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Commentary on Genesis 31 verses 17–24
Here is, I. Jacob's flight from Laban. We may suppose he had been long considering of it, and casting about in his mind respecting it; but when now, at last, God had given him positive orders to go, he made no delay, nor was he disobedient to the heavenly vision. The first opportunity that offered itself he laid hold of, when Laban was shearing his sheep (Gen 31:19), that part of his flock which was in the hands of his sons three days' journey off. Now, 1. It is certain that it was lawful for Jacob to leave his service suddenly, without giving a quarter's warning. It was not only justified by the particular instructions God gave him, but warranted by the fundamental law of self-preservation, which directs us, when we are in danger, to shift for our own safety, as far as we can do it without wronging our consciences. 2. It was his prudence to steal away unawares to Laban, lest, if Laban had known, he should have hindered him or plundered him. 3. It was honestly done to take no more than his own with him, the cattle of his getting, Gen 31:18. He took what Providence gave him, and was content with that, and would not take the repair of his damages into his own hands. Yet Rachel was not so honest as her husband; she stole her father's images (Gen 31:19) and carried them away with her. The Hebrew calls them teraphiam. Some think they were only little representations of the ancestors of the family, in statues or pictures, which Rachel had a particular fondness for, and was desirous to have with her, now that she was going into another country. It should rather seem that they were images for a religious use, penates, household-gods, either worshipped or consulted as oracles; and we are willing to hope (with bishop Patrick) that she took them away not out of covetousness of the rich metal they were made of, much less for her own use, or out of any superstitious fear lest Laban, by consulting his teraphim, might know which way they had gone (Jacob, no doubt, dwelt with his wives as a man of knowledge, and they were better taught than so), but out of a design hereby to convince her father of the folly of his regard to those as gods which could not secure themselves, Isa 46:1, Isa 46:2.
II. Laban's pursuit of Jacob. Tidings were brought him, on the third day, that Jacob had fled; he immediately raises the whole clan, takes his brethren, that is, the relations of his family, that were all in his interests, and pursues Jacob (as Pharaoh and his Egyptians afterwards pursued the seed of Jacob), to bring him back into bondage again, or with design to strip him of what he had. Seven days' journey he marched in pursuit of him, Gen 31:23. He would not have taken half the pains to have visited his best friends. But the truth is bad men will do more to serve their sinful passions than good men will to serve their just affections, and are more vehement in their anger than in their love. Well, at length Laban, overtook him, and the very night before he came up with him God interposed in the quarrel, rebuked Laban and sheltered Jacob, charging Laban not to speak unto him either good or bad (Gen 31:24), that is, to say nothing against his going on with his journey, for that it proceeded from the Lord. The same Hebraism we have, Gen 24:50. Laban, during his seven day's march, had been full of rage against Jacob, and was now full of hopes that his lust should be satisfied upon him (Exo 15:9); but God comes to him, and with one word ties his hands, though he does not turn his heart. Note, 1. In a dream, and in slumberings upon the bed, God has ways of opening the ears of men, and sealing their instruction, Job 33:15, Job 33:16. Thus he admonishes men by their consciences, in secret whispers, which the man of wisdom will hear and heed. 2. The safety of good men is very much owing to the hold God has of the consciences of bad men and the access he has to them. 3. God sometimes appears wonderfully for the deliverance of his people when they are upon the very brink of ruin. The Jews were saved from Haman's plot when the king's decree drew hear to be put in execution, Est 9:1.
Consider, I ask you, the good man’s noble resolve in quelling every sentiment of fear or reluctance when responding to the command of the Lord. I mean, when he saw Laban’s attitude was not promising, he refrained from confronting him as before; instead, he discharged the direction from the Lord by taking his wives and children and making tracks.
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SUMMARY
Genesis 31:17 marks the decisive moment Jacob initiates his departure from Laban's household, preparing his extensive family—his sons and his wives—by setting them upon camels for the arduous journey back to the promised land of Canaan, in direct obedience to God's recent command and with the full consent of his household. This action signifies the tangible beginning of a new chapter in Jacob's life, moving him closer to the fulfillment of God's covenant promises.
CONTEXT
Literary Context: This verse is the immediate action following a period of intense relational strain and divine intervention. Prior to this, Laban's sons had openly expressed resentment towards Jacob's prosperity, attributing it to their father's diminished wealth (Genesis 31:1-2). Amidst this growing hostility, God directly commanded Jacob to "return unto the land of thy fathers, and to thy kindred; and I will be with thee" (Genesis 31:3). Jacob then prudently consulted with Leah and Rachel, who, having suffered from Laban's deceit and recognizing God's hand in Jacob's prosperity, wholeheartedly agreed to the departure (Genesis 31:4-16). Thus, Genesis 31:17 is not an impulsive act but the calculated, obedient execution of a divinely ordained plan, supported by his family, setting the stage for the dramatic flight from Laban and the subsequent confrontation with Esau.
Historical & Cultural Context: Jacob's journey takes place within the patriarchal period, where extended families functioned as economic and social units, and lineage was paramount for covenantal promises. The practice of polygamy, as seen in Jacob's two wives and two concubines, was common, though often a source of familial tension. Travel in this era, especially long distances across semi-arid regions, relied heavily on domesticated animals like camels, which were indispensable for carrying people, goods, and provisions. The concept of "returning to the land of thy fathers" was deeply significant, emphasizing ancestral ties and God's promise of a specific land to Abraham's descendants. Furthermore, the cultural norms of hospitality and familial obligation, which Laban repeatedly exploited, underscore the necessity of Jacob's strategic, if not secretive, departure to secure his family and possessions from further manipulation.
Key Themes: Genesis 31:17 contributes to several overarching themes within the book of Genesis and the broader biblical narrative. Firstly, it highlights the theme of Divine Guidance and Obedience, as Jacob's departure is a direct response to God's command, echoing the call of Abraham to leave his homeland in Genesis 12:1. Secondly, it underscores God's Faithfulness to His Covenant Promises, particularly the promise to be with Jacob and bring him back to the land, first given at Bethel in Genesis 28:15 and reiterated in Genesis 31:3. Thirdly, the emphasis on "his sons and his wives" reinforces the Importance of Family and Progeny in God's redemptive plan, as these individuals represent the nascent nation of Israel. Finally, this verse marks a significant Transition and New Beginning for Jacob, moving him from a period of servitude and conflict with Laban towards his destiny in Canaan, a journey fraught with challenges but ultimately guided by divine providence.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its meaning and impact. The use of strong Action Verbs like "rose up" (qûwm) and "set" (nâsâʼ) immediately conveys Jacob's decisiveness and the tangible commencement of his journey. These verbs are not passive but active, indicating purposeful movement and preparation. Furthermore, the phrase "his sons and his wives" functions as a Merism (or a form of Synecdoche), where two distinct parts are named to represent the whole. By mentioning "sons" and "wives," the text encompasses Jacob's entire household, including his concubines and all his children, emphasizing the completeness of his family's involvement in this momentous transition. Finally, the "camels" themselves can be seen as Symbolism, representing not only the practical means of travel but also the burdens, the nomadic lifestyle, and the journey of faith that Jacob and his family were undertaking as they moved towards the fulfillment of God's promises in the promised land.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jacob's decisive action in Genesis 31:17 serves as a powerful testament to the themes of divine guidance and human obedience. His immediate preparation to leave Laban's household is a direct response to God's command, illustrating that true faith involves not just hearing God's word but acting upon it, even when the path ahead is uncertain or fraught with potential conflict. This moment reinforces God's active involvement in the lives of His covenant people, orchestrating events to bring about His purposes. It also highlights the importance of family in God's redemptive plan, as the entire household participates in this journey of faith, carrying forward the lineage through which the covenant promises would ultimately be fulfilled. This departure is a crucial step in the unfolding narrative of God's faithfulness to His covenant with Abraham, Isaac, and Jacob, moving the patriarch closer to his destiny in the promised land.
REFLECTION AND APPLICATION
Genesis 31:17 offers profound insights for contemporary believers regarding the nature of faith and obedience. Jacob's prompt and comprehensive action, following a clear divine directive and the consensus of his family, teaches us the importance of decisive obedience when God's will becomes evident. In our own lives, when we perceive God calling us to a new season, a difficult transition, or a specific act of faith, this verse encourages us to "rise up" and act with purpose, rather than procrastinating or succumbing to fear. Jacob's meticulous preparation of his "sons and his wives upon camels" also reminds us to consider the practical implications of our obedience, involving our families and ensuring their well-being in our walk of faith. Just as Jacob's journey was a step towards his destiny, our acts of obedience, however challenging, are often pivotal moments that lead us closer to God's ultimate purposes for our lives and the lives of those connected to us.
Questions for Reflection
FAQ
Why did Jacob leave Laban secretly?
Answer: Jacob's departure from Laban was indeed clandestine, as detailed in Genesis 31:20-21. This secrecy was a prudent and necessary measure given Laban's manipulative and deceitful character. Laban had repeatedly changed Jacob's wages (ten times, according to Genesis 31:7), and his sons harbored resentment towards Jacob's prosperity, viewing it as a loss to their family. God had commanded Jacob to return to Canaan (Genesis 31:3), but a direct, open departure would likely have been met with resistance, attempts to retain Jacob's family and possessions, or even violence. Jacob's secret departure, while seemingly deceptive, was an act of obedience to God's command and a strategic move to protect his family and the wealth that God had blessed him with, ensuring their safe passage away from Laban's control.
CHRIST-CENTERED FULFILLMENT
Jacob's obedient departure from Laban's house, a place characterized by servitude, deception, and familial strife, to return to the promised land at God's express command, serves as a powerful foreshadowing of the greater spiritual journey of salvation found in Christ. Just as Jacob was called out of a difficult and oppressive situation to inherit a divine promise, so too are believers called by Christ to leave the bondage of sin and the world's systems, entering into the spiritual promised land of God's kingdom and eternal rest. Christ Himself is the ultimate fulfillment of God's promises to the patriarchs, the true "Way" who leads His people through all transitions and challenges (John 14:6). He is the one who guides us out of spiritual Egypt (bondage) into the promised land of communion with God, reconciling us to the Father (2 Corinthians 5:17-19). Through Christ, we are given a new identity and a new inheritance, far surpassing the earthly land Jacob sought, ultimately leading us to the heavenly city, "whose architect and builder is God" (Hebrews 11:8-10). Jacob's act of faith-filled obedience, therefore, points to the ultimate obedience of Christ, who, by His sacrifice, secures our true and lasting exodus into God's eternal presence.