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Public-domain commentary
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 29:20 powerfully illustrates the profound impact of love on human perception and endurance, depicting Jacob's seven years of arduous labor for Rachel as feeling like "but a few days." This verse encapsulates the essence of devoted commitment, unwavering patience, and the transformative power of deep affection, driven by a cherished desire that transcends the experience of time and hardship.
Context
Literary Context
This verse is situated within the broader narrative of Jacob's sojourn in Haran, following his flight from Esau's wrath and his dream at Bethel, which established the covenant promises of God with him (as seen in Genesis 28:10-22). Jacob arrives in the land of the people of the East, where he encounters his uncle Laban and, crucially, Laban's daughter Rachel at a well (Genesis 29:1-12). Overwhelmed by her beauty and his immediate affection, Jacob offers to serve Laban for seven years in exchange for Rachel's hand in marriage (Genesis 29:18). Verse 20 marks the successful completion of this initial period of service, setting the stage for Laban's subsequent deception and the complex family dynamics that will define much of Jacob's life.
Historical & Cultural Context
In the ancient Near East, marriage customs often involved a "mohar" or bride-price paid by the groom or his family to the bride's family. Since Jacob had fled from his home with little to no material possessions, offering his labor for a specified period was a recognized and honorable alternative form of payment. Seven years was a significant duration, indicating a substantial commitment and the high value placed on the bride. The patriarchal society also meant that the father (Laban) held considerable authority over his daughters' marriages. The well was a common and crucial gathering place, particularly for women, serving as a social hub where significant encounters, like Jacob's meeting with Rachel, frequently occurred.
Key Themes
Genesis 29:20 contributes significantly to several key themes within the book of Genesis and the broader biblical narrative. It highlights the theme of divine providence working through human relationships, even when those relationships are complex or fraught with deception, as will be seen with Laban's actions (e.g., Genesis 29:21-26). The verse also underscores the transformative power of love and desire, demonstrating how deep affection can motivate extraordinary endurance and reshape one's perception of hardship. Furthermore, it subtly introduces the theme of patient endurance in the face of trials, a characteristic that Jacob, despite his flaws, will increasingly embody throughout his life as he wrestles with God and man (as foreshadowed in Genesis 32:22-32).
Exposition and Analysis
Key Word Analysis
This verb, H5647, means "to work (in any sense); by implication, to serve, till, (causatively) enslave, etc." In this context, it denotes Jacob's active labor and commitment as a bond-servant to Laban. It emphasizes the physical and time-consuming nature of his obligation, highlighting the reality of the seven years of toil.
H3117 refers to "a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term)." Here, it is used in conjunction with "few" to describe a perceived brevity of time, contrasting sharply with the actual length of seven years, thus emphasizing the subjective experience of time.
A feminine noun, means "affection (in a good or a bad sense); love." In this verse, it specifically denotes the profound, positive affection Jacob held for Rachel. This "love" is presented as the singular, powerful catalyst that reshaped his perception of his arduous service, making the extended period feel negligible.
Verse Breakdown
"And Jacob served seven years for Rachel"
This clause establishes the contractual obligation and the duration of Jacob's service. It highlights his commitment to Laban in exchange for Rachel's hand, underscoring the significant investment of time and labor he was willing to make for his beloved. This was not a casual agreement but a binding covenant of service.
"and they seemed unto him but a few days"
This is the pivotal statement of the verse, revealing the subjective experience of Jacob. Despite the objective reality of seven years, his perception was entirely altered. The phrase "but a few days" emphasizes the brevity and lightness with which he experienced this lengthy period, demonstrating the profound psychological and emotional impact of his motivation.
"for the love he had to her"
This final clause provides the explicit reason for Jacob's altered perception of time. His deep, passionate affection for Rachel was the singular, driving force that made the arduous seven years of labor feel insignificant. It reveals love as a powerful, transformative emotion capable of making sacrifice feel light and endurance joyful.
Literary Devices
Genesis 29:20 masterfully employs Hyperbole to convey the intensity of Jacob's affection. The statement that seven years "seemed unto him but a few days" is an intentional exaggeration, not a literal claim, designed to emphasize the overwhelming power of his love. This hyperbole vividly illustrates how profound emotional states can distort one's perception of time and hardship. Additionally, the verse utilizes Juxtaposition by placing the objective reality of "seven years" directly against Jacob's subjective experience of "a few days." This contrast highlights the extraordinary influence of his love. There is also an element of Symbolism, where Jacob's arduous labor for Rachel can be seen as symbolizing the cost and commitment inherent in true, devoted love. His willingness to serve without complaint for such a long period becomes a testament to the depth of his affection.
Theological and Thematic Connections
Jacob's unwavering commitment and patient endurance for Rachel, driven by profound love, resonates deeply with several theological themes. It exemplifies the biblical concept of love as a powerful, motivating force that enables perseverance through hardship, transforming burdensome tasks into expressions of devotion. This narrative foreshadows the greater, covenantal love that God demonstrates towards His people, a love that endures and sacrifices without counting the cost. The verse also implicitly touches on themes of divine providence, as Jacob's journey, though driven by personal desire, is ultimately part of God's larger plan for the formation of Israel.
Reflection and Application
Genesis 29:20 offers profound insights for contemporary life, challenging us to examine the depth of our own commitments and the motivations behind our efforts. It teaches that when our pursuits—whether in relationships, career, personal growth, or spiritual disciplines—are fueled by genuine love, passion, or a deeply held purpose, even the most arduous and lengthy tasks can be transformed. What might otherwise feel like an unbearable burden can become a joyful endeavor, with time seemingly flying by. This verse encourages us to cultivate a love that is patient, enduring, and willing to sacrifice, reminding us that true devotion looks beyond immediate gratification and willingly invests time, effort, and even hardship for the sake of a cherished outcome. It calls us to consider what we truly value and to pursue it with a love that makes the journey, no matter how long, feel like "but a few days."
Questions for Reflection
FAQ
Why did Jacob have to serve Laban for seven years?
Jacob had fled from his brother Esau with very little, meaning he lacked the traditional bride-price (mohar) customary for marriage in that culture. Offering his labor for seven years was his way of providing a substantial payment for Rachel's hand, demonstrating his commitment and worthiness as a suitor in the absence of material wealth. This period of service was a recognized and honorable means of securing a marriage, particularly for someone without immediate resources, as seen in the customs of the ancient Near East.
How could seven years feel like "a few days" to Jacob?
The phrase "but a few days" highlights the transformative power of Jacob's intense love (Hebrew: ʼahăbâh, H160) for Rachel. His profound affection and longing for her made the arduous and lengthy period of labor seem insignificant and brief in his perception. It illustrates how strong emotional motivation and a deeply cherished desire can alter one's experience of time and hardship, making the pursuit feel light and swift. This is a testament to the psychological and emotional impact that deep affection can have on human endurance and perception.
Christ-Centered Fulfillment
Jacob's devoted service and enduring love for Rachel, his bride, serves as a poignant type of Christ's own sacrificial love for His bride, the Church. Just as Jacob labored tirelessly, enduring hardship for the sake of his beloved, so too did Christ "serve" and suffer, ultimately laying down His life, to redeem and unite Himself with His chosen people. The "seven years" of Jacob's service, though arduous, seemed like "but a few days" because of his profound love for Rachel. Similarly, Christ's suffering and sacrifice on the cross, though immense, were undertaken with a divine joy set before Him—the joy of securing His beloved Church (as articulated in Hebrews 12:2). His love for the Church transcends all earthly measures of time and sacrifice, making His arduous journey to the cross and resurrection a joyful pursuit of His eternal union with those He loves, a union for which no cost was too great, ultimately leading to the glorious marriage supper of the Lamb (revealed in Revelation 19:7-9).