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.
verses 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.
verses 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.
verses 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
