GRIFFIN COMMENTS GEN 31

GRIFFIN COMMENTS GEN 31 (Gen 31:1) And he heard the words of Laban's sons, saying, Jacob hath taken away all that was our father's; and of that which was our father's hath he gotten all this glory.

Jacob heard the exaggerations of these sons who were trying to make it look like Jacob had gotten all these things by fraud and had robbed Laban of all his goods. Of course this was not true, but it very likely had a very adverse effect upon Jacob, enough to influence his mind toward Laban and consider that Laban had changed his mind toward him.

OLD TESTAMENT SURVEY 2Co_3:14 *(3) Becoming a prince of God Journey to Canaan (Gen_31:1) Jacob saw the futility of relationship with such a man and determined to escape. He knew he could not get beyond his reach so he stole away to such a distance from Haran as to make it much easier for him to come to terms with Laban, and much more difficult for Laban to try any further device for detaining him.

Though he was delivered from Laban an even greater problem awaited him. He had to face Esau and he did not know what his brother would do.

He sent messengers to find out Esau’s reaction and was startled at the results. Esau was coming to meet him with 400 men. Then Esau must not have forgotten his vow. Jacob was “greatly afraid and distressed.”

Jacob began a strategy to send layer after layer of presents to Esau and then prepare to meet his brother himself very humbly. It was in fact, an over-kill.

Wrestling with God (Gen_32:1) Then came the wrestling with God. God could not allow Jacob the supplanter to inherit Canaan, he had to be conquered and become a prince of God. Jacob did not yet seem to know the difference between inheriting the land as God’s gift, and inheriting it as the success of his own prowess. To such a man God could not give the land. He just thinks of winning it, which is not what God meant. In fact for him to conquer it would put him in the same class with other nations who win and keep their territories at their own risk and not as the blessed of God. It looks

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by now that his Jacob-nature would have given him enough trouble to know to trust God, but his self-scheming was deeply ingrained.

He still thinks God needs to be managed, that even though we have His promise, it requires dexterity to get them fulfilled; that a man will get into the inheritance a lot quicker by knowing what to veil from God and what to exhibit; when to cleave to His word and when to take matters into your own hands. Jacob, in short, was about to enter the land as Jacob the supplanter, and that will never do. He was going to win the land from Esau with guile instead of receiving it from God. God will not have it and wrestles with him all night, until Jacob becomes Israel, the conquering prince of God. God touched his thigh and all in a moment his ability is gone. As the hard, stiff corded muscle shriveled, so shriveled his obdurate, persistent self-confidence. He is thrown, yet cleaves with the natural tenacity of a wrestler to his conqueror. He is utterly humbled before this Mighty One whom now he recognizes and owns, he yet cleaves to Him and entreats His blessing.

It is at that touch, which discovers the Almighty power of Him with whom he had been contending, that the whole nature of Jacob goes down before God. He sees how foolish and vain has been his obstinate persistence in striving to trick God out of His blessing, or wrest it from Him, and now he admits his own utter incapacity to advance one step in this way. He admits to himself that he is stopped, weakened in the way, thrown on his back, and can effect nothing, simply nothing, by what he thought would effect all.

He now passed from wrestling to praying. In making this transition from the boldness and persistence of self-confidence to the boldness of faith and humility, Jacob became Israel—the supplanter, being baffled by his conqueror, rises a Prince. Disarmed of all his own weapons, he at last finds the weapon that always conquers God, and with the simplicity and guilessness now of an Israelite indeed, face to face with God, hanging helpless with his arms around Him, he supplicates the blessing he could not win. Now he will walk with a limp the rest of his days to forever remind him of his dependence upon God. Every step says, “You only conquer when you give up.”

Jacob learned the lesson of the true man of God. He will bear the marks of the heavy stroke by which God first humbled him. It comes in a sudden shock that breaks their health, or in a disappointment which nothing now given can ever quite obliterate the trace of, or in circumstances painfully and permanently altered.

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And such a man has to say with Jacob, I shall never now be what I might have been; I was resolved to have my own way, and though God in His mercy did not suffer me to destroy myself, yet to drive me from my purpose He was forced to use a violence, under the effects of which I go halting all my days, saved and whole, yet maimed until the end of time.

I am not ashamed of the mark, at least when I think of it as God’s signature I am able to glory in it, but it never fails to remind me of a perverse willfulness I am ashamed of.

In that hour the man learns the most valuable truth he can learn, that it is God Who is wishing to save him, not he who must wrest a blessing from an unwilling God. Instead of any longer looking on himself as against the world, he takes his place as one who has the whole energy of God's will at his back, to give him rightful entrance into all blessedness.

So long as Jacob was in doubt whether it was not some kind of man that was opposing him, he wrestled on; and our foolish ways of dealing with God terminate, when we recognize that He is not such an one as ourselves. We naturally act as if God had some pleasure in thwarting us —as if we could, and even ought to, maintain a kind of contest with God. We deal with Him as if He were opposed to our best purposes and grudged to advance us in all good, and as if He needed to be propitiated by penitence and cajoled by forced feelings and sanctimonious demeanor.

We act as if we could make more way were God not in our way, as if our best prospects began in our own conception and we had to win God over to our views. If God is unwilling, then there is an end: no device or force will get us past Him. If He is willing, why all this unworthy dealing with Him, as if the whole idea and accomplishment of salvation did not proceed from Him? Why did God wrestle Jacob?

Back to Bethel (Gen_35:1) Loses Joseph (Gen_37:1) Goes to Egypt (Gen_42:1; Gen_46:1) Blessed his sons (Gen_49:1) Burial (Gen_50:1) c) THE FLIGHT TO EGYPT • Isaac speaks of "Son-ship," and Jacob of "Service." Before Jacob served Laban he had to first go to Bethel, the "House of God." We must enter GRIFFIN COMMENTS GEN 31—PAGE 3

God's Household [family] before we can serve Him. It is not serving God to become His Son, but God says, "You must become my Son in order to serve Me acceptably" (Act_27:23). d) FATHER OF A NATION • Jacob went to Padan-Aram to bring up a family of twelve sons (the sons who became the twelve tribes of Israel). Then he wrestled with God until God gave him the first half of His name, IsraEL. This name was especially used in his life of faith, as Jacob (supplanter) was used in the doubting part of his life Gen_25:26 Compared with Gen_32:28 Gen_45:26 Compared with Gen_45:27-28 Gen_34:30 {Placing a curse for troubling} Compared with Gen_48:14 (Placing a blessing by revelation} Gen_49:33 Compared with Gen_50:2 Gen_37:1 (Gen 31:2) And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before.

These remarks would have made him feel this way and I am sure from time on he watched the reactions of Laban.

Jacob was becoming too contented in that strange land. Like Ulysses [Odysseus] and his crews, he was in danger of forgetting the land of his birth; the tents of his father; and the promises of which he was the heir. He was fast losing the pilgrim-spirit, and settled into a GRIFFIN COMMENTS GEN 31—PAGE 4

citizen of that far country. His mean and crafty arts to increase his wealth were honeycombing his spirit, and eating out his nobler nature, prostituting it to the meanest ends. His wives, infected with the idolatry of their father's house, were in danger of corrupting the minds of his children; and how then would fare the holy seed, destined to give the world the messages of God? It was evident that his nest must be broken up in Haran; that he must be driven back into the pilgrim-life; to become a stranger and a sojourner, as his fathers were. And this was another step nearer the moment when he became an Israel, a prince with God. (F. B. Meyer, B. A.) (Gen 31:3) And the LORD said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee.

Now the Lord has had enough. Jacob should have gone long time ago, but he kept waiting and so the Lord gave him an order so that he would have no more excuse.

I will take the same care of thee in thy return, as I took of thee on thy way to this place. The Targum reads, My Word shall be for thy help, see Gen_15:1. (Adam Clarke) (Gen 31:4) And Jacob sent and called Rachel and Leah to the field unto his flock, Obviously he still kept at his work and was faithful in the fields at all times, so was obliged to call the wives out to where he was in the field.

It is very likely that he was at quite a distance from the home, as the sheep usually grazed at a continually greater distance. It was necessary to get their input into his plans so they would all be in one accord.

(Gen 31:5) And said unto them, I see your father's countenance, that it is not toward me as before; but the God of my father hath been with me.

He reported to them their present situation in regards to their father, for he did not know how they would feel about going to Canaan, or if they would understand his purpose in being there in the first place, nor God’s promise and his connection with Abraham's covenant. All

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of these things were important to Jacob and he must convey his convictions to his family.

(Gen 31:6) And ye know that with all my power I have served your father.

This was very true. He had spent twenty years of his life doing his best to please Laban, even while the man was cheating him.

[And ye know, that with all my power I have served your father] With all faithfulness and uprightness; with all diligence and industry; with all wisdom and prudence; with all my might and main, contriving the best methods, and sparing no pains by day or night to take care of his flocks, and increase his substance: of this his wives had been witnesses for twenty years past, and to them he appeals for the truth of it; so that there was no just reason for their father's behavior towards him. (Gill) (Gen 31:7) And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me.

Jacob saw the hand of God in it all and recognized that all of the vacillation of Laban could never thwart the will and purpose of God. TEN TIMES (Gen_31:7) Laban did not abide by his bargain. Sheep in Mesopotamia as in Italy brought forth their young twice a year, so that every weaning time, which was 10 times in five years, Laban made an alteration in Jacob's wages. One time he would let him have only the speckled and not the ring-straked, another time the ring-straked and not the speckled. So he changed every time according as he observed what the prevailing color was. But God made the greatest number of chosen animals always go to Jacob.

(Gen 31:8) If he said thus, The speckled shall be thy wages; then all the cattle bare speckled: and if he said thus, The ringstraked shall be thy hire; then bare all the cattle ringstraked.

Looking at the way things happened, both Laban and Jacob might consider that their own connivings had been implemental in their gains. Yet when the events were all history, anyone who looked at the

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circumstances could tell you that it was really God who worked it all out to fit His own purpose for the children of Abraham.

(Gen 31:9) Thus God hath taken away the cattle of your father, and given them to me.

But Jacob knew where this all came from. It was not his superstitions, nor the trickery of one or the other, but it was God who took the cattle from Laban and gave them to Jacob. He acknowledged this to his family so that they could also be made aware of the importance of the providence of the God he served.

Things, which take place in the course of divine providence, are often, in the Bible, ascribed to God. Good men receive all their blessings as coming from him, and give him the glory. (FBN) (Gen 31:10) And it came to pass at the time that the cattle conceived, that I lifted up mine eyes, and saw in a dream, and, behold, the rams which leaped upon the cattle were ringstraked, speckled, and grisled.

God showed him this dream to let him know that it was not his own ingenuity not superstitions that was giving him these blessings but the Lord.

It would not have been beneficial for Jacob to be allowed to continue to think that his superstitious ways were the cause of the blessings that only God can bestow.

The dream may be regarded as a divine revelation, which was either sent to explain to him now, at the end of the sixth year, “that it was not his stratagem, but the providence of God which had prevented him from falling a victim to Laban's avarice, and had brought him such wealth” (Delitzsch) (Gen 31:11) And the angel of God spake unto me in a dream, saying, Jacob: And I said, Here am I. This dream was convincing to Jacob and he realized that God was allpowerful and able to orchestrate behind the scenes of the plans of man. He was submissive to God and His will. Though we find no

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record of any great prayer life like that of Abraham, still he had communication with God and especially in times of crises.

Although Laban treated Jacob unfairly, God still increased Jacob's prosperity. God's power is not limited by lack of fair play. He has the ability to meet our needs and make us thrive even though others mistreat us. To give in and respond unfairly is to be no different from your enemies. (Life Application Study Bible) (Gen 31:12) And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle are ringstraked, speckled, and grisled: for I have seen all that Laban doeth unto thee.

He wanted Jacob to realize that what he was seeing was not due to some sticks he put before the eyes of the cattle, but that God saw the way Jacob was mistreated and it was He who made the difference, taking the sheep from Laban and bestowing them upon Jacob by His own natural means of life that was under His control.

(Gen 31:13) I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred.

He revealed Himself to Jacob once again. He had plenty of assurance that his prayer and vow from Bethel had been heard and answered, and that it was time to head back that way.

God did not make the world, and then leave it, confining Himself to heaven, as some would have Him. Though His throne be above, His kingdom ruleth over all. He is no unconcerned spectator of what is done; but like a skilful pilot sits at the helm, and steers the world to what course it shall move. His providence is often mysterious, but nevertheless real and universal. (D. Wilson) (Gen 31:14) And Rachel and Leah answered and said unto him, Is there yet any portion or inheritance for us in our father's house?

Their father apparently left them to Jacob and whatever he could do to enhance their lives and did nothing further with them. All we know of that they received were a handmaid apiece. There may have been GRIFFIN COMMENTS GEN 31—PAGE 8

other things they got from home at one time or another, but from their own words, it appears that they did not feel any obligations there.

(Gen 31:15) Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money.

So it looks like Laban had been true to his own nature even with his family, not just a distant relative like Jacob. He and Jacob were much alike in many ways, yet Jacob had a much greater concept of God and His will than Laban.

He had not treated them as children, nor even as freeborn persons; but as if they were foreigners that he had taken in war, or bought of others; or at least, that they were born bondmaids in his house, and so had a right to sell them as he had. (Gill) (Gen 31:16) For all the riches which God hath taken from our father, that is ours, and our children's: now then, whatsoever God hath said unto thee, do.

They realized that they had done nothing dishonest and Jacob earned all they had in the last twenty years he had worked for their father.

Therefore they were ready to depart whenever Jacob was. They recognized that it was God who took these possessions from their father, and not Jacob himself.

When husbands and wives agree in doing what God commands, they may expect that he will be with them, and bestow upon them and their families all needed good. (FBN) (Gen 31:17) Then Jacob rose up, and set his sons and his wives upon camels; Jacob wasted no time in preparing to leave this land. He had enough of Laban's conniving. He had met his match as a supplanter. He began packing immediately and the only hindrance was waiting to see the opportune time to get away without Laban knowing it. He knew that because of the nature of Laban he would not get away easy.

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(Gen 31:18) And he carried away all his cattle, and all his goods which he had gotten, the cattle of his getting, which he had gotten in Padanaram, for to go to Isaac his father in the land of Canaan.

It is doubtful whether he had heard from home in these last twenty years. He had no idea that his father was still alive and was probably surprised to find out, nor that his mother had died during this time.

We do know that one of the first things he did upon returning though was to go by the old home place. The reason we know that he went there was because he took Deborah, Rebekah's nurse. She remained with Jacob until her death.

(Gen 31:19) And Laban went to shear his sheep: and Rachel had stolen the images that were her father's.

Jacob waited until this time while Laban was away to leave and did not know that Rachel took the images of her father. This shows that Rachel had not yet gotten the idolatry out of her heart from her father’s house. How much of a witness Jacob was to her about Jehovah we cannot tell, but this taking of the images says at least that she had superstitious leanings.

(Gen 31:20) And Jacob stole away unawares to Laban the Syrian, in that he told him not that he fled.

Jacob realized that he was no match for Laban, and each time he had encountered him to get something or go back home he had been outwitted, so he was afraid that he would be talked into another reason to stay here and since he did not know how to handle the situation, he felt the best thing was just to slip out when Laban was away.

(Gen 31:21) So he fled with all that he had; and he rose up, and passed over the river, and set his face toward the mount Gilead.

He knew it would take him some time to reach Gilead so he waited for the right moment, got his group well organized and struck out.

[Passed over the river] The Euphrates, as the Targum properly notices. But how could he pass such a river with his flocks, etc.? This

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difficulty does not seem to have struck critics in general. The rabbins felt it, and assert that God wrought a miracle for Jacob on this occasion, and that he passed over dry shod. As we know not in what other way he could pass, it is prudent to refer it to the power of God, which accompanied him through the whole of his journey. There might, however, have been fords well known to both Jacob and Laban, by which they might readily pass. (Adam Clarke) (Gen 31:22) And it was told Laban on the third day that Jacob was fled.

I am sure Jacob was banking on at least this much time to get away from Laban, and was hoping for more. It was enough time to get far from Haran so that when Laban did come to meet him Jacob could logically say, “I have gone too far to turn back now.” There was no doubt that Laban would follow him and we could expect nothing else since he was losing a lot in this situation and he was not accustomed to losing anything.

(Gen 31:23) And he took his brethren with him, and pursued after him seven days' journey; and they overtook him in the mount Gilead.

Beyond doubt Laban was angry and had some intentions of reprimanding Jacob, but like Esau he was too profane to let his anger remain very long. He got his group together and went to meet Jacob. [took his brethren] These could have been relatives, or it may have only been acquaintances, for they appeared to speak of brethren rather loosely.

(Gen 31:24) And God came to Laban the Syrian in a dream by night, and said unto him, Take heed that thou speak not to Jacob either good or bad.

Then the Lord intervened because this was His servant, part of His redemptive plan and he would not allow anything to be done to get in the way of His purpose. In fact Jacob was obeying God's orders at this time.

Where God and true religion act, all is fair, kind, honest, and upright; but where these are not consulted, all is hollow, deceitful, or malicious.

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(Adam Clarke) (Gen 31:25) Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount: and Laban with his brethren pitched in the mount of Gilead.

It is doubtful that Jacob expected Laban to pursue him this far, though there would be no doubt that he would at least pursue him.

He probably expected that he would be so caught up in his own world that he would not bother with Jacob that much. However, Laban felt betrayed and hurt and would not allow this to happen without doing what he could about it.

(Gen 31:26) And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives taken with the sword?

It is true that this was not the best way for Jacob to handle the situation. Laban was wiser than Jacob was in this case, but the knowledge Jacob had of Laban and the fear of once again being restrained was too much for him to remain in Haran. He just did not know how to handle Laban and could not see any other way out. Not only that, he heard from God that it was time to go.

(Gen 31:27) Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp?

This all sounds good and would have been the best way for such a departure to take place, but if that was really in Laban’s heart he could have done that years ago when he had a chance, but he didn’t then and Jacob knew he wouldn’t now. So these were just words to fit the occasion. It is easy to speak of what we would have done when it is past our possibility to do anything about it.

(Gen 31:28) And hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in so doing.

That is right it was foolish, but Jacob did not see any other way it could be done. He spoke of kissing his sons and daughters. The only two that were related to him were his daughters, so he meant

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grandchildren here and not his literal children. We can sympathize with him on parting with his grandchildren, and knowing he would likely never see them again.

(Gen 31:29) It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad.

The fact that he mentioned doing hurt at this point, says that it had been in his mind, and perhaps it was for that very fact that the angel had appeared to him to let him know he had better forget the thoughts he was having for he was no longer just dealing with Jacob, he was dealing with the God of Jacob.

JACOB HAD CREATED THIS OBSTACLE HIMSELF. HE WAS HAVING TO FACE LABAN BECAUSE OF HIS OWN MISDEALINGS AND DECEPTION OF LABAN. AND THE SITUATION WAS FAR MORE TENSE AND EXPLOSIVE NOW THAN IT WOULD HAVE BEEN EARLIER. JACOB SHOULD HAVE CONFRONTED LABAN BACK IN HARAN AND TRUSTED GOD TO WORK THINGS OUT. AND GOD WOULD HAVE, FOR HE HAD ALREADY PROMISED TO BE WITH JACOB AND TO TAKE CARE OF HIM. BUT JACOB DID NOT TRUST GOD ENOUGH, SO HE SCHEMED AND DECEIVED LABAN. IT WAS JACOB'S OWN MISDEALINGS AND DECEPTION THAT CREATED THIS OBSTACLE, THIS CRISIS IN HIS LIFE. (POSB) (Gen 31:30) And now, though thou wouldest needs be gone, because thou sore longedst after thy father's house, yet wherefore hast thou stolen my gods?

Laban had probably gone to invoke his gods for a good journey, and missed them, and after looking for them felt that no one else could have them but Jacob and his family. He did not make the statement in such a way as to leave doubt whether they were in the possession of Jacob and something from the homeland must have given him that impression.

(Gen 31:31) And Jacob answered and said to Laban, Because I was afraid: for I said, Peradventure thou wouldest take by force thy daughters from me.

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Jacob had learned that Laban always had an agenda and never was honest in his dealings, so he had no idea what would happen if he took his leave the normal way. If it had gone off smoothly it would have been the first thing that ever did in their dealings. Jacob also knew that Laban thought much like he did, and he likely would have tried to get the advantage also if it were the other way around.

(Gen 31:32) With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what is thine with me, and take it to thee.

For Jacob knew not that Rachel had stolen them.

About the gods, he had no idea and would have probably been devastated to learn that they were with Rachel. He certainly would not have fulfilled his own words that the person would not live. He simply could not believe anybody in his family of One God members would ever steal idol gods. He had no idea how deeply engrained idolatry was in the land where he had just spent twenty years of his life.

(Gen 31:33) And Laban went into Jacob's tent, and into Leah's tent, and into the two maidservants' tents; but he found them not. Then went he out of Leah's tent, and entered into Rachel's tent.

Laban believed the gods had to be there and he began to look, first in Jacob’s tent, for he probably thought he had them since he was a religious man. Next he went into the most likely places to find them, on down the line to Rachel. These gods would mean a lot to him for heathen were usually very superstitious and used such idols as a daily part of life.

(Gen 31:34) Now Rachel had taken the images, and put them in the camel's furniture, and sat upon them. And Laban searched all the tent, but found them not.

Rachel would have to keep these hidden all of her life because Jacob, I am sure, would not have allowed these gods to be used in his home to his knowledge, even by his favorite wife. He had made a covenant with the living God and such spiritual things were very dear to him.

He had paid a great price to commit himself to Jehovah.

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(Gen 31:35) And she said to her father, Let it not displease my lord that I cannot rise up before thee; for the custom of women is upon me. And he searched, but found not the images.

Rachel knew the taboo about coming near a woman when the custom of women was upon her. In most cultures a woman was considered very unclean during that time and no man would come near her. At the same time he would not imagine that a woman who was in that situation would sit upon the gods since that would be very defiling to the gods themselves.

(Gen 31:36) And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What is my trespass? what is my sin, that thou hast so hotly pursued after me?

Now Jacob was feeling like he could stand up to Laban. He was near his own turf. He was finished with Haran, and he would not allow Laban to dictate any more to him. Now he could be bold and speak his own mind, whereas in the last few years he had been under Laban's dominion and never felt safe enough to stand up for himself.

(Gen 31:37) Whereas thou hast searched all my stuff, what hast thou found of all thy household stuff? set it here before my brethren and thy brethren, that they may judge betwixt us both.

He felt vindicated in his statements about the idols since they could not be found, and would have been extremely shocked had he known that they were there in the tent of Rachel, his favorite wife. But, since he did not know that he could lash out at Laban for accusing him of being a thief. He was right in that he was not the one who took them, but someone else did.

(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.

It is a wonder that Jacob did not do even more and say more now that he got started talking because the last twenty years of pent up emotions was now being felt. Yet he held it in check and very wisely

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said no more than he should have so as to leave his relationship on a good base.

Innocency is not afraid to put itself upon trial of life. (G. Hughes, B. D.) (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.

He now began to unload his just complaints against Laban, that he had not felt permitted to speak of over these years, and mentioned the grievances that both of them knew were true though Laban figured that if Jacob was willing to do it without complaint, it was no problem to him. He would naturally get all the work out of him that he could.

(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.

The shepherd life is very busy at times and requires a person to adjust to the heat and cold because he cannot come back to the house while the sheep or cattle are out in the field. There would be many times he would be uncomfortable from other circumstances as well, and yet had nowhere to turn for help. They would often have to stay away from home several weeks at a time.

(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.

These were all legitimate complaints, though they should have been broached many years before when the offense took place, and handled thoroughly while it was fresh on their minds, instead of letting it pile up until now at this inopportune time when it would leave an offensive atmosphere.

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

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to do well for them. Thus he robbed the poor because he was poor, as he did also by changing his wages. (Matthew Henry) (Gen 31:42) Except the God of my father, the God of Abraham, and the 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.

Jacob showed great control to have climaxed his remarks at this point. All he said was true, and to have taken it farther would very likely result in a shouting match and who knows the consequences that would have followed.

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 forever. 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. (Adam Clarke) (Gen 31:43) And Laban answered and said unto Jacob, These daughters are my daughters, and these children are my children, and these cattle are my cattle, and all that thou seest is mine: and what can I do this day unto these my daughters, or unto their children which they have born?

Laban also had calmed down by this time and very carefully answered Jacob and showed that he wanted to part company with a good relationship between himself and Jacob. After all he had family involved in this affair. He had given up two daughters, besides the servants of the girls that went with them when they were married.

(Gen 31:44) Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee.

This covenant was for the sake of Laban. Jacob had rightfully obtained his wives, and his family was now growing up and there was GRIFFIN COMMENTS GEN 31—PAGE 17

no way he would harm them, but Laban wanted to feel like he had accomplished something by coming this far in pursuit of Jacob. He wanted to make sure they remained good friends and kept an alliance for mutual safety, making an agreement for each other's good.

(Gen 31:45) And Jacob took a stone, and set it up for a pillar.

Jacob had set another stone up for a pillar in Bethel when he was ready to make an alliance with God. That had been some twenty years ago and he would find himself soon returning.

The following story is told of a rich old citizen of Bermago. He had lent to one of his countrymen at Florence four hundred crowns, which he advanced without any witness, and without requiring a written acknowledgment. When the stipulated time had elapsed, the creditor required his money; but the borrower, well apprised that no proof could be brought against him, positively denied that he had ever received it. After many fruitless attempts to recover it, the lender was advised to resort to the duke, who would find some method of doing him justice. Alessandro accordingly ordered both the parties before him; and after hearing the assertions of the one, and the positive denial of the other, he turned to the creditor, saying, "Is it possible, then, friend, that you can have lent your money when no one was present?" "There was no one, indeed," replied the creditor. "I counted out the money to him on a post." "Go, bring the post then, this instant," said the duke, "and I will make it confess the truth." The creditor, though astonished at receiving such an order, hastened to obey, having first received a secret caution from the duke not to be very speedy in his return. Meantime the duke employed himself in transacting the affairs of his other suitors, till at length, turning to the borrower, he said, "This man stays a long time with this post." "It is so heavy, sir," replied the other, "that he could not yet have brought it." Again Alessandro left him, and, returning some time afterward, carelessly exclaimed, "What kind of men are they that lend their money without evidence? Was there no one present but the post. No, indeed, sir! replied the knave. "The post is a good witness then," said the duke, "and shall make thee pay the man his money." (Biblical Illustrator)

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(Gen 31:46) And Jacob said unto his brethren, Gather stones; and they took stones, and made an heap: and they did eat there upon the heap.

By the term brethren he must have meant all of his relatives that were around him, both those of his own household that had come with him and those of Laban as part of his pursuit.

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.

(Adam Clarke) (Gen 31:47) And Laban called it Jegarsahadutha: but Jacob called it Galeed.

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 introduced 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_31:4950).

(Keil & Delitzsch Commentary) (Gen 31:48) And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed; We need a heap of witness in life to remind us of what God has done.

When we have joined together to see something happen or have enjoyed a blessing from the Lord, let us set up a heap of witness that will bring this to mind each time we see it. One man found a penny in the mud and picked it up. He said, this says “In God we trust.” I will

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keep this to remind me each time I see it that I have nothing to worry about.

(Gen 31:49) And Mizpah; for he said, The LORD watch between me and thee, when we are absent one from another.

Mizpah means a “Watchtower,” and that is what we want God to be for us. We need a Mizpah in our travels when we are in strange places. We need a Mizpah when we have to part from our friends for a time and will not be able to care for them. We need a Mizpah to guard us against the fiery darts of the wicked one. In this case the problem was that the covenant was broken many times by both sides.

(Gen 31:50) If thou shalt afflict my daughters, or if thou shalt take other wives beside my daughters, no man is with us; see, God is witness betwixt me and thee.

We do not know how others will be thinking this time next year. How many have we left behind and we were expecting them to be forever the same, then when we see them years later they think totally different now. That can work both good and bad. We know some who are no longer agreeable who once were dearest friends; we see others who were once so immature but have now grown up and taken responsibility. We need God to be witness between us while we are absent one from the other.

(Gen 31:51) And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee; Laban felt a need for such a pillar as this because he suspected that other men may be like himself, and especially since he had been around Jacob so long that he had noticed traits in him that were like his own. He really had nothing to worry about, but he did not know that and wanted to be as sure as he could be.

This account later had great significance for Israel: God would deliver and protect Israel as He brought them back to the land from Egypt. Here Israel would see God’s victory over idols and idolaters, God’s use of dreams for deliverance and protection, and the boundary by which God would keep His people apart from her

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enemies. All this became important for later Israelite-Aramean relations (Laban was an Aramean, or Syrian, Gen_25:20). (Bible Knowledge Commentary) (Gen 31:52) This heap be witness, and this pillar be witness, 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.

Such a pact was only as valid as the hearts of the men who made them. When men keep their promises such an agreement will last forever, but all we have to do is look back to Egypt and see that there arises a generation that knows not Joseph. We saw Abimelech making a covenant with Abraham that they would always remember that Abraham dug the well. Then when his son Isaac was there the same Philistines had filled up the wells. If the heart is not right or has forgotten, or another generation grows up that does not know then the heap of witness loses its effectiveness.

Good fences make good neighbors (Robert Frost) (Gen 31:53) The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the fear of his father Isaac.

The verb “judge” here is plural which says Laban considered the Elohim to be different for each of these, which would probably be true. The Elohim of Abraham is Jehovah, while that of Nahor was probably another god, and almost certainly the god of his father was not the same as Jehovah. Jacob swore by the fear of Isaac.

(Gen 31:54) Then Jacob offered sacrifice upon the mount, and called his brethren to eat bread: and they did eat bread, and tarried all night in the mount.

Jacob showed a good spirit and was friendly and gracious to his relatives, but he was ready to return to the promise of his fathers and the covenant of Abraham, and knew that he was finished with Laban forever. He had gained what he came for and that was a wife. In fact he returned with much more than that. He now had twelve sons who would become the leaders of a great nation.

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(Gen 31:55) And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them: and Laban departed, and returned unto his place.

Laban also seemed to have been able to leave peaceably, now that he had been permitted to have his part in the departure of Jacob. It certainly was not what he wanted, but he accepted the inevitable and went home satisfied. At least they could part in a good spirit, with an alliance between them that would be remembered as long as both lived.

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