Jacob’s Separation from Laban

Chapter Thirty-One

31:1-13

GOD’S providences continued to overshadow Jacob. Just as the Lord definitely led him to Padan-aram and to the home of Laban the son of Nahor twenty years before, now that the divine purpose in this sojourn had been accomplished it was made clear to Jacob that he was to return to his own country. Happy are those servants of God who can recognize his leadings in all their affairs and who are ready and willing to make great changes in their lives whenever the Lord indicates it to be his will. During this age every consecrated follower of Jesus should bear in mind that he is but a sojourner in the land, and that here he has no continuing city.

When God reveals his will to his people he shapes the circumstances of their lives to coincide therewith. As a result of the divine blessing in connection with the tremendous increase of his flocks and herds, Jacob noticed that Laban’s attitude toward him began to change, that he was no longer as friendly as he previously had been. From the natural standpoint this was quite understandable. We could hardly expect Laban to rejoice over the providence of God which, as he viewed it, had robbed him of much of his wealth. Nevertheless, his attitude must have given Jacob cause for concern.

In this, Jacob doubtless saw a problem developing which easily could become serious, yet the Lord’s hand was in it, for it helped to prepare the patriarch to receive the Lord’s instructions to return unto the land of his fathers. Laban’s changed attitude toward his son-in-law prepared him to receive and act upon the instructions of the Lord, and in obeying them he found a way of escape from a trial which might have been too difficult to bear.

After the Lord asked him to return to his own country, Jacob called Rachel and Leah and explained the matter to them, linking their father’s growing unfriendliness with the proposed return to Canaan. This was quite a proper thing to do because they would of necessity be vitally concerned with the move. And, besides, their favorable reaction to the move served Jacob as a further confirmation of the Lord’s will in the matter.

31:14-16

The decision of Rachel and Leah was quickly reached. Their association with Jacob over a period of twenty years and their observations of the Lord’s providences in connection with his affairs—and theirs also as his wives—made them realize that they had nothing to lose by leaving their father’s house, but much to gain. Their reply to Jacob indicates clearly that they had become somewhat acquainted with his God, and had learned to trust him. They said, “Whatsoever God hath said unto thee, do.”

In this respect Rachel and Leah were more reconciled to the Lord’s will for one whom they loved than some others of his people have been. When, in doing his Heavenly Father’s bidding, Jesus announced that he was going to Jerusalem where he would suffer and die, Peter said, “Be it far from thee, Lord.” (Matt. 16:22) When Paul likewise was going to Jerusalem, the brethren advised against it. Let us be watchful lest we set ourselves against the providences of the Lord in the lives of others as well as our own.

31:17-24

When it was definitely decided to start back to Canaan Jacob lost no time. He began at once to prepare for the journey, timing his movements so as to get away while Laban was busily engaged shearing his sheep. Jacob was a man of God, but many circumstances of his life indicate that he was a timid character. He loved the God of his fathers, and had great faith in his promises. He was quick to purchase the birthright from Esau when he had an opportunity; and was glad to get the blessing of the birthright from Isaac, but he fled from home, fearing the wrath of his brother.

So now, although God’s providences had overshadowed him during all the time he was in Padan-aram, and the Lord had made it clear to him that the time had come to leave, yet through fear he slipped away quietly without telling Laban of his plans. However, in God’s dealings with Jacob we have wonderful examples of how he can overrule the weaknesses and mistakes of his people and care for them despite their fears. In this case, after Laban learned of Jacob’s flight—which he was sure to do sooner or later—God spoke to him in a dream and warned him not to harm the patriarch. The margin of verse 24 states that Laban was not to speak to Jacob “from good to bad.”

It was probably fortunate for Jacob that God did thus intervene on his behalf. It would have been difficult enough for Laban to be reconciled to the move had Jacob reasoned it out with him before leaving, but to have run away unannounced doubtless made him very angry. Thus by attempting to flee from trouble Jacob actually made matters worse for himself, and only by divine intervention was a tragedy prevented.

31:25-35

Leaving Padan-aram, Jacob crossed the river Euphrates, and pitched his tents in Mount Gilead. Laban pursued him there, and after a great deal of discussion they separated on outwardly peaceful terms. The precarious position in which Jacob had placed himself by fleeing as he did is revealed in verse 29, where Laban is reported as saying to him, “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.”

Laban realized of course that according to the various agreements he had made with Jacob all that he was taking with him was justly his—including Rachel and Leah, for whom he had served fourteen years. But Laban knew he had not bargained away his idols, yet they had been taken and he was insistent that Jacob was responsible for the theft. Rachel had stolen these without Jacob’s knowledge of what she had done. Jacob was therefore very sure that Laban would not find the images among his goods.

It is not clear just why Rachel stole the images. It would seem, however, that although she had learned much about Jacob’s God, and had a great deal of confidence in him, she was not entirely weaned from the worship of the gods of her father. She probably thought that these images would be something tangible to which she could cling in the event that the God of Jacob was unable to care for them in this new venture. Her reverence for the images was not unlike that of millions today who imagine that images of Mary and the “saints” can help them in time of need.

31:36-42

Although Jacob gave Laban permission to search his goods in an effort to find the stolen images, the thoroughness with which it was done, and Laban’s continued insistence, began to irk him. Laban had revealed that God warned him not to harm his son-in-law, and perhaps this gave Jacob courage. In any event he took occasion to remind his father-in-law that he had not brought anything with him that was not properly his; that he had worked hard for it all, and frequently under very trying circumstances.

Properly, however, even in this outburst of righteous anger, Jacob gave credit to God for caring for him, and in an eloquent testimony to Laban, told him that if it had not been for the Lord he would have been leaving Padan-aram empty handed. From this, Laban would know that it would be futile for him to oppose Jacob. Thus the way was prepared for a reconciliation between the two.

It is well always to realize that our victories and our successes are due to the Lord’s care and overruling providences. God’s chief blessings upon his people in this age are spiritual, and as new creatures we have many enemies. Let us ever realize that we cannot cope with these in our own strength, and that our victories over them are by the Lord’s grace. Let us remember that greater is he who is for us than all who are against us.

31:43-55

There was no real answer to Jacob’s reasoning concerning his rightful ownership of his wives and of the flocks which he had acquired by bargain from Laban. And no one could deny that the Lord had blessed him in acquiring them. But Laban insisted that they were his. Like the proverb, he was convinced against his will, hence of the same opinion still.

Laban realized however, that there was nothing he could do about it, so he suggested entering into a covenant with Jacob, to which the latter agreed. A pillar of stones was erected as a token of this covenant and as a marker for the boundary line between them. Three names are given to this pillar—Jegar-sahadutha, Galeed, and Mizpah.

Mizpah means watchtower, hence Laban’s statement in connection with it, “The Lord watch between me and thee, when we are absent one from another.” (Verse 49) While this is frequently thought of as a symbol of unity, it is actually that of separation. The pillar was to mark the separation between Jacob and Laban. They were to go different ways; and the suggestion that the Lord watch between them evidently was intended not only to act as a safeguard over Laban’s children, but also would stand between them to keep them separated, that they would not come near to each other, especially to do injury. See verses 51-53.

Jacob expressed his appreciation to the Lord for this happy conclusion to a situation which could have been disastrous, by offering a sacrifice—a thank offering. The next morning Laban bade farewell to all concerned and returned to his home, leaving Jacob free to go on his way toward Canaan.

Jacob Prepares to Meet Esau

Chapter Thirty-Two

32:1-5

Leaving Mount Gilead, Jacob and his company continued their journey toward Canaan, “and the angels of God met him,” the record states. “This is God’s host,” the patriarch said. He then named the place of meeting, “Mahanaim,” which means two hosts, or two camps. In Joshua 5:14 we read about the Lord’s host, and the successor of Moses sees them as an army which the Lord had sent to fight for Israel. This may well be the meaning which Joshua attached to this appearance of heavenly messengers.

The record gives us no information as to the message, if any, that the angels of God delivered to Jacob. The fact that seemingly he at once dispatched messengers to confer with Esau, and to let his brother know of the rich manner in which the Lord had blessed him since he fled from home, might indicate that the Lord’s hosts had given him instructions as to the proper method of seeking a reconciliation with his brother.

It had been twenty years since Jacob had fled from the wrath of Esau, yet he had no way of knowing whether or not his brother now felt any differently toward him. Some might reason that Esau’s jealousy would be stirred the more upon learning that Jacob had become rich in material things. Either Jacob did not reason this way, or else he was following a strategy given to him by the angels. In any case, later events proved that it was the proper course. It was evidently very reassuring to Esau to learn that Jacob had all the possessions he needed, and that he was not returning to seize his wealth based on the claim that he had purchased the birthright.

32:6-8

The messengers brought back rather an ambiguous report concerning Esau. They had apparently met him and he had told them that he would come and meet Jacob and that he would bring four hundred men with him. As the report was given to Jacob he had no way of determining whether these men were to be used against him or whether it was Esau’s idea of a royal welcome, so he was frightened.

As we have previously noted, Jacob was a timid man. Few of God’s servants throughout all the ages have had more evidences of God’s favor and protection than were given to him, yet when the least uncertainty arose he usually became fearful. Only a little while before, he had been fearful of Laban. He had just witnessed the wonderful manner in which the Lord rescued him from a precarious situation into which his fears had led him, yet now, although he had just communed with the angels of the Lord, he again became fearful.

Prompted by fear, and thinking to save at least a part of his possessions, he divided the people who were with him, and his flocks, into two companies; the idea being that if Esau attacked one of these, the other group could escape. There were apparently two companies of angels which appeared to Jacob, and this possibly suggested the idea of dividing his own strength in the manner noted.

32:9-12

Jacob prayed earnestly to God, admitting that he feared his brother. His mind doubtless went back to the time when he had to flee from Esau, to save his life. The Lord had co-operated with him in this; and in that wonderful ladder dream, assured Jacob that he would go with him and bless him. That promise had been faithfully kept. Now the Lord had indicated to Jacob that he wanted him to return to Canaan and to his brother, but all the intervening years of divine protection and blessing were not sufficient to assure Jacob that the Lord would be with him in returning even as he had been with him in his flight.

But we should not chide Jacob in this. After all, he did trust in the Lord, and this is why he prayed to him so earnestly. Perhaps his fear is impressed upon us simply because the Scriptures openly reveal it. A certain kind of fear is quite proper on the part of all the Lord’s people. We should tremble when we think of self, and perhaps Jacob’s trembling was of this nature. It is when the Lord’s people look to the Lord and depend upon his strength that they are strong, and certainly Jacob earnestly looked to the Lord for guidance and strength.

Prayer, among other things, is the claiming of God’s promises, and this is what Jacob did. God had directed Jacob to return to his own country and to his own people, and had promised that in doing this all would be well with him. And now the patriarch reminded the Lord of this, and laid claim to the promise. He recognized that he was not worthy of being so richly blessed by God, that everything which the Lord had done: for him represented divine mercy and grace, and he told the Lord so. This reveals a proper attitude of heart, and when a servant of God goes to the throne of grace in this attitude, and asks for the fulfillment of the promises God has made to him, he is certain to be heard.

The Lord had said to Jacob, “I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.” (Verse 12) This was a promise which Jacob especially appreciated, for it had to do not only with his personal safety, but also with the eternal purpose of God as centered in his covenant with Abraham. This was the main feature of the birthright which Jacob had purchased from Esau, and it was for the protection of his rights under that purchase that he was seeking divine help.

32:13-23

Jacob’s sending of presents ahead in order to appease his brother need not be construed as a lack of faith that God would hear and answer his prayer for protection. All of the Lord’s people should work as well as pray. If we pray for heavenly wisdom, we should search the Scriptures to find it. If we pray for opportunities of service, we should look around us to see what there is that we can do. Jacob had asked the Lord to deliver him from the hand of his brother, so he used the best judgment he possessed in preparing the way for that deliverance.

32:24-32

After making what he considered proper arrangements for appeasing his brother, Jacob, when alone for the night, resumed his communion with the Lord. The account says that a man wrestled with him. This same personality is referred to in Hosea 12:3,4, as an “angel.” We are to assume then that an angel materialized and appeared to Jacob as a man, a man whom he recognized as being a direct representative of the Lord. This viewpoint was so real to Jacob that he declares he had seen the Lord “face to face.”—Verse 30

The story of Jacob’s wrestling all night with the Lord in prayer is a familiar one, and many false conclusions have been drawn from it as to the purpose and power of prayer. As we have already noted, prayer is the claiming of God’s promises, and this is all that Jacob was doing. He was not trying to secure from the Lord something which had not been promised. Prayer is not designed to change the will of God concerning his people.

God had promised to deliver Jacob from the hand of Esau and to see that all went well with him in returning to his own country. Now he was simply seeking an assurance that it would be so. The Lord withheld this assurance from Jacob for a time in order that he might come to appreciate it more keenly when it was given.

Finally the much sought for blessing was given. The angel told Jacob that his name would be changed to Israel, meaning a prince with God, or one who had prevailed with God. Jacob understood this to mean that God had honored his request, and that he would be cared for when he went forth to meet Esau. There are other instances in the Scriptures when the names of individuals have been changed to denote special divine favor upon them. Simon’s name was changed to Peter; and Saul’s to Paul.—Mark 3:16; Acts 13:9

The angel that served as the Lord’s mouthpiece in connection with Jacob’s prayer manifested his humility in not divulging his name when requested by the patriarch. It was better that Jacob remember the experience as one in which he talked with the Lord, and to have learned the name of the angel whom the Lord used could have detracted from this viewpoint. While the Lord uses servants to speak for him, it is always best that they keep themselves out of sight as far as possible so that those served will have their minds and hearts fixed more closely upon the Lord rather than upon those whom he uses.

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