6 And the messengers returned to Jacob, saying, We came to thy brother Esau, and also he cometh to meet thee, and four hundred men with him.
7 Then Jacob was greatly afraid and distressed: and he divided the people that was with him, and the flocks, and herds, and the camels, into two bands;
8 And said, If Esau come to the one company, and smite it, then the other company which is left shall escape.
Jacob received an update from his messengers, and it did not sound promising. Esau was coming with four hundred men, an army, more than enough to kill Jacob and his entire household. And this isn’t all. Apparently, Esau did not provide Jacob’s messengers with any response that might set his brother at ease. He set out with unspoken intent, leaving Jacob to assume the worst.
In this dire situation Jacob came to a most heart-wrenching solution. He would divide his camp in two, so that if Esau came with violence half of the camp could try to flee as the other was consumed. This would mean saving half of his home, but only at the sacrifice of the other. At least in that case he wouldn’t have to decide which would be the surviving half, chance would decide that for him.
3 And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of Edom.
4 And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now:
5 And I have oxen, and asses, flocks, and menservants, and womenservants: and I have sent to tell my lord, that I may find grace in thy sight.
It had been twenty years since Jacob had seen his brother. Twenty years is a lot of time for people to change. Certainly, Jacob was not returning as the same man as when he first left his father’s home.
Even so, Jacob had not forgotten the hostility that Esau held towards him when he left, and he thought it wise to send servants ahead with a flattering and humble message. Note that in his statement Jacob calls himself Esau’s servant, refers to Esau as “my lord,” and states that his desire is simply to find grace in his brother’s sight. When Jacob had stolen his father’s blessing Isaac had specifically promised that Esau’s descendants would serve Jacob’s, thus it was particularly prudent for Jacob to show that he did not consider himself as above his brother here and now.
Jacob also included in his message a description of the many animals and people in his entourage. Perhaps this was to alert Esau to the fact that there were many innocents who did not deserve to die for Jacob’s past transgressions, or perhaps to let Esau know that Jacob was independently wealthy, and thus wasn’t coming to take Esau’s living from him.
And now Jacob has only to wait and see what answer is brought back to him. He has knocked on the door of his own home, but he does not know if it is a sword or an embrace that waits upon the other side.
1 And Jacob went on his way, and the angels of God met him.
2 And when Jacob saw them, he said, This is God’s host: and he called the name of that place Mahanaim.
We are about to read of Jacob’s reunion with Esau, and it will be abundantly clear how worrying this meeting was for him. He had made it safely away from Laban, but for all he knew he was going out of the frying pan and into the fire!
How comforting it must have been, then, to meet these angelic figures. We do not know what transpired between he and they, clearly the messengers did not remove the issue of meeting with Esau, but at least there would have been the comfort of knowing God was still watching over him in this, his greatest moment of need. Jacob would still have to continue into the lion’s den, but he would not have to go alone.
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.
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.
Breaking bread together has long been seen as a symbol of peace and friendliness. Jacob did not send away Laban and his men as soon as the matter of their separation was resolved, he invited them to share a meal and spend the night. Of course, it isn’t like Jacob was inviting them to stay at a well-furnished home, they were still out in the middle of the mountains, but the intent behind the gesture is what matters. Then Laban made his farewells, and left Jacob and his entourage in peace.
This may not seem like a very significant exchange, but I am grateful that it was preserved in the Old Testament record. It shows an example of two men who do not like each other, who need to get away from each other to preserve peace, who have personal flaws and failings, but who are still able to part on amicable terms. What a wonderful example to us that even when we are hurt and must remove ourselves from others, there is a way to do so with dignity and respect. It may not be possible for everyone to be our friend, but it is possible to not make ourselves someone’s enemy.
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?
44 Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee.
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.
48 And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed;
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.
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.
After Jacob’s impassioned criticism Laban responds with an endearing gesture. He reminds Jacob that his family is Laban’s family, too, and he could not harm Jacob without damaging his daughters and grandchildren as well.
But clearly, a rift has grown between the two men, and Laban proposes a solemn covenant to preserve the peace between them. They erect an altar and make a pledge that neither of them will cross it to the other’s domain with an intention of harm.
Verse 53 I consider to be a particularly significant passage. Laban invokes their two ancestral fathers: Abraham and Nahor, who were brothers, and also Terah, who was the father of them both. These two lines have continued to have interactions from time-to-time, but now it is an end of an era. Laban and Jacob are wise to recognize that the relationship is strained, and so it is best of everybody that the two lines go their separate ways.
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?
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.
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.
40 Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes.
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.
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.
This is quite the tirade from Jacob! We saw him run from his old home in fear of Esau and we saw him steal away quietly from his second home in fear of Laban. Now, though, being chased by Laban seems to have been one terror too many. At long last he comes out and expresses all his frustration and hurt.
I can’t help but imagine Jacob has inwardly yearned to give this speech to his father-in-law for a long time. One affliction after another spills out of him in a rapid-fire rant. He bore the loss of every goat, he served for twenty years, he had his wages changed ten times, he exposed himself to the elements, and after all this Laban would have left him empty-handed if it hadn’t been for the intervention of God!
These are the words of a man who is not worried about what happens to the relationship afterwards. Laban already told Jacob that he has been commanded by God to do him no harm, so he is emboldened to say whatever is in his heart without restraint.
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?
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.
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.
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.
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.
Laban demanded why Jacob had stolen his idols, which Jacob obviously denied. His pledge to put to death anyone who stole the idols seems a very bold oath to make. Obviously, Jacob knew that he had not taken them, I wonder what made him so mistakenly sure that no one in his household did either. Who knows how they would have resolved things if Rachel had been discovered as the culprit.
As for her sake, Rachel adds lying to her theft. I do not mean this as an excuse for her deceitful practices, but it is worth noting that Laban was also a deceitful father. After Jacob completed his first seven years of service, she had been robbed of her intended wedding by Laban’s lies, and now she is robbing him of his gods with hers. Two wrongs do not make a right, but it is a fact of life that the wrong things we do set an example to others that are usually used against us later on. Though it may be indirect and years in the making, we are often the authors of our own harm.
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?
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?
28 And hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in so doing.
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.
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.
In these first verses Laban sets out a strong case that Jacob has behaved in a way that is consistent with a liar and a thief. Why did you steal away so secretly? Why have you carried away my daughters as if they were captives? Certainly, Jacob’s behavior is that of one who is trying to hide something.
But people do not hide only because they are guilty of some crime. They hide because of fear. In some cases, that might be a fear of their guilt being exposed, but in other cases it is only a fear of the other person harming them. And as it turns out, that is exactly Jacob’s situation. He comes clean with exactly what his fear was: that if he was forthright about his intentions, Laban would wrest his household from him by force.
Fortunately, God had intervened to calm this volatile situation. The expression God said to Laban, repeated now in verse 29, is commonly translated as “from good to bad,” and it is a Hebrew expression that means to not try to turn or prevent another. Thus, Jacob was emboldened to be forthright by the knowledge that God had commanded Laban to not do the very thing that Jacob had been so afraid of.
22 And it was told Laban on the third day that Jacob was fled.
23 And he took his brethren with him, and pursued after him seven days’ journey; and they overtook him in the mount Gilead.
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.
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.
We were told that when Jacob was looking for more independence he moved his family three days’ journey away from Laban, and given that Laban heard about the family’s departure on the third day, it seems likely that there was some servant or neighbor who saw what Jacob had done and immediately set off to tell Laban about it.
But even with a three-day head-start, Laban and his men were able to catch up to them after only a week. No doubt he was aided by the fact that he knew exactly where Jacob would be headed, and also that Jacob was slowed down by all the cattle and children. Fortunately, God intervened, warning Laban upon his arrival that Jacob was under His protection.
As I read all this, I saw a pattern that will reappear many years later when the Israelites flee from Pharaoh and are pursued by his armies. They too will be slowed by their young, and they will also rely upon an intervention from God. Surely Jacob and the Israelites would have preferred that God had caused their pursuers to never come upon them, that He had kept trouble as far away as possible, but He didn’t. In each case He protected His flock but did it in His own way.
Often, we wish that God wouldn’t let trouble overtake us either, but we can take comfort from stories like these, which show that when God commands a retreat, He will guard the rear, no matter how near the danger looms.
17 Then Jacob rose up, and set his sons and his wives upon camels;
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 Padan-aram, for to go to Isaac his father in the land of Canaan.
19 And Laban went to shear his sheep: and Rachel had stolen the images that were her father’s.
20 And Jacob stole away unawares to Laban the Syrian, in that he told him not that he fled.
Things had certainly deteriorated very far between Jacob and Laban, that Jacob would feel it necessary to steal away in secret. Given that he was living three day’s journey away it must not have been very hard to sneak away. But it is important to note that he did not depart secretly because he was a thief. He took only the things that belonged to him, the cattle that he had earned and not the ones that he didn’t.
What’s more, it does not appear that he abandoned his duties to Laban’s cattle either. Verse 19 seems to suggest that he did not leave them to fend for themselves, but waited until Laban took them in from the field for their shearing.
But while Jacob may have conducted himself honestly and honorably, the same could not be said for Rachel. Before leaving she stole the images, or idols, of her father. There are a few disturbing details here. First, evidently Laban was worshipping false gods, which is another mark against his character. Secondly, why did Rachel take them? Had she inherited her father’s superstitious idolatry? Did she intend to sell them to make up for receiving no dowry? I suppose she might have been trying to remove the temptation from her father, but overall, her behavior seems highly suspect.
Spiritual Wanderings 