{"id":904,"date":"2022-09-23T22:58:36","date_gmt":"2022-09-24T03:58:36","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-genesis-3122\/"},"modified":"2022-09-23T22:58:36","modified_gmt":"2022-09-24T03:58:36","slug":"exegetical-and-hermeneutical-commentary-of-genesis-3122","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-genesis-3122\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Genesis 31:22"},"content":{"rendered":"

And it was told Laban on the third day that Jacob was fled. <\/i><\/b><\/h3>\n

Gen 31:22-42<\/span><\/p>\n

Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters,
. . . ?<\/em><\/p>\n

—<\/p>\n

Labans expostulation with Jacob, and Jacobs defence<\/strong><\/p>\n


I.<\/strong> LABANS EXPOSTULATION WITH JACOB. <\/p>\n

1.<\/strong> There was, apparently, cause for just complaint. <\/p>\n

(1)<\/strong> There were some criminal elements in the conduct of Jacob. <\/p>\n

(2)<\/strong> There was unkindness and a breach of social obligations. <\/p>\n

2.<\/strong> But this complaint was, really, the disguise of Labans own evil nature. <\/p>\n


II.<\/strong> JACOBS DEFENCE. <\/p>\n

1.<\/strong> He challenges proof of his dishonesty. <\/p>\n

2.<\/strong> He appeals to many years of faithful and honest service. (T. H. Leale.<\/em>)<\/p>\n<\/p>\n

Lessons<\/strong><\/p>\n

1.<\/strong> Laban, upon tidings of Jacobs deliverance, haste in fury to avenge themselves on them. <\/p>\n

2.<\/strong> Wicked men of might join to themselves their allies, to help on their furious revenges. <\/p>\n

3.<\/strong> Injustice and cruelty will spur souls on to the persecution of the innocent many days. <\/p>\n

4.<\/strong> Envy and revenge will not give over pursuing the innocent until they overtake their prey (Gen 31:23<\/span>). (G. Hughes, B. D.<\/em>)<\/p>\n<\/p>\n


I.<\/strong> THE FLIGHT of Jacob from Laban. <\/p>\n

1.<\/strong> Cause. <\/p>\n

(1)<\/strong> Jealousy of Jacobs prosperity amongst Labans family (Gen 31:1<\/span>). <\/p>\n

(2)<\/strong> Jacob had himself been not very kindly treated by Laban (Gen 31:7<\/span>). <\/p>\n

(3)<\/strong> Command of God that he should return (Gen 31:13<\/span>). Added to this, Rachael and Leah, also, were willing to depart, as feeling that they were not so welcome at home as formerly (Gen 31:14-15<\/span>); <\/p>\n

(4)<\/strong> and yet could not go away openly. Laban would have hindered him, or have prevented his carrying away the whole of his property (Gen 31:42<\/span>). <\/p>\n

2.<\/strong> 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. <\/p>\n


II.<\/strong> THE PURSUIT. Of Laban after Jacob. Laban did not hear of Jacobs 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., <\/em>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. <\/p>\n


III.<\/strong> THE PARTING. Of Jacob and Laban. <\/p>\n

1.<\/strong> The controversy between Laban and Jacob. Labans charge against Jacob. Going by stealth. Leading his daughters as captives (comp. Verses 14, 15 with 26). Pretence of great affection (Gen 31:27-28<\/span>). Assertion of power. Acknowledgment of Divine interference. Charge of stealing the idols. <\/p>\n

2.<\/strong> Jacobs reply. Tells the truth (Gen 31:31<\/span>), but not all the truth (comp. Verses 1-16). Repudiates, sternly and prompt]y, the charge of carrying off the images. <\/p>\n

3.<\/strong> The search for the idols, which are not found. <\/p>\n

4.<\/strong> They set up a memorial pillar, and so part at Mizpah. The two camps remaining there another night, and travelling, east and west, early in the morning, to meet no more. Learn: <\/p>\n


I.<\/strong> Be thankful for the domestic relations of life, and that ours do not demand our flight from home and kindred. <\/p>\n


II.<\/strong> Jacob bore cruel usage for twenty years, and even then did not prepare for flight till God had given him the command. <\/p>\n


III.<\/strong> The vision sent to Laban shows that God would have family meetings peaceably conducted, and those who have had unkind thoughts, He would have them lay them aside. <\/p>\n


IV.<\/strong> Christ Jesus, the Prince of Peace, is the Great Reconciler. (J. C. Gray.<\/em>)<\/p>\n<\/p>\n

Lessons<\/strong><\/p>\n

1.<\/strong> The Almighty God appears seasonably to stop the rage of cruel oppressors against His saints. <\/p>\n

2.<\/strong> Night apparitions in dreams God can make to terrify wicked enemies from their purposes. <\/p>\n

3.<\/strong> God warns envious spirits, that they look to themselves, if they oppress His saints. <\/p>\n

4.<\/strong> God curbs the spirits of wicked men sometimes, and charges them not to speak an evil word to His people (Gen 31:24<\/span>). (G Hughes, B. D.<\/em>)<\/p>\n<\/p>\n

Lessons<\/strong><\/p>\n

1.<\/strong> It is no harm for the wicked to overtake the righteous, while they are curbed by God. <\/p>\n

2.<\/strong> Providence may bring enemies near to His saints, and yet keep mischief far off from them. <\/p>\n

3.<\/strong> God can cause the righteous to pitch near their oppressors, and yet secure them (Gen 31:25<\/span>). (G. Hughes, B. D. <\/em>)<\/p>\n<\/p>\n

Lessons<\/strong><\/p>\n

1.<\/strong> The worst dealers are most apt to question others for their doings though good. <\/p>\n

2.<\/strong> Violence questions innocency for escaping from its heart, though God call it. <\/p>\n

3.<\/strong> The interrogatories of oppression pretend captivity of daughters, when they go freely (Gen 31:26<\/span>). <\/p>\n

4.<\/strong> Unreasonable oppressors require a reason of the innocents escape, where there needs none to be rendered; it being apparent. <\/p>\n

5.<\/strong> Injurious men are displeased when the righteous escape without their knowledge. <\/p>\n

6.<\/strong> Hypocritical violence may pretend a free dismission of the righteous, which it never meant. Labans music (Gen 31:27<\/span>). <\/p>\n

7.<\/strong> Unnatural fathers are apt to question others as causes of their unnaturalness to children. <\/p>\n

8.<\/strong> Wicked and foolish men are very forward to charge the innocent with doing wickedly (Gen 31:28<\/span>). (G. Hughes, B. D. <\/em>)<\/p>\n<\/p>\n

Lessons<\/strong><\/p>\n

1.<\/strong> It is the property of wicked oppressors to boast of their strength, which is more than they have. <\/p>\n

2.<\/strong> Wicked injurious men boast that they can do mischief against the righteous (Psa 52:1<\/span>). <\/p>\n

3.<\/strong> The hand of the wicked is ready to oppress the innocent, if God hinder not. <\/p>\n

4.<\/strong> Wicked oppressors complain that God hinders them in their cruel designs. <\/p>\n

5.<\/strong> The ungodly will not learn to own God, though they find Him too mighty for them. <\/p>\n

6.<\/strong> Fear of self-destruction keeps oppressors from destroying saints. <\/p>\n

7.<\/strong> God worshipped in truth by His, is stronger than God falsified by the wicked. <\/p>\n

8.<\/strong> God maketh the wicked enemy confess His sovereignty sometimes against their will (Deu 31:1-30<\/span>; Deu 32:29<\/span>). (G. Hughes, B. D. <\/em>)<\/p>\n<\/p>\n

Lessons<\/strong><\/p>\n

1.<\/strong> Plain and ready answers become the saints against the charges of the wicked. <\/p>\n

2.<\/strong> Just fear of violence is a just ground of the saints escaping it, under Gods call. <\/p>\n

3.<\/strong> Gods call and saints fear of dangers from men may well consist together. <\/p>\n

4.<\/strong> Violent rapture of wives and children by cruel men may make the saints afraid of, and fly from it (Gen 31:31<\/span>). <\/p>\n

5.<\/strong> Holy souls abhor idols, and much more the covering of them. <\/p>\n

6.<\/strong> Innocency is not afraid to put itself upon trial of life. <\/p>\n

7.<\/strong> Plain honest hearts dare put themselves upon the search and judgment of their enemies. <\/p>\n

8.<\/strong> Good fathers of families would have all with them innocent its themselves. <\/p>\n

9.<\/strong> Good men may be too confident of the goodness of such as are under them. <\/p>\n

10.<\/strong> Ignorance of others hearts and actions makes men so rash and confident of them (Gen 31:32<\/span>). (G. Hughes, B. D. <\/em>)<\/p>\n<\/p>\n

Lessons<\/strong><\/p>\n

1.<\/strong> False accusers of the saints are willing to turn every stone, to make good their charge upon them (Gen 31:33<\/span>). <\/p>\n

2.<\/strong> God in His wisdom useth the sins of one creature to frustrate the sin of others (Gen 31:31<\/span>). <\/p>\n

3.<\/strong> Sin once committed putteth souls upon more sin to conceal it. <\/p>\n

4.<\/strong> Hypocrisy and lying is the way that sinners use to cover stealing. <\/p>\n

5.<\/strong> God may bear with the iniquity of some to clear the innocency of others. <\/p>\n

6.<\/strong> Such as seek occasion against the saints, God so orders, that they find it not (Gen 31:35<\/span>). (G. Hughes, B. D. <\/em>)<\/p>\n<\/p>\n

Jacob at Haran; or, The disciplinary retributions of life<\/strong><\/p>\n


I.<\/strong> THE RETRIBUTIONS THAT MARKED THE LIFE OF JACOB. <\/p>\n

1.<\/strong> Jacob had sought by fraud, position and possession in his fathers house. He is now an exile from his fathers house–an outcast and a wanderer. <\/p>\n

2.<\/strong> He who had defrauded Esau, is now himself defrauded by Laban. <\/p>\n

3.<\/strong> He who had deceived his father was afterwards himself deceived by his sons. <\/p>\n

4.<\/strong> Another form of retribution that awaited Jacob, was the having to encounter and deal with the brother whom he had so cruelly and foully wronged. <\/p>\n


II.<\/strong> THE DISCIPLINARY CHARACTER OF THE RETRIBUTIONS THAT MARKED THE LIFE OF JACOB. We are slow to learn the lessons of a godly life by precept. God therefore teaches us them by experience. Jacobs character did certainly advance under the discipline. <\/p>\n

1.<\/strong> At Haran he applied himself at once to honest industry, instead of having recourse to artifice and cunning. <\/p>\n

2.<\/strong> A spirit of magnanimity marked many of his dealings with his uncle, contrasting favourably with his earlier indications of self-seeking. (W. Roberts.<\/em>)<\/p>\n<\/p>\n

The years of servitude<\/strong><\/p>\n


I.<\/strong> THE RELIGIOUS CONSISTENCY OF JACOB. <\/p>\n

1.<\/strong> His trials. And among these we should rank, as of the first importance, that he had been compelled by circumstances to dwell beyond the range of true piety, and to sojourn in an idolatrous land, and with an idolatrous family. Another of the trials to which Jacob was exposed, was the footing on which he stood in the family of Laban. The whole period had been to him a time of affliction; and, but for the favour of his God, this lengthened service, hard as it was, would have terminated in poverty. 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. Jacob had no reason to expect such treatment as this from a cousin and a father-in-law. A third trial which Jacob had to endure was, to a feeling mind, peculiarly severe. His attachment to Rachel appears to have been sincere and ardent. He could not, then, but feel deeply the deception that was practised upon him. Among Jacobs trials we must enumerate also many of the scenes of domestic life. <\/p>\n

2.<\/strong> We come to notice Jacobs errors. <\/p>\n

3.<\/strong> But we turn now to a more gratifying subject of consideration, when we notice, the personal piety of Jacob–the influence which, during twenty years of trial, his principles had upon his personal character. <\/p>\n

(1)<\/strong> With reference to his sobriety, excepting the error of polygamy, which was indirectly sanctioned, there is nothing on record against him. He was not guilty of any of that violence which had filled the earth, or of those vices which were too general all around him. <\/p>\n

(2)<\/strong> With reference to the righteousness of his dealings with his fellow-men, he was zealous in the service of his master, moderate beyond measure in his requirements, and faithful in his engagements. He could appeal to Rachel and to Leah, Ye know that, with all my power, I have served your father. And he had their testimony, and even that of Laban, to the faithfulness of his service. <\/p>\n

(3)<\/strong> Of his godliness there can be no question. It is manifest that he dwelt with God, and God with him. His habits were those of piety and communion with God; and even the language of Leah and of Rachel show that, by his influence, they were led to cultivate the same spirit. We are told that they prayed, and that God hearkened to them. The God of my fathers hath been with me, God suffered him not to hurt me. God hath taken away the cattle of your father, and given them to me. And again, 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 my affliction, and the labour of mine hands, and rebuked thee yesternight. And this view of Jacobs devotional habits is confirmed by the testimony of the sacred writer, that God really was with him. <\/p>\n


II.<\/strong> But before we draw a practical conclusion from these things, there is another point on which we shall do well for a moment to delay. IT IS THE FAITHFULNESS OF GOD TO HIS SERVANT. God had made a covenant with Jacob by promise; and when Jacob journeyed onward from Bethel, the promise of Divine favour rested upon him. Jacob was pious, because God was gracious. Jacob persevered, because God was faithful. His God had promised to be with him, and to keep him in all places whither he should go; and not one word failed of all that the Lord had spoken to him of. The secret agency of Gods providence availed for his protection, and for his correction in righteousness. From this period, then, of the Patriarchs life, let us learn the wisdom of confiding ourselves to the care of the Almighty God. He careth for us. You, then, who are only entering upon the world, or are now struggling with its cares and its temptations–who feel how difficult it is to walk humbly, circumspectly, and without offence–let the twenty years of Jacobs hard service teach you a useful lesson. The path of probity and rectitude is the path of honour, happiness, and success. It is not man, but God that you serve, and He will not forget you. At the same time this history will administer to you a salutary caution. You must not expect deliverance precisely when you wish it, nor in the way most satisfactory to yourself. Clouds may gather when you look for sunshine. Look to the covenant of His grace, and lean upon it, for it shall not be moved; and determine, that by His grace you will faithfully fulfil all the relative duties of life, however painful and distressing. (E. Craig.<\/em>)<\/p>\n<\/p>\n

Lessons<\/strong><\/p>\n

1.<\/strong> Faithfulness in good servants makes them undergo day and night labours for the good of their rulers. <\/p>\n

2.<\/strong> Heat and cold consumptions with restless nights will grace incline to endure to honour God in service. <\/p>\n

3.<\/strong> Such faithful service is a testimony against the wrongs and injustice of cruel masters (Gen 31:40<\/span>). <\/p>\n

4.<\/strong> Unwearied doth grace make souls to be in the service to which they are called by God. <\/p>\n

5.<\/strong> Faithfulness will not let a soul to take wages or receive good gratis. <\/p>\n

6.<\/strong> The best service may be repaid with hardest measure from griping masters. <\/p>\n

7.<\/strong> Good service will rise in judgment against the hard dealings of evil rulers (Gen 31:41<\/span>). <\/p>\n

8.<\/strong> Where man is injurious God Himself will plead for righteous servants. <\/p>\n

9.<\/strong> The true God is known to be the God of Abraham, Isaac, and Jacob. <\/p>\n

10.<\/strong> Propriety in God and fear of Him is the best way of knowing God. <\/p>\n

11.<\/strong> It is the design of wicked men to undo those in this world whom God doth own and will prosper in it. <\/p>\n

12.<\/strong> God takes special notice of the sufferings and faithful doings of His servants towards wicked men. <\/p>\n

13.<\/strong> God rebukes the envious and malicious spirit of cruel men against His righteous servants. <\/p>\n

14.<\/strong> Gods approbation of His own and reprehension of the wicked is a full defence against false charges or criminations (Gen 31:42<\/span>). (G. Hughes, B. D.<\/em>)<\/p>\n<\/p>\n

Laban<\/strong><\/p>\n

Laban seeks to get Gods blessing, as it were, at second-hand. If men could be related to God indirectly, as if in law and not by blood, that would suit Laban. If God would admit men to His inheritance on any other terms than being sons in the direct line, if there were some relationship once removed, a kind of sons-in-law, so that mere connection with the godly, though not with God, would win His blessing, this would suit Laban. Laban is the man who appreciates the social value of virtue, truthfulness, fidelity, temperance, godliness, but wishes to enjoy their fruits without the pain of cultivating the qualities themselves. He is scrupulous as to the character of those he takes into his employment, and seeks to connect himself in business with good men. In his domestic life he acts on the idea which his experience has suggested to him, that persons really godly will make his home more peaceful, better regulated, safer than otherwise it might be. If he holds a position of authority, he knows how to make use, for the preservation of order and for the promotion of his own ends, of the voluntary efforts of Christian societies, of the trustworthiness of Christian officials, and of the support of the Christian community. But with all this recognition of the reality and influence of godliness, he never for one moment entertains the idea of himself becoming a godly man. In all ages there are Labans who clearly recognize the utility and worth of a connection with God, who have been much mixed up with persons in whom that worth was very conspicuous, and who yet, at the last, depart and return unto their place, like Jacobs father-in-law, without having themselves entered into any affectionate relations with God. (M. Dods, D. D.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

That he heard of it no sooner must be ascribed to the great distance which Laban had put between his and Jacobs flocks, Gen 30:36<\/span>, and to the care and art which Jacob used to prevent a sooner discovery. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

22-24. it was told Laban on thethird day<\/B>No sooner did the news reach Laban than he set out inpursuit, and he being not encumbered, advanced rapidly; whereasJacob, with a young family and numerous flocks, had to march slowly,so that he overtook the fugitives after seven days’ journey as theylay encamped on the brow of mount Gilead, an extensive range of hillsforming the eastern boundary of Canaan. Being accompanied by a numberof his people, he might have used violence had he not been divinelywarned in a dream to give no interruption to his nephew’s journey.How striking and sudden a change! For several days he had been fullof rage, and was now in eager anticipation that his vengeance wouldbe fully wreaked, when lo! his hands are tied by invisible power (Ps76:10<\/span>). He did not dare to touch Jacob, but there was a war ofwords.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

And it was told Laban on the third day, that Jacob was fled.<\/strong> Three days after Jacob was gone he had the report of it, by some means or another; by some of his neighbours, or servants left at home, and sooner he could not well have it, since the flock he went to shear was three days’ distance from Jacob’s, Ge 30:36<\/span>.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

Laban’s Pursuit, Reconciliation, and Covenant with Jacob. – As Laban was not told till the third day after the flight, though he pursued the fugitives with his brethren, i.e., his nearest relations, he did not overtake Jacob for seven days, by which time he had reached the mountains of Gilead (Gen 31:22-24<\/span>). The night before he overtook them, he was warned by God in a dream, “ not to speak to Jacob from good to bad,<\/em> ” i.e., not to say anything decisive and emphatic for the purpose of altering what had already occurred (vid., Gen 31:29<\/span>, and the note on Gen 24:50<\/span>). Hence he confined himself, when they met, “to bitter reproaches combining paternal feeling on the one hand with hypocrisy on the other;” in which he told them that he had the power to do them harm, if God had not forbidden him, and charged them with stealing his gods (the teraphim).<\/p>\n

Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n

CRITICAL NOTES.<\/strong><\/p>\n

Gen. 31:34<\/span><\/strong>. The camels furniture.<\/strong>] This was a packsaddle, in the recesses of which articles might be deposited, and on which was a seat or couch for the rider. (Murphy.<\/em>)<\/p>\n

Gen. 31:40<\/span><\/strong>. In the day the drought consumed me, and the frost by night.<\/strong>] In the East the hotter the day, the colder the night. (Jer. 36:30<\/span>; Psa. 121:6<\/span>.)<\/p>\n

Gen. 31:42<\/span><\/strong>. The fear of Isaac.<\/strong>] This is used as a name of God in His covenant relation. He who is the object of Isaacs fear or reverential awe; like the Hope of Israel. (Jer. 14:8<\/span>.) There is a similar use of the word fear as an object<\/em> of fear, in Psa. 31:11<\/span>.; Pro. 1:26-27<\/span>.Rebuked thee.<\/strong>]Judged thee,<\/em> by giving forewarning against violent language. (Jacobus.<\/em>)<\/p>\n

MAIN HOMILETICS OF THE PARAGRAPH<\/em>.Gen. 31:22-42<\/span><\/em><\/p>\n

LABANS EXPOSTULATION WITH JACOB, AND JACOBS DEFENCE<\/strong><\/p>\n

I. Laban<\/strong>s Expostulation with Jacob.<\/strong> Jacob stole away unawares, taking with him his family, goods, and cattle. Laban, who overtook him, after seven days pursuit, complains of his conduct and expostulates with him. <\/p>\n

1. There was, apparently, cause for just complaint.<\/em> <\/p>\n

(1.) There were some criminal elements in the conduct of Jacob.<\/em> Laban complains that he had not only committed a serious moral fault, but also something of the nature of a crime and violent wrong against society. He accuses Jacob of acting like a thief in carrying off his daughters as booty. (Gen. 31:26<\/span>.) <\/p>\n

(2.) There was unkindness and a breach of social obligations.<\/em> Jacob by his conduct in this matter had denied Laban the opportunity of taking affectionate leave of his daughters. He had sinned against the tender charities of domestic life, and neglected his plain duty towards the family with whom he had cast his lot. (Gen. 31:27-28<\/span>.) <\/p>\n

2. But this complaint was, really, the disguise of Labans own evil nature.<\/em> Thus Laban complains that he had been robbed, when he was only envious and suspicious. Men are often that very thing themselves which they suspect in others. And they are quick to spy those very faults in others for which they themselves are notorious. Labans affection for his daughters was only a pretence. Consider his conduct towards them while they dwelt with him. He had kept them penniless, and now he wants to dismiss them with a generous feast. (Gen. 31:14-15<\/span>; Gen. 31:27<\/span>.) He is also passionate and revengeful while he appears to be pious. He asserts that his superior power puts Jacob at his mercy, but that he is restrained from hurting him by Gods injunction. (Gen. 31:29<\/span>.) But all this time he feels the passion of revenge burning within him, as if he would say to Jacob,I could crush you if I pleased, only that God has forbidden me.<\/p>\n

II. Jacobs Defence.<\/strong> <\/p>\n

1. He challenges proof of his dishonesty.<\/em> He asserts that there was no ground for these accusations. Nothing was found in his possession that he had wrongly taken. (Gen. 31:37<\/span>). <\/p>\n

2. He appeals to many many years of faithful and honest service.<\/em> He had been scrupulous in his attention to every duty. Throughout his long service he had maintained a high sense of justice, and had even suffered loss himself rather than run the risk of committing a wrong, (Gen. 31:38-39<\/span>). He had led a hard and trying life. (Gen. 31:40<\/span>). And all this was the more praiseworthy, as it was for a bad and unthankful master. Jacob, in truth, owed nothing to Laban. He had fairly earned all that he had received. He had served Laban for twenty years, fourteen years of these for his two daughters, and six for the cattle. And all this time Laban had treated him with manifest injustice, changing his wages as often as he had the chance. (Gen. 31:41<\/span>). And only for the special favour of God, Jacob would have nothing, even now. (Gen. 31:42<\/span>). He could appeal to the fact that God was on his side, who had seen his affliction and rebuked his oppressor. (Gen. 31:42<\/span>).<\/p>\n

SUGGESTIVE COMMENTS ON THE VERSES<\/em><\/p>\n

Gen. 31:22-23<\/span>. He heard of it no earlier on account of the distance that intervened between his flocks and Jacobs (compare ch. Gen. 30:36<\/span> with ch. Gen. 31:19<\/span>). But no sooner does he hear of his son-in-laws abrupt departure, than he collects a sufficient force from among his kinsmen and adherents, and sets out in hot pursuit of him. It is easy to see from this with what reception a formal request or proposal to be dismissed from his service that he might return to Canaan would have met at the hand of Laban. The patriarch was no doubt fully satisfied in his own mind that he must leave his employer clandestinely if he left him at all.(Bush<\/em>).<\/p>\n

Gen. 31:24<\/span>. Such communications were anciently made to man independently of their moral character. The Divine influence, which makes known the will of God, or the coming events of His providence, is entirely different from that which is put forth in the renewal of mens characters, and making them heirs of eternal life. Accordingly, we find such men as Abimelech, Laban, Balaam, and Nebuchadnezzar, made on particular occasions, and for particular purposes, the recipients of Divine revelations.(Bush<\/em>).<\/p>\n

Gen. 31:25<\/span>. Seeing Laban so near, he set himself in as good order as he could, fearing the worst. But God was better to him than his fears. He spake for him, and so He can and doth oft for us in the hearts of our enemies. (Is. <\/span>41:9<\/span>.)(Trapp.<\/em>)<\/p>\n

Gen. 31:26<\/span>. Part of this accusation was unjust. The daughters of Laban had gone, of their own free will, with Jacob, and he had a right to take them with him.<\/p>\n

The unjust and the oppressive are the most forward to question sharply the conduct of others.<\/p>\n

Gen. 31:27<\/span>. The Easterns used to set out, at least on their long journeys, with music and valedictory songs. If we consider them, as they probably were, used not on common, but more solemn occasions, there appears peculiar propriety in the complaint of Laban.(Harmer.<\/em>)<\/p>\n

Gen. 31:28<\/span>. His words are obviously full of hypocrisy and cant. However he may talk about his children and grandchildren, that which lay nearest his heart was the substance which Jacob had taken with him, and which he, no doubt, meant in some way to recover. But he acts the part of thousands, who, when galled by an evil conscience, endeavour to ease themselves of its reproaches by transferring the blame from themselves to the persons they have wronged.(Bush.<\/em>)<\/p>\n

Gen. 31:29<\/span>. Truth will in the end make itself to appear, whatever may have been the disguises in which it was wrapped. Laban here virtually acknowledges the violent purpose with which he had undertaken the pursuit; but in the same breath he would fain make a merit of abstaining from the harm which he meditated. He would impress Jacob that he acted very religiously in paying so much deference to the warning voice of Jacobs God. Thus do men sometimes vainly magnify as a virtue that which is imposed upon them through sheer necessity.(Bush.<\/em>)<\/p>\n

Gen. 31:30<\/span>. Goodly gods that could not save themselves from the thief. (Jer. 10:5<\/span>; Jer. 10:11<\/span>; Jer. 10:15<\/span>.) Joseph suffered as a dishonest person; Elisha, as a troubler of the State; Jeremiah, as a traitor; Luther, as the trumpet of rebellion.(Trapp.<\/em>)<\/p>\n

It must have gone sore against the heart of Jacob when he found that he was accused of stealing idols which he abhorred as an abomination.<\/p>\n

Gen. 31:31-32<\/span>. With respect to the reiterated complaints of the secrecy<\/em> of his departure, Jacob answers all in a few words. It was, because I was afraid, etc. This was admitting his power, but impeaching his justice; and as he<\/em> had dwelt only upon the taking away of his daughters, so Jacob<\/em> in answer confines himself to them. With respect to the goods, his answer is expressive of the strongest indignation. He will not deign to disown the charge; but desires that all his company might be searched. It was worthy of an upright man to feel indignant at the charge of stealing, and of a servant of God at that of stealing idols.<\/em> But unless he had been as well assured of the innocence of all about him, as he was of his own, he ought not to have spoken as he did. His words might have proved a sorer trial to him than he was aware of.(Fuller.<\/em>)<\/p>\n

It is wise not to be too confident in the goodness of those connected with us. Hasty speech may work much woe. How sorry would Jacob have been if Laban had found the images under Rachel, and taken him at his word! What a snare befel Jephthah by his rash speaking! Let, therefore, thy words be few, true, and ponderous.(Trapp.<\/em>)<\/p>\n

Gen. 31:33-34<\/span>. Kitto<\/em> thinks that it was under the common pack-saddle of the camel, which is high, and shaped so as to suit the ridge of the camels back; and that under this, or among the shawls, cloaks and rugs which are used to make the saddle easy for women, the teraphim were concealed. There was room enough under this for the small teraphim, or busts<\/em> of human form, and Rachel, cunning as ever, did not lack a device and pretence to give her success. Laban could not think that in such circumstances she would sit upon his gods.(Jacobus.<\/em>)<\/p>\n

Jacob finds himself pursued, accused, and searched. How painful to a man conscious of innocence! How little confidence Laban had in his veracity!<\/p>\n

Gen. 31:35<\/span>. This apology was very necessary according to existing usages and feelings in the East, which inculcate the greatest external deference on the part of the children towards their parents. In Quintus Curtius, Alexander is represented as saying to the queen mother of Persia, Understanding that it is in Persia considered a great offence for a son to be seated in the presence of his mother unless by her permission, I have always in my visits to you remained standing till you authorised me to sit.(Bush.<\/em>)<\/p>\n

Gen. 31:36<\/span>. A righteous man may feel unjust imputations keenly, and defend himself with the warmth and courage inspired by conscious innocence. The difficulty is to keep the storm, even of a noble passion, from stirring up evil. (Eph. 4:26<\/span>.)<\/p>\n

Jacob now takes greater boldness, grows indignant, and retorts upon Laban with the sharpest crimination. He demands now the cause of such hot pursuit, and the ground of such severe accusations, which he could not at all prove. Little did Jacob dream of what Rachel had done, and of how the search might have turned the tables against him to the triumph of Laban. He had better not have been quite so sure of the innocence of all his family. Alas! he thinks they could do no such wrong; but he should rather not so freely offer the wrong-doers life as a forfeit.(Jacobus.<\/em>)<\/p>\n

Gen. 31:37<\/span>. See the confidence of a clear conscience! Happy is he that can be acquitted by himself in private; in public by others; in both by God.(Trapp.<\/em>)<\/p>\n

Gen. 31:38<\/span>. Jacobs fidelity in this respect will appear more striking when contrasted with the opposite conduct of shepherds, whose neglected duties and abused functions are so graphically portrayed by the prophet. (Eze. 34:1-5<\/span>.)(Bush.<\/em>)<\/p>\n

Gen. 31:39-41<\/span>. When one can show that he has been faithful, upright, and diligent in his office, he can stand up with a clear conscience and assert his innocence. A good conscience and a gracious God gives one boldness and consolation.(Lange.<\/em>)<\/p>\n

In many parts of Asia very severe and even frosty nights are, even in winter, succeeded by very warm days; and it may be said, indeed, that the only experience of what we should call winter weather which the inhabitants obtain, is exclusively during the night-time. (Pictorial Bible.<\/em>) Mr. Bruce, the Abyssinian traveller, lost all his camels by the cold in one night in the deserts of Senaar; and Volney relates an affecting story of a hapless wanderer who was like Jacob frozen by the north wind at night, and burnt by the dreadful heat of the sun by day. (Jer. 36:30<\/span>.)(Bush.<\/em>)<\/p>\n

Gen. 31:42<\/span>. Laban had made a merit of obeying the dream, but Jacob shows that this Divine visitation was in itself an evidence of his evil designs. God intended thereby to rebuke him, and thus to plead the cause of the injured.<\/p>\n

God is the perpetual and sure portion of His departed saints, and an object of holy fear to His saints on earth.<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

LABAN’S PURSUIT, AND COVENANT WITH JACOB<\/strong>, Gen 31:22-55<\/span>.<\/p>\n

22<\/strong>. <\/strong> It was told Laban <\/strong> Such a movement as Jacob’s, whose family and herds made a large caravan, could not long be kept a secret .<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

‘And on the third day Laban was told that Jacob had fled.’ <\/p>\n

Jacob’s initial success comes out in that Laban does not learn of his departure until ‘the third day’. The sheep shearing and what accompanied it had kept all his men busy. This may indicate a period of about one and a half days, or even longer. ‘On the third day’ may be like ‘three days journey’, not to be taken too literally but simply meaning a short period. <\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

EXPOSITION<\/strong><\/p>\n

Gen 31:22<\/span><\/strong>, <\/strong>Gen 31:23<\/span><\/strong><\/p>\n

And it was told Laban on the third day<\/strong>i<\/em>.e<\/em>. the third after Jacob’s departure, the distance between the two sheep-stations being a three days’ journey (vide<\/em> Gen 30:36<\/span>)that Jacob was fled. And he took his brethren<\/strong>i<\/em>.e<\/em>. <\/em>his kinsmen, or nearest relations (cf. Gen 13:8<\/span>; Gen 29:15<\/span>)with him, and pursued after him<\/strong> (Jacob) seven days’ journey<\/strong> (literally, a way of seven days<\/em>); <\/em>and they overtook him in the mount Gilead.<\/strong> The distance between Padan-aram and mount Gilead was a little over 300 miles, to perform which Jacob must at least have taken ten days, though Laban, who was less encumbered than his son-in-law, accomplished it in seven, which might easily be done by traveling from forty to forty-five miles a day, by no means a great feat for a camel.<\/p>\n

Gen 31:24<\/span><\/strong>, <\/strong>Gen 31:25<\/span><\/strong><\/p>\n

And God<\/strong>Elohim is here employed, neither because the section belongs to the fundamental document (Tuch, Bleek, Colenso, et alii<\/em>), <\/em>nor because, though Laban had an outward acquaintance with Jehovah (vide <\/em>Gen 31:49<\/span>), his real religious knowledge did not extend beyond Elohim (Hengstenberg), but simply because the historian wished to characterize the interposition which arrested Laban in his wrath as supernatural (Quarry)came to Laban the Syrian in a dream by night<\/strong>,(cf. Gen 20:3<\/span>; Job 33:15<\/span>; Mat 1:20<\/span>). This celestial visitation occurred the night before the fugitives were overtaken (vide<\/em> Gen 31:29<\/span>). Its intention was to guard Jacob, according to the promise of Gen 28:15<\/span>, against Laban’s resentmentand<\/strong> (accordingly God) said unto him, Take heed<\/strong>literally, take heed for thyself<\/em>, <\/em>the verb being followed by an ethical dative, as in Gen 12:1<\/span>; Gen 21:16<\/span>, q.v.that thou<\/strong> speak not to Jacob<\/strong>literally, lest the<\/em>, speak with Jacob; <\/em> <\/em>(LXX<\/strong>.) either good or bad.<\/strong> Literally, from good to bad<\/em>, <\/em>meaning that on meeting with Jacob he should not pass from peaceful greetings to bitter reproaches (Bush, Lunge), or say anything emphatic and decisive for the purpose of reversing what had occurred (Keil); or, perhaps more simply, say anything acrimonious or violent against Jacob (Rosenmller, Murphy), the expression being a proverbial phrase for opposition or interference (Kalisch). (Cf. Gen 14:1-24 :50<\/span>; 2Sa 13:23<\/span>). Then<\/strong> (literally, and<\/em>) <\/em>Laban overtook Jacob. Now<\/strong> (literally, and<\/em>) <\/em>Jacob had pitched his tent<\/strong>this was done by means of pins driven into the ground, the verb signifying to fasten, or fix anything by driving (cf. Jdg 4:21<\/span>; Isa 22:23<\/span>, Isa 22:25<\/span>)in the mount<\/strong> (vide supra<\/em>, <\/em>Gen 21:21<\/span>): and Laban with his brethren<\/strong> (kinsmen, ut supra<\/em>) <\/em>pitched<\/strong>his tent; not (LXX<\/strong>.)in the mount of Gilead<\/strong> (vide supra<\/em>, <\/em>Gen 21:21<\/span>).<\/p>\n

Gen 31:26-30<\/span><\/strong><\/p>\n

And Laban<\/strong> (assuming a tone of injured innocence) said to Jacob, What hast thou done, that thou hast stolen away unawares to me,<\/strong>literally, and (meaning, in that) thou hast stolen my heart <\/em>(vide supra<\/em>, <\/em>Gen 31:20<\/span>; and cf. Gen 31:27<\/span>)and carried away<\/strong> (vide <\/em>Gen 31:18<\/span>) my daughters, as captives taken with the sword? <\/strong>Literally, as captives of the sword<\/em>, i<\/em>.e<\/em>. invitis parentibus <\/em>(Rosenmller); language which, if not hypocritical on Laban’s part, was certainly hyperbolical, since he had already evinced the strength of his parental affection by selling his daughters to Jacob; and besides, so far as it concerned either Jacob or his wives, it was quite untrue, Rachel and Leah having voluntarily accompanied their husband in his flight. Wherefore didst thou floe away secretly,<\/strong>literally, wherefore didst thou hide thyself to flee away; <\/em> <\/em>(niph.), with an inf. following, corresponding to the similar construction in Greek of <\/em>with a part, and being correctly rendered in English by an adverband steal away from me<\/strong> (literally, and steal me<\/em>, <\/em>ut supra); and didst not tell me, that I might<\/strong> (literally, and I<\/strong> would<\/em>) <\/em>have sent thee away with mirth, and with songs,<\/strong>in Oriental countries those about to make a long journey are still sent away cantionibus et musicorum instrumentorum concentu <\/em>(Rosenmller)with tabret<\/strong>,the toph was a drum or timbrel, consisting of a wooden circle covered with membrane, and furnished with brass bells (like the modern tambourine), which Oriental women beat when dancing (cf. Exo 15:20<\/span>; Jdg 11:34<\/span>; Jer 31:4<\/span>)and with harp<\/strong>! For a description of the kinnor <\/em>see Gen 4:21<\/span>. And hast not suffered me to kiss my sons <\/strong>(i<\/em>.e<\/em>. the children of Leah and Rachel) and my daughters<\/strong>! It is perhaps judging Laban too severely to pronounce this complete hypocrisy and cant (Alford, Bush, Candlish, Gerlach), but equally wide of the truth is it to see in Laban’s conduct nothing but generosity of feeling (Kalisch); probably there was a mixture of both paternal affection and crafty dissimulation (Delitzsch). Thou hast now done foolishly in so doing.<\/strong> The charge of folly in Old Testament Scriptures commonly carries with it an imputation of wrong-doing (cf. 1Sa 13:13<\/span>; 2Sa 14:10<\/span>). It is in the power of my hand<\/strong>so the phrase (cf. Deu 28:32<\/span>; Neh 5:5<\/span>; Mic 2:1<\/span>) is rendered by competent authorities (Gesenius, Furst, Rosenmller, Kalisch, Murphy, et alii<\/em>), <\/em>with which agree laxly, <\/em>(LXX<\/strong>.), and valet manus men <\/em>(Vulgate), though the translation “My hand is for God,” i<\/em>.e<\/em>. my hand serves me as God (cf. Job 12:6<\/span>; Heb 1:11<\/span>), is by some preferred (Keil, Knobel, Jacobus)to do you hurt: but the God of your father<\/strong>the use of this expression can be rightly regarded neither as a proof of Elohistic authorship (Tuch, Bleek, Colenso, Davidson) nor as a sign of Laban’s spiritual degeneracy (Hengstenberg, Wordsworth), since it is practically equivalent to Jehovah (vide<\/em> Gen 28:13<\/span>), but is probably to be viewed as a play upon the sound and sense of the preceding clause, as thus:”It is in the El of my hand to do you evil, but the Elohim of your father spake to me.” Another instance of this play upon the sound and sense is to be found in Gen 4:19<\/span>, Gen 4:20<\/span>“Rachel stole the teraphim that were her father’s; and Jacob stole the heart of Laban the Syrian”spake unto me yester night, saying, Take thou heed that thou speak not to Jacob<\/strong>literally, guard or keep thee for thyself <\/em>(the <\/em>pleon, pron. being added ut supra<\/em>, <\/em>Gen 4:24<\/span>) from speaking with Jacob<\/em>either good or bad<\/strong> (vide <\/em>on Gen 4:24<\/span>). And now, though thou wouldest needs be gone<\/strong> (literally, going thou didst go<\/em>thou hast indeed gone), because thou sore longedst after thy father’s house<\/strong> (literally, because desiring thou didst desire<\/em>. <\/em>The verb , to be pale<\/strong> (whence , silver, so called from its pale color), expresses the idea of pining away and languishing through strong inward longing), yet wherefore hast thou stolen my gods?<\/strong> Laban had probably gone to consult his teraphim and so discovered their loss. Augustine calls attention to this as the first Scripture reference to heathen gods, and Calvin probably supplies the right explanation of the sense in which they were so styled by Laban, non quia deitatem illie putaret esse inclusam, sed quia in honorem deorum imagines illas colebat; vel potius quod Deo sacra facturus, vertebat se ad illas imagines <\/em>(of. Exo 32:4<\/span>; 1Ki 12:28<\/span>). “This complaint of Laban, that his “gods were stolen, showeth the vanity of such idolatry” (Ainsworth). Cf. Jdg 6:31<\/span>; Jdg 16:24<\/span>; Jer 10:5<\/span>, Jer 10:11<\/span>, Jer 10:15<\/span>.<\/p>\n

Gen 31:31<\/span><\/strong>, <\/strong>Gen 31:32<\/span><\/strong><\/p>\n

And Jacob answered<\/strong>“in an able and powerful speech” (Kalisch)and said to Laban<\/strong> (replying to his first interrogation as to why Jacob had stolen away unawares), Because I was afraid: for I said<\/strong> (sc. to myself), Peradventure<\/strong> (literally, lest, i<\/em>.e<\/em>. I<\/strong> must depart without informing thee lest<\/em>) <\/em>thou wouldest<\/strong> (or shoudest) take by force<\/strong>the verb signifies to strip off as skin from flesh (vide<\/em> Mic 3:2<\/span>), and hence to forcibly removethy daughters from me<\/strong> (after which, in response to Laban’s question about his stolen gods, he proceeds). With whomsoever thou findest thy gods, let him not live.<\/strong> If Jacob meant he shall not live, but I<\/strong> will slay him with mine own hand (Aben Ezra), let God destroy him (Abarbanel), I<\/strong> give him up to thee to put to death (Rosenmller), let him instantly die (Drusius), he was guilty of great unadvisedness in speech. Accordingly, the import of his words has been mollified by regarding them simply as a prediction, “he will not live,” i<\/em>.e<\/em>. he will die before his time (Jonathan), a prediction which, the Rabbins note, was fulfilled in Rachel (vide <\/em>Gen 35:16<\/span>, Gen 35:18<\/span>); or by connecting them with clause following, “he will not live before our brethren,” i<\/em>.e<\/em>. let him be henceforth cut off from the society of his kinsmen (LXX<\/strong>; Bush). Yet, even as thus explained, the language of Jacob was precipitats, since he ought first to have inquired at his wives and children before pronouncing so emphatically on a matter of which he was entirely ignorant (Calvin). Before our brethren<\/strong>not Jacob’s sons, but Laban’s kinsmen (Gen 31:23<\/span>)discern thou<\/strong>literally, examine closely for thyself<\/em>, <\/em>the hiph. of (to be strange) meaning to press strongly into a thing, i.e. to perceive it by finding out its distinguishing characteristics (vide<\/em> Furst, sub voce<\/em>)what is thine with me, and take it to thee.<\/strong> For<\/strong> (literally, and) Jacob knew not that Rachel had stolen them<\/strong>otherwise he would have spoken with less heat and more caution.<\/p>\n

Gen 31:33<\/span><\/strong><\/p>\n

And Laban went into Jacob’s taut, and into Leah’s tent, and into the two maid-servants’ tents<\/strong>;the clause affords an interesting glimpse into the manners of the times, showing that not only husbands and wives, but also wives among themselves, possessed separate establishments)but he found them not. Then went he out of Leah’s tent <\/strong>(he probably commenced with Jacob’s and those of the hand-maids, and afterwards passed into Leah’s), and entered into Rachel’s tent<\/strong>last, because she was the favorite. Cf. Gen 33:2<\/span>, in which a similar partiality towards Rachel is exhibited by Jacob.<\/p>\n

Gen 31:34<\/span><\/strong><\/p>\n

Now Rachel had taken the images<\/strong> (teraphim<\/em>), and put them in the camel’s furniture,<\/strong>the camel’s furniture was not stramenta cameli <\/em>(Vulgate), “the camel’s straw” (Luther), but the camel’s saddle (LXX<\/strong>; Onkelos, Syriac, Calvin, Rosenmller, Keil, and others), here called , from , an unused root signifying either to go round in a circle, hence to run (Gesenius), or to be firmly wound together, hence to be puffed up as a bolster (Furst). The woman’s riding-saddle was commonly made of wicker-work and had the appearance of a basket or cradle. It was usually covered with carpet, and protected against wind, rain, and sun by means of a canopy and curtains, while light was admitted by openings in the side (cf. Gesenius, sub voce; <\/em>Kalisch in loco<\/em>). <\/em>“That which is now customary among the Arabs consists of a large closed basket-work, with a place for sitting and reclining, and a window at the side; one of this kind hangs on each side of the camel” (Gerlach)and sat upon them.<\/strong> “To us the picture of Rachel seated upon the camel furniture is true to life, for we have often seen its counterpart. The saddle-bags and cushions which were to be set upon the camel lay piled on the floor, while she sat upon them. And Laban searched<\/strong>the word means to feel out or explore with the hands (cf. Gen 27:12<\/span>; Job 12:25<\/span>)all the tent, but found them not.<\/strong><\/p>\n

Gen 31:35<\/span><\/strong><\/p>\n

And she said to her father,<\/strong>“covering theft by subtlety and untruth” (Kalisch), and thus proving herself a time daughter of Laban, as well as showing with how much imperfection her religious character was taintedLet it not displease my lord<\/strong>literally, let it not burn with anger<\/em> (, from , to glow, to burn) in the eyes of my lord <\/em>(Adoni)that I cannot rise up before thee<\/strong>;Oriental politeness required children to rise up in the presence of their parents (vide<\/em> Le Gen 19:32<\/span>; and cf. 1Ki 2:19<\/span>). Hence Rachel’s apology was not unnecessaryfor the custom of women<\/strong>(literally, the way of women<\/em>; a periphrasis for menstruation (cf. Gen 18:11<\/span>) which, under the law, required females, as ceremonially unclean, to be put apart (Le Gen 15:19<\/span>). That, prior to the law, this particular statute concerning women was in force among the Aramaeans appears from the present instance; and that it was not exclusively Jewish, but shared in by other nations of antiquity, is the opinion of the best authorities. Roberts mentions that under similar circumstances with Rachel no one in India goes to the temple or any religious ceremonyis upon me<\/strong>. It is just possible Rachel may have been speaking the exact truth, though the probability is she was guilty of fabrication. And he searched (everywhere except among the camel’s furniture, partly from fear of defilement, but chiefly as regarding it impossible that Rachel in her then state would sit upon his gods), but found not the images (teraphim). The three times repeated phrase “he found not,” emphasizes the completeness, of Lahan’s deception.<\/p>\n

Gen 31:36-42<\/span><\/strong><\/p>\n

And Jacob was wroth<\/strong>,literally, and it burned<\/em>, sc<\/em>. <\/em>with indignation (same word as used by Rachel, Gen 31:35<\/span>), to Jacob<\/em>, i<\/em>.e<\/em>. he was infuriated at what he believed to be Laban’s unjustifiable insinuation about his lost teraphimand chode<\/strong>or contended; the fundamental signification of the root, or , being to seize or tear, e.g. the hair, hence to strive with the bands (Deu 33:7<\/span>), or with words (Psa 103:9<\/span>). The two verbs, and , give a vivid representation of the exasperation which Jacob feltwith Laban: and Jacob answered and said to Laban,<\/strong>in words characterized by “verbosity and self-glorification” (Kalisch), or “acute, sensibility and elevated self-consciousness (Delitzsch, Keil), according as one inclines to an unfavorable or favorable view of Jacob’s characterWhat is my trespass? what is my sin, that thou hast so hotly pursued after me?<\/strong> The intensity of Jacob’s feeling imparts to his language a rythmical movement, and leads to the selection of poetical forms of expression, such as , to burn after, in the sense of fiercely persecuting, which occurs again only in 1Sa 17:53<\/span> (vide <\/em>Gesenius and Furst, sub voce; <\/em>and cf. Keil, in lose<\/em>), <\/em>causing the reader at times to catch “the dance and music of actual verse” (Ewald). Whereas thou hast searched all my stuff<\/strong>,literally (so. What is my sin) that thou hast felt all my articles <\/em>(LXX<\/strong>; Kalisch)? the clause being co-ordinate with the preceding; though by others is taken as equivalent to , quando quidem<\/em>, <\/em>since (A<\/strong>.V<\/strong>; Ainsworth), or quando, when (Calvin, Murphy)what hast thou found of all thy household stuff?<\/strong> set it here Before my brethren and thy brethren<\/strong> (i<\/em>.e<\/em>. Laban’s kinsmen who accompanied him, who were also of necessity kinsmen to Jacob), that they may judge betwixt us both<\/strong>which of us has injured the other. This twenty years have I been with thee<\/strong> <\/em>(vide infra<\/em>, vet<\/em>. <\/em>41); thy ewes (, a ewe, whence Rachel) and thy she goats<\/strong> a she-goat; cf. Sanscrit, adsha<\/em>, <\/em>a he-goat; adsha<\/em>, a she-goat; Goth; gaitsa<\/em>; Anglo-Saxon, gat; German<\/em>, geis<\/em>; Greek, ; Turkish, gieik<\/em> (Gesenius, sub voce<\/em>)have not cast their young, and the rams of thy flock have I not eaten.<\/strong> Roberts says that the people of the East do not eat female sheep except when sterile, and that it would be considered folly and prodigality in the extreme to eat that which has the power of producing more. That which was torn of beasts<\/strong> (, a coll. fem; from , to tear in pieces, meaning that which is torn in pieces, hence cattle destroyed by wild beasts) I brought not unto thee; I bare the loss of it<\/strong>;, literally, I<\/strong> made expiation for it<\/em>, <\/em>the piel of , signifying to make atonement for a thing by sacrifice (Le 1Sa 9:15<\/span>), or by compensation, as here; hence “I<\/strong> bare the loss it” (Rashi, equivalent to cf. Furst), or <\/em>(LXX<\/strong>.), or, perhaps, “I<\/strong> will be at the loss of it, or pay it back” (Kalisch)of my hand didst thou require it<\/strong>,otherwise, “of my hand require it” (Kalisch)whether stolen by day, or stolen by night.<\/strong> Without adhering literally to the text, the LXX<\/strong>. give the sense of this and the preceding clause as being, “From my own I<\/strong> paid back the stolen by day and the stolen by night.” Thus I was<\/strong>; (i<\/em>.e<\/em>. I<\/strong> was in this condition that) in the day the drought consumed me, and the frost by night<\/strong> , ice, so called from its smoothness, hence cold. The alternation of heat and cold in many eastern countries is very great and severely felt by shepherds, travelers, and watchmen, who require to pass the night in the open air, and who in consequence are often obliged to wear clothes lined with skins (of. Psa 121:6<\/span>; Jer 36:30<\/span>). “The thermometer at 24 Fahr. at night, a lump of solid ice in our basins in the morning, and then the scorching heat of the day drawing up the moisture, made the neighborhood, convenient as it was, rather a fever-trap, and premonitory symptoms warned us to move”. “The night air at Joaiza was keen and cold; indeed there was a sharp frost, and ice appeared on all the little pools about the camp”. “Does a master reprove his servant for being idle; he will ask, “What can I<\/strong> do? the heat eats me up by day, and the cold eats me up by night'”. And my sleep departed from mine eyes.<\/strong> Syrian shepherds were compelled to watch their flocks often both night and day, and for a whole month together, and repair into long plains and deserts without any shelter; and when reduced to this incessant labor, they were besides chilled by the piercing cold of the morning, and scorched by the succeeding heats of a flaming sun, the opposite action of which often swells and chafes their lips and face”. Thus have I<\/strong> beenliterally, this to me <\/em>(or for myself, vide infra<\/em>)<\/em>twenty years in thy house; I served thee fourteen years for thy two daughters, and six years for thy cattle.<\/strong> The majority of expositors understand the twenty years referred to in 1Sa 17:38<\/span> to be the same as the twenty spoken of here as consisting of fourteen and six. Dr. Kennicott, regarding the twenty years of 1Sa 17:38<\/span> as having intervened between the fourteen and the six of 1Sa 17:41<\/span>, makes the entire period of Jacob’s sojourn in Padan-aram to have been forty years. In support of this he contends<\/p>\n

(1)<\/strong> that the particle , twice repeated (in 1Sa 17:38<\/span> and in 1Sa 17:41<\/span>), may be legitimately rendered, “This (one) twenty years I<\/strong> was with thee” (1Sa 17:38<\/span>), i.e. taking care of thy flocks; and “this for myself (another) twenty years in thy house,” i<\/em>.e<\/em>. serving for thy daughters and thy cattle (cf. Exo 14:20<\/span>; Job 21:23<\/span>, Job 21:25<\/span>; Ecc 6:5<\/span>);<\/p>\n

(2)<\/strong> that on this hypothesis more time is afforded for the birth of Jacob’s family, viz. twenty-seven years instead of seven; and<\/p>\n

(3)<\/strong> that it relieves the narrative of certain grave chronological difficulties in connection with Judah and his family, which, on the supposition of the shorter period, subsequently emerge, such as that Judah and his sons must have been quite children when they married (vide<\/em> Gen 38:1-11<\/span>). But, on the other hand, in favor of the accepted chronology it may be urged<\/p>\n

(1)<\/strong> that the interposition of a second twenty years in the middle of the first is unnatural;<\/p>\n

(2)<\/strong> that, though legitimate, the proposed rendering of does not at first sight suggest itself as that which Jacob intended;<\/p>\n

(3)<\/strong> that it is not impossible for Jacob’s family to have been born in the short space of seven years (vide<\/em> Gen 27:1<\/span>; Gen 30:35<\/span>);<\/p>\n

(4)<\/strong> that in reality the difficulties connected with Judah and his sons are not removed by the hypothesis of a forty years’ sojourn in Padan-aram any more than by a sojourn of only twenty years, since Judah must have married either after the sale of Joseph, in which case only twenty-two years remain for the birth and marriage of Er and Onan, for Pharez and Zarah, Judah’s children by Tamar, to grow to manhood, and for Pharez to have two sons, Hezron and Hamul, before descending to Egypt, unless indeed, as Kurtz supposes, Judah’s grandchildren were born in Egypt; or before the sale of Josephindeed, if Hezron and Hamul were born in Canaan, before the birth of Joseph, i<\/em>.e<\/em>. while Judah was yet in Padan-aram, which is contrary to the narrative (vide <\/em>Gen 38:1<\/span>, Gen 38:2<\/span>). For these reasons, though adopted by some excellent authorities (Bishop Horsley, Adam Clarke, ‘Speaker’s Commentary,’ Inglis), the computation of Dr. Kennicott does not appear of sufficient weight to set aside the ordinary reckoning, which is followed by interpreters of equal credit (Keil, Kalisch, Kurtz, Lange, Murphy, Wordsworth). And thou hast changed my wages ten times<\/strong> (vide <\/em>1Sa 17:7<\/span>). Except<\/strong> (, if not, i<\/em>.e<\/em>. unless, introducing the protasis of the sentence) the God of my father, the God of Abraham, and the fear of Isaac,<\/strong>i<\/em>.e<\/em>. the object of Isaac’s fear, not “terror”, viz. God; being used metonymically of that which inspires reverence or fear, like and . <\/em>The entire clause is a periphrasis for Jehovah of 1Sa 17:3<\/span>, which is usually ascribed to the Jehovist, while the present verse belongs, it is alleged, to the fundamental documenthad been with<\/strong>or, for (cf. Psa 124:1<\/span>, Psa 124:2<\/span>)me<\/strong> (during the whole period of my sojurn in Padan-aram, but especially during the last six years), surely<\/strong> (, then, commencing the apodosis) thou hadst sent me away now empty<\/strong> (as by thy stratagem in changing my wages thou didst design; but) God hath seen mine affliction<\/strong> (cf. Gen 29:32<\/span>; Exo 3:7<\/span>) and the labor<\/strong>especially that which is wearisome, from a root signifying to toil with effort so as to become fatiguing (cf. Job 39:11<\/span>)of my hands, and rebuked<\/strong>i<\/em>.e<\/em>. <\/em>reproved, sc. thee<\/strong>, as in Gen 21:25<\/span> (LXX<\/strong>; Vulgate, A<\/strong>.V<\/strong>; Calvin, Ainsworth, Lange, Kalisch, and others); or judged, sc<\/em>. <\/em>it, i<\/em>.e<\/em>. mine affliction, in the sense of pronouncing an opinion or verdict on it, as in 1Ch 12:17<\/span> (Keil, Murphy); or proved, sc<\/em>. <\/em>it, viz. that he had seen my affliction (Dathius, Poole); or decided, sc. betwixt us, as in 1Ch 12:37<\/span> (Furst, Gesenius) thee yester-night.<\/strong><\/p>\n

Gen 31:43<\/span><\/strong>, <\/strong>Gen 31:44<\/span><\/strong><\/p>\n

And Laban answered and said unto Jacob<\/strong>,neither receiving Jacob’s torrent of invective with affected meekness (Candlish), nor proving himself to be completely reformed by the angry recriminations of his “callous and hardened son-in-law (Kalisch); but perhaps simply owning the truth of Jacob’s wants, and recognizing that he had no just ground of complaint (Calvin), as well as touched in his paternal affections by the sight of his daughters, from whom he felt that he was about to part for ever. These daughters<\/strong>literally, the daughters <\/em>(there)are my daughters, and these<\/strong> (literally, the) children are my children, and these<\/strong> (literally, the) cattle are my cattle; and all that thou seest is mine<\/strong>. Not as reminding Jacob that he had still a legal claim to his (Jacob’s) wives and possessions (Candlish), or at least possessions (Kalisch), though prepared to waive it, but rather as acknowledging that in doing injury to Jacob he would only be proceeding against his own flesh and blood (Calvin, Rosenmller, Gerlach, Alford). And what can I do this day unto these my daughters,<\/strong>literally, and as for <\/em>(or to) my daughters<\/em>, what can <\/em>I<\/em><\/strong> do to these this day? <\/em>The LXX<\/strong>; connecting “and to my daughters” with what precedes, reads, <\/em>or unto their children which they have born<\/strong>?i.e. why should I<\/strong> do anything unto them An ego in viscera mea saervirem <\/em>(Calvin). Now<\/strong> therefore<\/strong> literally, and now, }un (LXX<\/strong>.)come thou<\/strong>,, imperf; of age, go to, come now (cf. Gen 19:32<\/span>)let us make a covenant<\/strong>,literally, let us cut a covenant<\/em>, <\/em>an expression which, according to partitionists (Tuch, Stahelin, Delitzsch, et alii<\/em>), <\/em>is not used by the Elohist until after Exo 14:8<\/span>; and yet by all such authorities the present verse is assigned to the Elohist (cf. Keil’s ‘Introduction,’ part 1. 2; div. 1. 27)I and thou; and let it be for a witness between me and thee.<\/strong><\/p>\n

HOMILETICS<\/strong><\/p>\n

Gen 31:22-44<\/span><\/strong><\/p>\n

Laban’s pursuit of Jacob.<\/strong><\/p>\n

I.<\/strong> THE HOSTILE<\/strong> PREPARATION<\/strong>. Learning of his son-in-law’s departure, Laban at once determines on pursuit; not alone for the purpose of recovering his household gods, but chiefly with the view of wreaking his pent-up vengeance on Jacob, whom he now regarded as the spoiler of his fortunes, and if possible to capture and detain the much-coveted flocks and herds which he considered had been practically stolen by his nephew. Mustering his kinsmen by either force or fraud,by command enjoining those belonging to his household, and by misrepresentation probably beguiling such as were independent of his authority, he loses not a moment, but starts upon the trail of the fugitives. Worldly men are seldom slow in seeking to repair their lost fortunes, and angry men are seldom laggard in exacting revenge, it is only God’s vengeance that is slow-footed.<\/p>\n

II.<\/strong> THE DIVINE<\/strong> INTERPOSITION<\/strong>. Six days the wrathful Laban follows in pursuit of Jacob, and now the distance of one day is all that parts him from the fugitives. In a dream by night he is warned by Elohim to speak neither good nor bad to Jacob. The incident reminds us of the Divine superintendence of mundane affairs in general, and of God’s care for his people in particular; of the access which God ever has to the minds of his dependent creatures, and of the many different ways in which he can communicate his will; of his ability at all times to restrain the wrath of wicked men, and check the hands of evil-doers, who meditate the spoiling of his Church or the persecution of his saints.<\/p>\n

III.<\/strong> THE STORMY<\/strong> INTERVIEW<\/strong>.<\/p>\n

I.<\/strong> The pompous harangue of Laban<\/em>. <\/em>Laban gives way to<\/p>\n

(1)<\/strong> Passionate reproach; charging Jacob with having clandestinely departed from his service and violently carried off his daughters, in the first of which Jacob did nothing wrong, while the second was a pure exaggeration (vide <\/em>Gen 31:16<\/span>).<\/p>\n

(2)<\/strong> Hypocritical affection; declaring that Jacob, had he, Laban, only known, might have been sent away with public demonstrations of rejoicing, while Rachel and Leah might have carried with them a parent’s kiss, if not a father’s blessing. But if Jacob’s leave-taking would in any way have excited Laban’s jubilation, it is doubtful if this would not have been traceable less to Laban’s regard for his son-in-law than to Laban’s anxiety about his flocks, which, in the absence of the spoiler, he might hope would become prolific as before; while as for Laban’s love for his daughters, one might fairly claim indemnity for suspecting an affection so recent in its origin, and so palpably contradicted by his previous behavior.<\/p>\n

(3)<\/strong> Boastful assertion; passing on, like all weak natures who love to be considered formidable, to brag about his power to inflict injury on Jacob (Gen 31:29<\/span>), and to hint that he only forbears to do so out of respect for God, who had appeared to him on the previous night.<\/p>\n

(4)<\/strong> Direct accusation; ere he closes his oration, deliberately impeaching Jacob with having abstracted his teraphim.<\/p>\n

2.<\/strong> The ingenuous response of Jacob<\/em>. <\/em>In this are discernible virtues worthy of imitation, if also infirmities deserving reprobation. If Jacob’s candor in declaring the reasons of his flight (Gen 31:31<\/span>) and willingness to restore to Laban whatever property belonged to him (Gen 31:32<\/span>) are examples to be copied, on the other hand, the over-confident assertion that no one had Laban’s gods, and the over-hasty imprecation on any who should be found possessing them, are not to be commended.<\/p>\n

IV.<\/strong> THE FRUITLESS<\/strong> SEARCH<\/strong>.<\/p>\n

1.<\/strong> The missing gods<\/em>. <\/em>On the nature, probable origin, and uses of the teraphim see Exposition, Gen 31:19<\/span>. The existence of these silver or wooden images in Laban’s tent was a proof of the religious declension, if not complete apostasy, of this branch of the family of Terah. Scripture never represents idolatry as an upward effort of the human heart, as a further development in the onward evolution of the soul; but always as a deterioration, or a retrogression, or a falling away of the human spirit from its rightful allegiance. The loss of Laban’s manufactured deities was a ridiculous commentary on the folly of worshipping or trusting in a god that could be stolena complete reductio ad absurdum <\/em>of the whole superstructure of idolatry (cf. 1Ki 18:27<\/span>; Psa 115:4<\/span>, Psa 115:8<\/span>; Isa 43:19<\/span>; Isa 46:6<\/span>, Isa 46:7<\/span>; Jer 10:5<\/span>).<\/p>\n

2.<\/strong> The<\/em> anxious devotee<\/em>. <\/em>Invited by Jacob to make a search for his lost teraphim, Laban begins with Jacob’s tent, then with the tents of Bilhah and Zilpah, after which he passes into Leah’s, and finally comes to Rachel’s; but everywhere his efforts to recover his gods are defeated. What a spectacle of infinite humor, if it were not rather of ineffable sadnessa man seeking for his lost gods! The gospel presents us with the opposite picturethe ever-present God seeking for his lost children.<\/p>\n

3.<\/strong> The lying daughter<\/em>. <\/em>If the conduct of Rachel in carrying off the images of her father was open to serious question (vide <\/em>Exposition, Gen 31:19<\/span>), her behavior towards her father in the tent was utterly inexcusable. Even if she spoke the truth in describing her condition, she was guilty of bare-faced deception. This particular passage in-Rachel’s history is painfully suggestive of the disastrous results of worldliness and irreligion in the training of children. Laban’s craft and Laban’s superstition had both been factors in Rachel’s education.<\/p>\n

4.<\/strong> The deceived parent<\/em>. <\/em>Worse than being disappointed in his gods, Laban was dishonored by his daughter. But what else could he expect? Laban was only reaping as he had sowed. Marvelous and appropriate are God’s provide<\/em>ntial retributions.<\/p>\n

V.<\/strong> THE PASSIONATE<\/strong> INVECTIVE<\/strong>. It was now Jacob’s turn to pour out the vials of his wrath upon Laban, and certainly it burned all the hotter because of its previous suppression.<\/p>\n

1.<\/strong> He upbraids <\/em>Laban with the unreasonableness of his persecution (Gen 31:36<\/span>).<\/p>\n

2.<\/strong> He taunts <\/em>Laban with the fruitlessness of his search (Gen 31:37<\/span>).<\/p>\n

3.<\/strong> He reminds <\/em>Laban of the faithful service he had given for twenty years (Gen 31:38-41<\/span>).<\/p>\n

4.<\/strong> He recalls <\/em>the crafty attempts to defraud him of which Laban had been guilty (Gen 31:41<\/span>).<\/p>\n

5.<\/strong> He assures <\/em>Laban that it was God’s gracious care, and neither his honesty nor affection, that had prevented him from being that day a poor man instead of a rich emir (Gen 31:42<\/span>).<\/p>\n

6.<\/strong> He somewhat fiercely bids<\/em> Laban accept the rebuke which God had addressed to him the previous night.<\/p>\n

VI.<\/strong> THE AMICABLE<\/strong> SETTLEMENT<\/strong>. Doubtless much to Jacob’s surprise, the wrath of Laban all at once subsided, and a proposal came from him to bury past animosities, to strike a covenant of friendship with one another, and to part in peace. The seven days’ journey, affording time for reflection; the Divine interposition, inspiring him with fear; the mortification resulting from his fruitless search, convincing him that he had really overstepped the bounds of moderation in accusing Jacob; the voice of conscience within his breast re-echoing the words of Jacob, and declaring them to be true; and perhaps the sight of his daughters at last touching a chord in the old man’s heart;all these may have contributed to this unexpected collapse in Laban; but whether or not, Jacob, as became him, cordially assented to the proposition.<\/p>\n

Lessons:<\/p>\n

1.<\/strong> The reality of God’s care for his peopleillustrated by the appearances of Elohim to Jacob and to Laban.<\/p>\n

2.<\/strong> The miserable outcome of a worldly lifeexemplified in Laban.<\/p>\n

3.<\/strong> The efficacy of a soft answer in turning away wrathproved by Jacob’s first response.<\/p>\n

4.<\/strong> The difficulty of restraining angry speech within just boundsexemplified by both.<\/p>\n

5.<\/strong> The folly of idolatry, as seen in Laban’s lost teraphim.<\/p>\n

6.<\/strong> The evil fruits of bad parental training, as they appear in Rachel.<\/p>\n

7.<\/strong> The proper way of ending quarrelsexhibited by Laban and Jacob in their covenant agreement.<\/p>\n

Fuente: The Complete Pulpit Commentary<\/b><\/i><\/h4>\n

Gen 31:22 And it was told Laban on the third day that Jacob was fled.<\/p>\n

Ver. 22. That Jacob was fled.<\/strong> ] Here was verified that saying of Eliphaz, Job 5:12-13<\/span> .<\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: Gen 31:22-24<\/p>\n

22When it was told Laban on the third day that Jacob had fled, 23then he took his kinsmen with him and pursued him a distance of seven days’ journey, and he overtook him in the hill country of Gilead. 24God came to Laban the Aramean in a dream of the night and said to him, “Be careful that you do not speak to Jacob either good or bad.”<\/p>\n

Gen 31:22 “When it was told Laban on the third day that Jacob had fled” We learn from Gen 30:36 that the flocks of Laban and Jacob were kept a three days journey apart, so apparently a servant saw Jacob leave and immediately went to tell Laban (BDB 616, KB 665, Hophal IMPERFECT).<\/p>\n

Gen 31:23 “in the hill country of Gilead” There has been some discussion about the possibility of this much distance being traveled in such a short time. However, we are talking about a ten day period of forced march. It is uncertain what the exact distance is, possibly between 250 and 350 miles because (1) we are not certain of the location in Syria where Jacob’s flock was located and (2) we are not sure of the eastern boundary of Gilead.<\/p>\n

Laban came with a large contingent of armed men (cf. Gen 31:29). His pursuit is characterized as “hotly pursued” (BDB 196, KB223, Qal PERFECT) in Gen 31:36.<\/p>\n

Gen 31:24 “Be careful that you do not speak to Jacob either good or bad” This is a Hebrew idiom (“take heed that you do not say a word to Jacob either good or bad”) which apparently means “leave him completely alone.” Again, God’s grace and protection are clearly seen in delivering the patriarchal family again and again.<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

the Dispute between Laban and Jacob <\/p>\n

Gen 31:22-42<\/p>\n

These chapters afford a remarkable insight into Gods forbearance. He knew what was in Jacobs heart, and could see all its weakness and deceit. There was not a thought in his heart or a word on his tongue, but He knew them altogether. Yet God cast the mantle of forgiveness and defense around this most unworthy soul, bidding Laban not to speak to him either good or bad. Indeed, in a later book, we are told, He hath not beheld iniquity in Jacob, neither hath He seen perverseness in Israel. Not that the holy God was unaware of the evil traits in His child, but that He refused to dwell on them, or to allow himself to be turned away from His purposes of grace. Rachel secretly carried with her the teraphim, which wrought evil throughout the home in after-years, as we shall see. The fear of Isaac was on Jacobs lips, but too little of it in his character and surroundings!<\/p>\n

Fuente: F.B. Meyer’s Through the Bible Commentary<\/b><\/i><\/h4>\n

Gen 30:36, Exo 14:5-31, Job 5:12, Job 5:13<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

Laban Pursues Jacob and His Family<\/p>\n

<\/strong> After three days, Laban was told of Jacob’s departure. He and his men finally overtook Jacob’s company on the seventh day in the mountains of Gilead. The night before he met Jacob, God warned him in a dream to do him no harm. Laban questioned Jacob as to why he had stolen away and why he had taken his household gods. As head of his family, he could have acted violently against Jacob. However, he noted God had warned him not to harm him.<\/p>\n

Jacob responded by saying he feared Laban would have taken away his wives if he had told him he was going to leave. He also said he had not taken the idols and promised the one in whose possession they were found with would be slain. Rachel hid the idols under her saddle and sat upon it saying the “manner of women is with me.” Thus, Laban found nothing and was rebuked by Jacob for pursuing and accusing him. Jacob reminded Laban he had served faithfully for twenty years ( Gen 31:22-42 ).<\/p>\n

Fuente: Gary Hampton Commentary on Selected Books<\/b><\/i><\/h4>\n

Gen 31:22 to Gen 32:2. After Mutual Recriminations, Jacob and Laban Make a Covenant to Refrain from Aggression on each others Territories.The analysis is uncertain; Gunkel assigns Gen 31:22-24, Gen 31:26, Gen 31:28-31 a (to Laban), Gen 31:32-35, Gen 31:36 b, Gen 31:37, Gen 31:41-43, Gen 31:45; Gen 31:49 f., Gen 31:53 b Gen 33:2 to E; the rest, apart from Gen 31:47, to J. According to E, Laban learns of Jacobs flight on the third day, and overtakes him seven days later, but is warned in a dream the night before their encounter to say nothing to him, a command which he interprets as forbidding him to take hostile measures. He reproaches Jacob with his sudden flight, depriving him of the opportunity of saying adieu to his children. He could hurt him but for Gods prohibition. And if sore home-sickness excused him, why has he stolen his gods? Jacob, ignorant of Rachels theft, replies that the thief shall die (cf. Gen 44:9), and gives him full liberty to search. Laban searches the tents of Jacob, the maids, and Leah, without discovering the teraphim. Last of all, he enters Rachels tent. She had concealed them in the camels howdah, in which she travelled, and alleges her condition of ceremonial uncleanness as the reason why she cannot rise (a stolen god protected from discovery in so ignominious a way!). Jacob concludes that Labans charge was a pretext for ransacking his property to see if he can find anything of his own, and challenges him to produce it. Then (Gen 31:41 f.) he carries the war into the enemys camp. Fourteen years he had served for the daughters, six for the flock; but for Gods care Laban would have turned him away penniless. Gods rebuke shows that he bad marked Jacobs wrongs. Laban replies, Daughters, children, flocks, all you have is mine, yet I must part with them; what kindness can I show them? Then he (not Jacob) sets up a pillar, to indicate that God will watch between them, to see that Jacob, when no longer under his father-in-laws eye, does not illtreat his daughters. Jacob swears by the Fear of Isaac, offers a sacrifice, and partakes with his brethren of a sacrificial meal. In the morning Laban bids his children adieu, and returns home.<\/p>\n

According to J, Laban overtakes Jacob and reproaches him for leaving without the customary send-off. He replies that he feared that Laban might rob him of his daughters. (Labans reply is not preserved; it aroused Jacobs hot anger (Gen 31:36 a), and from the tenor of Jacobs reply Gunkel conjectures that he charged him with stealing his flocks.) Jacob replies in wrath that he had served him twenty years, there have been no miscarriages in the flock, he has not eaten the rams, if beasts had devoured he had not brought the mangled remains for inspection to prove his honesty (Exo 22:13, Amo 3:12), but had borne the loss; pitiless heat by day, biting frost by night, scanty sleep, such had been his thankless lot. Laban proposes a covenant (and (?) the making of a cairn) to witness between them. He (not Jacob) bids his brethren collect stones, and they celebrate the covenant feast on the cairn. This cairn is to be a witness that neither will pass it in hostile aggression against the other.<\/p>\n

In Gen 32:1 f. (E) we have apparently a fragmentary explanation of the name Mahanaim. The incident is so curious that probably something objectionable to later piety (possibly a conflict between Jacob and the angels; cf. Gen 32:24-32) has been struck out.<\/p>\n

Gen 31:25. the mountain: apparently different from the mountain of Gilead; perhaps Mizpah stood in the text (Gen 31:49).<\/p>\n

Gen 31:42. the Fear of Isaac: i.e. the deity feared by Isaac, not the terror inspired by the god Isaac (E. Meyer) or a sacred object belonging to and reverenced by Isaac and now in Jacobs possession (Eerdmans).<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

Laban’s confrontation with Jacob 31:22-55<\/span><\/p>\n

God had promised to be with Jacob and to return him to Canaan (Gen 28:15). We see God doing this, in spite of Laban’s opposition, in this section.<\/p>\n

"It was only by divine prospering and protection (24) that Jacob brought anything, even his life, back from exile." [Note: Kidner, p. 165.] <\/span><\/p>\n

"Whatever wealth Abraham may have forfeited upon leaving the family unit of Terah in Haran comes to his heirs in this most unimaginable way." [Note: Mathews, Genesis 11:27-50:26, p. 517.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

God revealed Himself to people other than the patriarchs in these days (Gen 31:29; cf. Abimelech in Gen 20:3). Many scholars believe that Job also lived in the patriarchal period.<\/p>\n

"Jacob and Rachel are again two of a kind. This time both almost bring ruin on the family by their risk taking: she by her rash theft, he by his rash vow ([Gen 31:32] cf. his sons’ rash vow in Gen 44:6-12)." [Note: Waltke, Genesis, p. 430.] <\/span><\/p>\n

The teraphim were already "nothing gods," but they became unclean and suffered humiliation when Rachel, who claimed to be unclean, sat on them while menstruating (Gen 31:34-35; cf. Lev 15:20).<\/p>\n

Under traditional ancient Near Eastern law, a shepherd was not held responsible for losses to his master’s flocks due to attacking wild beasts and, in some cases, thieves. [Note: Wenham, Genesis 16-50, p. 277.] <\/span> Yet Jacob had borne these losses (Gen 31:39). Laban had cheated Jacob.<\/p>\n

"God has corked the bottle of his [Laban’s] aggressiveness." [Note: Fokkelman, p. 166.] <\/span><\/p>\n

 <\/p>\n

"Each of the three patriarchs had to be ingloriously extricated from some adventure." [Note: Kidner, p. 165.] <\/span><\/p>\n

Note the similarity between Jacob’s escape from Laban and his descendants’ escape from Egypt in the Exodus.<\/p>\n

Jacob believed that he was innocent until proved guilty, but Laban felt he was guilty until proved innocent. "The fear of Isaac" (Gen 31:42; Gen 31:53) is the God whom Isaac feared. Jacob’s words in Gen 31:42 summarize his whole life in Harran.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

And it was told Laban on the third day that Jacob was fled. Gen 31:22-42 Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, . . . ? — Labans expostulation with Jacob, and Jacobs defence I. LABANS EXPOSTULATION WITH JACOB. 1. There … Continue reading “Exegetical and Hermeneutical Commentary of Genesis 31:22”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-904","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/904","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=904"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/904\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=904"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=904"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=904"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}