And Laban said unto Jacob, Because thou [art] my brother, shouldest thou therefore serve me for naught? tell me, what [shall] thy wages [be]?
15 30. Jacob’s Marriage with Leah and Rachel
15. Because brother ] Lit. “art thou a brother, and shouldest thou serve me for nothing?” For “brother,” see note on Gen 29:12. Laban asks Jacob to state on what terms he would serve.
Fuente: The Cambridge Bible for Schools and Colleges
Gen 29:15-20
Jacob served seven years for Rachel
Jacobs 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.)
Jacobs servitude
1. His agreement with Laban.
(1) The degraded position in which women were regarded among the ancients.
(2) Labans 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 husbands 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). Loves 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 Gods 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 daughters 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 saddlers daughter for life.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 15. Because thou art my brother, &c.] Though thou art my nearest relative, yet I have no right to thy services without giving thee an adequate recompense. Jacob had passed a whole month in the family of Laban, in which he had undoubtedly rendered himself of considerable service. As Laban, who was of a very saving if not covetous disposition, saw that he was to be of great use to him in his secular concerns, he wished to secure his services, and therefore asks him what wages he wished to have.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And Laban said unto Jacob, because thou [art] my brother,…. Or nephew, his sister’s son, [See comments on Ge 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:
Fuente: John Gill’s Exposition of the Entire Bible
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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Jacob’s Marriage. | B. C. 1753. |
15 And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be? 16 And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel. 17 Leah was tender eyed; but Rachel was beautiful and well favoured. 18 And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter. 19 And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me. 20 And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her. 21 And Jacob said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her. 22 And Laban gathered together all the men of the place, and made a feast. 23 And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her. 24 And Laban gave unto his daughter Leah Zilpah his maid for a handmaid. 25 And it came to pass, that in the morning, behold, it was Leah: and he said to Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me? 26 And Laban said, It must not be so done in our country, to give the younger before the firstborn. 27 Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years. 28 And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also. 29 And Laban gave to Rachel his daughter Bilhah his handmaid to be her maid. 30 And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years.
Here is, I. The fair contract made between Laban and Jacob, during the month that Jacob spent there as a guest, v. 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 (v. 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? v. 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. xii. 12. His posterity are there reminded of it long afterwards, as an instance of the meanness of their origin: probably Rachel was young, and scarcely marriageable, when Jacob first came, which made him the more willing to stay for her till his seven years’ service had expired.
II. Jacob’s honest performance of his part of the bargain, v. 20. He served seven years for Rachel. If Rachel still continued to keep her father’s sheep (as she did, v. 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. vi. 10. If we know how to value the happiness of heaven, the sufferings of this present time will be as nothing to us in comparison of it. An age of work will be but as a few days to those that love God and long for Christ’s appearing.
III. The base cheat which Laban put upon him when he was out of his time: he put Leah into his arms instead of Rachel, v. 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, v. 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 Judges i. 7. Even the righteous, if they take a false step, are sometimes thus recompensed on the earth. Many that are not, like Jacob, disappointed in the person, soon find themselves, as much to their grief, disappointed in the character. The choice of that relation therefore, on both sides, ought to be made with good advice and consideration, that, if there should be a disappointment, it may not be aggravated by a consciousness of mismanagement.
IV. The excuse and atonement Laban made for the cheat. 1. The excuse was frivolous: It must not be so done in our country, v. 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, 1 Sam. xxiv. 13. Those that deal with treacherous men must expect to be dealt treacherously with. 2. His compounding the matter did but make bad worse: We will give thee this also, v. 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. xviii. 18, and more fully since by our Saviour, Matt. xix. 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, 2 Kings v. 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. ii. 15), yet there was no express command against it; it was in them a sin of ignorance. It was not the 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, 1 Cor. vii. 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. iv. 27.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 15-20:
Laban was a complex character of generosity and selfishness. It is likely he was aware of Jacob’s feelings toward his younger daughter. In his offer to Jacob, he shrewdly laid the groundwork for what followed. Jacob had no money to offer as a dowry to ask for Rachel in marriage. When Laban made his offer to hire him, Jacob seized the opportunity to bargain with his shrewd uncle. He offered to work as an indentured slave for seven years, as a dowry for Rachel. Laban agreed, and the years passed by swiftly for the love-smitten Jacob.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Gen. 29:15. Because thou art my brother.] That is, my kinsman. This word, like sister, son, etc., is used with great latitude in the sacred writings.
Gen. 29:17. Leah was tender-eyedweak-eyed.] Leahs eyes were feeble, i.e., dull, without brilliancy and freshness. In the East the clear expressive lustrous eye is accounted the chief feature in female beauty. It was compared to the eyes of a gazelle (1Sa. 16:12). (Alford)Beautiful and well-favoured.] Having a fine shape and fine featuresbeautiful both in form and in appearance.
Gen. 29:18. I will serve thee seven years for Rashel.] It is still the custom in the East to serve for a wife. Jacob could only pay by service. The daughter was not necessarily sold as a slave; but the parent received a price as a compensation for her rearing and training. (Jacobus.)
MAIN HOMILETICS OF THE PARAGRAPH.Gen. 29:15-20
JACOBS LOWLY ESTATE
I. Its evidence. Jacob is now found in a mean condition, as is evident from these circumstances:
1. That he is obliged to accept a position of servitude. For the space of one month Jacob served his uncle, but nothing was said with respect to terms. It was not for Jacob to speak on such a subject, for he had nothing to offer except his labour, he was poor and dependent. Jacob could not assume the proud and advantageous position of one who came with pomp, retinue, and riches. It was, therefore, Labans part to propose the terms, and Jacob was forced by circumstances to accept the humiliating conditions.
2. He is obliged to prostitute the most sacred affections by consenting to a mercenary bargain. Laban demands of Jacob what his wages should be, which gives Jacob an opportunity of declaring his love for Rachel. He had no dowry to offer her, like his father Isaac. He could only purchase her by his labours, a bargain which was rendered possible by primitive custom. It was humiliating to be obliged thus to earn his wife before he could have her. It was degrading the most tender feelings of the heart thus to make them a subject of commercial treaty. In the days of Hosea, when the children of Israel had grown haughty, the prophet reminds them of these degrading circumstances concerning their ancestor, Jacob fled into the country of Syria, and Israel served for a wife, and for a wife he kept sheep. (Hos. 12:12.)
II. Its consolation. The seven years that Jacob had to serve for Rachel passed away so pleasantly, that they seemed to him but a few days. (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.
SUGGESTIVE COMMENTS ON THE VERSES
Gen. 29:15. Laban proposes a fixed contract. This may have been only to protect himself against any undue expectations of Jacob. He will pay him like an ordinary servant. Or it may have been in a fair and manly generosity.(Jacobus).
Jacob was the type of the active, industrious man. He was not an idle guest, but employed himself about his uncles business, thus making such return as was in his power for the kindness he received.
Laban pretends love and equity to his covetous aims and reaches. Hypocrites, whatever they pretend, have a hawks eye to praise or profit. They must be gainers by their piety or humanity, which must be another Diana to bring gain to the crafts-master. The eagle, when she soareth highest, hath an eye ever to the prey.(Trapp.)
Gen. 29:16-17. Daughters in those countries and times were also objects of value, for which their parents were wont to receive considerable presents (Gen. 24:53).(Murphy).
Gen. 29:18. He had nothing to endow her with; he would therefore earn her with his hard labour, which, as it shows Labans churlishness to suffer it, and his baseness to make a prize and a prey of his two daughters, so it sets forth Jacobs meekness, poverty, patience, and hard condition here. 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.(Trapp).
We see here the degraded position in which women were regarded among the ancients. They were looked upon merely as slaves or servants; and therefore, as by marriage the father was deprived of his daughters services, he always demanded some dowry or compensation; thus, Jacob served seven years to recompense Laban for the loss of his daughters services.(Robertson.)
Gen. 29:19. Jacob, as a younger brother, had an unquestionable claim to Rachel, the youngest daughter of Laban. Among all the Bedouin Arabs at the present day a man has the exclusive right to the hand of his first cousin; he is not obliged to marry her, but she cannot be married to another without his consent.(Bush.)
Gen. 29:20. This verse beautifully represents Jacobs lightheartedness in the presence of his beloved. It is wonderful to our minds to remember that these seven years were from the 78th to the 85th year of Jacobs age.(Alford.)
No other feeling of the human mind could have shortened and sweetened the term of that lengthened bondage. Ambition, avarice, fear, and a host of similar passions, will all make the bond-slave obedient to the beck of the hardest taskmaster; but there is none, save love, the master passion of the human heart, which can enable its possessor to render not only a willing, but a happy and joyful obedience.(Blunt.)
And yet lovers hours are full of eternity. But love facilitated the service, and made the time seem short. Should anything seem hard or heavy to us, so we may have heaven at length. The affliction is but light and momentary; the glory massy, and for all eternity. Hold out, Faith and Patience. Love is a passion, and seen most in suffering; much water cannot quench it. (Son. 8:7.) Nay, like fire, it devours all delays and difficulties, spending and exhaling itself, as it were, in continual wishes to be at home, to be with Christ; is far better. (Php. 1:23.) Oh, let the eternal weight of the crown weigh down with us the light and momentary weight of the cross.(Trapp.)
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(15) What shall thy wages be?As Jacob had given upon his arrival a full account of himself (Gen. 29:13), Laban probably expected the very answer he received; nevertheless, the proposal was fair and upright. Doubtless he had seen, during Jacobs stay of a month, that his services would be very valuable.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
JACOB’S DOUBLE MARRIAGE, Gen 29:15-30.
What shall thy wages be Jacob, the plain, domestic man, (Gen 25:27,) doubtless made himself very useful in Laban’s household. His service at the well was but a specimen of his agility and readiness to do whatever work might offer itself. Observing all this during the month of his sojourn, (Gen 29:14,) Laban generously proposes that his kinsman shall not serve him for nothing.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Laban said to Jacob, “Should you serve me for nothing because you are my kinsman? Tell me, what shall your wages be?” ’
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 Jos 15:16; 1Sa 17:25), a practise well testified to elsewhere.
Fuente: Commentary Series on the Bible by Peter Pett
Jacob Serves Laban for Rachel
v. 15. And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for naught? Tell me, what shall thy wages be? v. 16. And Laban had two daughters; the name of the elder was Leah, and the name of the younger wag Rachel. v. 17. Leah was tender-eyed, v. 18. And Jacob loved Rachel and said, I will serve thee seven years for Rachel, thy younger daughter, v. 19. And Laban said, It is better that I give her to thee than that I should give her to another man; abide with me. v. 20. And Jacob served seven years for Rachel; and they seemed unto him but a few days for the love he had to her.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Gen 29:15
And Laban said unto Jacob (probably at the month’s end), Because thou artliterally, is it not that. thou art (cf. Gen 27:36; 2Sa 23:19)my brother,my kinsman (vide on Gen 29:12)shouldest thou therefore serve me for naught? (literally, and thou server me gratuitously) tell me, what shall thy wages be? A proof of Laban’s generosity and justice (Kalisch); of his selfishness and greed (Keil); of his prudence and sagacity in opening up the way for a love-suit (Large).
Gen 29:16
And Laban had two daughters (the wife of Laban is not mentioned in the story): the name of the elder was Leah,”Wearied” (Gesenius); “Dull,” “Stupid” (Furst); “Pining,” “Yearning” (Lange)and the name of the younger was Rachel“Ewe” (Gesenius).
Gen 29:17
Leah was tender eyed. Literally, the eyes of Leah were tender, i.e. weak, dun; (LXX.), lippi (Vulgate); cf. 1Sa 16:12. Leah’s face was not ugly (Bohlen), only her eyes were not clear and lustrous, dark and sparkling, as in all probability Rachel’s were (Knobel). But Rachel was beautiful and well favored. Literally, beautiful in form (i.e. in outline and make of body; cf. Gen 39:6; also 1Sa 16:18“a man of form,” i.e. formosus, well made) and beautiful in appearance (i.e. of a lovely countenance). “If authentic history was not in the way, Leah, as the mother of Judah, and of the Davidic Messianic line, ought to have carried off the prize of beauty after Sarah and Rebakah (Lange).
Gen 29:18
And Jacob loved Rachel (it is more than probable that this was an illustration of what is known as “love at first sight” on the part of Rachel as well as Jacob); and said, I will serve thee seven years for Rachel thy younger daughter. Having no property, with which to buy his wife, according to Oriental custom (Kalisch), or to give the usual dowry for her to her father (Keil),cf. Gen 14:1-24 :53; Gen 34:12; 1Sa 18:25,Jacob’s offer was at once accepted by his grasping uncle, though he was that uncle’s “brother” (1Sa 18:15).
Gen 29:19
And Laban said, It is better that I give her to thee, than that I should give her to another man. Orientals commonly prefer alliances within the circle of their own relatives. Burckhardt, Volney, Layard, and Lane testify that this is still the case among the Bedouins, the Druses, and other Eastern tribes. Abide with mea formal ratification of the compact on the part of Laban.
Gen 29:20
And Jacob servedhard service (Gen 31:40, Gen 31:41), in keeping sheep (Hos 12:12)seven years for Rachel. The purity and intensity of Jacob’s affection was declared not alone by the proposal of a seven years’ term of servitude,a long period of waiting for a man of fifty-seven, if not seventy-seven, years of age,but also by the spirit in which he served his avaricious relative. Many as the days were that required to intervene before he obtained possession of his bride, they were rendered happy by the sweet society of Rachel. And they seemed unto him but a few days, for the love he had to her. “Words breathing the purest tenderness, and expressing more emphatically than the flowery hyperboles of romantic phraseology the deep attachment of an affectionate heart” (Kalisch); words too which show the lofty appreciation Jacob had of the personal worth of his future bride.
Gen 29:21
And Jacob said unto Laban (who, though the term of servitude had expired, appeared to be in no haste to implement his part of the bargain), Give me my wife (i.e. my affianced wife, as in Deu 22:23, Deu 22:24; Mat 1:20), for my days are fulfilled (i.e. my term of service is completed), that I may go in unto herquo significant intactam adhuc esse virginem (Calvin); a proof that Jacob’s love was pure and true.
Gen 29:22
And Laban (unable to evade or delay the fulfillment of his agreement with Jacob) gathered together all the men of the place (not the entire population, but the principal inhabitants), and made a feasta “mishteh, or drinking (cf. Gen 19:3), i.e. a wedding banquet (cf. bride-alebridal), which commonly lasted seven days (Jdg 14:10; Tobit 11:18), though it appears to have varied according to the circumstances of the bridegroom.
Gen 29:23
And it came to pass in the evening, that he took Leah his daughter, and brought her to him. The deception practiced on Jacob was rendered possible by the fact that the bride was usually conducted into the marriage chamber veiled; the veil being so long and close as to conceal not only the face, but much of the person (vide Gen 14:1-24 :65). And he went in unto her. The conduct of Laban is perfectly intelligible as the outcome of his sordid avarice; but it is difficult to understand how Leah could acquiesce in a proposal so base as to wrong her sister by marrying one who neither sought nor loved her. She must herself have been attached to Jacob; and it is probable that Laban had explained to her his plan for bringing about a double wedding.
Gen 29:24
And Laban gave unto his daughter Leah Zilpah“the Dropping”? (Gesenius), “Myrrh-juice” (Furst)his maid (according to Gesenius the word is closely connected with an unused root signifying to spread out, hence a maid-servant) for an handmaid. This was in accordance with Oriental custom (vide Gen 14:1-24 :61). That Leah obtained only one damsel need not be ascribed to Laban’s parsimonious character, but to his already-formed intention to bestow a second on Rachel.
Gen 29:25
And it came to pass, that in the morning, Behold, it was Leah. If Jacob’s deception, even with the veiled bride, may still be difficult to understand, it is easy to perceive in Leah’s substitution for Rachel a clear instance of Divine retribution for the imposition he had practiced on his father. So the Lord oftentimes rewards evil-doers according to their wickedness (cf. 2Sa 12:10-12). And he said to Laban (who, Calvin conjectures, had given Jacob a splendid entertainment the night before to make him say nothing about the fraud), What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me? It says much for Jacob that he did not seek to repudiate the marriage. Perhaps he saw the hand of God in what had happened, and probably considered that though he had chosen Rachel, God had selected Leah as his wife. If so, it must be set to Jacob’s credit that at the call of God, thus providentially addressed to him, he was prepared to sacrifice his best affections to the claims of religion and duty. It is not Jacob, but Laban, who proposes that he should also marry Rachel.
Gen 29:26
And Laban said, It must not be so donethe future expresses the thought that the custom has grown into a strong moral obligation (Kalisch)in our country (Hebrew, place), to give the younger before the first-born. The same custom exists among the Indians, Egyptians (Lane), and other Oriental countries (Delitzsch).
Gen 29:27
Fulfill her week,literally, make full the week of this one, i.e. of Leah, if Leah was given to Jacob on the first night of the festivities (Calmer, Rosenmller, Keil, Kalisch, Lange, Ainsworth); but id Leah was married at the close of the seven days, then it must refer to Rachel’s week (Bush, Murphy)and we (including Laban’s wife and eldest son, as in Gen 14:1-24 :50, 55) will give thee this also (i.e. Rachel) for the service which thou shalt serve with me yet seven other years. Almost every motive that is mean, base, and despicable appears in this behavior of Laban’s; if he attached little value to his daughters’ affections, he had a keen appreciation of Jacob’s qualities as a shepherd.
Gen 29:28
And Jacob aid so, and fulfilled her week. Literally, the week of this one, either of Leah or of Rachel, as above. Rosenmller, assigning the first week (Gen 29:27) to Leah, refers this to Rachel; but the expression can scarcely have two different meanings within the compass of two verses. And he gave him Rachel his daughter to wife also. The polygamy of Jacob, though contrary to the law of nature (Gen 2:21-25), admits of some palliation, since Rachel was the choice of his affections The marriage of sisters was afterwards declared incestuous (Le Gen 18:18).
Gen 29:29
And Laban gave to Rachel his daughter Bilhah“Bashful,” “Modest” (Gesenius)his handmaid to be her maid.
Gen 29:30
And he went in also unto Rachel, and he loved also Rachel more than Leah (implying, however, that Leah had a place in his affections), and served with him yet seven other years. The seven years cunningly exacted for Leah was thus the second fraud practiced upon Jacob (Gen 30:26; Gen 31:41; Hos 12:12).
HOMILETICS
Gen 29:15-30
Jacob and Laban, or the deceiver deceived.
I. JACOB‘S CONTRACT WITH LABAN. The promised serviceseven years of pastoral assistance.
(1) Freely offered. “I will serve thee seven years.” Contracts are legally and morally invalid where freedom in the promiser does not exist.
(2) Faithfully rendered. Jacob “served seven years,” as he had stipulated. Voluntary engagements should be deemed sacred.
(3) Readily accepted. Laban both appreciated Jacob’s merits as a shepherd and regarded Jacob’s terms as easy. If Laban’s words in closing with Jacob’s offer did not indicate his guile, they were at least evidence of his greed.
(4) Harshly exacted. Jacob testifies as much on leaving Laban. Covetous souls do not’ shrink from making hard bargains even with relatives and friends.
2. The stipulated wagesRachel in marriage as a wife. This part of the contract was
(1) Eagerly desired by Jacob. “Jacob loved Rachel,” who was beautiful both in face and form. It is not sinful either to appreciate or desire personal symmetry and grace in those to whom we yield our affections. Female loveliness, though it may enkindle love, need not render the heart that loves less pure.
(2) Patiently waited for by Jacob. This was a testimony to the purity, tenderness, and strength of Jacob’s affection. Besides transforming seven years into a few days, and making pleasant and lightsome labor of what would otherwise have been galling bondage, it enabled him to wait God’s time for receiving his bride.
(3) Cheerfully assented to by Laban. “It is better that I give her to thee than that I should give her to another man.” Yet
(4) Guilefully withheld by Laban. Avaricious men seldom scruple at deceiving others for the sake of profit. Greed of gain is commonly accompanied by guile of men.
II. LABAN‘S DECEPTION 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, universal 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,
HOMILIES BY R.A. REDFORD
Gen 29:20
The power of true affection.
“And Jacob served seven years for Rachel,” &c.
I. THE INWARD SPRING 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 CONSECRATION AND CONSUMMATION OF HUMAN ENERGY. 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.
HOMILIES BY J.F. MONTGOMERY
Gen 29:20
Christ’s love for the Church.
“And Jacob served seven years for Rachel.” On the surface this is a step in Jacob’s training, in the fulfillment of God’s promise at Bethel. It shows a new feature in his character. We see not the man of cunning devices, but one full of pure, self-sacrificing love. Fourteen years of service willingly given to purchase, according to Eastern custom, his bride. But Jacob’s love suggests the deeper and purer love of Christ for the Church. Rachel a type of the Bride; a shepherdess and “fairest among women” (So Gen 1:7, Gen 1:8); sharer of the sufferings of the Church (Jer 31:15; Mat 2:18; Rev 2:17). For the Church’s sake (Eph 5:25) Christ “served“ (Php 2:7); became a Shepherd (Joh 10:11); with his service and life-blood, “obedient unto death,” he purchased her (Act 20:28), to unite her to himself forever.
I. THE LORD “SERVED” BECAUSE HE LOVED HIS CHURCH. In condescending to unite himself with human nature; in bearing the infirmities of childhood and state of subjection; in bearing the contradiction of sinners and the wrath of God. And still in standing and knocking (Rev 3:20); in bearing with half-hearted believers (2Pe 3:9); in pleading with and for the wayward (1Jn 2:1; 2Co 5:20); in seeking and following individual sheep. The love which led to this was free, not deserved or purchased. Rachel brought no dowry to Jacob. The Church has of its own no spiritual wealth (Isa 64:6; Rom 3:23). The Bridegroom had to sanctify and cleanse it. By nature unholy, at variance with God’s will; yet, knowing this, he loved it (cf. Rom 8:35). For love to Rachel Jacob gave the labor of fourteen years. For the Church Christ grudged nothinggave himself. Sacrifice a mark of true love. How many will not sacrifice anythingwill not leave a gain, a companion, an amusementto “win Christ.” In the garden his human nature shrank from the bitterness of the cup, but he persevered. Why?
II. THE LORD “SERVED” THAT HE MIGHT UNITE US TO HIMSELF. Marriage, the closest earthly tie, used as a type. No mere removal of condemnation satisfied that love, nor even our being made happy; he became such as we are, that we might become such as he is. The Church is his Bride (Eph 5:27; Rev 21:9), sharer of his kingdom (Rev 3:21; Rev 20:4), of his blessedness and glory (Joh 17:22-24). And this belongs to its humblest and weakest member. A union in this life (So Gen 2:16; Joh 15:4); peace in committing all cares to him, even our own steadfastness (Joh 10:28; Rom 8:35; Heb 13:6). A union after our departure more close (Php 1:23). Here we see dimly (1Co 13:12). The conditions of mortal life hinder clear visions (Exo 33:20), The law of sin in our members hinders perfect union. Then no impediment (Luk 23:43). Union perfected after the resurrection (1Th 4:7). The body, which now limits conscious union, shall then minister to its completeness. Not till then shall we be perfectly like him in his human nature.
III. HE “SERVED” THAT WE MIGHT HAVE CONFIDENCE IN HIS LOVE. Jacob’s love not shaken by time, or by the deceit practiced upon him, a type of Christ’s. Often forgetful, often faithless, we might well think, How dare I trust to a love so often neglected? But his love is not wearied out (Isa 49:15). He has graven us with the nail-prints on his hands. His word is still, “Look unto me;” trust my love (Psa 37:5).M.
Fuente: The Complete Pulpit Commentary
Gen 29:15. And Laban said, &c. During the month which Jacob passed with Laban, he shewed so much industry and diligence that Laban was desirous of retaining his services; he therefore requests to know what salary, or gratuity, he would expect. And Jacob, who admired his younger daughter Rachel, offered, by way of dowry for her, his services for seven years. Jacob was now seventy-seven years old (according to Lightfoot). It was usual, in many countries, for the husbands to purchase their wives, and to give the parents a dowry: Herodotus, as quoted by Calmet, mentions a peculiar custom of this sort among the Babylonians. See lib. i. c. 196.
Fuente: Commentary on the Holy Bible by Thomas Coke
How striking is that scripture, in which the Holy Ghost takes notice of this event: Hos 12:12 . Reader! do not overlook in this precious lesson, what interest a covenant God takes, in even the seemingly small concerns of his people.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 29:15 And Laban said unto Jacob, Because thou [art] my brother, shouldest thou therefore serve me for nought? tell me, what [shall] thy wages [be]?
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.
a Laban, est candidus.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 29:15-20
15Then Laban said to Jacob, “Because you are my relative, should you therefore serve me for nothing? Tell me, what shall your wages be?” 16Now Laban had two daughters; the name of the older was Leah, and the name of the younger was Rachel. 17And Leah’s eyes were weak, but Rachel was beautiful of form and face. 18Now Jacob loved Rachel, so he said, “I will serve you seven years for your younger daughter Rachel.” 19Laban said, “It is better that I give her to you than to give her to another man; stay with me.” 20So Jacob served seven years for Rachel and they seemed to him but a few days because of his love for her.
Gen 29:15 This is very subtle, but it seems that Laban had already caught on to the idea that Jacob had an eye for Rachel and he was in a round-about way asserting that since Jacob did not have the dowry he could work for him. Possibly he had also noted his shepherding skills.
Gen 29:16 “Leah” The etymology of her name (BDB 521, KB 513) is somewhat in dispute: (1) Akkadian root, “cow”; (2) Arabic root, “wild cow”; or (3) “wearied” (from VERB, KB 512). From Gen 29:17 it seems that she was not as attractive physically as was Rachel.
“Rachel” Her name meant “a ewe” (BDB 932, KB 1216). Apparently, nomadic people were often named after animals.
Gen 29:17
NASB, RSV,
JPSOA, NIV,
LXX”eyes were weak”
NKJVeyes were delicate”
NRSVeyes were lovely”
TEV, NJBlovely eyes”
REB”dull eyes”
Peshitta”attractive eyes”
The ADJECTIVE (BDB 940, KB 1230) means
1. Hebrew root-soft, tender, slender
2. Arabic root-weak, thin, poor
Most English translations take the Arabic in this context because of the root meaning of her name. But, this verse may be an attempt to compliment both girls.
“beautiful of form and face” The ADJECTIVE (BDB 421) is used twice in two CONSTRUCTS.
1. BDB 421 and 1061 denote fair/beautiful in form
2. BDB 421 and 909 denote fair/beautiful in appearance
All of the primary Patriarchs’ wives were beautiful, attractive (but barren) women.
Gen 29:18 “Now Jacob loved Rachel. . .and I will serve you seven years for your younger daughter Rachel” This was a very generous offer, far more than Laban would ever have asked. But he was thrilled and took full advantage of it. Something of the true love between these two can be seen in Gen 29:19-20; Gen 29:30.
Gen 29:19 “stay with me” This is a command (BDB 442, KB 444, Qal IMPERATIVE), but in context it is an idiomatic way of accepting Jacob’s offer to work seven years for Laban as a price for a bride.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
tell me: Gen 30:28, Gen 31:7
Reciprocal: Gen 29:14 – art my Gen 31:15 – sold us Jdg 9:3 – our brother
Fuente: The Treasury of Scripture Knowledge
Gen 29:15. Because thou art my brother That is, kinsman; shouldst thou therefore serve me for naught? Is that reasonable? If Jacob be so respectful as to give him his service, without demanding any consideration for it, yet Laban will not be so unjust as to take advantage either of his necessity or of his good-nature. Relations frequently look for more from each other than they ought, as if mere affinity were a sufficient reason for expecting to be served gratuitously. But the conduct of the nearest relations toward each other, as well as that of strangers, should be regulated by justice and equity. It appears by computation that Jacob was now seventy years old or upward, when he bound himself apprentice for a wife; probably Rachel was young and scarcely marriageable when Jacob came first, which might make him the more willing to stay for her till his seven years were expired.
Gen 29:18-19. I will serve thee seven years for Rachel It was not the custom of those countries for fathers to give a dowry with their daughters, but to receive a considerable present from those who married them; therefore Jacob, having no riches to give, as not being the inheritor of his fathers substance, offers his service for seven years instead thereof. It is better that I should give her to thee than to another His answer is ambiguous and crafty. For he does not directly grant Jacobs desire, but only insinuates his consent to it, in such terms as hid his design, which the event showed.