The Book of Genesis
Part 60
Kept by the Power of God
Chapter 31.
The clandestine departure of Jacob from Padan Aram and his secret intention to break relations with his uncle Laban are quite typical of the man. He truly was a supplanter; one of the traits of his behaviour was deception.
In spite of his spiritual immaturity, it is evident that, while God disciplined Jacob as a child in varous ways, He also protected him. Laban was prohibited by God to take any forceful action against Jacob.
The Lord is always zealous for His own people. “Touch not Mine anointed, and do My prophets no harm,” is ever His attitude. “The eye of the Lord is over the righteous, and His ears are open unto their prayers; but the face of the Lord is against them that do evil” (1 Pet. 3:12-13). Jacob may have had this and similar experiences in mind when he said, “The Angel which redeemed me from all evil, bless the lads” (Gen. 48:16).
The Divine Command (Vers. 3-4)
As Jacob was working in the field, he received a vision of the Lord and heard Him say, “Return unto the land of thy fathers, and to thy kindred; and I will be with thee.” This command so deeply impressed Jacob that he immediately sent for his two wives.
As God had called his grandfather Abraham to leave Ur of the Chaldees so He was commanding Jacob to leave Padan Aram. How could he longer remain after having received such a revelation and call!
The Domestic Counselling (Vers. 5-16)
Jacob did not hide anything from his two wives. He may have thought that they might hinder him in doing the will of God. We know that he had told them about God, but they were still, at least partly, pagans. Rachel’s stealing of Laban’s idols is an indication of this. The ties of nature could have been stronger with them than the will of God as it had been manifested to their husband.
Jacob explained to them his feelings toward their father. Laban had taken undue advantage, and had frequently changed the agreement of payment between them. In Jacob’s conception, Laban was not to be trusted, and this he stated to Laban’s two daughters.
No matter how deeply he felt these things, it is refreshing to see that at this juncture of his life, they were secondary to God’s command.
The reply of both Leah and Rachel intimates that their estimate of their shrewd father differed very little from that of their husband. Laban’s actions had alienated him from their affections.
The Word of God enjoins upon parents that they not do to their children that which is incompatible with their relationship (1 Pet. 3:21).
The Departing Caravans (Vers. 17-21)
That Jacob watched for an opportunity is obvious from verse 19. He was probably timid to face this issue and its certain unpleasantness. He hoped that he might avoid a conflict, so during Laban’s absence he left. He hurried away for he well knew that Laban would likely follow, and he was anxious to make the distance between them as great as possible. He realized how quickly one without the encumbrance of flocks and families could overtake him. Jacob was still relying much upon his own schemes rather than upon the strength of the Lord. He did not appreciate that divine commands are accompanied by divine power (Phil. 2:12-13).
The Contentious Parties (Vers. 25-42)
The departure of Jacob with all his possessions could not long be hid; it was finally reported to Laban. He, therefore, set out and followed after Jacob. One may readily visualize the meeting of these two angry men. Had God not intervened, it would have been even more belligerent. The two parties pitched their tents opposite the one to the other as if preparing for the battle of words.
Laban was the same pretentious prevaricator. The language of verses 26 and 27 is most insincere, for his former conduct belied his statements.
Two important items impress one here. Laban in speaking to Jacob says, “The God of your father spake unto me yesternight,” and then he set about to recover, if possible, his stolen idols. Such is the darkness of the human heart, it clings to idolatry in spite of a divine revelation! This might also be said of Rachel. Thank God! No matter what she thought about these images, they were soon to be buried beneath the oak at
Shechem. These she could not long retain in the home of one who knew the true and living God, and who was about to broaden his dealings with God.
The contention ends with Jacob’s noble and frank defence in which he reviewed his stay with Laban, charged him with covetousness and greed, and then testified to the protection of God toward him throughout the years.
The Covenanted Pledge (Vers. 43-55).
Laban ended his strong remonstrance. Perhaps he was overawed by Jacob’s references to the Lord, by his new courage, and by his insistence that it was the Lord who had cared for him despite Laban’s questionable treatment. Whatever prompted the thought in his mind, Laban suggested a covenant between Jacob and himself.
This arrangement was quickly accepted by Jacob, and the covenant was “cut.” Furthermore, a heap of stones was raised and called Mizpah, and the Lord was invoked to watch between them that no evil intent be carried out by the one against the other.
In this incident Jacob rises higher and higher in his spiritual evaluation of matters. If Laban took the initiative in raising the pillar, the witness of stones, Jacob took the initiative in raising an altar to the Lord. The closing events of this meeting are most touching and impressive. On the evening before, Jacob offered sacrifices to God, and prepared a feast for all. The abuses of former years, the deception and intrigue are all forgiven and forgotten as they eat together, and in the morning they separate forever. Jacob’s attitude illustrates the exhortation of Paul to the Colossians, “If any man have a quarrel against any: even as Christ forgave you, so also do ye” (Col. 3:13).