Genesis

Chapter Thirty-one

Preface

In the first part of this chapter Jacob has finally had enough of his uncle Laban’s deceptive practices, particularly since he has noticed a change in their relationship over the past several years.  As a result of this new revelation, he leaves Haran and his uncle’s “employment.”  Although there are specifics requiring comment in this chapter, there are a few general principles that may apply to the discernment of God’s guidance in the closing verses of chapter 30 and the opening verses of this one.  The following brief paragraph is taken from the Believer’s Bible Commentary by William MacDonald, Thomas Nelson Publishers, 1995.

Griffith Thomas points out several interesting principles for discerning God’s guidance here.  First, Jacob had a “desire” (30:25).  Secondly, “circumstances” necessitated a change of some sort.  Thirdly, God’s “Word” came strongly to him.  And finally, there was “confirming support” from his wives, despite their natural ties to Laban. . . .

The remaining of the chapter is concerned with Laban’s pursuit and interdiction of Jacob and company, from which a new contract is realized and a friendlier parting is achieved.

Genesis 31:1-16

Now Jacob heard the words of Laban's sons, saying, “Jacob has taken away all that was our father's, and from what was our father's he has acquired all this wealth.”  And Jacob saw the countenance of Laban, and indeed it was not favorable toward him as before.  Then the LORD said to Jacob, “Return to the land of your fathers and to your family, and I will be with you.”  So Jacob sent and called Rachel and Leah to the field, to his flock, and said to them, “I see your father's countenance that it is not favorable toward me as before; but the God of my father has been with me.  And you know that with all my might I have served your father.  Yet your father has deceived me and changed my wages ten times, but God did not allow him to hurt me.  If he said thus: ‘The speckled shall be your wages,’ then all the flocks bore speckled. And if he said thus: ‘The streaked shall be your wages,’ then all the flocks bore streaked.  So God has taken away the livestock of your father and given them to me.  And it happened, at the time when the flocks conceived, that I lifted my eyes and saw in a dream, and behold, the rams which leaped upon the flocks were streaked, speckled, and gray-spotted. Then the Angel of God spoke to me in a dream, saying, ‘Jacob.’ And I said, ‘Here I am.’  And He said, ‘Lift your eyes now and see, all the rams which leap on the flocks are streaked, speckled, and gray-spotted; for I have seen all that Laban is doing to you.  I am the God of Bethel, where you anointed the pillar and where you made a vow to Me. Now arise, get out of this land, and return to the land of your family.’” Then Rachel and Leah answered and said to him, “Is there still any portion or inheritance for us in our father's house?  Are we not considered strangers by him? For he has sold us, and also completely consumed our money.  For all these riches which God has taken from our father are really ours and our children's; now then, whatever God has said to you, do it.”

Just as Isaac’s wealth had made the Philistines jealous (26:14), so Jacob learned that Laban was now jealous and angry over Jacob’s accumulation of wealth.  This was revealed to Jacob both through Laban’s son’s own words and the body language of Laban himself.  Twenty years had passed, during which time his mother had died.  And Jacob probably speculated that conditions between Laban and himself would only grow worse.  Conditions required a change.

Added to this, God spoke to Jacob instructing him to depart Haran and return to Canaan promising to be “with him” (a term meaning that God would “make him proper”—32:9).  At this point and added to his original desire to leave Haran (30:25), Jacob noticed a definite change in circumstances and had received direction from God’s Word.

Jacob took the next step and consulted with his wives out in the field, apart from the prying eyes and ears of the home front where servants and the son’s of Laban might eavesdrop and convey to Laban Jacob’s attitude and intentions.  Jacob conveyed to both Rachel and Leah what he had observed regarding his uncle’s changed attitude towards him.  He reviewed with them how Laban through deceit had required Jacob’s employment for so many years, during which time Laban had arbitrarily altered Jacob’s salary ten times, even while God had protected him from harm from Laban. 

Jacob went on to explain how it was God who actually changed the cattle into those reflecting spots and stripes, which through time transferred much of Laban’s wealth to Jacob.  In the previous chapter the natural (genetic) explanation is seen for this process, and in this chapter the supernatural and underlying explanation for it is given.  The same must be understood for today’s “modern medicine.”  Even though many cures appear to be the result of medical techniques and drugs, it is really God, either through direct application of His power or indirect appliance through His science and natural laws that brings healing.

Jacob continued to explain to Rachel and Leah how God spoke to him.  What is notable in this segment of Scripture is that the person referred to by Jacob as the Angel of God in verse 11 is the God of Bethel in verse 13.  This then is another indication, as there are several throughout the Old Testament, that the “Angel of God” was none other than a theophany (self-manifestation of God) and a preincarnate appearance of the Lord Jesus Christ.

Angel of the Lord.  It is disputed whether the angel of the Lord (Gen 16:7-14; 22:11, 14, 15; Ex 3:2; Jud 2:1, 4; 5:23; 6:11-24; 13:3) or angel of God (Gen 21:17-19; 31:11-13) is one of the angels or an appearance of God Himself.  The fact that the angel speaks not merely in the name of God but as God in the first person singular leaves no doubt that the angel of the Lord is a theophany—a self-manifestation of God (Gen 17:7ff.; 22:11 ff.; 31:13).  The angel identifies himself with God and claims to exercise the prerogatives of God.  Sometimes he is distinguished from God (2 Sam 24:16; Zech 1:12f.).  Yet when distinguished, the identity as Deity remains.  (cf. Zech 3:1 f.; 12:8).  Therefore, any distinction between the angel and the Lord is only a distinction between the Lord invisible and the Lord manifest.  Since the angel of the Lord ceases to appear after the incarnation of Christ, it is often inferred that the angel is in the OT a preincarnate appearance of the Second Person of the Trinity. (Wycliffe Bible Dictionary, Hendrickson Publishers, 1975; Charles C. Ryrie, Ph.D., Dean of Doctoral Studies, Dallas Theological Seminary, Dallas Texas)

Rachel and Leah not only agreed with Jacob’s evaluation of the situation, but they confirmed that their father’s attitude and treatment of them was similar in nature.  They then gave their unqualified approval to Jacob’s intentions to return to his prior (extended) family and land.  The significance of this portion of Jacob’s decision-process is that he thought it important to consult with his wives rather than treat them as inferiors and subjects only to order around.

Genesis 31:17-21

Then Jacob rose and set his sons and his wives on camels.  And he carried away all his livestock and all his possessions which he had gained, his acquired livestock which he had gained in Padan Aram, to go to his father Isaac in the land of Canaan.  Now Laban had gone to shear his sheep, and Rachel had stolen the household idols that were her father's.  And Jacob stole away, unknown to Laban the Syrian, in that he did not tell him that he intended to flee.  So he fled with all that he had. He arose and crossed the river, and headed toward the mountains of Gilead.

Prior to the departure of Jacob and his household and wealth (livestock), his wife Rachel stole the household idols from her Father to take with her.  This action conveys two ideas to the reader of this portion of Scripture.  First, Laban and his household were idol worshippers and this was not the influence that God wanted for Jacob and his children who would soon become the 12 tribes of Israel.  Second, sense Nuzu tablets from the fifteenth century B.C. indicate that ownership and control of this kind of possessions (idols) marked a person as the chief heir and leader of the family, Rachel was attempting to secure for her and/her husband the right to her father’s property.

Genesis 31:22-30

And Laban was told on the third day that Jacob had fled.  Then he took his brethren with him and pursued him for seven days' journey, and he overtook him in the mountains of Gilead.  But God had come to Laban the Syrian in a dream by night, and said to him, “Be careful that you speak to Jacob neither good nor bad.”  So Laban overtook Jacob. Now Jacob had pitched his tent in the mountains, and Laban with his brethren pitched in the mountains of Gilead.  And Laban said to Jacob: “What have you done, that you have stolen away unknown to me, and carried away my daughters like captives taken with the sword?  Why did you flee away secretly, and steal away from me, and not tell me; for I might have sent you away with joy and songs, with timbrel and harp?  And you did not allow me to kiss my sons and my daughters. Now you have done foolishly in so doing.  It is in my power to do you harm, but the God of your father spoke to me last night, saying, ‘Be careful that you speak to Jacob neither good nor bad.’  And now you have surely gone because you greatly long for your father's house, but why did you steal my gods?”

Laban learned of the departure of Jacob and his household three days later, probably when he returned from the field after shearing his sheep.  He immediately, along with “his brethren,” pursued Jacob and after seven days caught up with him in the mountains of Gilead.  The distance he had to travel was approximately 300 miles; but he was able to travel faster than Jacob, having no flocks to tend and slow him along the way.

It may be safely assumed that Laban was highly irritated and angry at Jacob for his departure for a number of reasons.  Jacob had left his employment without giving notice.  Jacob had spirited away his daughters without permission.  Jacob had taken a great deal of wealth (animals) from his land.  And Jacob had apparently stolen his household idols.  But God intervened for Jacob by appearing to Laban in a dream and instructing him to place no stress on Jacob—to speak neither “good nor bad” to him.

This most certainly mollified Laban’s anger and calmed his response to Jacob when they came together, but he still couldn’t stifle all his complaints.   Although he may not have been sincere; he criticized Jacob for leaving, coaching his disapproval in concern for his daughters not having a proper “send off.”  And then he continued his disparagement by charging Jacob with the theft of his household idols.

Genesis 31:31-35

Then Jacob answered and said to Laban, “Because I was afraid, for I said, ‘perhaps you would take your daughters from me by force.’  With whomever you find your gods, do not let him live. In the presence of our brethren, identify what I have of yours and take it with you.” For Jacob did not know that Rachel had stolen them.  And Laban went into Jacob's tent, into Leah's tent, and into the two maids' tents, but he did not find them. Then he went out of Leah's tent and entered Rachel's tent.  Now Rachel had taken the household idols, put them in the camel's saddle, and sat on them. And Laban searched all about the tent but did not find them.  And she said to her father, "Let it not displease my lord that I cannot rise before you, for the manner of women is with me." And he searched but did not find the household idols.

Jacob answers both charges that Laban had leveled against him.  His first response was that he feared Laban would have taken back his daughters by force.  Then he addressed the theft-charge by encouraging Laban to search his camp and kill whoever had Laban’s household idols.  At this, Laban and his brethren searched the entire camp. 

But Rachel had hidden the idols in her camel’s saddle and was sitting on them.  She then insisted that she couldn’t dismount her camel because she was having her menstrual period (“manner of women”—Genesis 18:11; Leviticus 15:19).  This was logical to Laban, so he concluded his search.

Genesis 31:36-42

Then Jacob was angry and rebuked Laban, and Jacob answered and said to Laban: “What is my trespass? What is my sin, that you have so hotly pursued me?  Although you have searched all my things, what part of your household things have you found? Set it here before my brethren and your brethren that they may judge between us both!  These twenty years I have been with you; your ewes and your female goats have not miscarried their young, and I have not eaten the rams of your flock.  That which was torn by beasts I did not bring to you; I bore the loss of it. You required it from my hand, whether stolen by day or stolen by night.  There I was! In the day the drought consumed me, and the frost by night, and my sleep departed from my eyes.  Thus I have been in your house twenty years; I served you fourteen years for your two daughters, and six years for your flock, and you have changed my wages ten times.  Unless the God of my father, the God of Abraham and the Fear of Isaac, had been with me, surely now you would have sent me away empty-handed. God has seen my affliction and the labor of my hands, and rebuked you last night.”

Now it was Jacob’s turn to express his displeasure with and to Laban.  He forcibly reviewed the fact that not only had Laban’s search failed to turn up any stolen goods, but that for the entire 20 years that Jacob had been in Laban’s employment he had worked faithfully for him in many difficult situations and environments.  He had worked 14 years for his daughters and 6 years for his flock, all the while having his wages arbitrarily changed by Laban.  Furthermore, he informed Laban that if it wasn’t for God’s intervention, Laban would have sent Jacob away with nothing.  It was because of this, Jacob informed Laban that he was under God’s judgment.

Genesis 31:43-55

And Laban answered and said to Jacob, “These daughters are my daughters, and these children are my children, and this flock is my flock; all that you see is mine. But what can I do this day to these my daughters or to their children whom they have borne?   Now therefore, come, let us make a covenant, you and I, and let it be a witness between you and me.”  So Jacob took a stone and set it up as a pillar.  Then Jacob said to his brethren, “Gather stones.” And they took stones and made a heap, and they ate there on the heap.  Laban called it Jegar Sahadutha, but Jacob called it Galeed.  And Laban said, “This heap is a witness between you and me this day.” Therefore its name was called Galeed, also Mizpah, because he said, “May the LORD watch between you and me when we are absent one from another.  If you afflict my daughters, or if you take other wives besides my daughters, although no man is with us—see, God is witness between you and me!”  Then Laban said to Jacob, “Here is this heap and here is this pillar, which I have placed between you and me.  This heap is a witness, and this pillar is a witness that I will not pass beyond this heap to you and you will not pass beyond this heap and this pillar to me for harm.  The God of Abraham, the God of Nahor, and the God of their father judge between us.” And Jacob swore by the Fear of his father Isaac.  Then Jacob offered a sacrifice on the mountain, and called his brethren to eat bread. And they ate bread and stayed all night on the mountain.  And early in the morning Laban arose, and kissed his sons and daughters and blessed them. Then Laban departed and returned to his place.

The chapter (and the meeting between Laban and Jacob) concludes with an account of a covenant between Jacob and Laban, similar to the parting and covenant that took place between Isaac and Abimelech (26:28-31).  Although Laban still entertained the thought that all that Jacob possessed was actually his property, he apparently thought it best not to pursue this “logic” and to establish a covenant (binding agreement or contract) between himself and Jacob.  One may imagine that he came to this conclusion after careful consideration of God’s warning to him when he was in pursuit of Jacob days before.

Covenants were just as legal and binding then as written contracts are today, if not more so.  This covenant contained (1) parties—Laban and Jacob, (2) conditions—that Jacob would provide proper treatment to Laban’s daughters and that neither one would pass beyond the Mizpah (Heb:  watchtower) to do any harm to the other, (3) results—the judgment of God over both men, and (4) security—the oath and the sacrifice of an innocent animal.  In truth, it was a covenant between two crafty individuals designed for their mutual protection from each other.  Laban swore by the “God of Abraham, the God of Nahor, and the God of their father.”  Jacob swore by the “Fear of his father Isaac.”  The Hebrew word for “Fear” in this passage is pachad:

Pachad; this Heb. noun clearly derives from 6342 [pachad].  It means fear, terror, dread, awe; an object of fear.  It may refer to the emotion or to the subject which causes the emotion.  Often it is the terror which Jehovah causes (Isa. 2:10, 19; 2 Chr. 14:13), the fear of God (Ps. 36:2).  This term was elevated to the status of a proper noun, namely the Fear of Isaac (Gen. 31:42, 53). (Hebrew-Greek Key Study Bible)

The names given to the location of the watchtower (Mizpah), from which God would view both men and their subsequent actions, was recorded both in Aramaic as Jegar Sahadutha and in Hebrew as Galeed—both meaning “witness heap.”  The covenant was observed by an agreed upon oath, a suitable sacrifice, and a covenant meal.  On the morning, Laban kissed his children and grandchildren goodbye and returned to his home area of Haran.