Genesis 31
PATp. 355.) But there is no certainty in it: for Pliny and Columella prefer those begot in autumn, to those begot in the spring. And therefore our translation is most proper, which represents Jacob as using this artifico, of laying the rods before them, only when the stronger cattle came together, and not when the weaker. And so the LXX. understood the words, without respect to the former or later breed: and so the Hebrew words import, as Bochartus shews in the placo beforcnamed, (p. 514.) Vcr. 43. And the man increased exceedingly, &c] Some have made it a question, whether he got all these riches honestly; because Laban did not think of his using any art, but only of bare casual productions. But, as what was not directly against the contract, may bo thought to be allowed by it; so it is certain that Jacob might lawfully take what God bestowed upon him: who seems to have directed him by an angel to use this artifice; or, at loast, testified his approbation of it: intending to transfer unto Jacob tho wealth of Laban, as he gave the riches of the Egyptians to the Israelites. For the world is his, and the fulness thereof: and he may dispose of every thing in it as he pleases. Maid-servants, &c.] To look after his cattle; and after his camels and asses, which he also purchased. I have seen all that Laban doth unto thee, &c] Taken such notice of it that I will do thee right. images) because thoy aro generally supposed to have been made of silver*
Genesis 31:1
xl E heard the words of Laban 9 s sons. Who uttered such discontented or threatening speeches, as made him fear they would fall upon him and do him mischief. This was the first cause of his resolved flight. Hath taken away all that was our father’s.] They speak of him as if he had been a thief: which made him suspect they would use him accordingly. All this glory.] All these riches, (ver. 16.)
Genesis 31:2
And Jacob beheld the countenance of -Laban, &c. This was the second cause, of his resolution to be gone; that he saw by Laban’s looks things were not likely to go well with him, if he stayed any longer.
Genesis 31:3
And the Lord said unto Jacob, &c. This was the third cause, the Divine Majesty appeared to him, and bade him be gone. And as he had his warrant, so he seals it with his promise to protect him in his return to his own country. Vcr. 4. Jacob sent and called Rachel and Leah.] Rachel is first mentioned as his chief wife; for so she was in his designment; and so the posterity of Leah afterward acknowledged, naming her first in the blessing of Ruth, iv.ll. To the field unto his flock.] That he might discourse with them privately: fearing also, it is likely, thai he might be seized by Laban and his sons, if he went to the house.
Genesis 31:5
The God of my fathers hath been with me. Hath appeared to me, (ver. 3.) and bid me not fear your father. Vcr. 6. With all my power.] I have omitted nothing that I could do to promote, his interest. Vcr. 7. Hath deceived me.] Dealt unjustly with me, in not standing to his agreement. Changed my wages ten times.] i. e. Very often; as many interpret it from the like expression in other places, particularly Lcvit. xxvi. 20. where ten women are put for a great number of women. But others think that he really changed his wages just ten timeg. For he served him six years, after he made tho agreement with him, mentioned in the foregoing chapter, vcr. 31, &c. And the first year he stood to his bargain: but seeing him thrive exceedingly, he altered tho form of their covenants, at the end of that year. And in like manner, every half year, when the ewes brought forth young ones (which they did twice a-ycar) and he saw them spotted, he broke his contract, and made a new one, less advantageous to Jacob: sometimes restraining it to one sort of cattle, sometimes to another; and not letting him have the whole benefit of his contract. Which is not at all improbable: for Jacob mentions his ill dealing with him in the very same words, (ver. 41.) And in the next verse to this he relates how Laban would sometimes let him have only tho speckled; at another time, none but the ring-straked; and so we may suppose of the rest. See this explained by St. Jerome in Quaest. Hebr. and by St. Austin, Q. xcv. in Gen. lint God suffered him not to hurt me.] To defraud me of my wages, by these changes which he made in them. Vcr. 9. llius hath God taken away, &c] He prudently conceals his own artifice, and only relates what hand God had in the business (which indeed w T as the chief, for without his blessing it could not have prospered), for fear perhaps that they should any way divulge it, and bring him into danger with Laban. For every body cannot keep a secret (the Hebrews make too severe and foolish reflections on women upon this occasion); and his wholo estate depending on this, he thought it best to keep it to himself for the present.
Genesis 31:10
It came to pass, at the time the cattle conceived, &c. To confirm them in the opinion, that the hand of God had transferred all the riches of their father unto him, he relates what was represented to him in a dream. Tlie rams that leaped, &c] He beheld them such as he had agreed to have for his hire; and therefore likely to produce others spotted, and straked, like themselves. According to the common observation of the poet: " Sic catulos canibus similes, sic matribus haedos." For in the Hebrew, tho words ring-straked and speckled, may be referred to the ewes as well as to the rams. And it is probable ho had this vision before he made his agreement with Laban; whereby he was directed to the artifice of which ho mado use: or else God represented to him afterward that he approved it, and would make it successful. Grisled.] This word (barud) is not used before: but I took notice of it in the foregoing chapter, (vcr. 32.) that it signifies as much as great white or grey spots, like to hailstones. It is just the quite contrary to nakod, speckled or sprinkled with little black spots, which wxrc upon the sheep that were white: as they were whitish or grisled spots upon those that were black. Vcr. 11. And the angelof God spake unto me, &c] In the name of God, as his ambassador: God being supposed to be present, where his angels, w T ho are his retinue, are said to appear; as I have often noted. (See xxviii. 17.) Vcr. 12. Lift tip now thine eyes.] Ho said (vcr. 10.) that he did lift up his eyes: therefore the meaning here is, 06- serve now, and mark what thou sccst.
Genesis 31:14
I am the God of Bethel. It is plain by this, that though the angel only appeared, (ver. 11.) yet God himself was present and remembered him, how he had appeared unto him in Bethel, (xxviii. 11, 12, &c.) and how " Jacob had anointed the pillar, and vowed a vow unto him.,, So Maimonides expounds it; for Jacob, no doubt, saith he, made the vow to God, and not to the angel: and therefore the angel (as he understands it) speaks here in the name of God and not of himself, (More Nevoch. par. i. cap. 27.) See chap. xxii. 11. 15. But 1 see no reason why we should not suppose the Divine Majesty himself to have appeared also, as he did at Bethel: when Jacob saw the angels ascending and descending upon the ladder, and the Lord himself standing at the top, and speaking to him, as he doth here. For upon a serious consideration of all the circumstances, this vision, here mentioned, seems to mo to be distinct from what was represented by an angel in a dream, (ver. 11.) For he had that, it is evident, at the beginning of his last six years’ service; this, at the conclusion of them: but he puts them both together, because they belong to the same matter. And God now remembers his vow, to shew him that he was well pleased with it; and to excite him to perform it, when he had brought him (as he assures him he would) to that place again. Rachel and Leah answered, &c] They immediately consented to go along with him; and not so much as to acquaint their father with it: for they knew he would give them nothing. Is there any portion, &c] We shall get nothing by staying with him: the reason of which follows.
Genesis 31:15
Are we not counted as strangers? &c. He hath not dealt with us as if we were his children: but as if we were of some other family; whom he had bought, and sold again. Sold us.] Not so much giving us in marriage, as selling us for the price of Jacob’s labour. Quite devoured our money.] Kept to himself all the money he got by thy service; and given us not a farthing of it.
Genesis 31:16
For all the riches, 8cc. God hath but given us that which was our own: and therefore thou mayest lawfully keep, it, and go away with it.
Genesis 31:17
Jacob rose up. Prepared himself for the journey. And set his sons.] As was but needful: Reuben, his eldest, being scarce fourteen years old; and Joseph, his. youngest, scarce six. Upon camels.] They used to ride upon camels in the east country; especially when they made long journeys. (Sec xxiv. 10.)
Genesis 31:18
He carried away all his cattle. But nothing of Laban’s, as Joscphus, without any reason, fancies.
Genesis 31:19
Laban went to shear his sheep. Which gave Jacob the better opportunity to cscapo, whilst he was busy about that; and feasting, perhaps, his shearers. And Rachel had stolen.] In all likelihood his wives returned to the house, to fetch what they had left there, when Jacob sent to speak with them in the field, (ver. 4.) and then Rachel took away these images. t The images that her father had.] These images in the Hebrew are called ieraphim: of which we read very often afterward, in the Holy Scripture. Mercer and Simeon de Muis. take it for an exotic word; but others derive it from the Hebrew word rapha* which signifies, to cure or heal; as if these were looked upon as salvatores, saviours and deliverers, or preservers from mischief. There arc other derivations, of which there is no certainty: but most agree they were a kind of penates, as the Romans called them, household gods: in which.style Laban speaks of them, when he says, (ver. 30.) " Wherefore hast thou stolen my gods?" But it is a great question among the Hebrew doctors, whether, in these ancient times, they worshipped them as gods, or only used them as instruments of divination; as Mr. Selden observes,(de Diis Syris Syntagm. i. cap. 2.) where he shews, that several of the Hebrew doctors take them to. have been figures in human shape, (1 Sam. xix. 13.) made by astrologers to be. capable (as they fancied) of the heavenly influences. And for this reason, they think, Rachel stole them — that Laban might not inquire by them, which way Jacob and his family were gone. Hottinger also hath many ingenious arguments to prove, that they were the same with the Arabian talismans in aftertimes: which were images made under. such or such constellations, to receive the heavenly influences; cither to be a phylactery, or an oracle. (See lib.i. Histor. Orient, cap. 8.) But the conjecture of Lud. de Dieu upon this place seems to me far more probable, that they were the representations of some angelical powers (teraphim and seraphim being the very same, by the change only of a letter), who, they imagined, declared the mind of God by them. For, in those countries where the Schechinah, or presence of the Divine Majesty, did not appear, as it did in Abraham’s family, they had atleast some tradition of it, and of the angels that were its attendants: the resemblance of which they made, in hope they might by that means have a communication with them, and gain - intelligence from heaven. Of which evil spirits made their advantage; and abused mankind by the lying answers they gave to their inquiries. For there is no reason to think that God allowed, much less appointed, the making of these teraphim: which Gaffarel adventures to say, were piously used before the law of Moses, and God manifested his mind and will by them. This had been to lead men into idolatry, by image-worship: unto which they were too prone of themselves. Expositors differ very much about Rachel’s intention in stealing them. Some fancy, she still retained a tang of superstition: but I take it to be more likely, that Jacob, who loved her extremely, and was no less beloved by her, had brought her off from the false notions, and bad customs of her country. And then, she did not carry them away, for fear Laban should inquire by them, which way they were gone (for she knew they were but vain idols, which could give no direction): but rather designed to convince her father of his superstition; by letting him see, that his gods (as he called them) could not preserve themselves, much less do any service to him. Or, perhaps, she intended to give herself some portion of his goods, which she thought justly belonged to her: and so took these teraphim, which were of some value (though small
Genesis 31:20
Jacob stole away unawares. Without the knowledge of Laban. For the word heart (as it is in tho Hebrew) is here put for the understanding and will. Laban the Syrian.’] Thcro being no necessity of mentioning his country (which was well kuown from the preceding story), somo think he is here called the Syrian, to denote that, as cunning as he was, Jacob was too hard for him. For the Syrians, in ancient authors, are observed to have been a very crafty, subtle people. But there is no certainty of this; there being a frequent redundance very obvious in this language. (See ver. 25.)
Genesis 31:21
So he fled, &c. Packed up his baggage (as we now speak) and made all ready for a speedy flight: and (as it follows) rose up, and made all the haste he could to get over the river. And passed over the river.] i. e. Euphrates, frequently called in Scripture, the river, in regard of its eminence. Mount Gilead.] So called afterward from what Jacob and Laban did there, (ver. 48.) It joined to Mount Libanus.
Genesis 31:22
On the third day. There was such a distance between Jacob’s flock and his, (xxxii. 3G.) that he could not hear sooner: especially when he was taken up with other business, (ver. 19.) and did not make inquiry.
Genesis 31:23
Took his brethren. Some of his near kindred. They overtook him.] The Hebrew word imports, they came close up to him.
Genesis 31:24
And God came to Laban the Syrian in a dream, &c. See concerning this expression, xx. 3. Speak not to Jacob either good or bad.] About his return. to thee. Unto which God charges him he should neither allure him by promises, nor affright him by threats.
Genesis 31:25
Then Laban overtook Jacob. This is a different word from that in ver. 23. signifying he came near, or approached just to him: so that they might confer one with another. Now Jacob had pitched his tent, &c] For Jacob and Laban had both pitched their tents in the same Mount; not far from one another. This Josephus thinks they had done in the evening; when Laban came up so close to him, that if the night had not parted them, they might then have discoursed together: which they did next morning, when they came nearer one to another; after God had warned Laban not to stop his journey. Here Gilead is redundant, as the word Syrian was before in ver. 20. 24. Ver. 2G. As captives taken with the sword.] As prizes in war, which are wont to be carried off with force and violence.,
Genesis 31:28
Thou hast now done foolishly in so doing. He seems to pretend, that he -would have been very kind to him, if they had parted with mutual consent: and would have him think he had lost, by stealing away, not only the music and merriment, (beforementioned, ver. 27.) but such gifts as he would have bestowed upon him.
Genesis 31:29
The God of your, father spake unto me, &c. There is no’ ground to think that the Schechinah, or Divine Majesty, appeared to him; for we do not read either here or ver. 24. of his seeing any thing, but hearing one speak to him, and that in a dream: who told him, I suppose, that he was the God of Isaac, and of Abraham. Or, if he saw a glorious appearance, it was in his sleep only; not when he was awake.
Genesis 31:30
Stolen my gods. See ver. 19.
Genesis 31:31
Because I was afraid. This is an answer to the first part of Laban’s expostulation, (ver. 26, 27, &c.)
Genesis 31:32
With whomsoever thoit findest, &c. This is an answer to the last part of it. From which some gather, that theft was punished with death in those days. Sacrilege perhaps was.
Genesis 31:33
Laban went into Jacob’s tent, &c. This shews that men and women had every one of them their distinct tents, apart by themselves; as was noted before, xxiv. ult.
Genesis 31:34
Camel’s furniture. The saddle upon which they rode, or laid their carriage. Searched all the tent.] Except that place where she sat.
Genesis 31:35
IM it not displease, &c. She begs his pardon that she did not stand up to do him reverence, as became a child to her father: and excuses it, by an infirmity which was upon her. And he searched.] He looked all about the place where she sat. Ver. 3G. Jacob answered and said, &c] He proceeded farther in his answer; and expostulates with Laban, as he had done with him: setting forth the causelessness of his pursuit, the injustice of charging him with theft, and all his unkind usage of him, from the time he came to him, till his departure; notwithstanding his faithful services, which he represents most admirably.
Genesis 31:38
The ewes and she-goats have not cast their young. I looked so carefully after them, and such was the blessing of God upon my care, none of them miscarried. A most’ high commendation of his service. Who would not have valued such a servant, for whose sake God bestowed such an unwonted fecundity upon Laban’s flock? The rams of thy flock have I not eaten.] Under rams are comprehended the lambs also: for if he had eaten any of them, it had been no great commendation to abstain from the rams. But he contented hiniself with pulse, or suchlike mean diet, to promote his masters profit.
Genesis 31:39
That which ivas torn of beasts, &c. And that also which was stolen by theit, was not brought to Laban’s account; but Jacob made them good/ Which was not only an unjust exaction, but an inhuman: for the most careful shepherd in the world could not have his eye every where to prevent such things, especially in the dark; as it follows. Wliether stolen by day or by night.] A most barbarous usage of a nephew, and a son-in-law, to make him pay for that which wild beasts devoured, or thieves stole, against his will; when nobody could see their approach in the night. Some question where Jacob got money to pay for them. But it is to be considered, that he did not come quite unprovided from his father’s house; with which also, we may reasonably think, he still held some correspondence.
Genesis 31:40
Thus ivas I; in the day the drought, &c. While I served thee, the heat consumed me in the daytime, and the frost nipped mc by night. For in those countries shepherds were wont to watch their flocks; especially about the time that ewes were likely to yean: as we read Luke ii. 8. (See Bochart in his Hierozoic. par. i. lib. ii. cap. 44.) My sleep departed from mine eyes.] Many times he took no rest; being awakened by wild beasts, or by thieves, or kept awake by his great solicitude for his flock.
Genesis 31:41
Thus have I been twenty years in thy house. This hath been my manner of life, for no less than twenty years, that I have been a servant in thy family.
Genesis 31:42
The fear of Isaac. The God whom Isaac feared; that is, worshipped: as the Chaldee interprets it. TItou hadst sent me away now empty.] Without goods, wives, or children: for he seems to have been so barbarous, that if he had been, left to himself, he would have made them all his slaves. God hath seen my affliction.] How ill thou hast treated me; and taken care to relieve me. For so the word seen signifies in many places; particularly xvi. 13.
Genesis 31:43
These cattle are my cattle, &c. Because they belonged to his daughters, and their children, therefore he calls them his. That is, now he is in a good mood, and pretends the same care of every thing that Jacob had, as if it were his own. So it follows. And what can I do this day unto these my daughters? &c] How can I do them any harm, when they are so very dear to me?
Genesis 31:44
Let us make a covenant, &c. Enter into a strict league, by some monument or other; that shall remain as a testimony of our friendship.
Genesis 31:45
Set it rip for a pillar. For a monument of what Laban desired.
Genesis 31:46
Jacob said to his brethren, Gather stones, &c. He prays every one, whom Laban had brought with him, to bring a stone; and they did so, and laid them together on a heap; which was flat at the top like a table: so that they did cat upon it the next morning, (ver. 54.)
Genesis 31:47
Laban called it Jegar-Sahadutha, &c. One of them gave it a Syriac name, signifying the heap of testimony: the other a Hebrew, signifying the heap of witness. For gal is a heap in Hebrew, and ed, a witness. These two languages were different: but not so much that they did not understand one another, as appears by the whole story.
Genesis 31:48
This heap is a witness between me and thee this day. It shall remain as a monument, that we agree not to transgress these bounds; as it is explained, ver. 52.
Genesis 31:49
Mizpah. A watch-tower. This shews that*Laban understood Hebrew as well as Syriac: or, rather, that these were two dialects: which differed in pronunciation, and in many words, (as those mentioned ver. 47.) but in most had the same common to them both. The Lord watch between me and thee.] Observe how we behave ourselves, when we cannot see one another. Here he uses the name of Jehovah; which shews he was acquainted with the religion of Jacob, as well as his language; and worshipped, it is likely, the Lord of heaven and of earth; though not without some superstitious mixtures.
Genesis 31:50
If thou shalt afflict my daughters, &c. It seems to be a short form of speech, importing, God who observes all things will punish thee for it. If thou take other wives besides my daughters.] Which might have been worse for them and their posterity; and therefore he lays this restraint upon him. No man is with us, &c] Though here be no man besides ourselves, to be witness of this agreement; yet consider that God (which is infinitely more) knows it, and will punish him that transgresses it.’ i In these two last verses, he discourses very religiously; which revived also his natural affection to his children.
Genesis 31:52
This heap be tvitness, and this pillar be witness, &c. It seems that Laban and his company set up a heap, made of the stones which every one brought; and Jacob set up one single large stone (ver. 45.) in the form of a pillar. And it is likely his pillar looked towards the. land of Canaan; and their heap towards Haran. That I will not pass over this heap, &c] As stones were set in the confines of fields to be boundaries, and landmarks (as we call them) to distinguish men’s possessions, and limit them from encroaching one upon another; so were this heap and this pillar intended to be in the nature of such boundaries; beyond which neither of them should pass armed, to offend the other.
Genesis 31:53
The God of Abraham, and the God ofNahor. These two were brethren, (for he doth not mean, sure, their grandfather, the father of Terah, xi. 24.) and before Abraham was called out of Ur, they both worshipped other gods, (Josh. xxiv. 2.) But then Abraham renounced those gods; and worshipped only the Creator of heaven and earth; as Nahor, I have formerly conjectured," also did; when he followed him to Haran. Therefore, I think, we need not make a question by which of Abraham’s gods Laban now swears: for I take him to have been bred up in the true religion, which made Abraham desire his son should have a wife out of this family; for which reason Isaac also sent Jacob hither. The God of their father.] As much as to say, by the God of our ancestors: who, after God’s appearing to Abraham and calling him out of his own country, became the worshippers of the Lord of heaven and eartli alone. (See xi. 31.) Jacob sware by the fear of his father Isaac] By Him whom Isaac worshipped, (ver. 42.) He mentions the fear of Isaac rather than the God of Abraham, to declare more plainly and undoubtedly by what God he sware. For Abraham had been an idolater; but Isaac never was.
Genesis 31:54
Jacob offered sacrifice. Peace-offerings (as they were afterward called), part of which were eaten by him that offered them, and by his friends. This further shews they were of the same religion, by their partaking of the same sacrifice: which Jacob no doubt offered to the true God. Called his brethren to eat bread.] Invited them to feast With him upon that sacrifice: whereby they confirmed the covenant lately made between them.
Genesis 31:55
Laban blessed them. Prayed God to preserve and prosper them. Returned to his place.] viz. Haran.