Genesis 31:22–42

We have here the reasoning, not to say the rallying, that took place between Laban and Jacob at their meeting, in that mountain which was afterwards called Gilead, Gen 31:25. Here is, I. The high charge which Laban exhibited against him. He accuses him, 1. As a renegade that had unjustly deserted his service. To represent Jacob as a criminal, he will have it thought that he intended kindness to his daughters (Gen 31:27, Gen 31:28), that he would have dismissed them with all the marks of love and honour that could be, that he would have made a solemn business of it, would have kissed his little grandchildren (and that was all he would have given them), and, according to the foolish custom of the country, would have sent them away with mirth, and with songs, with tabret, and with harp: not as Rebekah was sent away out of the same family, above 120 years before, with prayers and blessings (Gen 24:60), but with sport and merriment, which was a sign that religion had very much decayed in the family, and that they had lost their seriousness. However, he pretends they would have been treated with respect at parting. Note, It is common for bad men, when they are disappointed in their malicious projects, to pretend that they designed nothing but what was kind and fair. When they cannot do the mischief they intended, they are loth it should be thought that they ever did intend it. When they have not done what they should have done they come off with this excuse, that they would have done it. Men may thus be deceived, but God cannot. He likewise suggests that Jacob had some bad design in stealing away thus (Gen 31:26), that he took his wives away as captives. Note, Those that mean ill themselves are most apt to put the worst construction upon what others do innocently. The insinuating and the aggravating of faults are the artifices of a designing malice, and those must be represented (though never so unjustly) as intending ill against whom ill is intended. Upon the whole matter, (1.) He boasts of his own power (Gen 31:29): It is in the power of my hand to do you hurt. He supposes that he had both right on his side (a good action, as we say, against Jacob) and strength on his side, either to avenge the wrong or recover the right. Note, Bad people commonly value themselves much upon their power to do hurt, whereas a power to do good is much more valuable. Those that will do nothing to make themselves amiable love to be thought formidable. And yet, (2.) He owns himself under the check and restraint of God's power; and, though it redounds much to the credit and comfort of Jacob, he cannot avoid telling him the caution God had given him the night before in a dream, Speak not to Jacob good nor bad. Note, As God has all wicked instruments in a chain, so when he pleases he can make them sensible of it, and force them to own it to his praise, as protector of the good, as Balaam did. Or we may look upon this as an instance of some conscientious regard felt by Laban for God's express prohibitions. As bad as he was he durst not injure one whom he saw to be the particular care of Heaven. Note, A great deal of mischief would be prevented if men would but attend to the caveats which their own consciences give them in slumberings upon the bed, and regard the voice of God in them. 2. As a thief, Gen 31:30. Rather than own that he had given him any colour of provocation to depart, he is willing to impute it to a foolish fondness for his father's house, which made him that he would needs begone; but then (says he) wherefore hast thou stolen my gods? Foolish man! to call those his gods that could be stolen! Could he expect protection from those that could neither resist nor discover their invaders? Happy are those who have the Lord for their God, for they have a God that they cannot be robbed of. Enemies may steal our goods, but not our God. Here Laban lays to Jacob's charge things that he knew not, the common distress of oppressed innocency. II. Jacob's apology for himself. Those that commit their cause to God, yet are not forbidden to plead it themselves with meekness and fear. 1. As to the charge of stealing away his own wives he clears himself by giving the true reason why he went away unknown to Laban, Gen 31:31. He feared lest Laban would by force take away his daughters, and so oblige him, by the bond of his affection to his wives, to continue in his service. Note, Those that are unjust in the least, it may be suspected, will be unjust also in much, Luk 16:10. If Laban deceive Jacob in his wages, it is likely he will make no conscience of robbing him of his wives, and putting those asunder whom God has joined together. What may not be feared from men that have no principle of honesty? 2. As to the charge of stealing Laban's gods he pleads not guilty, Gen 31:32. He not only did not take them himself (he was not so fond of them), but he did not know that they were taken. Yet perhaps he spoke too hastily and inconsiderately when he said, "Whoever had taken them, let him not live;" upon this he might reflect with some bitterness when, not long after, Rachel who had taken them died suddenly in travail. How just soever we think ourselves to be, it is best to forbear imprecations, lest they fall heavier than we imagine. III. The diligent search Laban made for his gods (Gen 31:33-35), partly out of hatred to Jacob, whom he would gladly have an occasion to quarrel with, partly out of love to his idols, which he was loth to part with. We do not find that he searched Jacob's flocks for stolen cattle; but he searched his furniture for stolen gods. He was of Micah's mind, You have taken away my gods, and what have I more? Jdg 18:24. Were the worshippers of false gods so set upon their idols? did they thus walk in the name of their gods? and shall not we be as solicitous in our enquires after the true God? When he has justly departed from us, how carefully should we ask, Where is God my Maker? O that I knew where I might find him! Job 23:3. Laban, after all his searches, missed of finding his gods, and was baffled in his enquiry with a sham; but our God will not only by found of those that seek him, but they shall find him their bountiful rewarder.

And it was told Laban. The Lord gave to his servant the interval of a three-days' journey, so that having passed the Euphrates, he might enter the boundaries of the promised land. And perhaps, in the mean time, he cooled the rage of Laban, the assault of which, in its first heat, might have been intolerable severe. [95] By afterward permitting Jacob to be intercepted in the midst of his journey, God intended to tender his own interposition the more illustrious. It seemed desirable that Jacob's course should not be interrupted, and that he should not be filled with alarm by the hostile approach of his father-in-law; but when Laban, like a savage wild beast, breathing nothing but slaughter, is suddenly restrained by the Lord, this was far more likely to confirm the faith of the holy man, and therefore far more useful to him. For, as in the very act of giving assistance, the power of God shone forth more clearly; so, relying on divine help, he passed more courageously through remaining trials. Whence we learn, that those perturbations which, at the time, are troublesome to us, yet tend to our salvation, if only we obediently submit to the will of God; who purposely thus tries us, that he may indeed show more fully the care which he takes of us. It was a sad and miserable sight, that Jacob, taking so large a family with him, should flee as if his conscience had accused him of evil: but it was far more bitter and more formidable, that Laban, intent on his destruction, should threaten his life. Yet the method of his deliverance, which is described by Moses, was more illustrious than any victory. For God, descending from heaven to bring assistance to his servant, places himself between the parties, and in a moment assuages the indomitable fury with which Laban was inflamed.

See in these verses, I. The power of provocation. Jacob's natural temper was mild and calm, and grace had improved it; he was a smooth man, and a plain man; and yet Laban's unreasonable carriage towards him put him into a heat that transported him into a heat that transported him into some vehemence, Gen 31:36, Gen 31:37. His chiding with Laban, though it may admit of some excuse, was not justifiable, nor is it written for our imitation. Grievous words stir up anger, and commonly do but make bad worse. It is a very great affront to one that bears an honest mind to be charged with dishonesty, and yet even this we must learn to bear with patience, committing our cause to God. II. The comfort of a good conscience. This was Jacob's rejoicing, that when Laban accused him his own conscience acquitted him, and witnessed for him that he had been in all things willing and careful to live honestly, Heb 13:18. Note, Those that in any employment have dealt faithfully, if they cannot obtain the credit of it with men, yet shall have the comfort of it in their own bosoms. III. The character of a good servant, and particularly of a faithful shepherd. Jacob had approved himself such a one, Gen 31:38-40. 1. He was very careful, so that, through his oversight or neglect, the ewes did not cast their young. His piety also procured a blessing upon his master's effects that were under his hands. Note, Servants should take no less care of what they are entrusted with for their masters than if they were entitled to it as their own. 2. He was very honest, and took none of that for his own eating which was not allowed him. He contented himself with mean fare, and coveted not to feast upon the rams of the flock. Note, Servants must not be dainty in their food, nor covet what is forbidden them, but in that, and other instances, show all good fidelity. 3. He was very laborious, Gen 31:40. He stuck to his business, all weathers; and bore both heat and cold with invincible patience. Note, Men of business, that intend to make something of it, must resolve to endure hardness. Jacob is here an example to ministers; they also are shepherds, of whom it is required that hey be true to their trust and willing to take pains. IV. The character of a hard master. Laban had been such a one to Jacob. Those are bad masters, 1. Who exact from their servants that which is unjust, by obliging them to make good that which is not damaged by any default of theirs. This Laban did, Gen 31:39. Nay, if there has been a neglect, yet it is unjust to punish above the proportion of the fault. That may be an inconsiderable damage to the master which would go near to ruin a poor servant. 2. Those also are bad masters who deny to their servants that which is just and equal. This Laban did, Gen 31:41. It was unreasonable for him to make Jacob serve fro his daughters, when he had in reversion so great an estate secured to him by the promise of God himself; as it was also to give him his daughters without portions, when it was in the power of his hands to do well for them. Thus he robbed the poor because he was poor, as he did also by changing his wages. V. The care of providence for the protection of injured innocence, Gen 31:42. God took cognizance of the wrong done to Jacob, and repaid him whom Laban would otherwise have sent empty away, and rebuked Laban, who otherwise would have swallowed him up. Note, God is the patron of the oppressed; and those who are wronged and yet not ruined, cast down and yet not destroyed, must acknowledge him in their preservation and give him the glory of it. Observe, 1. Jacob speaks of god as the God of his father, intimating that he thought himself unworthy to be thus regarded, but was beloved for the father's sake. 2. He calls him the God of Abraham, and the fear of Isaac; for Abraham was dead, and had gone to that world where perfect love casts out fear; but Isaac was yet alive, sanctifying the Lord in his heart, as his fear and his dread

And pursued him seven days' journey. Since the cruelty of Laban was now appeased, or at least bridled, he did not dare severely to threaten; but laying aside his ferocity, he descended to feigned and hypocritical blandishments. He complains that injury had been done him, because he had been kept in ignorance of Jacob's departure, whom he would rather leave sent forth with customary tokens of joy, in token of his paternal affection. Thus hypocrites, when the power of inflicting injury is taken away from them, heap false complaints upon the good and simple, as if the blame rested with them. Wherefore, if at any time wicked and perfidious men, when they have unjustly harassed us, put forward some pretext of equity on their own part, we must bear with the iniquity; not because a just defense is to be entirely omitted; but because we find it inevitable that perverse men, ever ready to speak evil, will shamelessly cast upon us the blame of crimes of which we are innocent. Meanwhile, we must prudently guard against giving them the occasion against us which they seek.

It is in the power of my hand. The Hebrew phrase is different, "my hand is to power;" yet the meaning is clear, that Laban declares he is ready to take vengeance. Some expound the words thus: "my hand is to God;" but from other places it appears that the word 'l (el) is taken for power. But Laban, inflated with foolish boasting, contradicts himself; for whereas he had been forbidden by God to attempt anything against Jacob, where was the power of which he boasted? We see, therefore, he precipitates himself by a blind impulse, as if, at his own pleasure, he could do anything against the purpose of God. For when he perceives that God is opposed to him, he yet does not hesitate to glory in his own strength; and why is this, unless he aimed at being superior to God? Finally; pride is always the companion of unbelief; so that unbelievers, although vanquished, yet cease not impetuously to rise up against God. To this they add another sin, that they complain of being unjustly oppressed by God. But the God of your father. Why does he not also acknowledge God as his own God, unless because Satan had so fascinated his mind already, that he chose rather to wander in darkness than to turn to the light presented before him? Willingly or unwillingly, he is compelled to yield to the God of Abraham; and yet he defrauds him of the glory which is due, by retaining those fictitious deities by which he had been deceived. We see then that the ungodly, even when they have had proof of the power of God, yet do not entirely submit themselves to his authority. Wherefore, when God manifests himself to us, we must also seek from heaven the spirit of meekness, which shall bend and subdue us to obedience unto himself.

Wherefore hast thou stolen my gods? [96] The second head of accusation which is alleged against Jacob is, that he had not departed through love to his country, nor for any just and probable cause; but that, in fact, he was implicated in an act of robbery. Heavy and disgraceful charge, of which Jacob was far from being guilty! But we learn hence, that no one can live so innocently in the world, but he must sometimes bear undeserved reproach and marks of infamy. Whenever this may happen to us, let that precious promise sustain us, that the Lord, in his own time, will bring forth our innocence as the morning light. (Psalm 37:6.) For by this artifice Satan attempts to seduce us from the practice of well-doing, when, without any fault of ours, we are traduced by false calumnies. And since the world is ungrateful, it often makes the very worst return for acts of kindness. Some, indeed, are found, who, with heroic magnanimity, despise unfavourable reports, because they esteem the testimony of a good conscience more highly than depraved popular opinion. But it behoves the faithful to look to God, that their conscience may never fail them. We see that Laban calls his gods trphym(teraphim,) not because he thought the Deity was enclosed within them; but because he worshipped these images in honor of the gods. Or rather, because, when he was about to pay homage to God, he turned himself to those images. At this day, by the sole difference of a word, the Papists think they skilfully effect their escape, because they do not attribute to idols the name of gods. But the subterfuge is frivolous, since in reality they are altogether alike; for they pour forth before pictures or statues whatever honor they acknowledge to be due to the one God. To the ancient idolaters the pretext was not wanting, that by a metonymy they styled those images gods, which were formed for the sake of representing God.

And Jacob answered. He briefly refutes each head of the accusation: with respect to his secret departure, he modestly excuses himself, as having been afraid that he might be deprived of his wives. And in this way he takes part of the blame to himself, deeming it sufficient to exonerate himself from the malice of which he was thought to be guilty. He does not dispute, as a casuist, whether it was lawful to depart by stealth; but leaves it undetermined whether or not his fear was culpable. Let all the children of God learn to imitate this modesty, lest through an immoderate desire to vindicate their own reputation, they should rush into contentions: just as we have seen many raise tragic scenes out of nothing, because they will not endure that any censure, however trifling, should be cast upon them. Jacob, therefore, was content with this excuse, that he had done nothing wickedly. His defense on the other charge follows, in which Jacob shows his confidence, by adjudicating the person to death, with whom the things stolen should be found. [97] He speaks, indeed, from his heart; but if the truth had then been discovered, he must, of necessity, have been ashamed of his rashness. Therefore, though he was not conscious of guilt, he yet singled through excessive haste, in not having diligently inquired before he pronounced concerning a doubtful matter. He ought to have called both his wives and his children, and to have inquired of each how the affair stood. He was, indeed, persuaded, that his family was so well conducted, that no suspicion of the theft had ever entered into his mind; but he ought not so to have relied upon his own discipline, as to be free from fear when a crime is alleged against his family. Wherefore, let us learn to suspend our judgment in matters of which we are ignorant, lest we should repent too late of our temerity. We may add, that hence it happened, that the pollution which he might have exterminated immediately, continued still longer in the family of Jacob.

That Rachel had stolen them. Moses relates the manner in which Rachel had concealed her theft; namely, by sitting on the idols, and pretending the custom of women as her excuse. It is a question, whether she did this through shame or pertinacity. It was disgraceful to be caught in the act of theft; she also dreaded the severe sentence of her husband. Yet to me it appears probable that fear did not so much influence her as the obstinate love of idolatry. For we know how greatly superstition infatuates the mind. Therefore, as if she had obtained an incomparable treasure, she thinks that she must attempt anything rather than allow herself to be deprived of it. Moreover, she chooses rather to incur the displeasure of her father and her husband, than to relinquish the object of her superstition. To her stratagem she also adds lying words, so that she deserves manifold censure.

And Jacob was wroth, and chode with Laban. Jacob again acts amiss, in contending with Laban about a matter not sufficiently known, and in wrongfully fastening on him the charge of calumny. For although he supposed all his family to be free from blame, yet he was deceived by his own negligence. He acts, indeed, with moderation, because in expostulating with Laban he does not use reproaches; but in this he is not to be excused, that he undertakes the cause of his whole family, when they were not exempt from blame. If any one should make the objection to this statement, that Jacob was constrained by fear, because Laban had brought with him a great band of companions: the circumstances themselves show, that his mind was thus influenced by moderation rather than by fear. For he boldly resists, and shows no sign of fear; only he abstains from the insolence of evil speaking. He then adds that he had just cause of accusation against Laban; not because he wished to rise in a spirit of recrimination against his father-in-law; but because it was right that the kindred and associates of Laban should be made witnesses of all that had passed, in order that, by the protracted patient endurance of Jacob, his integrity might be the more manifest. Jacob also calls to mind, not only that he had been a faithful keeper of the flock, but also that his labor had been rendered prosperous by the blessing of God; he adds, besides, that he had been held accountable for all losses. In this he insinuates against Laban the charge of great injustice: for it was not the duty of Jacob voluntarily to inflame the avarice and rapacity of his father-in-law, by attempting to soothe him; but he yielded, by constraint, to his injuries. When he says that sleep departed from his eyes, he not only intimates that he passed sleepless nights, but that he had so contended against nature itself, as to defraud himself of necessary repose.

Except the God of my father. Jacob here ascribes it to the favor of God, that he was not about to return home entirely empty; whereby he not only aggravates the sin of Laban, but meets an objection which might seem at variance with his complaints. He therefore denies that he has been made rich by the kindness of his father-in-law; but testifies that he has been favourably regarded by the Lord: as if he had said, I owe it not to thee, that thou hast not further injured me; but God, who is propitious to me, has withstood thee. Now, since God is not the defender of unfaithfulness, nor is wont to help the wicked, the integrity of Jacob may be ascertained from the fact that God interposed as his vindicator. It is also to be observed, that by expressly distinguishing the God of Abraham from all fictitious gods, he declares that there is no other true God: by which he, at the same time, proves himself to be a truly pious worshipper. The expression "the fear of Isaac," is to be taken passively for the God whom Isaac revered; just as, on account of the reverence due to him, he is called the "fear and the dread" of his people. [98] A similar expression occurs immediately after, in the same chapter. Now the pious, while they fear God, are by no means horror -- struck at his presence, like the reprobates; but trembling at his judgment, they walk circumspectly before him. God has seen my affliction, and the labor of my hands. This was spoken from a pious feeling that God would bring help to him when afflicted, if he should conduct himself with fidelity and honesty. Therefore, in order that the Lord may sustain us with his favor, let us learn to discharge our duty rightly; let us not flee from our proper work; and let us not refuse to purchase peace by submitting to many inconveniences. Further, if they from whom we have deserved well treat us severely and unjustly, let us bear our cross in hope and in silence, until the Lord shall succor us: for he will never forsake us, as the whole Scripture testifies. But Jacob distinctly presses his father-in-law with his own confession. For why had God rebuked him, unless because he was persecuting an innocent man in defiance of justice and equity; for as I have lately intimated, it is abhorrent to the nature of God to favor evil and unjust causes.

LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55) it was told Laban on the third day--No sooner did the news reach Laban than he set out in pursuit, and he being not encumbered, advanced rapidly; whereas Jacob, with a young family and numerous flocks, had to march slowly, so that he overtook the fugitives after seven days' journey as they lay encamped on the brow of mount Gilead, an extensive range of hills forming the eastern boundary of Canaan. Being accompanied by a number of his people, he might have used violence had he not been divinely warned in a dream to give no interruption to his nephew's journey. How striking and sudden a change! For several days he had been full of rage, and was now in eager anticipation that his vengeance would be fully wreaked, when lo! his hands are tied by invisible power (Psa 76:10). He did not dare to touch Jacob, but there was a war of words.

Laban said . . . What hast thou done?--Not a word is said of the charge (Gen 31:1). His reproaches were of a different kind. His first charge was for depriving him of the satisfaction of giving Jacob and his family the usual salutations at parting. In the East it is customary, when any are setting out to a great distance, for their relatives and friends to accompany them a considerable way with music and valedictory songs. Considering the past conduct of Laban, his complaint on this ground was hypocritical cant. But his second charge was a grave one--the carrying off his gods--Hebrew, "teraphim," small images of human figures, used not as idols or objects of worship, but as talismans, for superstitious purposes.

Jacob said, . . . With whomsoever thou findest thy gods let him not live--Conscious of his own innocence and little suspecting the misdeed of his favorite wife, Jacob boldly challenged a search and denounced the heaviest penalty on the culprit. A personal scrutiny was made by Laban, who examined every tent [Gen 31:33]; and having entered Rachel's last, he would have infallibly discovered the stolen images had not Rachel made an appeal to him which prevented further search [Gen 31:34-35].

Rachel had taken the images, and put them in the camel's furniture, and sat upon them--The common pack saddle is often used as a seat or a cushion, against which a person squatted on the floor may lean.

Jacob was wroth--Recrimination on his part was natural in the circumstances, and, as usual, when passion is high, the charges took a wide range. He rapidly enumerated his grievances for twenty years and in a tone of unrestrained severity described the niggard character and vexatious exactions of his uncle, together with the hardships of various kinds he had patiently endured.

That which was torn of beasts I brought not unto thee--The shepherds are strictly responsible for losses in the flock, unless they can prove these were occasioned by wild beasts.

in the day the drought . . . and the frost by night--The temperature changes often in twenty-four hours from the greatest extremes of heat and cold, most trying to the shepherd who has to keep watch by his flocks. Much allowance must be made for Jacob. Great and long-continued provocations ruffle the mildest and most disciplined tempers. It is difficult to "be angry and sin not" [Eph 4:26]. But these two relatives, after having given utterance to their pent-up feelings, came at length to a mutual understanding, or rather, God influenced Laban to make reconciliation with his injured nephew (Pro 16:7).

And it was told Laban on the third day, that Jacob was fled. 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, Genesis 30:36.

And he took his brethren with him,.... Some of his relations, the descendants of his father's brethren, the sons of Nahor, of whom there were seven, besides Bethuel; and who all perhaps lived in Haran the city of Nahor, see Genesis 22:20; or some of his neighbours and acquaintance whom he might call to: and pursued after him seven days' journey; which must be reckoned, not from Jacob's departure from Haran, but from Laban's; for Laban being three days' journey from thence, whither he had to return, after he received the news of Jacob being gone; Jacob must have travelled six days before Laban set out with his brethren from Haran; so that this was, as Ben Gerson conjectures, the thirteenth day of Jacob's travel; for Laban not having cattle to drive as Jacob, could travel as fast again as he, and do that in seven days which took up Jacob thirteen: and they overtook him in the mount Gilead; said to be three hundred and eighty miles from Haran (e). (e) Bunting's Travels, p. 72.

And God came to Laban the Syrian in a dream by night,.... It is probable that Laban came to Mount Gilead late in the evening, and so had no sight of, or conversation with Jacob until the morning; and that night God came to him, and in a dream advised him as follows: or it may be rendered, "and God had come", &c. (f); in one of the nights in which he had lain upon the road; though the former seems best to agree with Genesis 31:29; the Targum of Jonathan has it, an angel came; and the Jews (g) say it was Michael; by whom, if they understand the uncreated Angel, the Son of God, it is right: and said unto him, take heed that thou speak not to, Jacob either good or bad; not that he should keep an entire silence, and enter into no discourse with him on any account, but that he should say nothing to him about his return to Haran again; for it was the will of God he should go onward towards Canaan's land; and therefore Laban should not attempt to persuade him to return, with a promise of good things, or of what great things he would do for him; nor threaten him with evil things, or what he would do to him if he would not comply to return with him. (f) "et venerat", Pagninus, Montanus, Tigurine version; so Aben Ezra. (g) Pirke Eliezer, c. 36.

Then Laban overtook Jacob,.... He was come to the mount the overnight, but now in the morning he came nearer to him, so as to hold a conversation with him: now Jacob had pitched his tent in the mount, and Laban with his brethren pitched in the mount of Gilead; both on the same mount; one perhaps at the bottom, and the other at the top; or one on one hill of it, and the other on another, or right over against one another.

And Laban said unto Jacob,.... Upon their meeting together; perhaps in some middle place between their two tents: what hast thou done? what evil hast thou committed? what folly art thou guilty of? and what could induce thee to take such a step as this? suggesting that he could see no necessity for it; and as if he had done nothing that should occasion it, and that Jacob had done a very ill thing that thou hast stolen away unawares to me: of this phrase See Gill on Genesis 31:20, and carried away my daughters, as captives taken with the sword; as were commonly done by a band of robbers that made incursions upon their neighbours, and plundered them of their substance, and carried away by force their wives and daughters; and such an one Laban represents Jacob to be, a thief and a robber; who had not only stolen away from him, but had stole away his goods, and even his gods, and carried away his daughters against their will: all which were false, and particularly the latter, since they went along with him with their free and full consent.

Wherefore didst thou flee away secretly, and steal away from me?.... Intimating as if he should not have been against his departure, if he had but acquainted him with it, and the reasons of it; so that he had no need to have used such privacy, and go away like a thief by stealth, as if he had done something he had reason to be ashamed of: and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret and with harp: pretending that he would have given him leave to depart; and not only have dismissed him from his house and service in an honourable way, but very cheerfully and pleasantly: he would have got a band of music, men singers and women singers, and others to play on musical instruments, as the tabret and harp; and so had a concert of vocal and instrumental music, which would have shown that they parted by consent, and as good friends: whether this was an usual custom in this country, of parting with friends, I cannot say, but it seems to be very odd; for usually relations and friends, that have a cordial affection for each other, part with grief and tears: by this Laban appears to be a carnal man, and had but little sense of religion, as well as acted the hypocritical part.

And hast not suffered me to kiss my sons and my daughters?.... Did not give him an opportunity of taking his farewell, which used to be done with a kiss, as it is with us at this day: by his sons he means his grandsons, and so the Targum of Jonathan, my daughters' sons; and by his daughters Rachel and Leah, and Dinah his granddaughter: thou hast done foolishly in so doing: since, as he would have him believe that he was both a loser by this step he took, and exposed himself to danger, seeing it was in the power of Laban to do him hurt, as in Genesis 31:29; but Jacob knew what he did, and that it was the wisest part to follow the direction of God.

It is in the power of my hand to do you hurt,.... Jacob and his family, wives, children, and servants, who were not able to stand against Laban and the men he brought with him; and so the Jerusalem Targum paraphrases it,"I have an army and a multitude;''a large force, which Jacob could not withstand: or, "my hand could have been for a god" (h) to me: you could have no more escaped it, or got out of it, or withstood me, than you could God himself: such an opinion had he of his superior power and strength, and that this would have been the case: but the God of your father spoke unto me yesternight; the night past, or the other night, some very little time ago, since he came from home at least: by his father he means either his father Isaac, or his grandfather Abraham, whose God the Lord was, and who came to Laban and told him who he was. This serves to strengthen the opinion that Laban was an idolater, and adhered to the gods of his grandfather Terah, from whom Abraham departed, and which Laban may have respect to; intimating that he abode by the religion of his ancestors at a greater remove than Jacob's: however, though he does not call him his God, he had some awe and reverence of him, and was influenced by his speech to him: saying, take heed that thou spake not to Jacob either good or bad: this, though greatly to Jacob's honour, and against Laban's interest, yet his conscience would not allow him to keep it a secret; though, doubtless, his view was to show his superior power to Jacob, had he not been restrained by Jacob's God. (h) "esset mihi pro deo manus mea", Schmidt.

And now, though thou wouldest needs be gone,.... Or, "in going wouldest go" (i), was determined upon it, and in haste to do it: because thou sore longedst after thy father's house, or "desiring didst desire it" (k); had a vehement desire for it, which Laban signifies he should not have opposed, if he had let him know his mind: but be it so that he had ever so great desire to leave him and return to his father's house, says he: yet, wherefore, hast thou stolen my gods? what reason had he for that? if he took away himself, his wives, his children, his goods, what business had he with his gods? he could not claim these as his, meaning the images or teraphim before mentioned, Genesis 31:19; by which it appears that Laban was some way or other guilty of idolatry in the use of these images; looking upon them as types, or representations of God, as Josephus (l) calls them, and worshipped God in them, or along with them and by them; for he could never think they were truly and really gods, that could not preserve themselves from being stolen away, and that must be a poor god that a man may be robbed of. (i) "eundo ivisti", Pagninus, Montanus, Drusius. (k) "desiderando desiderabis", Pagninus, Montanus, Vatablus, Drusius, Piscator. (l) Antiqu. l. 1. c. 19. sect. 9.

And Jacob answered and said to Laban, because I was afraid,.... That he would have done all he could to have hindered him from going away himself; and not only so, but would have prevented his taking his daughters with him; and especially would have detained his cattle; but of this last Jacob makes no mention, only of the former: for I said; either within himself, or to his wives: peradventure thou wouldest take by force thy daughters from me; which of right belonged to him; for though they were Laban's daughters, they were Jacob's wives; and being given in marriage to him, he had a right unto them, and to take them with him; nor had Laban any right to detain them, which Jacob feared he would have attempted to have done, had he known his design; and this must have been done by force if done at all; for neither Jacob nor his wives would have agreed that they should stay with Laban upon his departure: what Laban charges Jacob with, in going away with his wives, he himself would have done, namely, using force to them. Laban's charge was false, but there was much reason for Jacob's suspicion.

With whomsoever thou findest thy gods, let him not live,.... This is the answer to his last question, as what goes before is to his first: Jacob knew nothing of their being taken away by any, and thought himself safe in saying what he did, being confident that no one with him could ever take them; but it was too rashly spoken by him, giving leave to Laban to put to death the person with whom they should be found, or imprecating death on him by the hand of God; "may he not live", but die, die immediately or before his time, as the Targum of Jonathan: hence the Jewish writers (m) observe, that Rachel died in giving birth in consequence of this imprecation, but without any foundation: before our brethren discern thou what is thine with me, and take it to thee: not only his gods, but any of his goods or cattle, whatsoever he could find in his tents, or in his flocks, that were his property, he was welcome to take; and this he declared before the men that Laban brought with him, whom he also calls his brethren, being his kinsfolks and neighbours; and these he appeals to as witnesses of his honesty, integrity, and fair dealing; being conscious to himself that he had took nothing but what was his own: for Jacob knew not that Rachel had stolen them; the images or gods; or he would have been more careful of his expression, in love and tenderness to his most beloved wife. (m) Jarchi in loc. Pirke Eliezer, c. 36.

And Laban went into Jacob's tent,.... Into that first where he most suspected they were, being taken not out of value for them, but contempt of them: and into Leah's tent; and not Leah's tent next, whom next to Jacob he might suspect of taking them, out of veneration to them, because her tent lay next: and into the two maidservants' tents: Bilhah and Zilpah; or "the" tent of them; for the word is singular, and perhaps they had but one tent for them both, which distinguished them from the principal wives: but he found them not; in neither of these tents: then went he out of Leah's tent, and entered into Rachel's tent; which he went into last of all, as least suspecting her, being less addicted to the superstition and idolatry of his family than Leah and the maidservants: Aben Ezra thinks that he was twice in Leah's tent, and at the last time came out of that into Rachel's; and that Jacob's tent lay between Leah's and Rachel's. From this account it more clearly appears that men and their wives had separate tents or apartments; see Genesis 24:67.

Now Rachel had taken the images,.... Hearing her father inquire about them, and her husband having given leave to search for them, and to put to death whoever should be found to have them, took them from the place where she had before laid them: and put them into the camel's furniture; perhaps the camel's furniture she rode on, and therefore it was in her tent, which some understand of the saddle on which she rode; rather, it seems to be the saddle cloth or housing, in which she might wrap the images and put them under her clothes; though some interpret it of the straw or litter of the camel, which is not so probable: and sat upon them; the images, which, if she had the veneration for, as some suggest, she would never have used in such a manner: and Laban searched all the tent, but found them not; excepting the place where Rachel sat; but Aben Ezra thinks she was not in the tent, but in some place without it, and if so, there needs no exception.

And she said to her father,.... As he approached nearer to her, having searched her tent all over: let it not displease my lord that I cannot rise up before thee: she addresses him with great honour and respect; calling him her lord, being her father, though an unkind one, and entreats him not to be displeased that she did not rise up and yield that obeisance to him which was due from her to a father: for the custom of women is upon me; her menstrues; which before the law of Moses were reckoned a pollution, and such persons were not to be touched or come near unto, and everything they sat upon was unclean, and not to be touched also; Leviticus 15:19, and he searched; all about her, and around her; but did not oblige her to get up, nor could he imagine that ever the images could be under her in such circumstances: but found not the images; and so left off searching; nor do we find that he searched the flock for any of his cattle there, knowing full well Jacob's honesty and integrity.

And Jacob was wroth, and chode with Laban,.... Having answered Laban's questions to the silencing of him, and nothing of his upon search, being found with him, Jacob took heart, and was of good courage and in high spirits, and in his turn was heated also; and perhaps might carry his passion a little too far, and is not to be excused from some degree of sin and weakness; however, his reasoning is strong and nervous, and his expostulations very just and pathetic; whatever may be said for the temper he was in, and the wrath and resentment he showed: and Jacob answered and said to Laban; that whereas he had suggested that he had done a very bad thing, he asks him: what is my trespass? what is my sin? what heinous offence have I committed? what law of God or man have I broke? that thou hast so hotly pursued after me? with so much haste and swiftness, and with such a number of men, as if he came to take a thief, a robber, or a murderer.

Whereas thou hast searched all my stuff,.... Or all my vessels (n), or utensils; whether household goods, or such as were used with regard to the cattle, or armour for defence: what hast thou found of all thy household stuff? is there any vessel or utensil, or anything whatever thou canst claim as thine own? is there anything that has been taken away from thee either by me or mine? set it here before my brethren and thy brethren; publicly before them all, and let it be thoroughly inquired into whose property it was, and whether lawfully taken or not: that they may judge betwixt us both; Jacob was so conscious to himself of his own uprightness, that he could safely leave anything that might be disputed in arbitration with the very men that Laban had brought with him: it was so clear a case that he had not wronged him of anyone thing. (n) "omnia vasa mea", Montanus, Munster, Vatablus, Drusius, Schmidt.

This twenty years have I been with thee,.... So that he now must have been ninety seven years of age: thy ewes and thy she goats have not cast their young: or very few of them: it was a rare case for any to be abortive, if ever: this, though owing to the blessing of God, was for Jacob's sake, and, under God, to be ascribed to his care and diligence in watching and keeping the flock, and doing everything needful for them: and the rams of the flock have I not eaten: being content with meaner food, as lentil pottage and the like; see the contrary of this in shepherds, Ezekiel 34:3.

That which was torn of beasts I brought not unto thee,.... To show what had befallen it; that so it might appear he had one the less to account for to him: I bore the loss of it; took it upon himself, as if it had been somewhat blameworthy in him, as the word used signifies; and so made satisfaction for it; which, how he did, when he had no wages, is difficult to say: he might have some perquisites allowed him by Laban, though he had no settled salary; or he might lay himself under obligation to make it good whenever it was in his power, as follows: of mine hand didst thou require it, whether stolen by day, or stolen by night; whether by men or beasts; or by men in the daytime, and by beasts in the night, as the Targums of Jonathan and Jerusalem distinguish: Laban was so rigorous and unjust as to require the restoration of them, or an equivalent for them at the hand of Jacob; all which were contrary to the law of God, Exodus 22:10.

Thus I was,.... In such a situation, as well as in the following uncomfortable plight and condition: in the day the drought consumed me, and the frost by night: the violent heat in the daytime scorched him, and the severe frosts in the night pinched him: that is, in the different seasons of the year, the heat of the day in the summertime, and the cold of the night in the wintertime; for it cannot well be thought that there should be excessive heat in the day and sharp frosts in the night, in the same season of the year: it looks as if Laban did not allow Jacob the proper conveniencies of clothes, and of tents to secure him from the inclemency of the weather, which other shepherds usually had: and my sleep departed from mine eyes; through diligent care and watchfulness of the flocks in the night season, which on some occasions were necessary; see Luke 2:8.

Thus have I been twenty years in thy house,.... Attended with these difficulties, inconveniencies, and hardships: I served thee fourteen years for thy two daughters; Rachel and Leah; first seven years for Rachel; and having Leah imposed upon him instead of her, was obliged to serve seven years more, which he did for her sake; whereas he ought to have given them, and a dowry with them, to one who was heir to the land of Canaan, and not have exacted servitude of him: and six years for thy cattle, to have as many of them for his hire, as were produced from a flock of white sheep, that were speckled, spotted, or ringstraked, or brown: and thou hast changed my wages ten times; See Gill on Genesis 31:7;

Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me,.... One and the same God is meant, who was the God of his father Isaac, and before him the God of Abraham, and now the fear of Isaac, whom he feared and served with reverence and godly fear, being at this present time a worshipper of him: now Jacob suggests, that unless his father's God had been on his side, and had protected and preserved him, as well as before blessed and prospered him: surely thou hadst sent me away now empty: coming with such force upon him, he would have stripped him of all he had, of his wives and children, and servants and cattle: God hath seen my affliction, and the labour of my hands; what hardships he endured in Laban's service, and what pains he took in feeding his flocks: and rebuked thee yesternight; in a dream, charging him to say neither good nor evil to Jacob, which he himself had confessed, Genesis 31:29.

The rams of thy flock have I not eaten--Eastern people seldom kill the females for food except they are barren.

Here is, I. Jacob's flight from Laban. We may suppose he had been long considering of it, and casting about in his mind respecting it; but when now, at last, God had given him positive orders to go, he made no delay, nor was he disobedient to the heavenly vision. The first opportunity that offered itself he laid hold of, when Laban was shearing his sheep (Gen 31:19), that part of his flock which was in the hands of his sons three days' journey off. Now, 1. It is certain that it was lawful for Jacob to leave his service suddenly, without giving a quarter's warning. It was not only justified by the particular instructions God gave him, but warranted by the fundamental law of self-preservation, which directs us, when we are in danger, to shift for our own safety, as far as we can do it without wronging our consciences. 2. It was his prudence to steal away unawares to Laban, lest, if Laban had known, he should have hindered him or plundered him. 3. It was honestly done to take no more than his own with him, the cattle of his getting, Gen 31:18. He took what Providence gave him, and was content with that, and would not take the repair of his damages into his own hands. Yet Rachel was not so honest as her husband; she stole her father's images (Gen 31:19) and carried them away with her. The Hebrew calls them teraphiam. Some think they were only little representations of the ancestors of the family, in statues or pictures, which Rachel had a particular fondness for, and was desirous to have with her, now that she was going into another country. It should rather seem that they were images for a religious use, penates, household-gods, either worshipped or consulted as oracles; and we are willing to hope (with bishop Patrick) that she took them away not out of covetousness of the rich metal they were made of, much less for her own use, or out of any superstitious fear lest Laban, by consulting his teraphim, might know which way they had gone (Jacob, no doubt, dwelt with his wives as a man of knowledge, and they were better taught than so), but out of a design hereby to convince her father of the folly of his regard to those as gods which could not secure themselves, Isa 46:1, Isa 46:2. II. Laban's pursuit of Jacob. Tidings were brought him, on the third day, that Jacob had fled; he immediately raises the whole clan, takes his brethren, that is, the relations of his family, that were all in his interests, and pursues Jacob (as Pharaoh and his Egyptians afterwards pursued the seed of Jacob), to bring him back into bondage again, or with design to strip him of what he had. Seven days' journey he marched in pursuit of him, Gen 31:23. He would not have taken half the pains to have visited his best friends. But the truth is bad men will do more to serve their sinful passions than good men will to serve their just affections, and are more vehement in their anger than in their love. Well, at length Laban, overtook him, and the very night before he came up with him God interposed in the quarrel, rebuked Laban and sheltered Jacob, charging Laban not to speak unto him either good or bad (Gen 31:24), that is, to say nothing against his going on with his journey, for that it proceeded from the Lord. The same Hebraism we have, Gen 24:50. Laban, during his seven day's march, had been full of rage against Jacob, and was now full of hopes that his lust should be satisfied upon him (Exo 15:9); but God comes to him, and with one word ties his hands, though he does not turn his heart. Note, 1. In a dream, and in slumberings upon the bed, God has ways of opening the ears of men, and sealing their instruction, Job 33:15, Job 33:16. Thus he admonishes men by their consciences, in secret whispers, which the man of wisdom will hear and heed. 2. The safety of good men is very much owing to the hold God has of the consciences of bad men and the access he has to them. 3. God sometimes appears wonderfully for the deliverance of his people when they are upon the very brink of ruin. The Jews were saved from Haman's plot when the king's decree drew hear to be put in execution, Est 9:1.