Text -- Genesis 31:1-27 (NET)

Jacob’s Flight from Laban

31:1 Jacob heard that Laban’s sons were complaining, “Jacob has taken everything that belonged to our father! He has gotten rich at our father’s expense!” 31:2 When Jacob saw the look on Laban’s face, he could tell his attitude toward him had changed. 31:3 The Lord said to Jacob, “Return to the land of your fathers and to your relatives. I will be with you.” 31:4 So Jacob sent a message for Rachel and Leah to come to the field where his flocks were. 31:5 There he said to them, “I can tell that your father’s attitude toward me has changed, but the God of my father has been with me. 31:6 You know that I’ve worked for your father as hard as I could, 31:7 but your father has humiliated me and changed my wages ten times. But God has not permitted him to do me any harm. 31:8 If he said, ‘The speckled animals will be your wage,’ then the entire flock gave birth to speckled offspring. But if he said, ‘The streaked animals will be your wage,’ then the entire flock gave birth to streaked offspring. 31:9 In this way God has snatched away your father’s livestock and given them to me. 31:10 “Once during breeding season I saw in a dream that the male goats mating with the flock were streaked, speckled, and spotted. 31:11 In the dream the angel of God said to me, ‘Jacob!’ ‘Here I am!’ I replied. 31:12 Then he said, ‘Observe that all the male goats mating with the flock are streaked, speckled, or spotted, for I have observed all that Laban has done to you. 31:13 I am the God of Bethel, where you anointed the sacred stone and made a vow to me. Now leave this land immediately and return to your native land.’” 31:14 Then Rachel and Leah replied to him, “Do we still have any portion or inheritance in our father’s house? 31:15 Hasn’t he treated us like foreigners? He not only sold us, but completely wasted the money paid for us! 31:16 Surely all the wealth that God snatched away from our father belongs to us and to our children. So now do everything God has told you.” 31:17 So Jacob immediately put his children and his wives on the camels. 31:18 He took away all the livestock he had acquired in Paddan Aram and all his moveable property that he had accumulated. Then he set out toward the land of Canaan to return to his father Isaac. 31:19 While Laban had gone to shear his sheep, Rachel stole the household idols that belonged to her father. 31:20 Jacob also deceived Laban the Aramean by not telling him that he was leaving. 31:21 He left with all he owned. He quickly crossed the Euphrates River and headed for the hill country of Gilead. 31:22 Three days later Laban discovered Jacob had left. 31:23 So he took his relatives with him and pursued Jacob for seven days. He caught up with him in the hill country of Gilead. 31:24 But God came to Laban the Aramean in a dream at night and warned him, “Be careful that you neither bless nor curse Jacob.” 31:25 Laban overtook Jacob, and when Jacob pitched his tent in the hill country of Gilead, Laban and his relatives set up camp there too. 31:26 “What have you done?” Laban demanded of Jacob. “You’ve deceived me and carried away my daughters as if they were captives of war! 31:27 Why did you run away secretly and deceive me? Why didn’t you tell me so I could send you off with a celebration complete with singing, tambourines, and harps?

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 31:1

It should seem they said it in Jacob's hearing. The last chapter began with Rachel's envying Leah; this begins with Laban's sons envying Jacob.

Wesley: Gen 31:1

And what was this glory? It was a parcel of brown sheep and speckled goats, and some camels and asses.

Wesley: Gen 31:1

Not all, sure; what was become of those cattle which were committed to the custody of Laban's sons, and sent three days journey off?

Wesley: Gen 31:3

though Jacob had met with very hard usage, yet he would not quit his place 'till God bid him. He came thither by orders from heaven, and there he would slay 'till he was ordered back. The direction he had from heaven is more fully related in the account he gives of it to his wives, where he tells them of the dream he had about the cattle, and the wonderful increase of those of his colour; and how the angel of God in that dream instructed him that it was not by chance, nor by his own policy, that he obtained that great advantage but by the providence of God, who had taken notice of the hardships Laban had put upon him, and in performance of his promise.

Wesley: Gen 31:4

That he might discourse with them more privately.

Wesley: Gen 31:9

Thus the righteous God paid Jacob for his hard service out of Laban's estate; as afterwards he paid the seed of Jacob for their service of the Egyptians with their spoils.

Wesley: Gen 31:16

Whereas Jacob looked upon the wealth which God had passed over from Laban to him as his wages, they look upon it as their portions; so that both ways God forced Laban to pay his debts, both to his servant and to his daughters.

Wesley: Gen 31:19

That part of his flock which was in the hands of his sons, three days journey off. Now, It is certain it was lawful for Jacob to leave his service suddenly: 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. It was his prudence to steal away unawares to Laban, lest if Laban had known, he should have hindered him, or plundered him. It was honestly done to take no more than his own with him, the cattle of his getting. He took what providence gave him, 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, and carried them away. The Hebrew calls them Teraphim. Some think they were only little representations of the ancestors of the family in statue or picture, which Rachel had a particular fondness for, and was desirous to have with her now she was going into another country. It should rather seem they were images for a religious use, penates, household gods, either worshipped, or consulted as oracles; and we are willing to hope, that she took them away, not out of covetousness much less for her own use, or out of any superstitious fear lest Laban, by consulting his teraphim, might know which way they were gone; (Jacob no doubt dwelt with his wives as a man of knowledge, and they were better taught than so) but with a design to convince her father of the folly of his regard to those as gods which could not secure themselves.

Wesley: Gen 31:23

That is, his relations, and pursues Jacob to bring him back into bondage, or, to strip him of what he had.

Wesley: Gen 31:24

That is, say nothing against his going on with his journey, for the thing proceedeth from the Lord. The same Hebraism we have, Gen 24:50. 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.

Wesley: Gen 31:27

Not as Rebekah was sent away out of the same family above one hundred and twenty years before, with prayers and blessings, but with sport and merriment; which was a sign that religion was much decayed in the family.

JFB: Gen 31:1

It must have been from rumor that Jacob got knowledge of the invidious reflections cast upon him by his cousins; for they were separated at the distance of three days' journey.

JFB: Gen 31:2

Literally, "was not the same as yesterday, and the day before," a common Oriental form of speech. The insinuations against Jacob's fidelity by Laban's sons, and the sullen reserve, the churlish conduct, of Laban himself, had made Jacob's situation, in his uncle's establishment, most trying and painful. It is always one of the vexations attendant on worldly prosperity, that it excites the envy of others (Ecc 4:4); and that, however careful a man is to maintain a good conscience, he cannot always reckon on maintaining a good name, in a censorious world. This, Jacob experienced; and it is probable that, like a good man, he had asked direction and relief in prayer.

JFB: Gen 31:3

Notwithstanding the ill usage he had received, Jacob might not have deemed himself at liberty to quit his present sphere, under the impulse of passionate fretfulness and discontent. Having been conducted to Haran by God (Gen 28:15) and having got a promise that the same heavenly Guardian would bring him again into the land of Canaan, he might have thought he ought not to leave it, without being clearly persuaded as to the path of duty. So ought we to set the Lord before us, and to acknowledge Him in all our ways, our journeys, our settlements, and plans in life.

JFB: Gen 31:4

His wives and family were in their usual residence. Whether he wished them to be present at the festivities of sheep shearing, as some think; or, because he could not leave his flock, he called them both to come to him, in order that, having resolved on immediate departure, he might communicate his intentions. Rachel and Leah only were called, for the other two wives, being secondary and still in a state of servitude, were not entitled to be taken into account. Jacob acted the part of a dutiful husband in telling them his plans; for husbands that love their wives should consult with them and trust in them (Pro 31:11).

JFB: Gen 31:6

Having stated his strong grounds of dissatisfaction with their father's conduct and the ill requital he had got for all his faithful services, he informed them of the blessing of God that had made him rich notwithstanding Laban's design to ruin him; and finally, of the command from God he had received to return to his own country, that they might not accuse him of caprice, or disaffection to their family; but be convinced, that in resolving to depart, he acted from a principle of religious obedience.

JFB: Gen 31:14

Having heard his views, they expressed their entire approval; and from grievances of their own, they were fully as desirous of a separation as himself. They display not only conjugal affection, but piety in following the course described--"whatsoever God hath said unto thee, do" [Gen 31:16]. "Those that are really their husbands' helpmeets will never be their hindrances in doing that to which God calls them" [HENRY].

JFB: Gen 31:17

Little time is spent by pastoral people in removing. The striking down the tents and poles and stowing them among their other baggage; the putting their wives and children in houdas like cradles, on the backs of camels, or in panniers on asses; and the ranging of the various parts of the flock under the respective shepherds; all this is a short process. A plain that is covered in the morning with a long array of tents and with browsing flocks, may, in a few hours, appear so desolate that not a vestige of the encampment remains, except the holes in which the tent poles had been fixed.

JFB: Gen 31:18

That is, his own and nothing more. He did not indemnify himself for his many losses by carrying off any thing of Laban's, but was content with what Providence had given him. Some may think that due notice should have been given; but when a man feels himself in danger--the law of self-preservation prescribes the duty of immediate flight, if it can be done consistently with conscience.

JFB: Gen 31:20

The result showed the prudence and necessity of departing secretly; otherwise, Laban might have detained him by violence or artifice.

JFB: Gen 31:22-24

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.

JFB: Gen 31:26-30

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.

Clarke: Gen 31:1

And he heard the words of Laban’ s sons - The multiplication of Jacob’ s cattle, and the decrease and degeneracy of those of Laban, were sufficient to arouse the jealousy of Laban’ s sons. This, with Laban’ s unfair treatment, and the direction he received from God, determined him to return to his own country

Clarke: Gen 31:1

Hath he gotten all this glory - All these riches, this wealth, or property. The original word כבד signifies both to be rich and to be heavy; and perhaps for this simple reason, that riches ever bring with them heavy weight and burden of cares and anxieties.

Clarke: Gen 31:3

And the Lord said unto Jacob, Return - and I will be with thee - I will take the same care of thee in thy return, as I took of thee on thy way to this place. The Targum reads, My Word shall be for thy help, see Gen 15:1. A promise of this kind was essentially necessary for the encouragement of Jacob, especially at this time; and no doubt it was a powerful means of support to him through the whole journey; and it was particularly so when he heard that his brother was coming to meet him, with four hundred men in his retinue, Gen 32:6. At that time he went and pleaded the very words of this promise with God, Gen 32:9.

Clarke: Gen 31:4

Jacob sent and called Rachel and Leah - He had probably been at some considerable distance with the flocks; and for the greater secrecy, he rather sends for them to the field, to consult them on this most momentous affair, than visit them in their tents, where probably some of the family of Laban might overhear their conversation, though Laban himself was at the time three days’ journey off. It is possible that Jacob shore his sheep at the same time; and that he sent for his wives and household furniture to erect tents on the spot, that they might partake of the festivities usual on such occasions. Thus they might all depart without being suspected.

Clarke: Gen 31:7

Changed my wages ten times - There is a strange diversity among the ancient versions, and ancient and modern interpreters, on the meaning of these words. The Hebrew is עשרת מנים asereth monim , which Aquila translates δεκα αριθμους ten numbers; Symmachus, δεκακις αριτμῳ, ten times in number; the Septuagint δεκα αμνων, ten lambs, with which Origen appears to agree. St. Augustine thinks that by ten lambs five years’ wages is meant: that Laban had withheld from him all the party-coloured lambs which had been brought forth for five years, and because the ewes brought forth lambs twice in the year, bis gravidae pecudes , therefore the number ten is used, Jacob having been defrauded of his part of the produce of ten births. It is supposed that the Septuagint use lambs for years, as Virgil does aristas

En unquam patrios longo post tempore fines

Pauperis et tuguri congestum cespite culmen

Post aliquot mea regna videns mirabor aristas?

Virg. Ec. i., ver. 68

Thus inadequately translated by Dryden

O must the wretched exiles ever mourn

Nor, after length of rolling years, return

Are we condemn’ d by Fate’ s unjust decree

No more our harvests and our homes to see

Or shall we mount again the rural throng

And rule the country, kingdoms once our own

Here aristas , which signifies ears of corn, is put for harvest, harvest for autumn, and autumn for years. After all, it is most natural to suppose that Jacob uses the word ten times for an indefinite number, which we might safely translate frequently; and that it means an indefinite number in other parts of the sacred writings, is evident from Lev 26:26 : Ten women shall bake your bread in one oven. Ecc 7:19 : Wisdom strengtheneth the wise more than Ten mighty men the city. Num 14:22 : Because all these men have tempted me now these Ten times. Job 19:3 : These Ten times have ye reproached me. Zec 8:23 : In those days - Ten men shall take hold of the skirt of him that is a Jew. Rev 2:10 : Ye shall have tribulation Ten days.

Clarke: Gen 31:11

The angel of God spake unto me in a dream - It is strange that we had not heard of this dream before; and yet it seems to have taken place before the cattle brought forth, immediately after the bargain between him and Laban. If we follow the Samaritan the difficulty is at once removed, for it gives us the whole of this dream after Gen 30:36 of the preceding chapter,

Clarke: Gen 31:12

Grisled - ברדים beruddim ; ברד barad signifies hail, and the meaning must be, they had white spots on them similar to hail. Our word grisled comes from the old French, gresl , hail, now written gràle; hence greslé , grisled, spotted with white upon a dark ground.

Clarke: Gen 31:15

Are we not counted of him strangers? - Rachel and Leah, who well knew the disposition of their father, gave him here his true character. He has treated us as strangers - as slaves whom he had a right to dispose of as he pleased; in consequence, he hath sold us - disposed of us on the mere principle of gaining by the sale

Clarke: Gen 31:15

And hath quite devoured also our money - Has applied to his own use the profits of the sale, and has allowed us neither portion nor inheritance.

Clarke: Gen 31:19

Laban went to shear his sheep - Laban had gone; and this was a favorable time not only to take his images, but to return to Canaan without being perceived

Clarke: Gen 31:19

Rachel had stolen the images - תרפים teraphim . What the teraphim were is utterly unknown. In Gen 31:30 they are termed אלהי elohai , gods; and to some it appears very likely that they were a sort of images devoted to superstitious purposes, not considered as gods, but as representatives of certain Divine attributes, Dr. Shuckford supposes them to be a sort of tiles, on which the names or figures of their ancestors were engraven. Theodoret, in his 89th question, calls them idols; and says that Rachel, who was a type of the true Church, stole them from her father that he might be delivered from idolatry. R. S. Jarchi gives nearly the same reason

The Targum of Jonathan ben Uzziel gives a strange turn to the whole passage. "And Rachel stole the images of her father: for they had murdered a man, who was a first-born son; and having cut off his head, they embalmed it with salt and spices, and they wrote divinations upon a plate of gold, and put it under his tongue; and placed it against the wall, and it conversed with them, and Laban worshipped it. And Jacob stole the science of Laban the Syrian, that it might not discover his departure."If the word be derived from רפא mo rapha , to heal or restore, then the teraphim may be considered as a sort of talismans, kept for the purpose of averting and curing diseases; and probably were kept by Laban for the same purpose that the Romans kept their lares and penates . It is however possible that תרפים teraphim is the same as שרפים seraphim , the ת tau and ש sin being changed, which is very frequent in the Syrian or Chaldee language; and we know that Laban was an Aramean or Syrian. Fire has been considered from the earliest ages as a symbol of the Deity; and as the word seraphim comes from שרף saraph , to burn, it has been conjectured that the teraphim of Laban were luminous forms, prepared of burnished brass, etc., which he might imagine a proper medium of communication between God and his worshippers. Mr. Parkhurst has observed that the teraphim were in use among believers and unbelievers. Among the former, see this chapter; for he denies that Laban was an idolater. See also Jdg 17:5;Jdg 18:14, Jdg 18:18, Jdg 18:20; 1Sa 19:13, 1Sa 19:16. Among the latter, see 2Ki 23:24; Eze 21:21; Zec 10:2. Compare 1Sa 15:23, and Hos 3:4. These are all the places in which the original word is found

The Persian translator seems to have considered these teraphim as tables or instruments that served for purposes of judicial astrology, and hence translates the word asterlabha ,astrolabes . As the astrolabe was an instrument with which they took the altitude of the pole-star, the sun, etc., it might, in the notion of the Persian translator, imply tables, etc., by which the culminating of particular stars might be determined, and the whole serve for purposes of judicial astrology. Now as many who have professed themselves to be believers in Christianity, have nevertheless addicted themselves to judicial astrology, we might suppose such a thing in this case, and still consider Laban as no idolater. If the Persian translator has not hit on the true meaning, he has formed the most likely conjecture.

Clarke: Gen 31:21

Passed over the river - The Euphrates, as the Targum properly notices. But how could he pass such a river with his flocks, etc.? This difficulty does not seem to have struck critics in general. The rabbins felt it, and assert that God wrought a miracle for Jacob on this occasion, and that he passed over dry shod. As we know not in what other way he could pass, it is prudent to refer it to the power of God, which accompanied him through the whole of his journey. There might, however, have been fords well known to both Jacob and Laban, by which they might readily pass

Clarke: Gen 31:21

The mount Gilead - What the ancient name of this mountain was, we know not; but it is likely that it had not the name of Gilead till after the transaction mentioned Gen 31:47. The mountains of Gilead were eastward of the country possessed by the tribes of Reuben and Gad; and extended from Mount Hermon to the mountains of Moab - Calmet. It is joined to Mount Libanus, and includes the mountainous region called in the New Testament Trachonitis - Dodd.

Clarke: Gen 31:24

And God came to Laban - God’ s caution to Laban was of high importance to Jacob - Take heed that thou speak not to Jacob either good or bad; or rather, as is the literal meaning of the Hebrew, מטוב עד רע mittob ad ra , from good to evil; for had he neither spoken good nor evil to Jacob, they could have had no intercourse at all. The original is, therefore, peculiarly appropriate; for when people meet, the language at first is the language of friendship; the command therefore implies, "Do not begin with Peace be unto thee, and then proceed to injurious language and acts of violence."If this Divine direction were attended to, how many of those affairs of honor, so termed, which commence with, "I hope you are well"- "I am infinitely glad to see you"- "I am happy to see you well,"etc., and end with small swords and pistol bullets, would be prevented! Where God and true religion act, all is fair, kind, honest, and upright; but where these are not consulted, all is hollow, deceitful, or malicious. Beware of unmeaning compliments, and particularly of saying what thy heart feels not. God hates a hypocrite and a deceiver.

Clarke: Gen 31:27

I might have sent thee away with mirth - בשמחה, besimchah , with rejoicing, making a feast or entertainment on the occasion; and with songs, בשרים beshirim , odes either in the praise of God, or to commemorate the splendid acts of their ancestors; with tabret, בתף bethoph , the tympanum used in the east to the present day, and there called diff , a thin broad wooden hoop, with parchment extended over one end of it, to which are attached small pieces of brass, tin, etc., which make a jingling noise; it is held in the air with one hand, and beat on with the fingers of the other. It appears to have been precisely the same with that which is called the tambourine and which is frequently to be met with in our streets. And with harp, בכנור bekinnor , a sort of stringed instrument, a lute or harp; probably the same as the Greek κινυρα kinura , a harp; the name being evidently borrowed from the Hebrew. These four things seem to include all that was used in those primitive times, as expressive of gladness and satisfaction on the most joyous occasions.

Calvin: Gen 31:1

1.And he heard the words. Although Jacob ardently desired his own country, and was continually thinking of his return to it; yet his admirable patience appears in this, that he suspends his purpose till a new occasion presents itself. I do not, however, deny, that some imperfection was mixed with this virtue, in that he did not make more haste to return; but that the promise of God was always retained its his mind will shortly appear. In this respect, however, he showed something of human nature, that for the sake of obtaining wealth he postponed his return for six years: for when Laban was perpetually changing his terms, he might justly have bidden him farewell. But that he was detained by force and fear together, we infer from his clandestine flight. Now, at least, he has a sufficient cause for asking his dismissal; because his riches had become grievous and hateful to the sons of Laban: nevertheless he does not dare openly to withdraw himself from their enmity, but is compelled to flee secretly. Yet though his tardiness is in some degree excusable, it was probably connected with indolence; even as the faithful, when they direct their course towards God, often do not pursue it with becoming fervor. Wherefore, whenever the indolence of the flesh retards us, let us learn to fan the ardor of our spirits into a flame. There is no doubt that the Lord corrected the infirmity of his servant, and gently spurred him on as he proceeded in his course. For if Laban had treated him kindly and pleasantly, his mind would have been lulled to sleep; but now he is driven away by adverse looks. So the Lord often better secures the salvation of his people, by subjecting them to the hatred, the envy, and the malevolence of the wicked, than by suffering them to be soothed with bland address. It was far more useful to holy Jacob to have his father-in-law and his sons opposed, than to have them courteously obsequious to his wishes; because their favor might have deprived him of the blessing of God. We also have more than sufficient experience of the power of earthly attractions, and of the ease with which, when they abound, the oblivion of celestial blessings steals over us. Wherefore let us not think it hard to be awakened by the Lord, when we fall into adversity, or receive but little favor from the world; for hatred, threats, disgrace, and slanders, are often more advantageous to us than the applause of all men on every side. Moreover, we must notice the inhumanity of Laban’s sons, who complain throughout as if they had been plundered by Jacob. But sordid and avaricious men labor under the disease of thinking that they are robbed of everything with which they do not gorge themselves. For since their avarice is insatiable, it follows of necessity that the prosperity of others torments them, as if they themselves would be thereby reduced to want. They do not consider whether Jacob acquired this great wealth justly or unjustly; but they are enraged and envious, because they conceive that so much has been abstracted from them. Laban had before confessed, that he had been enriched by the coming of Jacob, and even that he had been blessed by the Lord for Jacob’s sake; but now his sons murmur, and he himself is tortured with grief, to find that Jacob also is made a partaker of the same blessing. Hence we perceive the blindness of avarice which can never be satisfied. Whence also it is called by Paul the root of all evil; because they who desire to swallow up everything must be perfidious, and cruel, and ungrateful, and in every way unjust. Besides, it is to be observed that the sons of Laban, in the impetuosity of their younger years, give vent to their vexation; but the father, like a cunning old fox, is silent, yet betrays his wickedness by his countenance.

Calvin: Gen 31:2

22.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.

Calvin: Gen 31:3

3.And the Lord said unto Jacob. The timidity of the holy man is here more plainly seen; for he, perceiving that evil was designed against him by his father-in-law, still dared not to move a foot, unless encouraged by a new oracle. But the Lord, who, by facts, had shown him already that no longer delay was to be made, now also urges him by words. Let us learn from this example, that although the Lord may incite us to duty by adversity, yet we shall thereby profit little, unless the stimulus of the word be added. And we see what will happen to the reprobate; for either they become stupefied in their wickedness, or they break out into fury. Wherefore, that the instruction conveyed by outward things may profit us, we must ask the Lord to shine upon us in his own word. The design, however, of Moses chiefly refers to this point, that we may know that Jacob returned to his own country, under the special guidance of God. Now the land of Canaan is called the land of Abraham and Isaac, not because they had sprung from it; but because it had been divinely promised to them as their inheritance. Wherefore, by this voice the holy man was admonished, that although Isaac had been a stranger, yet, in the sight of God, he was the heir and lord of that land, in which he possessed nothing but a sepulcher.

Calvin: Gen 31:4

4.And Jacob sent. He sends for his wives, in order to explain to them his intention, and to exhort them to accompany him in his flight; for it was his duty as a good husband to take them away with him; and therefore it was necessary to inform them of his design. And he was not so blind as to be unmindful of the many dangers of his plan. It was difficult to convey women, who had never left their father’s house, to a remote region, by an unknown journey. Moreover, there was ground to fear lest they, in seeking protection for themselves, might betray their husband to his enemies. The coverage of many would so far have failed them, in such a state of perturbation, that they would have disregarded conjugal fidelity, to provide for their own safety. Jacob, therefore, acted with great constancy in choosing rather to expose himself to danger than to fail in the duty of a good husband and master of a family. If his wives had refused to accompany him, the call of God would have compelled him to depart. But God granted him what was far more desirable, that his whole family, with one consent, were prepared to follow him: moreover, his wives, with whose mutual strifes his house before had rung, now freely consent to go with him into exile. So the Lord, when in good faith we discharge our duty, and shun nothing which he commands, enables us to succeed, even in the most doubtful affairs. Further, from the fact that Jacob calls his wives to him into the field, we infer what an anxious life he led. Certainly it would have been a primary convenience of his life, to dwell at home with his wives. He was already advanced in age, and worn down with many toils; and therefore he had the greater need of their service. Yet satisfied with a cottage in which he might watch over his flock, he lived apart from them. If, then, there had been a particle of equity in Laban and his sons, they would have found no cause for envy.

Calvin: Gen 31:5

5.I see your father’s countenance. This address consists of two parts. For first, he speaks of his own integrity, and expostulates concerning the perfidy of his father-in-law. He next testifies that God is the author of his prosperity, in order that Rachel and Leah may the more willingly accompany him. And whereas he had become very rich in a short space of time, he purges himself from all suspicion; and even appeals to them as witnesses of his diligence. And though Moses does not minutely relate everything; yet there is no doubt that the honesty of their husband had been made clear to them by many proofs, and that, on the other hand, the injuries, frauds, and rapacity of their father, were well known. When he complains that his wages had been changed ten times, it is probable that the number ten is simply put for many times. Nevertheless it may be, that within six years Laban might thus frequently have broken his agreements; since there would be twice as many seasons of breeding lambs, namely, at spring and autumn, as we have said. But this narration of the dream, although it follows in a subsequent part of the history, shows that holy Jacob had undertaken nothing but by the Divine command. Moses had before related the transaction simply, saying nothing respecting the counsel from which it had proceeded; but now, in the person of Jacob himself, he removes all doubt respecting it; for he does not intimate that Jacob was lying, in order, by this artifice, to deceive his wives; but he introduces the holy servant of God, avowing truly, and without pretense, the case as it really was. For otherwise he would have abused the name of God, not without abominable impiety, by connecting this vision with that former one, in which we see that the gate of heaven was opened unto him.

Calvin: Gen 31:13

13.I am the God of Beth-el. It is not wonderful that the angel should assume the person of God: either because God the Father appeared to the holy patriarchs in his own Word, as in a lively mirror, and that under the form of an angel; or because angels, speaking by the command of God, rightly utter their words, as from his mouth. For the prophets are accustomed to this form of speaking; not that they may exalt themselves into the place of God; but only that the majesty of God, whose ministers they are, may shine forth in his message. Now, it is proper that we should more carefully consider the force of this form of expression. He does not call himself the God of Bethel, because he is confined within the limits of a given place, but for the purpose of renewing to his servant the remembrance of his own promise; for holy Jacob had not yet attained to that degree of perfection which rendered the more simple rudiments unnecessary for him. But little light of true doctrine at that time prevailed; and even that was wrapped in many shadows. Nearly the whole world had apostatized to false gods; and that region, nay, even the house of his father-in-law, was filled with unholy superstitions. Therefore, amid so many hindrances, nothing was more difficult for him than to hold his faith in the one true God firm and invincible. Wherefore, in the first place, pure religion is commended to him, in order that, among the various errors of the world, he may adhere to the obedience and worship of that God whom he had once known. Secondly; the promise which he had before received is anew confirmed to him, in order that he may always keep his mind fixed on the special covenant which God had made with Abraham and his posterity. Thus he is directed to the land of Canaan, which was his own inheritance; lest the temporal blessing of God, which he was soon to enjoy, should detain his heart in Mesopotamia. For since this oracle was only an appendix of the previous one, whatever benefits God afterwards bestowed ought to be referred to that first design. We may also conjecture from this passage, that Jacob had before preached to his household concerning the true God and the true religion, as became a pious father of his family. For he would have acted absurdly in uttering this discourse, unless his wives had been previously instructed respecting that wonderful vision. To the same point belongs what he had said before, that the God of his father had brought him assistance. For it is just as if he would openly distinguish the God whom he worshipped from the god of Laban. And now, because he holds familiar discourse with his wives, as on subjects which they know, the conjecture is probable, that it was not Jacob’s fault if they were not imbued with the knowledge of the one God, and with sincere piety. Further, by this oracle the Lord declared that he is always mindful of the godly, even when they seem to be cast down and deserted. For who would not have said that the outcast Jacob was now deprived of all celestial help? And truly the Lord appears to him late; but beyond all expectation shows, that he had never been forgetful of him. Let the faithful, also, at this day, feel that he is the same towards them; and if, in any way, the wicked tyrannically oppress them by unjust violence, let them bear it patiently, until at length, in due time, he shall avenge them.

Calvin: Gen 31:14

14.And Rachel and Leah answered. Here we perceive that to be fulfilled which Paul teaches, that all things work together for good to the children of God. (Rom 8:28.) For since the wives of Jacob had been unjustly treated by their father, they so far act in opposition to the natural tenderness of their sex, that at the desire of their husband, they become willing to follow him into a distant and unknown region. Therefore, if Jacob is compelled to take many and very bitter draughts of grief, he is now cheered by the most satisfying compensation, that his wives are not separated from him by their attachment to their father’s house: but rather, being overcome by the irksome nature of their sufferings, they earnestly undertake to join him in his flight. “There is nothing,” they say, “which should cause us to remain with our father; for daughters adhere to their fathers, because they are esteemed members of his family; but what a cruel rejection is this, not only that he has passed us off without dowry, ⁹² but that he has set us to sale, and has devoured the price for which he sold us?” By the word money (Gen 31:15), I understand the price of sale. For they complain that, at least, they had not received, instead of dowry, the profit which had been unjustly extorted from their husband, but this gain also had been unjustly suppressed by their covetous father. Therefore the particle גם ( gam) is inserted, which is used for the purpose of amplification among the Hebrews. For this increased not a little the meanness of Laban, that, as an insatiable whirlpool, he had absorbed the gain acquired by this most dishonorable traffic. And it is to be noted, that they were then devoted to their husband, and were therefore free to depart from their father; especially since they knew that the hand of God was stretched out to them. There is also no doubt, seeing they were persuaded that Jacob was a faithful prophet of God, but that they freely embraced the heavenly oracle from his mouth; for at the close of their reply, they show that they did not so much yield to his wish as to the command of God.

Calvin: Gen 31:16

16.For all the riches which God has taken from our father. Rachel and Leah confirm the speech of Jacob; but yet in a profane and common manner, not with a lively and pure sense of religion. For they only make a passing allusion to the fact, that God, in pity to his servant, had deigned to honor him with peculiar favor; and in the meantime, insist upon a reason of little solidity, that what they were carrying away was justly their due, because a part of the inheritance pertained to them. They do not argue that the riches they possessed were theirs, because they had been justly acquired by the labor of their husband; but because they themselves ought not to have been defrauded of their dowry, and now deprived of their lawful inheritance. For this reason they mention also their children with themselves, as having sprung from the blood of Laban. By this method they not only obscure the blessing of God, but indulge themselves in greater license than is right. They also form a mean estimate of their husband’s labors, in boasting that the fruit of those labors proceeded from themselves. Wherefore we are, by no means, to seek hence a precedent for the way in which each is to defend his own right, or to attempt the recovery of it, when it has been unjustly wrested from him.

Calvin: Gen 31:17

17.Then Jacob rose up. The departure of Jacob Moses afterwards more fully relates, he now only briefly says that “he rose up;” by which he means, that as soon as he could obtain the consent of his wives to go with him, he yielded to no other obstacles. Herein appears the manly strength and constancy of his mind. For Moses leaves many things to be reflected upon by his readers; and especially that intermediate period, during which the holy man was doubtless agitated with a multiplicity of cares. He had believed that his exile from home would be only for a short time: but, deprived of the sight of his parents and of his native soil during twenty years, he suffered many things so severe and bitter, that the endurance of them might have rendered him callous, or, at least, might have so oppressed him as to have consumed the remnant of his life. He was now verging towards old age, and the coldness of old age produces tardiness. Yet the flight for which he was preparing was not free from danger. Therefore it was necessary that he should be armed with the spirit of fortitude, in order that the vigor and alacrity of which Moses speaks, might cause him to hasten his steps. And since we read that the departure of the holy man was effected by stealth, and was attended with discredit; let us learn, whenever God abases us, to turn our minds to such examples as this.

Calvin: Gen 31:19

19.And Rachel had stolen. Although the Hebrews sometimes call those images תרפים ( teraphim,) which are not set forth as objects of worship: yet since this term is commonly used in an ill sense, I do not doubt that they were the household gods of Laban. ⁹³ Even he himself, shortly afterwards, expressly calls them his gods. It appears hence how great is the propensity of the human mind to idolatry: since in all ages this evil has prevailed; namely, that men seek out for themselves visible representations of God. From the death of Noah not yet two hundred years had elapsed; Shem had departed but a little while before; his teaching, handed down by tradition, ought most of all to have flourished among the posterity of Terah; because the Lord had chosen this family to himself, as the only sanctuary on earth in which he was to be worshipped in purity. The voice of Shem himself was sounding in their ears until the death of Abraham.; yet now, from Terah himself, the common filth of superstition inundated this place, while the patriarch Shem was still living and speaking. And though there is no doubt that he endeavored, with all his power, to bring back his descendants to a right mind, we see what was his success. It is not indeed to be believed, that Bethuel had been entirely ignorant of the call of Abraham; yet neither he, with his family, was, on that account, withdrawn from this vanity. Holy Jacob also had not been silent during twenty years, but had endeavored, by counsel and admonition, to correct these gross vices, but in vain; because superstition, in its violent course, prevailed. Therefore, that idolatry is almost innate in the human mind, the very antiquity of its origin bears witness. And that it is so firmly fixed there as scarcely to be capable of being uprooted, shows its obstinacy. But it is still more absurd, that not even Rachel could be healed of this contagion, in so great a length of time. She had often heard her husband speaking of the true and genuine worship of God: yet she is so addicted to the corruptions which she had imbibed from her childhood, that she is ready to infect the land chosen by God with them. She imagines that, with her husband, she is following God as her leader, and at the same time takes with her the idols by which she would subvert his worship. It is even possible that by the excessive indulgence of his beloved wife, Jacob might give too much encouragement to such superstitions. Wherefore, let pious fathers of families learn to use their utmost diligence that no stain of evil may remain in their wives or children. Some inconsiderately excuse Rachel, on the ground that, by a pious theft, she wished to purge her father’s house from idols. But if this had been her design, why, in crossing the Euphrates, did she not cast away these abominations? Why did she not, after her departure, explain to her husband what she had done? But there is no need of conjecture, since, from the sequel of the history, it is manifest that the house of Jacob was polluted with idols, even to the time of the violation of Dinah. It was not, then, the piety of Rachel, but her insane hankering after superstition which impelled her to the theft: because she thought that God could not be worshipped but through idols; for this is the source of the disease, that since men are carnal, they imagine God to be carnal too.

Calvin: Gen 31:20

20.And Jacob stole away unawares to Laban ⁹⁴ By the Hebrew form of expression, “stole away the heart of Laban,” Moses shows that Jacob departed privately, or by stealth, unknown to his father-in-law. Meanwhile, he wishes to point out to what straits Jacob was reduced, so that he had no hope of deliverance but in flight. For Laban had determined to hold him all his life as a captive, as if he had been a slave bound to the soil, or sentenced to the mines. Therefore let us also learn, by his example, when the Lord calls us, courageously to strive against every kind of obstacle, and not to be surprised if many arduous difficulties oppose themselves against us.

Calvin: Gen 31:23

23.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.

Defender: Gen 31:10

God revealed to Jacob in this dream that even though the cattle all seemed to be of the dominantly solid colors, those which actually were mating were genetically heterozygous, thus producing an abnormal proportion of spotted offspring to augment Jacob's flock. God thus providentially honored Jacob's faith and punished Laban's cupidity."

Defender: Gen 31:15

Leah and Rachel reveal here that they had long resented the way their father had "sold" them to Jacob. The exorbitant price extracted from Jacob - fourteen years' free labor - made them love Jacob but resent Laban. Furthermore, instead of using this payment like a dowry to provide a base for his daughters' future financial security, he had given nothing to them personally."

Defender: Gen 31:23

Laban not only had repeatedly tried to defraud Jacob but fully intended to take Jacob's flocks and herds back by force, probably slaying Jacob in the process. However, God intervened to prevent it."

TSK: Gen 31:1

Jacob : Gen 31:8, Gen 31:9; Job 31:31; Psa 57:4, Psa 64:3, Psa 64:4, Psa 120:3-5; Pro 14:30, Pro 27:4; Ecc 4:4; Eze 16:44; Tit 3:3

glory : ""Glory""is here used for ""wealth,""riches, or property; since those who possess riches, generally make them the subject of glory. The original word cavod, signifies both ""glory""and ""weight.""Gen 45:13; Est 5:11; Job 31:24, Job 31:25; Psa 17:14, Psa 49:16, Psa 49:17; Ecc 4:4; Isa 5:14; Jer 9:23; Mat 4:8; 1Ti 6:4; 1Pe 1:24

TSK: Gen 31:2

countenance : Gen 4:5; Deu 28:54; 1Sa 18:9-11; Dan 3:19

it was : Gen 30:27

as before : Heb. as yesterday and the day before, Exo 4:10; Deu 19:4; 1Sa 19:7 *marg.

TSK: Gen 31:3

Return : Gen 28:15, Gen 28:20, 21-29:15, Gen 32:9, Gen 35:1, Gen 46:2, Gen 46:3, Gen 50:24; Psa 46:1, Psa 50:15, Psa 90:15

land : Gen 31:13, Gen 31:18, Gen 13:15, Gen 26:3-5, Gen 28:4, Gen 28:13, Gen 28:15, Gen 30:25

with thee : Gen 21:22, Gen 26:24, Gen 28:15, Gen 32:9; Isa 41:10; Heb 13:5

TSK: Gen 31:5

I see : Gen 31:2, Gen 31:3

the God : Gen 31:3, Gen 31:13, Gen 31:42, Gen 31:53, Gen 32:9, Gen 48:15, Gen 50:17

TSK: Gen 31:6

Gen 31:38-42, Gen 30:29; Eph 6:5-8; Col 3:22-25; Tit 2:9, Tit 2:10; 1Pe 2:18

TSK: Gen 31:7

ten times : The Hebrew, âsereth monim , is literally, as Aquila renders, ""ten numbers;""and Symmachus, ""ten times in number;""which probably implies an indefinite number. (See note on Gen 31:41.) Lev 26:26; Num 14:22; Neh 4:12; Job 19:8; Isa 4:1; Zec 8:23

God : Gen 31:29, Gen 20:6; Job 1:10; Psa 37:28, Psa 105:14, Psa 105:15; Isa 54:17

TSK: Gen 31:8

Gen 30:32

TSK: Gen 31:9

Gen 31:1, Gen 31:16; Est 8:1, Est 8:2; Psa 50:10; Pro 13:22; Mat 20:15

TSK: Gen 31:10

a dream : Gen 31:24, Gen 20:6, Gen 28:12; Num 12:6; Deu 13:1; 1Ki 3:5

rams : or, he-goats

ringstreaked : Gen 30:39

grisled : The original word, beroodim , from barad , ""hail""means marked with white spots like hail; to which our word grisled, from the old French gresle , now grêle , hail, perfectly agrees; hence greslê , spotted with white on a dark ground.

TSK: Gen 31:11

the angel : Gen 31:5, Gen 31:13, Gen 16:7-13, Gen 18:1, Gen 18:17, Gen 48:15, Gen 48:16

Here am I : Gen 22:1; Exo 3:4; 1Sa 3:4, 1Sa 3:6, 1Sa 3:8, 1Sa 3:16; Isa 58:9

TSK: Gen 31:12

Lift up : Gen 30:37-43

I have seen : Gen 31:42; Exo 3:7, Exo 3:9; Lev 19:13; Deu 24:15; Psa 12:5, Psa 139:3; Ecc 5:8; Act 7:34; Eph 6:9

TSK: Gen 31:13

the God : Gen 28:12-22, Gen 35:7

return : Gen 31:3, Gen 32:9

TSK: Gen 31:14

Rachel : Rth 4:11

yet any : Gen 2:24, Gen 29:24, Gen 29:29

TSK: Gen 31:15

sold us : Gen 31:41, Gen 29:15-20, Gen 29:27-30, Gen 30:26; Exo 21:7-11; Neh 5:8

TSK: Gen 31:16

which God : Gen 31:1, Gen 31:9, Gen 30:35-43

whatsoever : Psa 45:10

TSK: Gen 31:17

upon camels : Gen 24:10, Gen 24:61; 1Sa 30:17

TSK: Gen 31:18

for to go : Gen 27:1, Gen 27:2, Gen 27:41, Gen 28:21, Gen 35:27-29

TSK: Gen 31:19

images : Heb. teraphim , Gen 31:30, Gen 31:32, Gen 35:2; Jos 24:2; Jdg 17:4, Jdg 17:5, Jdg 18:14-24, Jdg 18:31; 1Sa 19:13; Eze 21:21; Hos 3:4; These might have been images devoted to superstitious or idolatrous purposes, as they are termed gods by Laban, in Gen 31:30. The Targums of Onkelos and Jonathan render it, tzalmanaya , ""images;""the LXX and Theodoret, ειδολον [Strong’ s G1497], ""idols;""Aquilla, μορφωματα , ""figures;""and the Persian, asterlabha , ""astrolabes.""

TSK: Gen 31:20

unawares to Laban : Heb. the heart of Laban (See note on Gen 31:27). Gen 31:20

TSK: Gen 31:21

passed : Gen 2:14, Gen 15:18; Jos 24:2, Jos 24:3

set his : Gen 46:28; Num 24:1; 2Ki 12:17; Jer 50:5; Luk 9:51-53

Gilead : Gen 31:23; Num 32:1; Deu 3:12; Jos 13:8, Jos 13:9; Jdg 10:18; 1Ki 17:1

TSK: Gen 31:22

Gen 30:36; Exod. 14:5-31; Job 5:12, Job 5:13

TSK: Gen 31:23

Gen 13:8, Gen 24:27; Exo 2:11, Exo 2:13

TSK: Gen 31:24

the Syrian : Gen 28:5; Deu 26:5; Hos 12:12

dream : Gen 31:10, Gen 31:29, Gen 20:3, Gen 40:5, Gen 41:1; Num 12:6, Num 22:20, Num 22:26; 1Ki 3:5; Job 33:15-17, Job 33:25; Mat 1:20, Mat 2:12, Mat 27:19

Take heed : Gen 31:42, Gen 24:50; Num 24:13; 2Sa 13:22; Psa 105:14, Psa 105:15; Isa 37:29

either good or bad : Heb. from good to bad

TSK: Gen 31:25

Gen 12:8, Gen 33:18; Heb 11:9

TSK: Gen 31:26

What : Gen 31:36, Gen 3:13, Gen 4:10, Gen 12:18, Gen 20:9, Gen 20:10, Gen 26:10; Jos 7:19; 1Sa 14:43, 1Sa 17:29; Joh 18:35

carried : Gen 31:16, Gen 2:24, Gen 34:29; 1Sa 30:2

TSK: Gen 31:27

Wherefore : Gen 31:3-5, Gen 31:20, Gen 31:21, Gen 31:31; Jdg 6:27

steal away from me : Heb. hast stolen me, Gen 31:20 *marg.

that I : Pro 26:23-26

with mirth : Gen 24:59, Gen 24:60; Job 21:11-14

tabret : Exo 15:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 31:1-55

- Jacob’ s Flight from Haran

19. תרפים t^e rāpı̂ym , Teraphim. This word occurs fifteen times in the Old Testament. It appears three times in this chapter, and nowhere else in the Pentateuch. It is always in the plural number. The root does not appear in Biblical Hebrew. It perhaps means "to live well,"intransitively (Gesenius, Roedig.), "to nourish,"transitively (Furst). The teraphim were symbols or representatives of the Deity, as Laban calls them his gods. They seem to have been busts ( προτομαί protomai , Aquila) of the human form, sometimes as large as life 1Sa 19:13. Those of full size were probably of wood; the smaller ones may have been of metal. In two passages Jdg 17:1-13; 18; Hos 3:4 they are six times associated with the ephod. This intimates either that they were worn on the ephod, like the Urim and Thummim, or more probably that the ephod was worn on them; in accordance with which they were employed for the purposes of divination Gen 30:27; Zec 10:2. The employment of them in the worship of God, which Laban seems to have inherited from his fathers Jos 24:2, is denounced as idolatry 1Sa 15:23; and hence, they are classed with the idols and other abominations put away by Josiah 2Ki 23:24.

47. שׂהדוּתא יגר y^e gar - śâhădûtā' , Jegar-sahadutha, "cairn of witness"in the Aramaic dialect of the old Hebrew or Shemite speech. גלעד gal‛ēd , Gal‘ ed; and גלעד gı̂l‛ād , Gil‘ ad, "cairn of witness"in Hebrew especially so called (see Gen 11:1-9).

49. מצפה mı̂tspâh , Mizpah, "watch-tower."

Jacob had now been twenty years in Laban’ s service, and was therefore, ninety-six years of age. It has now become manifest that he cannot obtain leave of Laban to return home. He must, therefore, either come off by the high hand, or by secret flight. Jacob has many reasons for preferring the latter course.

Gen 31:1-13

Circumstances at length induce Jacob to propose flight to his wives. His prosperity provokes the envy and slander of Laban’ s sons, and Laban himself becomes estranged. The Lord now commands Jacob to return, and promises him his presence to protect him. Jacob now opens his mind fully to Rachel and Leah. Rachel, we observe, is put first. Several new facts come out in his discourse to them. Ye know - Jacob appeals to his wives on this point - "that with all my might I served your father."He means, of course, to the extent of his engagement. During the last six years he was to provide for his own house, as the Lord permitted him, with the full knowledge and concurrence of Laban. Beyond this, which is a fair and acknowledged exception, he has been faithful in keeping the cattle of Laban. "Your father deceived me, and changed my wages ten times;"that is, as often as he could.

If, at the end of the first year, he found that Jacob had gained considerably, though he began with nothing, he might change his wages every following half-year, and so actually change them ten times in five years. In this case, the preceding chapter only records his original expedients, and then states the final result. "God suffered him not to hurt me."Jacob, we are to remember, left his hire to the providence of God. He thought himself bound at the same time to use all legitimate means for the attainment of the desired end. His expedients may have been perfectly legitimate in the circumstances, but they were evidently of no avail without the divine blessing. And they would become wholly ineffectual when his wages were changed. Hence, he says, God took the cattle and gave them to me. Jacob seems here to record two dreams, the former of which is dated at the rutting season. The dream indicates the result by a symbolic representation, which ascribes it rather to the God of nature than to the man of art. The second dream makes allusion to the former as a process still going on up to the present time. This appears to be an encouragement to Jacob now to commit himself to the Lord on his way home. The angel of the Lord, we observe, announces himself as the God of Bethel, and recalls to Jacob the pillar and the vow. The angel, then, is Yahweh manifesting himself to human apprehension.

Gen 31:14-19

His wives entirely accord with his view of their father’ s selfishness in dealing with his son-in-law, and approve of his intended departure. Jacob makes all the needful preparations for a hasty and secret flight. He avails himself of the occasion when Laban is at a distance probably of three or more days’ journey, shearing his sheep. "Rachel stole the teraphim."It is not the business of Scripture to acquaint us with the kinds and characteristics of false worship. Hence, we know little of the teraphim, except that they were employed by those who professed to worship the true God. Rachel had a lingering attachment to these objects of her family’ s superstitious reverence, and secretly carried them away as relics of a home she was to visit no more, and as sources of safety to herself against the perils of her flight.

Gen 31:20-24

Laban hears of his flight, pursues, and overtakes him. "Stole the heart," κλέπτειν νοῦν kleptein noun . The heart is the seat of the understanding in Scripture. To steal the heart of anyone is to act without his knowledge. The river. The Frat, near which, we may conclude, Jacob was tending his flocks. Haran was about seventy miles from the river, and therefore, Laban’ s flocks were on the other side of Haran. "Toward mount Gilead;"about three hundred miles from the Frat. "On the third day."This shows that Laban’ s flocks kept by his sons were still three days’ journey apart from Jacob’ s. His brethren - his kindred and dependents. "Seven days’ journey."On the third day after the arrival of the messenger, Laban might return to the spot whence Jacob had taken his flight. In this case, Jacob would have at least five days of a start; which, added to the seven days of pursuit, would give him twelve days to travel three hundred English miles. To those accustomed to the pastoral life this was a possible achievement. God appears to Laban on behalf of Jacob, and warns him not to harm him. "Not to speak from good to bad"is merely to abstain from language expressing and prefacing violence.

Gen 31:25-32

Laban’ s expostulation and Jacob’ s reply. What hast thou done? Laban intimates that he would have dismissed him honorably and affectionately, and therefore, that his flight was needless and unkind; and finally charges him with stealing his gods. Jacob gives him to understand that he did not expect fair treatment at his hands, and gives him leave to search for his gods, not knowing that Rachel had taken them.

Gen 31:33-42

After the search for the teraphim has proved vain, Jacob warmly upbraids Laban. "The camel’ s saddle."This was a pack-saddle, in the recesses of which articles might be deposited, and on which was a seat or couch for the rider. Rachel pleads the custom of women as an excuse for keeping her seat; which is admitted by Laban, not perhaps from the fear of ceremonial defilement Lev 15:19-27, as this law was not yet in force, but from respect to his daughter and the conviction that in such circumstances she would not sit upon the teraphim. "My brethren and thy brethren"- their common kindred. Jacob recapitulates his services in feeling terms. "By day the drought;"caused by the heat, which is extreme during the day, while the cold is not less severe in Palestine during the night. "The fear of Isaac"- the God whom Isaac fears. Judged - requited by restraining thee from wrong-doing.

Gen 31:43-47

Laban, now pacified, if not conscience-stricken, proposes a covenant between them. Jacob erects a memorial pillar, around which the clan gather a cairn of stones, which serves by its name for a witness of their compact. "Jegar-sahadutha."Here is the first decided specimen of Aramaic, as contradistinguished from Hebrew. Its incidental appearance indicates a fully formed dialect known to Jacob, and distinct from his own. Gilead or Galeed remains to this day in Jebel Jel’ ad, though the original spot was further north.

Gen 31:48-54

The covenant is then completed. And Mizpah. This refers to some prominent cliff from which, as a watch-tower, an extensive view might be obtained. It was in the northern half of Gilead Deu 3:12-13, and is noticed in Jdg 11:29. It is not to be confounded with other places called by the same name. The reference of this name to the present occurrence is explained in these two verses. The names Gilead and Mizpah may have arisen from this transaction, or received a new turn in consequence of its occurrence. The terms of the covenant are now formally stated. I have cast. The erection of the pillar was a joint act of the two parties; in which Laban proposes, Jacob performs, and all take part. "The God of Abraham, Nahor, and Terah."This is an interesting acknowledgment that their common ancestor Terah and his descendants down to Laban still acknowledged the true God even in their idolatry. Jacob swears by the fear of isaac, perhaps to rid himself of any error that had crept into Laban’ s notions of God and his worship. The common sacrifice and the common meal ratify the covenant of reconciliation.

Poole: Gen 31:1

cir. 1739 These riches, which are called glory, Gen 45:13 Psa 49:16 Isa 66:12 , compared with Isa 60:6 , because their possessors use to glory in them, and by them gain glory and esteem from others.

Poole: Gen 31:2

And this change of his countenance argued a change in his mind, and prosaged some evil intentions in him towards Jacob.

Poole: Gen 31:4

Rachel is first named here, as also Rth 4:11 , because she was his chief, and, by right, his first and only designed wife. And therefore it is observable, that in the enumeration of Jacob’ s wives and children, Gen 46:1-34 ,

Leah is only mentioned by her name, Gen 46:15 , but Rachel is called Jacob’ s wife, Gen 46:19 , by way of eminency, and in a peculiar manner. In the field they might more freely discourse of their business, and without fear or interruption.

Poole: Gen 31:5

Either,

1. Hath blessed me; hath stood constantly by me, when your father hath failed and deceived me. Or,

2. Hath appeared unto me, as Gen 31:13 .

Poole: Gen 31:6

With all my power both of my mind and body, as I would have done for myself, as became a faithful servant to do.

Poole: Gen 31:7

Ten times i.e. ofttimes, as that certain number is commonly used, as Lev 26:26 Num 14:22 1Sa 1:8 Job 19:3 , &c.

Poole: Gen 31:8

All the cattle . All is here, as oft elsewhere, put for the greater or the better part, as appears from Gen 31:1,8 . Or, for all that Jacob desired to be such.

The ring-straked shall be thy hire hence it appears that Laban through envy and covetousness did break his agreement made with Jacob, and altered it as he thought meet, and that Jacob patiently yielded to all such changes.

Poole: Gen 31:10

i.e. Were marked with spots, like hail in colour and proportion, as the word signifieth.

Poole: Gen 31:13

Where thou vowedst a vow unto me of which see Gen 28:19,20 . And this God here mentions to show his acceptance of that action of Jacob’ s, his mindfulness even of the past and forgotten services of his people, and his purpose now to fulfil the promise there made to him.

Poole: Gen 31:14

We can expect no further benefit from him, but deceit, and oppression, and injury, and therefore are willing to leave him. This was the fruit of his unnatural and unworthy carriage to them, that it did eat out their natural affection to him.

Poole: Gen 31:15

Are we not confuted of him strangers? as if we had no more right to his estate than strangers? Instead of a good part of his estate, which by the law of God and nature belongs to us, 2Co 12:14 , wherewith he should have endowed us upon our marriage, he hath made sale of us for this fourteen years’ hard service, seeking only his own, not our advantage. He hath not only withheld from us, but spent upon himself, that money which he got by thy care and industry, whereof a considerable part was due in equity to us and to our children.

Poole: Gen 31:16

That is ours not only by God’ s special gift, but by the natural right which children have to a share in his estate, and upon the account of thy faitithful and laborious service.

Poole: Gen 31:17

Cir. 1739

Poole: Gen 31:19

Quest 1. What were those teraphim or images?

Answ They were images made in the shape of men, 1Sa 19:13,16 , which the Gentiles worshipped as subordinate gods, Gen 31:30,32 , to which they committed the protection of their families, 1Sa 19:13 , which they used to consult about secret or future things, and from which they received answers about them, Eze 21:21 Zec 10:2 . Of these see more Jud 17:5 18:14,17 , &c.; Hos 3:4 . And these idols Laban worshipped together with the true God.

Quest. 2. Why did Rachel steal them?

Answ Partly, lest her father by consulting them should discover their flight, and the course which they took; and partly, because she seemed yet to retain a superstitious conceit of them, as may be gathered from Gen 35:2 . Others, because they were pretty and precious things, made of silver and gold, which she took as a part of what was due to her, both as his daughter, and for her husband’ s service. Others, that she might remove so great an occasion of her father’ s idolatry, and show him the vanity of such gods as might be stolen away.

Poole: Gen 31:20

Heb. Stole away the heart of Laban, to wit, his daughters, his cattle, and his gods, upon which his heart was vehemently set, as Micah’ s was, Jud 18:24 . But if this had been meant, it had been imputed to Rachel, and not to Jacob, who knew nothing of the gods. Or rather, stole away from the heart, & c., the Hebrew eth being put for meeth, as Gen 4:1 49:25 1Ki 8:43 , compared with 2Ch 6:33 Mic 3:8 , i.e. without the knowledge and consent of Laban, which sense is confirmed by the words next following, and by Gen 31:26,27 , and by the like use of the phrase, 2Sa 19:3 . Thus he fled, because he knew Laban’ s selfish, and unrighteous, and cruel disposition, that he would always hinder him from departing, either by fraudulent pretences or by open force, nor suffer so great a diminution in that estate, which he thought one time or other he might in good measure recover to himself.

Poole: Gen 31:21

The river Euphrates, which lay between Mesopotamia and Chaldea, Gen 15:18 , which for its largeness and famousness is oft called the river emphatically, as Exo 23:31 Jos 24:2,3 , &c.

And set his face i.e. resolutely directed his course. See Jer 50:5 Luk 9:51,53 .

Mount Gilead a very high and long mountain beyond Jordan, adjoining to the mountain of Lebanon, at the foot of which there was a large and fruitful country, which from the mountain received the name of Gilead, Deu 34:1 Jer 8:22 22:6 . This mountain is here called Gilead by anticipation, as appears from Gen 31:48 .

Poole: Gen 31:22

That he heard of it no sooner must be ascribed to the great distance which Laban had put between his and Jacob’ s flocks, Gen 30:36 , and to the care and art which Jacob used to prevent a sooner discovery.

Poole: Gen 31:24

Neither persuading him by flattering promises and cunning artifices, nor compelling him by threatenings, to return. For so these general words must be limited, as is evident from God’ s design in them, and from the following relation. So this is a synecdochical expression.

Poole: Gen 31:26

By force and violence. A false accusation; for they freely consented, Gen 31:14-16 .

Haydock: Gen 31:1

The fear of Isaac; or of that God, whom Isaac fears, on account of the danger to which he is exposed of losing his friendship; a thing which, Abraham being now departed in peace, has not to dread. (Calmet)

Haydock: Gen 31:1

After that six years were expired, and calumnies and ill-will attended Jacob in Laban's family, God ordered him to retire, ver. 3. (Haydock)

Haydock: Gen 31:7

Ten times. Very often, or perhaps this exact number of times, ver. 41.

Haydock: Gen 31:8

All, or the far greatest part, so that I was exceedingly enriched. (Menochius) ---

The Septuagint here agrees with the Vulgate. But the Hebrew and other versions, instead of white ones, read of divers colours, or ring-streaked, which takes away th intended opposition. (Calmet)

Haydock: Gen 31:12

Are of divers colours. Their fancy was strongly impressed with thee various colours, in consequence of the pilled rods, which they beheld: and which Jacob was directed by the angel to place in the troughs. ---

I have seen with displeasure, the injustice of Laban; (Haydock) and therefore, I, the Lord of all things, authorize thee to act in this manner. By this vision, the justice of Jacob would appear; and the authority for removing, given in a second vision, would suffice to induce the two principal wives of Jacob to give their consent to leave their father's house, and to begin a long journey. During the last six years, Providence had given no increase of family, that the little children might be no impediment to the removal. (Haydock)

Haydock: Gen 31:15

Eaten up. Laban kept for himself the dowry paid by Jacob for his wives, though he ought to have allotted it to them, with the addition of something more, in proportion to his immense wealth. (Menochius)

Haydock: Gen 31:18

Gotten. Hebrew expresses over again, the cattle of his getting, &c., which is omitted in one manuscript, as well as in the Septuagint, Syriac, and Arabic versions, though yet used in the Samaritan copy. (Kennicott) ---

To Isaac, who was still living, though he had apprehended death was at hand 20 years before. He continued to live other 20 years after. (Salien.) ---

Jacob spent about 10 years at Sichem and at Bethel, before he went to dwell with Isaac. (Menochius)

Haydock: Gen 31:19

Her father's idols. By this it appears that Laban was an idolater: and some of the fathers are of opinion, that Rachel stole away these idols, to withdraw him from idolatry, by removing the occasion of his sin. (Challoner) ---

Others think she was herself infected with this superstition, until Jacob entirely banished it from his family in Chanaan, chap. xxxv. 2. (Tirinus) ---

The Hebrew Teraphim, is translated images by the Protestants in this place, though it certainly denotes idols. But Osee iii. 4, they leave it untranslated, lest they should be forced to allow that images pertain to religious service, as well as sacrifice, &c., which are mentioned together, (Worthington) though they now indeed have images in the same verse of Osee for what the Vulgate renders altar. These teraphims are consequently taken in a good as well as in a bad sense. They were, perhaps, made of rich metal, and taken by Rachel and Lia to indemnify them for the want of a dowry. This, however, was wrong, and done without the participation of their husband. (Haydock)

Haydock: Gen 31:20

Away. Hebrew, "Jacob stole the heart of Laban," concealing his flight from him. (Menochius)

Haydock: Gen 31:21

The river Euphrates. ---

Galaad, as it was called afterwards, ver. 48. (Menochius)

Haydock: Gen 31:22

Third day. He was gone to shear his sheep, distant three days' journey.

Haydock: Gen 31:24

Speak not. Laban did not comply exactly, but he used no violence. (Haydock)

Gill: Gen 31:1

And he heard the words of Laban's sons,.... That is, Jacob, as is expressed in the Septuagint and Syriac versions, either with his own ears, overhearing their discourse in their tents, or in the field, or from the report of others, his wives or some of his friends, who thought proper to acquaint him with it; these were the sons of Laban, who had the care of the cattle committed to them, separated by the direction of Jacob, and with the consent of Laban, Gen 30:35,

saying, Jacob hath taken away all that was our father's; meaning not precisely all that their father had, for that would have been a downright lie; for what was become of them that were committed to their care? besides, we afterwards read of Laban's shearing his sheep, Gen 31:19; but that all that Jacob had was their father's, and he had taken it away from him, if not by force and stealth, yet by fraud; and so Jacob might fear he would treat him in an ill manner, and therefore began to think it was high time for him to be gone:

and of that which was our father's hath he gotten all the glory; his many servants, numerous cattle, sheep, camels and asses, in which carnal men place all their happiness; or those riches, as the Targum of Jonathan, by which he got the name and glory of a rich man among men: and it was so far true what they say, that it was out of their father's flock that Jacob got all his increase; but then it was according to a covenant that Laban and he entered into, and therefore was obtained in a just and lawful manner.

Gill: Gen 31:2

And Jacob beheld the countenance of Laban,.... Upon this he observed Laban's looks, that he might gather from thence how he took his prosperity; what were his thoughts about it, and what he might expect from him on that account:

and, behold, it was not towards him as before; he said nothing to Jacob, nor charged him with robbing of him, or any false dealing with him, yet was uneasy at his growing prosperity; he put on sour looks, and an envious countenance, sad, and surly, and lowering; so that Jacob saw it foreboded no good to him, and therefore thought it most advisable to depart as soon as he could; though perhaps he first sought the Lord about it, who spoke to him as in Gen 31:3.

Gill: Gen 31:3

And the Lord said unto Jacob,.... In answer to a prayer of his; or seeing what difficulties and discouragements Jacob laboured under, he appeared unto him for his encouragement and instruction how to proceed:

return unto the land of thy fathers; the land of Canaan, given to Abraham and Isaac by promise:

and to thy kindred: his father and mother, and brother, who all dwelt in the land of Canaan at this time, or as many as were living: or "to thy nativity" ^w, the place where he was born, and to which he must have a natural desire to return: and

I will be with thee; to protect him from any injury that might be attempted to be done unto him, either by Laban or Esau.

Gill: Gen 31:4

And Jacob sent,.... Having this encouragement and direction from the Lord, which seems to have been given him in the field, while he was attending his flocks, he dispatched a messenger home to his wives, one of his servants or under shepherds. The Targum of Jonathan says it was his son Naphtali, whom he sent, because he was a swift messenger; the Targumist alludes to Gen 49:21; but the former is more probable:

and called Rachel and Leah; Rachel is mentioned first, as being his proper and lawful wife, and is only called so, Gen 46:19; and it was for her sake Jacob had Leah. Jacob, like a prudent man and an affectionate husband, thought proper to acquaint his wives with his case, and advise with them, and neither leave them nor take them away suddenly and by force; and therefore sent for them:

to the field unto his flock; where he was feeding his flock: this he might do for divers reasons; he might not judge it so proper and convenient to go home to them, since it might be difficult to get one of them to come to the apartment of the other; and it was proper they should be together, and that might cause some suspicion in Laban's family, who might listen to overhear what passed between them; and besides, he might be afraid of Laban and his sons, that being in such an ill temper they would lay violent hands on him, and do him a mischief; and therefore he sent for his wives to him in the field, where they could more privately and freely converse together, without being overheard or interrupted, and the flock in the mean while not neglected.

Gill: Gen 31:5

And said unto them, I see your father's countenance, that it is not towards me as before,.... See Gill on Gen 31:2; no notice is taken of what their brethren, the sons of Laban, had said:

but the God of my father hath been with me; not only by affording him his gracious presence with him, which supported him under all his troubles; but by his good providence prospering and succeeding him in his outward affairs, as well as he had lately appeared to him, and encouraged him to return to his own country.

Gill: Gen 31:6

And ye know, that with all my power I have served your father. With all faithfulness and uprightness; with all diligence and industry; with all wisdom and prudence; with all my might and main, contriving the best methods, and sparing no pains by day or night to take care of his flocks, and increase his substance: of this his wives had been witnesses for twenty years past, and to them he appeals for the truth of it; so that there was no just reason for their father's behaviour towards him.

Gill: Gen 31:7

And your father hath deceived me,.... In the bargain he had made with him about his wages for keeping his cattle the six years past, after the fourteen years' servitude were ended:

and changed my wages ten times; that is, either very often, many times, as the number ten is sometimes. Used for many, see Lev 26:26; or precisely ten times, since he repeats it afterwards in the same form to Laban's face, Gen 31:41; he had now served him six years upon a new bargain; that he should have all that were of such and such different colours, which were produced out of his flock of white sheep. Laban was at first highly pleased with it, as judging it would be a very good one to him, as he might reasonably think indeed: and it is highly probable he did not attempt any alteration the first year, but observing Jacob's cattle of the speckled sort, &c. prodigiously increasing, he did not choose to abide by the any longer. Now it must be observed, that the sheep in Mesopotamia, as in Italy ^x, brought forth the young twice a year; so that every yeaning time, which was ten times in five years, Laban made an alteration in Jacob's wages; one time he would let him have only the speckled, and not the ringstraked; another time the ringstraked, and not the speckled; and so changed every time, according as he observed the prevailing colour was, as may be concluded from Gen 31:8,

but God suffered him not to hurt me; to hinder his prosperity, or having justice done him for his service; for whatsoever colour Laban chose for Jacob to have the next season of yeaning, there was always the greatest number of them, or all of them were of that colour, whether speckled or ringstraked, &c.

Gill: Gen 31:8

If he said thus, the speckled shall be thy wages,.... Sometimes Laban would say to Jacob, only the speckled lambs which the ewes shall bring forth shall be thine hire, and not the spotted; or the ringstraked, or the brown, which according to the bargain should have been his, the one and the other:

then all the cattle bare speckled; that season, God ordering it so in his providence, that Laban might be disappointed, and Jacob might have his full hire; that is, the greatest part of the cattle bore such, as Ben Melech observes:

and if he said thus, the ringstraked shall be thine hire; observing the cattle to bring forth only speckled, or the greatest part such, then he changed his hire, and would have it be not the speckled, nor the brown, only the ringstraked, there being none or few of that colour the last yeaning time:

then bare all the cattle ringstraked; or the greatest part of them were such; so that let Laban fix on what colour he would as Jacob's wages, there were sure to be the greatest part of that colour; which shows the hand of God in it, as is next observed by Jacob.

Gill: Gen 31:9

Thus God hath taken away the cattle of your father,.... Not all of them, see Gen 31:19; but a great part of them; his flock was much lessened by those means, and more were taken away, and came to Jacob's share, than if Laban had abode by the original agreement:

and gave them to me; who has the disposing of all things in the world, whose the world, and all in it, are, and gives of it to the sons of men as he pleases. Jacob takes no notice of any artifice of his, or of any means and methods he made use of, but wholly ascribes all to the providence of God, and points to his wives the hand of God only; and indeed it seems to be by his direction that he took the method he did, as appears from Gen 31:11.

Gill: Gen 31:10

And it came to pass, at the time that the cattle conceived,.... Whether in spring or in autumn cannot be said, for it seems this was twice a year; this probably was at the beginning of the six years' servitude, or just before the agreement was made between Laban and Jacob, and was an instruction to the latter how to make his bargain with the former:

that I lifted up mine eyes, and saw in a dream; in a vision of the night, so things were represented to his fancy and imagination:

and, behold, the rams which leaped upon the cattle were ringstraked,

speckled, and grisled; from whence he might conclude, that the cattle they leaped upon would bring forth the like, and so be a direction to him to make his agreement with Laban to have such for his hire; not that the rams in the flock were really of those colours, for they were all white, but so they were represented to Jacob in the vision, to suggest to him, that such would be produced by them; and it is not improbable by the artifice Jacob was directed to, and took, that the ewes, when they came to the watering troughs to drink, upon seeing the party coloured rods in the water, these made such an impression upon their imaginations, that they fancied the rams that leaped upon them were of those colours, and so conceived and brought forth the like. Here is another colour mentioned, not taken notice of before, at least by this name, "grisled"; it stands in the place of "spotted", and seems to be the same with that, and signified such as had spots on them like hailstones, and distinguishes them from the speckled: the speckled were such as were white with black spots, these such as were black, and had white spots like hail.

Gill: Gen 31:11

And the Angel of God spake unto me in a dream,.... In the same dream before related, and to direct him to observe what was presented to him, and to confirm what he saw, and lead him to the design and use of it. This was not a created angel, but the eternal one, the Son of God, and who is afterwards called God, and to whom Jacob had made a vow, which he would never have done to an angel; but to God only, as Ben Melech observes:

saying, Jacob; and I said, here am I; the Angel called him by his name, to which he answered, and signified that he was ready to attend to whatsoever he should say to him.

Gill: Gen 31:12

And he said, lift up now thine eyes, and see,.... This was all visionary, Jacob was still in a dream; but it was so impressed upon his mind, that he was spoke to, and bid to observe, and take notice, as follows: that

all the rams that leap upon the cattle are ringstraked, speckled,

and grisled; thereby assuring him, that such would be those the ewes would bring forth, which would be right in him to agree with Laban for as his hire; and it is probable that there was some distance of time, at least a night, between the first motion of Laban's to Jacob to settle his wages, Gen 30:28; and his repeating that, and being urgent to have it done, Gen 31:31; and in this interval of time might be the night Jacob had this dream and vision in, for his direction; or if it was after the bargain made, since it is said to be at the time the cattle conceived, he had it to assure him of God's approbation of it, and of his success in it:

for I have seen all that Laban doeth to thee; had took notice how he had made him serve fourteen years for his wives, and had given him nothing for his service; and how he now was taking advantage of Jacob's modesty to get him to fix his own wages, which he supposed would be lower than he could have the face to, offer him.

Gill: Gen 31:13

I am the God of Bethel,.... The same Angel that appeared to Jacob in a dream, at the beginning of his six years' servitude, now appeared to him at the close of it, declaring himself to be the God of Bethel; or that God that manifested himself to him at Bethel, as Onkelos and Jonathan paraphrase the words; for this is a distinct vision from that in the preceding verses, concerning the rams of different colours, and are both put together for the sake of brevity, and because they belong to the same affair:

where thou anointedst the pillar, and where thou vowedst a vow unto me: See Gill on Gen 28:19, Gen 28:20; hereby signifying the divine approbation of the name Jacob gave to that place, and of what he did in it, and to put him in mind of his promise there made:

now arise, get thee out from this land: of Mesopotamia, or Syria, and out of Haran, a city there, where Jacob now was, and Laban lived:

and return unto the land of thy kindred: to the land of Canaan, the place of his nativity, and where his relations dwelt: this shows, that this appearance of God to him, as the God of Bethel, was at the close of his six years' service.

Gill: Gen 31:14

And Rachel and Leah answered and said unto him,.... One after another, and their answers agreeing, are put together; it may be Rachel answered in the name of Leah, and for herself, since she is mentioned first, and the verb is singular. The Targum of Jonathan is, Rachel answered with the consent of Leah:

is there yet any portion or inheritance for us in our father's house? it was what might have been justly expected, as they were his children, that they should have been used as such, and have had children's portions given them; but by the whole of Laban's attitude towards them, both at their marriage, and ever since, it was plain he never intended to give them anything; but kept all he had to himself, or designed it for his sons, and therefore it was in vain for them to hope for anything; signifying to Jacob hereby, that they were willing to leave their father's house, and go with him when he pleased, since they could expect nothing by their stay here.

Gill: Gen 31:15

Are we not accounted of him strangers?.... He had not treated them as children, nor even as freeborn persons; but as if they were foreigners that he had taken in war, or bought of others; or at least, that they were born bondmaids in his house, and so had a right to sell them as he had:

for he hath sold us; he had sold them to Jacob for fourteen years' service, as if they had been his slaves, instead of giving dowries with them as his children:

and hath quite devoured also our money; that which he got by the servitude of Jacob, instead of giving it to them as their portion; he spent it on himself and his sons, and there was nothing left for them.

Gill: Gen 31:16

For all the riches which God hath taken from our father,.... And given to Jacob for his labour:

that is ours, and our children's; it belonged to us by the law of nature, before it came into thine hands; and our right unto it is still more manifest, and is confirmed by the service thou hast done for it, by which means it came into thy possession; and therefore it is no point of conscience with us, nor need it be any with thee especially, to go off with it:

now then, whatsoever God hath said unto thee, do; for that must needs be right: this was well spoken indeed; they mean, that he should leave their father's house, and go into the land of Canaan, as God had directed him; and they signified that they were willing: to go along with him.

Gill: Gen 31:17

Then Jacob rose up,.... And went with them to Laban's house, where his children were, as is plain from Rachel's theft, Gen 31:19,

and set his sons and his wives upon camels; which were his own, see Gen 30:43; creatures fit for travelling; on these he set his wives, Rachel and Leah, and his concubine wives, Bilhah and Zilpah; for these went with him, as appears from Gen 33:6; and "his sons", or rather "his children": for they were not all sons, there was one daughter, and they were all young; his eldest son Reuben could not be much more than twelve years of age, and his youngest son Joseph about six.

Gill: Gen 31:18

And he carried away all his cattle,.... His sheep, camels, and asses: the Jews say ^y he had 5,500 head of cattle:

and all the goods which he had gotten: all the rest besides his cattle; his menservants, and maidservants, and all his gold and his silver, and whatsoever else he had:

the cattle of his getting, which he had gotten in Padanaram: or Mesopotamia: this seems to be purposely observed, to show that he took nothing but what was his own getting, not anything that belonged to Laban:

for to go to Isaac his father in the land of Canaan; but it was some years before he got to his father's house, staying at several places by the way. No mention is made of his mother Rebekah, she perhaps being now dead.

Gill: Gen 31:19

And Laban went to shear his sheep,.... Which were under the care of his sons, and were three days' distance from Jacob's flocks; this gave Jacob a fair opportunity to depart with his family and substance, since Laban and his sons were at such a distance, and their servants with them also:

and Rachel had stolen the images that were her father's; afterwards called gods, which he made use of in an idolatrous and superstitious manner, one way or other: they seem to be a kind of "penates", or household gods; in the Hebrew they are called "teraphim"; and which De Dieu thinks were the same with "seraphim" ^z; and were images of angels, consulted on occasion, and placed in the house for the protection of it, and to increase the substance thereof: some take them to be plates of brass describing the hours of the day, a sort of sundials; or were such forms, that at certain times were made to speak, and show things to come: but they rather seem to be images of an human form, as say the Jewish writers, and as seems from 1Sa 19:13; and which it is supposed were made under certain constellations, and were a sort of talismans, and were consulted as oracles, and in high esteem with the Chaldeans and Syrians, a people given to astrology, and by which they made their divinations; See Gill on Hos 3:4 and also See Gill on Zec 10:2; and therefore Rachel took them away, that her father might not consult them, and know which way Jacob fled, as Aben Ezra; but this looks as if she had an opinion of them, and that they had such a power of discovering persons and things that were attributed to them: and indeed some think she took them away from an affection and veneration for them, supposing she should not be able to meet with such in Canaan in Isaac's family; and what is observed in Gen 35:2 seems to countenance this; but one would think she had been better instructed by Jacob during his twenty years' conversation with her; and besides, had she been tinctured with such sort of superstition and idolatry, she would never have used them so indecently, as to have sat upon them in the circumstances in which she was, Gen 31:34; it is more to her credit and character to say with Jarchi, that she did this to take off her father from the idolatrous worship of them, and to convince him that they were no gods; since they could not inform him of the designs of Jacob, and of his flight, nor secure themselves from being carried away by her; unless it can be thought that she took them because of the metal of which they were made, gold or silver, being willing to have something of her father's goods as her portion, which she thought she had a right unto, or in recompence of her husband's service. Dr. Lightfoot ^a thinks she took them for a civil use, to preserve the memory of some of her ancestors, of which these were the pictures, and Laban had idolized; but whether pictures were so early is questionable.

Gill: Gen 31:20

And Jacob stole away unawares to Laban the Syrian,.... Went away without his knowledge, or giving him any notice of it; he was too cunning for Laban the Syrian; notwithstanding his astrology and superstitious arts, which the Syrians are addicted to, he had no foresight of this matter: or he "stole away the heart of Laban" ^b, that which his heart was set upon; not his gods, these Rachel stole away; nor his daughters, for whom he does not appear to have had any great affection and respect; but rather the cattle and goods Jacob took with him, which Laban's eye and heart were upon, and hoped to get into his possession by one means, or at one time or another; but the former sense, that he "stole from" his heart ^d, or stole away without his knowledge, seems best to agree with what follows:

in that he told him not that he fled; or that he designed to go away, and was about to do it.

Gill: Gen 31:21

So he fled with all that he had,.... His wives, his children, cattle and substance:

and he rose up, and passed over the river; the river Euphrates, as the Targum of Jonathan expresses it, which lay between Mesopotamia and Canaan:

and set his face toward the mount Gilead: he travelled and bent his course that way: this, was a mountain on the border of the land of Canaan, adjoining to Lebanon, near which was a very fruitful country, which had its name from it: it is so called here by way of anticipation; for this name was afterwards given it from the heap of stones here laid, as a witness of the agreement between Laban and Jacob, Gen 31:45.

Gill: Gen 31:22

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, Gen 30:36.

Gill: Gen 31:23

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 Gen 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.

Gill: Gen 31:24

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 Gen 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.

Gill: Gen 31:25

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.

Gill: Gen 31:26

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 Gen 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.

Gill: Gen 31:27

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.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 31:1

¹ tn Heb “and he heard the words of the sons of Laban, saying.”

² sn The Hebrew word translated “gotten rich” (כָּבוֹד, cavod) has the basic idea of “weight.” If one is heavy with possessions, then that one is wealthy (13:2). Abraham, Jacob, and Joseph all became wealthy when they left the promised land. Jacob’s wealth foreshadows what will happen to Israel when they leave the land of Egypt (Exod 12:35-38).

³ tn Heb “and from that which belonged to our father he has gained all this wealth.”

NET Notes: Gen 31:2

¹ tn Heb “and Jacob saw the face of Laban, and look, he was not with him as formerly.” Jacob knew from the expression on Laban’s face that his attitude toward him had changed – Jacob had become persona non grata.

NET Notes: Gen 31:3

¹ tn Or perhaps “ancestors” (so NRSV), although the only “ancestors” Jacob had there were his grandfather Abraham and his father Isaac.

² sn I will be with you. Though Laban was no longer “with him,” the Lord promised to be.

NET Notes: Gen 31:4

¹ tn Heb “sent and called for Rachel and for Leah.” Jacob did not go in person, but probably sent a servant with a message for his wives to meet him in the field.

² tn Heb “the field.” The word is an adverbial accusative, indicating that this is where Jacob wanted them to meet him. The words “to come to” are supplied in the translation for clarification and stylistic reasons.

³ tn Heb “to his flock.”

NET Notes: Gen 31:5

¹ tn Heb “I see the face of your father, that he is not toward me as formerly.”

NET Notes: Gen 31:6

¹ tn Heb “with all my strength.”

NET Notes: Gen 31:7

¹ tn This rare verb means “to make a fool of” someone. It involves deceiving someone so that their public reputation suffers (see Exod 8:25).

NET Notes: Gen 31:8

¹ tn In the protasis (“if” section) of this conditional clause, the imperfect verbal form has a customary nuance – whatever he would say worked to Jacob’s benefit.

² tn Heb “speckled” (twice this verse). The word “animals” (after the first occurrence of “speckled”) and “offspring” (after the second) have been supplied in the translation for stylistic reasons. The same two terms (“animals” and “offspring”) have been supplied after the two occurrences of “streaked” later in this verse.

NET Notes: Gen 31:10

¹ tn The sentence begins with the temporal indicator, “and it happened at the time of.”

² tn Heb “in the time of the breeding of the flock I lifted up my eyes and I saw.”

³ tn Heb “going up on,” that is, mounting for intercourse.

NET Notes: Gen 31:12

¹ tn Heb “lift up (now) your eyes and see.”

² tn Heb “going up on,” that is, mounting for intercourse.

NET Notes: Gen 31:13

¹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

² sn You anointed the sacred stone. In Gen 28:18 the text simply reported that Jacob poured oil on top of the stone. Now that pouring is interpreted by the Lord as an anointing. Jacob had consecrated the place.

³ sn And made a vow to me. The second clause reminds Jacob of the vow he made to the Lord when he anointed the stone (Gen 28:20-22). God is now going to take him back to the land, and so he will have to fulfill his vow.

⁴ tn Heb “arise, leave!” The first imperative draws attention to the need for immediate action.

sn Leave this land immediately. The decision to leave was a wise one in view of the changed attitude in Laban and his sons. But more than that, it was the will of God. Jacob needed to respond to God’s call – the circumstances simply made it easier.

NET Notes: Gen 31:14

¹ tn The two nouns may form a hendiadys, meaning “a share in the inheritance” or “a portion to inherit.”

NET Notes: Gen 31:15

¹ tn Heb “and he devoured, even devouring.” The infinitive absolute (following the finite verb here) is used for emphasis.

sn He sold us and…wasted our money. The precise nature of Rachel’s and Leah’s complaint is not entirely clear. Since Jacob had to work to pay for them, they probably mean that their father has cheated Jacob and therefore cheated them as well. See M. Burrows, “The Complaint of Laban’s Daughters,” JAOS 57 (1937): 250-76.

² tn Heb “our money.” The word “money” is used figuratively here; it means the price paid for Leah and Rachel. A literal translation (“our money”) makes it sound as if Laban wasted money that belonged to Rachel and Leah, rather than the money paid for them.

NET Notes: Gen 31:17

¹ tn Heb “and Jacob arose and he lifted up his sons and his wives on to the camels.”

NET Notes: Gen 31:18

¹ tn Heb “drove,” but this is subject to misunderstanding in contemporary English.

² tn Heb “and he led away all his cattle and all his moveable property which he acquired, the cattle he obtained, which he acquired in Paddan Aram to go to Isaac his father to the land of Canaan.”

NET Notes: Gen 31:19

¹ tn This disjunctive clause (note the pattern conjunction + subject + verb) introduces a new scene. In the English translation it may be subordinated to the following clause.

² tn Or “household gods.” Some translations merely transliterate the Hebrew term תְּרָפִים (tÿrafim) as “teraphim,” which apparently refers to household idols. Some contend that possession of these idols guaranteed the right of inheritance, but it is more likely that they were viewed simply as protective deities. See M. Greenberg, “Another Look at Rachel’s Theft of the Teraphim,” JBL 81 (1962): 239-48.

NET Notes: Gen 31:20

¹ tn Heb “stole the heart of,” an expression which apparently means “to deceive.” The repetition of the verb “to steal” shows that Jacob and Rachel are kindred spirits. Any thought that Laban would have resigned himself to their departure was now out of the question.

² tn Heb “fleeing,” which reflects Jacob’s viewpoint.

NET Notes: Gen 31:21

¹ tn Heb “and he fled.”

² tn Heb “he arose and crossed.” The first verb emphasizes that he wasted no time in getting across.

³ tn Heb “the river”; the referent (the Euphrates) has been specified in the translation for clarity.

⁴ tn Heb “he set his face.”

NET Notes: Gen 31:22

¹ tn Heb “and it was told to Laban on the third day that Jacob had fled.”

NET Notes: Gen 31:23

¹ tn Heb “his brothers.”

² tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

³ tn Heb “and he pursued after him a journey of seven days.”

⁴ tn Heb “drew close to.”

NET Notes: Gen 31:24

¹ tn Heb “said to him.”

² tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

³ tn Heb “lest you speak with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 29, is uncertain. Since Laban proceeded to speak to Jacob at length, it cannot mean to maintain silence. Nor does it seem to be a prohibition against criticism (see vv. 26-30). Most likely it refers to a formal pronouncement, whether it be a blessing or a curse. Laban was to avoid saying anything to Jacob that would be intended to enhance him or to harm him.

NET Notes: Gen 31:25

¹ tn Heb “and Jacob pitched his tent in the hill country, and Laban pitched with his brothers in the hill country of Gilead.” The juxtaposition of disjunctive clauses (note the pattern conjunction + subject + verb in both clauses) indicates synchronism of action.

NET Notes: Gen 31:26

¹ tn Heb “and you have stolen my heart.” This expression apparently means “to deceive” (see v. 20).

² tn Heb “and you have led away my daughters like captives of a sword.”

NET Notes: Gen 31:27

¹ tn Heb “Why did you hide in order to flee?” The verb “hide” and the infinitive “to flee” form a hendiadys, the infinitive becoming the main verb and the other the adverb: “flee secretly.”

² tn Heb “and steal me.”

³ tn Heb “And [why did] you not tell me so I could send you off with joy and with songs, with a tambourine and with a harp?”

Geneva Bible: Gen 31:1

And he heard the ^{( a )} words of Laban's sons, saying, Jacob hath taken away all that [was] our father's; and of [that] which [was] our father's hath he gotten all this glory.

^{( a )} The children put in words what the father disguised in his heart for the covetous think that whatever they cannot take, is taken from them.

Geneva Bible: Gen 31:5

And said unto them, I see your father's countenance, that it [is] not toward me as before; but the ^{( b )} God of my father hath been with me.

^{( b )} The God whom my fathers worshipped.

Geneva Bible: Gen 31:9

Thus ^{( c )} God hath taken away the cattle of your father, and given [them] to me.

^{( c )} This declares that the thing Jacob did before, was by God's commandment, and not through deceit.

Geneva Bible: Gen 31:13

^{( d )} I [am] the God of Bethel, where thou anointedst the pillar, [and] where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred.

^{( d )} This angel was Christ who appeared to Jacob in Bethel: and by this it appears that he had taught his wives the fear of God: for he talks as though they knew this thing.

Geneva Bible: Gen 31:15

Are we not counted of him strangers? for he hath ^{( e )} sold us, and hath quite devoured also our money.

^{( e )} For they were given to Jacob as payment for his service, which was a kind of sale.

Geneva Bible: Gen 31:19

And Laban went to shear his sheep: and Rachel had stolen the ^{( f )} images that [were] her father's.

^{( f )} For so the word here signifies, because Laban calls them gods, (Gen 31:30).

Commentary -- Verse Range Notes

TSK Synopsis: Gen 31:1-55

1 Jacob, displeased with the envy of Laban and his sons, departs secretly.

19 Rachel steals her father's images.

22 Laban pursues after him, and complains of the wrong.

34 Rachel's stratagem to hide the images.

36 Jacob's complaint of Laban.

43 The covenant of Laban and Jacob at Galeed.

MHCC: Gen 31:1-21

The affairs of these families are related very minutely, while (what are called) the great events of states and kingdoms at that period, are not mentioned. The Bible teaches people the common duties of life, how to serve God, how to enjoy the blessings he bestows, and to do good in the various stations and duties of life. Selfish men consider themselves robbed of all that goes past them, and covetousness will even swallow up natural affection. Men's overvaluing worldly wealth is that error which is the root of covetousness, envy, and all evil. The men of the world stand in each other's way, and every one seems to be taking away from the rest; hence discontent, envy, and discord. But there are possessions that will suffice for all; happy they who seek them in the first place. In all our removals we should have respect to the command and promise of God. If He be with us, we need not fear. The perils which surround us are so many, that nothing else can really encourage our hearts. To remember favoured seasons of communion with God, is very refreshing when in difficulties; and we should often recollect our vows, that we fail not to fulfil them.

MHCC: Gen 31:22-35

God can put a bridle in the mouth of wicked men, to restrain their malice, though he do not change their hearts. Though they have no love to God's people, they will pretend to it, and try to make a merit of necessity. Foolish Laban! to call those things his gods which could be stolen! Enemies may steal our goods, but not our God. Here Laban lays to Jacob's charge things that he knew not. Those who commit their cause to God, are not forbidden to plead it themselves with meekness and fear. When we read of Rachel's stealing her father's images, what a scene of iniquity opens! The family of Nahor, who left the idolatrous Chaldees; is this family itself become idolatrous? It is even so. The truth seems to be, that they were like some in after-times, who sware by the Lord and by Malcham, Zep 1:5; and like others in our times, who wish to serve both God and mammon. Great numbers will acknowledge the true God in words, but their hearts and houses are the abodes of spiritual idolatry. When a man gives himself up to covetousness, like Laban, the world is his god; and he has only to reside among gross idolaters in order to become one, or at least a favourer of their abominations.

Matthew Henry: Gen 31:1-16

Jacob is here taking up a resolution immediately to quit his uncle's service, to take what he had and go back to Canaan. This resolution he took up upon a just provocation, by divine direction, and with the advice and consent of his wives.

I. Upon a just provocation; for Laban and his sons had become very cross and ill-natured towards him, so that he could not stay among them with safety or satisfaction.

1. Laban's sons showed their ill-will in what they said, Gen 31:1. It should seem they said it in Jacob's hearing, with a design to vex him. The last chapter began with Rachel's envying Leah; this begins with Laban's sons envying Jacob. Observe, (1.) How greatly they magnify Jacob's prosperity: He has gotten all this glory. And what was this glory that they made so much ado about? It was a parcel of brown sheep and speckled goats (and perhaps the fine colours made them seem more glorious), and some camels and asses, and such like trading; and this was all this glory. Note, Riches are glorious things in the eyes of carnal people, while to all those that are conversant with heavenly things they have no glory in comparison with the glory which excelleth. Men's over-valuing worldly wealth is that fundamental error which is the root of covetousness, envy, and all evil. (2.) How basely they reflect upon Jacob's fidelity, as if what he had he had not gotten honestly: Jacob has taken away all that was our father's. Not all, surely. What had become of those cattle which were committed to the custody of Laban's sons, and sent three days' journey off? Gen 30:35, Gen 30:36. They mean all that was committed to him; but, speaking invidiously, they express themselves thus generally. Note, [1.] Those that are ever so careful to keep a good conscience cannot always be sure of a good name. [2.] This is one of the vanities and vexations which attend outward prosperity, that it makes a man to be envied of his neighbors (Ecc 4:4), and who can stand before envy? Pro 27:4. Whom Heaven blesses hell curses, and all its children on earth.

2. Laban himself said little, but his countenance was not towards Jacob as it used to be; and Jacob could not but take notice of it, Gen 31:2, Gen 31:5. He was but a churl at the best, but now he was more churlish than formerly. Note, Envy is a sin that often appears in the countenance; hence we read of an evil eye, Pro 23:6. Sour looks may do a great deal towards the ruin of peace and love in a family, and the making of those uneasy of whose comfort we ought to be tender. Laban's angry countenance lost him the greatest blessing his family ever had, and justly.

II. By divine direction and under the convoy of a promise: The Lord said unto Jacob, Return, and I will be with thee, Gen 31:3. Though Jacob had met with very hard usage here, yet he would not quit his place till God bade him. He came thither by orders from Heaven, and there he would stay till he was ordered back. Note, It is our duty to set ourselves, and it will be our comfort to see ourselves, under God's guidance, both in our going out and in our coming in. The direction he had from Heaven is more fully related in the account he gives of it to his wives (Gen 31:10-13), where he tells them of a dream he had about the cattle, and the wonderful increase of those of his colour; and how the angel of God, in that dream (for I suppose the dream spoken of Gen 31:10 and that Gen 31:11 to be the same), took notice of the workings of his fancy in his sleep, and instructed him, so that it was not by chance, or by his own policy, that he obtained that great advantage; but, 1. by the providence of God, who had taken notice of the hardships Laban had put upon him, and took this way to recompense him: " For I have seen all the Laban doeth unto thee, and herein I have an eye to that."Note, There is more of equity in the distributions of the divine providence than we are aware of, and by them the injured are recompensed really, though perhaps insensibly. Nor was it only by the justice of providence that Jacob was thus enriched, but, 2. In performance of the promise intimated in what is said Gen 31:13, I am the God of Beth-el, This was the place where the covenant was renewed with him. Note, Worldly prosperity and success are doubly sweet and comfortable when we see them flowing, not from common providence, but from covenant-love, to perform the mercy promised - when we have them from God as the God of Beth-el, from those promises of the life which now is that belong to godliness. Jacob, even when he had this hopeful prospect of growing rich with Laban, must think of returning. When the world begins to smile upon us we must remember it is not our home. Now arise (Gen 31:13) and return, (1.) To thy devotions in Canaan, the solemnities of which had perhaps been much intermitted while he was with Laban. The times of this servitude God had winked at; but now, "Return to the place where thou anointedst the pillar and vowedst the vow. Now that thou beginnest to grow rich it is time to think of an altar and sacrifices again."(2.) To thy comforts in Canaan: Return to the land of thy kindred. He was here among his near kindred; but those only he must look upon as his kindred in the best sense, the kindred he must live and die with, to whom pertained the covenant. Note, The heirs of Canaan must never reckon themselves at home till they come thither, however they may seem to take root here.

III. With the knowledge and consent of his wives. Observe,

1. He sent for Rachel and Leah to him to the field (Gen 31:4), that he might confer with them more privately, or because one would not come to the other's apartment and he would willingly talk with them together, or because he had work to do in the field which he would not leave. Note, Husbands that love their wives will communicate their purposes and intentions to them. Where there is a mutual affection there will be a mutual confidence. And the prudence of the wife should engage the heart of her husband to trust in her, Pro 31:11. Jacob told his wives, (1.) How faithfully he had served their father, Gen 31:6. Note, If others do not do their duty to us, yet we shall have the comfort of having done ours to them. (2.) How unfaithfully their father had dealt with him Gen 31:7. He would never keep to any bargain that he made with him, but, after the first year, still as he saw Providence favour Jacob with the colour agreed on, every half year of the remaining five he changed it for some other colour, which made it ten times; as if he thought not only to deceive Jacob, but the divine Providence, which manifestly smiled upon him. Note, Those that deal honestly are not always honestly dealt with. (3.) How God had owned him notwithstanding. He had protected him from Laban's ill-will: God suffered him not to hurt me. Note, Those that keep close to God shall be kept safely by him. He had also provided plentifully for him, notwithstanding Laban's design to ruin him: God has taken away the cattle of your father, and given them to me, Gen 31:9. Thus the righteous God paid Jacob for his hard service out of Laban's estate; as afterwards he paid the seed of Jacob for their serving the Egyptians, with their spoils. Note, God is not unrighteous to forget his people's work and labour of love, though men be so, Heb 6:10. Providence has ways of making those honest in the event that are not so in their design. Note, further, The wealth of the sinner is laid up for the just, Pro 13:22. (4.) He told them of the command God had given him, in a dream, to return to his own country (Gen 31:13), that they might not suspect his resolution to arise from inconstancy, or any disaffection to their country or family, but might see it to proceed from a principle of obedience to his God, and dependence on him.

2. His wives cheerfully consented to his resolution. They also brought forward their grievances, complaining that their father had been not only unkind, but unjust, to them (Gen 31:14-16), that he looked upon them as strangers, and was without natural affection towards them; and, whereas Jacob had looked upon the wealth which God had transferred from Laban to him as his wages, they looked upon it as their portions; so that, both ways, God forced Laban to pay his debts, both to his servant and to his daughters. So then it seemed, (1.) They were weary of their own people and their father's house, and could easily forget them. Note, This good use we should make of the unkind usage we meet with from the world, we should sit the more loose to it, and be willing to leave it and desirous to be at home. (2.) They were willing to go along with their husband, and put themselves with him under the divine direction: Whatsoever God hath said unto thee do. Note, Those wives that ar their husband's meet helps will never be their hindrances in doing that to which God calls them.

Matthew Henry: Gen 31:17-24

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.

Matthew Henry: Gen 31:25-35

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.

Keil-Delitzsch: Gen 31:1-5

The Flight. - Through some angry remarks of Laban's sons with reference to his growing wealth, and the evident change in the feelings of Laban himself towards him (Gen 31:1, Gen 31:2), Jacob was inwardly prepared for the termination of his present connection with Laban; and at the same time he received instructions from Jehovah , to return to his home, together with a promise of divine protection. In consequence of this, he sent for Rachel and Leah to come to him in the field, and explained to them (Gen 31:4-13), how their father's disposition had changed towards him, and how he had deceived him in spite of the service he had forced out of him, and had altered his wages ten times; but that the God of his father had stood by him, and had transferred to him their father's cattle, and now at length had directed him to return to his home.

Keil-Delitzsch: Gen 31:6-8

אתּנה : the original form of the abbreviated אתּן , which is merely copied from the Pentateuch in Exo 13:11, Exo 13:20; Exo 34:17.

Keil-Delitzsch: Gen 31:9-13

אביכם : for אביכן as in Gen 32:16, etc. - " Ten times: "i.e., as often as possible, the ten as a round number expressing the idea of completeness. From the statement that Laban had changed his wages ten times, it is evident that when Laban observed, that among his sheep and goats, of one colour only, a large number of mottled young were born, he made repeated attempts to limit the original stipulation by changing the rule as to the colour of the young, and so diminishing Jacob's wages. But when Jacob passes over his own stratagem in silence, and represents all that he aimed at and secured by crafty means as the fruit of God's blessing, this differs no doubt from the account in Gen 30. It is not a contradiction, however, pointing to a difference in the sources of the two chapters, but merely a difference founded upon actual fact, viz., the fact that Jacob did not tell the whole truth to his wives. Moreover self-help and divine help do not exclude one another. Hence his account of the dream, in which he saw that the rams that leaped upon the cattle were all of various colours, and heard the voice of the angel of God calling his attention to what had been seen, in the words, " I have seen all that Laban hath done to thee, "may contain actual truth; and the dream may be regarded as a divine revelation, which was either sent to explain to him now, at the end of the sixth year, "that it was not his stratagem, but the providence of God which had prevented him from falling a victim to Laban's avarice, and had brought him such wealth"( Delitzsch ); or, if the dream occurred at an earlier period, was meant to teach him, that "the help of God, without any such self-help, could procure him justice and safety in spite of Laban's selfish covetousness"( Kurtz ). It is very difficult to decide between these two interpretations. As Jehovah 's instructions to him to return were not given till the end of his period of service, and Jacob connects them so closely with the vision of the rams that they seem contemporaneous, Delitzsch 's view appears to deserve the preference. But the עשׂה in Gen 31:12, "all that Laban is doing to thee,"does not exactly suit this meaning; and we should rather expect to find עשׂה used at the end of the time of service. The participle rather favours Kurtz's view, that Jacob had the vision of the rams and the explanation from the angel at the beginning of the last six years of service, but that in his communication to his wives, in which there was no necessity to preserve a strict continuity or distinction of time, he connected it with the divine instructions to return to his home, which he received at the end of his time of service. But if we decide in favour of this view, we have no further guarantee for the objective reality of the vision of the rams, since nothing is said about it in the historical account, and it is nowhere stated that the wealth obtained by Jacob's craftiness was the result of the divine blessing. The attempt so unmistakeably apparent in Jacob's whole conversation with his wives, to place his dealing with Laban in the most favourable light for himself, excites the suspicion, that the vision of which he spoke was nothing more than a natural dream, the materials being supplied by the three thoughts that were most frequently in his mind, by night as well as by day, viz., (1) his own schemes and their success; (2) the promise received at Bethel; (3) the wish to justify his actions to his own conscience; and that these were wrought up by an excited imagination into a visionary dream, of the divine origin of which Jacob himself may not have had the slightest doubt. - In Gen 31:13 האל has the article in the construct state, contrary to the ordinary rule; cf. Ges. §110, 2 b ; Ewald, §290.

Keil-Delitzsch: Gen 31:14-16

The two wives naturally agreed with their husband, and declared that they had no longer any part or inheritance in their father's house. For he had not treated them as daughters, but sold them like strangers, i.e., servants. " And he has even constantly eaten our money, "i.e., consumed the property brought to him by our service. The inf. abs. אכול after the finite verb expresses the continuation of the act, and is intensified by גם "yes, even." כּי in Gen 31:16 signifies "so that,"as in Deu 14:24; Job 10:6.

Keil-Delitzsch: Gen 31:17-19

Then Jacob rose up, and set his sons and his wives upon camels; Jacob then set out with his children and wives, and all the property that he had acquired in Padan-Aram, to return to his father in Canaan; whilst Laban had gone to the sheep-shearing, which kept him some time from his home on account of the size of his flock. Rachel took advantage of her father's absence to rob him of his teraphim ( penates ), probably small images of household gods in human form, which were worshipped as givers of earthly prosperity, and also consulted as oracles (see my Archäologie , §90).

Keil-Delitzsch: Gen 31:20-21

" Thus Jacob deceived Laban the Syrian, in that he told him not that he fled; "- לב גּנב to steal the heart (as the seat of the understanding), like κλέπτειν νοο͂ν , and גּנב with the simple accus. pers ., Gen 31:27, like κλεπτειν τίνα , signifies to take the knowledge of anything away from a person, to deceive him; - " and passed over the river (Euphrates), and took the direction to the mountains of Gilead ."

Keil-Delitzsch: Gen 31:22-25

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). The night before he overtook them, he was warned by God in a dream, " not to speak to Jacob from good to bad, "i.e., not to say anything decisive and emphatic for the purpose of altering what had already occurred (vid., Gen 31:29, and the note on Gen 24:50). 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).

Keil-Delitzsch: Gen 31:26

" Like sword-booty; "i.e., like prisoners of war (2Ki 6:22) carried away unwillingly and by force.

Keil-Delitzsch: Gen 31:27-28

" So I might have conducted thee with mirth and songs, with tabret and harp, "i.e., have sent thee away with a parting feast.

Gen 31:28

עשׂו : an old form of the infinitive for עשׂות as in Gen 48:11; Gen 50:20.

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 25:19--36:1

C. What became of Isaac 25:19-35:29

A new toledot begins with 25:19. Its theme is "the acquisition of the blessing and its development and protection by the Lord."⁶²⁵

Moses set up the whole Jacob narrative in a chiastic structure that emphasizes the fulfillment of the promise of the seed and the seed's prosperity.

"A Oracle sought; Rebekah struggles in childbirth; bekorah birthright; birth; themes of strife, deception, fertility (25:19-34).

B Interlude: strife; deception; berakah blessing; covenant with foreigner (26).

C Deception; berakah stolen; fear of Esau; flight from land (27:1-28:9).

D Encounter (<paga') with the divine at sacred site near border; berakah (28:10-22).

E Internal cycle opens: arrival; Laban at border; deception; wages; Rachel barren; Leah fertile (29:1-30:21).

F Rachel fertile; Jacob increases the herds (30:22-43).

E' Internal cycle closes: departure; Laban at border; deception; wages (31).

D' Encounters (<paga') with divine beings at sacred sites near border; berakah (32).

C' Deception planned; fear of Esau; berakah gift returned; return to land (33).

B' Interlude: strife; deception; covenant with foreigner (34).

A' Oracle fulfilled; Rachel struggles in childbirth; berakah; death resolutions (35:1-22)."⁶²⁶

The Flood story also has a palistrophic structure, and both stories have a similar statement at the middle (turning point): God remembered Noah (8:1) and God remembered Rachel (30:22). This emphasizes that God controls events and saves His people.

". . . the author of Genesis has deliberately split the Jacob-Joseph story into two parts by putting the family history of Esau 36:1-37:1 in the middle. This allows him to alternate the genealogies of the non-elect lines of Ishmael (25:12-18) and Esau (36:1-37:1) with the fuller family histories of the chosen lines of Terah (Abraham) (11:27-25:11), Isaac (Jacob) (25:19-35:29), and Jacob (Joseph) (37:2-50:26) to produce a total of five patriarchal family histories. This matches the five family histories of pre-patriarchal times . . ."⁶²⁷

Constable: Gen 31:1-55

10. Jacob's flight from Haran ch. 31

Laban's hostility and his wives' encouragement motivated Jacob to return to Canaan. When Laban overtook Jacob in Gilead, Jacob defended his own actions and accused Laban of deceit. This silenced Laban and led him to request a peace treaty with Jacob.

Constable: Gen 31:1-21

Jacob's departure for Canaan 31:1-21

God had been faithful in blessing Jacob as He had promised Abraham and Isaac. Moses recorded the testimony to that fact in this section. Jacob acknowledged that God was responsible for his prosperity. God's goodness and His command to return to the Promised Land (v. 3), as well as Laban's growing hostility (v. 5), motivated Jacob to leave Paddan-aram.

It is unclear from what Jacob reported to his wives when the Angel of God appeared to him in the dream (vv. 10-13). This may have occurred before or at the same time as the revelation referred to earlier in this passage. It seems likely, however, that this was the same revelation, God's second to Jacob.

In this revelation Jacob learned that God had been responsible for his becoming richer (v. 12). Jacob credited God with this and with his own survival (vv. 5, 7).

The increasing antagonism of Laban's household encouraged Jacob to obey God's command to return to the Promised Land (vv. 1-2).

31:1-16 "The true character of Laban is clearly seen from the fact that his daughters entirely sided with Jacob against their own father . . . . They too had experienced their father's selfishness and greed, and were ready to approve of their husband's project and to go with him."⁷¹⁶

31:17-21 "Rachel's theft of her father's idols [teraphim] . . . reflects the Hurrian custom of keeping household gods. . . . Nevertheless, the real significance of what she did, and perhaps the reason for the theft, lies in the fact that according to the Nuzi tablets he who possessed the household gods was the legitimate heir."⁷¹⁷

Other writers, however, dispute this significance of the household gods at this time as well as Rachel's motivation.

"The supposed role of the teraphim . . . as constituting the title-deeds to inheritances . . . seems also to be fallacious; . . . . Rachel simply took them for her own protection and blessing."⁷¹⁸

These gods were usually small figurines (two to three inches long), sometimes carried on the body as charms, many of which archaeologists have discovered. They may have represented departed ancestors or gods that their makers venerated.⁷¹⁹ Rachel may also have hoped they would make her a fruitful mother.⁷²⁰

"It is curious that Rachel, and not Leah should have almost always turned out to be Jacob's greatest hindrance in life."⁷²¹

The writer identified Jacob's deception as such when he fled from Paddan-aram (v. 20).

Constable: Gen 31:22-55

Laban's confrontation with Jacob 31:22-55

God had promised to be with Jacob and to return him to Canaan (28:15). We see God doing this, in spite of Laban's opposition, in this section.

"It was only by divine prospering and protection (24) that Jacob brought anything, even his life, back from exile."⁷²²

31:22-42 God revealed Himself to people other than the patriarchs in these days (v. 29; cf. Abimelech in 20:3).

The teraphim were already nothing gods, but they became unclean and suffered humiliation when Rachel, who claimed to be unclean, sat on them (vv. 34-35; cf. Lev. 15:20).

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.⁷²³ Yet Jacob had borne these losses (v. 39). Laban had cheated Jacob.

"God has corked the bottle of his [Laban's] aggressiveness."⁷²⁴

"Each of the three patriarchs had to be ingloriously extricated from some adventure."⁷²⁵

Jacob believed that he was innocent until proved guilty, but Laban felt he was guilty until proved innocent. "The fear of Isaac" (vv. 42, 53) is the God whom Isaac feared. Jacob's words in verse 42 summarize his whole life in Harran.

31:43-55 Jacob and Laban made a parity covenant, set up a stone pillar (Heb. misbah, standing stone) to mark the spot, and ate a meal together as part of the rite involved in establishing a covenant (vv. 44-48). They may have erected the heap of stones (Heb,. gal, cairn, v. 46) both as a table for the meal and as a memorial of the event.⁷²⁶

Galeed (v. 47) is the name from which Gilead came. Gilead became a common name for this mountainous area east of the Jordan River between the Sea of Galilee (Cinnereth, Hebrew for "lyre" denoting the shape of the lake) and the Dead (Salt) Sea (cf. vv. 21, 23, 25).

The so-called "Mizpah blessing" was not really a promise between friends but a warning between antagonists who did not trust each other (v. 49). They called on God to keep each other true to the terms of the covenant they had just made. They could not check on each other themselves.

"This covenant also might be called a nonaggression pact."⁷²⁷

"It is impossible to avoid noticing the curious misconception of the term mizpah' which characterizes its use today. As used for a motto on rings, Christmas cards, and even as the title of an organization, it is interpreted to mean union, trust, fellowship; while its original meaning was that of separation, distrust, and warning. Two men, neither of whom trusted the other, said in effect: I cannot trust you out of my sight. The Lord must be the watchman between us if we and our goods are to be kept safe from each other.'"⁷²⁸

Those who are obediently following God's call and are experiencing His blessing can be confident that He will protect them.

Guzik: Gen 31:1-55

Genesis 31 - Jacob Flees From Laban to Canaan

A. Jacob's disputes with Laban and his sons.

1. (1-2) Contention with Laban's sons causes Laban to look differently at Jacob.

Now Jacob heard the words of Laban's sons, saying, "Jacob has taken away all that was our father's, and from what was our father's he has acquired all this wealth." And Jacob saw the countenance of Laban, and indeed it was not favorable toward him as before.

a. Jacob has taken away all that was our father's: It wasn't that Jacob had taken anything belonging to Laban. Rather, it was that his wealth was increasing in proportion to Laban's wealth. The problem wasn't that Jacob stole, it was that Laban's sons were filled with envy.

i. Envy will distort the truth. Jacob had not taken anything of Laban's, but envy will lie.

b. The countenance of Laban . . . was not favorable toward him: The envy of Laban's sons poisoned Laban's heart against Jacob. Before, he was entirely pleased with the agreement.

i. Envy is bad not only on its own, but also for the company it keeps: for you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men? (1 Corinthians 3:3) For where envy and self-seeking exist, confusion and every evil thing are there (James 3:16).

ii. Instead, Love suffers long and is kind; love does not envy (1 Corinthians 13:4).

iii. God wants to deliver us from envy: For we ourselves were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful and hating one another (Titus 3:3).

iv. Is envy a small sin? It put Jesus on the cross: For he knew that they had handed Him over because of envy (Matthew 27:18).

2. (3) God tells Jacob to go back home.

Then the LORD said to Jacob, "Return to the land of your fathers and to your family, and I will be with you."

a. Return to the land of your fathers: Even if Jacob never knew it, God prepared him for this time. First, God gave him the desire to go back home (Genesis 30:25). Then his present circumstances became unbearable. Finally, the LORD gave personal direction to Jacob. God often leads us in the same pattern.

b. And I will be with you: This confirmed the direction of God in Jacob's life.

3. (4-13) Jacob explains the situation and his plan to his wives.

So Jacob sent and called Rachel and Leah to the field, to his flock, and said to them, "I see your father's countenance, that it is not favorable toward me as before; but the God of my father has been with me. And you know that with all my might I have served your father. Yet your father has deceived me and changed my wages ten times, but God did not allow him to hurt me. If he said thus: 'The speckled shall be your wages,' then all the flocks bore speckled. And if he said thus: 'The streaked shall be your wages,' then all the flocks bore streaked. So God has taken away the livestock of your father and given them to me. And it happened, at the time when the flocks conceived, that I lifted my eyes and saw in a dream, and behold, the rams which leaped upon the flocks were streaked, speckled, and gray-spotted. Then the Angel of God spoke to me in a dream, saying, 'Jacob.' And I said, 'Here I am.' And He said, 'Lift your eyes now and see, all the rams which leap on the flocks are streaked, speckled, and gray-spotted; for I have seen all that Laban is doing to you. I am the God of Bethel, where you anointed the pillar and where you made a vow to Me. Now arise, get out of this land, and return to the land of your family.' "

a. But the God of my father has been with me: Even though Laban tried to cheat Jacob, God protected him all the time. We don't have to fear what man can do to us when God is on our side.

i. The LORD is on my side; I will not fear. What can man do to me? (Psalm 118:6)

b. You know that with all my might I have served your father: This shows Jacob knew his wives were aware of his righteous conduct and Laban's unfair treatment of him.

c. I am the God of Bethel: God told Jacob to go back to Bethel, back to the place where he first encountered the LORD in a personal way. This is a way of returning to one's first love and first works (Revelation 2:4-5).

i. I am the God of Bethel: it is good for us to remember times and places where the LORD did great works for us, and met us in wonderful ways. As we remember them, God reminds us He is still the same God Who met our needs then and wants to meet our needs now.

d. The Angel of God spoke to me in a dream: Significantly, there is much more to what the LORD said to Jacob than what was reported in Genesis 31:3. Genesis 31:3 is completely true, but there was more to it than this simple bare word from the LORD.

4. (14-16) Leah and Rachel support Jacob in his desire to move back to Canaan.

Then Rachel and Leah answered and said to him, "Is there still any portion or inheritance for us in our father's house? Are we not considered strangers by him? For he has sold us, and also completely consumed our money. For all these riches which God has taken from our father are really ours and our children's; now then, whatever God has said to you, do it."

a. Is there still any portion or inheritance for us in our father's house? Their support was significant. This is a huge undertaking, moving such a massive family so far. If not for the support of his wives, Jacob perhaps would not have done what the LORD had told him to do.

b. Whatever God has said to you, do it: This may be the first time in quite a while when the sisters Leah and Rachel agreed on anything. They can agree in uniting against a common foe - their father Laban.

B. Jacob's flight from Laban.

1. (17-21) Jacob leaves without saying goodbye.

Then Jacob rose and set his sons and his wives on camels. And he carried away all his livestock and all his possessions which he had gained, his acquired livestock which he had gained in Padan Aram, to go to his father Isaac in the land of Canaan. Now Laban had gone to shear his sheep, and Rachel had stolen the household idols that were her father's. And Jacob stole away, unknown to Laban the Syrian, in that he did not tell him that he intended to flee. So he fled with all that he had. He arose and crossed the river, and headed toward the mountains of Gilead.

a. Jacob stole away, unknown to Laban the Syrian: God has already told him to go and promised him safe passage. Jacob is clearly acting in the flesh, because has no need to be afraid of Laban or to sneak away.

i. "He could have announced his departure and gone in the glory of an army with banners. But fear made it impossible to reap the full measure of blessing. He sneaked away into the will of God instead of departing in triumph." (Barnhouse)

b. Rachel had stolen the household idols that were her father's:

Rachel took her father's household idols (teraphim). She may have wanted them because perhaps she worshipped these idols and did not want to be without them. Perhaps she did not want her father to inquire of them, using them as tools of divination to catch them (as he may have previously done, Genesis 30:27). Or perhaps it was because such idols were often used as deeds to property and she thought this she was taking her "inheritance."

i. Perhaps Rachel stole the teraphim simply to get back at her father, whom she felt had mistreated her, her husband, and her whole family. Jewish traditions say Rachel took the teraphim because she wanted to keep her father Laban from idolatry.

c. Headed toward the mountains of Gilead: It was nearly 300 miles from Haran to the mountains of Gilead, but the journey was longer and tougher psychologically for Jacob than anything else. He is leaving the place of safety, where he has lived in a comfortable servitude, to go to a place where God has called him, but dangerous enemies abound (like his brother Esau, who swore to kill him).

2. (22-24) Laban pursues and catches Jacob.

And Laban was told on the third day that Jacob had fled. Then he took his brethren with him and pursued him for seven days' journey, and he overtook him in the mountains of Gilead. But God had come to Laban the Syrian in a dream by night, and said to him, "Be careful that you speak to Jacob neither good nor bad."

a. God had come to Laban the Syrian in a dream by night: God's speaking to Laban in a dream shows he had evil intention towards Jacob. God is protecting Jacob.

3. (25-29) Laban meets and confronts Jacob.

So Laban overtook Jacob. Now Jacob had pitched his tent in the mountains, and Laban with his brethren pitched in the mountains of Gilead. And Laban said to Jacob: "What have you done, that you have stolen away unknown to me, and carried away my daughters like captives taken with the sword? Why did you flee away secretly, and steal away from me, and not tell me; for I might have sent you away with joy and songs, with timbrel and harp? And you did not allow me to kiss my sons and my daughters. Now you have done foolishly in so doing. It is in my power to do you harm, but the God of your father spoke to me last night, saying, 'Be careful that you speak to Jacob neither good nor bad.' "

a. Why did you flee away secretly: Laban first tried to shame Jacob with kindness ("We wanted to throw you a party!"). When that didn't work (we can only imagine the stony faces answering him), he did what most bullies do - he boasted of his ability to harm Jacob.

4. (30-35) Laban accuses Jacob of stealing his teraphim and searches for them.

"And now you have surely gone because you greatly long for your father's house, but why did you steal my gods?" Then Jacob answered and said to Laban, "Because I was afraid, for I said, 'Perhaps you would take your daughters from me by force.' With whomever you find your gods, do not let him live. In the presence of our brethren, identify what I have of yours and take it with you." For Jacob did not know that Rachel had stolen them. And Laban went into Jacob's tent, into Leah's tent, and into the two maids' tents, but he did not find them. Then he went out of Leah's tent and entered Rachel's tent. Now Rachel had taken the household idols, put them in the camel's saddle, and sat on them. And Laban searched all about the tent but did not find them. And she said to her father, "Let it not displease my lord that I cannot rise before you, for the manner of women is with me." And he searched but did not find the household idols.

a. Why did you steal my gods? Jacob, not knowing his beloved wife Rachel stole the household idols, proclaimed his innocence and pronounced a harsh curse on the thief, not knowing actually put a curse on his own wife.

b. Rachel had taken the household idols, put them in the camel's saddle, and sat on them: Rachel learned the ways of deception well from her father. She succeeded in deceiving her father about the idols.

i. "Amid much that is sad and even sordid in this story . . . amid craft, deceit, and lying on almost every side, we cannot fail to see the hand of God overruling and making even the wrath of man to praise Him." (Griffith Thomas, cited in Barnhouse)

5. (36-42) Jacob rebukes his father-in-law Laban.

Then Jacob was angry and rebuked Laban, and Jacob answered and said to Laban: "What is my trespass? What is my sin, that you have so hotly pursued me? Although you have searched all my things, what part of your household things have you found? Set it here before my brethren and your brethren, that they may judge between us both! These twenty years I have been with you; your ewes and your female goats have not miscarried their young, and I have not eaten the rams of your flock. That which was torn by beasts I did not bring to you; I bore the loss of it. You required it from my hand, whether stolen by day or stolen by night. There I was! In the day the drought consumed me, and the frost by night, and my sleep departed from my eyes. Thus I have been in your house twenty years; I served you fourteen years for your two daughters, and six years for your flock, and you have changed my wages ten times. Unless the God of my father, the God of Abraham and the Fear of Isaac, had been with me, surely now you would have sent me away empty-handed. God has seen my affliction and the labor of my hands, and rebuked you last night."

a. Then Jacob was angry and rebuked Laban: It isn't hard to see these words building up in Jacob for 20 years. He has practiced this speech over and over again in his mind.

b. What is my trespass? How faithfully did Jacob serve Laban? It was an ancient custom that a shepherd could bring the torn carcass of a sheep to his owner, as evidence that he was brave enough to not let the wolf devour it or take it away, and thus the shepherd would be excused. But Jacob says he didn't even do this, and every animal that was attacked, he made good out of his own flock.

c. Unless the God of my father, the God of Abraham and the Fear of Isaac, had been with me: Jacob saw God's place in all this. Unfortunately, nowhere does Jacob say, "He is my God."

C. Laban and Jacob make a covenant.

1. (43-50) Jacob and Laban make a covenant.

And Laban answered and said to Jacob, "These daughters are my daughters, and these children are my children, and this flock is my flock; all that you see is mine. But what can I do this day to these my daughters or to their children whom they have borne? Now therefore, come, let us make a covenant, you and I, and let it be a witness between you and me." So Jacob took a stone and set it up as a pillar. Then Jacob said to his brethren, "Gather stones." And they took stones and made a heap, and they ate there on the heap. Laban called it Jegar Sahadutha, but Jacob called it Galeed. And Laban said, "This heap is a witness between you and me this day." Therefore its name was called Galeed, also Mizpah, because he said, "May the LORD watch between you and me when we are absent one from another. If you afflict my daughters, or if you take other wives besides my daughters, although no man is with us; see, God is witness between you and me!"

a. All that you see is mine: Laban lays claim to all this that is already out of his hand. He says, "It is mine, but Jacob, out of the generosity of my heart, I'll let you have it."

b. May the LORD watch between you and me when we are absent one from another: In this covenant, Laban expresses how suspicious he is of Jacob. The idea of Mizpah ("watch") is "If you do wrong, God will see it and may He punish!"

i. "In effect, the pillar of Mizpah meant, 'If you come over on my side of this line, the pact is void and I will kill you.' The covenant breaker would need God to take care of him, because the other would shoot to kill." (Barnhouse) Mizpah was never meant to be a nice sentiment - despite what your "Mizpah coin" might say.

2. (51-55) A pillar of separation and a parting of their ways.

Then Laban said to Jacob, "Here is this heap and here is this pillar, which I have placed between you and me. This heap is a witness, and this pillar is a witness, that I will not pass beyond this heap to you, and you will not pass beyond this heap and this pillar to me, for harm. The God of Abraham, the God of Nahor, and the God of their father judge between us." And Jacob swore by the Fear of his father Isaac. Then Jacob offered a sacrifice on the mountain, and called his brethren to eat bread. And they ate bread and stayed all night on the mountain. And early in the morning Laban arose, and kissed his sons and daughters and blessed them. Then Laban departed and returned to his place.

a. I will not pass beyond this heap to you: The best solution for Jacob's in-law problems is for him to separate from Laban. In fact, they erect a pillar to be a barrier between them.

i. There is wisdom in having some separation from in-laws. The Bible does say, therefore a man shall leave his father and mother and be joined to his wife (Genesis 2:24), though the separation in Jacob's case is indeed extreme!

b. Then Laban departed and returned to his place: After a proper good-bye, Laban sees his daughters and grandchildren for the last time. "This is the last we hear of Laban in the Bible, and it is good that this is the end of him. Laban is of the world, and Jacob needed to be freed from this world in order to live wholeheartedly for the God of his fathers." (Boice)

i. Morris on Laban: "Rather than seeking to follow the truth of God's plan as witnessed by Jacob, he merely resented and coveted the blessing of God on Jacob. He finally ended up with neither. His life constitutes a sober warning to a great host of semireligious but fundamentally self-worshipping and self-seeking men and women today."

ii. So, Rachel and Leah were wrong to look to their father Laban for their portion or inheritance (Genesis 31:14) once they were married to Jacob. He now was their portion and inheritance. "Since you are saved and joined to Christ, appraise the world and ask, 'Is there yet any portion for me?' If you think there is, you are mistaken." (Barnhouse)

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Bible Query: Gen 31:23

Q: In Gen 31:23 and Gen 37:25, is Gilead an anachronism, since Num 26:26 says that Manasseh was the grandfather of Gilead?

A: Not at all. First a point that is not relevant to the answer, and then the answer.

Not a part of the answer: Gilead was a somewhat common name. Gilead was not only a descendant of Manasseh (Numbers 26:29-30 and Joshua 17:1), but a different Gilead was Jephthah’s father (Judges 11:1), and a third Gilead was from Gad ( 1 chronicles 5:14).

The answer is that the word "Gilead" shows the time of the writing. Jacob and Joseph would not have called the region Gilead, but nobody claims the book of Genesis was written in the time of Jacob and Joseph.

Rather, Genesis was written in Moses’ time. The two and a half Transjordan tribes were already going to receive their land before Moses died.

An anachronism is when a document that claims to be written at one time uses words or terms that would only be used at a later time. It is not an anachronism to use words at the time of writing to describe a prior time. For example, it is no anachronism, when someone in the twentieth century says the region of Gilead was in the country of Jordan. Jacob, Joseph, and Moses did not know of the modern country of Jordan, but then, nobody claims that they did.

Critics Ask: Gen 31:20

GENESIS 31:20 —How could God bless Jacob after he deceived Laban?

PROBLEM: In Genesis 31:20 , Jacob is said to have deceived Laban by not telling him that he was fleeing. However, God blessed Jacob by appearing to Laban and warning him not to speak either good or evil to Jacob ( Gen. 31:24 ). How could God bless Jacob after he had deceived Laban?

SOLUTION: First, it is not necessary to translate the Hebrew word in Genesis 31:20 as “deceived.” The passage literally states, “And Jacob stole Laban’s heart.” This is a Hebrew idiom which can be used in a given context to mean “to deceive” or “to outwit.” Jacob did not tell Laban that he was going to leave, nor did he tell Laban that he was going to stay. He may have left in secret because he feared Laban (cf. Gen. 31:2 ). Neither was Jacob obligated to remain with Laban, since he had fulfilled all the requirements of the contracts between them. In spite of the accusations by Laban, Jacob was justified in his fear and his action to leave without telling Laban.

Second, even on the assumption that Jacob was involved in deception, God would not bless him because of it, but in spite of his shortcomings. This kind of situation is an example of the principle that “Not everything recorded by the Bible is approved by the Bible” (see Introduction). God had chosen Jacob to become the father of the 12 tribes of Israel, not because of any righteousness in Jacob, but on the basis of God’s grace. God could bless Jacob according to His grace even though he was a sinner. Through Jacob’s experiences with Laban, and later his confrontation with Esau, and his wrestling with the angel of the Lord in the night, Jacob’s character was changed so that hebecame a fit vessel for God to use.   

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 31 (Chapter Introduction)

Overview

Gen 31:1, Jacob, displeased with the envy of Laban and his sons, departs secretly; Gen 31:19, Rachel steals her father’s images; Gen 31:22, Laban pursues after him, and complains of the wrong; Gen 31:34, Rachel’s stratagem to hide the images; Gen 31:36, Jacob’s complaint of Laban; Gen 31:43, The covenant of Laban and Jacob at Galeed.

Poole: Genesis 31 (Chapter Introduction)

CHAPTER 31

Jacob observing Laban’ s envy, on God’ s command and promise, with the consent of his wives, departs secretly, Gen 31:1-21 . Laban pursues him; God in a dream warns him not to treat Jacob ill; he overtakes him on Mount Gilead; taxes him sharply for his secret departure, and with stealing his gods, Gen 31:23-30 . Jacob excuses his departure, Gen 31:31 ; denies the taking either gods or aught else that was Laban’ s, Gen 31:32 . Laban searches, but finds not, Gen 31:33-35 . Jacob is wroth, and rebukes him vehemently for all he had suffered from him, Gen 31:36-41 . He owns God as his defence in the day of his affliction, Gen 31:42 . They make a covenant, in which Laban obliges Jacob not to hurt his daughters, nor take other wives to them, Gen 31:44-52 . Jacob swears by the fear of Isaac, and offers sacrifice, Gen 31:53,54 . Laban returns to his place, Gen 31:55 .

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 31 (Chapter Introduction)

(v. 1-21) Jacob departs secretly.

(Gen 31:23-35) Laban pursues Jacob.

(Gen 31:36-42) Jacob's complaint of Laban's conduct.

(Gen 31:43-55) Their covenant at Galeed.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 31 (Chapter Introduction)

Jacob was a very honest good man, a man of great devotion and integrity, yet he had more trouble and vexation than any of the patriarchs. He left his father's house in a fright, went to his uncle's in distress, very hard usage he met with there, and now is going back surrounded with fears. Here is, I. His resolution to return (v. 1-16). II. His clandestine departure, (Gen 31:17-21). III. Laban's pursuit of him in displeasure (Gen 31:22-25). IV. The hot words that passed between them (v. 26-42). V. Their amicable agreement at last (Gen 31:43, etc.).

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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_____. "Issachar: Slave or Freeman? (Gen. 49:14-15)." Journal of the Evangelical Theological Society 29:4 (December 1986):385-96.

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 31 (Chapter Introduction)

INTRODUCTION TO GENESIS 31

This chapter relates how that Jacob observing that Laban and his sons envied his prosperity, and having a call from God to return to his own country, acquaints his wives with it; and reports to them Laban's ill usage of him, and the wonderful appearance of God to him, and for him, and his orders to him to depart from thence, Gen 31:1; to which they agreed, knowing full well their father's unkindness, and that they had nothing to expect from him, and therefore judged it best to go off with what they had got through the gift of God unto them, Gen 31:14; upon which Jacob set out privately, with all he had, towards his own country, while Laban was shearing his sheep, Gen 31:17; three days after, Laban, being informed of it, pursued after Jacob, and overtook him at Mount Gilead; but was warned by the way to be cautious what he said to him, Gen 31:22; yet nevertheless he warmly expostulated with him about his secret flight, not giving him the opportunity of taking his leave of his children, and especially for taking away his gods, Gen 31:26; to which Jacob gave an answer, Gen 31:31; and in his turn was warm likewise, and chided Laban severely for his hot pursuit of him, his charge of stealth, when he could find nothing on him, his hard labour for the space of twenty years with him, and his ill requital of him for it, Gen 31:36; however, upon the whole, an amicable agreement was made between them, and they parted in a friendly manner, Gen 31:43.