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Commentary on Genesis 31 verses 25–35
We have here the reasoning, not to say the rallying, that took place between Laban and Jacob at their meeting, in that mountain which was afterwards called Gilead, Gen 31:25. Here is,
I. The high charge which Laban exhibited against him. He accuses him,
1.As a renegade that had unjustly deserted his service. To represent Jacob as a criminal, he will have it thought that he intended kindness to his daughters (Gen 31:27, Gen 31:28), that he would have dismissed them with all the marks of love and honour that could be, that he would have made a solemn business of it, would have kissed his little grandchildren (and that was all he would have given them), and, according to the foolish custom of the country, would have sent them away with mirth, and with songs, with tabret, and with harp: not as Rebekah was sent away out of the same family, above 120 years before, with prayers and blessings (Gen 24:60), but with sport and merriment, which was a sign that religion had very much decayed in the family, and that they had lost their seriousness. However, he pretends they would have been treated with respect at parting. Note, It is common for bad men, when they are disappointed in their malicious projects, to pretend that they designed nothing but what was kind and fair. When they cannot do the mischief they intended, they are loth it should be thought that they ever did intend it. When they have not done what they should have done they come off with this excuse, that they would have done it. Men may thus be deceived, but God cannot. He likewise suggests that Jacob had some bad design in stealing away thus (Gen 31:26), that he took his wives away as captives. Note, Those that mean ill themselves are most apt to put the worst construction upon what others do innocently. The insinuating and the aggravating of faults are the artifices of a designing malice, and those must be represented (though never so unjustly) as intending ill against whom ill is intended. Upon the whole matter, (1.) He boasts of his own power (Gen 31:29): It is in the power of my hand to do you hurt. He supposes that he had both right on his side (a good action, as we say, against Jacob) and strength on his side, either to avenge the wrong or recover the right. Note, Bad people commonly value themselves much upon their power to do hurt, whereas a power to do good is much more valuable. Those that will do nothing to make themselves amiable love to be thought formidable. And yet, (2.) He owns himself under the check and restraint of God's power; and, though it redounds much to the credit and comfort of Jacob, he cannot avoid telling him the caution God had given him the night before in a dream, Speak not to Jacob good nor bad. Note, As God has all wicked instruments in a chain, so when he pleases he can make them sensible of it, and force them to own it to his praise, as protector of the good, as Balaam did. Or we may look upon this as an instance of some conscientious regard felt by Laban for God's express prohibitions. As bad as he was he durst not injure one whom he saw to be the particular care of Heaven. Note, A great deal of mischief would be prevented if men would but attend to the caveats which their own consciences give them in slumberings upon the bed, and regard the voice of God in them.
2.As a thief, Gen 31:30. Rather than own that he had given him any colour of provocation to depart, he is willing to impute it to a foolish fondness for his father's house, which made him that he would needs begone; but then (says he) wherefore hast thou stolen my gods? Foolish man! to call those his gods that could be stolen! Could he expect protection from those that could neither resist nor discover their invaders? Happy are those who have the Lord for their God, for they have a God that they cannot be robbed of. Enemies may steal our goods, but not our God. Here Laban lays to Jacob's charge things that he knew not, the common distress of oppressed innocency.
II. Jacob's apology for himself. Those that commit their cause to God, yet are not forbidden to plead it themselves with meekness and fear. 1. As to the charge of stealing away his own wives he clears himself by giving the true reason why he went away unknown to Laban, Gen 31:31. He feared lest Laban would by force take away his daughters, and so oblige him, by the bond of his affection to his wives, to continue in his service. Note, Those that are unjust in the least, it may be suspected, will be unjust also in much, Luk 16:10. If Laban deceive Jacob in his wages, it is likely he will make no conscience of robbing him of his wives, and putting those asunder whom God has joined together. What may not be feared from men that have no principle of honesty? 2. As to the charge of stealing Laban's gods he pleads not guilty, Gen 31:32. He not only did not take them himself (he was not so fond of them), but he did not know that they were taken. Yet perhaps he spoke too hastily and inconsiderately when he said, "Whoever had taken them, let him not live;" upon this he might reflect with some bitterness when, not long after, Rachel who had taken them died suddenly in travail. How just soever we think ourselves to be, it is best to forbear imprecations, lest they fall heavier than we imagine.
III. The diligent search Laban made for his gods (Gen 31:33-35), partly out of hatred to Jacob, whom he would gladly have an occasion to quarrel with, partly out of love to his idols, which he was loth to part with. We do not find that he searched Jacob's flocks for stolen cattle; but he searched his furniture for stolen gods. He was of Micah's mind, You have taken away my gods, and what have I more? Jdg 18:24. Were the worshippers of false gods so set upon their idols? did they thus walk in the name of their gods? and shall not we be as solicitous in our enquires after the true God? When he has justly departed from us, how carefully should we ask, Where is God my Maker? O that I knew where I might find him! Job 23:3. Laban, after all his searches, missed of finding his gods, and was baffled in his enquiry with a sham; but our God will not only by found of those that seek him, but they shall find him their bountiful rewarder.
Wonderful is the shrewdness of Rachel, by which she succeeded in outwitting Laban. Let those heed it who are victims of deceit and give great importance to the worship of idols. “She put them under the camel saddles,” the text says, “and sat on them.” What could be more ridiculous than these people? Although endowed with reason and accorded such wonderful preeminence in God’s loving kindness, they bring themselves to worship lifeless stone, and, far from being ashamed or having any sense of such absurdity, they even make a habit of it like dumb animals. Hence Paul also wrote in these words, “You know that when you were pagans, it was to mute idols you went off in your frenzy.” Rightly did he say “mute”; people with the faculty of speech, enjoying reason and hearing, betake themselves to things of no such faculties like irrational animals. What excuse would such people in fact deserve?
As Jacob was returning to his own country, Laban and his companions pursued them. Upon examination of Jacob’s possessions Laban found nothing of his, and therefore he could not hold him. Laban here is not unfittingly said to represent a type of the devil, because he served idols and was opposed to blessed Jacob, who prefigured the Lord. For this reason he pursued Jacob but was unable to find anything of his own with him. Listen to the true Jacob declaring this fact in the Gospel: “Behold, the prince of the world is coming, and in me he will find nothing.” May the divine mercy grant that our adversary may find nothing of his works in us, for if he finds nothing of his own he will not be able to keep us or recall us from eternal life. Therefore, dearly beloved, let us look at the treasury of our conscience, let us examine the secret places of our heart, and if we find nothing there which belongs to the devil let us rejoice and thank God. With his help let us strive as well as we can that the doors of our heart may always be open for Christ but closed forever to the devil. However, if we recognize something of the devil’s works or cunning in our souls, let us hasten to cast it out and get rid of it as deadly poison. Then when the devil wants to ensnare us and can find nothing that belongs to him, he will depart in confusion while we can thank God with the prophet and shout to the Lord: “You freed us from our foes, and those who hated us you put to shame.” Therefore Leah, as we said above, signified the people of the Jews who were joined to Christ; Rachel typified the church, that is, the nation of the Gentiles. For this reason Rachel, not Leah, stole the idols of her father, because after Christ’s advent the synagogue of the Jews is not known to have served idols everywhere, as is clearly proved concerning the church of the Gentiles. Besides, not with Leah, that is, the synagogue, do we read that Laban’s idols were hidden, but with Rachel, who typified the Gentiles.
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SUMMARY
Genesis 31:35 masterfully portrays Rachel's cunning deception of her father Laban, preventing him from discovering the stolen household idols, or teraphim. By invoking the cultural taboo of ritual impurity associated with menstruation, Rachel shrewdly deterred Laban from searching the camel saddle upon which she sat, effectively concealing the very objects he desperately sought and highlighting the complex interplay of human artifice, idolatry, and divine sovereignty within the unfolding narrative of Jacob's family.
CONTEXT
EXPOSITION AND ANALYSIS
Rachel's statement, "Let it not displease my lord that I cannot rise up before thee; for the custom of women [is] upon me," is a masterful act of deception, leveraging deeply ingrained cultural norms to her advantage.
Key Word Analysis
Verse Breakdown
Literary Devices
The passage skillfully employs several literary devices. Euphemism is central, as Rachel's phrase "the custom of women is upon me" delicately refers to menstruation, a topic not openly discussed. This euphemism is then leveraged to create dramatic irony, where the audience is privy to Rachel's secret (she has the teraphim and is feigning impurity to hide them), while Laban remains ignorant, diligently searching elsewhere. The scene also showcases situational irony, as Laban, desperate to reclaim his idols, is ultimately thwarted by his own cultural reverence for ritual purity, which prevents him from searching the very place they are hidden. The concise concluding statement, "And he searched, but found not the images," functions as a form of narrative economy, succinctly confirming the success of Rachel's deception and the futility of Laban's efforts.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 31:35 offers profound theological insights, revealing the pervasive human tendency towards idolatry and God's sovereign hand at work even amidst human deceit. Laban's intense distress over the missing teraphim exposes a deep-seated reliance on these objects for security and guidance, highlighting how anything that displaces God as the ultimate source of provision and protection becomes an idol in our lives. Rachel's deception, while morally questionable, ultimately serves to protect Jacob's family from Laban's wrath and allows their journey to continue, demonstrating God's remarkable ability to work through flawed human actions and complex situations to accomplish His divine purposes. The passage also sheds light on ancient cultural understandings of ritual purity, which, though later codified in Mosaic Law, predated it and played a significant role in daily life and social interactions, influencing even the most desperate of pursuits.
REFLECTION AND APPLICATION
This passage invites us to reflect deeply on the nature of idolatry in our own lives, prompting us to consider what "teraphim" we might be clinging to—whether material possessions, relationships, achievements, or even deeply held ideas—that subtly divert our ultimate allegiance from God. It serves as a powerful reminder that while human beings often resort to cunning and deception in their pursuit of perceived advantage or security, God's sovereign plan continues to unfold, often working through and even in spite of our flaws and moral compromises. Understanding the cultural nuances of the text, such as the significance of ritual purity, enhances our appreciation for the cleverness of Rachel's scheme and encourages us to delve deeper into the historical and social contexts of biblical narratives to grasp their full meaning and enduring relevance for our lives today.
Questions for Reflection
FAQ
What were teraphim and why were they important to Laban?
Answer: Teraphim were household idols or cultic objects, often small figurines, believed to bring good fortune, protect the home, or aid in divination. For Laban, their importance was profound, possibly signifying his family's prosperity, spiritual protection, or even, in some ancient Near Eastern cultures, representing a claim to family inheritance rights. Their theft was therefore a significant loss, both materially and symbolically, explaining Laban's furious pursuit of Jacob's camp as detailed in Genesis 31.
Why did Rachel's claim of "the custom of women" prevent Laban from searching?
Answer: "The custom of women" is a euphemism for menstruation. In ancient cultures, including that of the Israelites, a menstruating woman was considered ritually unclean. This impurity was contagious, meaning anything she touched or sat on would also become unclean. Laban, respecting this cultural taboo, would have been unwilling to touch Rachel or the saddle she was sitting on for fear of becoming ritually defiled himself, thus inadvertently protecting the hidden teraphim. This cultural norm is later codified in Mosaic Law, as seen in passages like Leviticus 15:19-23.
Does Rachel's deception contradict her being part of God's chosen family?
Answer: Rachel's deception highlights the complex and often morally ambiguous actions of individuals within the biblical narrative, even those connected to God's chosen line. The Bible honestly portrays the flaws and sins of its characters, demonstrating that God often works through imperfect people to accomplish His purposes. Her deception does not negate God's overarching plan for Jacob's family and the covenant line, but rather underscores the theme of human sinfulness alongside divine providence, a recurring motif throughout Genesis.
CHRIST-CENTERED FULFILLMENT
While Genesis 31:35 primarily details human deception and idolatry, it subtly points to Christ by illustrating the pervasive human need for a perfect deliverer and a true source of security. The teraphim represent humanity's futile attempts to find protection, guidance, and prosperity in created things rather than in the Creator. They embody the spiritual idolatry that binds humanity, diverting allegiance from the one true God. Rachel's cunning, though effective in the moment, reveals the brokenness of a world where trust and truth are compromised, and human ingenuity is often employed for self-preservation or gain. In stark contrast, Christ is the ultimate fulfillment of truth and the one in whom all true security, guidance, and inheritance are found. He is the one who perfectly fulfills God's plan, not through deception or manipulation, but through perfect obedience to the Father, even to the point of self-sacrifice on the cross (Philippians 2:8). Through His atoning work, Jesus conquers the spiritual idolatry that enslaves humanity (Colossians 2:8) and leads His people into the true promised land of eternal life and communion with God, a reality far surpassing any earthly inheritance or false security offered by idols (John 14:6).