Text -- Genesis 31:30-55 (NET)

31:30 Now I understand that you have gone away because you longed desperately for your father’s house. Yet why did you steal my gods?” 31:31 “I left secretly because I was afraid!” Jacob replied to Laban. “I thought you might take your daughters away from me by force. 31:32 Whoever has taken your gods will be put to death! In the presence of our relatives identify whatever is yours and take it.” (Now Jacob did not know that Rachel had stolen them.) 31:33 So Laban entered Jacob’s tent, and Leah’s tent, and the tent of the two female servants, but he did not find the idols. Then he left Leah’s tent and entered Rachel’s. 31:34 (Now Rachel had taken the idols and put them inside her camel’s saddle and sat on them.) Laban searched the whole tent, but did not find them. 31:35 Rachel said to her father, “Don’t be angry, my lord. I cannot stand up in your presence because I am having my period.” So he searched thoroughly, but did not find the idols. 31:36 Jacob became angry and argued with Laban. “What did I do wrong?” he demanded of Laban. “What sin of mine prompted you to chase after me in hot pursuit? 31:37 When you searched through all my goods, did you find anything that belonged to you? Set it here before my relatives and yours, and let them settle the dispute between the two of us! 31:38 “I have been with you for the past twenty years. Your ewes and female goats have not miscarried, nor have I eaten rams from your flocks. 31:39 Animals torn by wild beasts I never brought to you; I always absorbed the loss myself. You always made me pay for every missing animal, whether it was taken by day or at night. 31:40 I was consumed by scorching heat during the day and by piercing cold at night, and I went without sleep. 31:41 This was my lot for twenty years in your house: I worked like a slave for you– fourteen years for your two daughters and six years for your flocks, but you changed my wages ten times! 31:42 If the God of my father– the God of Abraham, the one whom Isaac fears– had not been with me, you would certainly have sent me away empty-handed! But God saw how I was oppressed and how hard I worked, and he rebuked you last night.” 31:43 Laban replied to Jacob, “These women are my daughters, these children are my grandchildren, and these flocks are my flocks. All that you see belongs to me. But how can I harm these daughters of mine today or the children to whom they have given birth? 31:44 So now, come, let’s make a formal agreement, you and I, and it will be proof that we have made peace.” 31:45 So Jacob took a stone and set it up as a memorial pillar. 31:46 Then he said to his relatives, “Gather stones.” So they brought stones and put them in a pile. They ate there by the pile of stones. 31:47 Laban called it Jegar Sahadutha, but Jacob called it Galeed. 31:48 Laban said, “This pile of stones is a witness of our agreement today.” That is why it was called Galeed. 31:49 It was also called Mizpah because he said, “May the Lord watch between us when we are out of sight of one another. 31:50 If you mistreat my daughters or if you take wives besides my daughters, although no one else is with us, realize that God is witness to your actions.” 31:51 “Here is this pile of stones and this pillar I have set up between me and you,” Laban said to Jacob. 31:52 “This pile of stones and the pillar are reminders that I will not pass beyond this pile to come to harm you and that you will not pass beyond this pile and this pillar to come to harm me. 31:53 May the God of Abraham and the god of Nahor, the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared. 31:54 Then Jacob offered a sacrifice on the mountain and invited his relatives to eat the meal. They ate the meal and spent the night on the mountain. 31:55 Early in the morning Laban kissed his grandchildren and his daughters goodbye and blessed them. Then Laban left and returned home.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 31:30

Foolish man! to call those his gods that could be stolen! Could he expect protection from them that could neither resist nor discover their invaders? Happy are they who have the Lord for their God. Enemies may steal our goods, but not our God.

Wesley: Gen 31:31

Jacob clears himself by giving the true reason why he went away unknown to Laban; he feared lest Laban would by force take away his daughters and so oblige him to continue in his service. As to the charge of stealing Laban's gods, he pleads not guilty. He not only did not take them himself, but he did not know that they were taken.

Wesley: Gen 31:42

Jacob speaks of God as the God of his father, intimating that he thought himself unworthy to be thus regarded, but was beloved for his father's sake. He calls him the God of Abraham and the fear of Isaac: for Abraham was dead, and gone to that world where there is no fear; but Isaac was yet alive, sanctifying the Lord in his heart as his fear and his dread.

Wesley: Gen 31:43

That is, came by me.

Wesley: Gen 31:44

It was made and ratified with great solemnity, according to the usages of those times. A pillar was erected, and a heap of stones raised, to perpetuate the memory of the thing, writing being then not known. A sacrifice was offered, a sacrifice of peace-offerings. They did eat bread together, jointly partaking of the feast upon the sacrifice. This was in token of a hearty reconciliation. Covenants of friendship were anciently ratified by the parties eating and drinking together. They solemnity appealed to God concerning their sincerity herein; As a witness, Gen 31:49.

Wesley: Gen 31:44

That is, the Lord take cognizance of every thing that shall be done on either side in violation of this league. As a judge, The God of Abraham, from whom Jacob was descended, and The God of Nahor, from whom Laban was descended, the God of their father, the common ancestor from whom they were both descended, judge betwixt us. God's relation to them is thus expressed, to intimate that they worshipped one and the same God, upon which consideration there ought to be no enmity betwixt them. Those that have one God should have one heart: God is judge between contending parties, and he will judge righteously, whoever doth wrong it is at their peril. They gave a new name to the place, Gen 31:47-48. Laban called it in Syriac, and Jacob in Hebrew, The heap of witness. And Gen 31:49, it was called Mizpah, a watch - tower. Posterity being included in the league, care was taken that thus the memory of it should be preserved. The name Jacob gave this heap stuck by it, Galeed, not the name Laban gave it.

Wesley: Gen 31:54

The God whom his father Isaac feared, who had never served other gods, as Abraham and Nahor had done.

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.

JFB: Gen 31:31-32

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

JFB: Gen 31:34

The common pack saddle is often used as a seat or a cushion, against which a person squatted on the floor may lean.

JFB: Gen 31:36-37

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

JFB: Gen 31:38

Eastern people seldom kill the females for food except they are barren.

JFB: Gen 31:39

The shepherds are strictly responsible for losses in the flock, unless they can prove these were occasioned by wild beasts.

JFB: Gen 31:40

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

JFB: Gen 31:44

The way in which this covenant was ratified was by a heap of stones being laid in a circular pile, to serve as seats, and in the center of this circle a large one was set up perpendicularly for an altar. It is probable that a sacrifice was first offered, and then that the feast of reconciliation was partaken of by both parties seated on the stones around it. To this day heaps of stones, which have been used as memorials, are found abundantly in the region where this transaction took place.

JFB: Gen 31:52

Objects of nature were frequently thus spoken of. But over and above, there was a solemn appeal to God; and it is observable that there was a marked difference in the religious sentiments of the two. Laban spake of the God of Abraham and Nahor, their common ancestors; but Jacob, knowing that idolatry had crept in among that branch of the family, swore by the "fear of his father Isaac." They who have one God should have one heart: they who are agreed in religion should endeavor to agree in everything else.

Clarke: Gen 31:32

Let him not live - It appears that anciently theft was punished by death; and we know that the patriarchs had the power of life and death in their hands. But previously to the law, the punishment of death was scarcely ever inflicted but for murder. The rabbins consider that this was an imprecation used by Jacob, as if he had said, Let God take away the life of the person who has stolen them! And that this was answered shortly after in the death of Rachel, Gen 35:16-19.

Clarke: Gen 31:35

The custom of women is upon me - This she knew must be a satisfactory reason to her father; for if the teraphim were used to any religious purpose, and they seem to have been used in this way, as Laban calls them his gods, he therefore could not suspect that a woman in such a situation, whose touch was considered as defiling, would have sat upon articles that were either the objects of his adoration, or used for any sacred purpose. The stratagem succeeded to her wish, and Laban departed without suspicion. It seems very natural to suppose that Rachel did believe that by the use of these teraphim Laban could find out their flight, and the direction they took, and therefore she stole them; and having stolen them she was afraid to acknowledge the theft, and probably might think that they might be of some use to herself. Therefore, for these reasons, she brought them away.

Clarke: Gen 31:36

And Jacob was wroth, and chode with Laban - The expostulation of Jacob with Laban, and their consequent agreement, are told in this place with great spirit and dignity. Jacob was conscious that though he had made use of cunning to increase his flocks, yet Laban had been on the whole a great gainer by his services. He had served him at least twenty years, fourteen for Rachel and Leah, and six for the cattle; and some suppose he had served him twenty years besides the above, which is not unlikely: see the remarks at the conclusion of this chapter. (See Clarke at Gen 31:55 (note)) Forty or even twenty years of a man’ s life, devoted to incessant labor and constantly exposed to all the inclemencies of the weather, (see Gen 31:40), deserve more than an ordinary reward. Laban’ s constitutional sin was covetousness, and it was an easily besetting sin; for it appears to have governed all his conduct, and to have rendered him regardless of the interests of his children, so long as he could secure his own. That he had frequently falsified his agreement with Jacob, though the particulars are not specified, we have already had reason to conjecture from Gen 31:7, and with this Jacob charges his father-in-law, in the most positive manner, Gen 31:41. Perhaps some previous unfair transactions of this kind were the cause why Jacob was led to adopt the expedient of outwitting Laban in the case of the spotted, spangled, ring-streaked, and grisled cattle. This if it did take place, though it cannot justify the measure, is some palliation of it; and almost the whole of Jacob’ s conduct, as far as relates to Laban, can be better excused than his injuring Laban’ s breed, by leaving him none but the weak, unhealthy, and degenerated cattle.

Clarke: Gen 31:39

That which was torn - of my hand didst thou require it - This more particularly marks the covetous and rigorous disposition of Laban; for the law of God required that what had been torn by beasts the shepherd should not be obliged to make good, Exo 22:10, Exo 22:13. And it is very likely that this law was in force from the earliest times.

Clarke: Gen 31:40

In the day the drought consumed me, and the frost by night - The being exposed to the heat by day, and frost by night, is made part of the heaviest punishment of Promethus by Aeschylus

Σταθευτος δ ’ ἡλιου φοιβῃ φλογι, Χροιας αμευψεις· ασμενῳ δε σο

Ἡ ποικιλεμων νυξ αποκρυψει φαος

Παχνην θ ’ ἑῳαν ἡλιος σκεδᾳ παλιν .

Aeschyl. Prom. Vinc., v. 22

Opposed to the sun’ s most fervid beam, The hue of beauty changed; till parch’ d by heat The night with spangled stole shall hide its light From thee rejoicing, but again the sun Chases the hoar frost from thy harass’ d form - J. B. B. C.

Clarke: Gen 31:41

Twenty years - See the remarks at the end, Gen 31:55 (note).

Clarke: Gen 31:42

The fear of Isaac - It is strange that Jacob should say, the God of Abraham and the Fear of Isaac, when both words are meant of the same Being. The reason perhaps was this; Abraham was long since dead, and God was his unalienable portion for ever. Isaac was yet alive in a state of probation, living in the fear of God, not exempt from the danger of falling; therefore God is said to be his fear, not only the object of his religious worship in a general way, but that holy and just God before whom he was still working out his salvation with fear and trembling, fear lest he should fall, and trembling lest he should offend.

Clarke: Gen 31:46

Made a heap - גל gal , translated heap, signifies properly a round heap; and this heap was probably made for the double purpose of an altar and a table, and Jacob’ s stone or pillar was set on it for the purpose of a memorial.

Clarke: Gen 31:47

Laban called it Jegar-sahadutha - יגר שהדותא yegar sahadutha , the heap or round heap of witness; but Jacob called it גלעד galed , which signifies the same thing. The first is pure Chaldee, the second pure Hebrew. אגר agar signifies to collect, hence יגר yegar and אוגר ogar , a collection or heap made up of gathered stones; and hence also אגורא egora , an altar, used frequently by the Chaldee paraphrast . See 1Ki 12:33; Jdg 6:31; 2Ki 21:3; Jer 17:1. See Castel’ s Lexicon. From this example we may infer that the Chaldee language was nearly coequal with the Hebrew. A gloss made by St. Jerome, and which was probably only entered by him in his margin as a note, has crept into the text of the Vulgate. It is found in every copy of this version, and is as follows: Uterque juxta proprietatem linguae suae , Each according to the idiom of his own tongue.

Clarke: Gen 31:48-49

I think these two verses are badly divided, and should be read thus

Gen 31:48 - And Laban said, This heap is a witness between me and thee this day

Gen 31:49 - Therefore was the name of it called Galeed and Mizpah; for he said, The Lord watch between me and thee, when we are absent one from another

Mizpah - מעפה mitspah signifies a watch-tower; and Laban supposes that in consequence of the consecration of the place, and the covenant now solemnly made and ratified, that God would take possession of this heap, and stand on it as on a watch-tower, to prevent either of them from trenching on the conditions of their covenant.

Clarke: Gen 31:50

No man is with us - Though all were present at the sacrifice offered, yet it appears that in making the contract Jacob and Laban withdrew, and transacted the business in private, calling on God to witness it

Jacob had already four wives; but Laban feared that he might take others, whose children would naturally come in for a share of the inheritance to the prejudice of his daughters and grandchildren. Though the Koran allows a man to have four wives if he can maintain them, yet we learn that in many cases where a man takes a wife, the parents or relatives of the woman stipulate that the man is not to take another during the lifetime of that one whom he now espouses; and notwithstanding the permission of the Koran, he is obliged to fulfill this agreement.

Clarke: Gen 31:51

And Laban said to Jacob - behold this pillar, which I have cast betwixt me and thee - But this pillar, not cast but set up, was certainly set up by Jacob; for in Gen 31:45 we read, And Jacob took a stone, and set it up for a pillar: it is therefore for the honor of one Hebrew and one Samaritan MS. that they have preserved the true reading in Gen 31:51, ירית yaritha , Thou hast set up - Kennicott. Instead of either of the above readings the Samaritan text has yarata , The pillar which thou Seest betwixt me and thee.

Clarke: Gen 31:53

The God of their father - As Laban certainly speaks of the true God here, with what propriety can he say that this God was the God of Terah, the father of Abraham and Nahor? It is certain that Terah was an idolater; of this we have the most positive proof, Jos 24:2. Because the clause is not in the Septuagint, and is besides wanting in some MSS., Dr. Kennicott considers it an interpolation. But there is no need of having recourse to this expedient if we adopt the reading אביכם abichem , Your father, for אביהם abihem , Their father, which is supported by several of Kennicott’ s and De Rossi’ s MSS., and is precisely the same form made use of by Laban, Gen 31:29, when addressing Jacob, and appears to me to be used here in the same way; for he there most manifestly uses the plural pronoun, when speaking only to Jacob himself

It is therefore to be considered as a form of speech peculiar to Laban; at least we have two instances of his use of it in this chapter

Clarke: Gen 31:53

Jacob sware by the fear of his father Isaac - See Clarke on Gen 31:42 (note).

Clarke: Gen 31:54

Offered sacrifice upon the mount - It is very likely that Laban joined in this solemn religious rite, and that, having offered the blood and fat to God, they feasted upon the sacrifice.

Clarke: Gen 31:55

Kissed his sons and his daughters - That is, his grandchildren, Jacob’ s eleven sons with Dinah their sister, and their mothers Leah and Rachel. All these he calls his children, Gen 31:43. And blessed them - prayed heartily for their prosperity, though we find from Gen 31:29 that he came having bound himself by a vow to God to do them some injury. Thus God turned his intended curse into a blessing

The most important topics in this chapter have already been considered in the notes, and to those the reader is referred. Jacob’ s character we have already seen, and hitherto have met in it little to admire; but we shall soon find a blessed change both in his mind and in his conduct. Laban’ s character appears in almost every instance to disadvantage; he does not seem to be what we commonly term a wicked man, but he was certainly both weak and covetous; and covetousness extinguished in him, as it does in all its votaries, the principles of righteousness and benevolence, and the very charities of human life. Provided he could get an increase of property, he regarded not who was wronged or who suffered. In this case he hid himself even from his own bowels, and cared not that his own children should lack even the necessaries of life, provided he could increase his own store! How watchful should we be against this destructive, unnatural, and degrading vice! It is impossible for a man who loves money to love either God or man; and consequently he must be in the broad way that leads to destruction

For the difficulties in the chronology of Jacob’ s sojourning in Padan-aram, I beg leave to refer to the following remarks

Remarks upon Gen 31:38, etc., relative to the time spent by Jacob in the service of his father-in-law Laban, in Mesopotamia; from Dr. Kennicott. "If every reading which introduces but a single difficulty demands our attention, much greater must that demand be when several difficulties are caused by any one mistake, or any one mistranslation. Of this nature is the passage before us, which therefore shall be here considered more fully, especially as I have not already submitted to the learned any remarks upon this subject. Jacob’ s age at the time of his going to Laban, has (till very lately) been fixed, perhaps universally, at seventy-seven years. But I think it has been shown by the learned Mr. Skinner, in an excellent dissertation, (4th. 1765), that the number seventy-seven cannot here be right

"Jacob was one hundred and thirty when he went down (with sixty-six persons) into Egypt. Joseph had then been governor ten years; and when made governor was thirty; therefore Jacob could not be more than ninety at the birth of Joseph. Now, upon supposition that Jacob was seventy-seven at going to Laban, and that he had no son till he was eighty-five, and that he, with eleven sons, left Laban at ninety-seven, there will follow these amongst other strange consequences which are enumerated by Mr. Skinner page 11, etc.

1.    Though Isaac and Esau married at forty, Jacob goes at seventy-seven to look for a wife, and agrees to marry her seven years after

2.    Issachar is born after the affair of the mandrakes, which Reuben finds and brings home when he (Reuben) was about four years old; that is, if Issachar was born before Joseph, agreeably to Gen 30:18, Gen 30:25

3.    Judah begets Er at thirteen; for in the first of the following tables Judah is born in Jacob’ s year eighty-eight, and Er in one hundred and two

4.    Er marries at nine, and is destroyed for profligacy. Er, born one hundred and two, marries in one hundred and eleven. See also Gen 38:7

5.    Onan marries at eight; for Onan, born in one hundred and three, marries in one hundred and eleven

6.    Shelah, being grown at ten, ought to be married; for Shelah, born in one hundred and four, is marriageable, but not married to Tamar in one hundred and fourteen. See Gen 38:14

7.    Pharez kept from marrying while young, yet has a son at thirteen; for Pharez, born in one hundred and fifteen, had two sons at going to Egypt in one hundred and thirty

8.    Esau goes to Ishmael and marries his daughter, after Jacob went to Laban at seventy-seven; though Ishmael died when Jacob was sixty-three

9.    If Jacob had no son till he was eighty-five, and if Joseph was born when his father was ninety, then the eleven sons and Dinah were born in five years

Lastly, if Jacob had no son till eighty-five, and he went to Egypt at one hundred and thirty, with sixty-six persons, only forty-five years are allowed for his family; whereas the larger sum of sixty-five years seems necessary for the births of so many children and grandchildren. On this subject Le Clerc has pronounced, Hisce in rebus occurrunt nodi, quos nemo hactenus solvit; neque porro, ut opinor, solvet . There are difficulties here which have never been explained, and in my opinion never can be explained. But upon the single principle of Mr. Skinner, that Jacob went to Laban at fifty-seven, (instead of seventy-seven), these difficulties are solved. And it only remains to wish that some authority may be found to support this conjecture, thus strongly founded on the exigentia loci . The common opinion is formed by reckoning back from the age of Joseph, when governor of Egypt, to the time of his birth, and from the twenty years which Jacob was with Laban. This number, Mr. Skinner thinks, was originally forty; and I think that the Hebrew text as it now stands confirms the conjecture, and furnishes the very authority which is so much wanted

"After Jacob had served Laban fourteen years for his two wives, where was Jacob to reside? Esau was still living; and Jacob might well be afraid of returning to him, till more years of absence had disarmed his resentment; and had the death of Esau happened, Jacob would then have been secure. But let us also remember that Isaac was still alive, and that Esau had determined to kill Jacob whenever their father should die. It would therefore be no wonder if Jacob should have desired to continue longer in Haran. And to carry this point more effectually, he might offer to take care of Laban’ s cattle, and to live in his neighborhood, upon such terms of advantage to Laban as could not easily be withstood. Lastly, when the good effects to Laban from this connection had been experienced, without profit, nay with some losses, to Jacob, for twenty years, Jacob might naturally grow tired of thus assisting Laban without providing for his own growing family. Accordingly we find that Jacob covenants with Laban for six years of more close attendance and service in Laban’ s own house, for which the wages were expressly settled. Agreeable to the preceding possibilities seems to have been the fact, Jacob living in Haran forty years, and in this manner: -

14	years in Laban’ s house, a covenant servant for his wives.
20	in Laban’ s neighborhood, as a friend.
6	in Laban’ s house, a covenant servant for cattle.
40
"Now the twenty concurrent years of neighbourly assistance, and the disjointed twenty of covenant service, seem both of them distinguished in the history itself. For upon Laban’ s pursuit of Jacob he mentions twenty years twice; which two sets of twenty, if really different, make forty. Each mention of the twenty years is introduced with the word זה zeh , which word, when repeated, is used by way of distinction; as when we say, this and that, the one or the other. Thus, Exo 14:20 : So that the one came not near the other. Ecc 6:5 : This hath more rest than the other. And with the two words at a great distance, Job 21:23 : One dieth; Job 21:25; and another dieth, etc. So here, in Gen 31:38, Jacob says to Laban, זה עשרים שנה אנכי עמך zeh esrim shanah anochi immach , during the One set of twenty years I was with thee, etc.; meaning the time in which he lived, not in Laban’ s house, but in his neighborhood; not as a servant, but a friend; after he had served in Laban’ s house fourteen years for his daughters, and before he served six years for his cattle. But then, as to the other twenty, he tells Laban, at Gen 31:41, varying the phrase very remarkably זה לי עשרים שנה בביתך עבדתיך zeh li esrim shanah bebeithecha abadticha , during the other twenty years ( ל li ) For Myself (for my own benefit) In Thy House; I served thee fourteen years, and six years, etc. And during this last period, though only six years, he charges Laban with changing his wages ten times. So that Jacob insists upon having well earned his wages through the twenty years when he served for hire; but he makes a far greater merit of having, for another twenty years, assisted him without wages, and even with some losses; and therefore, with particular propriety, he reminds Laban of that set of twenty years in the first place The following Tables, taken chiefly from Mr. Skinner, will greatly elucidate the true chronology of Jacob
0
Jacob (and Esau) born.
40	Esau marries two wives, Hittites	Gen 26:34.
63	Ishmael dies, aged 137	Gen 25:17.
77	Jacob goes to Haran.
84	marries Leah and Rachel	Gen 29:20, Gen 29:21, Gen 29:27, Gen 29:28.
85	Reuben born of Leah
86	Simeon born of Leah	Gen 29:32-35.
87	Levi born of Leah
88	Judah born of Leah
89	Dan born of Bilha Naphtali born of Bilha Gad born of Zilpa Asher born of Zilpa Issachar born of Lea Zebulun and Dinah born of Leah	Genesis 30:6-24.
91	Joseph born of Rachel
97	Jacob returns from Haran.
98	dwells in Succoth.
99	comes to Shalem, and continues there eight years
101	Judah marries Shuah’ s daughter.
102	Er born, - 103 Onan, - 104 Shelah.
106	Shechemites destroyed by Simeon and Levi.
107	Benjamin is born, and Rachel dies
108	Joseph sold when seventeen	Gen 37:2.
111	Tamar married to Er, and immediately afterwards to Onan.
114	Tamar’ s incest with Judah.
115	Pharez and Zarah born to Judah.
120	Isaac dies, aged 180	Gen 35:28.
121	Joseph is made governor of Egypt	Gen 41:46.
130	Jacob goes into Egypt	Gen 47:9.
147	and dies.	Gen 47:28; Gen 49:33.
0	Jacob (and Esau) born.
40	Esau marries two wives, Hittites	Gen 26:34
57	Jacob goes to Haran.
58	Esau goes to Ishmael, and marries his daughter.	Gen 28:9.
63	Ishmael dies, aged 137	Gen 25:17.
64	Jacob marries Leah and Rachel	Gen 29:20, Gen 29:21, Gen 29:27, Gen 29:28.
65	Reuben born of Leah
66	Simeon born of Leah	Gen 29:32-35.
67	Levi born of Leah
68	Judah born of Leah, Rachel, not bearing, gives Bilhah
69	Dan born of Bilhah
71	Naphtali born of Bilhah Leah, not bearing, gives Zilpah	Genesis 30:6-24.
72	Gad born of Zilpah
74	Asher born of Zilpah
78	Reuben at 13 finds the mandrakes
79	Issachar born of Leah
81	Zebulun born of Leah
82	Dinah born of Leah
86	Judah at 18 marries Shuah’ s daughter.
87	Er born, - 88 Onan, - 89 Shelah.
91	Joseph born of Rachel.
97	Jacob comes from Haran to Succoth and Shalem Dinah defiled, and the Shechemites destroyed.
98	Benjamin is born, and Rachel dies.
103	Beriah, fourth son of Asher, born.
105	Tamar married to Er - 106 to Onan.
108	Joseph, at seventeen, is carried into Egypt.	Gen 37:2.
109	Shelah, at twenty, not given to Tamar.
110	Pharez and Zarah born of Tamar, by Judah.
120	Isaac dies, aged 180	Gen 35:28.
121	Joseph, at thirty, governor of Egypt	Gen 41:46.
123	Beriah, at twenty, marries.
125	Heber - 127 Malchiel - born to Beriah.
128	Pharez, at eighteen, marries.
129	Hezron - 130 Hamul - born to Pharez.
130	Benjamin, at thirty - two, has ten sons Jacob goes to Egypt	Gen 47:9.
147	and dies	Gen 47:28; Gen 49:33.
* Not placed in order of time, Genesis 38. (57-71 = 14 years’ service; 72-91 = 20 years’ assistance)

"Our translation now is, Gen 31:38 : This Twenty Years Have I Been With Thee; thy ewes and thy she-goats have not cast their young, and the rams of thy flock have I not eaten. Gen 31:39. That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day or stolen by night. Gen 31:40. Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes. Gen 31:41. Thus Have I Been Twenty Years In Thy House: I served thee fourteen years for thy two daughters, and six years for thy cattle; and thou hast changed my wages ten times

"The alteration here recommended is this, Gen 31:38 : During The One Twenty Years I Was With Thee; thy ewes and thy she-goats have not cast their young, and the rams, etc., etc. Gen 31:41. During The Other Twenty Years For Myself, In Thy House, I served, etc. The same distinction is expressed in Gen 30:29 : Thou knowest how I have served thee, and how thy cattle was with me; i.e., how I behaved during the time I was with thee as thy servant, and how thy cattle fared during the time they were with me as thy friend

"It must not be omitted that Archbishop Usher and Bishop Lloyd ascribe sons to Jacob very soon after his coming to Laban; nay, assert that he was married almost as soon as he came to Haran, instead of waiting seven years, as he most evidently did. And Mr. Jackson allows that some of the sons of Benjamin, who are expressly numbered as going into Egypt with Jacob, might be born in Egypt! From such distresses, and such contradictions, does the distinction of two sets of twenty years happily deliver us,

Hoc temporis intervallo nemo conciper

poterit tot res contingere potuisse

Spinosa

In such a short space of time, it is impossibl

that so many transactions could have taken place

I shall leave this subject with chronologers and critics, and shall not attempt to decide on either opinion. That of Dr. Kennicott I think the most likely, and to it I have adapted the chronology in those cases to which it relates; but there are difficulties in both cases. See Clarke on Gen 38:1 (note).

Calvin: Gen 31:30

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

Calvin: Gen 31:31

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

Calvin: Gen 31:32

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

Calvin: Gen 31:36

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

Calvin: Gen 31:42

42.Except the God of my father. Jacob here ascribes it to the favor of God, that he was not about to return home entirely empty; whereby he not only aggravates the sin of Laban, but meets an objection which might seem at variance with his complaints. He therefore denies that he has been made rich by the kindness of his father-in-law; but testifies that he has been favourably regarded by the Lord: as if he had said, I owe it not to thee, that thou hast not further injured me; but God, who is propitious to me, has withstood thee. Now, since God is not the defender of unfaithfulness, nor is wont to help the wicked, the integrity of Jacob may be ascertained from the fact that God interposed as his vindicator. It is also to be observed, that by expressly distinguishing the God of Abraham from all fictitious gods, he declares that there is no other true God: by which he, at the same time, proves himself to be a truly pious worshipper. The expression “the fear of Isaac,” is to be taken passively for the God whom Isaac revered; just as, on account of the reverence due to him, he is called the “fear and the dread” of his people. ⁹⁸ A similar expression occurs immediately after, in the same chapter. Now the pious, while they fear God, are by no means horror — struck at his presence, like the reprobates; but trembling at his judgment, they walk circumspectly before him.

God has seen my affliction, and the labor of my hands. This was spoken from a pious feeling that God would bring help to him when afflicted, if he should conduct himself with fidelity and honesty. Therefore, in order that the Lord may sustain us with his favor, let us learn to discharge our duty rightly; let us not flee from our proper work; and let us not refuse to purchase peace by submitting to many inconveniences. Further, if they from whom we have deserved well treat us severely and unjustly, let us bear our cross in hope and in silence, until the Lord shall succor us: for he will never forsake us, as the whole Scripture testifies. But Jacob distinctly presses his father-in-law with his own confession. For why had God rebuked him, unless because he was persecuting an innocent man in defiance of justice and equity; for as I have lately intimated, it is abhorrent to the nature of God to favor evil and unjust causes.

Calvin: Gen 31:43

43.These daughters are my daughters. Laban begins now to speak in a manner very different from before: he sees that he has no farther ground of contention. Therefore, being convinced, he buries all strife, and glides into placid and amicable discourse. “Why,” he asks, “should I be hostile to thee, when all things between us are common? Shall I rage against my own bowels? For both thy wives and thy children are my own blood; wherefore I ought to be affected towards you, as if you all were part of myself.” ⁹⁹ He now answers like an honorable man. Whence, then, has this humanity so suddenly sprung up in the breast of him who lately had been hurried onward, without any respect to right or wrong, to ruin Jacob; unless it were, that he knew Jacob to have acted towards him with fidelity, and to have been at length compelled by necessity to adopt the design of departing by stealth? And this was an indication that he was not absolutely desperate: for we may find many persons of such abandoned impudence, that though overcome and silenced by arguments, they yet do not cease to rush headlong in insane rebellion. From this passage we infer, that although avarice and other sinful affections take away judgment and soundness of mind; there yet remains a knowledge of truth engraven on the souls of men, which being stirred up emits scintillations, to prevent the universal triumph of depravity. If any one before had said, What does thou, Laban? What brutality is this to rage against thine own bowels? the remonstrance would not have been heard, for he burned with headstrong fury. But now he voluntarily suggests this to himself, and proclaims what he would have been unwilling to hear from another. It appears, then, that the light of justice which now breaks forth, had been smothered in his mind. In short, it is self-love alone which blinds us; because we all judge aright where personal interests are not concerned. If, however, it should so happen that we are for a time in perplexity, we must still seek to obey the dictates of reason and justice. But if any one hardens himself in wickedness, the interior and hidden knowledge, of which I have spoken, will yet remain engraven in his mind, and will suffice for his condemnation.

Calvin: Gen 31:44

44.Let us make a covenant, I and thou. Laban here acts as men conscious of guilt are wont to do, when they wish to guard themselves against revenge: and this kind of trepidation and anxiety is the just reward of evil deeds. Besides, wicked men always judge of others from their own disposition: whence it happens that they have fears on all sides. Moses before relates a somewhat similar example, when Abimelech made a covenant with Isaac. Wherefore we must take the greater care, if we desire to possess tranquil minds, that we act sincerely and without injury towards our neighbors. Meanwhile Moses shows how placable Jacob was, and how easily he permitted himself to be conciliated. He had endured very many and grievous wrongs; but now, forgetting all, he freely stretches out the hand of kindness: and so far is he from being pertinacious in defending his own right, that he, in a manner, anticipates Laban himself, being the first to take a stone, and set it up for a pillar. And truly it becomes the children of God, not only with alacrity to embrace peace, but even ardently to search for it, as we are commanded in Psa 34:14 ¹⁰⁰ As to the heap of stones, it was always the practice to use some ceremony which might confirm the compact on both sides; on this occasion a heap of stones is raised, in order that the memory of the covenant might be transmitted to posterity. That Jacob took part in this was a proof, as we have said, of a mind disposed to peace. He freely complained, indeed, when it was right to do so; but when the season of pacification arrived, he showed that he cherished no rancour. Moses, in relating afterwards that they did eat there, upon the heap, does not observe the order of the history. For, on both sides, the conditions of the covenant were agreed upon and declared, before the feast was celebrated: but this figure of speech (as we have before seen) was sufficiently in use.

Calvin: Gen 31:47

47.And Laban called it. Each, in his own language, gives a name, of the same signification, to the heap. Whence it appears, that Laban used the Syrian tongue, though born of the race of Heber. But it is not wonderful that he, dwelling among Syrians, should have accustomed himself to the language as well as to the manners of the Syrians. And a little before, he is twice called a Syrian; as if Moses would describe him as degenerate, and alienated from the Hebrews. But this seems by no means accordant with the previous history, where we read that the daughters of Laban gave Hebrew names to their sons. Yet the solution is not difficult; for since the affinity between these languages was great, the inflection of one word into another was easy: besides, if the wives of Jacob were tractable, it is not surprising that they should have learned his language. And beyond doubt, he would himself make a point of this matter: seeing he knew that his family was separated from the rest of the nations. Moses, in using the name of Galeed, does it proleptically; for since he was writing for his own times, he does not scruple to give it the generally received name. Moreover we hence infer, that ceremonies and rites ought to refer to that which those who use them mutually agree upon. Which rule also ought to be applied to the sacraments; because if the word by which God enters into covenant with us be taken away, useless and dead figures will alone remain.

Calvin: Gen 31:49

49.The Lord watch between me and thee. Laban commits to the judgment of God, for vengeance, whatever offense either of them should be guilty of against the other in his absence; as if he would say, “Though the knowledge of the injury should not reach me, because I shall be far distant, yet the Lord, who is everywhere present, will behold it.” Which sentiment he more clearly expresses afterwards, when he says, “No one is with us; God will be witness between me and thee.” By which words he means, that God will be a severe avenger of every wickedness, though there should be no judge upon earth to decide the cause. And certainly if there were any religion flourishing within us, the presence of God would influence us far more than the observation of men. But it arises from the brutal stupidity of our flesh, that we reverence men only; as if we might mock God with impunity, when we are not convicted by the testimony of men. If, then, this common feeling of nature dictated to Laban, that the frauds which were hidden from men would come into judgment before God; we who enjoy the light of the gospel should indeed be ashamed to seek a covert for our fallacies. Hence also, we gather the legitimate use of an oath, which the Apostle declares in his epistle to the Hebrews; namely, that men, in order to put an end to their controversies, resort to the judgment of God.

Calvin: Gen 31:50

50.If thou shalt take other wives besides my daughters. Laban declares that it would be a species of perfidy, if Jacob should take to himself any other wives. But he had himself compelled Jacob to the act of polygamy: for whence was it that the holy man had more wives than one, except that Leah had been craftily substituted in the place of Rachel? But he now, from a pure sentiment of nature, condemns the fault, of which, blinded by avarice, he had wickedly been the author. And certainly, when the bond of marriage is broken, than which none among men is more sacred, the whole of human society sinks into decay. Wherefore, those fanatical men, who, at this day, delight to defend polygamy, have no need of any other judge than Laban.

Calvin: Gen 31:53

53.The God of Abraham. It is indeed rightly and properly done, that Laban should adjure Jacob by the name of God. For this is the confirmation of covenants; to appeal to God on both sides, that he may not suffer perfidy to pass unpunished. But he sinfully blends idols with the true God, between whom there is nothing in common. Thus, truly, men involved in superstitions, are accustomed to confound promiscuously sacred things with profane, and the figments of men with the true God. He is compelled to give some honor to the God of Abraham, yet he lies plunged in his own idolatrous pollution; and, that his religion may not appear the worse, he gives it the color of antiquity. For in calling him the God of his father, he boasts that this God was handed down to him from his ancestors. Meanwhile Jacob does not swear superstitiously. For Moses expressly declares, that he sware only by “the fear of Isaac;” whence we learn that he did not assent to the preposterous form of oath dictated by his father-in-law; no too many do, who, in order to gain the favor of the wicked, pretend to be of the same religion with them. But when once the only God is made known to us, we wickedly suppress his truth, unless by its light all the clouds of error are dispersed.

Calvin: Gen 31:54

54.And called his brethren to eat bread. In courteously receiving his kindred, by whom he had been ill-treated, as his guests, Jacob showed his kindness. Moses also intimates that it was by the special favor of God that, after the most dreadful storm which threatened the holy man with destruction, a placid serenity suddenly shone forth. To the same cause is to be assigned what immediately follows, that Laban departed in a friendly manner: for by this method the Lord openly manifested himself as the guardian of his servant, seeing that he wonderfully delivered him as a lost sheep out of the jaws of the wolf. And truly, not only was the fury of Laban appeased; but he put on paternal affection, as if he had been changed into a new man.

Calvin: Gen 31:55

55.And blessed them. The character of the person is here to be noticed, because Laban, who had lapsed from true piety, and was a man of unholy and wicked manners, yet retained the habit of giving his blessing. For we are hereby taught, that certain principles of divine knowledge remain in the hearts of the wicked, so that no excuse may be left to them on the ground of ignorance; for the custom of pronouncing a blessing arises hence, that men are certainly persuaded that God alone is the author of all good things. For although they may proudly arrogate what they please to themselves; yet when they return to their right mind, they are compelled, whether they will or no, to acknowledge that all good proceeds from God alone.

Defender: Gen 31:32

These "gods" were small household images (or teraphim), used both in religious observances and also as tokens of ownership of the real estate where their possessor lived. As such, it was considered a capital crime to steal them. Rachel, however, took this risk presumably because Laban had not given either her or Leah "any portion or inheritance for us in our father's house" (Gen 31:14). Laban did not find them in Jacob's possessions (Rachel had hidden them well), but we do not know whether this loss ever caused any commercial problem for him. In any case, because of their idolatrous associations, Jacob later buried all these pagan mementos at Bethel (Gen 35:4)."

Defender: Gen 31:49

"Mizpah" means "watchtower." This has been called the "Mizpah Benediction," but Laban obviously did not mean it as any kind of blessing."

TSK: Gen 31:30

my gods : Gen 31:19; Exo 12:12; Num 33:4; Jdg 6:31, Jdg 18:24; 1Sa 5:2-6; 2Sa 5:21; Isa 37:19, Isa 46:1, Isa 46:2; Jer 10:11, Jer 43:12

TSK: Gen 31:31

Because : Gen 31:26, Gen 31:27, Gen 20:11; Pro 29:25

TSK: Gen 31:32

whomsoever : This was rash, and might have produced fatal effects; but Jacob was partial to Rachel, and did not suspect her; and he was indignant at being accused of a crime which he deeply abhorred. Scott. Gen 31:19, Gen 31:30, Gen 44:9-12

before : Gen 31:23, Gen 13:8, Gen 19:7, Gen 30:33; 1Sa 12:3-5; 2Co 8:20, 2Co 8:21, 2Co 12:17-19

For Jacob : 1Sa 14:24-29

TSK: Gen 31:33

Leah’ s : Gen 24:28, Gen 24:67

TSK: Gen 31:34

had taken : Gen 31:17, Gen 31:19

furniture : The word, car , rendered ""furniture,""properly denotes ""a large round pannier,""placed one on each side of a camel, for a person, especially women, to ride in. It is a hamper, like a cradle, having a back, head, and sides, like a great chair. Moryson describes them as ""two long chairs like cradles, covered with red cloth, to hang on the two sides of the camel.""Hanway calls them kedgavays , which ""are a kind of covered chairs, which the Persians hang over their camels in the manner of panniers, and are big enough for one person to sit in.""Thevenot, who calls then counes , says that they lay over them a cover, which keeps then both from the rain and sun; and Maillet describes them as covered cages, hanging on each side of a camel. The late Editor of Calmet has furnished a correct delineation of these cars , as seen on one side of a camel, copied from Dalton’ s Prints of Egyptian Figures.

searched : Heb. felt

TSK: Gen 31:35

my lord : Gen 18:12; Exo 20:12; Lev 19:3; Eph 6:1; 1Pe 2:18, 1Pe 3:6

rise up : Lev 19:32; 1Ki 2:19

custom : Gen 18:11; Lev 15:19

TSK: Gen 31:36

was wroth : Gen 30:2, Gen 34:7, Gen 49:7; Num 16:15; 2Ki 5:11, 2Ki 13:19; Pro 28:1; Mar 3:5; Eph 4:26; Jam 1:19, Jam 1:20

TSK: Gen 31:37

set it here : Gen 31:32; Jos 7:23; 1Sa 12:3, 1Sa 12:4; Mat 18:16; 1Co 6:4, 1Co 6:5; 1Th 2:10; Heb 13:18; 1Pe 2:12, 1Pe 3:16

TSK: Gen 31:38

twenty : Gen 31:41

ewes : Gen 30:27, Gen 30:30; Exo 23:26; Deu 28:4

the rams : Eze 34:2-4

TSK: Gen 31:39

torn of : Exo 22:10, Exo 22:31; Lev 22:8; 1Sa 17:34, 1Sa 17:35; Joh 10:12, Joh 10:13

I bare : Exo 22:10-13

or stolen : Luk 2:8

TSK: Gen 31:40

Exo 2:19-22, Exo 3:1; Psa 78:70, Psa 78:71; Hos 12:12; Luk 2:8; Joh 21:15-17; Heb 13:7; 1Pe 5:2-4

TSK: Gen 31:41

fourteen : Gen 31:38, Gen 29:18-30, Gen 30:33-40; 1Co 15:10; 2Co 11:26

ten times : Gen 31:7

TSK: Gen 31:42

Except : Gen 31:24, Gen 31:29; Psa 124:1-3

fear : Gen 31:53, Gen 27:33; Psa 76:11, Psa 76:12, Psa 124:1; Isa 8:13

hath seen : Gen 31:12, Gen 11:5, Gen 16:11, Gen 16:13, Gen 29:32; Exo 3:7; 1Ch 12:17; Psa 31:7; Jud 1:9

TSK: Gen 31:44

let us : Gen 15:18, Gen 21:22-32, Gen 26:28-31; 1Sa 20:14-17

a witness : Gen 31:48, Gen 31:52, Gen 21:30; Deu 31:19, Deu 31:21, Deu 31:26; Jos 22:27, Jos 24:25-27; God can put a bridle into the mouth of wicked man to restrain their malice; and then, though they have no love for his people, they will pretend to it, and try to make a merit of necessity. Scott.

TSK: Gen 31:45

Gen 28:18-22

TSK: Gen 31:46

brethren : Gen 31:23, Gen 31:32, Gen 31:37, Gen 31:54

Gather : Jos 4:5-9, Jos 4:20-24, Jos 7:26; 2Sa 18:17; Ecc 3:5

an heap : The word gal , rendered ""heap,""properly signifies a round heap or circle; probably like the Druidical remains in this country, which have been traced in India, Persia, Western Asia, Greece, and Northern Europe. These usually consist of irregular circles of large stones, with a principal one in the midst; the former probably being used for seats, and the latter for an altar; corresponding to the stone set up as a pillar by Jacob, and the heap of stones collected by his brethren. They appear to have been used, as Gilgal undoubtedly was (Jos 4:5; Jdg 2:1; Jdg 3:19; ch. 20; 1Sa 7:16; 1Sa 10:8, 1Sa 10:17; 1Sa 11:15; 1Sa 13:7; 1Sa 15:33. 2Sa 19:15, 2Sa 19:40. 2Ki 2:1) as temples, and as places for holding councils, and assembling the people. For a satisfactory elucidation of this subject, consult the Fragments to Calmet , Nos. 156, 735, 736.

TSK: Gen 31:47

Jegarsahadutha : i.e. the heap of witness, Chald

Galeed : i.e., the heap of witness. Heb. Heb 12:1

TSK: Gen 31:48

This heap : Jos 24:27

Galeed : or, Gilead, Gen 31:23; Deu 2:36, Deu 3:16; Jos 13:8, Jos 13:9

TSK: Gen 31:49

Mizpah : i.e. a beacon, or watch-tower, Jdg 10:17, Jdg 11:11, Jdg 11:29, Mizpeh, 1Sa 7:5; 1Ki 15:22; Hos 5:1

TSK: Gen 31:50

afflict : Lev 18:18; Mat 19:5, Mat 19:6

God : Jdg 11:10; 1Sa 12:5; Jer 29:23, Jer 42:5; Mic 1:2; Mal 2:14, Mal 3:5; 1Th 2:5

TSK: Gen 31:51

I have cast : For yarithi , ""I have set up,""we may read yaritha , ""Thou hast set up,""with one Heb. and one Samaritan manuscript (see note on Gen 31:45). Gen 31:51

TSK: Gen 31:52

Gen 31:44, Gen 31:45, Gen 31:48

TSK: Gen 31:53

God of Abraham : Gen 11:24-29, Gen 11:31, Gen 17:7, Gen 22:20-24, Gen 24:3, Gen 24:4; Exo 3:6; Jos 24:2

their father : For avihem , ""Their father,""several manuscripts read avichem , ""Your father,""for Terah was an idolater (see note on Jos 24:2).

judge : Gen 16:5

sware : Gen 14:22, Gen 21:23, Gen 21:24, Gen 24:3, Gen 26:28-31

fear : Gen 31:42; Deu 6:13

TSK: Gen 31:54

offered sacrifice : or, killed beasts

did eat : Gen 21:8, Gen 26:30, Gen 37:25; Exo 18:12; 2Sa 3:20, 2Sa 3:21

TSK: Gen 31:55

and kissed : Gen 31:28, Gen 33:4; Rth 1:14

blessed : Gen 24:60, Gen 28:1; Num 23:5, Num 23:8, Num 23:11; Deu 23:5; Pro 16:7

returned : Gen 18:33, Gen 30:25; Num 24:25; Deu 32:36; Psa 76:10; Act 28:4, Act 28:5

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 31:30

Laban could not be so senseless as to take those for true gods which could be stolen away; but he called them gods, because they were the means or representations whereby he worshipped his gods.

Poole: Gen 31:32

Let him not live I give my consent that he shall die by the hands of justice. A rash and inconsiderate sentence.

Poole: Gen 31:33

The men and women’ s tents were distinct and separate. See Gen 18:2 24:67 .

Poole: Gen 31:35

Quest How could that occasion hinder her from rising up to her father?

Answ 1. It might be attended in her, as it was and is in some other women, especially in those hot countries, with a great flux of blood, or with more than ordinary infirmity and sickness; and this Laban might know to be usual with her by former observation or information.

2. She offers this as a reason, not why she could not rise up to show a civility to him, but why she could not rise up from his face, or from before him, as the words in the Hebrew sound, i.e. so as to give way to him that he might come and search there for the images; because menstruous women were anciently esteemed polluted, and to pollute the things which they touched or sat upon, as you may see by Lev 15:19-22 ; which law, though it were not yet given and written, yet that, as well as divers other ceremonial rites, might be enjoined by God, and observed by sober heathens at that time, especially by such as were akin to Abraham, as Laban and his family were, who by that means might easily come to the knowledge of such matters. Add to this, one of the seven precepts given to the sons of Noah, was that of uncovering nakedness; which both Jewish and Christian writers take to be a very comprehensive expression, and to include all such things as have a natural turpitude in them, among which this is confessed to be one. And the words thus understood contain a solid and satisfactory reason why Laban should not now come near her, nor search the things which she sat upon, which had been an uncivil and immodest thing.

Poole: Gen 31:36

With so much fury and violence.

Poole: Gen 31:38

Thy she-goats have not cast their young which thou owest in a great measure to my care and diligence in ordering them, and principally to God’ s blessing given to thee for my sake, by thy own confession, Gen 30:27 .

Poole: Gen 31:39

Which was unjust and unreasonable, except where it fell out through the shepherd’ s default. See Exo 22:13 .

Quest. How could Jacob pay these losses, seeing he came empty from his father’ s house, and got nothing by his service, for the first fourteen years, but his wives?

Answ Either, 1. He had some supplies sent from his father, though it be not mentioned in this history. Or,

2. He might have some inconsiderable allowances or privileges from Laban, out of which he could easily defray these charges, which because of his great care and watchfulness did but seldom happen. Or,

3. These losses were put to his account, to be satisfied by him as soon as he should be able to do it.

Poole: Gen 31:40

Through my extraordinary thoughtfulness and care about thy cattle, especially in cases of danger.

Poole: Gen 31:42

The fear of Isaac i.e. the God whom my father Isaac worships with reverence and godly fear, as appears by comparing Gen 31:53 . The act is here put for the object, as it frequently is; and particularly God is called our fear, Isa 8:13 . And fear is one of God’ s names amongst the rabbins. He calls him not Isaac’ s God, but his fear, because Isaac was yet alive, and in the state of probation, and served God with fear and trembling: see Gen 27:33 . The Jews observe, that God is not called the God of any particular person, as of Abraham, Isaac, and Jacob, till after their death.

God hath seen my affliction with compassion and intention of good to me for it. God’ s seeing is oft used for his relieving and helping, as Gen 16:13 29:32 Exo 3:7,9 . Or, hath showed or proved it, to wit, that he hath seen, & c.: compare Gen 20:16 . Either way it is an ellipsis of the pronoun, which is usual, as appears by comparing 1Ki 10:7 , with 2Ch 9:6 and Psa 41:9 , with Joh 13:18 .

Poole: Gen 31:43

He pretends that to be an act of his natural affection and kindness which was indeed the effect of his fear.

Poole: Gen 31:44

Both to our own consciences of our mutual obligations, and to God against either of us who shall break it, that he may severely punish us for it.

Poole: Gen 31:45

In testimony of his compliance with Laban’ s proposal, and his entering into this covenant. See Exo 24:4 .

Poole: Gen 31:46

To wit, afterwards, Gen 31:54 , though it be here mentioned by anticipation.

They did eat there upon the heap or rather by or beside the heap, as the Hebrew particle al is oft understood, as Psa 23:2 81:7 .

Poole: Gen 31:47

Both names signify the same thing, a heap of witness; only Laban gives the name in the Syrian language; but Jacob, though he had been long conversant in Syria, and understood that language, yet he chose to give it in Hebrew, which was both a secret renouncing of the Syrian manners and religion, together with their language, and an implicit profession of his conjunction with the Hebrews, as in their tongue, so in their religion.

Poole: Gen 31:50

The curse is here understood, as it commonly is, to maintain a greater reverence for oaths, and to beget a greater dread of the curse belonging to the violaters of it.

No man is with us i.e. here is now no man with us, who when we are parted can witness and judge between us, and punish the transgressor. Or thus, Though now we have many with us, as witnesses of this agreement, yet shortly, when we shall be parted, no man will be with us, to observe and report our actions to the other, or to do the injured person right.

Poole: Gen 31:53

The God of Nahor, the God of their father He joins idols with the true God, and secretly chargeth the religion of Jacob and Abraham with novelty, and prefers his own as the most ancient religion. See Jos 24:2 . Whence we may learn that antiquity of itself is no certain argument of the true church or religion.

Poole: Gen 31:54

Then Jacob offered sacrifice either to give God thanks for the great mercies and deliverances vouchsafed to him, or to beg God’ s blessing upon the present treaty, and upon their whole family. But it is not so probable that Jacob would choose that time for the offering of sacrifices when Laban was present, whom he could neither honestly admit to them, nor conveniently exclude from them. And therefore, seeing the same Hebrew word signifies killing as well as sacrificing, as appears from Num 22:40 1Sa 28:24 1Ki 1:9 2Ch 18:2 , &c., I rather understand it of his killing of beasts, in order to a feast which he made for his brethren, whom he called, as it here follows, to eat bread, & c., under which phrase all meats are usually comprehended in Scripture, as hath been already noted, and will appear hereafter. And this practice was usual in those times, to confirm covenants by a feast. See Gen 26:30 .

Haydock: Gen 31:32

Slain. Homer says, "the father judges his children and wives;" and thus Jacob pronounces sentence. The Rabbins pretend it and its effect soon after in the death of Rachel, chap. xxxv. 18. (Calmet)

Haydock: Gen 31:35

Vain. For who would imagine, that a woman should treat in this manner the objects of her father's adoration? (Calmet) ---

It would hence appear, that she did not herself adore them, unless fear overcame her religion. (Haydock)

Haydock: Gen 31:36

Angry. He was extremely quiet. But patience abused, turns to fury. (Menochius)

Haydock: Gen 31:39

Exact it. Laban acted in opposition both to custom and to justice, (Calmet) while Jacob forebore to claim what he might have done, agreeably to both. (Haydock)

Haydock: Gen 31:43

Are mine, or proceed from me originally; so that if I were to injure them, I should disregard the dictates of nature. (Menochius)

Haydock: Gen 31:47

Testimony. Hebrew makes Laban give this etymology, Jegar-saha-dutha; while Galaad means the hill or the witness. The Syrian language had now begun to deviate some little from the Hebrew of Jacob. ---

Each, &c. This is added by the Vulgate. (Calmet)

Haydock: Gen 31:49

Behold. Hebrew, "and Mitspah," or "Hammitspah," the watch-tower, whence God will see us. (Calmet)

Haydock: Gen 31:50

Over them. A wise precaution, which the rich Turks still observe when they give their daughters in marriage. (Busbeq. ep. 3.)

Haydock: Gen 31:51

I have, &c. One Samaritan copy reads very properly, "thou hast set up," ( yarithi ), ver. 45. (Kennicott).

Haydock: Gen 31:53

God of Nachor. Hebrew uses Elohim, which is often applied to idols, such as Nachor worshipped along with the true God. (Calmet) ---

Jacob swears by the one only God, whom his father revered. (Menochius) ---

The God of their father, is omitted in the Septuagint and is deemed an interpolation by Kennicott. The Samaritan reads again the God of Abraham. (Haydock)

Haydock: Gen 31:55

Night ( de nocte ) when it was just at an end, and day-light appeared. ---

His daughters, with Dina, &c. Thus all ended well and in peace, by the divine interposition, after the most serious alarms. (Haydock)

Gill: Gen 31:30

And now, though thou wouldest needs be gone,.... Or, "in going wouldest go" ⁱ, was determined upon it, and in haste to do it:

because thou sore longedst after thy father's house, or "desiring didst desire it" ^k; had a vehement desire for it, which Laban signifies he should not have opposed, if he had let him know his mind: but be it so that he had ever so great desire to leave him and return to his father's house, says he:

yet, wherefore, hast thou stolen my gods? what reason had he for that? if he took away himself, his wives, his children, his goods, what business had he with his gods? he could not claim these as his, meaning the images or teraphim before mentioned, Gen 31:19; by which it appears that Laban was some way or other guilty of idolatry in the use of these images; looking upon them as types, or representations of God, as Josephus ^l calls them, and worshipped God in them, or along with them and by them; for he could never think they were truly and really gods, that could not preserve themselves from being stolen away, and that must be a poor god that a man may be robbed of.

Gill: Gen 31:31

And Jacob answered and said to Laban, because I was afraid,.... That he would have done all he could to have hindered him from going away himself; and not only so, but would have prevented his taking his daughters with him; and especially would have detained his cattle; but of this last Jacob makes no mention, only of the former:

for I said; either within himself, or to his wives:

peradventure thou wouldest take by force thy daughters from me; which of right belonged to him; for though they were Laban's daughters, they were Jacob's wives; and being given in marriage to him, he had a right unto them, and to take them with him; nor had Laban any right to detain them, which Jacob feared he would have attempted to have done, had he known his design; and this must have been done by force if done at all; for neither Jacob nor his wives would have agreed that they should stay with Laban upon his departure: what Laban charges Jacob with, in going away with his wives, he himself would have done, namely, using force to them. Laban's charge was false, but there was much reason for Jacob's suspicion.

Gill: Gen 31:32

With whomsoever thou findest thy gods, let him not live,.... This is the answer to his last question, as what goes before is to his first: Jacob knew nothing of their being taken away by any, and thought himself safe in saying what he did, being confident that no one with him could ever take them; but it was too rashly spoken by him, giving leave to Laban to put to death the person with whom they should be found, or imprecating death on him by the hand of God; "may he not live", but die, die immediately or before his time, as the Targum of Jonathan: hence the Jewish writers ^m observe, that Rachel died in giving birth in consequence of this imprecation, but without any foundation:

before our brethren discern thou what is thine with me, and take it to thee: not only his gods, but any of his goods or cattle, whatsoever he could find in his tents, or in his flocks, that were his property, he was welcome to take; and this he declared before the men that Laban brought with him, whom he also calls his brethren, being his kinsfolks and neighbours; and these he appeals to as witnesses of his honesty, integrity, and fair dealing; being conscious to himself that he had took nothing but what was his own:

for Jacob knew not that Rachel had stolen them; the images or gods; or he would have been more careful of his expression, in love and tenderness to his most beloved wife.

Gill: Gen 31:33

And Laban went into Jacob's tent,.... Into that first where he most suspected they were, being taken not out of value for them, but contempt of them:

and into Leah's tent; and not Leah's tent next, whom next to Jacob he might suspect of taking them, out of veneration to them, because her tent lay next:

and into the two maidservants' tents: Bilhah and Zilpah; or "the" tent of them; for the word is singular, and perhaps they had but one tent for them both, which distinguished them from the principal wives:

but he found them not; in neither of these tents:

then went he out of Leah's tent, and entered into Rachel's tent; which he went into last of all, as least suspecting her, being less addicted to the superstition and idolatry of his family than Leah and the maidservants: Aben Ezra thinks that he was twice in Leah's tent, and at the last time came out of that into Rachel's; and that Jacob's tent lay between Leah's and Rachel's. From this account it more clearly appears that men and their wives had separate tents or apartments; see Gen 24:67.

Gill: Gen 31:34

Now Rachel had taken the images,.... Hearing her father inquire about them, and her husband having given leave to search for them, and to put to death whoever should be found to have them, took them from the place where she had before laid them:

and put them into the camel's furniture; perhaps the camel's furniture she rode on, and therefore it was in her tent, which some understand of the saddle on which she rode; rather, it seems to be the saddle cloth or housing, in which she might wrap the images and put them under her clothes; though some interpret it of the straw or litter of the camel, which is not so probable:

and sat upon them; the images, which, if she had the veneration for, as some suggest, she would never have used in such a manner:

and Laban searched all the tent, but found them not; excepting the place where Rachel sat; but Aben Ezra thinks she was not in the tent, but in some place without it, and if so, there needs no exception.

Gill: Gen 31:35

And she said to her father,.... As he approached nearer to her, having searched her tent all over:

let it not displease my lord that I cannot rise up before thee: she addresses him with great honour and respect; calling him her lord, being her father, though an unkind one, and entreats him not to be displeased that she did not rise up and yield that obeisance to him which was due from her to a father:

for the custom of women is upon me; her menstrues; which before the law of Moses were reckoned a pollution, and such persons were not to be touched or come near unto, and everything they sat upon was unclean, and not to be touched also; Lev 15:19,

and he searched; all about her, and around her; but did not oblige her to get up, nor could he imagine that ever the images could be under her in such circumstances:

but found not the images; and so left off searching; nor do we find that he searched the flock for any of his cattle there, knowing full well Jacob's honesty and integrity.

Gill: Gen 31:36

And Jacob was wroth, and chode with Laban,.... Having answered Laban's questions to the silencing of him, and nothing of his upon search, being found with him, Jacob took heart, and was of good courage and in high spirits, and in his turn was heated also; and perhaps might carry his passion a little too far, and is not to be excused from some degree of sin and weakness; however, his reasoning is strong and nervous, and his expostulations very just and pathetic; whatever may be said for the temper he was in, and the wrath and resentment he showed:

and Jacob answered and said to Laban; that whereas he had suggested that he had done a very bad thing, he asks him:

what is my trespass? what is my sin? what heinous offence have I committed? what law of God or man have I broke?

that thou hast so hotly pursued after me? with so much haste and swiftness, and with such a number of men, as if he came to take a thief, a robber, or a murderer.

Gill: Gen 31:37

Whereas thou hast searched all my stuff,.... Or all my vessels ⁿ, or utensils; whether household goods, or such as were used with regard to the cattle, or armour for defence:

what hast thou found of all thy household stuff? is there any vessel or utensil, or anything whatever thou canst claim as thine own? is there anything that has been taken away from thee either by me or mine?

set it here before my brethren and thy brethren; publicly before them all, and let it be thoroughly inquired into whose property it was, and whether lawfully taken or not:

that they may judge betwixt us both; Jacob was so conscious to himself of his own uprightness, that he could safely leave anything that might be disputed in arbitration with the very men that Laban had brought with him: it was so clear a case that he had not wronged him of anyone thing.

Gill: Gen 31:38

This twenty years have I been with thee,.... So that he now must have been ninety seven years of age:

thy ewes and thy she goats have not cast their young: or very few of them: it was a rare case for any to be abortive, if ever: this, though owing to the blessing of God, was for Jacob's sake, and, under God, to be ascribed to his care and diligence in watching and keeping the flock, and doing everything needful for them:

and the rams of the flock have I not eaten: being content with meaner food, as lentil pottage and the like; see the contrary of this in shepherds, Eze 34:3.

Gill: Gen 31:39

That which was torn of beasts I brought not unto thee,.... To show what had befallen it; that so it might appear he had one the less to account for to him:

I bore the loss of it; took it upon himself, as if it had been somewhat blameworthy in him, as the word used signifies; and so made satisfaction for it; which, how he did, when he had no wages, is difficult to say: he might have some perquisites allowed him by Laban, though he had no settled salary; or he might lay himself under obligation to make it good whenever it was in his power, as follows:

of mine hand didst thou require it, whether stolen by day, or stolen by night; whether by men or beasts; or by men in the daytime, and by beasts in the night, as the Targums of Jonathan and Jerusalem distinguish: Laban was so rigorous and unjust as to require the restoration of them, or an equivalent for them at the hand of Jacob; all which were contrary to the law of God, Exo 22:10.

Gill: Gen 31:40

Thus I was,.... In such a situation, as well as in the following uncomfortable plight and condition:

in the day the drought consumed me, and the frost by night: the violent heat in the daytime scorched him, and the severe frosts in the night pinched him: that is, in the different seasons of the year, the heat of the day in the summertime, and the cold of the night in the wintertime; for it cannot well be thought that there should be excessive heat in the day and sharp frosts in the night, in the same season of the year: it looks as if Laban did not allow Jacob the proper conveniencies of clothes, and of tents to secure him from the inclemency of the weather, which other shepherds usually had:

and my sleep departed from mine eyes; through diligent care and watchfulness of the flocks in the night season, which on some occasions were necessary; see Luk 2:8.

Gill: Gen 31:41

Thus have I been twenty years in thy house,.... Attended with these difficulties, inconveniencies, and hardships:

I served thee fourteen years for thy two daughters; Rachel and Leah; first seven years for Rachel; and having Leah imposed upon him instead of her, was obliged to serve seven years more, which he did for her sake; whereas he ought to have given them, and a dowry with them, to one who was heir to the land of Canaan, and not have exacted servitude of him:

and six years for thy cattle, to have as many of them for his hire, as were produced from a flock of white sheep, that were speckled, spotted, or ringstraked, or brown:

and thou hast changed my wages ten times; See Gill on Gen 31:7;

Gill: Gen 31:42

Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me,.... One and the same God is meant, who was the God of his father Isaac, and before him the God of Abraham, and now the fear of Isaac, whom he feared and served with reverence and godly fear, being at this present time a worshipper of him: now Jacob suggests, that unless his father's God had been on his side, and had protected and preserved him, as well as before blessed and prospered him:

surely thou hadst sent me away now empty: coming with such force upon him, he would have stripped him of all he had, of his wives and children, and servants and cattle:

God hath seen my affliction, and the labour of my hands; what hardships he endured in Laban's service, and what pains he took in feeding his flocks:

and rebuked thee yesternight; in a dream, charging him to say neither good nor evil to Jacob, which he himself had confessed, Gen 31:29.

Gill: Gen 31:43

And Laban answered and said unto Jacob,.... Not denying the truth of what he had said, nor acknowledging any fault he had been guilty of, or asking forgiveness for it, though he seemed to be convicted in his own conscience of it:

these daughters are my daughters: though thy wives, they are my own flesh and blood, and must be dear to me; so pretending strong natural affections for them:

and these children are my children; his grandchildren, for whom also he professed great love and affection:

and these cattle are my cattle; or of my cattle, as the Targum of Jonathan, sprung from them, as indeed they did:

and all that thou seest is mine; all this he observed in a bragging way, that it might be thought that he was generous in not insisting upon having it, but giving all back to Jacob again:

and what can I do this day unto these my daughters, or unto their children which they have born? I cannot find in my heart to do them any hurt, or wrong them of anything, and am therefore willing all should be theirs.

Gill: Gen 31:44

Now therefore, come thou, let us make a covenant, I and thou,.... Let us be good friends, and enter into an alliance for mutual safety, and make an agreement for each other's good. Laban perceiving that Jacob's God was with him, and blessed him, and made him prosperous, and protected him, was fearful, lest, growing powerful, he should some time or other revenge himself on him or his, for his ill usage of him; and therefore was desirous of entering into a covenant of friendship with him:

and let it be for a witness between me and thee; that all past differences are made up, and former quarrels subside, and everything before amiss is forgiven and forgotten, and that for the future peace and good will subsist; of which a covenant made between them would be a testimony.

Gill: Gen 31:45

And Jacob took a stone, and set it up for a pillar. To show his readiness to agree to the motion, he immediately took a large stone that lay upon the mount, and set it up on one end, to be a standing monument or memorial of the agreement now about to be made between them.

Gill: Gen 31:46

And Jacob said unto his brethren, gather stones,.... Not to his sons, as the Targum of Jonathan and Jarchi; these would not be called brethren, and were not fit, being too young to be employed in gathering large stones, as these must be, to erect a monument with; rather his servants, whom he employed in keeping his sheep under him, and might so call them, as he did the shepherds of Haran, Gen 29:4; and whom he could command to such service, and were most proper to be made use of in it; unless it can be thought the men Laban brought with him, whom Jacob before calls his brethren, Gen 31:37, are meant; and then the words must be understood as spoken, not in an authoritative way, but as a request or direction, which was complied with:

and they took stones, and made an heap; they fetched stones that lay about here and there, and laid them in order one upon another, and so made an heap of them:

and they did eat there upon the heap; they made it like a table, and set their food on it, and ate off of it; or they "ate by" it ^o, it being usual in making covenants to make a feast, at least to eat and drink together, in token of friendship and good will. The Chinese ^p call friendship that is most firm and stable, and not to be rescinded, "stony friendship": whether from a like custom with this does not appear.

Gill: Gen 31:47

And Laban called it Jegarsahadutha,.... Which in the Syriac and Chaldee languages signifies "an heap of witness"; it being, as after observed, a witness of the covenant between Laban and Jacob:

but Jacob called it Galeed; which in the Hebrew tongue signifies the same, "an heap of witness"; or "an heap, the witness", for the same reason. Laban was a Syrian, as he sometimes is called, Gen 25:20, wherefore he used the Syrian language; Jacob was a descendant of Abraham the Hebrew, and he used the Hebrew language; and both that their respective posterity might understand the meaning of the name; though these two are not so very different but Laban and Jacob could very well understand each other, as appears by their discourse together, these being but dialects of the same tongue.

Gill: Gen 31:48

And Laban said, this heap is a witness between me and thee this day. A witness of the covenant now about to be made between them that day, and a witness against them should they break it:

therefore was the name of it called Galeed; by Jacob, as before observed; See Gill on Gen 31:47.

Gill: Gen 31:49

And Mizpah,.... Which being an Hebrew word, it looks as if the heap had also this name given it by Jacob, which signifies a "watch" or "watchtower"; though, by what follows, it seems to be given by Laban, who could speak Hebrew as well, as Syriac, or Chaldee:

for he said, the Lord watch between me and thee, when we are absent one from another; or "hid one from another" ^q; when being at a distance, they could not see each other, or what one another did in agreement or disagreement with their present covenant: but he intimates, that the Lord sees and knows all things, and therefore imprecates that God would watch over them both, them and their actions, and bring upon them the evil or the good, according as their actions were, or as they broke or kept this covenant.

Gill: Gen 31:50

If thou shall afflict my daughters,.... In body or mind, by giving them hard blows, or ill words, and by withholding from them the necessaries of life, food and raiment, and the like:

or if thou shall take other wives besides my daughters; which also would be an affliction and vexation to them, see Lev 18:18. Laban, though he had led Jacob into polygamy, and even obliged him to it, did not choose he should go further into it, for the sake of his daughters, to whom he professes now much kindness and affection, though he had shown but little to them before; as well as talks in a more religious strain than he had been used to do:

no man is with us; the sense is not that there were none with them at the present time, for the men or brethren that Laban brought with him were present: or that there were none fit to be witnesses, because these were kinsmen, for they are appealed to by Jacob as judges between them, Gen 31:33; but this refers to time to come, and may be supplied thus, "when no man be with us"; when there is none to observe what is done by either of us, contrary to mutual agreement, and to report it to one or other: then

see, take notice, and observe:

God is witness betwixt me and thee; who is omniscient and omnipresent, sees, observes all the actions of men, and deals with them accordingly; and so will be a witness for or against each of us, as we shall behave in observing, or not observing, the terms of our covenant.

Gill: Gen 31:51

And Laban said to Jacob,.... Continued speaking to him, as follows:

behold this heap, and behold this pillar which I have cast betwixt me and thee; the heap of stones seems to be gathered and laid together by the brethren, and the pillar to be erected by Jacob; and yet Laban says of them both, that he cast them, or erected them, they being done by his order, or with his consent, as well as Jacob's; unless the pillar can be thought to design another beside that which Jacob set up, and was like that, a single stone at some little distance from the heap: but the Samaritan and Arabic versions read, "which thou hast seen or set", &c. agreeably to Gen 31:45.

Gill: Gen 31:52

This heap be witness,.... Agreeably to its name, which both he and Jacob gave unto it:

and this pillar be witness: which was set up for the same purpose:

that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm; not that these were to be the boundaries of their respective countries; for neither of them at present were possessed of lands that reached hither, if of any at all; nor that it would be a breach of covenant to pass over or by those, from one country into another, but so as to do, or with an intent to do, hurt to each other.

Gill: Gen 31:53

The God of Abraham, and the God of Nahor, the God of their father, judge between us,.... And the father of these was Terah, so that the god of them was not the true God, and is not meant, at least not as truly worshipped; but the god or gods of Terah, Nahor and Abraham worshipped while idolaters, and Laban still continued to do, though perhaps not in so gross a manner as some did:

and Jacob swore by the fear of his father Isaac; that is, by the true God his father Isaac feared, served, and worshipped: or "but Jacob" ^r, &c. which seems plainly to suggest, that the God whom Laban called upon to be a judge between them, should they break covenant, and swore by, and he whom Jacob swore by, were different; each swore by their own deities.

Gill: Gen 31:54

Then Jacob offered sacrifice upon the mount,.... On Mount Gilead, not in a religious way, in which he could not join with Laban, or admit him to it; but in a civil way he "slew a slaughter" ^s, or rather made one; that is, as Jarchi explains it, he slew cattle for a feast, as it was usual to make feasts for the several parties concerned in covenant, see Gen 26:30,

and called his brethren, to eat bread; the, men that came with Laban, and him also, these he invited to his feast, for all sorts of food is called bread:

and they did eat bread, and tarried all night in the mount; this affair between Laban and Jacob had took up the whole day, at evening they feasted together upon the covenant being made, and then tarried all night to take their rest.

Gill: Gen 31:55

And early in the morning Laban rose up,.... In order to prepare for, and set forward on his journey home:

and kissed his sons and his daughters; Jacob and his sons, who were his grandsons, and his daughters Rachel and Leah, with Dinah his granddaughter, as was the custom of relations and friends in those countries and times, at parting:

and blessed them; wished all happiness to them:

and Laban departed, and returned unto his place; to the city of Haran, where he dwelt; and after this we hear no more of him, nor of any transaction of his in life, or when and where he died, only his name is once mentioned by Jacob, Gen 32:4.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 31:30

¹ tn Heb “and now.” The words “I understand that” have been supplied in the translation for clarity and for stylistic reasons.

² tn The infinitive absolute appears before the perfect verbal form to emphasize the certainty of the action.

³ tn The infinitive absolute appears before the perfect verbal form to emphasize the degree of emotion involved.

⁴ sn Yet why did you steal my gods? This last sentence is dropped into the speech rather suddenly. See C. Mabee, “Jacob and Laban: The Structure of Judicial Proceedings,” VT 30 (1980): 192-207, and G. W. Coats, “Self-Abasement and Insult Formulas,” JBL 91 (1972): 90-92.

NET Notes: Gen 31:31

¹ tn Heb “and Jacob answered and said to Laban, ‘Because I was afraid.’” This statement is a not a response to the question about Laban’s household gods that immediately precedes, but to the earlier question about Jacob’s motivation for leaving so quickly and secretly (see v. 27). For this reason the words “I left secretly” are supplied in the translation to indicate the connection to Laban’s earlier question in v. 27. Additionally the order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons.

² tn Heb “for I said.”

³ tn Heb “lest you steal your daughters from with me.”

NET Notes: Gen 31:32

¹ tn Heb “With whomever you find your gods, he will not live.”

² tn Heb “brothers.”

³ tn Heb “recognize for yourself what is with me and take for yourself.”

⁴ tn The disjunctive clause (introduced here by a vav [ו] conjunction) provides supplemental material that is important to the story. Since this material is parenthetical in nature, it has been placed in parentheses in the translation.

NET Notes: Gen 31:33

¹ tn No direct object is specified for the verb “find” in the Hebrew text. The words “the idols” have been supplied in the translation for clarification.

² tn Heb “and he went out from the tent of Leah and went into the tent of Rachel.”

NET Notes: Gen 31:34

¹ tn The “camel’s saddle” was probably some sort of basket-saddle, a cushioned saddle with a basket bound on. Cf. NAB “inside a camel cushion.”

² tn The disjunctive clause (introduced by a vav [ו] conjunction) provides another parenthetical statement necessary to the storyline.

³ tn The word “them” has been supplied in the translation for clarification.

NET Notes: Gen 31:35

¹ tn Heb “she”; the referent (Rachel) has been specified in the translation for clarity.

² tn Heb “let it not be hot in the eyes of my lord.” This idiom refers to anger, in this case as a result of Rachel’s failure to stand in the presence of her father as a sign of respect.

³ tn Heb “I am unable to rise.”

⁴ tn Heb “the way of women is to me.” This idiom refers to a woman’s menstrual period.

⁵ tn The word “thoroughly” is not in the Hebrew text, but is implied.

NET Notes: Gen 31:36

¹ tn Heb “it was hot to Jacob.” This idiom refers to anger.

² tn Heb “and Jacob answered and said to Laban, ‘What is my sin?’” The proper name “Jacob” has been replaced by the pronoun (“he”) in the translation and the order of the introductory clause and direct discourse rearranged for stylistic reasons.

³ tn Heb “What is my sin that you have hotly pursued after me.” The Hebrew verb translated “pursue hotly” is used elsewhere of soldiers chasing defeated enemies (1 Sam 17:53).

NET Notes: Gen 31:37

¹ tn Heb “what did you find from all the goods of your house?”

² tn Heb “your relatives.” The word “relatives” has not been repeated in the translation here for stylistic reasons.

³ tn Heb “that they may decide between us two.”

NET Notes: Gen 31:39

¹ tn The imperfect verbal form indicates that this was a customary or typical action.

² tn Heb “from my hand you exacted it.” The imperfect verbal form again indicates that this was a customary or typical action. The words “for every missing animal” are supplied in the translation for clarity; the following clause in Hebrew, “stolen by day or stolen by night,” probably means “stolen by wild beasts” and refers to the same animals “torn by wild beasts” in the previous clause, although it may refer to animals stolen by people. The translation used here, “missing,” is ambiguous enough to cover either eventuality.

NET Notes: Gen 31:40

¹ tn Or “by drought.”

² tn Heb “frost, ice,” though when contrasted with the חֹרֶב (khorev, “drought, parching heat”) of the day, “piercing cold” is more appropriate as a contrast.

³ tn Heb “and my sleep fled from my eyes.”

NET Notes: Gen 31:41

¹ tn Heb “this to me.”

² tn Heb “served you,” but in this accusatory context the meaning is more “worked like a slave.”

NET Notes: Gen 31:42

¹ tn Heb “the fear of Isaac,” that is, the one whom Isaac feared and respected. For further discussion of this title see M. Malul, “More on pahad yitschaq (Gen. 31:42,53) and the Oath by the Thigh,” VT 35 (1985): 192-200.

² tn Heb “My oppression and the work of my hands God saw.”

NET Notes: Gen 31:43

¹ tn Heb “answered and said.”

² tn Heb “daughters.”

³ tn Heb “children.”

⁴ tn Heb “but to my daughters what can I do to these today?”

NET Notes: Gen 31:44

¹ tn Heb “cut a covenant.”

² tn The verb הָיָה (hayah) followed by the preposition לְ (lÿ) means “become.”

³ tn Heb “and it will become a witness between me and you.”

NET Notes: Gen 31:46

¹ tn Heb “Jacob”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

² sn The Hebrew word for “pile” is גַּל (gal), which sounds like the name “Galeed” (גַּלְעֵד, gal’ed). See v. 48.

NET Notes: Gen 31:47

¹ sn Jegar Sahadutha. Laban the Aramean gave the place an Aramaic name which means “witness pile” or “the pile is a witness.”

² sn Galeed also means “witness pile” or “the pile is a witness,” but this name is Canaanite or Western Semitic and closer to later Hebrew. Jacob, though certainly capable of speaking Aramaic, here prefers to use the western dialect.

NET Notes: Gen 31:48

¹ tn Heb “a witness between me and you.”

NET Notes: Gen 31:49

¹ tn Heb “and Mizpah.”

² sn The name Mizpah (מִצְפָּה, mitspah), which means “watchpost,” sounds like the verb translated “may he watch” (יִצֶף, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the Lord to keep watch at the border. Jacob did not need this treaty, but Laban, perhaps because he had lost his household gods, felt he did.

³ tn Heb “between me and you.”

⁴ tn Heb “for we will be hidden, each man from his neighbor.”

NET Notes: Gen 31:50

¹ tn Heb “see.”

² tn Heb “between me and you.”

NET Notes: Gen 31:51

¹ tn Heb “and Laban said to Jacob, ‘Behold this heap and behold the pillar which I have set between men and you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

NET Notes: Gen 31:52

¹ tn Heb “This pile is a witness and the pillar is a witness, if I go past this pile to you and if you go past this pile and this pillar to me for harm.”

NET Notes: Gen 31:53

¹ tn The God of Abraham and the god of Nahor. The Hebrew verb translated “judge” is plural, suggesting that Laban has more than one “god” in mind. The Samaritan Pentateuch and the LXX, apparently in an effort to make the statement monotheistic, have a singular verb. In this case one could translate, “May the God of Abraham and the God of Nahor, the God of their father, judge between us.” However, Laban had a polytheistic world view, as evidenced by his possession of household idols (cf. 31:19). The translation uses “God” when referring to Abraham’s God, for Genesis makes it clear that Abraham worshiped the one true God. It employs “god” when referring to Nahor’s god, for in the Hebrew text Laban refers to a different god here, probably one of the local deities.

² tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.

NET Notes: Gen 31:54

¹ tn The construction is a cognate accusative with the verb, expressing a specific sacrifice.

² tn Heb “bread, food.” Presumably this was a type of peace offering, where the person bringing the offering ate the animal being sacrificed.

NET Notes: Gen 31:55

¹ sn Beginning with 31:55, the verse numbers in the English Bible through 32:32 differ by one from the verse numbers in the Hebrew text (BHS), with 31:55 ET = 32:1 HT, 32:1 ET = 32:2 HT, etc., through 32:32 ET = 32:33 HT. From 33:1 the verse numbers in the ET and HT are again the same.

² tn Heb “and Laban got up early in the morning and he kissed.”

³ tn Heb “his sons.”

⁴ tn Heb “to his place.”

Geneva Bible: Gen 31:42

Except the God of my father, the God of Abraham, and the ^{( h )} fear of Isaac, had been with me, surely thou hadst sent me away now empty. God hath seen mine affliction and the labour of my hands, and rebuked [thee] yesternight.

^{( h )} That is, the God whom Isaac feared and reverenced.

Geneva Bible: Gen 31:44

Now therefore ^{( i )} come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee.

^{( i )} His conscience reproved him for his misbehaviour toward Jacob, and therefore moved him to seek peace.

Geneva Bible: Gen 31:47

And Laban called it Jegarsahadutha: but Jacob called it ^{( k )} Galeed.

^{( k )} The one named the place in the Syrian tongue, and the other in the Hebrew tongue.

Geneva Bible: Gen 31:49

And Mizpah; for he said, The LORD ^{( l )} watch between me and thee, when we are absent one from another.

^{( l )} To punish the trespasser.

Geneva Bible: Gen 31:50

If thou shalt afflict my daughters, or if thou shalt take [other] ^{( m )} wives beside my daughters, no man [is] with us; see, God [is] witness betwixt me and thee.

^{( m )} Nature compels him to condemn that vice, to which through covetousness he forced Jacob.

Geneva Bible: Gen 31:53

The God of Abraham, and the God of ^{( n )} Nahor, the God of their father, judge betwixt us. And Jacob sware by the ^{( o )} fear of his father Isaac.

^{( n )} Behold, how the idolaters mingle the true God with their false gods.

^{( o )} Meaning, by the true God whom Isaac worshipped.

Geneva Bible: Gen 31:55

And early in the morning Laban rose up, and kissed his sons and his daughters, and ^{( p )} blessed them: and Laban departed, and returned unto his place.

^{( p )} We see that there is always some seed of the knowledge of God in the hearts of the wicked.

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 31:22-35

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.

MHCC: Gen 31:36-42

If Jacob were willingly consumed with heat in the day, and frost by night, to become the son-in-law of Laban, what should we refuse to endure, to become the sons of God? Jacob speaks of God as the God of his father; he thought himself unworthy to be regarded, but was beloved for his father's sake. He calls him the God of Abraham, and the fear of Isaac; for Abraham was dead, and gone to that world where perfect love casts out fear; but Isaac was yet alive, sanctifying the Lord in his heart, as his fear and his dread.

MHCC: Gen 31:43-55

Laban could neither justify himself nor condemn Jacob, therefore desires to hear no more of that matter. He is not willing to own himself in fault, as he ought to have done. But he proposes a covenant of friendship between them, to which Jacob readily agrees. A heap of stones was raised, to keep up the memory of the event, writing being then not known or little used. A sacrifice of peace offerings was offered. Peace with God puts true comfort into our peace with our friends. They did eat bread together, partaking of the feast upon the sacrifice. In ancient times covenants of friendship were ratified by the parties eating and drinking together. God is judge between contending parties, and he will judge righteously; whoever do wrong, it is at their peril. They gave a new name to the place, The heap of witness. After this angry parley, they part friends. God is often better to us than our fears, and overrules the spirits of men in our favour, beyond what we could have expected; for it is not in vain to trust in him.

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.

Matthew Henry: Gen 31:36-42

See in these verses,

I. The power of provocation. Jacob's natural temper was mild and calm, and grace had improved it; he was a smooth man, and a plain man; and yet Laban's unreasonable carriage towards him put him into a heat that transported him into a heat that transported him into some vehemence, Gen 31:36, Gen 31:37. His chiding with Laban, though it may admit of some excuse, was not justifiable, nor is it written for our imitation. Grievous words stir up anger, and commonly do but make bad worse. It is a very great affront to one that bears an honest mind to be charged with dishonesty, and yet even this we must learn to bear with patience, committing our cause to God.

II. The comfort of a good conscience. This was Jacob's rejoicing, that when Laban accused him his own conscience acquitted him, and witnessed for him that he had been in all things willing and careful to live honestly, Heb 13:18. Note, Those that in any employment have dealt faithfully, if they cannot obtain the credit of it with men, yet shall have the comfort of it in their own bosoms.

III. The character of a good servant, and particularly of a faithful shepherd. Jacob had approved himself such a one, Gen 31:38-40. 1. He was very careful, so that, through his oversight or neglect, the ewes did not cast their young. His piety also procured a blessing upon his master's effects that were under his hands. Note, Servants should take no less care of what they are entrusted with for their masters than if they were entitled to it as their own. 2. He was very honest, and took none of that for his own eating which was not allowed him. He contented himself with mean fare, and coveted not to feast upon the rams of the flock. Note, Servants must not be dainty in their food, nor covet what is forbidden them, but in that, and other instances, show all good fidelity. 3. He was very laborious, Gen 31:40. He stuck to his business, all weathers; and bore both heat and cold with invincible patience. Note, Men of business, that intend to make something of it, must resolve to endure hardness. Jacob is here an example to ministers; they also are shepherds, of whom it is required that hey be true to their trust and willing to take pains.

IV. The character of a hard master. Laban had been such a one to Jacob. Those are bad masters, 1. Who exact from their servants that which is unjust, by obliging them to make good that which is not damaged by any default of theirs. This Laban did, Gen 31:39. Nay, if there has been a neglect, yet it is unjust to punish above the proportion of the fault. That may be an inconsiderable damage to the master which would go near to ruin a poor servant. 2. Those also are bad masters who deny to their servants that which is just and equal. This Laban did, Gen 31:41. It was unreasonable for him to make Jacob serve fro his daughters, when he had in reversion so great an estate secured to him by the promise of God himself; as it was also to give him his daughters without portions, when it was in the power of his hands to do well for them. Thus he robbed the poor because he was poor, as he did also by changing his wages.

V. The care of providence for the protection of injured innocence, Gen 31:42. God took cognizance of the wrong done to Jacob, and repaid him whom Laban would otherwise have sent empty away, and rebuked Laban, who otherwise would have swallowed him up. Note, God is the patron of the oppressed; and those who are wronged and yet not ruined, cast down and yet not destroyed, must acknowledge him in their preservation and give him the glory of it. Observe, 1. Jacob speaks of god as the God of his father, intimating that he thought himself unworthy to be thus regarded, but was beloved for the father's sake. 2. He calls him the God of Abraham, and the fear of Isaac; for Abraham was dead, and had gone to that world where perfect love casts out fear; but Isaac was yet alive, sanctifying the Lord in his heart, as his fear and his dread

Matthew Henry: Gen 31:43-55

We have here the compromising of the matter between Laban and Jacob. Laban had nothing to say in reply to Jacob's remonstrance: he could neither justify himself nor condemn Jacob, but was convicted by his own conscience of the wrong he had done him; and therefore desires to hear no more of the matter He is not willing to own himself in a fault, nor to ask Jacob's forgiveness, and make him satisfaction, as he ought to have done. But,

I. He turns it off with a profession of kindness for Jacob's wives and children (Gen 31:43): These daughters are my daughters. When he cannot excuse what he has done, he does, in effect, own what he should have done; he should have treated them as his own, but he had counted them as strangers, Gen 31:15. Note, It si common for those who are without natural affection to pretend much to it when it will serve a turn. Or perhaps Laban said this in a vain-glorious say, as one that loved to talk big, and use great swelling words of vanity: "All that thou seest is mine."It was not so, it was all Jacob's, and he had paid dearly for it; yet Jacob let him have his saying, perceiving him coming into a better humour. Note, Property lies near the hearts of worldly people. They love to boast of it, "This is mine, and the other is mine,"as Nabal, 1Sa 25:11, my bread and my water.

II. He proposes a covenant of friendship between them, to which Jacob readily agrees, without insisting upon Laban's submission, much less his restitution. Note, When quarrels happen, we should be willing to be friends again upon any terms: peace and love are such valuable jewels that we can scarcely buy them too dearly. Better sit down losers than go on in strife. Now observe here,

1. The substance of this covenant. Jacob left it wholly to Laban to settle it. The tenour of it was, (1.) That Jacob should be a good husband to his wives, that he should not afflict them, nor marry other wives besides them, Gen 31:50. Jacob had never given him any cause to suspect that he would be any other than a kind husband; yet, as if he had, he was willing to come under this engagement. Though Laban had afflicted them himself, yet he will bind Jacob that he shall not afflict them. Note, Those that are injurious themselves are commonly most jealous of others, and those that do not do their own duty are most peremptory in demanding duty from others. (2.) That he should never be a bad neighbour to Laban, Gen 31:52. It was agreed that no act of hostility should ever pass between them, that Jacob should forgive and forget all the wrongs he had received and not remember them against Laban or his family in after-times. Note, We may resent an injury which yet we may not revenge.

2. The ceremony of this covenant. It was made and ratified with great solemnity, according to the usages of those times. (1.) A pillar was erected (Gen 31:45), and a heap of stones raised (Gen 31:46), to perpetuate the memory or the ting, the way of recording agreements by writing being then either not known or not used. (2.) A sacrifice was offered (Gen 31:54), a sacrifice of peace-offerings. Note, Our peace with God is that which puts true comfort into our peace with our friends. If parties contend, the reconciliation of both to him will facilitate their reconciliation one to another. (3.) They did eat bread together (Gen 31:46), jointly partaking of the feast upon the sacrifice, Gen 31:54. This was in token of a hearty reconciliation. Covenants of friendship were anciently ratified by the parties eating and drinking together. It was in the nature of a love-feast. (4.) They solemnly appealed to God concerning their sincerity herein, [1.] As a witness (Gen 31:49): The Lord watch between me and thee, that is, "The Lord take cognizance of every thing that shall be done on either side in violation of this league. When we are out of one another's sight, let his be a restraint upon us, that wherever we are we are under God's eye."This appeal is convertible into a prayer. Friends at a distance from each other may take the comfort of this, that when they cannot know or succour one another God watches between them, and has his eye on them both. [2.] As a Judge, Gen 31:53. The God of Abraham (from whom Jacob descended), and the God of Nahor (from whom Laban descended), the God of their father (the common ancestor, form whom they both descended), judge betwixt us. God's relation to them is thus expressed to intimate that they worshipped one and the same God, upon which consideration there ought to be no enmity between them. Note, Those that have one God should have one heart: those that agree in religion should strive to agree in every thing else. God is Judge between contending parties, and he will judge righteously; whoever does wrong, it is at his peril. (5.) They gave a new name to the place, Gen 31:47, Gen 31:48. Laban called it in Syriac, and Jacob in Hebrew, the heap of witness; and (Gen 31:49) it was called Mizpah, a watch-tower. Posterity being included in the league, care was taken that thus the memory of it should be preserved. These names are applicable to the seals of the gospel covenant, which are witnesses to us if we be faithful, but witnesses to us if we be faithful, but witnesses against us if we be false. The name Jacob gave this heap ( Galeed ) stuck by it, not the name Laban gave it. In all this rencounter, Laban was noisy and full of words, affecting to say much; Jacob was silent, and said little. When Laban appealed to God under many titles, Jacob only swore by the fear of his father Isaac, that is, the God whom his father Isaac feared, who had never served other gods, as Abraham and Nahor had done. Two words of Jacob's were more memorable than all Laban's speeches and vain repetitions: for the words of wise men are heard in quiet, more than the cry of him that ruleth among fools, Ecc 9:17.

Lastly, After all this angry parley, they part friends, Gen 31:55. Laban very affectionately kissed his sons and his daughters, and blessed them, and then went back in peace. Note, God is often better to us than our fears, and strangely overrules the spirits of men in our favour, beyond what we could have expected; for it is not in vain to trust in him.

Keil-Delitzsch: Gen 31:30

" And now thou art gone (for, if thou art gone), because thou longedst after thy father's house, why hast thou stolen my gods? "The meaning is this: even if thy secret departure can be explained, thy stealing of my gods cannot.

Keil-Delitzsch: Gen 31:31-32

The first, Jacob met by pleading his fear lest Laban should take away his daughters (keep them back by force). " For I said: "equivalent to "for I thought."But Jacob knew nothing of the theft; hence he declared, that with whomsoever he might find the gods he should be put to death, and told Laban to make the strictest search among all the things that he had with him. " Before our brethren, "i.e., the relations who had come with Laban, as being impartial witnesses (cf. Gen 31:37); not, as Knobel thinks, before Jacob's horde of male and female slaves, of women and of children.

Keil-Delitzsch: Gen 31:33-35

Laban looked through all the tents, but did not find his teraphim; for Rachel had put them in the saddle of her camel and was sitting upon them, and excused herself to her lord ( Adonai , Gen 31:35), on the ground that the custom of women was upon her. " The camel's furniture, "i.e., the saddle (not "the camel's litter:" Luther ), here the woman's riding saddle, which had a comfortable seat formed of carpets on the top of the packsaddle. The fact that Laban passed over Rachel's seat because of her pretended condition, does not presuppose the Levitical law in Lev 15:19., according to which, any one who touched the couch or seat of such a woman was rendered unclean. For, in the first place, the view which lies at the foundation of this law was much older than the laws of Moses, and is met with among many other nations (cf. Bähr, Symbolik ii. 466, etc.); consequently Laban might refrain from making further examination, less from fear of defilement, than because he regarded it as impossible that any one with the custom of women upon her should sit upon his gods.

Keil-Delitzsch: Gen 31:36-39

As Laban found nothing, Jacob grew angry, and pointed out the injustice of his hot pursuit and his search among all his things, but more especially the harsh treatment he had received from him in return for the unselfish and self-denying services that he had rendered him for twenty years. Acute sensibility and elevated self-consciousness give to Jacob's words a rhythmical movement and a poetical form. Hence such expressions as אחרי דּלק " hotly pursued, "which is only met with in 1Sa 17:53; אחטּנּה for אחטּאנּה " I had to atone for it, "i.e., to bear the loss; " the Fear of Isaac, "used as a name for God, פּחד , σέβας = σέβασμα , the object of Isaac's fear or sacred awe.

Keil-Delitzsch: Gen 31:40-41

" I have been; by day (i.e., I have been in this condition, that by day) heat has consumed (prostrated) me, and cold by night "- for it is well known, that in the East the cold by night corresponds to the heat by day; the hotter the day the colder the night, as a rule.

Keil-Delitzsch: Gen 31:42

"Except the God of my father...had been for me, surely thou wouldst now have sent me away empty. God has seen mine affliction and the labour of my hands, and last night He judged it." By the warning given to Laban, God pronounced sentence upon the matter between Jacob and Laban, condemning the course which Laban had pursued, and still intended to pursue, towards Jacob; but not on that account sanctioning all that Jacob had done to increase his own possessions, still less confirming Jacob's assertion that the vision mentioned by Jacob (Gen 31:11, Gen 31:12) was a revelation from God. But as Jacob had only met cunning with cunning, deceit with deceit, Laban had no right to punish him for what he had done. Some excuse may indeed be found for Jacob's conduct in the heartless treatment he received from Laban, but the fact that God defended him from Laban's revenge did not prove it to be right. He had not acted upon the rule laid down in Pro 20:22 (cf. Rom 12:17; 1Th 5:15).

Keil-Delitzsch: Gen 31:43-54

These words of Jacob "cut Laban to the heart with their truth, so that he turned round, offered his hand, and proposed a covenant."Jacob proceeded at once to give a practical proof of his assent to this proposal of his father-in-law, by erecting a stone as a memorial, and calling upon his relations also ("his brethren,"as in Gen 31:23, by whom Laban and the relations who came with him are intended, as Gen 31:54 shows) to gather stones into a heap, which formed a table, as is briefly observed in Gen 31:46 , for the covenant meal (Gen 31:54). This stone-heap was called Jegar-Sahadutha by Laban, and Galeed by Jacob (the former is the Chaldee, the latter the Hebrew; they have both the same meaning, viz., "heaps of witness"),

(Note: These words are the oldest proof, that in the native country of the patriarchs, Mesopotamia, Aramaean or Chaldaean was spoken, and Hebrew in Jacob's native country, Canaan; from which we may conclude that Abraham's family first acquired the Hebrew in Canaan from the Canaanites (Phoenicians).)

because, as Laban, who spoke first, as being the elder, explained, the heap was to be a "witness between him and Jacob."The historian then adds this explanation: "therefore they called his name Gal'ed," and immediately afterwards introduces a second name, which the heap received from words that were spoken by Laban at the conclusion of the covenant (Gen 31:49): " And Mizpah, "i.e., watch, watch-place (sc., he called it), " for he (Laban) said, Jehovah watch between me and thee; for we are hidden from one another (from the face of one another), if thou shalt oppress my daughters, and if thou shalt take wives to my daughters! No man is with us, behold God is witness between me and thee! "(Gen 31:49, Gen 31:50). After these words of Laban, which are introduced parenthetically,

(Note: There can be no doubt that Gen 31:49 and Gen 31:50 bear the marks of a subsequent insertion. But there is nothing in the nature of this interpolation to indicate a compilation of the history from different sources. That Laban, when making this covenant, should have spoken of the future treatment of his daughters, is a thing so natural, that there would have been something strange in the omission. And it is not less suitable to the circumstances, that he calls upon the God of Jacob, i.e., Jehovah , to watch in this affair. And apart from the use of the name Jehovah , which is perfectly suitable here, there is nothing whatever to point to a different source; to say nothing of the fact that the critics themselves cannot agree as to the nature of the source supposed.)

and in which he enjoined upon Jacob fidelity to his daughters, the formation of the covenant of reconciliation and peace between them is first described, according to which, neither of them ( sive ego sive tu , as in Exo 19:13) was to pass the stone-heap and memorial-stone with a hostile intention towards the other. Of this the memorial was to serve as a witness, and the God of Abraham and the God of Nahor, the God of their father (Terah), would be umpire between them. To this covenant, in which Laban, according to his polytheistic views, placed the God of Abraham upon the same level with the God of Nahor and Terah, Jacob swore by "the Fear of Isaac"(Gen 31:42), the God who was worshipped by his father with sacred awe. He then offered sacrifices upon the mountain, and invited his relations to eat, i.e., to partake of a sacrificial meal, and seal the covenant by a feast of love.

The geographical names Gilead and Ramath-mizpeh (Jos 13:26), also Mizpeh-Gilead (Jdg 11:29), sound so obviously like Gal'ed and Mizpah , that they are no doubt connected, and owe their origin to the monument erected by Jacob and Laban; so that it was by prolepsis that the scene of this occurrence was called "the mountains of Gilead"in Gen 31:21, Gen 31:23, Gen 31:25. By the mount or mountains of Gilead we are not to understand the mountain range to the south of the Jabbok (Zerka), the present Jebel Jelaad, or Jebel es Salt . The name Gilead has a much more comprehensive signification in the Old Testament; and the mountains to the south of the Jabbok are called in Deu 3:12 the half of Mount Gilead; the mountains to the north of the Jabbok, the Jebel-Ajlun , forming the other half. In this chapter the name is used in the broader sense, and refers primarily to the northern half of the mountains (above the Jabbok); for Jacob did not cross the Jabbok till afterwards (Gen 32:23-24). There is nothing in the names Ramath-mizpeh, which Ramoth in Gilead bears in Jos 13:26, and Mizpeh-Gilead, which it bears in Jdg 11:29, to compel us to place Laban's meeting with Jacob in the southern portion of the mountains of Gilead. For even if this city is to be found in the modern Salt , and was called Ramath-mizpeh from the even recorded here, all that can be inferred from that is, that the tradition of Laban's covenant with Jacob was associated in later ages with Ramoth in Gilead, without the correctness of the association being thereby established.

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 31:22-55

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 31:32

Q: In Gen 31:32,34, how could the Bible [allegedly] approve Rachel stealing idols from her father?

A: The household gods not only had religious connotations, possessing them meant the right of inheritance according to the tablets, written around Moses’ time found in the city of Nuzi.

Hard Sayings of the Bible p.130-131 gives the text of the Nuzi tablet, but it also advocates that Rachel’s religious attachment to these idols might be involved. Can Archaeology Prove the Old Testament? p.28 also mentions these tables.

While some might sympathize with Rachel’s spiteful attitude, the Bible does not condone this, it only records this. Rachel died in childbirth only a few years after taking the Gods in Genesis 35:17-19, so those household gods certainly did not do her any good. The Bible is not a book about perfect superheroes, but about very real people who had many faults, — like we have. See Encyclopedia of Bible Difficulties p.101-102, When Critics Ask p.58, and 735 Baffling Bible Questions Answered p.45 for more info.

Bible Query: Gen 31:34

Q: In Gen 31:32,34, how could the Bible [allegedly] approve Rachel stealing idols from her father?

A: The household gods not only had religious connotations, possessing them meant the right of inheritance according to the tablets, written around Moses’ time found in the city of Nuzi.

Hard Sayings of the Bible p.130-131 gives the text of the Nuzi tablet, but it also advocates that Rachel’s religious attachment to these idols might be involved. Can Archaeology Prove the Old Testament? p.28 also mentions these tables.

While some might sympathize with Rachel’s spiteful attitude, the Bible does not condone this, it only records this. Rachel died in childbirth only a few years after taking the Gods in Genesis 35:17-19, so those household gods certainly did not do her any good. The Bible is not a book about perfect superheroes, but about very real people who had many faults, — like we have. See Encyclopedia of Bible Difficulties p.101-102, When Critics Ask p.58, and 735 Baffling Bible Questions Answered p.45 for more info.

Bible Query: Gen 31:47

Q: In Gen 31:47, since Genesis was written at an early date, why are two Aramaic words in this verse?

A: This indicates that Aramaic existed side by side with Hebrew at an early date. Remember, the Arameans were living in Syria where Laban lived. Jacob’s wives were from there. Alternately, these may be words common with early Hebrew.

Critics Ask: Gen 31:32

GENESIS 31:32 —How could God bless Rachel when she stole Laban’s idols and then lied to him about it?

PROBLEM: Genesis 31:32 makes the statement that Jacob did not know that “Rachel had stolen” Laban’s idols. However, it seems that God blessed Rachel because she lied to Laban.

SOLUTION: God did not bless Rachel either for stealing the idols or for lying about her deed. Simply because Laban did not discover that Rachel was the thief does not mean that God blessed her. On the contrary, it is more reasonable to assume that God did not expose Rachel’s theft in order to protect Jacob. Also, Genesis 35:16-19 reports that Rachel died in delivering her second son, Benjamin. In the intervening chapters between 31:32 and 35:19 very little is said about Rachel. The biblical record reveals that in fact God did not bless Rachel for what she did, but allowed her to fall into the background of importance until her painful death.   

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.