And having at length obtained the marriage he wished for, he preferred the love of the latter before the former, and served with him other seven years.
וַיָּבֹא֙ גַּ֣ם אֶל־רָחֵ֔ל וַיֶּאֱהַ֥ב גַּֽם־אֶת־רָחֵ֖ל מִלֵּאָ֑ה וַיַּעֲבֹ֣ד עִמּ֔וֹ ע֖וֹד שֶֽׁבַע־שָׁנִ֥ים אֲחֵרֽוֹת׃
3 Church Fathers comment on this verse
From the outset, Jacob held a deep affection for Rachel, captivated by her beauty, and despite the challenges he faced in winning her love, his feelings for her surpassed those he had for Leah. Rachel's beauty ignited a profound love within him.
The historical understanding of this account does not require any additional explanation, as its meaning is quite straightforward. Nevertheless, if those who tend to scrutinize every detail argue that it seems inappropriate for us to simultaneously engage in a marital relationship with two wives, including sisters, we would respond that for the ancients, the essence of life was centered around polygamy. This practice was viewed as the pinnacle of joy, and it was not deemed immoral to share one's life with two or even numerous wives, provided they contributed to a vast family. Childbearing was embraced as a divine blessing. The Almighty assured both the righteous preceding Moses and those guided by the law of this gift.
As it is stated, “There shall not be a barren widow among the children of Israel, nor a barren woman” (Deuteronomy 7:14). However, we should interpret this declaration not as a command but rather as a promise; that which lies within our control falls under the law, as is fitting, while what does not depend on us, but rather adheres to the natural order, exists beyond the jurisdiction of law. Thus, it is evident to all that this was not an edict from the Divine Observer stipulating the absence of unfruitfulness among the children of Israel, but an assurance that, should they adhere to the law, they would be fruitful, as God had pledged. In the eyes of the ancients, the pursuit of a bountiful legacy was the driving force behind polygamy. In Christ, however, we are transformed to bear greater spiritual fruit, honoring the sanctity of marriage while aspiring toward a higher calling, which is celebrated in the divinely inspired Scriptures, that is, to remain devoted to God, undistracted by worldly pleasures. As Paul states, “he who is unmarried cares for the things of the Lord, how to please the Lord; but he who is married cares for temporal things, how to please his wife” (1 Corinthians 7:32-33). Therefore, we have sufficiently articulated these points.
During his journey, Jacob took two wives, symbolizing the two nations: Jews and Gentiles. It is written that upon Christ's arrival, many among the Jews came to believe in Him; the Acts of the Apostles recount instances where three thousand believed in one day, followed by five thousand on another occasion, and afterwards many more (See Acts 2:41; Acts 4:4; Acts 21:20). The Lord Himself affirms the faith of both Jews and Gentiles in the Gospel, stating, ‘I have other sheep which are not of this fold; them also I must bring: and they shall hear My voice; and there shall be one flock, and one Shepherd’ (John 10:16). Consequently, Jacob's two wives, Leah and Rachel, serve as archetypes for these two nations—Leah representing the Jews and Rachel symbolizing the Gentiles.
As the chief cornerstone, Christ is united with these nations, akin to two walls originating from different paths. In Him, their union is fulfilled, and in Him they are destined for eternal peace, as the apostle declares, ‘For He is our peace, who hath made of both one’ (Eph. 2:14). How did He unite both? By bringing together both flocks within Himself, thereby merging both walls into one.
Passages read together with this verse.
THEOSIS