Preaching the Word
Preaching the Word
Gen 31:24-55 - God's Rescues Jacob from Laban - The Mysteries of God's Word
This episode takes you through the gripping narrative of Genesis 31, where Jacob's escape from Laban is marked by a divine warning and a high-stakes confrontation. Experience the tension as God warns Laban in a dream, urging him not to harm Jacob, and explore the complex layers of Laban's accusations as he positions himself as a victim despite a history of deceit. Witness how the protective presence of God provides Jacob with a momentary reprieve from danger and threat.
We journey into the intense covenant ceremony where Jacob and Laban's troubled relationship culminates in a dramatic agreement. Hear about Jacob's accusations of Laban's exploitation and dishonesty and the symbolic significance of the stone pillar and heap of stones that bear witness to their pact. Despite the bitterness, Laban's farewell blessings offer a poignant closure to their relationship, setting the stage for Jacob's next encounter with angels. Get ready for an insightful exploration of faith, family dynamics, and divine justice woven into this biblical narrative.
Email: nathan@nathandietsche.com
Welcome again to the Mysteries of God's Word. We're in Genesis, chapter 31, and last week we learned that Jacob had fleed the household of Laban. After serving him 20 years, jacob fleed with his two wives, all of his household servants and a whole herd of animals. They crossed the Euphrates River and they headed towards the hill country of Gilead. And at the end of last week, when Laban had heard that Jacob had fled, he gathered his kinsmen, ran after Jacob and pursued him all the way to the hill country of Gilead. We left with Laban coming up close, right behind Jacob in the hill country of Gilead. We left with Laban coming up close, right behind Jacob in the hill country of Gilead. Today we pick up in verse 24 of chapter 31. But God came to Laban, the Araman, in a dream by night and said to him Be careful not to say anything to Jacob, either good or bad, 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.
Speaker 1:In our first two verses we see that God came to Laban in a dream at night. Sometime during the last night of Laban's pursuit of Jacob, god spoke to him in a dream and God said be careful not to say anything to Jacob, either good or bad. Considering Laban's need to control and manipulate people for his own personal gain, the fleeing of Jacob with Laban's daughters may have outraged him to a point where he's prepared to kill Jacob if Jacob refuses to come back. However, as the Lord did for his grandfather Abram, he now does for Jacob, and he warns the man that would do harm to him. In a dream, the Hebrew phrase good or bad could be better translated from good to evil. The original sense of this wording here is that when Laban speaks to Jacob is that when Laban speaks to Jacob, he's not to begin with peace and kindness and then turn it around and end with swords or small bullets. And we know from the past that is Laban's common tactic for manipulating people and specifically getting Jacob to do what he wants him to do. He begins by being all friendly and kind and then, once he's gained Jacob's trust, he manipulates the relationship for his selfish gain. We read that Laban overtook Jacob. This is simply a description of how Laban caught up with Jacob and demanded that Jacob stop and talk with him, and it says Jacob had pitched tents and Laban had also pitched tents in the hill country of Gilead. So after Laban catches up with Jacob and stops him, both parties pitch their tents in the hill.
Speaker 1:Picking up in verse 26, trick me and not tell me so that I might have sent you away with myrrh and songs, with trambolines and leer. Why didn't you permit me to kiss my sons and my daughters? Farewell, now you have acted foolishly. In these three verses we see Laban accusing Jacob of fleeing for no reason of accusing him of foolishness. Laban says you've tricked me. But considering their past relationship and how Laban continually tricked Jacob and manipulated Jacob, laban is giving more of a hypocritical rant than anything. Really he's trying to further manipulate Jacob through this shame tactic. Really, he's trying to further manipulate Jacob through this shame tactic. Laban says what Laban is saying here is that he's accusing Jacob of driving his daughters away from him as if they were captives. Laban is falsely accusing Jacob of forcing his daughters to go with him under great threat and even violence. And then laban asks rhetorically why did you flee and trick me? Laban knows very well that he is the one that's done everything in his power to take advantage of jacob. He has kept jac Jacob trapped under false pretenses for years, and he is the one who has forced Jacob to continue working for him. Certainly, it was Jacob that felt as if he were a captive of Laban's. Laban's mention of how he would have liked to send Jacob and his daughters away with joy and celebration is merely a regret of an abuser whose tactics have led to this broken relationship.
Speaker 1:Picking up in verse 29, laban says 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. And now you've gone away because you've longed greatly for your father's house. But why did you steal my gods? In verse 29 and 30, after acting as if he had wanted to throw them a party before they left, laban shows his true self. We see the true Laban here. We see Laban doing what Laban has always done to Jacob, and we see Laban doing precisely what God told him not to do Begin as if he wanted a good and peaceful relationship with Jacob and his daughters and then now bring threats of retaliation if Jacob refuses to comply with his selfish and ungodly desires. But the God of your father, laban says what a statement. What a statement's coming out of the lips of Laban After letting Jacob know that he could harm him.
Speaker 1:Laban tells Jacob that the God of his fathers spoke to him last night and said to him not to say anything good or bad. We can only imagine what a break in the tension this must have been to Jacob Out of the very lips of the man that had been oppressing him for years. Jacob now hears that the god of his fathers has warned Laban not to bring any harm to him. Jacob had been fleeing in fear of Laban for the last ten days at least. Then, just hours ago, laban's raiding party was seen and then overtook Jacob. Now, when Laban speaks to Jacob, he even makes a threat. But to hear these words, to hear the words but the God of your father spoke to me last night, must have brought an overwhelming and amazing relief to Jacob. Jacob begins now to see God's timing and God's faithfulness in the midst of this very difficult situation. And then Laban says that Jacob left because he longed greatly for his father's house.
Speaker 1:Laban continues to justify his evil and selfish actions by excusing Jacob's flight as if it were just a desire to see his family, when in fact it was by the command of God and due to the cruel actions and attitude of himself that sent Jacob away. And Laban asks Jacob, why did you steal my gods? Laban's focus here on his household idols, his household gods, speaks of their significance in his life. We now see clearly how Laban is a pagan worshiper of idols, even though on occasion he gives lip service to the God of Abraham. Even though on occasion he gives lip service to the God of Abraham, verse 31,.
Speaker 1:Jacob answers and said to Laban Because I was afraid, for I thought that you would take your daughters from me by force. 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. 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. 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 and she said to her father Let my lord not 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.
Speaker 1:In verses 31 through 35, we read Jacob's response and Laban's search. Jacob says I thought that you would take your daughters from me by force, thought that you would take your daughters from me by force. This statement by Jacob is perhaps the most plain and honest statement he's ever made to Laban. Now, seeing that the Lord is with him and protecting him from the hand of his father-in-law, jacob speaks plainly. Jacob reveals to us further how Laban continued to manipulate him through the relationships with his daughters. It also helps us to see why it was so important for Jacob to take his wives into the field and get their approval before fleeing Laban. Jacob was afraid of Laban's continued feeling of ownership that he had over his daughters, even after they were given in marriage to Jacob, and Laban used that to manipulate Rachel and Leah.
Speaker 1:Then Jacob makes the bold statement, based on his own understanding, that nobody in his household would have taken Laban's idols. Jacob doesn't know that Rachel stole the idols of Laban and Jacob, in front of Laban's kinsmen, tells him so. Laban did a thorough search of Jacob's tents, including his daughter's tents and the servants' tents, but he could not find the household gods. And when he came to Rachel's tent he finds Rachel sitting on a camel. And Rachel furthers her theft and her deception by putting the idols in the saddle of the camel. Then she sits on it. We could say, like father, like daughter, like her father Laban, she continues to justify her sin of greed and theft as she attempts to protect herself from the consequences of her evil actions. Consequences of her evil actions when Laban confronts Rachel, rachel pleads with him not to be upset but that she can't rise from where she's sitting because she's in the middle of her menstrual period.
Speaker 1:Picking up in verse 36, then Jacob became angry and berated Laban. Jacob said to Laban what is my offense, what is my sin that you've hotly pursued me For you have felt through all of my goods. What have you found? What have you found of all your household goods? Set it here before my kinsmen and your kinsmen that they may decide between the two of us. These twenty years I have been with you. Your ewes and your female goats have not miscarried and I have not eaten of the rams of your flock. What was torn by wild beasts I did not bring to you. I bore the loss of it myself. I bore the loss of it myself From my hand. You required it. Whether stolen by day or stolen by night, there I was. By day, the heat consumed me and the cold. By night and my sleep fled from my eyes. 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've changed my wages ten times. 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. 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.
Speaker 1:In verses 36 through 42, we see that Jacob berated Laban. You might say 20 years of frustration and anger are coming to a head with Jacob, and Jacob lets Laban have it for all of the lies and all of the ways in which Laban manipulated and oppressed him. Jacob begins to make a public spectacle and a public case for how Laban has mistreated him, and Jacob believes this case is so strong that it needs to be set before the kinsmen so that they might decide between the two of them. And we read that Jacob served Laban for 20 years. This is one of the clearest statements for the timeline of Jacob while he is with Laban. And here we learn that Jacob served Laban for 20 years.
Speaker 1:Jacob continues his case. He says I bore the loss, the heat consumed me, the cold by night, I had a lack of sleep and you changed my wages ten times. Jacob begins to build a case describing how he faithfully served Laban in his labor through all kinds of adversity and even suffered the losses of the flock himself, while Laban continued to be abusive in their relationship, even changing their agreement ten times. Finally, jacob gives honor and glory to the God of Abraham and Isaac who's been with him and blessing him, and how the Lord has now rebuked Laban. Just last night, in verse 43, we read. 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 born? Despite Laban's many contracts with Jacob, despite Jacob's attempt to hold Laban accountable in front of everyone, laban ignores everything.
Speaker 1:The narrative continues to reveal to us the destructive character of Laban. Laban is completely focused on himself and he believes everything Jacob has is his, including Jacob's wives and Jacob's children. Today, we might say Laban thinks the world revolves around him. We might even label him as a narcissist, picking up in verse 44, come now, let us make a covenant, you and I, and let it be a witness between you and me.
Speaker 1:So Jacob took a stone and set it up as a pillar. And Jacob said to his kinsmen Gather stones. And they took stones and made a heap and they ate there by the heap. Laban called it Yagar-shaduthah, but Jacob called it Galid. Laban said this heap is a witness between you and me today. Therefore, he called it Galid and Mizpah. For he said the Lord watch between you and me when we are out of one another's sight, 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. Then Laban said See this heap and the pillar which I have set between you and me. 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. The God of Abraham and the God of Nahor and the God of their father judged between us. So Jacob swore by the fear of his father, isaac, in the hill country and called his kinsmen to eat bread. They ate bread and spent the night in the hill country.
Speaker 1:In these 10 verses 44 through 54, we read the covenant that is made between Jacob and Laban. Laban is asking Jacob to make a covenant with him. We already know that Laban doesn't think keeping his word is of any value and he's willing to break his integrity if he thinks he can make a buck. Any value and he's willing to break his integrity if he thinks he can make a buck. Laban wanting to make a covenant here likely has more to do with saving face in the view of his kinsmen than anything else. Even though Laban simply sees the Lord God as one of many gods, he may have some paranoia of what the Lord might do to him.
Speaker 1:We see that Jacob sets up a pillar Similar to how he set up a stone in Bethel in Genesis 28.18,. Jacob now sets up a stone pillar in Gilead and Jacob commands his kinsmen to make a heap of stones. The heap of stones put down by the kinsmen represent the witnesses of Jacob and Laban's kinsmen. These two separate reminders Jacob's pillar and the heap are two witnesses that will remain here and underline the seriousness of this oath. Initially, laban calls the heap of stones just that a heap of stones. Yagar Shaduthah is Hebrew for a heap of stones. But then Jacob calls it Galid. Galid means a heap of testimony. Jacob's name for the place refers to the great witness that now stands against Laban at this site. After Jacob declares this place as a heap of testimony, laban agrees to the name and he says that it's a testimony between both himself and Jacob says that it's a testimony between both himself and Jacob. And then Laban calls the place Mizpah as well, which means lookout point. Laban adds this name using the Lord's name, so as if he could keep Jacob in line.
Speaker 1:Laban, in this covenant, is asking that the Lord would keep an eye on Jacob, that he not oppress his daughters or take other wives. And finally, laban adds another aspect to the covenant. He says I will not pass over and you will not pass over. Laban invokes this pillar and this heap as a boundary line, a boundary line of peace, calling upon the God of Abram, the God of Nahor and the God of their father, terah. After the oaths are finished, jacob offers a sacrifice In worship to the Lord. God, and as a celebration of all that the Lord had done for him, jacob makes a sacrifice and he calls his kinsmen now to eat and to rest for the night.
Speaker 1:Wrapping up with verse 55, early in the morning Laban arose and kissed his grandchildren and his daughters and blessed them. Then Laban departed and returned home. At the beginning of the next day Laban arises to leave for his home, but before he does, he says goodbye to his daughters and his grandchildren by kissing them and blessing them. Laban gives his daughters and grandchildren a blessing and leaves to go home, thankfully leaving on positive terms. Thank you for joining me this week. Join me next week when Jacob meets the angels of God. God bless you this week.