which afterwards shone forth so conspicuously in himself, and which instinctively caused him to frown upon laziness and inactivity (Starke, Kalisch, Bush).

8

"We can't," they replied, "until all the flocks are

gathered and the stone has been rolled away from the mouth of the well. Then we will water the sheep."

1. Clarke, “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 note on Gen_29:3.

2. Gill, “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.

3. Jamison, “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.

4. PETT, “The answer was that it was because the stone could not be moved. This may have been because there were not enough men there to move the stone. Most of the keepers of the sheep were probably women. Alternately it may have been because it was part of the agreement in respect of the private well that the stone not be removed until all were present. But we are probably intended to get the idea of the diligence of Jacob compared with the dilatoriness of the shepherds.

5. PULPIT, "And they said, We cannot,—not because of any physical difficulty (Kalisch), since three men could easily have accomplished what Jacob by himself did, but because they had agreed not to do so (Rosenmüller, Murphy), but to wait—until all the flocks be gathered together (when the watering was done at once, instead of at so many different times), and till they roll the stone from the well's mouth;—more correctly rendered, and (sc. then, i.e. when the flocks are assembled) they (i.e. the shepherds) roll away the stone—then (or, and) we water the sheep. The

object of watering the flocks collectively may have been, as above stated, for convenience, or to prevent the well from being opened too frequently, in which case dust might rapidly accumulate within it (Kalisch), or perhaps to SECURE an equal distribution of the water (Murphy).

9

While he was still talking with them, Rachel came with her father's sheep, for she was a shepherdess.

1. Barnes, “Gen_29:9-14

Jacob’s interview with Rachel, and hospitable reception by Laban. Rachel’s approach awakens all Jacob’s warmth of feeling. He rolls away the stone, waters the sheep, kisses Rachel, and bursts into tears. The remembrance of home and of the relationship of his mother to Rachel overpowers him. He informs Rachel who he is, and she runs to acquaint her father. Laban hastens to welcome his relative to his house. “Surely my bone and my flesh art thou.” This is a description of kinsmanship probably derived from the formation of the woman out of the man Gen_2:23. A month here means the period from new moon to new moon, and consists of twenty-nine or thirty days.

2. Clarke, “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 עלמה 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 labor, far from being a discredit, is an honor both to high and low. The king himself is served by the field; and without it, and the labor 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.

3. Gill, “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).

4. Henry 9-14, “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.

5. Jamison 9-11, “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?

6. TRAPP, “VER 9. For she kept them.] Leah might be left at home, for the tenderness of her eyes. A man is to see that all under his roof have a fit EMPLOYME�T; as the master gave each servant his task, his talent, [Matthew 25:15] according to his various abilities, secundum peritiam et potentiam . And everyone hath some excellency or other in him, can we but find and improve it. God hath dispensed his gifts diversely, for the common benefit. And as, in the same pasture, the ox can find fodder, the hound a hare, the stork a lizard, the fair maid flowers: so there is none so worthless, but something may be made of him; some good extracted out of the unlikeliest. Yea, wisdom is such an elixir, as by CO�TACTIO� (if there be any disposition of goodness in the same metal) it will render it of the property.

7. PETT, "Rachel, who had previously been spotted some distance away (Genesis 29:6), now arrives. So Jacob gets his men to help him to move the stone so that the flocks can feed. He is not used to having to wait and ignores any custom. He does not want to have to linger. Or it may be that a brief discussion has revealed that the well is �ahor’s so that Rachel has the right to SECURE its opening. (Jacob would not kiss Rachel without at least some preliminary words).

10

When Jacob saw Rachel daughter of Laban, his mother's brother, and Laban's sheep, he went over and rolled the stone away from the mouth of the well and watered his uncle's sheep.

1. Clarke, “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.

2. Gill, “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.

3. PULPIT, "And it came to pass, when Jacob saw Rachel the daughter of Laban his mother's brother,—"the term mother's brother is not unintentionally repeated three times in this verse to describe with the greatest possible stress that Jacob had met with his own relations, with "his bone and his flesh" (Kalisch)—and the sheep of Laban his mother's brother (Jacob from the first takes particular notice of Laban's flock, perhaps regarding them as a sign of Laban's wealth. If Laban's daughter had her attractions for the son of Isaac, so also had Laban's sheep), that Jacob went near, and rolled the stone from the well's mouth (probably disregarding the shepherds' rule to wait for the gathering of all the flocks, unless, indeed, Rachel's was the last), and watered the flock of Laban his mother's brother. The threefold repetition of this phrase does not prove that Jacob acted in all this purely as a cousin (Lange). The phrase is the historian's, and Jacob had not yet informed Rachel of his name.

11

Then Jacob kissed Rachel and began to weep aloud.

1. Clarke, “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 favor 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 favored. The same expressions of kindness and pure affection are repeated on the part of Laban, Gen_29:13.

2. Gill, “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.

3. TRAPP, “Ver. 11. Lifted up his voice, and wept.] For joy, that he had so happily LIGHTED upon his kinswoman. It argued also his great affection, and passion of mind, for her sake; love is ecstatical; nec iuris se sinit esse sui. Animus est ubi amat, non ubi animat. (a) He kisseth Rachel, as if he would have transfused his soul into her: and wept aloud; not as those vain lovers, who ut flerent, oculos erudiere suos :nor as the Brasileans, (b) whose faculty is such, that tears are for a present salutation, and as SOO�gone, as if they had said, How do you? but as Joseph wept over Benjamin; the prodigal’s father over him, &c.

4. PETT, "The meeting is emotional. In days when families were often out of touch for years such scenes were a regular feature of life when they came together. It must be considered certain that Jacob had said something introductory before he kissed Rachel, something like “I am your cousin’. He has after all gone to great trouble to water her sheep and this would hardly be done without saying anything. But after his rapturous welcome he then explains his relationship in more detail. Then, quite excited for she will have heard of her wider family, Rachel runs to tell her father.

“Her father”s brother’, that is, a blood relation, his ‘kinsman’. Strictly he was his nephew. The word for ‘brother’ had a variety of meanings, compare Genesis 29:4.

5. PULPIT, "And Jacob kissed Rachel,—in demonstration of his cousinly affection. If Jacob had not yet discovered who he was to the fair shepherdess, his behavior must have filled her with surprise, even allowing for the unaffected simplicity of the times; but the fact that she does not resent his conduct as an undue liberty perhaps suggests that he had first informed her of his relationship to the inmates of Laban's house (Calvin). On kissing vide Genesis 27:26—and lifted up his voice, and wept—partly for joy in finding his relatives (cf. Genesis 43:30; Genesis 45:2, Genesis 45:14, Genesis 45:15); partly in grateful acknowledgment of God's kindness in conducting

him to his mother's brother's house.

12

He had told Rachel that he was a relative of her father and a son of Rebekah. So she ran and told her father.

1. Gill, “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).

2. Jamison, “Jacob told Rachel, etc.— According to the practice of the East, the term “brother” is extended to remote degrees of relationship, as uncle, cousin, or nephew.

3. TRAPP, “Ver. 12. That he was her father’s brother.] And therefore made so bold with her, upon no further acquaintance. His kisses were not unchaste, but modest; such as were common among kindred. And yet here care must be taken that Satan corrupt not our courtesy, or more intimate acquaintance, with never so near an alliance. Flies may settle upon the sweetest perfumes, and putrify them. St Paul saw cause to exhort Timothy (that mortified young man) to exhort the younger women, "as sisters with all purity"; [1 Timothy 5:2] because, through the subtilty of Satan, and the deceit of his own heart, even whilst he was exhorting them to chastity, some unchaste motions might steal upon him. A great DEAL of caution doth no hurt. (a)

4. PULPIT, "And Jacob told (or, had told, ut supra) Rachel that he was her father's brother,—as Lot is called Abraham's brother, though in reality his nephew (Genesis 13:8; Genesis 14:14, Genesis 14:16)—and that he was Rebekah's son (this clause would explain the meaning of the term "brother in the former): and she ran and

told her father. Like Rebekah, believing the stranger's words and running to report them, though, unlike Rebekah, first relating them to her father (cf. Genesis 14:1-24 :28).

13

As soon as Laban heard the news about Jacob, his sister's son, he hurried to meet him. He embraced him and kissed him and brought him to his home, and there Jacob told him all these things.

1. Gill, “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.

2. HAWKER, "It is profitable to remark, of whom these things were spoken in after ages; our great kinsman after the flesh. Eph_5:30.

3. Calvin, “13.And he told Laban all these things. Since Laban had previously seen one of Abraham’s servants replenished with great wealth, an unfavourable opinion of his nephew might instantly enter into his mind: it was therefore necessary for holy Jacob to explain the causes of his own departure, and the reason why he had been sent away so contemptibly clothed. It is also probable that he had been

instructed by his mother respecting the signs and marks by which he might convince them of his relationship: therefore Laban exclaims, Surely thou art my bone and my flesh; intimating that he was fully satisfied, and that he was induced by indubitable tokens to acknowledge Jacob as his nephew. This knowledge inclines him to humanity; for the sense of nature dictates that they who are united by ties of blood should endeavor to assist each other; but though the bond between relatives is closer, yet our kindness ought to extend more widely, so that it may diffuse itself through the whole human race. If, however, all the sons of Adam are thus joined together, that spiritual relationship which God produces between the faithful, and than which there is no holier bond of mutual benevolence, ought to be much more effectual.

4. TRAPP, "Ver 13. He ran to meet him, and embraced him.] All in hypocrisy, as the Hebrews hold. There be many Labans: hot at first, cold at last; friendly in the BEGI��I�G, froward in the end. A free friend at first, a kind friend to the last, is rara avis in terris ." Trust not in a friend, put not confidence in a brother," &c. [Micah 7:5] Look rather unto the Lord, as the Church doth there: he is the only one dependable, as they say, and will never fail us; when the world, as Laban, will show itself at parting, if not before.

He told Laban all these things.] Why and how he came so poorly to him, whereas Abram’s servant, coming upon a like errand, came far better attended and appointed; which was the thing that Laban likely looked after when he ran out to meet Jacob.

5. COFFMA�, "Embraced him and kissed him ..." This was the customary greeting among Hebrew families in those days and even down until the present time. It is a mistake to view Jacob's kiss of Rachel as the type of osculation seen in romantic movies. The early church itself manifested the same type of greeting seen here in the actions of Jacob and Laban.

"He told Laban all these things ..." probably refers to the meeting between Rachel and Jacob at the well. It is not necessary to suppose that Jacob rehearsed the events regarding his deception of Isaac and Esau and the facts of his being, at the time, a fugitive from the murderous wrath of Esau.

"What shall thy wages be ... ?" The crafty Laban, having no doubt observed the infatuation that Jacob had for Rachel, might have anticipated that he would make some kind of bold and extravagant offer. This may therefore be supposed on the basis of what Laban later did as the beginning of his unscrupulous deception and exploitation of Jacob. By any consideration, it would appear that "seven years" was a long period of servitude.

CO�CER�I�G LEAH A�D RACHEL

This is an appropriate place to consider the character of these two mothers of the Twelve Tribes. Without doubt, Leah was the stronger and more suitable wife for Jacob, and that must be allowed as the reason God permitted the deception and greed of Laban to succeed, thus making Leah the principal wife of the patriarchal family. (See under Genesis 29:26 for the comment on the custom of marrying the firstborn daughter before giving the younger ones in marriage, as claimed by Laban as an excuse). Her pre-eminence consisted of the following:

(1) She was the actual mother of six sons (Genesis 30:19), half of the twelve patriarchs, and one daughter (Dinah).

(2) Her son Judah succeeded to the headship of the Chosen �ation, through whom the Messiah was born.

(3) Her POSTERITY became the principal element in the true Israel, following the defection and loss of the �orthern Israel.

(4) David the king who gave his name and title to Christ himself ("the son of David") was her descendant.

(5) She was the first, and therefore the lawful, wife of Jacob.

(6) Her son Judah gave his name and title to Christ, "The Lion of the Tribe of Judah."

(7) She is here mentioned first and was at last buried by Jacob's side in the cave of Machpelah at Hebron, "presumably before Jacob's descent to Egypt."[12]

Rachel, being more beautiful than Leah, was the special object of Jacob's love, that being the principal element in her place in Scripture, and in the history of the Chosen People. It is possible that she consented to the fraud and deception committed against Jacob in the matter of Leah. Her honor in the history of Israel was inferior to that of Leah in the following:

(1) She was the second, not the first, wife of Jacob.

(2) She was impatient and demanding (in the matter of her barrenness).

(3) Through her POSTERITY, homosexuality found its beginnings in Israel (See Hosea 9:9; Judges 19:10).

(4) Her descendant, Ephraim, led the rebellion that divided Israel, usurped the very name of the Chosen �ation as his own, and led the majority of Jacob's descendants into apostasy and destruction.

(5) Her body was not placed beside that of Jacob's in Machpelah.

(6) Apparently, she sponsored and kept alive pagan idolatry among the Israelites (Genesis 31:32-35).

(7) Although having full knowledge of Abraham's introduction of concubinage into his family and of the terrible consequences of it, Rachel, nevertheless, fell into the same error, re-introducing concubinage into the families of the covenant people.

The names of Leah and Rachel were said to have the following meanings:

(1) Leah was defined by Beeching as meaning "wild cow."[13] However, we prefer the meaning of "gazelle,"[14] as affirmed by Dummelow.

(2) Rachel means "ewe."[15]

"And Leah's eye's were tender ..." Scholars and translators have had no end of trouble with this word rendered here as "tender." A hundred and fifty years ago, Clarke was of the definite opinion that, "The word means just the reverse of the signification usually given to it";[16] and Speiser and Willis, along with many other modern scholars, agree with this. It is likely that what is meant is that her principal beauty lay in the luster and softness of her beautiful eyes. Therefore, the contrast with Rachel in which it is stated that she "was beautiful and well-favored" should be applied as a description of her excellent figure and exquisite delicacy of her features. Her appearance was more sensational than that of Leah.

6. ELLICOTT, "(13) Laban . . . ran to meet him, and embraced him.—Rachel told her father, because it was a matter simply of the HOSPITABLE reception of a relative, and not such news as Rebekah had run to tell those of her mother’s house. And to Laban the tidings must have been most welcome, as he called to mind now, seventy-seven years ago, he had seen his dear sister depart to marry the son of the

distant sheik. It seems strange, however, that the daughters of this old man should be so young. Either they must have been the children of a wife of his old age, or his granddaughters, but regarded as his own because their father was dead. As Laban’s sons are not mentioned till Genesis 31:1, probably on ACCOU�T of their youth, the former is the more probable explanation.

7. PETT, "Jacob is welcomed as the true born ‘prince’ that he is by a fellow ‘prince’. They are both of the same stock. Then Jacob tells him ‘all these things’, presumably the general circumstances of his journey and his purpose in coming. Laban’s STRESSI�G of the family connection indicates general agreement with the ideas.

“He stayed with him for the period of a month.” It was normal not to hurry such transactions as this. It would generally have been considered impolite to a relative to hurry the matter. But the HOSPITALITY offered indicates acceptance of the principle involved. (compare how Abraham’s servant, who had been in a hurry, emphasised his own position as only a servant as a reason for not delaying).

8. CO�STABLE, "Verses 13-20

Weak eyes were dull and lacking in luster rather than bright (Genesis 29:17). Fiery eyes were, and still are, considered the height of beauty among �ear Eastern people. [�ote: Keil and Delitzsch, 1:285; von Rad, p. 291.]

"Regarding marriage generally, the �uzi tablets provided that if a man worked over a period of time for the father of a girl whom he wished to marry, then he would have the right to take the girl as his wife." [�ote: West, p. 70.]

"Seven years was a handsome offer: Jacob was clearly not risking a refusal-a fact which Laban would not fail to note and exploit, as Jacob had exploited Esau's eagerness (Genesis 25:32)." [�ote: Kidner, p. 160.]

Casual laborers received between one-half and one shekel a month in old Babylonia, which was a large marriage gift in exchange for Rachel's hand. [�ote: G. R. Driver and J. C. Miles, eds. and trans., The Babylonian Laws, 1:470-71.]

The chiastic structure of Genesis 29:20-30 focuses attention on the complication caused by deception.

"A Jacob's payment for his wife (Genesis 29:20)

B Consummation of the marriage to Leah by deception (Genesis 29:21-24)

C Jacob's accusation against Laban (Genesis 29:25)

C' Laban's defense (Genesis 29:26)

B' Consummation of the marriage to Rachel by negotiation (Genesis 29:27-30 a)

A' Jacob's payment for his wife (Genesis 29:30 b)." [�ote: Ross, Creation and . . ., p. 498.]

9. PULPIT, "And it came to pass, when Laban heard the tidings (literally, heard the hearing, or thing heard, i.e. the report of the arrival) of Jacob his sister's son,—he acted very much as he did ninety-seven years before, when Abraham's servant came to woo his sister (Genesis 14:20, 30)—that (literally, and) he ran to meet him, and embraced him,—so afterwards Esau did Jacob (Genesis 33:4), and Jacob the two sons of Joseph (Genesis 48:10)—and kissed him, and brought him to his house—thus evincing the same kindness and hospitality that had characterized him on the previous occasion. And he (Jacob) told Laban all these things—what his mother bad instructed him to say to attest his kinship (Calvin); the things related in the immediate context (Keil); more likely the entire story of his life, and in particular of his exile from home, with its cause and object (Rosenmüller, Kalisch, Lange).

14

Then Laban said to him, "You are my own flesh and blood." After Jacob had stayed with him for a whole month,

1. Clarke, “My bone and my flesh - One of my nearest relatives.

2. Gill, “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.

3. Jamison, “Genesis 29:14-20he 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.

4. Calvin, “14.And he abode with him the space of a month. Though Laban did not doubt that Jacob was his nephew by his sister, he nevertheless puts his character to trial during a month, and then treats with him respecting wages. Hence may be inferred the uprightness of the holy man; because he was not idle while with his uncle, but employed himself in honest labors, that he might not in idleness eat another’s bread for nothing; hence Laban is compelled to acknowledge that some reward beyond his mere food was due to him. When he says, “Because thou art my brother, shouldest thou therefore serve me for nought?” his meaning may be twofold; either that it would be excessively absurd and unjust to defraud a relation of his due reward, for whom he ought to have greater consideration than for any stranger; or that he was unwilling to exact gratuitous service under the color of relationship. This second exposition is the more suitable, and is received nearly by the consent of all. For they read in one connected sentence, “Because thou art my brother, shalt thou therefore serve me for nought?” Moreover, we must note the end for which Moses relates these things. In the first place, a great principle of equity is set before us in Laban; inasmuch as this sentiment is inherent in almost all minds, that justice ought to be mutually cultivated, till blind cupidity draws them away in another direction. And God has engraven in man’s nature a law of equity; so that whoever declines from that rule, through an immoderate desire of private advantage, is left utterly without excuse. But a little while after, when it came to a matter of practice, Laban, forgetful of this equity, thinks only of what may be profitable to himself. Such an example is certainly worthy of notice, for men seldom err in general principles, and therefore, with one mouth, confess that every man ought to receive what is his due but as soon as they descend to their own affairs, perverse self-love blinds them, or at least envelopes them in such clouds that they are carried in an opposite course. Wherefore, let us learn to restrain ourselves, that a desire of our own advantage may not prevail to the sacrifice of justice. And hence has arisen the proverb, that no one is a fit judge in his own cause, because each, being unduly favorable to himself, becomes forgetful of what is right. Wherefore, we must ask God to govern and restrain our affections by a spirit of sound judgment. Laban, in wishing to enter into a covenant, does what tends to avoid contentions and complaints. The ancient saying is known, “We should deal lawfully with our friends, that we may not afterwards be obliged to go to law with them.” For, whence arise so many legal broils, except that every one is more liberal towards himself, and more niggardly towards others than he ought to be? Therefore, for the purpose of cherishing concord, firm compacts are necessary, which may prevent injustice on one side or the other.

5. TRAPP, "Ver. 14. Surely thou art my bone, &c.] Good words cost nothing; and the veriest countrymen are commonly freer of them than of real courtesies. Pertinax the emperor was surnamed Cρηστολογος, quid blandus esset, magis quam benignus . But that of �ero was abominable, who, the very day before he killed his mother,

most lovingly embraced her, kissed her eyes and hands, and, accompanying her when she departed, used these sweet words: All happiness attend you, my good mother; for in you I live, and by you I reign. (a) "As a potsherd covered with silver dross, so are burning lips and a wicked HEART". [Proverbs 26:23]

15

Laban said to him, "Just because you are a relative of mine, should you work for me for nothing? Tell me what your wages should be."

1. Barnes, “Gen_29:15-20

Jacob serves seven years for Rachel. “What shall thy wages be?” An active, industrious man like Jacob was of great value to Laban. “Two daughters.” Daughters in those countries and times were also objects of value, for which their parents were accustomed to receive considerable presents Gen_24:53. Jacob at present, however, is merely worth his labor. He has apparently nothing else to offer. As he loves Rachel, he offers to serve seven years for her, and is accepted. Isaac loved Rebekah after she was sought and won as a bride for him. Jacob loves Rachel before he makes a proposal of marriage. His attachment is pure and constant, and hence the years of his service seem but days to him. The pleasure of her society both in the business and leisure of life makes the hours pass unnoticed. It is obvious that in those early days the contact of the sexes before marriage was more unrestrained than it afterward became.

2. Clarke, “Because thou art my brother, etc. - 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.

3. Gill, “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:

4. Henry, “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.

5. K&D, “Genesis 29:15-20

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.

6. TRAPP, “Ver. 15. Shouldest thou therefore serve me.] He pretends love and equity to his covetous aims and reaches. Candid he would needs seem (according to his name) (a) and considerate. But as blackmoors have their teeth only white, so is Laban’s kindness from the teeth outward. He was as a whited wall or painted sepulchre, or an Egyptian temple - fair and specious without, but within, some cat, rat, or calf there idolised and adored. Hypocrites, whatever they pretend, have a hawk’s eye to praise or profit: they must be gainers by their piety or humanity, which must be another Diana, to bring gain to the craftsmaster. The eagle, when she soareth highest, hath an eye ever to the prey.

7. PETT, "Once a decent time had passed Laban brings the matter up. He has now realised that Jacob has not come laden with expensive marriage gifts. These words are a delicate indication that Jacob is going to have to earn his wife by a period of service. (The question of wages would not normally arise between relatives of this standing. Those were for HIRED servants). He is asking how long he is prepared to serve as compensatory payment for a wife. When Abraham’s servant came he brought rich gifts which were accepted as recompense for the loss of a daughter and sister. It appears that Jacob has not brought such valuable gifts. Compensation would thus be made by service (compare Joshua 15:16; 1 Samuel 17:25), a practise well testified to elsewhere.

8. PULPIT 15-30, "Jacob and Laban, or the deceiver deceived.

I. JACOB'S CO�TRACTWITH LABA�. The promised service—seven years of pastoral assistance.

2. The stipulated wages—Rachel in marriage as a wife. This part of the contract was—

II. LABA�'S DECEPTIO� OF JACOB.

1. The just request. "Give me my wife." "The laborer is worthy of his hire," and the servant is entitled to his wages.

2. The marriage festival. "Laban made a feast." Seemingly assenting to his nephew's

request, the crafty uncle prepares a wedding banquet. Feasting and rejoicing are both becoming and allowable in connection with marriage celebrations.

3. The substituted bride. Either at the end of the first day or at the close of the festivities, "Laban took Leah and brought her," veiled and in silence, to the bridal chamber. For the wickedness of Laban in breaking his promise, defrauding his nephew, wronging his younger daughter, and practically prostituting his elder, excuse is, impossible; for Leah's acquiescence in her father's plot explanation, though not apology, may be found in her manifest love for Jacob, and perhaps in her belief that Laban had SECURED Jacob's consent to the arrangement. The man who could sell one daughter's affections and sacrifice another's would not stick at deceiving both, if he could.

4. The discovered fraud. "In the morning, behold, it was Leah." The day manifests what the night hides the sins of men; and the LIGHT of the great day will disclose what the darkness of time conceals.

5. The lame excuse. Interrogated by Jacob, Laban offers in extenuation of his heartless deception that popular custom demanded the marriage of an elder sister before a younger. So, public opinion, prevailing habit, U�IVERSAL practice, are often pled in apology for offences against the law of God. But the conventional maxims of society are of no weight when set against Divine commandments.

6. The righteous retribution. Though indefensible on the part of Laban, the substitution of Leah for Rachel was a deserved punishment of Jacob. Having wronged Esau his brother, he is in turn wronged by "a brother"—Laban. Having substituted the younger (himself) for the older (Esau), he is recompensed by having the older put into the place of the younger. As Isaac knew not when he blessed Jacob, so Jacob knows not when he marries Leah. As Jacob acted at the instigation of his mother, Leah yields to the suggestion of her father.

7. The amicable settlement. Jacob celebrates the week of festival for Leah, and then receives Rachel as a wife, engaging to serve another term of seven years for her who had lightened the labor of the previous seven. If Jacob's conduct evinced sincere attachment to Rachel and peaceful disposition towards Laban, it displayed doubtful regard for the law of God,

9. BIBLICAL ILLUSTRATOR, "Genesis 29:15-20

Jacob served seven years for Rachel

Jacob’s lowly estate

I. ITS EVIDENCE.

1. He is obliged to accept a position of servitude.

2. He is obliged to prostitute the most sacred affections by consenting to a mercenary bargain.

II. ITS CONSOLATION (Gen_29:20). Love lightens and cheers every task of labour and endurance. A week of years was like a week of days to him. Coleridge says, “No man could be a bad man who loved as Jacob loved Rachel.”

III. ITS LESSONS FOR HIS POSTERITY. Israel was destined to rise to eminence and power amongst the family of nations. But it was necessary for that people to be reminded of the lowly estate of their forefather. When the Israelite presented his basket of first fruits before the Lord, he was instructed to confess, “A Syrian ready to perish was my father” Deu_26:5). The nation was thus taught that all its greatness and prosperity were not due to natural endowments and industry, but to the electing love of God. The strength of His grace was made perfect in weakness. (T. H. Leale.)

Jacob’s servitude

1. His agreement with Laban.

(1) The degraded position in which women were regarded among the ancients.

(2) Laban’s dishonesty in the non-fulfilment of his agreement.

2. In this servitude of Jacob, we find the principle of inevitable retribution. He had deceived his father, and here in his turn he was overreached. Leah deceived her husband, and in consequence lost his affection. Here both deceivers were justly punished. O my beloved brethren, be sure, be sure, be sure, your sin will find you out.

3. We have here, lastly, the principle of compensation; Leah lost her husband’s affections, but she was blessed in her family (Gen_29:31). Here we have punishment tempered with mercy. This is what the Cross has done for us; it prevents penalty from being simply penalty; it leaves us not alone to punishment, but mingles all with blessing and forgiveness. Through it life has its bright as well as its dark side. (F. W. Robertson, M. A.)

The education of home

I. THE FOUR CONDITIONS OF A TRUE HOME.

1. There must be a supreme affection (Gen_29:18). No two should marry unless each feels that life without the other would be incomplete.

2. Marriage must be “only in the Lord” (see Deu_7:3; 1Co_7:39;

2. Corinthians 6:14, 15). A mixed marriage is a prolific source of misery. The ungodly partner despises the Christian for marrying in the teeth of principle. The Christian is disappointed because the apparent influence gained before marriage is dissipated soon after the knot is irrevocably tied.

3. A true home should be based on the good will of parents and friends Gen_28:1-5).

4. There should be some prospect of suitable livelihood.

II. THE EXPULSIVE POWER OF SUPREME AFFECTION (Gen_28:20). Love’s labour is always light. (F. B. Meyer, B. A.)

Marriage difficulties

1. No sin against our bodies, or against the trust which man should repose in man or God, goes altogether unpunished.

2. Changes in life are steps in our education by God.

3. God deals with all parts of human dispositions.

4. Yield yourselves unto God.

5. Expect difficulties in your way to do right. (D. G. Watt, M. A.)

The years of exile and servitude

I. THE ERRORS OF THE YEARS OF SERVITUDE.

II. ITS TRIALS.

III. ITS BLESSINGS. (T. S. Dickson.)

Lessons

1. Honest, gracious souls dare not be idle when they do but visit friends. Jacob.

2. Laborious men in God’s fear will want no hirers; Laban looks after such a servant.

3. Labans are first motioners for Jacobs; the covetous masters for honest servants.

4. The most unrighteous men may grant principles of equity which they never mean to practice. So Laban.

5. The faithful servant and labourer is worthy of his due reward. A brother servant that is faithful is worthy of any wages reasonably to be expected (Gen_29:15). (G. Hughes, B. D.)

The purchase of a wife

As Jacob possessed no property, and could not, therefore, buy his wife, he paid for her by seven years of service. But was this indeed so degrading as it has, by almost general consent, been denounced to be? It is alleged that, as the wife is, in the East, regarded only as a kind of slave, first subordinate to the father, and then to the husband, she was, like the slave, acquired by purchase, and for almost exactly the same price. Such certainly was and is the case among many uncivilized tribes. But does the purchase not admit of another construction? Among some nations, the marriage-price is distinctly regarded as a compensation due to the parents for the trouble and expense incurred by

the education of the daughter. From this view there is but one step to the notion that the parents deserve the gratitude of the man to whom they give their child; and the Hebrews, who assigned to the women a position eminently high and honourable, who regarded the wife as an integral part of the husband, and as the indispensable condition of his happiness, and among whom it was a proverbial adage, that “an excellent wife is far more precious than riches”—the Hebrews bought their wives as a treasure and the most valuable possession. It may be seriously asked whether such a purchase was, in principle, not more dignified than the custom according to which the wife buys, as it were, a husband by her dowry, and in consequence of which the daughters of poor parents are in a very precarious position, while, in the East, daughters are at least no burden on their fathers. In practice, that custom is certainly liable to considerable abuses; heartless or avaricious parents, without consulting the inclination of their daughters, may sell them to those who bid the highest price; but scarcely any principle, however lofty, is safe against abuse; besides, it was a law among most tribes, that the daughter’s consent must first be obtained; and it was a custom among some, that the money received by the parents should be applied for the benefit of the bride or the young couple. But suppose even that the manner of courting and acquiring the wife was not in every respect noble and delicate among the Hebrews, it certainly did not affect the relative position of husband and wife; the one was no master, the other no slave; the usual customs could, therefore, safely be retained, as long as they did not endanger the beautiful principles which guaranteed the dignity of the other sex. (M. M. Kalisch, Ph. D.)

Serving for a bride

It is related that a rich saddler, whose daughter was afterwards married to Dunk, the celebrated Earl of Halifax, ordered in his will that she should lose the whole of her fortune if she did not marry a saddler. The young Earl of Halifax, in order to win the bride, served an apprenticeship of seven years to a saddler, and afterwards bound himself to the rich saddler’s daughter for life.

16

�ow Laban had two daughters; the name of the older was Leah, and the name of the younger was Rachel.

1. Gill, “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.

17

Leah had weak[1] eyes, but Rachel was lovely in form, and beautiful.

1. Clarke, “Leah was tender-eyed - raccoth, soft, delicate, lovely. I believe the רכותword 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 favor of Rachel. The chief recommendation of Leah was her soft and beautiful

eyes; but Rachel was יפת!תאר yephath!toar, beautiful in her shape, person, mien, and gait,

and יפת!מראה 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.

2. Gill, “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.

3. Jamison, “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.

4. TRAPP, “Ver. 17. Leah was tender-eyed.] Purblind or squint, as one (a) interprets it. �ow, a froward look and squint eyes, saith the historian, (b) are the certain notes of a nature to be suspected. The Jerusalem Targum tells us, that her eyes were tender with weeping and praying. Mary Magdalene is famous for her tears; and Christ was never so near her as when she could not see him for weeping. After which she spent (as some report ) thirty years in Gallia �arbonensi, in weeping for her sins.

But Rachel was beautiful, &c.] Plato calls beauty the principality of nature; Aristotle, a greater commendation than all epistles. {See Trapp on "Genesis 24:16"}

5. ELLICOTT, "(17) Leah was tender eyed.—Leah, whose name signifies languor, weariness, had dull bleared eyes. Probably she suffered, as so many do in that hot sandy region, from some form of ophthalmia. Rachel (Heb., the ewe) was, on the contrary, “beautiful and well favoured” (Heb., beautiful in form and beautiful in look). Leah’s bleared eyes would be regarded in the East as a great defect, just as bright eyes were much admired. (See 1 Samuel 16:12, where David is described as fair of eyes.) Yet it was not Rachel, with her fair face and well-proportioned figure, and her husband’s lasting love, that was the mother of the progenitor of the Messiah, but the weary-eyed Leah.

18

Jacob was in love with Rachel and said, "I'll work for you seven years in return for your younger daughter Rachel."

1. Gill, “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.

2. Jamison, “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.

3. Calvin, “18.I will serve thee seven years. The iniquity of Laban betrays itself in a moment; for it is a shameful barbarity to give his daughter, by way of reward, in exchange for Jacob’s services, making her the subject of a kind of barter. He ought, on the other hand, not only to have assigned a portion to his daughter, but also to have acted more liberally towards his future son-in-law. But under the pretext of affinity, he defrauds him of the reward of his labor, the very thing which he had before acknowledged to be unjust. (65) We therefore perceive still more clearly what I have previously alluded to, that although from their mother’s womb men have a general notion of justice, yet as soon as their own advantage presents itself to view, they become actually unjust, unless the Lord reforms them by his Spirit. Moses does not here relate something rare or unusual, but what is of most common occurrence. For though men do not set their daughters to sale, yet the desire of gain hurries the greater part so far away, that they prostitute their honor and sell their souls. Further, it is not altogether to be deemed a fault that Jacob was rather inclined to love Rachel; whether it was that Leah, on account of her tender eyes, was less beautiful, or that she was pleasing only by the comeliness of her eyes, (66) while Rachel excelled her altogether in elegance of form. For we see how naturally a secret kind of affection produces mutual love. Only excess is to be guarded against, and so much the more diligently, because it is difficult so to restrain affections of this kind, that they do not prevail to the stifling of reason. Therefore he who shall be induced to choose a wife, because of the elegance of her form, will not necessarily sin, provided reason always maintains the ascendancy, and holds the wantonness of passion in subjection. Yet perhaps Jacob sinned in being too self-indulgent, when he desired Rachel the younger sister to be given to him, to the injury of the elder; and also, while yielding to the desire of his own eyes, he undervalued the virtues of Leah: for this is a very culpable want of self-government, when any one chooses a wife only for the sake of her beauty, whereas excellence of disposition ought to be deemed of the first importance. But the strength and ardor of his attachment manifests itself in this, that he felt no weariness in the labor of seven years: but chastity was also joined with it, so that he persevered, during this long period, with a patient and quiet mind in the midst of so many labors. And here again the integrity and continence of that age is apparent, because, though dwelling under the same roof, and accustomed to familiar intercourse, Jacob yet conducted himself with modesty, and abstained from all impropriety. Therefore, at the close of the appointed time he said, “Give me my wife, that I may go in unto her,” by which he implies that she had been hitherto a pure virgin.

4. TRAPP, "Ver. 18. I will serve thee seven years.] He had nothing to endow her with; he would therefore EAR�her with his hard labour: which, as it shows Laban’s churlishness to suffer it, and his baseness to make a prize and a prey of his two daughters, so it sets forth Jacob’s meekness, poverty, patience, and hard condition here, mentioned many years after by the prophet Hosea. [Hosea 12:12] He was a man of many sorrows; and from him therefore the Church hath her denomination: neither were the faithful ever since called Abrahamites but Israelites.

5. ELLICOTT, "(18) I will serve thee seven years for Rachel thy younger daughter.—Heb., thy daughter, the little one, just as Leah, in Genesis 29:16, is called the great one. (See �ote on Genesis 9:24.) So in Genesis 44:20, the phrase “the little one” simply means the youngest. Wives had to be purchased in the East (Genesis 24:53), and as Jacob had brought no rich presents, such as Abraham had sent when seeking a wife for his son, he had only his personal services to offer. As the sale was usually veiled in true Oriental fashion under the specious form of freewill gifts, we shall find that both Leah and Rachel are offended at being thus openly bartered by Laban.

6. PETT, "Jacob replies that he has made his choice as to which daughter he wants. He is prepared to offer seven years service in exchange for Rachel whom he loves. This may appear a long time but he knows that during the period he will be treated as a relative and equal (‘you are my brother’ - Genesis 29:15) and he has brought little with him. Offering service in exchange for a man’s daughter was a regular feature of the times.

In fact a period of seven years service appears to have been an accepted one in ‘Hebrew’ circles. Consider the stipulations re a Hebrew slave in Exodus 21:2; Deuteronomy 15:12, although the circumstances are not the same. (See article, "Hebrews").

19

Laban said, "It's better that I give her to you than to some other man. Stay here with me."

1. Gill, “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.

2. HAWKER, "Labours of love are always apparently short and sweet. Heb_6:10. But what were the services of the Redeemer for his spouse, the church, and for whom he travailed in soul: Isa_53:11.

3. TRAPP, “Ver. 19. It is better that I give her to thee.] Indeed, he sold her to him for seven years’ service. This was Laban, or �abal, choose you which. Their names were not more like than their conditions. Laban’s daughters and �abal’s wife were alike handled by their unkind parents. "He hath sold us," said they, "and hath also quite devoured our money". [Genesis 31:15] And, He hath married me, might Abigail have said, to the money, and not to the man; and though he named me his joy, yet he hath caused me much sorrow. How many a child is so cast away by the covetous parents! It was better with Laban’s two daughters; but no thanks to their father.

4. ELLICOTT, "(19) It is better that I give her to thee.—It is still the custom among the Arabs to prefer a relative as the husband of a daughter, and on giving a moderato dowry the elder cousins can claim the elder daughters in marriage, and the younger the younger. Thus Jacob, as the second son, had a claim upon Rachel. The Rabbins even say that Leah’s eyes were weak from weeping, because Esau had not come to marry her. This absurd idea bears witness, nevertheless, to the custom of the intermarriage of cousins being an established rule, and gives a reason for Laban’s acceptance of Jacob as the husband of his younger child. As Jacob offered seven years’ service for Rachel, and gave a second seven years’ service for her after he had been tricked into taking Leah, we may conclude that the length of time was not unreasonable.

20

So Jacob served seven years to get Rachel, but they

seemed like only a few days to him because of his love for her.

1. Clarke, “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 Gen_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 on Genesis 31 (note))., 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 convenience, 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.

2. Gill, “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.

3. Henry, “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.

4. TRAPP, “Ver. 20. And they seemed unto him but a few days.] And yet lovers’ hours are full of eternity. But love facilitated the service, and made the time seem short. (a) Should anything seem hard or heavy to us, so we may have heaven at length? The affliction is but LIGHT and momentary; the glory massive, and for all

eternity. Hold out, Faith and Patience. Love is a passion, and seen most in suffering; "much water cannot quench it". [Song of Solomon 8:7] �ay, like fire, it devours all delays and difficulties, spending and exhaling itself, as it were, in CO�TI�UAL wishes to be at home, to be with Christ, which is "far, far the better," ( πολλω µαλλον, κρεισσον, Philippians 1:23). Oh, let the eternal weight of the crown weigh down with us the light and momentary weight of the cross.

5. COKE, "Genesis 29:20. They seemed unto him but a few days, &c.— The flattering prospect of possessing the lovely Rachel after the seven years, and the endearments of her pleasing company the mean while, rendered that interval of waiting apparently short and light. Some have supposed that Jacob married at the beginning of the seven years; for (they think) otherwise the time would not have appeared short to him. But the text seems quite contrary to this opinion. And we must remember that Rachel was his constant companion, which made the hours steal agreeably away. �ote; 1. Virtuous love brings its own reward with it. 2. �othing is irksome while those we love are with us, or hard which is done for them. 3. If for a mortal love we can be delighted even with toil, how little should we count every burden which brings us to the enjoyment of the perfection of beauty, in the eternal union of our souls to God.

6. PULPIT, "The power of true affection.

"And Jacob served seven years for Rachel," &c.

I. THE I�WARD SPRI�G OF THE OUTWARD LIFE. Power of the heart over the will, over the circumstances, over flesh. Time measured by the motions of our thought. The world needs to be taught that the material rests on the immaterial.

II. THE SERVICE OF LOVE THE CO�SECRATIO� A�D CO�SUMMATIO� OF HUMA� E�ERGY. Christ the highest object of affection. The life of his servant compared with the life of selfish caprice.

III. THE GREAT EXAMPLE OF LOVE SUGGESTED. Jacob a type of Christ; Rachel, of his Church. He served for her. His love made obedience, even unto death, his delight.

IV. SPECIAL TRIAL HAS ITS SPECIAL REWARD. Jacob served doubly for Rachel; but his service was amply paid afterwards, although for a time the veil of disappointment hid the purpose of God. While Leah, as the mother of Judah, was the true ancestress of Messiah, still it was in Joseph, the son of Rachel, that Jacob's heart was satisfied, and that the history of the kingdom of God was most manifestly

carried on and its glory set forth. As in the case of Sarah and Rebekah, so in that of Rachel, the birth of the representative seed is connected with special bestowments of grace.—R.

21

Then Jacob said to Laban, "Give me my wife. My time is completed, and I want to lie with her."

1. Barnes, “Gen_29:21-30

Jacob is betrayed into marrying Leah, and on consenting to serve other seven years obtains Rachel also. He claims his expected reward when due. “Made a feast.” The feast in the house of the bride’s father seems to have lasted seven days, at the close of which the marriage was completed. But the custom seems to have varied according to the circumstances of the bridegroom. Jacob had no house of his own to which to conduct the bride. In the evening: when it was dark. The bride was also closely veiled, so that it was easy for Laban to practise this piece of deceit. “A handmaid.” It was customary to give the bride a handmaid, who became her confidential servant Gen_24:59, Gen_24:61. In the morning Jacob discovers that Laban had overreached him. This is the first retribution Jacob experiences for the deceitful practices of his former days. He expostulates with Laban, who pleads the custom of the country.

It is still the custom not to give the younger in marriage before the older, unless the latter be deformed or in some way defective. It is also not unusual to practise the very same trick that Laban now employed, if the suitor is so simple as to be off his guard. Jacob, however, did not expect this at his relative’s hands, though he had himself taken part in proceedings equally questionable. “Fulfill the week of this.” If this was the second day of the feast celebrating the nuptials of Leah, Laban requests him to Complete the week, and then he will give him Rachel also. If, however, Leah was fraudulently put upon him at the close of the week of feasting, then Laban in these words proposes to give Rachel to Jacob on fulfilling another week of nuptial rejoicing. The latter is in the present instance more likely. In either case the marriage of Rachel is only a week after that of Leah. Rather than lose Rachel altogether, Jacob consents to comply with Laban’s terms.

Rachel was the wife of Jacob’s affections and intentions. The taking of a second wife in the lifetime of the first was contrary to the law of nature, which designed one man for one woman Gen_2:21-25. But the marrying of a sister-in-law was not yet incestuous, because no law had yet been made on the subject. Laban gives a handmaid to each of his daughters. To Rebekah his sister had been given more than one Gen_24:61. Bondslaves had been in existence long before Laban’s time Gen_16:1. “And loved also Rachel more than Leah.” This proves that even Leah was not unloved. At the time of his marriage Jacob was eighty-four years of age; which corresponds to half that age according to the

present average of human life.

2. Clarke, “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.

3. Gill, “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.

4. Jamison, “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.

5. K&D, “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.

6. TRAPP, “Ver. 21. Give me my wife, for my days, &c.] Jacob had served out his time, and now demands his due. David also is said to have "served the will of God, for his own age"; [Acts 13:36] and John Baptist to have "fulfilled his course". [Acts 13:25] "Moses also was faithful in all God’s house, as a servant". [Hebrews 3:2] Yet these could not call for heaven as their wages, because they were (as the best are, at

their best) but "unprofitable servants," [Luke 17:10] and did not, in any measure, what their duty was to do. We have not a bit of bread of our own earning; and are therefore taught to pray, "Give us this day our daily bread": we get our living by begging. Our best plea is, Domine, non sum dignus, nihi - lominus tamen sum indigens :Lord, I am not worthy, but I am needy, as Pomeran said. Then will God, of his free grace, supply all our necessities, and "afterwards receive us to glory." He will bring us into the bride chamber of heaven, and there will he give us his loves. He will let out himself into us, to our infinite delight. Of all natural delights, that of marriage is the greatest, because there is the greatest communication of one creature to another; and according to the degrees of communication are the degrees of delight. Think the same in the mystical marriage.

7. COFFMA�, ""It is not so done in our place ..." There was indeed such a custom "among the Indians, the Egyptians, and other Oriental countries,"[17] and it could have been possible that Laban had heard of such customs, but there is no evidence whatever that any such customs prevailed in the vicinity of Haran. We agree with Keil that, "This was 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."[18]

The marvelous story of the love Jacob had for Rachel, the deceit and avarice of Laban, the helplessness of Jacob during this period of his humiliation, and the mockery of a wedding feast in which the bride was denied to her husband and another substituted in her stead - all this is here related in a compact and beautiful style to give one of the most intriguing narratives ever given as a record of actual events. Many comments on this are suggested, and many have been made, but, actually, this stark tragedy presents itself. �obody could misunderstand it.

As suggested earlier, one may wonder what part Rachel played in this, if any. Francisco thought that:

"The trick of Laban when he substituted Leah for Rachel could not have been possible without Rachel's consent. Evidently she did not fear any competition from her less-favored sister, and welcomed the thought of her company back to Canaan."[19]

The possibility of such a thing has led to all kinds of suppositions about how Rachel was deceived, persuaded to join the deceit, or physically restrained on the wedding night, etc., but the brief, powerful story stands unadorned with many of the details that would have satisfied our curiosity, and would have contributed nothing to all to what God revealed here.

What happened to Jacob here was as mean and despicable a fraud as was ever perpetrated by one human being against another. One may only wonder if Jacob

remembered the fraud that he and his mother had committed against Isaac. Did the remembrance of it lead to his rather meek acceptance of what Laban did to him? This time, "the heel-catcher" (the meaning of the name Jacob) was himself taken by the heel, the deceiver was deceived. Laban also, in turn, would learn the solemn truth that "as men sow, so shall they reap." Something else - it appears that for seven years, Jacob had lived above the devices of fraud and deception, but in the action here, Laban aroused the passion in Jacob's HEART to return to the old ways, and would eventually find out that he had more than met his match in Jacob! Laban might have been doing fairly well, until he tricked Jacob! Within the span of two decades, Jacob would move out of Laban's territory, taking with him both of Laban's daughters as his wives, and all their children, who were doubtless dear to Laban, and the vast wealth which he had taken away from Laban. In this, Laban might have been able to read his "just recompense of reward."

8. CO�STABLE, "Verses 21-30

"This was about one of the meanest pranks ever played on a man." [�ote: Leupold, 2:795.]

Jacob had pretended to be his older brother, and now Leah pretended to be her younger sister. Laban and Leah deceived Jacob as Jacob and Rebekah had deceived Isaac. Perhaps Jacob's eating and drinking at the feast had clouded his mind (Genesis 29:22). The darkness of his tent at night may have made it hard for him to see, too. [�ote: Josephus, 1:19:6-7.] Furthermore, in that culture a bride customarily entered her husband's presence veiled. [�ote: S. R. Driver, Genesis, p. 271.] Von Rad wrote "heavily veiled," and Aalders "completely veiled." [�ote: Von Rad, p. 291; Aalders, p. 115.] One year an Indian student of mine told me that his father did not see his mother's face for three days after their wedding. It is still customary among some Indians for the bride to remain veiled even after the consummation of the marriage. [�ote: See also J. A. Diamond, "The Deception of Jacob: A �ew Perspective on an Ancient Solution to the Problem," Vetus Testamentum 34:2 (April 1984):211-13.]

It was customary for the bride's father to give her a large present when she got married: a dowry. In the ancient world the gift normally consisted of clothing, furniture, and money, and it served as a nest egg for the wife in case her husband died or divorced her. Some dowries were exceptionally valuable, such as slave-girls (Genesis 24:61; Genesis 29:29) or a city (1 Kings 9:16). Laban was being generous. [�ote: Wenham, Genesis 16-50, p. 236. Cf. West, p. 70.]

As Jacob had deceived Isaac by taking advantage of his inability to see due to poor eyesight (Genesis 27:36), so Laban deceived Jacob by taking advantage of his inability to see in the dark tent (Genesis 29:25). Earlier Jacob had deceptively pretended to be the older brother (ch. 27), and now Laban tricked him by replacing the younger with the older sister. Laban was just as deceitful as Jacob (Genesis

29:26).

"For despicability Laban takes the prize in the Old Testament." [�ote: Leupold, 2:798.]

He should have told Jacob of this custom beforehand if indeed it was a custom, which seems questionable.

The "bridal week" was the week of feasting that followed a marriage (Genesis 29:27; cf. Judges 14:12; Judges 14:17). Jacob received Rachel seven days after he had consummated his marriage to Leah (cf. Genesis 29:28; Genesis 29:30). The Hebrew name "Rachel" means "ewe," and "Leah" means "cow." Ironically, Laban treated them as cattle and used them for bargaining and trading. "Zilpah" means "small nose," and "Bilhah" means "carefree." Jacob married two women in eight days. �otice that Jacob was behaving like his parents, who each favored one son above the other, by favoring one of his wives above the other. In both cases serious family problems followed. The Mosaic Law later prohibited marrying two sisters at the same time (Leviticus 18:18). Bigamy and polygamy were never God's will, however (Genesis 2:24). [�ote: See Wenham, Genesis 16-50, p. 249.]

"Jacob had planned to take Rachel as his wife, but God intended him to have Leah." [�ote: Sailhamer, The Pentateuch . . ., p. 195.]

Evidence will follow that Leah was the more "spiritual" of the two sisters.

God remains faithful to His promises to bless His people, but in the process He may discipline them for their previous unresolved sins and often does so in kind (i.e., with talionic judgment; cf. Proverbs 3:12; Galatians 6:7; Hebrews 12:5-6). [�ote: For a fascinating narration of this story in expanded form, see Thomas Mann, "Jacob Takes a Bride," Bible Review (Spring 1986):53-59, which is an excerpt from Mann's Joseph and His Brothers.]

"Jacob was getting what he deserved. In this light the seven extra years that Jacob had to serve Laban appear as a repayment for his treatment of Esau. By calling such situations to the attention of the reader, the writer begins to draw an important lesson from these narratives. Jacob's deceptive schemes for obtaining the blessing did not meet with divine approval. Through Jacob's plans God's will had been accomplished; but the writer is intent on pointing out, as well, that the schemes and tricks were not of God's design." [�ote: Sailhamer, "Genesis," p. 199.]

9. MEYER, " JACOB MARRIES LEAH AND RACHEL

Gen_29:21-35

The chief lesson of this paragraph is its illustration of the awful nemesis which accompanies wrongdoing. No thoughtful person can watch the events of history or experience without realizing that we are already standing before the judgment-seat of God, and that His sentences are in process of being executed. Jacob deceived his father, and was himself deceived. “With what measure ye mete, it shall be measured to you again.” What disappointments there are in life! We think that we are to be dowered with Rachel, and lo! Leah is substituted; but in after-days Jacob spoke of Reuben as his might, the beginning of his dignity and excellency. The names of Leah’s sons suggest the blessings that accrue through heartbreak. For the Leahs of the world there are great compensations. God remembers and hears them. Brokenhearted and forsaken, they live again in the lives of those whom they have borne either naturally or spiritually.

10. BIBLICAL ILLUSTRATOR, "Genesis 29:21-28

He took Leah his daughter, and brought her to him

Laban’s fraud on Jacob

I. THE CHARACTER OF THE FRAUD.

1. Deliberate.

2. Bold.

3. Selfish.

II. THE FRAUD CONSIDERED AS A RETRIBUTION. There are sins which in this world are often punished in kind. (T. H. Leale.)

Lessons

1. The day revealeth that evil usually which the night covereth, sin may hide itself a little while till the morning.

2. Seeming Rachel over night is found Leah in the morning. Fair offers to be deceits.

3. Honest souls, though drawn into error, are full of indignation against it, and the cursors of it when discovered.

4. Plain covenant work is sufficient to convince deceivers that forsake 2:5. Service for Rachel should have Rachel for its reward.

6. It is gross falsehood and deceit to deny covenant reward, and adulterate it with worse (Gen_2:25). (G. Hughes, B. D.)

Laban’s deceit

This discloses a baseness in Laban’s character, arousing contempt and aversion; but it

ought not to blind us against the redeeming qualities of his heart. In the human mind, fragrant flowers often blossom surprisingly by the side of noxious weeds. The deceit of Laban was practicable, on account of the custom by which the bride is, on the day of marriage, conducted veiled to her future husband. (M. M. Kalisch, Ph. D.)

Evil result of Laban’s fraud

But the fraud of Laban was not only a moral offence in itself; it was the more deplorable, as it destroyed the principle of monogamy to which the patriarchs on the whole adhered. Jacob had intended to marry Rachel alone; and when he found himself, against his will, allied with Leah, his heart could not renounce her from whom he expected the best part of his happiness; he took her to wife besides Leah; nor was he permitted to dismiss the latter after the solemnization of the marriage. (M. M. Kalisch, Ph. D.)

22

So Laban brought together all the people of the place and gave a feast.

1. Clarke, “Laban - made a feast - mishteh signifies a feast of drinking. As משתהmarriage 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.

2. Gill, “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.

4. Calvin, “22.And Laban gathered together. Moses does not mean that a supper was prepared for the whole people, but that many guests were invited, as is

customary in splendid nuptials; and there is no doubt that he applied himself with the greater earnestness to adorn that feast, for the purpose of holding Jacob bound by a sense of shame, so that he should not dare to depreciate the marriage into which he had been deceived. We hence gather what, at that time, was the religious observance connected with the marriage bed. For this was the occasion of Jacob’s deception that, out of regard for the modesty of brides, they were led veiled into the chamber; but now, the ancient discipline being rejected, men become almost brutal.

5. TRAPP, "Ver. 22. And made a feast.] �ever more seasonable, surely, than at the recovery of the lost rib. The wedding day is called, "The day of the rejoicing of a man’s heart". [Song of Solomon 3:11] Our Saviour graced such a feast with his presence and first miracle: he supplied them with WI�E to glad their HEARTS; not with a little, for health’s sake only, but with a great quantity, for sober delight and honest affluence. It is noted as an absurd thing in Samson’s wife, that "she wept all the days of the feast". [ 14:17] A feast, then, there was at Samson’s wedding, and of seven days’ CO�TI�UA�CE. And so there was at Jacob’s, as may be gathered out of Genesis 29:27. "Fulfil her week," saith Laban; to wit, of banquet or bride-ale, as we call it: only that of Chrysostom comes here in fitly, De nuptiis Iacobi legimus; de choreis et tripudiis non legimus :of Jacob’s wedding feast we read; but of dancing and dalliance, of tracing and tripping on the toe, we read not. In maxima libertate, minima licentia , saith Salvian. Merry we may be, at such a time, but in the Lord: eat and drink we may, but "before the Lord". [Deuteronomy 12:7] The old world may be a warning to us: they "fed without fear"; [ 1:12] and therefore perished without favour. Let such look to it, as "live in pleasure, and are wanton"; [James 5:5] that eat to excess, and drink to drunkenness, accounting nothing mirth, but madness; no bread sweet, but stolen; no such pleasure, as to have the devil their playfellow; so "nourishing their hearts as in a day of slaughter," or belly-cheer, [James 5:5] and swallowing down those murdering morsels now, that they must digest in hell. (a)

6. PETT, "The wedding feast is arranged. It will last for seven days (Genesis 29:27). And it is now that we first begin to see Laban’s deceitful ways, although we must be fair and recognise that he has been put in a difficult position. He had hoped that Leah might be married off, but it had not happened, and custom forbade Rachel being married first.

As he ponders the problem he sees the solution. Instead of being open and honest he foists Leah, who would be heavily veiled for the wedding, on Jacob. When they go to BED it is dark and presumably Leah kept silent. Thus Jacob does not realise until daylight that his silent and submissive companion is Leah. And by then it is too late. He is legally committed to Leah.

The mention of Zilpah is to indicate that she no longer belongs to Laban but to Leah, and thus indirectly to Jacob. She joins those whom Jacob has brought with

him as a member of his ‘household’. But noteworthy is the meagreness of the gift. There is no mention of any other dowry. Laban is getting rid of his daughters on the cheap. (Rebekah was provided with a number of young women - Genesis 24:61). Jacob has come with little in the way of gifts. Laban returns the compliment.

23

But when evening came, he took his daughter Leah and gave her to Jacob, and Jacob lay with her.

1. Clarke, “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 practiced might easily pass undetected by Jacob, till the ensuing day discovered the fraud.

2. Gill, “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.

3. Henry, “. 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.

4. TRAPP, “Ver. 23. He took Leah his daughter.] The elder, for the younger; by a like fraud, as Rebekah his mother had not long before, in a cunning disguise, substituted him, the younger son, for the elder. God pays us often in our own coin, (a) and measures to us again the self-same measure that we have meted to others. [Matthew 7:2] Herod mocked the wise men, and is mocked of them. [Matthew 2:16] And how oft do we see those that would beguile others, punished with illusion? God usually retaliates, and proportions jealousy to jealousy, provocation to provocation, [Deuteronomy 32:21] number to number, [Isaiah 65:11-12] choice to choice, [Isaiah 66:3-4] device to device, [Micah 2:1; Micah 2:3] frowardness to frowardness, [Psalms 18:26] contrariety to contrariety. [Leviticus 26:21] Even the righteous shall be recompensed in the earth, [Proverbs 11:31] as was Jacob.

24

And Laban gave his servant girl Zilpah to his daughter as her maidservant.

1. Clarke, “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.

2. Gill, “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.

3. COKE, “Genesis 29:24. Laban gave—Zilpah, &c.— It appears to have been a

very ancient custom, not only among the Hebrews, but with many other nations, and particularly the Greeks and Romans, in the marriages both of their sons and their daughters, especially the latter, for the parents to give with the bride or bridegroom a servant to abide in their power and property only, exempt from the husband or wife. Such was this Zilpah; such was Bilhah given to Rachel. The dramatic poets, both Greek and Latin, afford many instances. Thus Hagar was the exempt right of Sarah; and upon this right was founded the ejectment of her and her offspring, as being the property of her lady, and solely at her disposal. See Parker's Occasional Annot. 32.

25

When morning came, there was Leah! So Jacob said to Laban, "What is this you have done to me? I served you for Rachel, didn't I? Why have you deceived me?"

1. Gill, “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.

2. K&D, “But when Jacob complained to Laban the next morning of his deception, he

pleaded the custom of the country: ן/ יעשה ,it is not accustomed to be so in our place“ ,לאto 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.

3. Calvin, “25.And he said to Laban. Jacob rightly expostulates respecting the fraud practiced upon him. And the answer of Laban, though it is not without a pretext, yet forms no excuse for the fraud. It was not the custom to give the younger daughters in marriage before the elder: and injustice would have been done to the firstborn by disturbing this accustomed order. But he ought not, on that account, craftily to have betrothed Rachel to Jacob, and then to have substituted Leah in her place. He should rather have cautioned Jacob himself, in time, to turn his thoughts to Leah, or else to refrain from marriage with either of them. But we may learn from this, that wicked and deceitful men, when once they have turned aside from truth, make no end of transgressing: meanwhile, they always put forward some pretext for the purpose of freeing themselves from blame. He had before acted unjustly toward his nephew in demanding seven years’ labor for his daughter; he had also unjustly set his daughter to sale, without dowry, for the sake of gain; but the most unworthy deed of all was perfidiously to deprive his nephew of his betrothed wife, to pervert the sacred laws of marriage, and to leave nothing safe or sound. Yet we see him pretending that he has an honorable defense for his conduct, because it was not the custom of the country to prefer the younger to the elder.

4. PETT, "When Jacob realises what has happened he is no doubt furious and immediately marches in to where Laban is to lay his complaint. The terms of his CO�TRACT have been broken. The reader, however, knowing the story of Esau will recognise that he has received as he gave. The trickster has been tricked. He who deceived a blind man, has himself been deceived when blinded by a veil. He who supplanted an elder kin has an elder kin planted on him. What a man sows he reaps. And he learns his first lesson in dealing with Laban.

But Laban was no doubt waiting for the visit and has his excuses ready. He is a

smooth-tongued liar and confident because the strength is on his side. He is master here. Jacob can do nothing.

26

Laban replied, "It is not our custom here to give the younger daughter in marriage before the older one.

1. Clarke, “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 offense, 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.

2. Gill, “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?

3. Henry, “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, 1Sa_24:13. Those that deal with treacherous men must expect to be dealt treacherously with

4. TRAPP, “Ver. 26. It must not be so done in our country.] A sorry excuse; but better, he thought, than none at all. A subtle fox he was, and far too hard for honest Jacob, who was "simple to evil," but of a large reach for heaven. "The children of this world are wise in their generation"; and so is the fox in his: but God will take them in their own craft, as wild beasts in a snare, "made and taken to be destroyed". [1 Corinthians 3:19-20] (a) Let us take heed how we DEAL with them, and make our bargains as wise as we can. Crebro nobis, sicut Ciceroni ,{ b} vafer ille Siculus insusurret Epicharmi cantilenam illam suam , �υφε και µεµνησο απινειν. "We have not received the spirit of this world"; [1 Corinthians 2:12] we cannot skill of the devil’s depths: but we have received a better thing; "the Spirit which searcheth all, yea, the deep things of God". [1 Corinthians 2:10]

5. ELLICOTT, "(26) It must not be so done in our country.—Heb., It is not so done in our place, to give, &c. We have seen that it is still customary for the elder cousin to take the elder daughter, and the younger the younger. But Laban affirms that if the elder daughter be not claimed, it was the rule in Haran for her to take precedence over her sisters. In India the practice is such as Laban describes, but we have no proof of the existence of any such custom among the Bedaween. Apparently Leah loved Jacob (Genesis 30:15), and Laban wanted a CO�TI�UA�CE of his service, and so this unscrupulous plot was arranged between them upon a pretext which, if not false, was yet overstrained. Jacob plainly had no idea of such a custom, and would not have given seven years’ service for Leah.

6. PETT, "The taking of a second wife is well witnessed elsewhere, as is the later taking of slave-wives. But for the main wives there would be legal stipulations in the marriage contract, either written or oral and made in the presence of witnesses, preserving their position and relative freedom. The marrying by one man of two sisters was, however, later forbidden (Leviticus 18:18).

Laban knew that Jacob would have to recognise the strength of his argument. Custom could not be broken. Every one in the tribe would know the situation, and they were no doubt smiling behind Jacob’s back. And behind his triumphant but partly concealed smile is the implication that Jacob should have known, and that had he been smarter he would have known. It was probably not an uncommon requirement, although marriage to the elder daughter did in fact place Jacob in a more privileged position. (An argument which Laban might well have called on when placating Jacob. Marriage was not on the whole looked on as a romantic affair).

However Laban is not averse to Jacob and placates him with a further offer. Let him go through the seven-day wedding feast (see Judges 14:12) without trouble, giving Leah her full due, and then he can also marry Rachel. After which he must work another seven years for the privilege, as a now privileged member of the tribe.

It has been suggested in the LIGHT of parallels elsewhere that Laban adopts Jacob as a son, but there is nothing in the narrative to suggest this and much to demonstrate that he retained a level of independence. He was an established member of the family tribe, connected by marriage, but his services had to be retained by contract. Thus the new seven year contract.

27

Finish this daughter's bridal week; then we will give you the younger one also, in return for another seven years of work."

1. Clarke, “Fulfill 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, Gen_29:22, and probably Laban wished to keep his fraud from the public eye; therefore he informs Jacob that if he will fulfill 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 practiced deceit, and is now deceived; and Laban, the instrument of it, was afterwards deceived himself.

2. Gill, “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.

3. Henry, “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, 2Ki_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, 1Co_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.

4. K&D, ““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.

5. Calvin, “27.Fulfil her week. Laban now is become callous in wickedness, for he extorts other seven years from his nephew to allow him to marry his other daughter. If he had had ten more daughters, he would have been ready thus to dispose of them all: yea, of his own accord, he obtrudes his daughter as an object of merchandise, thinking nothing of the disgrace of this illicit sale, if only he may make it a source of gain. In this truly he grievously sins, that he not only involves his nephew in polygamy, but pollutes both him and his own daughters by incestuous nuptials. If by any means a wife is not loved by her husband, it is better to repudiate her than that she should be retained as a captive, and consumed with grief by the introduction of a second wife. Therefore the Lord, by Malachi, pronounces divorce to be more tolerable than polygamy. (Malachi 2:14.) Laban, blinded by avarice, so sets his daughters together, that they spend their whole lives in mutual hostility. He also perverts all the laws of nature by casting two sisters into one marriage-bed, (67) so that the one is the competitor of the other. Since Moses sets these crimes before the Israelites in the very commencement of their history, it is not for them to be inflated by the sense of their nobility, so that they should boast of their descent from holy fathers. For, however excellent Jacob might be, he had no other offspring than that which sprung from an impure source; since, contrary to nature, two sisters are mixed together in one bed; (68) in the mode of beasts; and two concubines are afterwards added to the mass. We have seen indeed, above, that this license was too common among oriental nations; but it was not allowable for men, at their own pleasure, to subvert, by a depraved custom, the law of marriage divinely sanctioned from the beginning. Therefore, Laban is, in every way, inexcusable. And although necessity may, in some degree, excuse the fault of Jacob, it cannot altogether absolve him from blame. For he might have dismissed Leah, because she had not been his lawful wife: because the mutual consent of the man and the woman, respecting which mistake is impossible, constitutes marriage. But Jacob reluctantly retains her as his wife, from whom he was released and free, and thus doubles his fault by polygamy, and trebles it by an incestuous marriage. Thus we see that the inordinate love of Rachel, which had been once excited in his mind, was inflamed to such a degree, that he possessed neither moderation nor judgment. With respect to the words made use of, interpreters ascribe to them different meanings. Some refer the demonstrative pronoun to the week; (69) others to Leah, as if it had been said, that he should not have Rachel until he had lived with her sister one week. But I rather explain it of Rachel, that he should purchase a marriage with her by another seven years’ service; not that Laban deferred the nuptials to the end of that time, but that Jacob was compelled to engage himself in a new servitude.

6. TRAPP, "Ver. 27. We will give thee this also.] See here the guise of wicked and deceitful men: when one fetch has been born in their minds, they devise another; and make no end of overreaching; there never wanting (as the proverb hath it) a new knack in a knave’s cap. They will search the devil’s skull, but they will find out

one slippery trick or another, to cheat and go beyond those they deal with. But let them look to it; "God is the avenger of all such," [1 Thessalonians 4:6] whose, not heads only, but "bellies prepare deceit". [Job 15:35]

7. ELLICOTT, "(27) Fulfil her week.—The marriage festival seems to have lasted a week, as was the custom in later times (Judges 14:12), and. to have forsaken Leah during this period would have been to offer her an insult which her brothers must have avenged. Appeased, therefore, by the promise of Rachel as soon as the seven days are over, Jacob, rather than quarrel with the whole family, submits to the wrong. The Hebrew is remarkable, “Fulfil the week of this, and we will give to thee also the this for the service.” But in Hebrew this . . . this means the one and the other (Genesis 31:38; Genesis 31:41), and it is a mistake to suppose that the language will allow the first this to be understood of any one but Leah, and the second this of any one but Rachel.

8. COKE, "Genesis 29:27. Fulfil her week— i.e.. perfect this marriage with Leah, by keeping the solemnity of seven days feasting, which seems to have been the time allowed for marriage feasts; and this done, thou shalt solemnize thy marriage with Rachel also, on condition of serving me seven years more. It appears beyond all dispute that he was married to Rachel immediately after the expiration of the seven days, which the subsequent history, the birth of the children, &c. abundantly prove. Selden's paraphrase is: "Marriages are to be celebrated, according to custom, by a seven days feast: complete this marriage which thou hast begun with Leah; and then, upon condition of another seven years service, thou shalt marry Rachel also, and keep her wedding-feast seven days."

28

And Jacob did so. He finished the week with Leah, and then Laban gave him his daughter Rachel to be his wife.

1. Clarke, “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.

2. Gill, “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.

3. TRAPP, “Ver. 28. And Jacob did so.] A MIRROR of patience; which, in Jacob here, had line and rope, "her perfect work"; showing him to be "perfect and entire, wanting nothing". [James 1:3-4] Godly people can bear wrongs best of any: compel them to go a mile, they will be content, if it may do good, to go twain; [Matthew 5:41] yea, as far as the shoes of "the preparation of the gospel of peace" [Ephesians 6:15] will carry them.

4. ELLICOTT, "(28) He gave him Rachel . . . to wife also.—After the monogamy of Abraham, and the stricter monogamy of Isaac, how came Jacob to marry two wives? Abravanel says that as Esau ought to have married Leah, and Jacob Rachel, he acted only as his brother’s substitute in taking the elder, and was still free to marry the younger sister, who was his by custom, He thinks also that Jacob, recalling the promise of a. SEEDnumerous as the dust (Genesis 28:14), and seeing how near the family had been to total extinction in the days of his father and grandfather, desired to place it on a more SECURE basis. More probably, even

after Leah had been forced upon him, Jacob regarded Rachel as his own, and as polygamy was not actually forbidden, considered that he was only acting justly by her and himself in marrying her. He had seen Esau blamed, not for marrying two wives, but for taking Hittites; and his love for Rachel would make him need but little argument. The only other alternative, namely, to have divorced Leah, would have been worse, and happily divorce was not a practice as yet introduced.

5. PETT, "Jacob carries out his part of the bargain. He gives Leah due deference for the week of the marriage ceremony, and fulfils his responsibilities as a husband. Then he also marries Rachel. Leah’s part was not a happy one for she knows it is her sister that Jacob wants, but she was used to the fact that a woman could be married off by her menfolk, and would accept her lot. She knew she could have done a lot worse. What grieved both her and Rachel was the particular way in which it was carried out so that neither of them received any financial benefit. Only a handmaid each. They felt that Laban had withheld from them some of their rights (see for this Genesis 31:14-16).

29

Laban gave his servant girl Bilhah to his daughter Rachel as her maidservant.

1. Gill, “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.

2. Jamison, “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.

3. BIBLICAL ILLUSTRATOR, "Genesis 29:29-35

He loved also Rachel more than Leah

Leah and Rachel: their trims and compensations

I. THEIR TRIALS. Leah was “hated “ (Gen_29:31), i.e., she was loved less than Rachel By becoming a party to a heartless fraud she lost her husband’s affections. And Rachel, the beloved wife, was denied the blessing of children, so coveted by the ancient Hebrew

mothers (Gen_29:31). Both had trials, though of a different kind.

II. THEIR COMPENSATIONS. Leah was blessed with children, which compensated her for the loss of her husband’s love. The names of the four sons successively born to her were all significant, and betoken that pious habit of mind which recognized the hand of God in all that befel her. She called the first-born, Reuben (Hebrews) “see ye a son.” The second, Simeon (Hebrews) “hearing,” for God had heard her prayer and seen her affliction. The third was named Levi (Hebrews) “joined.” Now, surely, would the breach be healed and the husband and wife joined together by this threefold cord. The fourth she called Judah (Hebrews) “praise,” as if recording her thankfulness that she had won the affections of her husband by bearing to him so many sons. Rachel, on the other hand, continued barren. But she was compensated by her beauty, and by the thought that she was first in her husband’s affections. Thus with the evils which fall to the lot of individuals, there are compensations. (T. H. Leale.)

Lessons

1. God doth not see as men, not as good men see sometimes in accepting persons.

2. God’s providence may be regardful of them who are neglected by men.

3. Undervalued and hated mercies may, under God’s ordering, prove most fruitful to men.

4. The most regarded by men may be disrespected upon some accounts with God.

5. The most lovely mercies in man’s eye may prove barren and unfruitful to him (Gen_29:31), (G. Hughes, B. D.)

Worth better than beauty

The cultivation of the beautiful is, indeed, the first step towards civilization; but it is no more than a means of education; it has accomplished its purpose when it has contributed to awaken the interest for thought and truth; the Greeks were an element in the development of mankind; but their mission ceased when they had opened the minds of men for the reception of abstract ideas; and the sentence which a Greek sage wrote over his door: “nothing ugly must enter,” was to be superseded by the Biblical maxim: “deceitful is gracefulness, and vain is beauty; a woman who feareth the Lord, she alone deserveth praise” Pro_31:30). While the first woman was merely “ she who gives life” (Eve); the daughter of Lamech, seven generations later, was the “beautiful” (Naamah); this was certainly a progress; but many centuries were required to elapse before men ceased to regard beauty both as the test of worth, and a proof of special Divine favour. To contribute towards this important lesson is the end of this portion; for, “when the Lord saw that Leah was hated, He opened her womb; but Rachel was barren”; by the same act He taught Jacob wisdom, and procured justice to Leah. The latter was clearly aware of this turning-point in her life; for when she gave birth to a son, she exclaimed: “Surely, the Lord hath looked upon my affliction; for now my husband will love me.” Nor does she seem to have been unworthy of being blessed with offspring; the love of her husband was the sole object of her thoughts and feelings. (M. M. Kalisch, Ph. D.).

30

Jacob lay with Rachel also, and he loved Rachel more than Leah. And

1. Gill, “And 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.

2. HAWKER, “Some have thought that by the two wives of Jacob, are represented the two churches, the Jew and the Gentile.

3. Calvin, “30.And he loved also Rachel more than Leah. �o doubt Moses intended to exhibit the sins of Jacob, that we might learn to fear, and to conform all our actions to the sole rule of God’s word. For if the holy patriarch fell so grievously, who among us is secure from a similar fall, unless kept by the guardian care of God? At the same time, it appears how dangerous it is to imitate the fathers while we neglect the law of the Lord. And yet the foolish Papists so greatly delight themselves in this imitation, that they do not scruple to observe, as a law, whatever they find to have been practiced by the fathers. Besides which, they own as fathers those who are worthy of such sons, so that any raving monk is of more account with them than all the patriarchs. It was not without fault on Leah’s part that she was despised by her husband; and the Lord justly chastised her, because she, being aware of her father’s fraud, dishonorably obtained possession of her sister’s husband; but her fault forms no excuse for Jacob’s lust.

4. TRAPP, "Ver. 30. And he went in also unto Rachel.] Which incestuous fact cannot ordinarily be justified, nor may at all be imitated. Wicked Julia, soliciting

Caracalla to incestuous marriage with her, when he answered, Vellem si liceret , replied impudently (and is therefore, by very heathens, condemned extremely), Si libet, licet: an nescis te Imperatorem esse, leges dare non accipere ?& c. Herod, for marrying his brother’s wife, was reproved, and punished.

31

When the LORD saw that Leah was not loved, he opened her womb, but Rachel was barren.

1. Barnes, “Gen_29:31-35

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

Reuben may have been born when Jacob was still only eighty-four, and consequently Judah was born when Jacob was eighty-seven.

2. Clarke, “The Lord saw that Leah was hated - From this and the preceding

verse we get the genuine meaning of the word שנא sane, to hate, in certain disputed places in the Scriptures. The word simply signifies a less degree of love; so it is said, Gen_29:30 : “Jacob loved Rachel more than Leah,” i.e., he loved Leah less than Rachel; and this is called hating in Gen_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 endeavor 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.

3. Gill, “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.

4. Henry, “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 (1Sa_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, 1Co_12:24.

5. Jamison, “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.

6. K&D, “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 (יהודה, 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.

7. Calvin, “31.And when the Lord saw. Moses here shows that Jacob’s extravagant love was corrected by the Lord; as the affections of the faithful, when they become inordinate, are wont to be tamed by the rod. Rachel is loved, not without wrong to her sister, to whom due honor is not given. The Lord, therefore, interposes as her vindicator, and, by a suitable remedy, turns the mind of Jacob into that direction, to which it had been most averse. This passage teaches us, that offspring is a special gift of God; since the power of rendering one fertile, and of cursing the womb of the other with barrenness, is expressly ascribed to him. We must observe further, that the bringing forth of offspring tends to conciliate husbands to their wives. Whence also the ancients have called children by the name of pledges; because they avail, in no slight degree, to increase and to cherish mutual love. When Moses asserts that Leah was hated, his meaning is, that she was not loved so much as she ought to have been. For she was not intolerable to Jacob, neither did he pursue her with hatred; but Moses, by the use of this word, amplifies his fault, in not having discharged the duty of a husband, and in not having treated her who was his first wife with adequate kindness and honor. It is of importance carefully to notice this, because many think they fulfill their duty if they do not break out into mortal hatred. But we see that the Holy Spirit pronounces those as hated who are not sufficiently loved; and we know, that men were created for this end, that they should love one another. Therefore, none will be counted guiltless of the crime of hatred before God, but he who embraces his neighbors with love. For not only will a secret displeasure be accounted as hatred, but even that neglect of brethren, and that cold charity which ever reigns in the world. But in proportion as any one is more closely connected with another, must be the endeavor to adhere to each other in a more sacred bond of affection. Moreover, with respect to married persons, though they may not openly disagree, yet if they are cold in their affection towards each other, this disgust is not far removed from hatred.

8. COFFMA�, ""And Jehovah saw that Leah was hated ..." The word "hate" in its various tenses has in this usage of it, a meaning of "to love less." So, similarly, Jesus commanded those who would follow him to "hate" father and mother (Luke 14:26). �othing of the usual meaning of the word clings to what is meant in such usage. It

simply means that Jacob CO�TI�UED to love Rachel MORE THA� he loved Leah. "The word hated indicates less affection or less devotion; it does not indicate positive hatred."[20] One is left to wonder about the reason for Leah's distress. Did she not consent to the deception that placed her in the BED that by right of seven years of slavery had been won for Rachel by Jacob? Could she have been unaware that the wrong done to her sister was a very unlikely aid in winning the affections of Jacob? Was that deception, in which Leah was certainly an accomplice, the thing which provoked the resentment and hatred of Jacob? The fact is that the various evils which inherently belonged to that which Laban and his family did to Jacob set up and established an environment for Jacob's home in which happiness, in any ultimate sense, would forever be a stranger.

Aside from the human interest that attaches to this paragraph, the big thing in it is the birth of four of the patriarchs - Reuben, Simeon, Levi and Judah. Also, significantly, the names of Zilpah and Bilhah appear here. They were the handmaids presented to Leah and Rachel as wedding gifts. The system of concubinage later introduced into this family by Rachel would make them also co-mothers of the Twelve Tribes.

9. PETT, "The bearing of a son was of vital importance in Jacob’s day for such a son or sons would inherit the family tribe and wealth and maintain the family name. A man felt he lived on in his sons. They would also eventually strengthen Jacob’s position. Thus Leah is delighted when she bears not one but four sons. But Rachel, who was barren was devastated.

The writer sees what has happened to Leah as a sign of God’s goodness to her. But it is noteworthy that he does not directly suggest that Rachel’s barrenness is God’s handywork, although others would see it that way.

“Unloved.” The word regularly means ‘hated’ but the previous verse suggests that although Jacob preferred Rachel he still had some love for Leah. Thus the translation ‘unloved’ is more likely. There is no suggestion that he treated her badly (contrast his words to his beloved Rachel in 30:2).

10. COKE, "Genesis 29:31. Leah was hated— The words in the foregoing verse explain this seemingly harsh expression, He loved Rachel more than Leah; this is agreeable to the Hebrew idiom; see Malachi 1:2-3. Luke 14:26. The word hate, in the �ew Testament, is frequently to be understood in this sense, of loving less. Considering the part Leah acted, nobody can wonder she was hated, that is, less beloved than Rachel; while hence we have an argument against polygamy, it bring morally impossible for a man so to divide his affections, as to preserve mutual harmony, and to prevent domestic feuds and discord.

He opened her womb, &c.— We may note in this instance the goodness of that Providence who is ever watchful over the welfare of his creatures. To sooth the affliction of Leah, for the want of her husband's love, he blesses her with children. All states in life have their comforts and their evils: it is our wisdom to be thankful for the former, and to bear the latter with all possible fortitude and resignation. The names which Leah gave her four sons are derived from the Hebrew: the interpretation of the names is given in the margin of our Bibles; and it affords a proof, as Bishop Patrick remarks, that Laban's family spake the same language with Abraham's, with some little variation; see note on Luke 14:4.

11. CO�STABLE, "God formed Jacob's family, the ancestors of the tribes of Israel, as He had promised Jacob at Bethel. Unfortunately Jacob and his wives lived in envy and friction over how God chose to bless them. The real issue of the two sisters' conflicts in this pericope is the same as that of the brothers Esau and Jacob's struggle. Who will take the lead and be first, and who will have to serve?

"Jacob had planned to take Rachel as his wife, but God intended him to have Leah. Thus in two major reversals in Jacob's life, we can begin to see the writer's theme taking shape. Jacob sought to marry Rachel, but Laban tricked him. Then Jacob sought to build a family through Rachel, but she was barren; and God opened Leah's womb." [�ote: Ibid., p. 200.]

This record of Jacob's children, the center of the Jacob story structurally, is important for at least three reasons.

1. It shows God's faithfulness in providing descendants as He had promised.

"�ow the account centers on the fulfillment of Yahweh's promise to be with Jacob and to bless him." [�ote: Leupold, 2:800.]

2. It gives the origins and circumstances surrounding the births of the tribal heads of Israel.

"The theme of the Pentateuch is not difficult to discern. It is the story of the birth and adolescence of a nation." [�ote: Whybray, p. 9.]

3. It explains much of the tribal rivalry that follows in Israel's history.

The section culminates with the birth of Joseph (Genesis 30:24), which proved to be the cue for Jacob to return home (Genesis 30:25).

12. PULPIT, "Leah and Rachel, or the two wives.

I. RACHEL THE BELOVED. "Jacob loved Rachel more than Leah." That Leah was not hated in the sense of being regarded with aversion, the numerous family she

bore to Jacob proves; that she occupied a lower place than Rachel in her husband's affections is explicitly declared. This preference of Rachel to Leah was—

1. �atural in Jacob. Rachel had been his heart's choice from the first, while Leah had been thrust upon him against his inclination. But even had this been otherwise, as no man can serve two masters, so can no husband love two wives equally—an argument against polygamy.

2. Painful to Leah. Had Leah loved Jacob less than she manifestly did, it is doubtful if the undue regard shown to Rachel would not have inflicted a grievous wound upon her wifely heart; but, entertaining towards him an affection strong and tender, she yearned for a larger share of his esteem, and at each successive child's birth gave utterance to a hope that he would yet be joined to her. �o heavier blow can be dealt by a husband to the tender heart of a loving wife than to withdraw from her his love, or even to be cold and indifferent in its expression.

3. Sinful in the sight of God. Though not so beautiful as Rachel, Leah was yet entitled to an equal share with her in Jacob's affection. Equally with Rachel she was Jacob's wife. It was Jacob's sin that he had married her at all when he did not either love or desire her. On detecting the fraud he should have instantly repudiated the engagement. But having publicly ratified the contract with Leah by fulfilling her week, he owed to Leah a full share of his affection as a husband. �ay, though not the wife his inclination had selected, there is reason for believing that Leah, rather than Rachel, was the bride God had chosen (Leah was the ancestress of the Savior); hence doubly was Jacob bound to love Leah equally with Rachel.

II. LEAH THE FRUITFUL. While Rachel enjoyed the highest place in Jacob's affection, she was "barren"—a grievous affliction to one who might possibly be the mother of the promised Seed. The fruitfulness of Leah was—

1. Expressly caused by God. The Lord, who had decreed temporary barrenness for Rachel the fair, opened the womb of Leah the despised; neither to compensate Leah for the loss of Jacob's love, nor to punish Jacob for his sinful partiality; but to manifest his power, to show that children are the heritage of the Lord, to vindicate his sovereignty, to attest that God giveth families to whomsoever he will, and to suggest that the line of promise was designed to be not the fruit of nature, but the gift of grace.

2. Thankfully acknowledged by Leah. While cherishing the hope that her children would eventually unite Jacob's heart to her own, she delightedly recognized her exceptional fruitfulness as a special mark of Jehovah's favor, and gave expression to her gratitude in the naming of her sons: Reuben, see, a son! Simeon, hearing; Levi,

joined; Judah, praise.

3. Enviously beheld by Rachel. This appears from the opening statement in the ensuing chapter; and this, though perhaps as natural as Leah's sense of pain at Rachel's preference by Jacob, was yet as sinful as Jacob's excessive partiality towards herself.

Learn—

1. The sinfulness and sorrow of having more wives at once than one.

2. The wickedness of wedding where one does not love.

3. The sovereignty of God in giving and withholding children.

4. The cruelty and criminality of showing partiality towards those who possess an equal claim on our affections.

5. The duty and profit of remembering and acknowledging family mercies.

32

Leah became pregnant and gave birth to a son. She

named him Reuben,[2] for she said, "It is because the LORD has seen my misery. Surely my husband will love me now."

1. Clarke, “She called his name Reuben - reuben, literally, see ye or behold a ראובן

son; for Jehovah hath looked upon, ראה raah, beheld, my affliction; behold then the consequence, I have got a son!

2. Gill, “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.

3. Henry, “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, 1Co_7:33, 1Co_7:34.

4. Jamison, “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.

5. Calvin, “32.She called his name Reuben. Moses relates that Leah was not ungrateful to God. And truly, I do not doubt, that the benefits of God were then commonly more appreciated than they are now. For a profane stupor so occupies the mind of nearly all men, that, like cattle, they swallow up whatever benefits God, in his kindness, bestows upon them. Further, Leah not only acknowledges God as the author of her fruitfulness; but also assigns as a reason, that her affliction had been looked upon by the Lord, and a son had been given her who should draw the affection of her husband to herself. Whence it appears probable, that when she saw herself despised, she had recourse to prayer, in order that she might receive more

succor from heaven. For thanksgiving is a proof that persons have previously exercised themselves in prayer; since they who hope for nothing from God do, by their indolence, bury in oblivion all the favors he has conferred upon them. Therefore, Leah inscribed on the person of her son (70) a memorial whereby she might stir herself up to offer praise to God. This passage also teaches, that they who are unjustly despised by men are regarded by the Lord. Hence it affords a singularly profitable consolation to the faithful; who, as experience shows, are for the most part despised in the world. Whenever, therefore, they are treated harshly and contumeliously by men, let them take refuge in this thought, that God will be the more propitious to them. Leah followed the same course in reference to her second son; for she gave him a name which is derived from “hearing,” (71) to recall to her memory that her sighs had been heard by the Lord. Whence we conjecture (as I have just before said) that when affliction was pressing upon her, she cast her griefs into the bosom of God. Her third son she names from “joining;” (72) as if she would say, now a new link is interposed, so that she should be more loved by her husband. In her fourth son, she again declares her piety towards God, for she gives to him the name of “praise,” (73) as having been granted to her by the special kindness of God. She had, indeed, previously given thanks to the Lord; but whereas more abundant material for praise is supplied, she acknowledges not once only, nor by one single method, but frequently, that she has been assisted by the favor of God.

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

7. PETT 32-34, "The names given by Leah are used to express the pain in her heart by a play on words. She is afflicted, Yahweh has heard that she is unloved, and she feels that her husband is not really one with her. But now that she has borne a full complement of sons - three is the number of completeness - she is confident that he will now regard her. She knows how important sons will be to him and is aware that she has fulfilled her responsibility.

“Reuben”. As vocalised in the text it means ‘behold, a son’. But Leah also, by a play on words, reads a more bitter meaning into it. ‘Shimeon’ means ‘heard’, that is ‘God has heard.’ It initially celebrates the fact that Yahweh has heard in the giving of a son, but again Leah interprets it somewhat bitterly. The name Levi is associated with the verb ‘lavah’, to be joined. Possibly it indicated that Leah now felt joined with her husband’s God, Yahweh, but again she gives it her own bitter interpretation.

�ote the reference to Yahweh. She now worships her husband’s God, for Yahweh can be worshipped anywhere.

It is possible that we are to see these three sons as triplets, born at the same time. This would explain why they are treated together and help to explain how Jacob had so many sons in seven years. But if so it is not made clear in the text. (‘Conceived and bore’ three times in succession does not exclude the possibility. Chronology was only secondary in Hebrew tenses). More probably we may see Simeon and Levi as twins. �ote how they are coupled in Jacob’s blessing (Genesis 49:5).

33

She conceived again, and when she gave birth to a son she said, "Because the LORD heard that I am not loved, he gave me this one too." So she named him

Simeon.[3]

1. Clarke, “She called his name Simeon - shimon, hearing; i.e., God had שמעוןblessed her with another son, because he had heard that she was hated - loved less than Rachel was.

2. Gill, “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.

34

Again she conceived, and when she gave birth to a son she said, "�ow at last my husband will become attached to me, because I have borne him three

sons." So he was named Levi.[4]

1. Clarke, “Therefore was his name called Levi - levi, joined; because she לויsupposed 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 Num_18:2, Num_18:4.

2. Gill, “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.

3. Henry, “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, 1Co_7:33, 1Co_7:34.

35

She conceived again, and when she gave birth to a son she said, "This time I will praise the LORD." So

she named him Judah.[5] Then she stopped having children.

1. Clarke, “She called his name Judah - yehudah, a confessor; one who יהודהacknowledges 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 תעמד!מלדת 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!

2. Gill, “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.

3. Henry, “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 Lordmore 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.

4. TRAPP, “Ver. 35. �ow will I praise the Lord.] So she had done before, at the birth of her other children: but now she would do it A�EW, upon the receipt of a new mercy: according to that, "Sing unto the Lord a new song." [Isaiah 42:10] A good woman she seems to have been; and the better, because not so well beloved of her husband; which she could not but see to be just upon her, for her consenting (with her father) to the sin of deceiving Jacob. Genesis 30:1

5. PETT, "With three sons her confidence had returned. Everyone would be CO�GRATULATI�G her. So when a fourth is born she can express praise to Yahweh. Her husband’s God has been good to her and she acknowledges His goodness in the name of her son. The cessation of bearing is temporary (Genesis

30:17), although lasting for some fair period, so that she seeks to maintain her position by bearing children through her handmaid.

6. COKE, "REFLECTIO�S.—A forced match must needs be unhappy. It is shocking to be obliged to call her "wife" who is the object of our dislike. God, however, relieved Leah's affliction in giving her four sons. �ote; 1. God usually so disposes his gifts, that what is denied in one thing is made up in another—Rachel's barrenness in Jacob's love, and Jacob's dislike by Leah's fruitfulness. 2. The greatest affliction of a wife is to have her husband's love estranged from her. 3. Judah is Leah's son, and therein she hath peculiar honour.

. [17] Or delicate

. [32] Reuben sounds like the Hebrew for he has seen my misery; the name means see, a son.

. [33] Simeon probably means one who hears.

. [34] Levi sounds like and may be derived from the Hebrew for attached.

. [35] Judah sounds like and may be derived from the Hebrew for praise.