Genesis 29 commentary

Jacob proceeded cheerfully in his journey, after the sweet communion he had with God at Beth-el. Providence brought him to the field where his uncle's flocks were to be watered. What is said of the care of the shepherds for their sheep, may remind us of 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. The stone at the well's mouth was to secure it; water was scarce, it was not there for every one's use: but separate interests should not take us from helping one another. When all the shepherds came together with their flocks, then, like loving neighbours, they watered their flocks together. The law of kindness in the tongue has a commanding power, Pr 31:26. Jacob was civil to these strangers, and he found them civil to him.

See Rachel's humility and industry. Nobody needs to be ashamed of honest, useful labour, nor ought it to hinder any one's preferment. When Jacob understood that this was his kinswoman, he was very ready to serve her. Laban, though not the best humoured, bade him welcome, and was satisfied with the account Jacob gave of himself. While we avoid being foolishly ready to believe every thing which is told us, we must take heed of being uncharitably suspicious.

During the month that Jacob spent as a guest, he was not idle. Wherever we are, it is good to employ ourselves in some useful business. Laban was desirous that Jacob should continue with him. Inferior relations must not be imposed upon; it is our duty to reward them. Jacob made known to Laban the affection he had for his daughter Rachel. And having no wordly goods with which to endow her, he promises seven years' service 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. An age of work will be but as a few days to those that love God, and long for Christ's appearing. Jacob, who had imposed upon his father, is imposed upon by Laban, his father-in-law, by a like deception. Herein, how unrighteous soever Laban was, the Lord was righteous: see Jud 1:7. Even the righteous, if they take a false step, are sometimes thus recompensed in the earth. And many who are not, like Jacob, in their marriage, disappointed in person, soon find themselves, as much to their grief, disappointed in the character. The choice of that relation ought to be made with good advice and thought on both sides. There is reason to believe that Laban's excuse was not true. His way of settling the matter made bad worse. Jacob was drawn into the disquiet of multiplying wives. He could not refuse Rachel, for he had espoused her; still less could he refuse Leah. As yet there was no express command against marrying more than one wife. It was in the patriarchs a sin of ignorance; but it will not justify the like practice now, when God's will is plainly made known by the Divine law, Le 18:18, and more fully since, by our Saviour, that one man and woman only must be joined together, 1Co 7:2.

The names Leah gave her children, expressed her respect and regard, both to God and to her husband. Reuben, or See a son, with this thought, Now will my husband love me; Levi, or joined, expecting, Now will my husband be joined unto me. Mutual affection is both the duty and comfort of the married relation; and yoke-fellows should study to recommend themselves to each other, 1Co 7:33, 34. She thankfully acknowledges the kind providence of God in hearing her. Whatever supports and comforts us under afflictions, or tends to our deliverance from them, God must be owned in it. Her fourth son she called Judah, or praise, saying, Now will I praise the Lord. This was he, of whom, as concerning the flesh, Christ came. Whatever is the matter of our rejoicing, ought to be the matter of our thanksgiving. Fresh favours should quicken us to praise God for former favours; Now will I praise the Lord more and better than I have done. All our praises must centre in Christ, both as the matter of them, and as the Mediator of them. He descended after the flesh from him whose name was “Praise,” and He is our praise. Is Christ formed in my heart? Now will I praise the Lord.

1. Then Jacob went on his journey Et levavit Iahacob pedes suos And Jacob lifted up his feet. See margin of English Bible. This is a correct translation of the Hebrew ישא רגליו, (yissa reglav.) “The phrase is emphatic, and implies that he traveled on briskly and cheerfully, notwithstanding his age, being refreshed in his spirit by the recent manifestation of the Divine favor.” — Bush. — Ed 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.

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. Nam in vita casta et modesta multo major erat libertas. Car la liberte estoit beaucoup plus grande en leur facon de vivre, chaste et modeste. — Fr. Tr. 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: It is scarcely to be doubted that, notwithstanding Calvin’s sweeping charge, there were many exceptions to this general dissoluteness of manners in his days, as we must thankfully acknowledge there are in our own times, however extensively the evil he reprobates may have prevailed. — Ed. 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.

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.

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.

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. Perhaps undue severity of language is here used respecting Laban; for we find it not unusual for the father to demand somehting for his daughter, instead of giving a dowry with her. See the history f Shechem, who says concerning Dinah, “Ask me never so much dowry and gift, and I will give it.” Genesis 34:12. David also had to purchase Saul’s daughter by the slaughter of the Philistines. The Prophet Hosea bought his wife “for fifteen pieces of silver and a homer and a half of barley.” Still it was by no means generous on the part of Laban to make such terms with a near relative; and at all events, he ought to have given his daughters and their children any profit that he might have obtained by his hard bargain with Jacob — Ed. 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, This latter opinion is adopted by Dr. A Clarke, who says, “The chief recommendation of Leah was her soft and beautiful eyes; but Rachel was beautiful in her shape, person, mien and gait and beautiful in her countenance.” The greater part of commentators, however, take the same view of the case as our translators. — Ed. 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.

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.

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.

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, It is here added, “ut altera sit alterius pellex.” 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; Quasi belluino more. 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; מלא שבע זאת, (Malai shebuah zot.) The demonstrative pronoun זאת, if applied to week, would require the translation to be, “Fulfil this week;” that is, the week of Leah; meaning the festive week in which the marriage was commemorated, and, as soon as that week was over, he would also give Jacob his remaining daughter to wife. This opinion is supported by eminent critics. — Ed 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.

30. And he loved also Rachel more than Leah. No 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.

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.

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 ראובן, “See a son.” 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,” שמעון, from שמע, (shamah,) to hear. 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;” לוי, from לוה, (lavah,) to join. 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,” יהודה, from ידה, (yadah,) to praise. There is something, as Calvin intimates, in the series of names given by Leah to her children, which seems to show the pious feelings of her heart. In her first-born, Reuben, she acknowledged that God had looked upon her affliction; in Simeon, that he had heard her prayer; in Levi, that he had joined her husband to her; and in Judah, she commemorates all these mercies with gratitude and praise. — Ed 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.

CHAPTER 30.

Genesis 30:1-43

1. And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and said unto Jacob, Give me children, or else I die.

1. Porro vidit Rachel, quod non pareret ipsi Iahacob: et invidit Rachel sorori suae, et dixit ad Iahacob, Da mihi filios: sin minus, mortua sum.

2. And Jacob’s anger was kindled against Rachel: and he said, Am I in God’s stead, who hath withheld from thee the fruit of the womb?

2. Et iratus est furor Iahacob in Rachel, et dixit, Numquid pro Deo sum, qui prohibuit a to fructum ventris?

3. And she said, Behold my maid Bilhah, go in unto her; and she shall bear upon my knees, that I may also have children by her

3. Et dixit, Ecce ancilla mea Bilhah, ingredere ad cam, et pariet super genua mea: et erit etiam mihi filius ex ea.

4. And she gave him Bilhah her handmaid to wife: and Jacob went in unto her.

4. Dedit ergo ei Bilhah ancillam suam in uxorem, et ingressus est ad eam Iahacob.

5. And Bilhah conceived, and bare Jacob a son.

5. Et concepit Bilhah, et peperit ipsi Iahacob filium.

6. And Rachel said, God hath judged me, and hath also heard my voice, and hath given me a son: therefore called she his name Dan.

6. Et dixit Rachel, Iudicavit me Deus, et etiam audivit vocem meam, et dedit mihi filium. Idcirco vocavit nomen ejus Daniel

7. And Bilhah Rachel’s maid conceived again, and bare Jacob a second son.

7. Et concepit adhuc, et peperit Bilhah ancilla Rachel filium secundum ipsi Iahacob

8. And Rachel said, With great wrestlings have I wrestled with my sister, and I have prevailed: and she called his name Naphtali.

8. Tunc dixit Rachel, Luctationibus divinis luctata sum cum sorore mea, etiam praevalui. It vocavit nomen ejus Nephthali.

9. When Leah saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife.

9. Vidit autem Leah, quod cessasset parere, et accepit Zilpah ancillam suam, et dedit eam Iahacob in uxorem.

10. And Zilpah Leah’s maid bare Jacob a son.

10. Et peperit Zilpah ancilla Leah ipsi Iahacob filium.

11. And Leah said, A troop cometh: and she called his name Gad.

11. Et dixit Leah, Venit turba: et vocavit nomen ejus Gad.

12. And Zilpah Leah’s maid bare Jacob a second son.

12. Et peperit Zilpah ancilla Leah filium secundum ipsi Iahacob.

13. And Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher.

13. Et dixit Leah, Ut beata dicar, quia beatam me dicent filiae. Et vocavit nomen illius Aser.

14. And Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them unto his mother Leah. Then Rachel said to Leah, Give me, I pray thee, of thy son’s mandrakes.

14. Ivit autem Reuben in diebus messis triticeac, et reperit mandrgoras in agro, et attulit eas Leah matri suae. Et dixit Rachel ad Leah, Da quaeso mihi de mandragoris filii tui.

15. And she said unto her, Is it a small matter that thou hast taken my husband? and wouldest thou take away my son’s mandrakes also? And Rachel said, Therefore he shall lie with thee to night for thy son’s mandrakes.

15. Et dixit ei, Numquid parum est quod abstuleris virum meum, ut auferas etiam mandragoras filii mei? Et dixit Rachel, Idcirco dormiat tecum hac nocte pro mandragoris filii tui.

16. And Jacob came out of the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me; for surely I have hired thee with my son’s mandrakes. And he lay with her that night.

16. Venit autem Iahacob ex agro vesperi, et egressa est Leah in occursum ejus, et dixit, Ad me ingredieris: quia mercando mercata sum to mandragoris filii mei. Et dormivit cum ea nocte illa.

17. And God hearkened unto Leah, and she conceived, and bare Jacob the fifth son.

17. Exaudivit Deus Leah, et concepit, et peperit ipsi Iahacob filium quintum.

18. And Leah said, God hath given me my hire, because I have given my maiden to my husband: and she called his name Issachar.

18. Tunc dixit Leah, Dedit Deus mercedem meam: quia dedi ancillam meum viro meo. Et vocavit nomen ejus Issachar.

19. And Leah conceived again, and bare Jacob the sixth son.

19. Et concepit adhuc Leah, et peperit filium sextum ipsi Iahacob.

20. And Leah said, God hath endued me with a good dowry; now will my husband dwell with me, because I have born him six sons: and she called his name Zebulun.

20. Dixit ergo Leah, Dotavit me Deus dote bona: vice hac habitavit mecum vir meus: quia peperi ei sex filios. Et vocavit nomen ejus Zebulon.

21. And afterwards she bare a daughter, and called her name Dinah.

21. Et postea peperit filiam: et vocavit nomen ejus Dinah.

22. And God remembered Rachel, and God hearkened to her, and opened her womb.

22. Porro recordatus est Deus Rachel, et exaudivit eam Deus, et aperuit vulvam illius.

23. And she conceived, and bare a son; and said, God hath taken away my reproach:

23. Et concepit, et peperit filium, et dixit, Amovit Deus probrum meum.

24. And she called his name Joseph; and said, The LORD shall add to me another son.

24. Et vocavit nomen ejus Ioseph, dicendo, Addat Iehova mihi filium alium.

25. And it came to pass, when Rachel had born Joseph, that Jacob said unto Laban, Send me away, that I may go unto mine own place, and to my country.

25. Fuit autem quum peperisset Rachel Ioseph, dixit Iahacob ab Laban, Dimitte me, et ibo ad locum meum, et ad terram meam.

26. Give me my wives and my children, for whom I have served thee, and let me go: for thou knowest my service which I have done thee.

26. Da uxores meas, et liberos meos, propter quas servivi tibi, et ibo: tu enim nosti servitium meum, quo servivi tibi.

27. And Laban said unto him, I pray thee, if I have found favour in thine eyes, tarry: for I have learned by experience that the LORD hath blessed me for thy sake.

27. Et dixit ad cum Laban, Si, quaeso, inveni gratiam in oculis tui, (expertus sum quod benedixit mihi Iehova propter to.)

28. And he said, Appoint me thy wages, and I will give it

28. Dixit ergo, Indica mercedem tuam mihi, et dabo.

29. And he said unto him, Thou knowest how I have served thee, and how thy cattle was with me.

29. Et dixit ad eum, Tu nosti qualiter servierim tibi, et quale fuit pecus tuum mecum:

30. For it was little which thou hadst before I came, and it is now increased unto a multitude; and the LORD hath blessed thee since my coming: and now when shall I provide for mine own house also?

30. Quia pusillum, quod fuit tibi ante me, crevit in multitudinem, et benedixit Dominus tibi ad ingressum pedis mei: et nunc quando faciam etiam ego domui meae?

31. And he said, What shall I give thee? And Jacob said, Thou shalt not give me any thing: if thou wilt do this thing for me, I will again feed and keep thy flock:

31. Et dixit, Quid dabo tibi? Respondit Iahacob, Non dabis mihi quicquam, si feceris mihi hoc, revertar, pascam, pecudes tuas custodiam.

32. I will pass through all thy flock to day, removing from thence all the speckled and spotted cattle, and all the brown cattle among the sheep, and the spotted and speckled among the goats: and of such shall be my hire.

32. Transibo per omnes pecudes tuas hodie, removendo inde omne pecus parvum punctis parvis respersum, et respersum maculis latis: et omnem agnum rufum in ovibus et respersum maculis latis, et respersum punctis parvis in capris: et erit merces mea.

33. So shall my righteousness answer for me in time to come, when it shall come for my hire before thy face: every one that is not speckled and spotted among the goats, and brown among the sheep, that shall be counted stolen with me.

33. Et testificabitur mihi justitia mea die crastino, quum venerit ad mercedem meam coram to: quicquid non erit punctis parvis respersum, et maculis latis respersum in capris, et rufum in ovibus, furto ablatum erat a me.

34. And Laban said, Behold, I would it might be according to thy word.

34. Tunc dixit Laban, Ecce utinam sit secundum verbum tuum.

35. And he removed that day the he goats that were ringstraked and spotted, and all the she goats that were speckled and spotted, and every one that had some white in it, and all the brown among the sheep, and gave them into the hand of his sons.

35. Removit itaque in die illa hircos minores variegatos, et maculis latis respersos, et omnes capras punctis parvis respersas, et maculis latis respersas, omne in quo erat candor, et omne rufum in ovibus, et dedit in manus filiorum suorum.

36. And he set three days’ journey betwixt himself and Jacob: and Jacob fed the rest of Laban’s flocks.

36. Et posuit viam trium dierum inter se et inter Iahacob: et Iahacob pascebat pecudes Laban residuas.

37. And Jacob took him rods of green poplar, and of the hazel and chesnut tree; and pilled white strakes in them, and made the white appear which was in the rods.

37. Tulit autem sibi Iahacob virgam populeam viridem, et amygdalinam, et castaneam, et decorticavit in eis cortices albos, denudationem candoris, qui erat in virgis.

38. And he set the rods which he had pilled before the flocks in the gutters in the watering troughs when the flocks came to drink, that they should conceive when they came to drink.

38. Et statuit virgas, quas decorticavit, in fluentis, in canalibus aquarum (ad quos veniebant pecudes ad bibendum) e regione pecudum, ut coirent dum venirent ad bibendum.

39. And the flocks conceived before the rods, and brought forth cattle ringstraked, speckled, and spotted.

39. Et coibant pecudes prope virgas, et pariebant pecudes foetus lineis distinctos, et punctis parvis respersos, et maculis latis respersos.

40. And Jacob did separate the lambs, and set the faces of the flocks toward the ringstraked, and all the brown in the flock of Laban; and he put his own flocks by themselves, and put them not unto Laban’s cattle.

40. Et oves separavit Iahacob, et posuit facies pecudum ad foetus lineis distinctos,: et omne rufum in pecudibus erat Laban: et posuit sibi greges seorsum, et non posuit eos juxta pecudes Laban.

41. And it came to pass, whensoever the stronger cattle did conceive, that Jacob laid the rods before the eyes of the cattle in the gutters, that they might conceive among the rods.

41. Fuit autem, in omni coitu pecudum primitivarum, ponebat Iahacob virgas in oculis pecudum in canalibus, ut coirent ad virgas.

42. But when the cattle were feeble, he put them not in: so the feebler were Laban’s, and the stronger Jacob’s.

42. Ad serotinos vero coitus pecudum non ponebat: et erant serotina ipsius Laban: primitiva autem ipsius Iahacob.

43. And the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses.

43. Crevit vir ergo supra modum: fueruntque ei pecudes multae, et ancillae, et servi, et cameli, et asini.

CHAPTER 29

Ge 29:1-35. The Well of Haran.

1. Then Jacob went, &c.--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 (Ne 8:10).

and came into the land, &c.--Mesopotamia and the whole region beyond the Euphrates are by the sacred writers designated "the East" (Jud 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.

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

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

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

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

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?

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

14-20. he abode a month--Among pastoral people a stranger is freely entertained for three days; on the fourth day he is expected to tell his name and errand; and if he prolongs his stay after that time, he must set his hand to work in some way, as may be agreed upon. A similar rule obtained in Laban's establishment, and the wages for which his nephew engaged to continue in his employment was the hand of Rachel.

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

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

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

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

32-35. 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.

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.

Three flocks of sheep - צאן tson, small cattle, such as sheep, goats, etc.; See 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.

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.

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.

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

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

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

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.

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.

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.

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.

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.

My bone and my flesh - One of my nearest relatives.

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.

Leah was tender-eyed - רכות raccoth, soft, delicate, lovely. I believe the word means just the reverse of the signification generally given to it. The design of the inspired writer is to compare both the sisters together, that the balance may appear to be greatly in 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.

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.

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.

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

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.

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.

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.

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.

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.

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.

She called his name Reuben - ראובן reuben, literally, see ye or behold a son; for Jehovah hath looked upon, ראה raah, beheld, my affliction; behold then the consequence, I have got a son!

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

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

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

Left bearing - That is, for a time; for she had several children afterwards. Literally translated, the original 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!

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

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

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.

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

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

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

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

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

She appears very ambitious of her husband's love; she reckoned the want of it her affliction, not upbraiding him with it as his fault, nor reproaching him for it; but laying it to heart as her grief, which she had reason to bear, because she was consenting to the fraud by which she became his wife. She called her first - born Reuben, see a son, with this pleasant thought, Now will my husband love me. And her third son Levi, joined, with this expectation, Now will my husband be joined unto me. The Lord hath heard, that is, taken notice of it, that I was hated, he hath therefore given me this son. Her fourth she called Judah, praise, saying, Now will I praise the Lord. And this was he, of whom, as concerning the flesh Christ came. Whatever is the matter of our rejoicing, ought to be the matter of our thanksgiving. And all our praises must center in Christ, both as the matter of them, and as the Mediator of them. He descended from him whose name was praise, for he is our praise. Is Christ formed in my heart? Now will I praise the Lord.

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

Heb. List up his feet: which may note either the gesture of his Body, that he went on foot; or the temper of his mind, that he went not sadly and unwillingly, drawing his legs after him, as we use to say, but readily and chearfully, being encouraged by Gods word.

Which lay Eastward from Canaan, as Mesopotamia did.

Marginal references: Heb. list up his feet.; Heb. Children.

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 wells mouth .

The people belonging to that place watered; or the flocks were watered: It is an impersonal Speech.

To preserve the water which was scarce in those parts and to keep it pure.

4 And Jacob said unto them, My brethren , whence be ye? and they said, Of Haran are we.

So he calls them partly in token of respect and affection; and partly because they were of the same nature and employment with himself.

6 And he said unto them, Is he well? and they said, He is well: and behold Rachel his daughter cometh with the sheep .

According to the manner of those times, Exod. 2. 16. Cant. 1. 7, 8. when Humility, Innocency, Simplicity, and Industry were in fashion, both among Men and Women of great quality. There are some, that quarrel with the Scripture and question the truth of such relations, because they judge of the state of antient times and things, by the present age, whereby they discover great folly and deep ignorance of the state of former ages.

Marginal references: Heb. Is th[illegible: 1+ letters] peace to him.

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

That they should be taken from their pasture and brought to be watered.

Marginal references: Heb. yet the day is great.

8 And they said, We cannot , untill all the flocks be gathered together, and till they roll the stone from the wells mouth: then we water the sheep.

Either because of the greatness of the Stone which they could not remove till more help came: or rather because of the Custom, Order and Agreement made amongst themselves about it. We cannot, to wit, rightly, or we may not, as that word is used, Gen, 34, 14. and 43. 32. and 44. 26.

9 And while he yet spake with them, Rachel came with her fathers sheep: for she kept them ?

Having probably other Shepherds under her, who did the meaner Offices, whom she was to oversee.

10 And it came to pass, when Jacob saw Rachel the daughter of Laban his mothers brother, and the sheep of Laban his mothers brother; that Jacob went near, and rolled the stone from the wells mouth , and watered the flock of Laban his mothers brother.

Either with the assistance of others; or, by himself, he being then strong and lusty and putting forth all his might before Rachel.

Marginal references: Exod. 2. 17.

11 And Jacob kissed Rachel , and lifted up his voice, and wept .

As the custom of friends then was both at their first meeting, as ver. 13. and Gen. 33. 4. Exod. 4. 27. and 18. 7. and at their departure, as Ruth 1. 14. 1 Sam. 20. 41. 1 King. 19. 20.

Tears of joy, like those Gen. 33. 4. at the gracious Providence of God to him, which had brought him safe to his desired place and so happily and strangely conducted him to that Person and Family which was so desirable and dear to him.

12 And Jacob told Rachel, that he was her fathers brother , and that he was Rebekah's son: and she ran, and told her father.

His near Kinsman, as that word is frequently used, as Gen. 13. 8. and 24. 27.

13 And it came to pass, when Laban heard the tidings of Jacob his sisters son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house: and he told Laban all these things.

The report of his Fathers Family, of the cause of his coming in so mean circumstances: of the occurrences in his journy, and of his providential meeting with Rachel at the well.

Marginal references: Heb. hearing▪

14 And Laban said surely thou art my bone, and my flesh ; and he abode with him the space of a month.

Of the same bone and flesh with my self, by our common Grandfather Terah, and therefore art justly dear to me, and with me thou shalt be in safety. See the same or like expression, Gen. 2. 23. Iudg. 9. 2. 2 Sam. 19. 12, 13.

Marginal references: Heb. a month of days.

17 Leah was tender eyed , but Rachel was beautiful, and well favoured.

Her eyes were soft and moist and therefore unsightly.

18 And Jacob loved Rachel, and said, I will serve thee seven years for Rachel thy younger daughter .

It being then the custom for men to buy their Wives. See Gen. 34. 12. Exod. 22. 17. 1 Sam. 18. 25. 2 Sam. 3. 14. Hos. 3. 2.

19 And Laban said, It is better that I give her to thee, then that I should give her to another man : abide with me.

An ambiguous and crafty answer, wherein he doth not directly grant his desire, but onely insmuates it in such terms as might hide his design, which the event shewed.

20 And Jacob served seven years for Rachel: and they seemed unto him but a few days , for the love he had to her.

He speaks not of the time, which in such cases seems long, Prov. 13. 12. but of the service of that time which seemed but little and far below the worth of Rachel.

Marginal references: Hos. 12. 12.

21 And Jacob said unto Laban, Give me my wife (for my days are fulfilled ,) that I may go in unto her.

So she was by Promise and Contract: Persons Betrothed or Espoused being oft called Wives in Scripture, as Matth. 1. 18, 19. Luke 2. 5.

The seven years of service agreed upon, ver. 18.

22 And Laban gathered together all the men of the place and made a feast.

Kindred and Neighbours, according to the custom. See Iudg. 14. 10, 11. Iohn 2. 1, 2, &c. He gathered a great number together both that the Marriage might be more solemn and publick; and that Iacob might be overawed by their presence and Authority, and not dare to disanul the Marriage and reject Leah afterwards, which otherwise he might have done.

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 .

The occasion of the deceit was the custom of those times, which was to bring the Bride to her Husband in the dark, and with a veil upon her face. See Gen. 24. 65. And Leah being instructed by her Father, and confederate with him in the deceit, was doubtless careful not to discover her self by speech or any other way to him.

25 And it came to pass, that in the morning, behold it was Leah: and he said unto Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me ?

Though Laban could not solidly answer the question, yet Iacob could do it, and had just cause to reflect upon his own former action of beguiling his Father, for which God had now punished him in the same kind.

26 And Laban said, It must not be so done in our countrey , to give the younger before the first-born.

This seems to be a false pretence; but if it had been true, custom is to give place to justice by which he was obliged to perform his contract with him.

Marginal references: Heb▪ place.

27 Fulfill her week , and we will give thee this also for the service which thou shalt serve with me yet seven other years.

The seven days usually devoted to the feast and solemnity of Marriage, as Iudg. 14. 12, 15, 17. And this he desired that a weeks cohabitation with Leah, might either knit his affections to her, or at lest confirm the Contract and Marriage with her.

28 And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also .

It was not so strange that Laban should give, as that Iacob should take, not onely two Wives, but two Sisters to Wife, which seems to be against the law of Nature, and was expresly forbidden by God afterward, Levit. 18. 18. Though it be also true that God might dispense with his own institution, or permit such things in the Patriarchs upon special reasons, which are not to be drawn into example.

31 And when the LORD saw that Leah was hated , he opened her womb: but Rachel was barren .

Comparatively to Rachel, less loved, slighted. So that word is oft used, as Deut. 21. 15. Matth. 6. 24. and 10. 37. compated with Luke 14. 26. Iohn 12. 25.

Thus variously doth God distribute his favours, that all may be contented, and none despised.

32 And Leah conceived, and bare a son, and she called his name Reuben: for she said, surely the LORD hath looked upon my affliction : now therefore my husband will love me.

With an eye of pity and kindness, as that general phrase is oft understood.

Marginal references: That is, see [illegible: 1+ letters] son.

33 And she conceived again, and bare a son: and said, Because the LORD hath heard that I was hated, he hath therefore given me this son also, and she called his name Simeon.

(i. e.) Perceived or understood; hearing being oft put for understanding.

Marginal references: That is, hearing.

34 And she conceived again and bare a son: and said, Now this time will my husband be joyned unto me , because I have born him three sons: therefore was his name called Levi.

In more sincere and fervent affection.

Marginal references: That is, joyned.

35 And she conceived again, and bare a son, and she said, Now will I praise the LORD : therefore she called his name Judah, and left bearing.

More solemnly and continually: for otherwise she did praise and acknowledge God for the former mercies.

Marginal references: Matth. 1. 2.; That is, praise.; Heb. stood from bearing.

Gen 29:1-4

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 (גּדלה without the article is a predicate), does not mean that the united strength of all the shepherds was required to roll it away, whereas Jacob rolled it away alone (Gen 29:10); but only that it was not in the power of every shepherd, much less of a shepherdess like Rachel, to roll it away. Hence in all probability the agreement that had been formed among them, that they would water the flocks together. The scene is so thoroughly in harmony with the customs of the East, both ancient and modern, that the similarity to the one described in Gen 24:11. is by no means strange (vid., Rob. Pal. i. 301, 304, ii. 351, 357, 371). Moreover the well was very differently constructed from that at which Abraham’s servant met with Rebekah. There the water was drawn at once from the (open) well and poured into troughs placed ready for the cattle, as is the case now at most of the wells in the East; whereas here the well was closed up with a stone, and there is no mention of pitchers and troughs. The well, therefore, was probably a cistern dug in the ground, which was covered up or closed with a large stone, and probably so constructed, that after the stone had been rolled away the flocks could be driven to the edge to drink.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.

Gen 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 השׁלום: is he well?; and received the reply, “Well; and behold Rachel, his daughter, is just coming (בּאה particip.) with the flock.” When Jacob thereupon told the shepherds to water the flocks and feed them again, for the day was still “great,” - i.e., it wanted a long while to the evening, and was not yet time to drive them in (to the folds to rest for the night) - he certainly only wanted to get the shepherds away from the well, that he might meet with his cousin alone. But as Rachel came up in the meantime, he was so carried away by the feelings of relationship, possibly by a certain love at first sight, that he rolled the stone away from the well, watered her flock, and after kissing her, introduced himself with tears of joyous emotion as her cousin (אביה אחי, brother, i.e., relation of her father) and Rebekah’s son. What the other shepherds thought of all this, is passed over as indifferent to the purpose of the narrative, and the friendly reception of Jacob by Laban is related immediately afterwards. When Jacob had told Laban “all these things,” - i.e., hardly “the cause of his journey, and the things which had happened to him in relation to the birthright” (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.

Gen 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.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.

Gen 29:21-24

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.

Gen 29:25-26

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

Gen 29:27-30

“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.

Gen 29:31-35

Leah’s First Sons. - Jacob’s sinful weakness showed itself even after his marriage, in the fact that he loved Rachel more than Leah; and the chastisement of God, in the fact that the hated wife was blessed with children, whilst Rachel for a long time remained unfruitful. By this it was made apparent once more, that the origin of Israel was to be a work not of nature, but of grace. Leah had four sons in rapid succession, and gave them names which indicated her state of mind: (1) Reuben, “see, a son!” because she regarded his birth as a pledge that Jehovah had graciously looked upon her misery, for now her husband would love her; (2) Simeon, i.e., “hearing,” for Jehovah had heard, i.e., observed that she was hated; (3) Levi, i.e., attachment, for she hoped that this time, at least, after she had born three sons, her husband would become attached to her, i.e., show her some affection; (4) Judah (יהוּדה, verbal, of the fut. hoph. of ידה), i.e., praise, not merely the praised one, but the one for whom Jehovah is praised. After this fourth birth there was a pause (Gen 29:31), that she might not be unduly lifted up by her good fortune, or attribute to the fruitfulness of her own womb what the faithfulness of Jehovah, the covenant God had bestowed upon her.

Jacob's Arrival at Padan-aram. (b. c. 1760.)

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, 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. 3 And thither were all the flocks gathered: and they rolled the stone from the well's mouth, and watered the sheep, and put the stone again upon the well's mouth in his place. 4 And Jacob said unto them, My brethren, whence be ye? And they said, Of Haran are we. 5 And he said unto them, Know ye Laban the son of Nahor? And they said, We know him. 6 And he said unto them, Is he well? And they said, He is well: and, behold, Rachel his daughter cometh with the sheep. 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 and feed them. 8 And they said, 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.

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, v. 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. xii. 1. 2. How happily he arrived at his journey's end. Providence brought him to the very field where his uncle's flocks were to be watered, and there he met with Rachel, who was to be his wife. Observe, (1.) The divine Providence is to be acknowledged in all the little circumstances which concur to make a journey, or other undertaking, comfortable and successful. If, when we are at a loss, we meet seasonably with those that can direct us—if we meet with a disaster, and those are at hand that will help us—we must not say that it was by chance, nor that fortune therein favoured us, but that it was by Providence, and that God therein favoured us. Our ways are ways of pleasantness, if we continually acknowledge God in them. (2.) Those that have flocks must look well to them, and be diligent to know their state, Prov. xxvii. 23. What is here said of the constant care of the shepherds concerning their sheep (v. 2, 3, 7, 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, John x. 14. The stone at the well's mouth, which is so often mentioned here, was either to secure their property in it (for water was scarce, it was not there usus communis aquarum—for every one's use), or it was to save the well from receiving damage from the heat of the sun, or from any spiteful hand, or to prevent the lambs of the flock from being drowned in it. (3.) Separate interests should not take us from joint and mutual help; when all the shepherds came together with their flocks, then, like loving neighbours, at watering-time, they watered their flocks together. (4.) It becomes us to speak civilly and respectfully to strangers. Though Jacob was no courtier, but a plain man, dwelling in tents, and a stranger to compliment, yet he addresses himself very obligingly to the people he met with, and calls them his brethren, v. 4. The law of kindness in the tongue has a commanding power, Prov. xxxi. 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 (v. 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, v. 8. Those that are neighbourly and friendly shall have neighbourly and friendly usage.

Rachel's Humility and Industry. (b. c. 1760.)

9 And while he yet spake with them, Rachel came with her father's sheep: for she kept them. 10 And it came to pass, when Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, that Jacob went near, and rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother. 11 And Jacob kissed Rachel, and lifted up his voice, and wept. 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. 13 And it came to pass, when Laban heard the tidings of Jacob his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things. 14 And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month.

Here we see, 1. Rachel's humility and industry: She kept her father's sheep (v. 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 this 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 (v. 10), and addresses himself to her with tears of joy and kisses of love, v. 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, v. 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, Ps. xxxii. 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, v. 14. Note, Those are hard-hearted indeed that are unkind to their relations, and that hide themselves from their own flesh, Isa. lviii. 7.

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.

Increase of Jacob's Family. (b. c. 1749.)

31 And when the Lord saw that Leah was hated, he opened her womb: but Rachel was barren. 32 And Leah conceived, and bare a son, and she called his name Reuben: for she said, Surely the Lord hath looked upon my affliction; now therefore my husband will love me. 33 And she conceived again, and bare a son; and said, Because the Lord hath heard that I was hated, he hath therefore given me this son also: and she called his name Simeon. 34 And she conceived again, and bare a son; and said, Now this time will my husband be joined unto me, because I have born him three sons: therefore was his name called Levi. 35 And she conceived again, and bare a son: and she said, Now will I praise the Lord : therefore she called his name Judah; and left bearing.

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, v. 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 (1 Sam. i. 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 (Luke xiv. 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, 1 Cor. xii. 24. 2. The names she gave her children were expressive of her respectful regards both to God and to her husband. (1.) She appears very ambitious of her husband's love: she reckoned the want of it her affliction (v. 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, v. 34. Mutual affection is both the duty and comfort of that relation; and yoke-fellows should study to recommend themselves to each other, 1 Cor. vii. 33, 34. (2.) She thankfully acknowledges the kind providence of God in it: The Lord hath looked upon my affliction, v. 32. "The Lord hath heard, that is, taken notice of it, that I was hated (for our afflictions, as they are before God's eyes, so they have a cry in his ears), he has therefore given me this son." Note, Whatever we have that contributes either to our support and comfort under our afflictions or to our deliverance from them, God must be owned in it, especially his pity and tender mercy. Her fourth she called Judah (praise), saying, Now will I praise the Lord, v. 35. And this was he of whom, as concerning the flesh, Christ came. Note, [1.] Whatever is the matter of our rejoicing ought to be the matter of our thanksgiving. Fresh favours should quicken us to praise God for former favours. Now will I praise the Lord more and better than I have done. [2.] All our praises must centre in Christ, both as the matter of them and as the Mediator of them. He descended from him whose name was praise, for he is our praise. Is Christ formed in my heart? Now will I praise the Lord.

CHAP. XXIX.

ANd Iakob, lifted up his feet, and went, to the land of the sons of the East, And he saw, and behold a well in the field; and loe there were three flocks of sheepe lying by it; for out of that well, they watered the flocks: and a great stone, was upon the wels mouth. And thither were al the flocks gathered, and they rolled the stone from the wells mouth, and watered the sheepe: and they put the stone againe, upon the wells mouth in his place. And Iakob said unto them; my brethren, whence bee yee? and they sayd of Charan are wee. And hee said unto them, Know ye Laban the sonne of Nachor? and they said, wee know him. And hee said to them, Is there peace to him? and they sayd Peace; and behold, Rachel his daughter, is comming with the sheepe. And hee sayd, loe yet, the day is great, it is not time that the cattel should be gathered together: water ye the sheepe, and goe feed. And they said, we cannot, untill all the flocks, be gathered together; and they roll the stone, frm the wells mouth: then water we the sheepe. He yet was speaking with them; and Rachel came, with the sheep which were her fathers: for she fed them. And it was, when Iakob saw Rachel; the daughter of Laban his mothers brother; and the sheepe of Laban, his mothers brother: that Iakob went neere; and rolled the stone, from the wells mouth, and watered the sheep of Laban his mothers brother. And Iakob kissed Rachel: and lifted up his voice, and wept. And Iakob told Rachel, that he was her fathers brother; and that he was Rebekahs son: and shee ran and told her father. And it was, when Laban heard, the tidings of Iakob his sisters sonne; that he ran to meet him, and imbraced him, & kissed him, & broght him in, to his house: and he told Laban, all these words. And Laban sayd unto him, Surely thou art my bone and my flesh: and he abode with him, a moneth of dayes. And Laban said unto Iakob; Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be? And Laban had two daughters: the name of the elder, was Leah; and the name of the yonger, Rachel. And the eyes of Leah, were tender: and Rachel was faire in forme, and faire in countenance. And Iakob loved Rachel: and said, I will serve thee seven yeeres, for Rachel thy yonger daughter. And Laban said, It is better that I give her to thee, then that I should give her to another man: abide thou with me. And Iakob served for Rachel, seven yeres: and they were in his eyes, as a few daies, because he loved her. And Iakob said unto Laban, Give mee my wife, for my dayes are fulfilled: that I may goe in unto her. And Laban gathered-together, all the men of the place, and made a banquet. And it was in the evening, that he took Leah his daughter: and brought her in, unto him: and he went in, unto her. And Laban gave to her, Zilpah his handmaid: for a handmaid, to Leah his daughter. And it was in the morning, that loe it was Leah: and he said unto Laban, what is this thou hast done unto me? Did not I serve with thee, for Rachel? and wherefore hast thou beguiled me? And Laban said, It may not be so done, in our place: to give the younger, before the first-borne. Fulfill thou the seven of this; and there shall be given unto thee, this also; for the service which thou shalt serve with me, yet seven other yeeres. And Iakob did so, and fulfied the seven of this: and he gave unto him Rachel his daughter for a wife unto him. And Laban gave to Rachel his daughter, Bilhah his handmaid: for a handmaid to her. And he went in also unto Rachel; and he loved also Rachel, more then Leah: and served with him, yet seven other yeeres. And Iehovah saw, that Leah was hated; and he opened her wombe: and Rachel, was barren. And Leah conceived, and bare a son; and she called his name Reuben: for she said, for Iehovah hath seene my affliction; for now, my husband will loue me. And she conceived againe, and bare a sonne; and shee said, because Iehovah hath heard that I was hated; he hath therfore given me, this also: and she called his name Simeon. And she conceived againe, and bare a son; and said, now this time my husband will be joyned unto me, because I have borne unto him, three sons: therefore she called his name, Levi. And she conceived againe, and bare a son; and she said, this time, I will confesse Iehovah; therefore, she called his name Iudah: and she stayed from bearing.

Annotations. LIfted up] that is, went lightly and cheerfully on his long journey, being comforted by the vision and oracle of God, received at Bethel. See a much like phrase, in Psal. 74. 3. sonnes of the East] that is, the easterne people, in Mesopotamia, which lay eastward from Canaan. So in Iob 1. 3. The Greeke omitteth the word sonnes, and translateth the east countries. From the east God had raised up Abraham the (man of) righteousnesse, Esay 41. 2. Gen. 12. 1. & thither now Iakob his nephew fleeth, there to serve for a wife, Hos. 12. 12. wherein the mystery of Christ and his Church, was figured: Eph. 5. 32. 2 Cor. 11. 2. Vers. 2. a well] at a well in the field, Abrahams servant met with Rebekah Isaaks wife, Gen. 24. 11. 15. So here Iakob meeteth with Rachel his wife. A much like thing befell unto Moses, Exod. 2. 15. 16. 21. And Christ sitting on Iakobs Well (in Samaria) preached there of the living waters of his Gospell and spirit, which who so drinketh, they shall bee in him a well of water springing up into everlasting life, Iohn 4. 6.—14. and 7. 38. 39. lying] This the Gr. translateth resting. The two works of shepherds to their flockes, are feeding, and causing them to lye downe, or to rest; both which Christ performeth to his people, Song, 1. 6. Ezek. 34. 15. Psal. 23. 1. 2. Vers. 3. the stone] wherewith the well was closed and sealed up, to keepe the waters safe and pure: and which the shepherds must remove to water the sheepe. A figure of the Pastors duty, in opening the mysteries of the Scripture, that men may with joy draw waters out of the wells of salvation, Esa. 12. 3. The three flocks here mentioned, are by the Hebrew Doctors (in Bresith rabbah upon this place,) applyed to the whole body of the Church, Priests, Levites, and the other Israelites. Vers. 6. Is there peace] that is, welfare & prosperity. This was the manner, in those places of saluting, or asking of ones welfare; as in Gen. 43. 27. 28. 1 Sam. 25. 5. 6. 2 Sam. 20. 9. The Greek translateth is he in health? Vers. 7. is great] that is, much day yet remaineth; or it is high day. He exhorteth to use the time, whiles it remained, for the good of their sheep: and not to take them so soone from their pasture. Vers. 8. cannot] that is, are not able, the stone is so great: or, may not, by right, till all come together. In this latter sense, the word is used, Gen. 34. 14. and 43. 32. and 44. 26. and other where. Ver. 9. she fed them] or, she was shepherdesse. In Gr. she fed her fathers sheepe. It seemeth, men used to imploy their daughters in such workes, Exod. 2. 16. (whereupon Christs spouse is compared to a shepherdesse, Song. 1. 7. 8.) unlesse it were laid upon her through her fathers covetousnesse, as some thinke. Ver. 10. rolled the stone] either, with the helpe of the shepherds; or, by extraordinary strength of his own. This latter, some Rabbines hold, saying, Iakobs steps were not straitned (as Prov. 4. 12) neither did his strength faile, but as a mighty strong man, hee rolled the stone from the wells mouth, &c. and the shepherds saw it, and wondred all, and were not able to role away the stone, but Iakob rolled it away himselfe alone. Pirkei R. Eliezer, chap. 36 Vers. 11. lifted-up] that is, with a loud voice wept: the Greeke translateth, cried with his voice & wept. It argued his great affection, and passion of minde for her sake; as the like was after in Ioseph, Gen. 43 30. and 45. 2. 14. 15. Such things God setteth downe particularly and often, (though they may seeme of smal momēt, to shew how he is delighted in the actions of his children, whom the world contemneth. Verse 13. the tidings] or, the hearesay: in Hebrew, the hearing: figuratively put for the word (or matter) heard. The Apostles in Greeke sometime keepe the phrase; as, who hath beleeved our hearing? Rom. 10. 16. that is, our report, preaching, or word preached. Sometime they explaine one an other, with other words; as, his hearing spread abroad, Mark. 1. 28. for which in Luk. 4. 37. is written, his fame (or sound, [illegible: 2 letters]choe.) words] or things, to weet, about his journey, and the causes of it, as is before specified. For else, it might seeme strange unto him, that Isaaks sonne should come in that poore sort alone: whereas Abrahams servant came richly, with other men accompanying him: Gen. 24. 10. 32. 53. Vers. 14. my bone] that is, my kinsman, as the Chaldee explayneth it. The Greeke saith, of my bones. See the like phrase, in Iudg. 9. 2. 1 Chro. 11. 1. 2 Sam. 19. 12. 13. of dayes] that is, a whole moneth: as a yeere of daies. 2 Sam. 14. 28. is a whole yeere. See the notes on Gen. 4. 3. Vers. 15. brother] that is, kinsman: see Gen. 13. 8. shouldest thou?] The Greeke explaineth it, thou shalt not. See Gen. 18. 17. Vers. 16. elder] Hebrew, greater: meaning in age: and so the yonger, is the lesser. See Gen. 27. 1. By interpretation, Leah signifieth Labourious, or Painfull: and Rachel an Ewe or Sheepe. Vers. 17. tender] as the Greeke translateth, infirme, or weake: but the Chaldee translateth faire. Thargum Ierusalemy addeth, that they were tender with weeping and praying. informe] that is, in proportion of body, or personage: as the next in countenance, or visage, is for beauty of colour. Both together, make perfect beauty. The like is sayd of Esther, Esth. 2. 7. and of Ioseph, Gen. 39. 6. The Hebrew Doctors mystically apply this to the Church, the fairnesse in the congregation of Israel, when it was guiltlesse from the power of uncleannesse: as it is sayd, (in Song. 4. 7.) Thou art all faire my love, there is no spot in thee. R. Menachem, on Gen. 29. Verse. 20. served] These things are set downe to shew Labans churlishnesse, & Iakobs meeknes, poverty, patience, and hard condition in this life; which the Prophet after rehearseth, how Iaakob fled into Syria, and Israel served for a wife, and for a wife, kept (sheepe:) Hos. 12. 12. For whereas men used of their substance to give, dowries, Gen. 34. 12. Exod. 22. 7. Iakob having nothing to give, out of his poverty, (Gen. 32. 10.) giveth his service to his uncle for a wife, which service was hard unto him, Gen. 31. 40. 41. as David, instead of a dowry, gave 100 foreskins of the Philistines, whom hee killed with great perill of his owne life; 1 Sam. 18. 23. 25. 27. These things of Iakob, may also (as the former of Abraham & Isaak) be mystically applyed to Christ, whose spouse and Church, is beautifull, Song. 4. 1. 7. Ephes. 5. 25. 27. & hath made him to serve with her sins, & wearied him, with her iniquities, Esay 43. 24. were in his eyes] that is, seemed unto him. loved her] & love suffereth, hopeth, and endureth all things, 1. Cor. 13. 7. much water cannot quench it, neither can the flouds drowne it: Song. 8. 7. See Gen. 24. 67. Vers. 21. are fulfulled] or, are full, complete: The Chaldee addeth, the dayes of my service are fulfilled: meaning the seven yeers covenanted, v. 18. Some take it to meane full, in respect of his age: and that he was maried at the first; before the 7. yeers were expired. But in Pirkei R. Eliezer, cha, 36. it is said; Iakob began to serve for a wife 7. yeres: after 7. yeeres he made a banquet, & a rejoycing 7. daies, & had Leah &c. & added 7. daies banquet more, & receiued Rachel, goe in] into the chamber, (as Iudg. 15. 1.) that she may be to me as my wife. See Gen. 6. 4. The Bride, usually had a privie chamber (or closet) whereinto she entred at the mariage day, Ioel 2. 16. Whereupon, among the Iewes, the comming together in mariage, is called the assembling into the privy-chamber, Maimony in treat. of Wives, ch. 10. S. 1. Vers. 22. a banquet] named in Hebr: of drinking, as is noted on Gen. 19. 3. such we cal a Bride-ale. The Greek translateth it a mariage: hereupon the word mariage is used for a banquet, or feast, in Luk. 14. 8. and so the Syriak there translateth it. Ver. 23. Leah] in Greek, Leia. A notable example of perfidie in Laban, so to deale with his owne sisters son. And by reason that women at such times were veiled, (as in other like cases may be seene, Gen. 38. 15. 16) Iacob could not discern the fraud. Ver. 24. Zilpah] in Greek Zelpha. hand maid] or, bondwoman, servant, see Gen. 16. 1. V. 25. the morning] Every mans worke shall be made manifest, for the Day shall declare it, 1. Cor. 3. 13. They that do evill, know not the light; & the morning is to them, even as the shadow of death, Iob 24. 16. 17. Therefore is this fact observed to bee done in the evening, and discovered in the morning. beguiled me] The Chaldee saith, lyed unto me? These things as they shew the evill mind and cariage of Laban, both in this his fact, and the excuse following: so may they bee considered as a chastisement of God upon Iakob, who had by guile (tho with a better mind) gotten the blessing, Gen. 27. 35. For even the righteous are recompensed in the earth, Prov. 11. 31. and with what measure men mete, it shall bee measured to them againe, Mat. 7. 2. But how great an affliction was this unto Iakob: to bee beguiled of his Loue, and deflyed with another, whom in respect of her he hated? ver. 30. 31. For, love is strong as death, Song. 8. 6. Ver. 27. the seven of this] or the weeke, that is, the seven daies banquet of this Leah, and so confirme the mariage with her; and then we will give thee the other. A weeke hath the name in Hebrue, of seven daies; as with us, it is called a seven night. And the mariage feast, used to continue seven daies, as appeareth by Iudg. 14. 10. 12. And it is a canon among the Iewes, that whosoeuer marieth a maide, shall rejoyce with her 7. dayes not doing any worke, but eating, drinking, and making merry. And so, if he marry a woman not a maid, 3. daies. And if he take more wives together he must rejoyce with every of them; her conuenient time of joy: Maimony, treat. of Wives ch. 10. S. 12. 13. Thus Laban provided, that Iakob by voluntary consent to this mariage with Leah, should not be able afterward to put her away. The Ierusalem Chaldee paraphrase, plainly applyeth this to the seven dayes banquet for Leah. And that it cannot be meant of seven yeeres, before he should mary Rachel: the birth of their children, and life of Iakob after in the Historry, do manifest, Gen. 47. 9. and 41. 46. and 30. 24. there shall be given] to we et, by me; as the Greeke translateth, I will give. The Hebrew also may signifie, we will give: that is, I and my friends. this also] meaning Rachel: ver. 28. So to make him amends, he urgeth upon him, another mariage incestuous. Which how ever Iakob accepted; and it may, by the special motion of Gods spirit, (as Samsons mariage with the Philistian woman, was of the Lord, Iudg. 14. 4.) yet ordinarily the fact cannot be cleared, nor may be imitated. Though in mystery, the churches of Iewes and Gentiles, may by these two sisters be implyed: as the two Testaments were in Abrams wives, Gen. 16. Gal. 4. shalt serve] So covetousnes of gaine by Iakobs service, made him thus to offer: and Iakob in yeelding to this, is a mirror of patience. Ver. 31. hated] not simply but in comparison of Leah; that is, lesse loved, as the former verse sheweth. So in Deut. 21. 15. also in Mat. 6. 24. and Luk. 14. 26. And herein Leah was chastised of God, for consenting to the sin, with her father. opened her womb] that is, made her to beare children: the contrary was in Gen. 20. 18. The Chaldee translateth, gave her conception. Ver. 32. Ruben] that is, Son of-seeing (or of him that seeth) meaning her affliction, as the next words doe explaine: or, See ye the Son. So in Pirkei R. Eliezer, chap. 36. it is said; God saw Leahs tribulation, and gave her conception, and consolation to her soule; and she bare a man-child of a goodly forme; and sayd, see the son, which God hath given me. Vers. 33 Simeon] written in Greek by the Evangelists, Symeon, 2 Pet. 1. 1. and Simon, Mat. 10. 2. by interpretation Hearing, or son of hearing, that Leah was hated. Vers. 34. he called] or, (not noting any person,) his name was called: See Gen. 16. 14. Levi] that is, Ioyned: the reason of the name here, was of her husbands joyning unto her: after, the Levites were joyned unto the Priests in the ministery and service of God, as Numb. 18. 2. 4. Vers. 35. this time] or now, to weet againe, as the Greeke addeth. confesse] that is, openly praise and celebrate, in solemne manner. This here applyed to the Lord, is after applyed to Iudah himselfe, Gen. 49. 8. Iudah] or Iehudah; in Greeke, Iudas: by interpretation, A Confessor, or the son of Confession, or of Praise. Of him, all the sons of Iakob, are called Iewes, Esth. 3. 6. Mat. 27. 37. and he is a true Iew, whose praise is of God, Rom. 2. 29. stayed] or, stood stil, that is, left off bearing, for a whil[illegible: 1 letter] afterward she had more increase, Gen. 30. 17. And thus God dispensed his blessings, where least love of man was showen: which redounded to his further glory by Leahs thankfulnesse.