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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.⁶⁵⁶⁵     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,⁶⁶⁶⁶     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.