Genesis 31:1-16

5. Jacob's Preparation for Flight (Genesis 31:1-16).

The complete success that Jacob achieved excited the envy and jealousy of Laban's sons, who were evidently old enough to be entrusted with the care of their father's flocks (cf. Genesis 30:35), whose conduct as described here shows that the selfish disposition peculiar to this family was as fully developed in them as in Laban himself. It must have been from rumor that Jacob obtained knowledge of the invidious reflections cast on him by these cousins (Genesis 31:1), as evident from the fact that they were separated from him at a distance of three days-' journey (a journey measured obviously by the movement of the animals involved). Jacob had also sensed a growing change in Laban's feelings toward him (Genesis 31:2). Inwardly he was prepared for the termination of all his connections with his father-in-law; at the same time he received instructions from Yahweh in a dream to return to his homeland with an accompanying promise of Divine protection (Genesis 31:10-13). (No matter to what extent we may be disposed to inveigh against Jacob's trickery, we must never lose sight of the fact that Laban had deceived and exploited him for fourteen years or more. And we must realize also that God is often compelled to achieve his purposes through very weak and selfish human vessels. Such was undoubtedly the case here.) Genesis 31:2the countenance of Laban was not toward him as before: lit., was not the same as yesterday and the day before: a common Oriental form of speech. The insinuations against Jacob's fidelity by Laban's sons, and the sullen reserve, the churlish conduct, of Laban himself, had made Jacob's situation, in his uncle's establishment, most trying and painful. It is always one of the vexations attendant to worldly prosperity, that it excites the envy of others (Ecclesiastes 4:4); and that, however careful a man is to maintain a good conscience, he cannot always reckon on maintaining a good name in a censorious world. This Jacob experienced; and it is probable that, like a good man, he had asked direction and relief in prayer. Notwithstanding the ill usage he had received, Jacob might not have deemed himself at liberty to quit his present sphere under the impulse of passionate fretfulness and discontent. Having been conducted to Haran by God (cf. Genesis 28:15), and having got a promise that the same heavenly Guardian would bring him again into the land of Canaanhe might have thought he ought not to leave it, without being clearly persuaded as to the path of duty. So ought we to set the Lord before us, and to acknowledge him in all our ways, our journeys, our settlements and plans in life. Jacob did receive an answer, which decided his entrance upon the homeward journey to Canaan, with a re-assurance of the Divine presence and protection by the way, But he himself alone was responsible for making his departure a hurried and clandestine flight (CECG, 208). So Jacob called Rachel and Leah to him, evidently to the field where he was watching his flocks, in order to communicate to them his intentions and the reasons for them. Note that Rachel and Leah only were called; the other two women were still in a state of servitude and hence not entitled to be taken into account. Having stated his strong grounds of dissatisfaction with their father's conduct, and the ill requital he had gotten for all his faithful services, he informed them of the blessing of God, that had made him rich notwithstanding Laban's design to ruin him; and, finally, of the command from God he had received to return to his own country, that they might not accuse him of caprice, or disaffection to their family, but be convinced that, in resolving to depart, he acted from a principle of religious obedience (CECG, 209).

Note the sequence of names here: Jacob sent and called Rachel and Leah: Rachel first, because she was the principal stay of his household, it having been for her sake that he entered into relations with Laban. Leah's descendants admitted Rachel's precedence inasmuch as Boaz, a member of the tribe of Judah, Leah's son, and his kinsmen said, The LORD make the woman ... like Rachel and like Leah, Ruth 4:11 (Rashi, SC, 179).

Note also Jacob's charge, that Laban had deceived him and had changed his wages ten times, i.e., many times: ten, besides signifying a definite number, frequently stands in Scripture for many (cf. Leviticus 26:26, 1 Samuel 1:8, Ecclesiastes 7:9,Dan. 1:26, Amos 6:9,Zechariah 8:23). Note that the Angel of God who spoke to Jacob in a dream was the Divine Being who identified Himself as the God of Bethel (Genesis 31:13; cf. Genesis 32:24-32; Genesis 35:9-15; Genesis 48:15-16). That is to say, he was not one of the angels who were seen ascending and descending on the symbolic ladder of Jacob's dream-vision at Bethel (Genesis 28:12-15): He identified Himself with God. (See art., Angel of Jehovah, in my Genesis textbook, Vol. III, pp. 216-220, 496-500). Genesis 31:11-13, The Angel of God specially draws Jacob's attention to what he sees. Jacob is not to regard the thing seen as trivial but as indicative of the fact that God -had taken note of all that Laban had done-' to him and was, of course, Himself taking measures to safeguard Jacob in what seemed like an unequal contest. Very definitely God identifies Himself to Jacob as the one who formerly had appeared at Bethel and to whom Jacob had appointed a pillar and vowed a vow. This is another way of saying that what He had then promised to do for Jacob is now actually being done. For assuredly, but for divine interference Jacob would have suffered irreparable loss (EG, 835).

It should be noted that the two wives were of one mind and were in complete agreement with their husband (Genesis 31:14-16). In fact, they say, their father has treated them as if they were foreigners, and not of his own flesh and blood. Proof of this, said they, was in the fact that he had, to all intents and purposes sold them as servants would be sold: seven (or fourteen) years of service had been the price paid. Besides, whereas a less greedy father would have used the gift from his prospective son-in-law to provide a dowry for his daughters, Laban had entirely used it up, most likely by investing it directly in flocks and herds until it was completely absorbed. Now therefore, said they, whatsoever God hath said unto thee, do (Genesis 31:16). From one point of view the wives are correct when they assert that all the present wealth of their father belongs to them and to their children, because he apparently had been wealthy before Jacob came, who by his assiduous and skillful management increased his father-in-law's -riches-' enormously. By all canons of right Jacob's family ought to have been adjudged as deserving of a good share of these riches. But the wives saw that their father was not minded to give them or their husband anything at all. Apparently, the long pent-up grievances find expression in these words. Ultimately, then, the wives arrive at the conclusion that the best thing Jacob can do is to obey God's command and depart. Their mode of arriving at this conclusion is not the most desirable: they finally conclude to consent to what God commands because their best material interests are not being served by the present arrangement. Jacob, no doubt, approached the problem on a higher plane: he was obeying the God of his fathers, who had made promises to Jacob previously and was now fulfilling these promises. So in Jacob's case we have fidelity to God; in the case of his wives a greater measure of interest in material advantage. For that reason, too, Jacob's wives refer to Him only as Elohim (EG, 836).

Genesis 31:17-21. So the father rose up and set the members of his family on camels, and with all his cattle and his substance which he had accumulated, and while Laban was engaged in shearing sheep, he stole away unawares to Laban the Syrian. That is to say, he fled posthaste. He took about the only course he could to liberate himself from the clutches of his father-in-law.

The following summarizations of Jacob's experiences in Paddan-Aram are excellent: After the birth of Joseph, Jacob wished to become his own master; but Laban prevailed on him to serve him still, for a part of the produce of his flocks, to be distinguished by certain marks. Jacob's artifice to make the most of his bargain may be regarded as another example of the defective morality of those times; but, as far as Laban was concerned, it was a fair retribution for his attempt to secure a contrary result. Jacob was now commanded in a vision by -the God of Bethel-' to return to the land of his birth; and he fled secretly from Laban, who had not concealed his envy, to go back to his father Isaac, after twenty years spent in Laban's servicefourteen for his wives, and six for his cattle. Jacob, having passed the Euphrates, struck across the desert by the great fountain at Palmyra; then traversed the eastern part of the plain of Damascus and the plateau of Bashan, and entered Gilead, which is the range of mountains east of Jordan, forming the frontier between Palestine and the Syrian desert (OTH, 102. Italics mineC.C.).

In those days, getting the better of the other man was a sign of cleverness, and the Nuzi contracts also reflect this attitude. Jacob came under Laban's jurisdiction, and on condition that he would work for Laban a further seven years, he could finally marry his beloved Rachel. Then he agreed to work another seven years to acquire flocks of his own. He managed by skill to acquire the best portion of Laban's flock of sheep and goats. Black sheep, or goats other than black or brown, were rarities, and those Jacob was to have. According to the story he employed an ingenious breeding device to use maternal impression on the unborn of the flocks, He set peeled rods in the watering-troughs, where flocks came to breed, to impress the mothers of the -stronger of the flocks.-' Thus he managed to breed an ample supply of the new varieties.. Jacob came besides into possession of great wealth: two wives, two handmaids brought in by his wives as marriage gifts, in accordance with Mesopotamian custom (they were also his concubines who gave him children), and a large retinue of servants and followers, and also children, of whom he had eleven. But after twenty years of hard work Jacob's hopes were dashed. Laban had had sons born to him after their contract had been made: sons who, according to local usage, would become Laban's chief heirs rather than the adopted son. They were younger men who resented the position he had attained. The whole picture presented is of crafty tribesmen, each partly in the right, seeking loopholes in the laws. And Laban insisted on one item in the original contract: that Jacob would not be permitted to take another wife in addition to the two daughters of Laban. The narrator of the story makes it clear that Jacob could only extricate himself from Laban's control by flight in the spring; and the two wives sided with their husband, agreeing that home was no longer the place for them (Cornfeld, AtD, 86).

FOR MEDITATION AND SERMONIZING

Reflections

Sinful marriages have sad consequences. Wives chosen for their beauty often bring a troublesome temper along with them. Envious discontentment and disappointed pride make multitudes miserable! Immoderate desire of children, or other created enjoyments, hurry many into fearful disorders! But it is vain ever to expect that happiness from creatures which can be had only in and from God himself. No love to persons should hinder our detestation and reproof of their sins. Even the godly are apt to fall into snares laid for them by their near relatives. And bad examples are more readily imitated than good ones. If we are once overcome by sin, we are apt to yield to it more easily afterward. Many are more governed by the estimation of the world than by reason or religion. It is very wicked for parents to transmit their quarrels to their children. It is no lessening of our guilt that God brings good out of our evil. People often promise themselves happiness in that which will be their death or ruin. Saints have need to trust their God, as all others may deceive them; and reason to desire their heavenly home, as this world is not their rest. What an advantage to families are servants remarkably pious! How criminal for covetous masters to defraud them of their wages! What good words worldly men can give to serve their own ends, and how wise they are for their own carnal interests! But their caution is vain when God designs to frustrate their purposes; and they often outwit themselves who intend to impose upon others. All agreements ought to be made with great clearness and accuracy, that no stain be thereby occasioned to our character; and in the use of lawful means to promote our wealth, our trust should be fixed on the promised providence of God. His blessing can quickly increase a little, and make it a great store. Again, on ch. 31, Genesis 31:13: This is a simple statement, but there is most cheering truth embodied in it. He had vowed prospectively to dedicate a tenth of his property to the Lord, and thus in the ordinary affairs of life to testify to his complete dependence on the divine will. Now after a long and hard struggle, when wealth was acquired, and by the envy of an unjust master was placed in peril, the Lord graciously reminds him of the vision at Bethel (SIBG, 263, 264).

Jacob's Vision of the Eternal

Genesis 28:11-22; John 14:1-9

Jacob was now fleeing from the face of Esau, and was on his way to Paddan-Aram. The first day he journeyed about forty-eight miles, and arrived at a place originally called Luz, but which, on account of the vision he had there, he afterwards called Beth-el. There never was a scene more truly solemn and interesting, than that with which the patriarch was favored on this memorable occasion. It was designed for his instruction and support; and the devout Christian, in reviewing it in the spirit of devout contemplation, cannot fail to receive both information and comfort from it. Let us, then, notice,
1. What Jacob saw on this Occasion. Overcome with the fatigue of the journey, he had selected a spot of ground for his couch, a stone for his pillow, and the outstretched canopy of heaven for his only covering. Wearied nature was recruiting her energies by balmy sleep, when God was pleased to manifest himself to his servant, through the medium of a striking vision or dream.

(1) The object presented to his notice was a ladder. (2) Its positionbetween heaven and earth, filling the whole of the vast space between the two. (3) Its baserested on the earth, close to the spot where he lay. (4) The top of itreached to heaven, the place of Deity. (5) Above itwatching it, and viewing it with complacency and delight, stood the Lord, Jehovah of Hosts. (6) Upon itwere angels, the spiritual host of God, and they were ascending and descending as messengers, bearing tidings from heaven to earth, from God to man.
The appearance of the ladder might be intended to illustrate,
(1) The doctrine of divine providence. Both heaven and earth are under the divine government. Both worlds connected. God's eye constantly directed to the concerns of men. Angels minister to the necessities of the saints. This was eminently calculated to console the mind of Jacob in his present circumstances.
It might be intended to prefigure,

(2) The mediatorial work of Christ. Jesus is, emphatically, the sinner's ladder or way to heaven, None can come to God but by him. He has reconciled heaven to earth. The father looks upon men, through the work of his Son, with pleasure and delight. Angels, too, are now incorporated with believers, form a distinguished branch of this one family, and are all ministering spirits to those who shall be heirs of salvation: John 14:6, Hebrews 1:14. Notice,

2. What Jacob heard. And the Lord said, I am the Lord God of Abraham, etc. Here Deity, (1) Proclaimed himself the God of his fathers. God of Abraham and Isaac, etc. He who made them a separate people, distinguished them, blessed them, etc. Him whom they had worshiped, trusted, etc. (2) He promised him the possession of the country where he then was. The land whereon thou liest, etc., Genesis 31:15. (3) He promised him a numerous progeny, and that of him should come the illustrious Messiah, in whom all the families of the earth should be blessed. (4) He promised him his divine presence and protection. I am with thee, and will keep thee, etc. This promise extended to all times and to all places, and to the end of life. I will not leave thee until I have done that which I have spoken, etc., Genesis 31:15. How condescending and gracious on the part of Deity! What comfort for Jacob! Yet how infinitely short of those rich promises given to believers in the gospel. Notice,

3. What Jacob felt. And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place, Genesis 31:16. (1) He felt the influence of the Divine Presence. The Lord is in this place. (2) He felt a sacred and solemn fear. And he was afraid and said, How dreadful is this place! Where God is, how solemn! Angels prostrate themselves before him, etc. (Religious Dread. When Jacob woke from his vision and felt that he had stood at the gate of heaven, there was first the sense of wonder and thanksgiving at the revelation of God's mercy; but then there swept over him an overwhelming awe. How dreadful is this place! he cried. When a man is made to know that God has not forgotten him, even though he has been a moral failure, there is the moment of rapturous exaltation such as Jacob had when he saw the shining ladder and the angels; but when he remembers the holiness of God, he turns his face away from its intolerable light. The vision must be more than the immediate emotion: it calls him to account. Who can contemplate the distance between him and God, even when the angels of God's forgiveness throw a bridge across it, and not bow down in agonized unworthiness? So it was with Jacob. The consciousness of guilt in him made him shrink from the revelation of God even when he craved it, He had done wrong, and he was trying to escape its consequences. His brother's anger was formidable enough: but there was something more formidable which he wanted to forget but which confronted him. His conscience was shocked into the certainty that he could not get away from God. The dread of that perception was on him now. Before he could ever be at peace with himself and with his world, he would have to come to grips with the facts ofhis past experienceand with the invisible power of the righteousness he had violatedand wrestle with them for his life, as he would one day at Peniel. It was well for Jacob that his awareness of God did not end with the vision of the ladder, but went on to realize the purification through which he must go before he could take the blessings which the angels of the ladder might bring to him. For Jacob, and for all men, there can be no flippant self-assurance. In relation to their sins the inexorable love of God must first seem dreadful before it can be redeeming [IBG, 691, 692].) (3) He felt himself on the precincts of the heavenly world, This is none other than the house of God, and the gate of heaven. Where God reveals his glory, is heaven. He might well exclaim thus; for here he was surrounded with heavenly intelligenceshad a vision of Jehovah, etc. Notice,

4. What Jacob did. (1) He expressed his solemn sense of the Divine Presence, Genesis 31:16-17. (2) He erected and consecrated a memorial of the events of that eventful night. Took the stonemade a pillowpoured oil upon itcalled the place Beth-el. How pious! God had honored him, and he now desired to erect a monument to His glory. How necessary to keep up in his mind a remembrance of God's gracious manifestation! How proper to give God a public profession of our love, and fear, and obedience! (3) He vowed obedience to the Lord. Seeing that God had thus engaged to bless and keep him, he now resolved, and publicly avowed his resolution to love God, and to serve him with all his life and substance, Genesis 31:22. (4) He went on his way in peace and safety. How could he fail to proceed in peace and safety, when the Omniscient God guided, and the Almighty God protected him! Yet, this privilege have all his saints.

Application. Learn, 1. The privileges of piety. Divine manifestations, promises, etc. In all thy ways acknowledge him, etc. 2. The duties of piety. God distinguishes his people, that they may be brought to holy obedience, and conformity to himself. I beseech you, brethren, by the mercies of God, etc., Romans 12:1. Romans 12:3. The delights of public worship. God's house is indeed the gate of heaven, the way to heaven is through his house. 4. How glorious a place is heaven, where the pure in heart shall see God and dwell in his presence forever! (The foregoing is taken verbatim [with the bracketed exception] from the volume, Five Hundred Sketches and Skeletons of Sermons, Appleton Edition, New York and London, 1913).

REVIEW QUESTIONS ON PART FORTY-ONE

1.

Where was Paddan-aram? Why did Jacob go there? Whom would he find there?

2.

How had this area figured in patriarchal history prior to that time?

3.

What was the first scene which Jacob encountered on arriving there?

4.

Summarize Thomson's description of Mesopotamian wells, cisterns, and stone coverings.

5.

What conversation took place between Jacob and the shepherds?

6.

Explain the phrase, Rachel the Shepherdess as indicated in ch. Genesis 29:9.

7.

What was Jacob's reaction on seeing Rachel the first time?

8.

How was Jacob related to Rachel? Who was her father? Her sister?

9.

In what rather unusual ways did Jacob react on seeing Rachel the first time?

10.

Explain how the story of Jacob and Rachel parallels that of Eliezer, Rebekah and Isaac, In what respects do they differ? Why are they frequently referred to as idylls?

11.

How is Jacob's weeping at his meeting Rachel the first time to be explained?

12.

What are some of the rabbinical explanations of his show of emotion?

13.

State the circumstances of Jacob's meeting with Laban. Where have we met Laban before?

14.

Explain what is meant by Leah's weak eyes.

15.

What was the first deception which Laban perpetrated on Jacob? What circumstance made it easy for him to do this?

16.

How did Laban try to rationalize this deception?

17.

To what additional service did Jacob commit himself in order to get Rachel as his wife? Is this service to be regarded as a kind of dowry to offset his coming to Laban without material gifts of any kind?

18.

In what respects did Laban reveal himself as a selfish schemer?

19.

What was the prevailing custom with respect to the giving of the younger daughter in marriage before giving the older?

20.

What service did Jacob accept to obtain Rachel in marriage?

21.

Are we right in saying that Jacob remained with Laban all these years as a result of his inability to pay the bridal gift otherwise than by personal service?

22.

What is the full significance of the statement that the seven years of service for Rachel seemed unto Jacob but a few days, for the love that he had to her?

23.

Explain how Laban by his sharp practices inveigled Jacob into bigamy directly and indirectly into polygamy.

24.

What was the mohar in the patriarchal culture?

25.

Explain how bigamy and polygamy violate the will of God with respect to the conjugal union. Relate Acts 17:30 to these Old Testament practices.

26.

Explain the circumstances of Jacob's double wedding.

27.

Was the bigamous relationship here a case of incest? Explain your answer?

28.

When was such a relationship as that which Jacob had with the two sisters prohibited by the Mosaic Law? In what Scripture is this prohibition found?

29.

Explain why we say that in these various incidents Jacob was suffering what is called Retributive Justice? What name did the Greeks give to the personification of Retributive Justice?

30.

Which of Jacob's sons became the ancestor of Messiah? What was his name? Who was his mother?

31.

Why do we call Jacob a man of many wrestlings?

32.

What do we learn about Jacob's feeling for Leah as compared with his feeling for Rachel?

33.

Write from memory the names of Jacob's thirteen children and the names of their mothers respectively?

34.

Are we justified in thinking that the Divine promise that Abraham's seed should be as the stars of the heavens in multitude was involved in any way with the motivation that produced Jacob's numerous progeny?

35.

Show how the jealousy between Rachel and Leah continued to produce unpleasant consequences.

36.

Explain why we speak of the sons of the two handmaids as adopted sons.

37.

What is the import of Rachel's cry, Give me children, or else I die?

38.

What was Jacob's rather harsh reply to Rachel's complaints? Was it justified?

39.

What, later, caused Leah to become discontented with being the mother of only four sons? What did she do about it?

40.

Explain fully the story of the mandrakes. Was this pure superstition, or did it have some basis in fact?

41.

How was the lad Reuben innocently involved in this?

42.

How would you answer the criticism that the agricultural background shows the episode to be out of place in a nomadic setting? How does the reference to the wheat harvest figure in this discussion?

43.

What step did Jacob take after his fourteen years of service for Leah and Rachel?

44.

What is the probable explanation of Laban's statement that he had divined that Yahweh was blessing Jacob's endeavors?

45.

What was the new contract into which Jacob entered at this time with Laban? What was the purpose of each in entering into this contract?

46.

What three artifices did Jacob use to increase his wealth at Laban's expense?

47.

Do we know of any real scientific evidence to support the principle of selective breeding which Jacob employed here?

48.

On what grounds can we justify Jacob in resorting to such methods, if at all?

49.

What was the result, in so far as Jacob was concerned, of his strategy in this selective breeding?

50.

What does Scripture tell us with regard to Jacob's wealth?

51.

For how long a time did Jacob continue in service for Laban? What was he doing through the last six years of this service?

52.

What caused him to decide to break away from Laban and return home?

53.

What attitude did his two wives take with reference to this decision, and why?

54.

What caused Jacob to depart hastily? What route did he take? Of what did his retinue consist?

55.

Summarize your final evaluation of the characters of Jacob and Laban. Would you say that Laban was the more deceptive of the two? Would you justify Jacob's acts with reference to Laban? Explain your answer.