The Book of Genesis
Part 59
Labour And Capitalism
Chapter 29:25 - 31:3.
In our last study in the life of Jacob we began to trace the hand of the Lord with him in three aspects of his life: domestic, industrial, and religious. The short space available to us at that time was fully occupied with an examination of affairs in his home. This month we shall consider some of the details in the other aspects.
His Industrial Life
The struggle between Laban and Jacob suggests the more intense struggle between capital and labour today. We cannot ignore the conflict in many centres between employer and employee.
It is well that the Christian understand his relationship to these matters. James’ the Lord’s brother, leaves no doubt as to the attitude of the spiritual man amidst the strife: “Be patient therefore, brethren, unto the coming of the Lord” (Jas. 5:1-7).
If we measure Jacob by the standards suggested by James, he cannot be accepted as a truly spiritual man. Nevertheless, we must think of the great provocation under which he served Laban. There are several features to look at in the negotiations between Laban and Jacob as recorded here.
Jacob’s desire: “Send me away, that I may go unto mine own place, and to my country.” More than fourteen years had passed since Jacob had left his own home, and no doubt considerable resentment toward his astute uncle and father-in-law had developed over the cruel trickery which beguiled him in his marriage. He, furthermore, saw that it was impossible to live longer with Laban and his sons. Naturally his thoughts turned homeward again. He apparently thought of establishing himself in Canaan, and this was one of his arguments for he asked, “And now when shall I provide for mine own house also?” (30:30).
Laban’s discovery: “I have learned by experience that the Lord. hath blessed me for thy sake” (30:27). It is difficult to ascertain whether these words were stated in a sincere or a patronizing manner.
Laban was a heathen; he was not a worshipper of Jehovah, but his experiences with Jacob had taught him that the Lord (Jehovah) was real, therefore, he acknowledged God in this way. Furthermore, his experience has been frequently that of employers. God’s blessing has been upon them because of their association with some of His people.
Laban’s design: The deceitful interplay between uncle and nephew is disgusting. Each tried fraudulently to profit from the other, but this must be conceded, the knavery began with Laban. Our biggest surprise is that one who knew God as did Jacob should defraud another.
Laban’s statement in verse 28 must be considered hypocritical. He did not mean to give Jacob anything, but he did intend, if possible, to get from him whatever he could, as the sequel shows. The part of the flock Jacob agreed was for his hire, Laban removed, probably in stealth, and placing it under his son’s care, removed it a three days distance from Jacob. What a man this Laban was! He imposed upon Jacob his unhappy marriage to Leah, and now he deprives him of the flocks which were to have been his.
Jacob’s defiance: Whether we consider Jacob’s biological experimentation the result of sagacity or superstition is immaterial; one thing is sure, he made every attempt to outwit Laban. When he commenced this new tenure of service, all the arrangements were favourable to Laban, but when he closed it, so great was his personal success it offended Laban and produced jealousy in the hearts of Laban’s sons.
The language that describes Jacob’s prosperity is similar to that used in regard to Abraham and Isaac (Gen. 24:35; 26:12-14). Through this and the confession of Jacob to his two wives (Gen. 31:7-13), we know that all his wealth was the result of divine intervention and benevolence.
What a lesson we have here! While man employs all his knowledge and subtlety to accomplish an end; when the end is acquired he is forced to admit that it was attained through divine permission and not through his own efforts. May we likewise learn this same lesson through reading these experiences of Jacob.
His Religious Life
If in Abraham’s life we see election in operation, and in Isaac’s life son-ship enjoyed, in the life of Jacob we see the product of discipline. Whilethere is much evidence of carnality in Jacob’s behaviour, there also is an attitude of listening to the Lord. What a contrast there is between Laban and Jacob in this regard! Laban, when forced by circumstances acknowledges God; Jacob holds some communion with Him. “The Lord said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee.”
This divine communication not only included a command but a promise. Should Jacob obey, he would experience the presence of God in a fuller more evident manner. True, God had work for him (Gen. 31:9), but He had seemed remote. Obedience to His will would result in a closer companionship. In every dispensation it is the same. The Lord is never far from any one of us; He never forsakes His own. Nevertheless, there are conditions in which He draws nearer. “Be ye separate, saith the Lord, … and I will receive you, And will be a Father unto you, and ye shall be My sons and daughters” (2 Cor. 6:17-18).
Separation, on the one hand from religious and moral defilement, and on the other through obedience to His will, assures one of a more intimate and enjoyable communion with the Lord.
As Jacob tells his wives of the vision he had received, and of the reference made by the Lord to Bethel, he promptly witnessed to the faithfulness of God throughout the years; he had received far more than bread to eat and raiment to put on. Goodness and mercy had followed him all the way.
Now he had assurance of a safe return to his father: “The Lord said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee.” Furthermore, there is the intimation in this divine reference to his vow, that the time to pay was approaching.