CRITICAL NOTES.—
Genesis 31:34. The camel’s furniture.] “This was a packsaddle, in the recesses of which articles might be deposited, and on which was a seat or couch for the rider.” (Murphy.)—
Genesis 31:40. In the day the drought consumed me, and the frost by night.] In the East the hotter the day, the colder the night. (Jeremiah 36:30; Psalms 121:6.)—
Genesis 31:42. The fear of Isaac.] “This is used as a name of God in His covenant relation. He who is the object of Isaac’s fear or reverential awe; like the Hope of Israel.” (Jeremiah 14:8.) There is a similar use of the word “fear” as an object of fear, in Psalms 31:11.; Proverbs 1:26-27.—Rebuked thee.]—“Judged thee, by giving forewarning against violent language.” (Jacobus.)—
MAIN HOMILETICS OF THE PARAGRAPH.—Genesis 31:22-42
LABAN’S EXPOSTULATION WITH JACOB, AND JACOB’S DEFENCE
I. Laban’s Expostulation with Jacob. Jacob stole away “unawares,” taking with him his family, goods, and cattle. Laban, who overtook him, after seven days’ pursuit, complains of his conduct and expostulates with him.
1. There was, apparently, cause for just complaint.
(1.) There were some criminal elements in the conduct of Jacob. Laban complains that he had not only committed a serious moral fault, but also something of the nature of a crime and violent wrong against society. He accuses Jacob of acting like a thief in carrying off his daughters as booty. (Genesis 31:26.)
(2.) There was unkindness and a breach of social obligations. Jacob by his conduct in this matter had denied Laban the opportunity of taking affectionate leave of his daughters. He had sinned against the tender charities of domestic life, and neglected his plain duty towards the family with whom he had cast his lot. (Genesis 31:27-28.)
2. But this complaint was, really, the disguise of Laban’s own evil nature. Thus Laban complains that he had been robbed, when he was only envious and suspicious. Men are often that very thing themselves which they suspect in others. And they are quick to spy those very faults in others for which they themselves are notorious. Laban’s affection for his daughters was only a pretence. Consider his conduct towards them while they dwelt with him. He had kept them penniless, and now he wants to dismiss them with a generous feast. (Genesis 31:14-15; Genesis 31:27.) He is also passionate and revengeful while he appears to be pious. He asserts that his superior power puts Jacob at his mercy, but that he is restrained from hurting him by God’s injunction. (Genesis 31:29.) But all this time he feels the passion of revenge burning within him, as if he would say to Jacob,—“I could crush you if I pleased, only that God has forbidden me.”
II. Jacob’s Defence.
1. He challenges proof of his dishonesty. He asserts that there was no ground for these accusations. Nothing was found in his possession that he had wrongly taken. (Genesis 31:37).
2. He appeals to many many years of faithful and honest service. He had been scrupulous in his attention to every duty. Throughout his long service he had maintained a high sense of justice, and had even suffered loss himself rather than run the risk of committing a wrong, (Genesis 31:38-39). He had led a hard and trying life. (Genesis 31:40). And all this was the more praiseworthy, as it was for a bad and unthankful master. Jacob, in truth, owed nothing to Laban. He had fairly earned all that he had received. He had served Laban for twenty years, fourteen years of these for his two daughters, and six for the cattle. And all this time Laban had treated him with manifest injustice, changing his wages as often as he had the chance. (Genesis 31:41). And only for the special favour of God, Jacob would have nothing, even now. (Genesis 31:42). He could appeal to the fact that God was on his side, who had seen his affliction and rebuked his oppressor. (Genesis 31:42).
SUGGESTIVE COMMENTS ON THE VERSES
Genesis 31:22-23. He heard of it no earlier on account of the distance that intervened between his flocks and Jacob’s (compare ch. Genesis 30:36 with ch. Genesis 31:19). But no sooner does he hear of his son-in-law’s abrupt departure, than he collects a sufficient force from among his kinsmen and adherents, and sets out in hot pursuit of him. It is easy to see from this with what reception a formal request or proposal to be dismissed from his service that he might return to Canaan would have met at the hand of Laban. The patriarch was no doubt fully satisfied in his own mind that he must leave his employer clandestinely if he left him at all.—(Bush).
Genesis 31:24. Such communications were anciently made to man independently of their moral character. The Divine influence, which makes known the will of God, or the coming events of His providence, is entirely different from that which is put forth in the renewal of men’s characters, and making them heirs of eternal life. Accordingly, we find such men as Abimelech, Laban, Balaam, and Nebuchadnezzar, made on particular occasions, and for particular purposes, the recipients of Divine revelations.—(Bush).
Genesis 31:25. Seeing Laban so near, he set himself in as good order as he could, fearing the worst. But God was better to him than his fears. He spake for him, and so He can and doth oft for us in the hearts of our enemies. (Isaiah 41:9, Isaiah 41:9.)—(Trapp.)
Genesis 31:26. Part of this accusation was unjust. The daughters of Laban had gone, of their own free will, with Jacob, and he had a right to take them with him.
The unjust and the oppressive are the most forward to question sharply the conduct of others.
Genesis 31:27. The Easterns used to set out, at least on their long journeys, with music and valedictory songs. If we consider them, as they probably were, used not on common, but more solemn occasions, there appears peculiar propriety in the complaint of Laban.—(Harmer.)
Genesis 31:28. His words are obviously full of hypocrisy and cant. However he may talk about his children and grandchildren, that which lay nearest his heart was the substance which Jacob had taken with him, and which he, no doubt, meant in some way to recover. But he acts the part of thousands, who, when galled by an evil conscience, endeavour to ease themselves of its reproaches by transferring the blame from themselves to the persons they have wronged.—(Bush.)
Genesis 31:29. Truth will in the end make itself to appear, whatever may have been the disguises in which it was wrapped. Laban here virtually acknowledges the violent purpose with which he had undertaken the pursuit; but in the same breath he would fain make a merit of abstaining from the harm which he meditated. He would impress Jacob that he acted very religiously in paying so much deference to the warning voice of Jacob’s God. Thus do men sometimes vainly magnify as a virtue that which is imposed upon them through sheer necessity.—(Bush.)
Genesis 31:30. Goodly gods that could not save themselves from the thief. (Jeremiah 10:5; Jeremiah 10:11; Jeremiah 10:15.) Joseph suffered as a dishonest person; Elisha, as a troubler of the State; Jeremiah, as a traitor; Luther, as the trumpet of rebellion.—(Trapp.)
It must have gone sore against the heart of Jacob when he found that he was accused of stealing idols which he abhorred as an abomination.
Genesis 31:31-32. With respect to the reiterated complaints of the secrecy of his departure, Jacob answers all in a few words. It was, “because I was afraid,” etc. This was admitting his power, but impeaching his justice; and as he had dwelt only upon the taking away of his daughters, so Jacob in answer confines himself to them. With respect to the goods, his answer is expressive of the strongest indignation. He will not deign to disown the charge; but desires that all his company might be searched. It was worthy of an upright man to feel indignant at the charge of stealing, and of a servant of God at that of stealing idols. But unless he had been as well assured of the innocence of all about him, as he was of his own, he ought not to have spoken as he did. His words might have proved a sorer trial to him than he was aware of.—(Fuller.)
It is wise not to be too confident in the goodness of those connected with us. Hasty speech may work much woe. How sorry would Jacob have been if Laban had found the images under Rachel, and taken him at his word! What a snare befel Jephthah by his rash speaking! Let, therefore, thy words be few, true, and ponderous.—(Trapp.)
Genesis 31:33-34. Kitto thinks that it was under the common pack-saddle of the camel, which is high, and shaped so as to suit the ridge of the camel’s back; and that under this, or among the shawls, cloaks and rugs which are used to make the saddle easy for women, the teraphim were concealed. There was room enough under this for the small teraphim, or busts of human form, and Rachel, cunning as ever, did not lack a device and pretence to give her success. Laban could not think that in such circumstances she would sit upon his gods.—(Jacobus.)
Jacob finds himself pursued, accused, and searched. How painful to a man conscious of innocence! How little confidence Laban had in his veracity!
Genesis 31:35. This apology was very necessary according to existing usages and feelings in the East, which inculcate the greatest external deference on the part of the children towards their parents. In Quintus Curtius, Alexander is represented as saying to the queen mother of Persia, “Understanding that it is in Persia considered a great offence for a son to be seated in the presence of his mother unless by her permission, I have always in my visits to you remained standing till you authorised me to sit.”—(Bush.)
Genesis 31:36. A righteous man may feel unjust imputations keenly, and defend himself with the warmth and courage inspired by conscious innocence. The difficulty is to keep the storm, even of a noble passion, from stirring up evil. (Ephesians 4:26.)
Jacob now takes greater boldness, grows indignant, and retorts upon Laban with the sharpest crimination. He demands now the cause of such hot pursuit, and the ground of such severe accusations, which he could not at all prove. Little did Jacob dream of what Rachel had done, and of how the search might have turned the tables against him to the triumph of Laban. He had better not have been quite so sure of the innocence of all his family. Alas! he thinks they could do no such wrong; but he should rather not so freely offer the wrong-doer’s life as a forfeit.—(Jacobus.)
Genesis 31:37. See the confidence of a clear conscience! Happy is he that can be acquitted by himself in private; in public by others; in both by God.—(Trapp.)
Genesis 31:38. Jacob’s fidelity in this respect will appear more striking when contrasted with the opposite conduct of shepherds, whose neglected duties and abused functions are so graphically portrayed by the prophet. (Ezekiel 34:1-5.)—(Bush.)
Genesis 31:39-41. When one can show that he has been faithful, upright, and diligent in his office, he can stand up with a clear conscience and assert his innocence. A good conscience and a gracious God gives one boldness and consolation.—(Lange.)
In many parts of Asia very severe and even frosty nights are, even in winter, succeeded by very warm days; and it may be said, indeed, that the only experience of what we should call winter weather which the inhabitants obtain, is exclusively during the night-time. (Pictorial Bible.) Mr. Bruce, the Abyssinian traveller, lost all his camels by the cold in one night in the deserts of Senaar; and Volney relates an affecting story of a hapless wanderer who was like Jacob frozen by the north wind at night, and burnt by the dreadful heat of the sun by day. (Jeremiah 36:30.)—(Bush.)
Genesis 31:42. Laban had made a merit of obeying the dream, but Jacob shows that this Divine visitation was in itself an evidence of his evil designs. God intended thereby to rebuke him, and thus to plead the cause of the injured.
God is the perpetual and sure portion of His departed saints, and an object of holy fear to His saints on earth.