Genesis 29:21-30

"This was about one of the meanest pranks ever played on a man." [Note: Leupold, 2:795.]

Jacob had pretended to be his older brother, and now Leah pretended to be her younger sister. Laban and Leah deceived Jacob as Jacob and Rebekah had deceived Isaac. Perhaps Jacob’s eating and drinking at the feast had clouded his mind (Genesis 29:22). The darkness of his tent at night may have made it hard for him to see, too. [Note: Josephus, 1:19:6-7.] Furthermore, in that culture a bride customarily entered her husband’s presence veiled. [Note: S. R. Driver, Genesis, p. 271.] Von Rad wrote "heavily veiled," and Aalders "completely veiled." [Note: Von Rad, p. 291; Aalders, p. 115.] One year an Indian student of mine told me that his father did not see his mother’s face for three days after their wedding. It is still customary among some Indians for the bride to remain veiled even after the consummation of the marriage. [Note: See also J. A. Diamond, "The Deception of Jacob: A New Perspective on an Ancient Solution to the Problem," Vetus Testamentum 34:2 (April 1984):211-13.]

It was customary for the bride’s father to give her a large present when she got married: a dowry. In the ancient world the gift normally consisted of clothing, furniture, and money, and it served as a nest egg for the wife in case her husband died or divorced her. Some dowries were exceptionally valuable, such as slave-girls (Genesis 24:61; Genesis 29:29) or a city (1 Kings 9:16). Laban was being generous. [Note: Wenham, Genesis 16-50, p. 236. Cf. West, p. 70.]

As Jacob had deceived Isaac by taking advantage of his inability to see due to poor eyesight (Genesis 27:36), so Laban deceived Jacob by taking advantage of his inability to see in the dark tent (Genesis 29:25). Earlier Jacob had deceptively pretended to be the older brother (ch. 27), and now Laban tricked him by replacing the younger with the older sister. Laban was just as deceitful as Jacob (Genesis 29:26).

"For despicability Laban takes the prize in the Old Testament." [Note: Leupold, 2:798.]

He should have told Jacob of this custom beforehand if indeed it was a custom, which seems questionable.

The "bridal week" was the week of feasting that followed a marriage (Genesis 29:27; cf. Judges 14:12; Judges 14:17). Jacob received Rachel seven days after he had consummated his marriage to Leah (cf. Genesis 29:28; Genesis 29:30). The Hebrew name "Rachel" means "ewe," and "Leah" means "cow." Ironically, Laban treated them as cattle and used them for bargaining and trading. "Zilpah" means "small nose," and "Bilhah" means "carefree." Jacob married two women in eight days. Notice that Jacob was behaving like his parents, who each favored one son above the other, by favoring one of his wives above the other. In both cases serious family problems followed. The Mosaic Law later prohibited marrying two sisters at the same time (Leviticus 18:18). Bigamy and polygamy were never God’s will, however (Genesis 2:24). [Note: See Wenham, Genesis 16-50, p. 249.]

"Jacob had planned to take Rachel as his wife, but God intended him to have Leah." [Note: Sailhamer, The Pentateuch . . ., p. 195.]

Evidence will follow that Leah was the more "spiritual" of the two sisters.

God remains faithful to His promises to bless His people, but in the process He may discipline them for their previous unresolved sins and often does so in kind (i.e., with talionic judgment; cf. Proverbs 3:12; Galatians 6:7; Hebrews 12:5-6). [Note: For a fascinating narration of this story in expanded form, see Thomas Mann, "Jacob Takes a Bride," Bible Review (Spring 1986):53-59, which is an excerpt from Mann’s Joseph and His Brothers.]

"Jacob was getting what he deserved. In this light the seven extra years that Jacob had to serve Laban appear as a repayment for his treatment of Esau. By calling such situations to the attention of the reader, the writer begins to draw an important lesson from these narratives. Jacob’s deceptive schemes for obtaining the blessing did not meet with divine approval. Through Jacob’s plans God’s will had been accomplished; but the writer is intent on pointing out, as well, that the schemes and tricks were not of God’s design." [Note: Sailhamer, "Genesis," p. 199.]