Jacob told Rachel that he was her father’s relative, and that he was Rebekah’s son. She ran and told her father.
When Laban heard the news of Jacob, his sister’s son, he ran to meet Jacob, and embraced him, and kissed him, and brought him to his house. Jacob told Laban all these things. Laban said to him, “Surely you are my bone and my flesh.” Jacob stayed with him for a month. Laban said to Jacob, “Because you are my relative, should you therefore serve me for nothing? Tell me, what will your wages be?”
Laban had two daughters. The name of the elder was Leah, and the name of the younger was Rachel. Leah’s eyes were weak, but Rachel was beautiful in form and attractive. Jacob loved Rachel. He said, “I will serve you seven years for Rachel, your younger daughter.”
Laban said, “It is better that I give her to you, than that I should give her to another man. Stay with me.”
Jacob served seven years for Rachel. They seemed to him but a few days, for the love he had for her.
Jacob said to Laban, “Give me my wife, for my days are fulfilled, that I may go in to her.”
Laban gathered together all the men of the place, and made a feast. In the evening, he took Leah his daughter, and brought her to Jacob. He went in to her. Laban gave Zilpah his servant to his daughter Leah for a servant. In the morning, behold, it was Leah! He said to Laban, “What is this you have done to me? Didn’t I serve with you for Rachel? Why then have you deceived me?”
Laban said, “It is not done so in our place, to give the younger before the firstborn. Fulfill the week of this one, and we will give you the other also for the service which you will serve with me for seven more years.”
Jacob did so, and fulfilled her week. He gave him Rachel his daughter as wife. Laban gave Bilhah, his servant, to his daughter Rachel to be her servant. He went in also to Rachel, and he loved also Rachel more than Leah, and served with him seven more years.
John Calvin 1540 · Public Domain On vv13, 14, 18, 22, 25, 27, 30 13. And he told Laban all these things. Since…
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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv12, 13, 14, 17, 20, 21, 23, 26 Or, nephew.
Or, nephew.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv12–30 Gen 29:12 And Jacob told Rachel that he [was]…
Gen 29:12 And Jacob told Rachel that he [was] her father’s brother, and that he [was] Rebekah’s son: and she ran and told her father.
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"; {1Ti 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}
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{a} Abuadans cautela non nocet .
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv12, 13, 14, 17, 18, 19, 20, 21, 22, 23, 25, 26, 27, 28 Her father’s brother; his near kinsman; as that word…
Her father’s brother; his near kinsman; as that word is frequently used, as Ge 13:8; 24:27.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v15 Here is, I. The fair contract made between Laban…
Here is, I. The fair contract made between Laban and Jacob, during the month that Jacob spent there as a guest, Gen 29:14. It seems he was not idle, nor did he spend his time in sport and pastime; but like a man of business, though he had no stock of his own, he applied himself to serve his uncle, as he had begun (Gen 29:10) when he watered his flock. Note, Wherever we are, it is good to be employing ourselves in some useful business, which will turn to a good account to ourselves or others. Laban, it seems, was so taken with Jacob's ingenuity and industry about his flocks that he was desirous he should continue with him, and very fairly reasons thus: "Because thou art my brother, shouldst thou therefore serve me for nought? Gen 29:15. No, what reason for that?" If Jacob be so respectful to his uncle as to give him his service without demanding any consideration for it, yet Laban will not be so unjust to his nephew as to take advantage either of his necessity or of his good-nature. Note, Inferior relations must not be imposed upon; if it be their duty to serve us, it is our duty to reward them. Now Jacob had a fair opportunity to make known to Laban the affection he had for his daughter Rachel; and, having no worldly goods in his hand with which to endow her, he promises him seven years' service, upon condition that, at the end of the seven years, he would bestow her upon him for his wife. It appears by computation that Jacob was now seventy-seven years old when he bound himself apprentice for a wife, and for a wife he kept sheep, Hos 12:12. His posterity are there reminded of it long afterwards, as an instance of the meanness of their origin: probably Rachel was young, and scarcely marriageable, when Jacob first came, which made him the more willing to stay for her till his seven years' service had expired.
II. Jacob's honest performance of his part of the bargain, Gen 29:20. He served seven years for Rachel. If Rachel still continued to keep her father's sheep (as she did, Gen 29:9), his innocent and religious conversation with her, while they kept the flocks, could not but increase their mutual acquaintance and affection (Solomon's song of love is a pastoral); if she now left it off, his easing her of that care was very obliging. Jacob honestly served out his seven years, and did not forfeit his indentures, though he was old; nay, he served them cheerfully: They seemed to him but a few days, for the love he had to her, as if it were more his desire to earn her than to have her. Note, Love makes long and hard services short and easy; hence we read of the labour of love, Heb 6:10. If we know how to value the happiness of heaven, the sufferings of this present time will be as nothing to us in comparison of it. An age of work will be but as a few days to those that love God and long for Christ's appearing.
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III. The base cheat which Laban put upon him when he was out of his time: he put Leah into his arms instead of Rachel, Gen 29:23. This was Laban's sin; he wronged both Jacob and Rachel, whose affections, doubtless, were engaged to each other, and, if (as some say) Leah was herein no better than an adulteress, it was no small wrong to her too. But it was Jacob's affliction, a damp to the mirth of the marriage-feast, when in the morning behold it was Leah, Gen 29:25. It is easy to observe here how Jacob was paid in his own coin. He had cheated his own father when he pretended to be Esau, and now his father-in-law cheated him. Herein, how unrighteous soever Laban was, the Lord was righteous; as Jdg 1:7. Even the righteous, if they take a false step, are sometimes thus recompensed on the earth. Many that are not, like Jacob, disappointed in the person, soon find themselves, as much to their grief, disappointed in the character. The choice of that relation therefore, on both sides, ought to be made with good advice and consideration, that, if there should be a disappointment, it may not be aggravated by a consciousness of mismanagement.
IV. The excuse and atonement Laban made for the cheat. 1. The excuse was frivolous: It must not be so done in our country, Gen 29:26. We have reason to think there was no such custom of his country as he pretends; only he banters Jacob with it, and laughs at his mistake. Note, Those that can do wickedly and then think to turn it off with a jest, though they may deceive themselves and others, will find at last that God is not mocked. But if there had been such a custom, and he had resolved to observe it, he should have told Jacob so when he undertook to serve him for his younger daughter. Note, As saith the proverb of the ancients, Wickedness proceeds from the wicked, Sa1 24:13. Those that deal with treacherous men must expect to be dealt treacherously with 2. His compounding the matter did but make bad worse: We will give thee this also, Gen 29:27. Hereby he drew Jacob into the sin, and snare, and disquiet, of multiplying wives, which remains a blot in his escutcheon, and will be so to the end of the world. Honest Jacob did not design it, but to have kept as true to Rachel as his father had done to Rebekah. He that had lived without a wife to the eighty-fourth year of his age could then have been very well content with one; but Laban, to dispose of his two daughters without portions, and to get seven years' service more out of Jacob, thus imposes upon him, and draws him into such a strait by his fraud, that (the matter not being yet settled, as it was afterwards by the divine law, Lev 18:18, and more fully since by our Saviour, Mat 19:5) he had some colourable reasons for marrying them both. He could not refuse Rachel, for he had espoused her; still less could he refuse Leah, for he had married her; and therefore Jacob must be content, and take two talents, Kg2 5:23. Note, One sin is commonly the inlet of another. Those that go in by one door of wickedness seldom find their way out but by another. The polygamy of the patriarchs was, in some measure, excusable in them, because, though there was a reason against it as ancient as Adam's marriage (Mal 2:15), yet there was no express command against it; it was in them a sin of ignorance. It was not he product of any sinful lust, but for the building up of the church, which was the good that Providence brought out of it; but it will by no means justify the like practice now, when God's will is plainly made known, that one man and one woman only must be joined together, Co1 7:2. The having of many wives suits well enough with the carnal sensual spirit of the Mahomedan imposture, which allows it; but we have not so learned Christ. Dr. Lightfoot makes Leah and Rachel to be figures of the two churches, the Jews under the law and the Gentiles under the gospel: the younger the more beautiful, and more in the thoughts of Christ when he came in the form of a servant; but he other, like Leah, first embraced: yet in this the allegory does not hold, that the Gentiles, the younger, were more fruitful, Gal 4:27.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv12–30 And Jacob told Rachel,.... Or "had told" (i) her;…
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,
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and that he was Rebekah's son; sister to her father, and aunt to her, and whose name and relation she doubtless knew full well:
and she ran and told her father; leaving the care of her flock with Jacob; Rebekah, in a like case, ran and told her mother, Gen 24:28, which is most usual for daughters to do; but here Rachel runs and tells her father, her mother very probably being dead, as say the Jewish writers (k).
(i) "et puntiaverat", Pagninus, Montanus; "renuntiaverat", Vatablus. (k) Bereshit Rabba, sect. 70. fol. 62. 4. Jarchi in loc.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv15, 20, 25, 26, 27 Because thou art my brother - That is, kinsman.…
Because thou art my brother - That is, kinsman. Should thou therefore serve me for nought? - No, what reason for that? If Jacob be so respectful as to give him his service without demanding any consideration for it, yet Laban will not be so unjust as to take advantage either of his necessity, or of his good nature. It appears by computation that Jacob was now seventy years old when he bound himself apprentice for a wife; probably Rachel was young and scarce marriageable when Jacob came first, which made him the more willing to stay for her till his seven years were expired.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv14, 15, 17, 20, 21, 22, 23, 24, 26, 27, 28 Verse 14. My bone and my flesh.] One of…
Verse 14. My bone and my flesh.] One of my nearest relatives.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv13, 15, 20, 22, 23, 24, 27 Gen 29:13. He told Laban all these things —…
Gen 29:13. He told Laban all these things — About his journey, and the cause of it, and what he saw in the way.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv12, 14, 17, 20, 21, 22, 24, 26, 28, 30 Brother, or nephew. The name of brother, in Scripture,…
Brother, or nephew. The name of brother, in Scripture, almost corresponds with the Consanguineus of the Latins, or our relation.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv12, 14, 17, 18, 21, 28, 29 Jacob told Rachel, &c.--According to the practice of the…
Jacob told Rachel, &c.--According to the practice of the East, the term "brother" is extended to remote degrees of relationship, as uncle, cousin, or nephew.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv12, 13, 15, 17, 18, 19, 20, 22, 23, 24, 25, 26, 27 12. Told her father — Unlike Rebekah, who ran…
12. Told her father — Unlike Rebekah, who ran and told her mother.
Gen_24:28.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv12, 13, 14, 15, 16, 17, 18, 19, 20, 22, 23, 25, 26, 27 12. her father’s brother] In the sense of “relative”;…
12. her father’s brother] In the sense of “relative”; strictly speaking, her father’s sister’s son. Cf. Gen_29:15 and Gen_13:8.
ran and told] We are reminded of Rebekah’s action in Gen_24:28-29.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv12, 13, 14, 15, 17, 18, 19, 20, 21, 23, 24, 26, 27, 28 (12) Her father’s brother.—Really his nephew; but terms of…
(12) Her father’s brother.—Really his nephew; but terms of relationship are used in a very indefinite way in Hebrew. (Comp. Gen_29:5; Gen_29:15, Gen_13:8, &c.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv12–30 And Jacob told (or, had told, ut supra) Rachel…
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 (Gen_13:8 Gen_14:14, Gen_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. Gen_14:2-8)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv15, 21, 29 Jacob served seven years for Rachel
Gen_29:15-20
Jacob served seven years for Rachel
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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.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv15, 21, 29 Gen_29:15. Because thou art my brother.] That is, my…
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.
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Gen_29:17. Leah was tender-eyed—weak-eyed.] “Leah’s 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 features—beautiful 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
JACOB’S 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, Laban’s 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 uncle’s 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 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 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 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. 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 daughter’s services, he always demanded some dowry or compensation; thus, Jacob served seven years to recompense Laban for the loss of his daughter’s 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 Jacob’s 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 Jacob’s 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.)
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv15, 21 Jacob Serves Laban for Rachel
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? Jacob had not been idle during the month after his arrival, but had shown himself so willing and so skilful that Laban was glad to take him into his employ, if they could agree upon terms.
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v. 16. And Laban had two daughters; the name of the elder was Leah, and the name of the younger wag Rachel. That Jacob would eventually press his suit for one of these Laban knew, and his offer served to pave the way.
v. 17. Leah was tender-eyed, that is, her eyes were weak and dull, she was no beauty in the sense of the Orient; but Rachel was beautiful and well favored, she had beauty of form and beauty of face, her eyes especially showing a brightness and luster which is regarded so highly in the East.
v. 18. And Jacob loved Rachel and said, I will serve thee seven years for Rachel, thy younger daughter, this service taking the place of the customary dowry and the presents given to the relatives.
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. Laban acted with assumed indifference, for his selfishness and covetousness expected great gain for himself by this arrangement.
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. In comparison with the prize which was held out to him at the end of the seven years, all the hardships of the service seemed insignificant. His love for Rachel made him cheerful and joyful, even while he longed for the end of the seven years.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv13, 15, 19, 21, 23, 26, 28 his sister's son
his sister's son
"his nephew"
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embraced him
"hugged him"
kissed him
In ancient Near East, it is common to greet a relative with a kiss. However, it is normally done between men. If your language has an affectionate greeting for a relative, use that. If not, use what is appropriate.
Jacob told Laban all these things
"then Jacob told Laban everything he told Rachel"
my bone and my flesh
This phrase means they are directly related. AT: "my relative" or "a member of my family" (See: Metonymy)
translationWords
Laban
kiss
month
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv14, 18, 23, 28, 30 29:14-30 Jacob’s joyful prospect of marriage to the lovely…
29:14-30 Jacob’s joyful prospect of marriage to the lovely Rachel became an occasion for Laban’s shrewdness and Jacob’s discipline. Jacob and his mother had deceived his father and brother to gain the blessing; now his mother’s brother deceived him. Jacob received a dose of his own duplicity through twenty years of labor, affliction, and deception in Laban’s service (31:38). In God’s justice, people harvest what they plant (Gal 6:7). Laban’s deception was perfectly designed to make Jacob aware of his own craftiness. God often brings people into the lives of believers to discipline them. But Jacob was tenacious, and God blessed him abundantly with a large family and many possessions (30:25-43) during this time of service.
29:14 You really are my own flesh and blood! Laban welcomed Jacob into his house and treated him much like a son.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.