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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 29:15–30.
Here is, I. The fair contract made between Laban and Jacob, during the month that Jacob spent there as a guest, Gen 29:14. It seems he was not idle, nor did he spend his time in sport and pastime; but like a man of business, though he had no stock of his own, he applied himself to serve his uncle, as he had begun (Gen 29:10) when he watered his flock. Note, Wherever we are, it is good to be employing ourselves in some useful business, which will turn to a good account to ourselves or others. Laban, it seems, was so taken with Jacob's ingenuity and industry about his flocks that he was desirous he should continue with him, and very fairly reasons thus: "Because thou art my brother, shouldst thou therefore serve me for nought? Gen 29:15. No, what reason for that?" If Jacob be so respectful to his uncle as to give him his service without demanding any consideration for it, yet Laban will not be so unjust to his nephew as to take advantage either of his necessity or of his good-nature. Note, Inferior relations must not be imposed upon; if it be their duty to serve us, it is our duty to reward them. Now Jacob had a fair opportunity to make known to Laban the affection he had for his daughter Rachel; and, having no worldly goods in his hand with which to endow her, he promises him seven years' service, upon condition that, at the end of the seven years, he would bestow her upon him for his wife. It appears by computation that Jacob was now seventy-seven years old when he bound himself apprentice for a wife, and for a wife he kept sheep, Hos 12:12. His posterity are there reminded of it long afterwards, as an instance of the meanness of their origin: probably Rachel was young, and scarcely marriageable, when Jacob first came, which made him the more willing to stay for her till his seven years' service had expired.
II.Jacob's honest performance of his part of the bargain, Gen 29:20.
He served seven years for Rachel. If Rachel still continued to keep her father's sheep (as she did, Gen 29:9), his innocent and religious conversation with her, while they kept the flocks, could not but increase their mutual acquaintance and affection (Solomon's song of love is a pastoral); if she now left it off, his easing her of that care was very obliging. Jacob honestly served out his seven years, and did not forfeit his indentures, though he was old; nay, he served them cheerfully: They seemed to him but a few days, for the love he had to her, as if it were more his desire to earn her than to have her. Note, Love makes long and hard services short and easy; hence we read of the labour of love, Heb 6:10. If we know how to value the happiness of heaven, the sufferings of this present time will be as nothing to us in comparison of it. An age of work will be but as a few days to those that love God and long for Christ's appearing.
III.The base cheat which Laban put upon him when he was out of his time:
he put Leah into his arms instead of Rachel, Gen 29:23. This was Laban's sin; he wronged both Jacob and Rachel, whose affections, doubtless, were engaged to each other, and, if (as some say) Leah was herein no better than an adulteress, it was no small wrong to her too. But it was Jacob's affliction, a damp to the mirth of the marriage-feast, when in the morning behold it was Leah, Gen 29:25. It is easy to observe here how Jacob was paid in his own coin. He had cheated his own father when he pretended to be Esau, and now his father-in-law cheated him. Herein, how unrighteous soever Laban was, the Lord was righteous; as Jdg 1:7. Even the righteous, if they take a false step, are sometimes thus recompensed on the earth. Many that are not, like Jacob, disappointed in the person, soon find themselves, as much to their grief, disappointed in the character. The choice of that relation therefore, on both sides, ought to be made with good advice and consideration, that, if there should be a disappointment, it may not be aggravated by a consciousness of mismanagement.
IV.The excuse and atonement Laban made for the cheat.
1. The excuse was frivolous: It must not be so done in our country, Gen 29:26. We have reason to think there was no such custom of his country as he pretends; only he banters Jacob with it, and laughs at his mistake. Note, Those that can do wickedly and then think to turn it off with a jest, though they may deceive themselves and others, will find at last that God is not mocked. But if there had been such a custom, and he had resolved to observe it, he should have told Jacob so when he undertook to serve him for his younger daughter. Note, As saith the proverb of the ancients, Wickedness proceeds from the wicked, Sa1 24:13. Those that deal with treacherous men must expect to be dealt treacherously with 2. His compounding the matter did but make bad worse: We will give thee this also, Gen 29:27. Hereby he drew Jacob into the sin, and snare, and disquiet, of multiplying wives, which remains a blot in his escutcheon, and will be so to the end of the world. Honest Jacob did not design it, but to have kept as true to Rachel as his father had done to Rebekah. He that had lived without a wife to the eighty-fourth year of his age could then have been very well content with one; but Laban, to dispose of his two daughters without portions, and to get seven years' service more out of Jacob, thus imposes upon him, and draws him into such a strait by his fraud, that (the matter not being yet settled, as it was afterwards by the divine law, Lev 18:18, and more fully since by our Saviour, Mat 19:5) he had some colourable reasons for marrying them both. He could not refuse Rachel, for he had espoused her; still less could he refuse Leah, for he had married her; and therefore Jacob must be content, and take two talents, Kg2 5:23. Note, One sin is commonly the inlet of another. Those that go in by one door of wickedness seldom find their way out but by another. The polygamy of the patriarchs was, in some measure, excusable in them, because, though there was a reason against it as ancient as Adam's marriage (Mal 2:15), yet there was no express command against it; it was in them a sin of ignorance. It was not he product of any sinful lust, but for the building up of the church, which was the good that Providence brought out of it; but it will by no means justify the like practice now, when God's will is plainly made known, that one man and one woman only must be joined together, Co1 7:2. The having of many wives suits well enough with the carnal sensual spirit of the Mahomedan imposture, which allows it; but we have not so learned Christ. Dr. Lightfoot makes Leah and Rachel to be figures of the two churches, the Jews under the law and the Gentiles under the gospel: the younger the more beautiful, and more in the thoughts of Christ when he came in the form of a servant; but he other, like Leah, first embraced: yet in this the allegory does not hold, that the Gentiles, the younger, were more fruitful, Gal 4:27.
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Summary
Genesis 29:19 captures Laban's calculated response to Jacob's proposal to serve seven years for Rachel's hand, stating, "It is better that I give her to thee, than that I should give her to another man: abide with me." This pivotal declaration marks Laban's pragmatic acceptance, initiating a significant period of service that would profoundly shape Jacob's family and the lineage of Israel, while simultaneously revealing Laban's shrewd, self-serving character and his clear intent to retain Jacob's valuable labor.
Context
Literary Context
This verse is strategically placed within the unfolding narrative of Jacob's sojourn in Haran, following his flight from Esau and his encounter with Rachel at the well. Having spent a month with Laban, Jacob, captivated by Rachel, proposes to serve seven years for her hand in marriage, a customary practice for those unable to pay a bride-price. Laban's reply in Genesis 29:19 is not merely an agreement but a carefully worded statement that sets the stage for the protracted and often deceptive relationship between Jacob and Laban. It immediately precedes Laban's first major deception, where he substitutes Leah for Rachel, demonstrating his manipulative nature that will define much of the subsequent narrative in Genesis 29, Genesis 30, Genesis 31.
Historical & Cultural Context
In the ancient Near East, marriage often involved a "bride-price" or "bride-service," where the suitor would provide goods or labor to the bride's family as compensation for the loss of her labor and to establish her value. Jacob, arriving with nothing, offers seven years of service, a substantial period, highlighting the cultural significance of such agreements. Laban's response reflects the patriarchal authority of the father over his daughters' marriages, but also the economic realities of the time. His concern about giving Rachel to "another man" (H312, ʼachêr) underscores the importance of securing a beneficial alliance or, in this case, retaining valuable labor within his household. The practice of dwelling with the bride's family for a period after marriage was also common, but Laban's specific phrasing "abide with me" (H3427, yâshab) carries a distinct economic undertone given Jacob's proven capabilities.
Key Themes
The verse contributes to several overarching themes in Genesis. It highlights Divine Providence operating even amidst human schemes and self-interest, as God's covenant promises to Abraham, Isaac, and Jacob regarding a numerous offspring are advanced through this marriage. It powerfully illustrates the theme of Human Deception and Manipulation, particularly through Laban's character, who consistently seeks personal gain, foreshadowing his later tricks (e.g., Genesis 29:25). Furthermore, it underscores the Formation of the Covenant Family and the Significance of Lineage, as this union is foundational to the twelve tribes of Israel. Jacob's perseverance in love and service, despite Laban's exploitation, also subtly introduces the theme of Suffering and Endurance in the path of God's chosen.
Exposition and Analysis
Key Word Analysis
This word signifies "good" in its widest sense, encompassing concepts of what is beneficial, advantageous, or pleasant. When Laban says "it is better," he is not expressing a moral or emotional preference based on Rachel's happiness or Jacob's suitability as a loving husband. Instead, his use of ṭôwb here is deeply pragmatic and economically driven. It implies that Jacob's offer of seven years of labor is more advantageous to Laban's household than any potential offer from an "another man" (H312, ʼachêr), securing a valuable asset for a substantial period.
This term means "other" or "next," often implying a stranger or someone distinct. Laban's concern about giving Rachel to "another man" highlights his strategic thinking. He has observed Jacob's strength, diligence, and skill (e.g., rolling the stone from the well, tending flocks). An "another man" would be an unknown quantity, potentially less beneficial or reliable than Jacob, who is already integrated and proven. This phrase underscores Laban's transactional view of his daughter's marriage, prioritizing his own household's welfare over romantic or familial considerations.
This primitive root means "to sit down," and by implication, "to dwell," "to remain," or "to settle." While it can denote hospitality, in this context, Laban's imperative "abide with me" functions as a clear directive and an expression of his desire to secure Jacob's continued presence and labor. Jacob has already demonstrated his immense value as a worker, and Laban's immediate concern is to ensure that this valuable asset remains within his economic sphere. This word choice subtly reveals Laban's underlying motive: to exploit Jacob's labor for as long as possible.
Verse Breakdown
"And Laban said, It is better that I give her to thee"
Laban's opening statement is a calculated affirmation. He acknowledges Jacob's proposal and immediately frames his acceptance as a matter of practical advantage rather than affection or familial obligation. The phrase "it is better" (H2896, ṭôwb) reveals his pragmatic assessment: Jacob's offer of seven years of service is economically superior to any potential alternative, ensuring a significant period of free labor for his household.
"than that I should give her to another man"
This clause further clarifies Laban's rationale. His decision is not based on Jacob's character or suitability as a husband for Rachel, but on a comparison of economic benefits. An "another man" (H312, ʼachêr, H376, ʼîysh) represents an unknown variable, a less certain return on investment than Jacob, whose strength and diligence have already been demonstrated. This highlights Laban's shrewd, almost mercantile approach to his daughters' marriages.
"abide with me"
This concluding imperative (H3427, yâshab) is crucial. While seemingly an invitation for continued hospitality, it functions as a demand to secure Jacob's ongoing presence and labor. Laban has recognized Jacob's immense value as a worker, and this phrase solidifies his intention to retain Jacob as an economic asset within his household, setting the stage for the subsequent deceptions and extended servitude that Jacob will endure.
Literary Devices
The passage employs several key literary devices. Irony is prominent, as Laban's seemingly agreeable and benevolent response ("it is better") masks his manipulative and self-serving intentions, which will become devastatingly clear in subsequent chapters. There is also significant Foreshadowing in Laban's concluding phrase, "abide with me." This seemingly innocuous invitation subtly hints at the prolonged and exploitative nature of Jacob's stay with Laban, predicting the extended period of servitude and the various deceptions Jacob will face. The entire exchange functions as a form of Characterization, vividly portraying Laban as a shrewd, calculating, and ultimately deceitful individual, whose primary motivation is personal gain, contrasting sharply with Jacob's earnest, though sometimes flawed, pursuit of God's promises.
Theological and Thematic Connections
Genesis 29:19, while seemingly a simple agreement, is a crucial pivot point in the patriarchal narrative, showcasing how divine purposes unfold even amidst human self-interest and deception. Laban's pragmatic acceptance of Jacob's bride-service proposal initiates the formation of the family through whom God's covenant promises to Abraham and Isaac would be realized. Despite Laban's exploitative nature, his actions inadvertently facilitate the very union that will lead to the birth of the twelve tribes of Israel, demonstrating God's sovereign hand in orchestrating events. This verse underscores that God's plan is not thwarted by human flaws but often works through them, shaping individuals and nations for His ultimate glory.
Reflection and Application
Laban's response in Genesis 29:19 offers profound insights into human nature and the complexities of relationships, providing enduring lessons for contemporary life. It serves as a powerful reminder to cultivate discernment, encouraging us to look beyond surface-level agreements and pleasantries to understand the underlying motives of others. Not all intentions are purely altruistic, and recognizing this can protect us from exploitation. Jacob's unwavering commitment and patience, demonstrated by his willingness to work seven years for Rachel, stand as a testament to perseverance and the enduring power of love in pursuit of a deeply desired outcome. Furthermore, this narrative powerfully illustrates God's sovereignty: even when individuals act out of self-interest or engage in manipulative behavior, God remains in control, orchestrating events to fulfill His divine purposes. Trusting in God's ultimate plan, even amidst trials, deceptions, and perceived setbacks, can lead to spiritual maturity, personal growth, and the eventual realization of His perfect will, just as Jacob's trials with Laban ultimately contributed to the establishment of the family that would become the nation of Israel.
Questions for Reflection
FAQ
What does Laban's phrase "abide with me" reveal about his character?
Laban's concluding phrase, "abide with me" (Hebrew: yâshab), is highly revealing of his pragmatic and self-serving character. It is more than a simple invitation for continued hospitality; it functions as a clear expression of his desire to secure Jacob's valuable labor. Jacob had already proven himself to be an exceptionally strong and diligent worker, capable of tasks like single-handedly rolling the heavy stone from the well and effectively tending Laban's flocks. Laban, being a shrewd and economically-minded individual, recognized the significant financial benefit of retaining such a capable worker within his household. This phrase underscores his underlying motivation: to exploit Jacob's services for as long as possible, foreshadowing the multiple deceptions and extended periods of servitude that Jacob would endure under Laban's roof, as seen later in Genesis 31:41.
Christ-Centered Fulfillment
The narrative of Jacob's diligent service for Rachel, initiated by Laban's pragmatic acceptance in Genesis 29:19, finds its profound Christ-centered fulfillment in the ultimate Bridegroom, Jesus Christ. Just as Jacob labored for his beloved bride, Christ, out of boundless love, "worked" through His perfect obedience, sacrificial life, atoning death on the cross, and glorious resurrection to acquire His own bride, the Church. The covenant promises made to Abraham, Isaac, and Jacob—promises of a numerous seed and a land, which are advanced through the formation of Jacob's family—are fully realized in Jesus Christ, the true "seed of Abraham" (as seen in Galatians 3:16), through whom all the nations of the earth are blessed (as prophesied in Genesis 12:3). Christ's redemptive work ensures that His people can truly "abide" with Him eternally, not through forced servitude or economic gain, but through grace, a new covenant relationship (as described in Hebrews 8:6), and the indwelling of His Spirit, leading to an everlasting union with the One who gave everything for His beloved.