Chapter Thirty-One
Time to Leave
31:1 Now Jacob heard that the sons of Laban were saying, “Jacob has taken all that was our father’s, and from what was our father’s he has gained all this wealth.” 2 And Jacob saw that Laban did not regard him with favor as before. 3 Then the LORD said to Jacob, “Return to the land of your fathers and to your kindred, and I will be with you.”
Laban’s sons noticed how Jacob’s flock was prospering and growing, while their father’s flock may not have been doing so well. In their minds, Jacob was outright stealing their inheritance from them. They may have suspected some form of foul-play, except for the fact Jacob was just doing what their father had agreed he could do. Jacob heard Laban’s sons talk about him and then he noticed that Laban himself started to treat him with indifference.
Jacob may have been concerned regarding any plans Laban might have had regarding their agreement, he may have even thought it was time to leave. All doubts came to an end when Jacob heard from God in a dream (see verse 11), confirming it was time to return home.
31:4 So Jacob sent and called Rachel and Leah into the field where his flock was 5 and said to them, “I see that your father does not regard me with favor as he did before. But the God of my father has been with me. 6 You know that I have served your father with all my strength, 7 yet your father has cheated me and changed my wages ten times. But God did not permit him to harm me. 8 If he said, ‘The spotted shall be your wages,’ then all the flock bore spotted; and if he said, ‘The striped shall be your wages,’ then all the flock bore striped. 9 Thus God has taken away the livestock of your father and given them to me.
In preparation to depart, Jacob first talks with his wives. He wanted them to know what has been going on and that their father has been less than honest. However, knowing that this was their home, he also wanted to give them time to prepare, as they probably will need to leave quickly and unannounced. Apparently, Jacob feared that Laban would take away all his possessions (see verse 42). Jacob also exposed the fact that Laban not only did not keep his promise, but he also often changed his wages, giving further evidence that Laban was unreliable. As a result of Laban’s treating of Jacob, God had taken away much of his livestock and given it to Jacob.
31:10 In the breeding season of the flock I lifted up my eyes and saw in a dream that the goats that mated with the flock were striped, spotted, and mottled. 11 Then the angel of God said to me in the dream, ‘Jacob,’ and I said, ‘Here I am!’ 12 And he said, ‘Lift up your eyes and see, all the goats that mate with the flock are striped, spotted, and mottled, for I have seen all that Laban is doing to you. 13 I am the God of Bethel, where you anointed a pillar and made a vow to me. Now arise, go out from this land and return to the land of your kindred.’ ”
Jacob then explained how God blessed him with the striped, spotted, and mottled animals. There was no Mendelian Genetics, or any other mysterious process involved, it was always God and Jacob knew that all along. Jacob tells his wives that God communicated all this to him through a dream, where He also told Jacob that He saw how Laban had been treating him and that it was time to leave.
In that dream God referred to Himself as the “God of Bethel,” the location where Jacob poured oil over the rock he slept on (previously known as Luz, see Genesis 28:18-22), in this dream God used the word ‘anointed’ (Hebrew verb ‘mā·šǎḥ’·tā’).[1] This is the first use of the word in Scripture and it refers to an anointing of a rock by Jacob who then vows that God will be his God.[2]
31:14 Then Rachel and Leah answered and said to him, “Is there any portion or inheritance left to us in our father’s house? 15 Are we not regarded by him as foreigners? For he has sold us, and he has indeed devoured our money. 16 All the wealth that God has taken away from our father belongs to us and to our children. Now then, whatever God has said to you, do.”
When they heard what Jacob said, both Rachel and Leah relayed that they had long resented their father for selling them, treating them like foreigners and not as family. This is the first appearance of the Hebrew word for ‘foreigners’ (‘nǒḵ·riy·yôṯ’),[3] here it refers to those that are not part of a family. Later, under the law. it will refer to those who were not Israelites, giving them only limited privileges. However, selling family members was typically only acceptable during desperate times, not a standard practice for marriage (see also Exodus 21:7-8). Instead of treating the payment he received (the prosperity from Jacob’s work and God’s blessings) as a dowry to provide for his daughter’s future, he ‘devoured’ it all for himself, leaving nothing for them.
31:17 So Jacob arose and set his sons and his wives on camels. 18 He drove away all his livestock, all his property that he had gained, the livestock in his possession that he had acquired in Paddan-aram, to go to the land of Canaan to his father Isaac. 19 Laban had gone to shear his sheep, and Rachel stole her father’s household gods. 20 And Jacob tricked Laban the Aramean, by not telling him that he intended to flee. 21 He fled with all that he had and arose and crossed the Euphrates, and set his face toward the hill country of Gilead.
After their conversation, Jacob wasted no time to get on the road. He was able to get his family and all their possessions he rightfully acquired, including all his livestock en route to the land of Canaan, all while Laban was away shearing his sheep.[4] The text reveals that Jacob “tricked Laban,” by not telling him that he was leaving. The Hebrew actually says, ‘yiḡ·nōḇ’[5] (usually translated as ‘steal’ or ‘stolen’) and ‘ěṯ’[6] ‘lēḇ’[7] (‘heart’), referring to Jacob stealing the heart of Laban.
We are also told that Rachel had gone back to her father’s house and stole his “household gods,” before leaving. The Hebrew word ‘terā·pîm’[8] (or teraphim), is a plural noun, typically referring to small figurine type idols used in divination. They were also considered guardian figurines that would provide prosperity (food, health, etc.) in return for respect and honor in their homes. According to the Nuzi tablets[9] these idols were associated with both inheritance and property rights of the owner. So, why did Rachel steal them? Was she a follower of pagan practices? Probably not, some commentators believe that since they represented a form of inheritance rights, that she either felt she had the right to take them or that she wanted to deprive Laban from those rights. She took them without Jacob knowing (see verse 32), the reason is not explained, but they will be a problem in the near future. Knowing that Laban had these “household gods,” in his possession at home, helps us see that he was still deeply influenced by pagan beliefs and rituals.
Jacob and his family crossed over the Euphrates River and head in the direction of Gilead, a mountainous region east of the Jordan River between where the Yarmuk River joins the Jordan and the north shore of the Dead Sea (approximately 400 miles away from Haran where they had been living).
31:22 When it was told Laban on the third day that Jacob had fled, 23 he took his kinsmen with him and pursued him for seven days and followed close after him into the hill country of Gilead. 24 But God came to Laban the Aramean in a dream by night and said to him, “Be careful not to say anything to Jacob, either good or bad.”
The annual event of shearing sheep was a special occasion for most sheep owners, as it was often a festive time of celebration with the whole family in attendance. Ordinarily this task required several days to a week to complete. News of Jacob’s departure reached Laban three days after Jacob left. The text makes it clear that Laban was furious, as he immediately stopped shearing sheep and hotly pursued Jacob for seven days. Then, before Laban confronts Jacob, God intervenes. Even though Laban’s intentions are not stated, God knew what they were and approached Laban in a dream. The text tells us how God warned Laban to, “Be careful not to say anything to Jacob, either good or bad.” Most English Bible versions render the verse similarly, which should be interpreted as an indirect, but clear warning for Laban to stay away from Jacob. It is interesting to note that the Septuagint renders this verse, “But God came to Laban the Syrian in his sleep during the night and said to him, “Watch yourself, that you not speak evil with Jakob.”” (NETS)[10] The Septuagint does not mention speaking good to Jacob, just bad (or evil), which may help us understand why Laban did not back off completely after heeding God’s warning.
31:25 And Laban overtook Jacob. Now Jacob had pitched his tent in the hill country, and Laban with his kinsmen pitched tents in the hill country of Gilead. 26 And Laban said to Jacob, “What have you done, that you have tricked me and driven away my daughters like captives of the sword? 27 Why did you flee secretly and trick me, and did not tell me, so that I might have sent you away with mirth and songs, with tambourine and lyre? 28 And why did you not permit me to kiss my sons and my daughters farewell? Now you have done foolishly. 29 It is in my power to do you harm. But the God of your father spoke to me last night, saying, ‘Be careful not to say anything to Jacob, either good or bad.’ 30 And now you have gone away because you longed greatly for your father’s house, but why did you steal my gods?”
Laban soon caught up with Jacob in the mountains of Gilead, and it appears that Laban and his sons decided to pitch their tents near Jacob’s caravan before intercepting them. However, when they did meet, Laban immediately accuses Jacob of tricking him (same Hebrew phrase used in verse 20), and further stated that his actions deprived him and his family from providing them a joyous farewell celebration. Probably wanting to say more, Laban tells Jacob that he simply acted foolishly. But his restraint is lost again and informs Jacob that he could do him harm, at which point he must have remembered God’s warning and told Jacob about his encounter with God. So, after he once again regained composure, he asks: “but why did you steal my gods?” A good question, as Jacob would undoubtedly want nothing to do with them, even if they represented land or inheritance rights. The text here uses the usual plural Hebrew word for “gods,” instead of the previous reference to figurine idols.
31:31 Jacob answered and said to Laban, “Because I was afraid, for I thought that you would take your daughters from me by force. 32 Anyone with whom you find your gods shall not live. In the presence of our kinsmen point out what I have that is yours, and take it.” Now Jacob did not know that Rachel had stolen them.
Before answering Laban’s inquiry regarding the household gods, Jacob explained why he felt it was necessary to leave without notice. That he was afraid that Laban would try to take his daughters and more than likely, his children as well, from him by force. Regarding the idols, Jacob knew nothing about them and certainly was completely unaware of Rachel’s involvement with their theft. Perhaps aware of the rules that governed that region, Jacob stated that whoever is found in possession of the idols would be put to death. Various codes and laws, including the well-preserved and understood Code of Hammurabi (believed to be from a period around 1,700 B.C.), often reference the penalty of death for the theft of similar idols and temple gods. Jacob further stated that if Laban finds anything that belongs to him while searching for his household gods, he certainly may have it back.
31:33 So Laban went into Jacob’s tent and into Leah’s tent and into the tent of the two female servants, but he did not find them. And he went out of Leah’s tent and entered Rachel’s. 34 Now Rachel had taken the household gods and put them in the camel’s saddle and sat on them. Laban felt all about the tent, but did not find them. 35 And she said to her father, “Let not my lord be angry that I cannot rise before you, for the way of women is upon me.” So he searched but did not find the household gods.
Laban began an intensive search of Jacob’s caravan, going from tent to tent without finding the household gods, nor anything else that belonged to him. At some point before he entered Rachel’s tent, perhaps the night before, Rachel had placed the stolen figurines in her saddle. When Laban came in her tent Rachel was sitting on the saddle and told her father it would be too painful for her to get up, explaining that she was in her menstrual period. Apparently, this was true, since neither Jacob (assuming he was present) nor Laban suspected her.
31:36 Then Jacob became angry and berated Laban. Jacob said to Laban, “What is my offense? What is my sin, that you have hotly pursued me? 37 For you have felt through all my goods; what have you found of all your household goods? Set it here before my kinsmen and your kinsmen, that they may decide between us two. 38 These twenty years I have been with you. Your ewes and your female goats have not miscarried, and I have not eaten the rams of your flocks. 39 What was torn by wild beasts I did not bring to you. I bore the loss of it myself. From my hand you required it, whether stolen by day or stolen by night. 40 There I was: by day the heat consumed me, and the cold by night, and my sleep fled from my eyes. 41 These twenty years I have been in your house. I served you fourteen years for your two daughters, and six years for your flock, and you have changed my wages ten times. 42 If the God of my father, the God of Abraham and the Fear of Isaac, had not been on my side, surely now you would have sent me away empty-handed. God saw my affliction and the labor of my hands and rebuked you last night.”
Hearing that Laban found nothing, Jacob, who had up to this time, patiently endured Laban’s attitude, and accusations, now loses his composure. He wanted Laban to explain why he was pursued and to state what charges he was being accused of in front of their kinsmen, essentially asking them to judge his guilt. But before he allowed Laban to speak, Jacob reminded him of his loyal and faithful service for 20 years, without any mention of Laban’s own deception regarding Leah. Jacob revealed that during that period, he never once took advantage of his position, he endured the hardship and weather without complaining and he personally absorbed the cost of any loss, regardless of cause.
Jacob further points out that if it wasn’t for the fact that God had intervened and the potential concern of any retaliation by Isaac, he would be empty-handed, exposing Laban’s true heart. He notes that God rebuked Laban because He had seen his affliction and observed how loyal he was, even during challenging times, confirming his statement.
31:43 Then Laban answered and said to Jacob, “The daughters are my daughters, the children are my children, the flocks are my flocks, and all that you see is mine. But what can I do this day for these my daughters or for their children whom they have borne? 44 Come now, let us make a covenant, you and I. And let it be a witness between you and me.” 45 So Jacob took a stone and set it up as a pillar. 46 And Jacob said to his kinsmen, “Gather stones.” And they took stones and made a heap, and they ate there by the heap. 47 Laban called it Jegar-sahadutha, but Jacob called it Galeed.
When it was Laban’s time to speak, he could not deny anything Jacob stated. His only defense was to state that he would not have harmed his daughters or his grandchildren. Instead of repenting for his actions (for both the immediate past as well as the way he treated Jacob and his daughters during the last twenty years), he suggested that they form a covenant of peace between the two families. Jacob agreed and they gathered stones to create a monument or pillar to commemorate the agreement. Laban gave the pillar the Aramaic name of Jegar-sahadutha, meaning “heap of witness” or “heap of testimony.” while Jacob gave it the Hebrew name of ‘Galeed’,[11] meaning essentially the same “witness heap” or “heap of witness,” which is the root meaning for the name ‘Gilead’.[12]
31:48 Laban said, “This heap is a witness between you and me today.” Therefore he named it Galeed, 49 and Mizpah, for he said, “The LORD watch between you and me, when we are out of one another’s sight. 50 If you oppress my daughters, or if you take wives besides my daughters, although no one is with us, see, God is witness between you and me.” 51 Then Laban said to Jacob, “See this heap and the pillar, which I have set between you and me. 52 This heap is a witness, and the pillar is a witness, that I will not pass over this heap to you, and you will not pass over this heap and this pillar to me, to do harm. 53 The God of Abraham and the God of Nahor, the God of their father, judge between us.” So Jacob swore by the Fear of his father Isaac,
In dedication of the newly constructed pillar, Laban asserted the terms of the covenant, making it sound that Jacob and his family were the aggressors and therefore could not be trusted. The term ‘Mizpah’[13] means “watchtower” or “lookout,” which is an often-used name in the Old Testament (see 1 Kings 15:22; Nehemiah 3:15-19; see also Joshua 11:3-8; 15:38). It is interesting to note that Laban used the name of God in his proclamation, which would imply that it would be God’s responsibility to keep Jacob from violating this covenant. Laban then agrees that he will not pass over this pile of rocks to go to Jacob and that Jacob will not pass them to come to him to do harm to each other.
Laban next adds that the God of Abraham, the God of Nahor, and the God of their father, judge between them if they violate the agreement. Nahor was Abraham’s brother and since they both came from an area known for their pagan worship, some scholars believe this reference may be to three different deities (the true God of Abraham and two pagan gods, one worshiped by Nahor and another worshiped by their father, Terah). However, it could just as likely each being a reference to the One True God.
Instead of arguing with Laban regarding his insinuations, Jacob simply acknowledged and agreed by swearing by the fear of his father, Isaac.
31:54 and Jacob offered a sacrifice in the hill country and called his kinsmen to eat bread. They ate bread and spent the night in the hill country. 55 Early in the morning Laban arose and kissed his grandchildren and his daughters and blessed them. Then Laban departed and returned home.
Jacob then offered a sacrifice to God (Hebrew word ‘zě·ḇǎḥ’),[14] followed by calling the families to eat a meal together. The Hebrew word ‘lě’·ḥěm’,[15] can refer to bread or food in general (essentially anything that God has approved for nourishment). They remained camped in the hill country that evening. In the morning Laban kissed his daughters and grandchildren goodbye and blessed them before leaving to return home. Since there is no Hebrew word for grandson, granddaughter, or grandchildren,[16] the word here that is translated as grandchildren is ‘bēn’ (‘ḇā·nāy’),[17] a general reference to either son or child, the ‘grand’ was added by the translators.
This is the last mention of Laban in the Bible. However, it may be of interest to some to see that Laban may be connected to the prophet Balaam, seen much later in the book of Numbers (see chapters 22-24). The non-biblical connection is found in the Talmudic writings of the Targum Yonatan (or Jonathan) and the Babylonian Talmud.[18]
Considerations
Whenever God is not considered part of reality, mankind loses the ability to understand their surroundings. In an attempt to figure out life, man has historically “filled in the gaps” with a wide variety of myths and stories about gods and goddesses. In some cultures, such as with the ancient Egyptians, practically everything had some form of deity related to it. On the surface this need to attach deities to things and natural functions (seasonal changes, weather, birth, sickness, death, etc.) is simply in response to the fact they did not know any different. However, while ignorance is definitely a player in this misconception, there are other factors to consider.
We know that God is the one and only true God. If there was somebody who wanted to mislead you from following the true God, what would be a good way to distract you from Him? One easy way would be to create and propagate stories and myths about non-existent gods and goddesses. It is very likely that idols and idol worship were both intentionally created by Satan. The sad truth is that idolatry was very effective in doing just that, as Israelite history has demonstrated.
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[1] Strong’s Hebrew 4886.
[2] See the Brief Introduction to the Law, the chapter before Exodus chapter 20, regarding anointing.
[3] Strong’s Hebrew 5237.
[4] See note in Considerations under Genesis chapter 38.
[5] Strong’s Hebrew 1589.
[6] Strong’s Hebrew 853.
[7] Strong’s Hebrew 3820.
[8] Strong’s Hebrew 8655.
[9] See commentary under Genesis 29:20-24.
[10] A New English Translation of the Septuagint, ©2007 by the International Organization for Septuagint and Cognate Studies, Inc. Used by permission of Oxford University Press. All rights reserved.
[11] Strong’s Hebrew 1567.
[12] Strong’s Hebrew 1568.
[13] Strong’s Hebrew 4709.
[14] Strong’s Hebrew 2077, usually a meat sacrifice that is eaten after it is offered to God, see Overview of Offerings after Leviticus chapter seven.
[15] Strong’s Hebrew 3899.
[16] See Considerations below Genesis chapter ten.
[17] Strong’s Hebrew 1121.
[18] See Considerations under Genesis 10:19-20, regarding ancient Jewish writings.