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Genesis 31

Genesis 32

Genesis 31 — Commentary 4

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Benson Commentary Genesis 31:1 And he heard the words of Laban's sons, saying, Jacob hath taken away all that was our father's; and of that which was our father's hath he gotten all this glory. Genesis 31:1 . He heard the words of Laban’s sons — For it seems they spoke them in Jacob’s hearing. The last chapter began with Rachel’s envying Leah; this begins with Laban’s sons envying Jacob. Hath taken away all that was our father’s — Not all, sure: what was become of those cattle which were committed to the custody of Laban’s sons, and sent three days’ journey off? He has gotten all this glory — And what was this glory? It was a parcel of brown sheep, and speckled goats, and some camels and asses. But they meant wealth, which the possessors usually glory in, and whereby they gain much esteem from others. Genesis 31:2 And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before. Genesis 31:3 And the LORD said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee. Genesis 31:3-4 . The Lord said unto Jacob, Return — God, who orders all things aright, having blessed Jacob with greater substance in the house of Laban than he could have obtained in his father’s house, without great inconveniences, perhaps irreconcilable, fatal hatred between him and his brother Esau, now orders him to return. For, though Jacob had met with very hard usage, yet he would not quit his place till God bid him. The direction he had from Heaven is more fully related to his wives afterward. Unto the land of thy fathers — Not which was properly theirs, but only that in which they had sojourned, and which was promised to them in their seed. And, as Jacob was an inheritor of the promise, it was proper that he should sojourn in the land, to keep alive the hopes of it in his posterity. Jacob sent for Rachel and Leah to the field — That he might discourse with them more privately. Genesis 31:4 And Jacob sent and called Rachel and Leah to the field unto his flock, Genesis 31:5 And said unto them, I see your father's countenance, that it is not toward me as before; but the God of my father hath been with me. Genesis 31:6 And ye know that with all my power I have served your father. Genesis 31:7 And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me. Genesis 31:7-8 . Hath changed my wages ten times — That is, oft-times, as is often the signification of the number ten. It appears that Laban, through envy and covetousness, often broke his agreement made with Jacob, and altered it as he thought fit, and that Jacob patiently yielded to all such changes Then all the cattle bare speckled — This seems to put it out of doubt, that, as Jacob says in the following verse, it was indeed God who ordered this matter; for it can scarcely be supposed that any natural causes whatever, without his peculiar providence, could produce so many different changes in a thing of this nature, without once failing. Genesis 31:8 If he said thus, The speckled shall be thy wages; then all the cattle bare speckled: and if he said thus, The ringstraked shall be thy hire; then bare all the cattle ringstraked. Genesis 31:9 Thus God hath taken away the cattle of your father, and given them to me. Genesis 31:9 . God hath taken away the cattle of your father, and given them to me — Thus the righteous God paid Jacob for his hard service out of Laban’s estate, as he afterward paid the seed of Jacob for the service of the Egyptians with the spoils of that people. Genesis 31:10 And it came to pass at the time that the cattle conceived, that I lifted up mine eyes, and saw in a dream, and, behold, the rams which leaped upon the cattle were ringstraked, speckled, and grisled. Genesis 31:11 And the angel of God spake unto me in a dream, saying , Jacob: And I said, Here am I. Genesis 31:11-13 . The angel of the Lord spake, I am the God of Beth-el — This, no doubt, was the Word, or Song of Solomon of God, who now condescended to be the angel or messenger of the Father to Jacob, and yet styles himself the God of Beth-el. Thus was Jacob reminded of Beth-el, and of the promises made to him there, by the same divine person, who now again appeared to him in a dream, to his great comfort. Genesis 31:12 And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle are ringstraked, speckled, and grisled: for I have seen all that Laban doeth unto thee. Genesis 31:12 . I have seen all that Laban doeth to thee — If we attend to this vision we cannot but see reason to conclude that it was really communicated to Jacob at this time to make use of the speckled rods; for here is a plain declaration that God would effect the thing, and the reason why; because he had seen Laban’s ungenerous and unfair dealing toward Jacob, and therefore was resolved to punish him for it, and at the same time reward Jacob for his fidelity and contentedness under these injuries. Genesis 31:13 I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred. Genesis 31:14 And Rachel and Leah answered and said unto him, Is there yet any portion or inheritance for us in our father's house? Genesis 31:14-15 . Is there any portion — Any hope of benefit; for us in our father’s house? — They both agree in acknowledging that his behaviour had been extremely ungenerous and sordid, even to them, his own children. Are we not counted of him strangers? — Dealt with as strangers, rather than children: for he hath sold us — To thee for fourteen years’ service. And hath quite devoured (wholly converted to his own use) our money — That which in equity was due to us for our portions, and for our husband’s service. Whereas Jacob looked upon the wealth which God had transferred from Laban to him as his wages, they look upon it as their portions; so that, both ways, God forced Laban to pay his debts, both to his servant and to his daughters. Genesis 31:15 Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money. Genesis 31:16 For all the riches which God hath taken from our father, that is ours, and our children's: now then, whatsoever God hath said unto thee, do. Genesis 31:17 Then Jacob rose up, and set his sons and his wives upon camels; Genesis 31:18 And he carried away all his cattle, and all his goods which he had gotten, the cattle of his getting, which he had gotten in Padanaram, for to go to Isaac his father in the land of Canaan. Genesis 31:19 And Laban went to shear his sheep: and Rachel had stolen the images that were her father's. Genesis 31:19 . Laban went to shear his sheep — That part of his flock which was in the hands of his sons, three days’ journey off. Now, 1st, It is certain it was lawful for Jacob to leave his service suddenly: it was not only justified by the particular instructions God gave him, but warranted by the fundamental law of self-preservation, which directs us, when we are in danger, to shift for our own safety, as far as we can do it without wronging our consciences. 2d, It was his prudence to steal away unawares to Laban, lest if Laban had known, he should have hindered him, or plundered him. 3d, It was honestly done to take no more than his own with him, the cattle of his getting. He took what Providence gave him, and would not take the repair of his damages into his own hands. Yet Rachel was not so honest as her husband; she stole her father’s images, and carried them away. The Hebrew calls them teraphim. Some think they were only little representations of the ancestors of the family in statue or picture, which Rachel had a particular fondness for, and was desirous to have with her, now she was going into another country. It should rather seem they were images for a religious use, penates, household gods, either worshipped, or consulted as oracles; and we are willing to hope that she took them away, not out of covetousness, much less for her own use, or out of any superstitions fear, lest Laban, by consulting his teraphim, might know which way they were gone; but with a design to convince her father of the folly of his regard to those as gods which could not secure themselves. Genesis 31:20 And Jacob stole away unawares to Laban the Syrian, in that he told him not that he fled. Genesis 31:21 So he fled with all that he had; and he rose up, and passed over the river, and set his face toward the mount Gilead. Genesis 31:22 And it was told Laban on the third day that Jacob was fled. Genesis 31:23 And he took his brethren with him, and pursued after him seven days' journey; and they overtook him in the mount Gilead. Genesis 31:23 . He took his brethren — That is, his relations, and pursues Jacob to bring him back into bondage, or to strip him of what he had. They overtook him in the mount Gilead — This mount was about two hundred and fifty miles from Haran; so that Jacob travelled twenty-five miles each day, and Laban, in pursuing him, thirty-seven. Genesis 31:24 And God came to Laban the Syrian in a dream by night, and said unto him, Take heed that thou speak not to Jacob either good or bad. Genesis 31:24 . Speak not to Jacob either good or bad — The Hebrew is, from good to bad — That is, enter into no altercations, and use no harsh language with him, which may occasion a quarrel. Say nothing against his going on with his journey, for the thing proceedeth from the Lord. The same Hebraism we have, Genesis 24:50 . The safety of good men is very much owing to the hold God has on the consciences of bad men, and the access he has to them. Genesis 31:25 Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount: and Laban with his brethren pitched in the mount of Gilead. Genesis 31:26 And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives taken with the sword? Genesis 31:27 Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp? Genesis 31:27 . I might have sent thee away with mirth and with songs — Not as Rebekah was sent away out of the same family above one hundred and twenty years before, with prayers and blessings, but with sport and merriment; which was a sign that religion was much decayed in the family. Genesis 31:28 And hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in so doing. Genesis 31:29 It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad. Genesis 31:29 . The God of your fathers spake to me yesterday — We find here that Laban, whatever his disposition was, and how great soever his anger, paid regard to the heavenly vision. For though he supposed that he had both right and strength on his side, either to revenge the wrong or recover the right, yet he owns himself under the restraint of God’s power; he durst not injure one whom he saw to be the particular care of Heaven. It seems probable that God, who can change the heart in a moment, effected a sudden alteration in his disposition toward Jacob. Genesis 31:30 And now, though thou wouldest needs be gone, because thou sore longedst after thy father's house, yet wherefore hast thou stolen my gods? Genesis 31:30 . Wherefore hast thou stolen my gods? — Foolish man! to call those his gods that could be stolen! Could he expect protection from them that could neither resist nor discover their invaders? Happy are they who have the Lord for their God. Enemies may steal our goods, but not our God. Genesis 31:31 And Jacob answered and said to Laban, Because I was afraid: for I said, Peradventure thou wouldest take by force thy daughters from me. Genesis 31:31-32 . Jacob clears himself by giving the true reason why he went away unknown to Laban; he feared lest Laban should by force take away his daughters, and so oblige him to continue in his service. As to the charge of stealing Laban’s gods, he pleads not guilty. He not only did not take them himself, but he did not know that they were taken. Let him not live — This was rashly said, and might have produced fatal effects. Genesis 31:32 With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what is thine with me, and take it to thee. For Jacob knew not that Rachel had stolen them. Genesis 31:33 And Laban went into Jacob's tent, and into Leah's tent, and into the two maidservants' tents; but he found them not. Then went he out of Leah's tent, and entered into Rachel's tent. Genesis 31:34 Now Rachel had taken the images, and put them in the camel's furniture, and sat upon them. And Laban searched all the tent, but found them not. Genesis 31:35 And she said to her father, Let it not displease my lord that I cannot rise up before thee; for the custom of women is upon me. And he searched, but found not the images. Genesis 31:36 And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What is my trespass? what is my sin, that thou hast so hotly pursued after me? Genesis 31:37 Whereas thou hast searched all my stuff, what hast thou found of all thy household stuff? set it here before my brethren and thy brethren, that they may judge betwixt us both. Genesis 31:38 This twenty years have I been with thee; thy ewes and thy she goats have not cast their young, and the rams of thy flock have I not eaten. Genesis 31:39 That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day, or stolen by night. Genesis 31:39-40 . That which was torn I brought not unto thee — What Jacob here affirms, and for the truth of which he appeals to Laban, shows him to have been of a very industrious and faithful disposition, and that Laban’s temper was exceedingly selfish and sordid: for though Jacob was his relation, and his substance had increased so greatly under his hand, yet he was very rigid toward him, and required him to make good all the cattle that were lost, by whatever accident it happened. In the day the drought consumed me — “In Europe,” says Sir John Chardin, quoted by Harmer, vol. 1. p. 74, “the days and nights resemble each other, with respect to the qualities of heat and cold; but it is quite otherwise in the East. In the lower Asia, in particular, the day is always hot, and, as soon as the sun is fifteen degrees above the horizon, no cold is felt in the depth of winter itself. On the contrary, in the height of summer, the nights are as cold as at Paris in the month of March. It is for this reason that in Persia and Turkey they always make use of furred habits in the country, such only being sufficient to resist the cold of the nights.” Genesis 31:40 Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes. Genesis 31:41 Thus have I been twenty years in thy house; I served thee fourteen years for thy two daughters, and six years for thy cattle: and thou hast changed my wages ten times. Genesis 31:42 Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely thou hadst sent me away now empty. God hath seen mine affliction and the labour of my hands, and rebuked thee yesternight. Genesis 31:42 . Except God had been with me — Jacob, on every mention of his substance, attributes all the increase of it to the care that God had of him. And he here speaks of God, as the God of his father, intimating, that he thought himself unworthy to be thus regarded, but was beloved for his father’s sake. He calls him the God of Abraham and the Fear of Isaac: for Abraham was dead, and gone to that world where there is no fear; but Isaac was yet alive, sanctifying the Lord in his heart as his fear and his dread. Genesis 31:43 And Laban answered and said unto Jacob, These daughters are my daughters, and these children are my children, and these cattle are my cattle, and all that thou seest is mine: and what can I do this day unto these my daughters, or unto their children which they have born? Genesis 31:43-44 . All is mine — That is, came by me. Let us make a covenant — It was made and ratified with great solemnity, according to the usages of those times. 1st, A pillar was erected, a heap of stones raised to perpetuate the memory of the thing, writing being then not known. 2d, A sacrifice was offered, a sacrifice of peace-offerings. 3d, They ate bread together, jointly partaking of the feast upon the sacrifice. This was in token of a hearty reconciliation. Covenants of friendship were anciently ratified by the parties eating and drinking together. Genesis 31:44 Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee. Genesis 31:45 And Jacob took a stone, and set it up for a pillar. Genesis 31:46 And Jacob said unto his brethren, Gather stones; and they took stones, and made an heap: and they did eat there upon the heap. Genesis 31:47 And Laban called it Jegarsahadutha: but Jacob called it Galeed. Genesis 31:47-53 . But Jacob called it Galeed — The name Laban gave it signifies the heap of witness, in the Syrian tongue, which he used, and Galeed signifies the same in Hebrew, the language which Jacob used. It appears that the name which Jacob gave it remained to it, and not the name which Laban gave it. And Mizpah — ( Genesis 31:49 ,) This name in Hebrew signifies a watchtower. And they agreed to give it this second name to remind them and their posterity of the solemn appeal they had now mutually made to the all-seeing eye of God, whose providence watches over the actions of mankind, rewarding sincerity and punishing deceitfulness. They appeal to him, 1st, As a witness, The Lord judge between thee and me — That is, the Lord take cognizance of every thing that shall be done on either side in violation of this league. 2d, As a judge. The God of Abraham, ( Genesis 31:53 ,) from whom Jacob was descended; and the God of Nahor — Laban’s progenitor; the God of their father — From whom they were both descended; judge betwixt us. God’s relation to them is thus expressed, to intimate that they worshipped one and the same God, upon which consideration there ought to be no enmity betwixt them. Those that have one God, should have one heart: God is judge between contending parties, and he will judge righteously. Whoever does wrong, it is at his peril. Jacob sware by the Fear of his father Isaac — The God whom his father Isaac feared, who had never served other gods, as Abraham and Nahor had done: to this only living and true God he offered a sacrifice, ( Genesis 31:54 ,) in gratitude for the peace he had obtained with Laban. Genesis 31:48 And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed; Genesis 31:49 And Mizpah; for he said, The LORD watch between me and thee, when we are absent one from another. Genesis 31:50 If thou shalt afflict my daughters, or if thou shalt take other wives beside my daughters, no man is with us; see, God is witness betwixt me and thee. Genesis 31:51 And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee; Genesis 31:52 This heap be witness, and this pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm. Genesis 31:53 The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the fear of his father Isaac. Genesis 31:54 Then Jacob offered sacrifice upon the mount, and called his brethren to eat bread: and they did eat bread, and tarried all night in the mount. Genesis 31:55 And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them: and Laban departed, and returned unto his place. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositors

Expositor's Bible Commentary Genesis 31:1 And he heard the words of Laban's sons, saying, Jacob hath taken away all that was our father's; and of that which was our father's hath he gotten all this glory. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

Illustrator

And the Lord said unto Jacob, Return unto the land of thy fathers. Genesis 31:1-12 Jacob's departure for Canaan T. H. Leale. I. IT WAS HASTENED BY PERSECUTION. II. IT WAS PROMPTED BY A SENSE OF OFFENDED JUSTICE. III. IT WAS AT THE COMMAND OF GOD. IV. IT ILLUSTRATES THE IMPERFECTIONS AS WELL AS THE VIRTUES OF JACOB'S CHARACTER. ( T. H. Leale. ) The stirring-up of the nest F. B. Meyer, B. A. Jacob was becoming too contented in that strange land. Like Ulysses and his crews, he was in danger of forgetting the land of his birth; the tents of his father; and the promises of which he was the heir. He was fast losing the pilgrim-spirit, and settled into a citizen of that far country. His mean and crafty arts to increase his wealth were honeycombing his spirit, and eating out his nobler nature, prostituting it to the meanest ends. His wives, infected with the idolatry of their father's house, were in danger of corrupting the minds of his children; and how then would fare the holy seed, destined to give the world the messages of God? It was evident that his nest must be broken up in Haran; that he must be driven back into the pilgrim-life — to become a stranger and a sojourner, as his fathers were. And this was another step nearer the moment when he became an Israel, a prince with God. I. THE SUMMONS TO DEPART. Whether there was voice audible to the outward ear I cannot tell; but there was certainly the uprising of a strong impulse within his heart. Sometimes on a sultry summer day we suddenly feel the breeze fanning our faces, and we say that the wind is rising; but we know not whence it comes, or whither it goes: so does the Spirit of God frequently visit us with strong and holy impulses. There is a Divine restlessness; a noble discontent; a hunger created in the heart, which will not be satisfied with the husks on which the swine feed. We cannot always understand ourselves; but it is the Lord saying to us, Arise and depart; for this is not your rest. II. THE TENACITY OF CIRCUMSTANCES. When the pilgrim-spirit essays to obey the voice of God, the house is always filled with neighbours to dissuade from the rash resolve. "As Christian ran, some mocked; others threatened; and some cried after him to return." There was something of this in Jacob's case. The bird-lime clung closely to him, as he began to plume his wings for his homeward flight. He was evidently afraid that his wives would hinder his return. It would have been natural if they had. Was it likely that they would at once consent to his proposal to tear them from their kindred and land? This fear may have greatly hindered Jacob. He at least thought it necessary to fortify himself with a quiverful of arguments, in order to carry his point. In those arguments we catch another glimpse of his cowardly and crafty nature. They are a strange medley of lies and cant and truth. He might have saved himself from all this, if he had only trusted God to roll away the stones from the path of obedience. For God had been at work before him; and had prepared their hearts, so that they at once assented to his plan, saying: "We have no further ties to home; now then, whatsoever God hath said unto thee, do?" If we would only go forward in simple obedience, we should find that there would be no need for our diplomacy; He would go before us, making the crooked straight, and the rough smooth. In the endeavours of Laban to retain Jacob, we have a vivid picture of the eager energy with which the world would retain us, when we are about to turn away from it for ever. It pursues us, with all its allies, for seven days and more (ver. 23). It asks us why we are not content to abide with it (ver. 27). It professes its willingness to make our religion palatable, by mingling with it its own tabret and dance (ver. 27). It appeals to our feelings, and asks us not to be too cruel (ver. 28). It threatens us (ver. 29). It jeers us with our sudden compunction, after so many years of contentment with its company (ver. 30). It reproaches us with our inconsistency in making so much of our God, and yet harbouring some cunning sin. "Wherefore hast thou stolen my gods?" (ver. 30). All, friends, how sad it is, when we, who profess so much, give occasion to our foes to sneer, because of the secret idols which they know we carry with us! III. THE DIVINE CARE. Well might Jacob have thrilled with joy, as he said to his wives, "The God of my father has been with me." When God is for us, and with us, who can be against us? Blessed is he who is environed by God, and for whom God fights. He must be more than a conqueror. So Jacob found it; and, at the end of his encounter with Laban, he was able to repeat his assurance, that the God of his father had been with him (ver. 42). ( F. B. Meyer, B. A. ) Jacob and Laban A. F. Joscelyne, B. A. I. JACOB'S ARRIVAL AND RECEPTION AT HARAN. 1. God's revelations of Himself, of His love and purposes, are incentives to action and encouragements to duty. 2. Notice the similarity and difference between Eliezer's arrival at Haran and reception by Laban, and Jacob's.(1) Both met the object of their quest as well.(2) Laban welcomed Eliezer because of his presents, and sent Rebekah away with him. He welcomed Jacob as a kinsman, but, with keen foresight that he should not be a loser, practically enslaved the heir of Isaac. II. THE LESSONS OF JACOB'S SERVITUDE AND PROSPERITY AT HARAN 1. Even a wise custom is no justification of untruth or deceit ( Genesis 29:26 ). 2. There is a law of retribution and of compensation in life. Jacob's love for Rachel sweetened his servitude. 3. The danger of taking narrow views of life. 4. Faith is proved by patience rather than by retaliation ( Genesis 30:37-43 ). 5. The faithfulness of God is irrespective of man's desert. III. JACOB'S FLIGHT FROM HARAN, LABAN'S PURSUIT OF HIM, AND THE COVENANT WITH WHICH THEY SEPARATED. 1. Mutual distrust produces estrangement. 2. Suspicion leads to angry accusation and recrimination. 3. The use and misuse of solemn words (vers. 47, 48). ( A. F. Joscelyne, B. A. ) Lessons G. Hughes, B. D. 1. Prosperity usually draweth on envy to the best of men. 2. It is no rare thing that the saints of God should hear ill of evil men for their best doings. 3. Slanderous tongues are usually to be found in the houses of the wicked. 4. Children are the natural heirs of parents' corruptions; Laban's sons have Laban's heart. 5. Covetousness is discontented at any good that passeth unto others. 6. Heat of wicked youth is apt to break forth into railing upon the most upright. 7. Covetous, envious spirits transfer the blessing of God on His to base reproaches (ver. 1) 8. Old subtle sinners keep their tongues and vent their hatred in their looks. 9. As God changeth His providences from one to another, so the wicked change their carriages. 10. It is Christian prudence to observe the discontented and angry faces of wicked rulers. 11. Carnal respects from the wicked to the righteous are but momentary (ver. 2). 12. God sometimes useth the unjust carriages of wicked men to move His saints unto respect of Him. 13. God calleth His saints at last in His set time out of bondage to the wicked. 14. God's call alone warrants souls as to leaving of their stations. 15. God's gracious presence is ever with them, who are obedient to His call (ver. 3). ( G. Hughes, B. D. ) Lessons G. Hughes, B. D. 1. God's call will put men upon honest endeavours to accomplish it. 2. It beseems godly husbands to communicate God's will to their wives about household affairs. 3. Prudence imparts counsel in fittest places. 4. Sedulity in men's calling will not suffer them to lose time (ver. 4). ( G. Hughes, B. D. ) Lessons G. Hughes, B. D. 1. Just occasions of moving place may be urged by husbands to wives for their concurrence to and comfort in it. 2. Real and undeserved disrespects from men are justly to be complained of, though fathers. 3. The gracious presence of God with His innocent ones is enough to counterpoise the frowns of men. 4. It is rational to leave fathers with their unjust frowns, and follow God with His smiles (ver. 5). ( G. Hughes, B. D. ) Lessons G. Hughes, B. D. 1. No fraud, lying, or deceit, come amiss to covetous worldly spirits for their own ends. 2. Multiplied falsehoods and oppressions are usual with wicked men, to oppress the innocent and to help themselves. 3. The greatest service is of no account with wicked worldly men. 4. Safe are those faithful ones who are taken into God's charge. 5. Men may invent many ways to hurt the righteous, but God giveth them not up to their hand (ver. 7). 6. God's power and justice turneth the very purposes of the wicked to His saints' good and their evil. 7. The subtlety of man can never prevent the power and wisdom of God (ver. 8). ( G. Hughes, B. D. ) Lessons G. Hughes, B. D. . 1. Providence orders the best seasons of comforting His servants against their fears. 2. Saints must take their comforts in the way wherein God will impart them. In dreams, if God will. 3. The saints have real proof of God's care of them, and goodness in suiting to them their consolations (ver. 10). 4. God alone is the comforter of His people. 5. God calls by name to poor souls, in application of comfort, to prepare them thereunto. 6. God's servants answer at His call to receive His consolations (ver. 11). 7. God showeth His afflicted ones the way of His consolations for their support. 8. God's observation of the oppressions of men cannot but stir Him up to work His saints' relief (ver. 12). ( G. Hughes, B. D. . ) I am the God of Bethel. Genesis 31:13 The God of Bethel D. Wilson. I. THE GOD OF BETHED IS A GOD OF PROVIDENCE, of a special gracious Providence towards His people; and of this as exercised through a Mediator, by the ministry of angels. 1. He is the God of Providence, extending to all the creatures He has made. God did not make the world, and then leave it, confining Himself to heaven, as some would have Him. Though His throne be above, His kingdom ruleth over all. He is no unconcerned spectator of what is done; but like a skilful pilot sits at the helm, and steers the world to what course it shall move. His providence is often mysterious, but nevertheless real and universal. 2. God exercises a special gracious providence about His servants. God has a regard to all the works of His hands; but it is spoken with an emphasis, "Behold the eye of the Lord is upon them that fear Him, upon them that hope in His mercy." Upon every one of this number His eye is fixed with satisfaction and delight. 3. God employs His angels as the ministers of His providence in the world, particularly as to His people. Not that God needs the agency of any of His creatures, but for the honour of His majesty He is pleased to use them. II. THE GOD OF BETHEL IS THE GOD OF PROMISE. And as it is here declared by Himself, I am the God of Bethel, it plainly denotes — 1. That He takes delight in the promises He hath made to His people, and the covenant engagements in which He stands to them. 2. These words, "I am the God of Bethel," being spoken twenty years after the promises and appearances there, were first made, God intimated by them, that He was the same now as heretofore; as able to guide and guard, as formerly. 3. God proclaims this to tell His servant that all the mercies he enjoyed came from His hand and love, as his God in covenant; and that under this notion, he was still to look to Him for all he should further need. III. At Bethel Jacob vowed a vow, which was in confirmation of his covenant with God: and so God's styling Himself the God of Bethel denotes in general that HE TAKES SPECIAL NOTICE OF THE SOLEMN TRANSACTIONS OF HIS SERVANTS, what promises and vows they make to Him and where. Particularly He is the God of Bethel, i.e., of His house, of every place appointed for His worship, as observing who there vow and dedicate themselves to Him, and who do not; in what manner any vow unto Him, whether in truth and with the heart, or deceitfully and with guile. God cannot be ignorant of what is done, and where; but He would be considered as particularly observing what passes at Bethel, i.e., in His hoarse, and at His table there, now under these New Testament ages. 1. God takes notice who tarries away from His house that ought to be there; and He takes notice too, in what dress every individual comes thither. 2. God is the God of Bethel, as approving His people's dedicating themselves by vow, in confirmation of their covenant to Him. This is their reasonable service, and what His promises and grace should readily lead them to. 3. God is the God of Bethel, as He is ready to reward His servants who make conscience of keeping their engagements, and walk in a sense of the vows of God upon their souls. IV. And now as THE USE of all. 1. How desirable is a special relation to the God of Bethel, as the God of Providence, and of this as in a peculiar manner exercised about His people. 2. As the God of Bethel is ever mindful of His promises, His people can never want encouragement to come to His throne of grace. 3. Does God style Himself the God of Bethel, as denoting His strict observance of what passes in His house? What seriousness becomes us in all religious duties and services, or when, in a way of worship, we have to do with God? 4. Is the God of Bethel to be conceived of, as a witness to all our solemn transactions and engagements? how great must be the sin and folly of being formal and insincere in vowing to the Lord, or in pretending, either to enter into or confirm our covenant with Him, when leaving our hearts behind? 5. Does God as the God of Bethel remember the vows there made, with what confusion will they appear before Him who have omitted to perform their promises? ( D. Wilson. ) The God of Bethel A. Fuller. I am the God of Bethel! When at Bethel, the Lord said, "I am Jehovah, God of Abraham thy father, and the God of Isaac." He might have said the same now; but it was His pleasure to direct the attention of His servant to the last, and to Him the most interesting of His manifestations. By giving him hold of the last link in the chain, he would be in possession of the whole. The God of Bethel was the God of his fathers, Abraham and Isaac; the God who had entered into covenant with the former, had renewed it with the latter, and again renewed it with him. What satisfaction must it afford, to be directed by such a God! ( A. Fuller. ) God's reminders A. Fuller. "I am the God of Bethel, where thou anointedst the pillar, and vowedst a vow unto Me." It is not only necessary that we be reminded of God's promises for our support in troubles, but of our own solemn engagements, that the same affections which distinguished the best seasons of our life may be renewed, and that in all our movements we may keep in view the end for which we live. The object of the vow was, that Jehovah should be his God: and whenever he should return, that that stone should be God's house. And now that the Lord commands him to return, He reminds him of his vow. He must not go to Canaan with a view to promote his own temporal interest, but to introduce the knowledge and worship of the true God. This was the great end which Jehovah had in view in all that He did for Abraham's posterity, and they must never lose sight of it. ( A. Fuller. ) Lessons G. Hughes, B. D. 1. God sets Himself out to His saints distinctly and eminently from the misconceits of Him by nations. 2. God is the God of Bethel to His Jacobs, of sweet providences and precious promises to His saints. 3. God's providence and promise may justly cause souls to dedicate and vow themselves to Him. 4. Souls devoting of themselves to God, engageth them to follow Him at this call. 5. God is forced to put His saints in mind of their engagement sometimes before they think of it 6. God's call alone is the just ground of the egress and regress of His servants, for blessing, and with 7. God will surely call in His set time to His saints for their returning to the place of rest. 8. Preparation and execution to go where God calleth, is due from saints to the call of God (ver. 13). ( G. Hughes, B. D. ) The God of Bethel I. Does not that mean, first, that our God is the God of our early mercies 2 Bethel was to Jacob the place of early mercy. Let us look back upon our early mercies. Did they not come to us, as they did to him, unsought and unexpected, and when, perhaps, we were unprepared for them? II. Does it not mean, the God of our Lord Jesus Christ? What is "Beth-el" but "the house of God." And the house of God, the true Bethel, is the person of the Lord Jesus Christ, for "In Him dwelleth all the fulness of the Godhead bodily." III. Still further let us remember that this God of Bethel is the God of angels. We do not often say much about those mysterious beings, for it is but little that we know of them. This, however, we know — that angels are set by God to be the watchers over His people. We shall not come to harm if we put our trust in God. "I will lay me down to sleep, for Thou makest me to dwell in safety." These angels were also messengers. "Are they not all ministering spirits? " and are they not sent with messages from God? Moreover, they are our protectors. God employs them to bear us up in their hands, lest at any time we dash our foot against a stone. We do not see them, but unseen agencies are probably the strongest agencies in the world. IV. Notice, once more, that the God of Bethel is the God of our vows. ( C. H. Spurgeon . ) Is there yet any portion or inheritance for us in our father's house. Genesis 31:14 Inheritance for us W. M. Statham, M. A. So asked Rachel and Leah of Jacob. And we see how suggestive these historical touches in Old Testament story are, when vitalized by the spirit of the gospel. We think at once of the Saviour, who is the open door to the great Father's house. There are multitudes who have lost their portions, and some are very sad and weary. Prodigal meets prodigal, and recounts the story of the painful way. Ruins always touch us with sadness; and "human hearts get ruinous in so much less time than stone walls do!" I. THE CRY IS PERSONAL. Men do not ask, "Is there hope for the lost — the profligate, the vile?" but, "Is there hope for me?" The soldier lying wounded in the battle-field thinks of the home harvest-fields far away, and the soul amid its wounds and woes whispers, "I will arise and go to my Father. There is a home-returning way for me!" II. THE CRY IS ANXIOUS. "Is there yet?" Once the soul was ready to surmise there might be! But is there now? when sin has consolidated into habit, when the door has been shut so often in the marred face of the Man of Sorrows! "My sin is ever before me," is the great cry of conscience. We sympathize with human anxiety. We watch with moistened eyes the widow who asks, "Is there yet a table in the wilderness for me and my little ones?" In reply to the "yet," let us answer, "Though thy sins be as scarlet, He shall make them white as wool"; "He shall blot out thy transgressions as a cloud, and thine iniquities as a thick cloud"; "He is able to save to the uttermost all that come unto God by Him." III. THE CRY IS CHILDLIKE. "My Father's house!" For we are, in one sense, all of us God's offspring. True, we have lost likeness to Him and peace with Him; and only by faith can we become the spiritual sons of God. But there is memory of the lost estate in every heart. Man was made for God, and He is the only home of the soul. God gave us our earthly homes and relationships, to be parables of that great central truth. No word thrills us like "home"; no picture on Academy walls touches us like Provis's interiors. And this is natural. For let home be dark or deserted, let the dove of peace leave that, let those sweet sanctities be desecrated, and no outside joys, no travels, no pursuits can make compensation! And to know the value of a home, you must lose one. IV. THE CRY IS ANSWERED. Yes! in many parables, in many promises, in deeds of love and sacrifice. Faith leads all along the way, from justification to glory. But it were wrong to conceive of the inheritance as all future. Heaven does begin on earth, because the heavenly principles, purposes, and pleasures may be ours now. CONCLUSION. We close with the remembrance that there is welcome for us, room for us, reward for us. Have you ever stood outside a flower-show in the summer-time, and seen carriage after carriage drive up, with rustling silks and dazzling liveries and crested panels, pride and pomp entering in; and then caught the wistful face of a poor child at the gate, with another child in her arms, shut out from seeing God's beautiful flowers? The poor, the blind, the maim, the halt, the prodigals of every type are welcome. What, does He want me? does He wait for me? has He asked for me? ( W. M. Statham, M. A. ) A worldly-spirited reply A. Fuller. We have seen some things in the history of these women which have induced us to hope well of them, notwithstanding their many failings; but though in this case it was their duty to comply with the desire of their husband, and to own the hand of God in what had taken place between their father and him; yet there is something in their manner of expressing themselves that looks more like the spirit of the world, than the spirit which is of God. A right spirit would have taught them to remember that Laban, whatever was his conduct, was still their father. They might have felt it impossible to vindicate him; but they should not have expatiated on his faults in such a manner as to take pleasure in exposing them. Such conduct was but too much like that of Ham towards his father. And as to their acknowledging the hand of God in giving their father's riches to their husband, this is no more than is often seen in the most selfish characters, who can easily admire the Divine providence when it goes in their favour. The ease, however, with which all men can discern what is just and equitable towards themselves, renders the love of ourselves a proper standard for the love of others, and will sooner or later stop the mouth of every sinner. Even those who have no written revelation have this Divine law engraven on their consciences: they can judge with the nicest accuracy what is justice to them, and therefore cannot plead ignorance of what is justice from them to others. ( A. Fuller. ) Lessons G. Hughes, B. D. 1. It becometh wives, especially in good families, to listen unto advice of husbands from God. 2. God can make them that disagree in a family sweetly to concur to do His work. 3. It is unnatural for children to find no portions in their father's house, when they abound. 4. Such brands of cruelty are left upon unnatural fathers by the Spirit (ver. 14). 5. It is cruel for fathers to use their children as slaves and make merchandize of them. 6. It is savage for parents to consume the substance of children for whom they should provide. 7. Such unnatural dealings, in God's justice, alienate hearts of children from parents (ver. 15). 8. It is fit to consider how God recompenseth cruelties of unnatural parents in depriving them of their children. 9. What God giveth to parents and children may be justly owned by them. 10. Good women will be free and helpful to their husbands to go and do whatever is the will of God unto them (ver. 16). ( G. Hughes, B. D. ) Then Jacob rose up. Genesis 31:17-21 Lessons G. Hughes, B. D. 1. Concurrence of all things with the call of God points out the time of man's obedience to him. 2. He that hath God's call for himself and others to any undertaking should prepare first for it. 3. It concerns husbands and fathers to provide for convenient motions of wives and children upon God's call (ver. 17). 4. Prudence teacheth men to order all their substance as motions rightly upon God's call. 5. Justice will suffer no man to take anything but that which is his own. 6. Courage becometh God's servants to break through all difficulties to follow God (ver. 18) and go where He calleth them. ( G. Hughes, B. D. ) Lessons G. Hughes, B. D. 1. Providence finds work to call off such as would hinder obedience to His work from His servants. 2. Hard it is for souls bred up in superstition to be wholly taken off from it. 3. There may be a temptation upon children to rob parents, but it is grievous wickedness. 4. Hearts not purged will have their superstitions and means of will-worship, though they steal them. 5. God suffers such irregular practices in good families sometimes for the trial of His own (ver. 19). ( G. Hughes, B. D. ) Lessons G. Hughes, B. D. 1. Providence directs God's servants to prudence for escaping the hands of wicked men at His call. 2. It is no iniquity, not to declare God's call and way to such as would oppose them (ver. 20). 3. Flight is not unbeseeming saints from under the hands of oppressors when God calleth to 4. Difficult passages God's servants find sometimes in following God's call. 5. No difficulties should discourage where God appears to warrant man's motions. 6. Man's face should be set to that mark which God points him out in his pilgrimage (ver. 21). ( G. Hughes, B. D. ) Lessons G. Hughes, B. D. 1. Providence ordereth tidings of His delivering His servants, to come to their enemies when they are not to be hindered by them ( Job 5:12, 10 ). 2. Tidings of mercy to saints may come to the wicked soon enough to try them (ver. 22). ( G. Hughes, B. D. .) The Teraphim M. M. Kalisch, Ph. D. Rachel stole the Teraphim, either, as has been advanced, because she wished to prevent Laban's consulting them on the direction of their flight, or to secure their guardianship for a journey apparently fraught with difficulties and dangers. The value of the precious metal of which the idol might have been made was certainly a temptation subordinate to the superstitious motive. The example given by Jacob with regard to the worship of God, had manifestly exercised a greater influence upon Leah than upon Rachel; though both, therefore, acknowledged, in Jacob's blessing, the will and favour of God, and urged him to follow the Divine directions (ver. 16), Rachel continued to attach a high value to dumb images, and regarded herself safe only under the guardianship of her own gods. Our knowledge concerning the shape of the Teraphim is very limited. They resembled the form of man ( 1 Samuel 19:13 ), either consisting of the entire human body, or only of head and breast. They were made of various materials, and not unfrequently of silver, two hundred shekels of which were employed for one statue ( Judges 17:4 ). Our information is more accurate respecting the use and nature of the Teraphim. But we must distinguish between the earlier and later history of the Hebrews. The origin of the Teraphim seems to have been in Mesopotamia or Chaldea, a supposition probable from our passage, and from a later allusion in which the Babylonian king is related to have consulted them ( Ezekiel 21:26 ). Although no doubt comprised amongst the idols which Jacob is recorded to have removed in Shechem ( Genesis 35:4 ), they long remained in favour among his descendants; and while the Hebrews were always conscious of their crime whenever they worshipped other gods, they do not seem to have regarded the adoration of the Teraphim as equally reproachful. On this point, the history of Micah is highly instructive ( Judges 17 .; 18.). It shows clearly, that the Teraphim were considered as tutelar deities, fully compatible with the homage solely due to the Lord; that they were used, by many, as oracles, like the Urim and Thummim, or like the Ark of the Covenant; and that they were deemed sacred and lawful, if but a descendant of Aaron performed the ministerial functions: they implied a transgression of the second, not of the first commandment. Thus we account for the fact, otherwise most strange, that the prophet Hosea enumerates the Teraphim among the boons of which the disobedient Israelites would be deprived (Hosea 3:4); he threatens them with the dissolution of national and of family life; he predicts, that princes and sacrifices will disappear, and together with them their own domestic gods, the Teraphim, who, therefore, have there a political and social rather than a religious import. The prophet does not hesitate to mention them, because they were evidently in his time still considered as the mildest and most harmless form of idolatry. But gradually, when the pure doctrines of Mosaism began to be enforced with greater rigour, the Teraphim were naturally included among the objects of religious aversion; even the author of the Book of Judges, who wrote in the latest times of the monarchy ( Judges 18:30 ), inserted in his truthful narrative a remark of disapproval: "in those days there was no king in Israel, every one did what was right in his own eyes" (Judges 17:6); when king Josiah established the strict worship of monotheism, he destroyed among the other idols, the Teraphim also ( 2 Kings 8:24 ); and, perhaps, exactly because they were considered as almost innocent images, the later writers were extremely severe in denouncing them: the crime of obstinacy against the Divine will is compared to the idolatry of the Teraphim ( 1 Samuel 15:23 ); they are classed among the "detestations and abominations" ( 2 Kings 13:24 ); their oracles are described not only as falsehood, but as wickedness; they lead astray those who consult them like sheep which have no shepherd ( Zechariah 10:2 ); and they are attributed to the Babylonian monarch together with his other absurd modes of divination, as the auguries taken from "looking in the liver" ( Ezekiel 21:26, 28 ). ( M. M. Kalisch, Ph. D. ) Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, ....? Genesis 31:22-42 Laban's expostulation with Jacob, and Jacob's defence T. H. Leale. I. LABAN'S EXPOSTULATION WITH JACOB. 1. There was, apparently, cause for just complaint. (1) There were some criminal elements in the conduct of Jacob. (2) There was unkindness and a breach of social obligations. 2. But this complaint was, really, the disguise of Laban's own evil nature. II. JACOB'S DEFENCE. 1. He challenges proof of his dishonesty. 2. He appeals to many years of faithful and honest service. ( T. H. Leale. ) Lessons G. Hughes, B. D., J. C. Gray. 1. Laban, upon tidings of Jacob's deliverance, haste in fury to avenge themselves on them. 2. Wicked men of might join to themselves their allies, to help on their furious revenges. 3. Injustice and cruelty will spur souls on to the persecution of the innocent many days. 4. Envy and revenge will not give over pursuing the innocent until they overtake their prey (ver. 23). ( G. Hughes, B. D. ) I. THE FLIGHT of Jacob from Laban. 1. Cause.(1) Jealousy of Jacob's prosperity amongst Laban's family (ver. 1).(2) Jacob had himself been not very kindly treated by Laban (ver. 7).(3) Command of God that he should return (ver. 13). Added to this, Rachael and Leah, also, were willing to depart, as feeling that they were not so welcome at home as formerly (vers. 14, 15);(4) and yet could not go away openly. Laban would have hindered him, or have prevented his carrying away the whole of his property (ver. 42). 2. Time. Sheepshearing. So important a duty that Laban must himself superintend it. He goes some distance from home. While Laban is absent, Jacob steals away. Collects his flocks and herds, servants and substance, and sets out over the desert which he had traversed some twenty-one years before with only his staff in his hand. II. THE PURSUIT. Of Laban after Jacob. Laban did not hear of Jacob's flight till three days had passed. This part of the journey Jacob would naturally travel with all speed. So large a caravan could not march without leaving the plain track behind. Laban in pursuit for seven days, i.e., until ten days after Jacob had started. Reaching the mountains of Gilead and their defiles, and not overtaken; Jacob might think the pursuit had not been undertaken, or if so, then abandoned. Evening of tenth day Laban and his band approach. Too exhausted by the march to bring matters to an issue at once. The two camps retired to rest. Night settles down on the hills of Gilead, and watch fires, &c. Probably it was this night that Laban had a wonderful vision, in which he was warned respecting his treatment of Jacob. From the nature of the vision it is plain how murderous his intentions were. III. THE PARTING. Of Jacob and Laban. 1. The controversy between Laban and Jacob. Laban's charge against Jacob. Going by stealth. Leading his daughters as captives (comp. vers. 14, 15 with 26). Pretence of gr

Matthew Henry

31:1-21 The affairs of these families are related very minutely, while (what are called) the great events of states and kingdoms at that period, are not mentioned. The Bible teaches people the common duties of life, how to serve God, how to enjoy the blessings he bestows, and to do good in the various stations and duties of life. Selfish men consider themselves robbed of all that goes past them, and covetousness will even swallow up natural affection. Men's overvaluing worldly wealth is that error which is the root of covetousness, envy, and all evil. The men of the world stand in each other's way, and every one seems to be taking away from the rest; hence discontent, envy, and discord. But there are possessions that will suffice for all; happy they who seek them in the first place. In all our removals we should have respect to the command and promise of God. If He be with us, we need not fear. The perils which surround us are so many, that nothing else can really encourage our hearts. To remember favoured seasons of communion with God, is very refreshing when in difficulties; and we should often recollect our vows, that we fail not to fulfil them. 31:22-35 God can put a bridle in the mouth of wicked men, to restrain their malice, though he do not change their hearts. Though they have no love to God's people, they will pretend to it, and try to make a merit of necessity. Foolish Laban! to call those things his gods which could be stolen! Enemies may steal our goods, but not our God. Here Laban lays to Jacob's charge things that he knew not. Those who commit their cause to God, are not forbidden to plead it themselves with meekness and fear. When we read of Rachel's stealing her father's images, what a scene of iniquity opens! The family of Nahor, who left the idolatrous Chaldees; is this family itself become idolatrous? It is even so. The truth seems to be, that they were like some in after-times, who sware by the Lord and by Malcham, Zep 1:5; and like others in our times, who wish to serve both God and mammon. Great numbers will acknowledge the true God in words, but their hearts and houses are the abodes of spiritual idolatry. When a man gives himself up to covetousness, like Laban, the world is his god; and he has only to reside among gross idolaters in order to become one, or at least a favourer of their abominations. 31:36-42 If Jacob were willingly consumed with heat in the day, and frost by night, to become the son-in-law of Laban, what should we refuse to endure, to become the sons of God? Jacob speaks of God as the God of his father; he thought himself unworthy to be regarded, but was beloved for his father's sake. He calls him the God of Abraham, and the fear of Isaac; for Abraham was dead, and gone to that world where perfect love casts out fear; but Isaac was yet alive, sanctifying the Lord in his heart, as his fear and his dread. 31:43-55 Laban could neither justify himself nor condemn Jacob, therefore desires to hear no more of that matter. He is not willing to own himself in fault, as he ought to have done. But he proposes a covenant of friendship between them, to which Jacob readily agrees. A heap of stones was raised, to keep up the memory of the event, writing being then not known or little used. A sacrifice of peace offerings was offered. Peace with God puts true comfort into our peace with our friends. They did eat bread together, partaking of the feast upon the sacrifice. In ancient times covenants of friendship were ratified by the parties eating and drinking together. God is judge between contending parties, and he will judge righteously; whoever do wrong, it is at their peril. They gave a new name to the place, The heap of witness. After this angry parley, they part friends. God is often better to us than our fears, and overrules the spirits of men in our favour, beyond what we could have expected; for it is not in vain to trust in him.