Bible Study: Genesis 31

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Introduction

Summary

Genesis 31 is the chapter that narrates the departure of Jacob from his uncle Laban’s household and his return to the land of Canaan, where his father Isaac and his brother Esau live. The chapter begins with Jacob hearing that Laban’s sons are resentful of his wealth and that Laban himself is no longer friendly to him. Then God tells Jacob to go back to his homeland and promises to be with him. Jacob calls his wives Rachel and Leah to the field and tells them about his plan to leave. He also recounts how God has blessed him and protected him from Laban’s deceit and oppression. Rachel and Leah agree to follow Jacob, since they have no inheritance or respect in their father’s house. Rachel secretly steals her father’s household gods before they depart.

Laban pursues Jacob after he learns that he has fled with his daughters, grandchildren, and flocks. God warns Laban in a dream not to harm Jacob or speak good or bad to him. Laban catches up with Jacob and accuses him of stealing his gods and leaving without saying goodbye. Jacob denies taking the gods and challenges Laban to search his tents. Rachel hides the gods in her camel’s saddle and lies to her father that she cannot get up because of her menstrual period. Laban fails to find the gods and confronts Jacob about his harsh treatment and his ungratefulness. Jacob defends himself and rebukes Laban for his injustice and greed. He also testifies that God has been his witness and his deliverer.

Jacob and Laban make a covenant of peace and set up a heap of stones as a witness and a boundary between them. They call the heap by different names, but both mean “the heap of witness”. They also name the place Mizpah, which means “watchtower”, because they say that God will watch over them when they are apart. They offer a sacrifice and eat together. The next morning, Laban kisses his daughters and grandchildren and blesses them. Then he departs and returns to his place. Jacob continues his journey to Canaan.

The most important verses in this chapter are verses 3, 13, 24, and 49. Verse 3 shows God’s command and promise to Jacob to return to his homeland, which is the land of promise that God gave to Abraham and Isaac. Verse 13 recalls God’s covenant with Jacob at Bethel, where he had the vision of the ladder and the angels, and where he vowed to serve God and give him a tenth of his income. Verse 24 reveals God’s intervention and protection of Jacob from Laban’s harm, and his sovereignty over the situation. Verse 49 records the name of Mizpah, which signifies God’s watchful care and presence over his people, even when they are separated by distance or circumstances.

Commentary

Genesis 31 is a pivotal chapter in the story of Jacob, as it marks his transition from a sojourner in a foreign land to a heir of the promised land. It also shows how God fulfills his promises and purposes for Jacob, despite the opposition and obstacles he faces from Laban and others. The chapter demonstrates God’s faithfulness, power, and grace in the life of Jacob, who has grown from a deceiver and a schemer to a worshiper and a leader.

The chapter also foreshadows the future history of Israel, the nation that descends from Jacob. Just as Jacob was oppressed and exploited by Laban, so the Israelites would be enslaved and mistreated by the Egyptians. Just as God delivered Jacob from Laban and brought him back to Canaan, so God would rescue the Israelites from Egypt and bring them to the promised land. Just as Jacob made a covenant with Laban and set up a heap of stones as a witness, so God would make a covenant with Israel and give them the law and the tabernacle as witnesses. Just as Jacob named the place Mizpah, which means “watchtower”, so God would watch over Israel and protect them from their enemies.

The chapter also points to Jesus, the ultimate fulfillment of God’s promises and purposes for Jacob and Israel. Jesus is the true Son of God, who came down from heaven to earth, as the ladder and the angels in Jacob’s dream symbolized. Jesus is the true heir of the promised land, who left his heavenly home and became a sojourner in a foreign land, as Jacob did. Jesus is the true deliverer of God’s people, who suffered and died for their sins, as Jacob did for his wives and children. Jesus is the true covenant maker and keeper, who established a new covenant with his blood and gave his Spirit as a witness, as Jacob did with his sacrifice and heap of stones. Jesus is the true Mizpah, who watches over his people and promises to be with them always, as God did for Jacob and Laban.

Exegesis

Jacob’s Departure from Laban and His Covenant at Mizpah

Outline

The passage can be divided into four main sections:

• Verses 1–21: Jacob’s decision to leave and his secret departure with his family and flocks.
• Verses 22–42: Laban’s pursuit and accusation of Jacob and Jacob’s defense and rebuke of Laban.
• Verses 43–54: Laban’s and Jacob’s covenant of peace and their witness heap of stones.
• Verse 55: Laban’s farewell and return to his place.

Verses 1–21: Jacob’s decision to leave and his secret departure with his family and flocks.

In this section, the narrator explains the reasons and the manner of Jacob’s departure from Laban’s household. The reasons are both external and internal. Externally, Jacob faces the hostility and envy of Laban’s sons, who accuse him of taking away their father’s wealth (verse 1). He also notices that Laban’s attitude toward him has changed and is no longer favorable (verse 2). Internally, Jacob hears God’s command and promise to return to his homeland and to his family, and God assures him of his presence and protection (verse 3). Jacob then calls his wives Rachel and Leah to the field, where he tells them about his plan to leave and his reasons for doing so. He recounts how God has blessed him and protected him from Laban’s deceit and oppression, and how God has given him the speckled and spotted animals as his wages (verses 4–9). He also shares with them a dream he had, in which God confirmed his favor and his direction for him, and reminded him of his covenant at Bethel (verses 10–13). Rachel and Leah agree to follow Jacob, since they have no inheritance or respect in their father’s house, and they acknowledge that God has taken away their father’s property and given it to Jacob (verses 14–16). Jacob then prepares to leave, taking his wives, his children, and his flocks, while Laban is away shearing his sheep (verse 17–18). Rachel secretly steals her father’s household gods, which were probably small idols that represented the ancestral deities and the guardians of the family (verse 19). Jacob deceives Laban by not telling him that he is fleeing, and he crosses the Euphrates river and heads toward the hill country of Gilead (verses 20–21).

The main themes of this section are God’s sovereignty, faithfulness, and guidance in the life of Jacob, and Jacob’s obedience, trust, and courage in following God’s will. The section also shows the contrast between Jacob and Laban, and between Rachel and Leah. Jacob is portrayed as a man who acknowledges God’s hand in his life, who listens to God’s voice, and who acts according to God’s plan. Laban is depicted as a man who is greedy, dishonest, and oppressive, who exploits Jacob’s labor, and who changes his wages ten times. Rachel is shown as a woman who is attached to her father’s gods, who steals them without Jacob’s knowledge, and who lies to her father about them. Leah is presented as a woman who is supportive of Jacob, who agrees to leave her father’s house, and who does not participate in Rachel’s theft.

The historical and grammatical aspects of this section are important for understanding the meaning and the significance of the events. The historical background of the passage includes the cultural and religious practices of the ancient Near East, such as the role and the value of the household gods, the customs and the laws of inheritance, the methods and the terms of animal husbandry, and the significance and the location of the Euphrates river and the hill country of Gilead. The grammatical features of the passage include the use of repetition, contrast, dialogue, and narration to convey the main points and the emotions of the characters. The passage also uses several key words and phrases that link it to other parts of the book of Genesis, such as “the land of your fathers” (verse 3), “the God of my father” (verse 5), “the God of Bethel” (verse 13), and “the God of Abraham and the God of Nahor” (verse 53). These words and phrases indicate the continuity and the development of God’s covenant with Jacob and his ancestors, and the relationship and the conflict between Jacob and Laban and their families.

Verses 22–42: Laban’s pursuit and accusation of Jacob and Jacob’s defense and rebuke of Laban.

In this section, the narrator describes the confrontation and the conflict between Laban and Jacob after Laban learns that Jacob has fled with his daughters, grandchildren, and flocks. Laban pursues Jacob for seven days and overtakes him at Mount Gilead (verse 23). God warns Laban in a dream not to harm Jacob or speak good or bad to him (verse 24). Laban catches up with Jacob and accuses him of stealing his gods and leaving without saying goodbye (verses 25–30). Jacob denies taking the gods and challenges Laban to search his tents (verse 31–32). Rachel hides the gods in her camel’s saddle and lies to her father that she cannot get up because of her menstrual period (verse 33–35). Laban fails to find the gods and confronts Jacob about his harsh treatment and his ungratefulness (verse 36). Jacob defends himself and rebukes Laban for his injustice and greed (verse 37–40). He also testifies that God has been his witness and his deliverer (verse 41–42).

The main themes of this section are God’s intervention and protection of Jacob from Laban’s harm, and Jacob’s courage and honesty in facing Laban’s accusation and reproach. The section also shows the contrast between Jacob and Laban, and between Rachel and Leah. Jacob is portrayed as a man who is innocent of stealing Laban’s gods, who speaks the truth, and who stands up for his rights and his dignity. Laban is depicted as a man who is ignorant of his daughter’s theft, who speaks rashly, and who tries to intimidate and manipulate Jacob. Rachel is shown as a woman who is cunning and deceitful, who hides the gods and lies to her father. Leah is presented as a woman who is loyal and faithful, who does not join Rachel in her theft or her lie.

The historical and grammatical aspects of this section are important for understanding the meaning and the significance of the events. The historical background of the passage includes the cultural and religious practices of the ancient Near East, such as the role and the value of the household gods, the customs and the laws of hospitality and farewell, the methods and the terms of travel and pursuit, and the significance and the location of Mount Gilead. The grammatical features of the passage include the use of repetition, irony, dialogue, and narration to convey the main points and the emotions of the characters. The passage also uses several key words and phrases that link it to other parts of the book of Genesis, such as “the God of Abraham and the God of Nahor” (verse 53), “the fear of his father Isaac” (verse 53), and “the God of Bethel” (verse 13). These words and phrases indicate the continuity and the development of God’s covenant with Jacob and his ancestors, and the relationship and the conflict between Jacob and Laban and their families.

Verses 43–54: Laban’s and Jacob’s covenant of peace and their witness heap of stones.

In this section, the narrator reports the resolution and the reconciliation between Laban and Jacob after their heated argument. Laban acknowledges that Jacob has the right to take his wives and children, since they are his daughters and his offspring, but he claims that the flocks and the goods belong to him (verse 43). He proposes to make a covenant of peace with Jacob, so that they may part on good terms and not harm each other in the future (verse 44). Jacob agrees and sets up a heap of stones as a witness and a boundary between them (verse 45–46). He also sets up a pillar as a sign of the covenant (verse 51–52). He calls the heap Galeed, which means “the heap of witness” in Hebrew, and Laban calls it Jegar-sahadutha, which means the same in Aramaic (verse 47). They also name the place Mizpah, which means “watchtower”, because they say that God will watch over them when they are apart (verse 49). They offer a sacrifice and eat together (verse 54). Laban invokes the God of Abraham and the God of Nahor, the God of their fathers, to judge between them (verse 53). Jacob swears by the fear of his father Isaac, which means the God whom Isaac feared and revered (verse 53).

The main themes of this section are God’s providence and peace in the relationship between Laban and Jacob, and Jacob’s faithfulness and worship in honoring God. The section also shows the contrast between Jacob and Laban, and between their gods. Jacob is portrayed as a man who is generous and forgiving, who makes a covenant and keeps it, and who sets up a pillar and a heap of stones as a witness and a sign of his God. Laban is depicted as a man who is selfish and greedy, who makes a covenant and breaks it, and who has household gods and idols that are stolen and hidden by his daughter. Jacob’s God is shown as the true and living God, who watches over him and protects him, and who judges between him and Laban. Laban’s gods are shown as the false and dead gods, who are taken away and concealed by Rachel, and who have no power or authority over Jacob.

The historical and grammatical aspects of this section are important for understanding the meaning and the significance of the events. The historical background of the passage includes the cultural and religious practices of the ancient Near East, such as the role and the value of the household gods, the customs and the laws of covenant making and keeping, the methods and the terms of sacrifice and eating, and the significance and the location of Galeed, Jegar-sahadutha, and Mizpah. The grammatical features of the passage include the use of repetition, parallelism, dialogue, and narration to convey the main points and the emotions of the characters. The passage also uses several key words and phrases that link it to other parts of the book of Genesis, such as “the God of Abraham and the God of Nahor” (verse 53), “the fear of his father Isaac” (verse 53), and “the God of Bethel” (verse 13). These words and phrases indicate the continuity and the development of God’s covenant with Jacob and his ancestors, and the relationship and the conflict between Jacob and Laban and their families.

Verse 55: Laban’s farewell and return to his place.

In this section, the narrator concludes the story of Laban and Jacob with a brief and simple statement. Laban kisses his daughters and grandchildren and blesses them (verse 55). Then he departs and returns to his place (verse 55). Jacob continues his journey to Canaan.

The main theme of this section is God’s grace and guidance in the separation of Laban and Jacob, and Jacob’s obedience and courage in following God’s will. The section also shows the contrast between Laban and Jacob, and between their destinies. Laban is portrayed as a man who is left behind and returns to his place, which is a place of idolatry and unbelief. Jacob is depicted as a man who moves forward and continues his journey, which is a journey of faith and obedience to God. Laban’s place is shown as the place of his origin and his end, where he has no more role or relevance in God’s plan. Jacob’s journey is shown as the journey of his calling and his destiny, where he has a vital and significant part in God’s plan.

The historical and grammatical aspects of this section are important for understanding the meaning and the significance of the events. The historical background of the passage includes the cultural and religious practices of the ancient Near East, such as the role and the value of the kiss and the blessing, the customs and the laws of farewell and departure, and the significance and the location of Laban’s place and Jacob’s journey. The grammatical features of the passage include the use of brevity, contrast, and narration to convey the main points and the emotions of the characters. The passage also uses a key word that links it to other parts of the book of Genesis, which is “his place” (verse 55). This word indicates the difference and the distance between Laban and Jacob, and between their places and their gods.

Background and Context

Historical-cultural background

• The passage is set in the ancient Near East, in the second millennium BC, during the time of the patriarchs, the ancestors of Israel. The passage reflects the historical and cultural realities of that time and place, such as the nomadic lifestyle, the clan and family relationships, the social and legal customs, the religious beliefs and practices, and the political and economic conditions of the people.
• The passage is influenced by the language and the meaning of the ancient Near Eastern sources, such as the Mesopotamian myths, laws, and rituals, the Egyptian records and inscriptions, and the Canaanite legends and traditions. The passage uses some of the literary forms, motifs, and themes of these sources, but also transforms them to convey a distinct and unique message about God, humanity, and their relationship.
• The passage is also influenced by the language and the meaning of the later Israelite sources, such as the Torah, the Prophets, and the Writings, the historical and theological documents of Israel. The passage uses some of the words, phrases, and concepts of these sources, but also anticipates them to reveal a consistent and coherent plan of God for his people.

The characters in the passage

The main characters in the passage are Jacob and Laban. Jacob is the son of Isaac and Rebekah, the grandson of Abraham and Sarah, and the brother of Esau. He is also the father of the twelve tribes of Israel, and the ancestor of the nation of Israel. Laban is the son of Bethuel, the brother of Rebekah, and the uncle of Jacob and Esau. He is also the father of Leah and Rachel, the wives of Jacob, and the grandfather of Jacob’s children.

The secondary characters in the passage are Rachel and Leah, the daughters of Laban and the wives of Jacob. Rachel is the younger and more beautiful sister, who is loved by Jacob more than Leah. She is also the mother of Joseph and Benjamin, two of Jacob’s sons. Leah is the older and less attractive sister, who is hated by Jacob and envied by Rachel. She is also the mother of six of Jacob’s sons and one daughter, as well as the ancestress of the priestly tribe of Levi and the royal tribe of Judah.

The actions in the passage are as follows:

• Jacob decides to leave Laban’s household and return to his homeland, after hearing God’s command and promise, and seeing Laban’s hostility and envy (verses 1–3).
• Jacob tells his wives about his plan and his reasons, and they agree to follow him, since they have no inheritance or respect in their father’s house (verses 4–16).
• Jacob secretly departs with his wives, his children, and his flocks, while Laban is away shearing his sheep. Rachel steals her father’s household gods before they leave (verses 17–21).
• Laban pursues Jacob for seven days and overtakes him at Mount Gilead. God warns Laban in a dream not to harm Jacob or speak good or bad to him (verses 22–24).
• Laban accuses Jacob of stealing his gods and leaving without saying goodbye. Jacob denies taking the gods and challenges Laban to search his tents. Rachel hides the gods in her camel’s saddle and lies to her father that she cannot get up because of her menstrual period. Laban fails to find the gods and confronts Jacob about his harsh treatment and his ungratefulness. Jacob defends himself and rebukes Laban for his injustice and greed. He also testifies that God has been his witness and his deliverer (verses 25–42).
• Laban and Jacob make a covenant of peace and set up a heap of stones as a witness and a boundary between them. They also name the place Mizpah, which means “watchtower”, because they say that God will watch over them when they are apart. They offer a sacrifice and eat together. Laban invokes the God of Abraham and the God of Nahor, the God of their fathers, to judge between them. Jacob swears by the fear of his father Isaac, which means the God whom Isaac feared and revered (verses 43–54).
• Laban kisses his daughters and grandchildren and blesses them. Then he departs and returns to his place. Jacob continues his journey to Canaan (verse 55).

Locations in the passage

• Haran: a city in Mesopotamia, where Laban lived and where Jacob worked for him for twenty years. It was also the place where Abraham’s father Terah died, and where Abraham’s brother Nahor stayed (Genesis 11:31–32; 24:10; 27:43; 28:10; 29:4).
• Canaan: the land that God promised to Abraham and his descendants, and where Isaac and Esau lived. It was also the land that God commanded Jacob to return to, and where he would encounter his brother Esau again (Genesis 12:1–7; 26:2–5; 28:13–15; 31:3, 13, 18; 32:3–8).
• Euphrates: the river that marked the eastern border of Canaan, and that Jacob crossed when he fled from Laban. It was also one of the four rivers that flowed out of Eden, and that defined the extent of God’s blessing to Abraham and his descendants (Genesis 2:10–14; 15:18; 31:21).
• Gilead: the region east of the Jordan river, where Laban overtook Jacob and where they made their covenant. It was also the place where Jacob’s son Gad and his descendants settled, and where several battles and events in Israel’s history took place (Genesis 31:21–25, 47–49; Numbers 32:1–42; Judges 10:17–11:33; 1 Samuel 13:7; 2 Samuel 2:9; 17:16, 22, 24, 27; 1 Kings 22:3; 2 Kings 10:33; Jeremiah 8:22; 22:6; 50:19; Micah 7:14).
• Mizpah: the name of the place where Laban and Jacob set up their heap of stones and their watchtower. It means “watch” or “watchtower”, and it expresses their mutual trust and their recognition of God’s presence and protection. It was also the name of several other places in Israel, where important events and meetings occurred (Genesis 31:49; Judges 10:17; 11:11, 29, 34; 20:1, 3; 21:1, 5, 8; 1 Samuel 7:5–16; 10:17; 22:3; 2 Kings 25:23, 25; Jeremiah 40:6–41:18; Hosea 5:1).

Themes and topics

Main themes or sub-themes

• God’s sovereignty, faithfulness, and guidance in the life of Jacob and his family, and in the history of Israel and the world. God is the one who commands, promises, blesses, protects, intervenes, judges, and watches over his people, and who fulfills his purposes and plans for them, despite the opposition and obstacles they face from others or from themselves.
• Jacob’s obedience, trust, and courage in following God’s will, and his growth and transformation from a deceiver and a schemer to a worshiper and a leader. Jacob is the one who listens to God’s voice, acts according to God’s plan, stands up for his rights and his dignity, makes and keeps covenants, sets up altars and pillars, and testifies to God’s hand in his life.
• The contrast and the conflict between Jacob and Laban, and between their gods. Jacob represents the true and living God, who watches over him and protects him, and who judges between him and Laban. Laban represents the false and dead gods, who are taken away and concealed by Rachel, and who have no power or authority over Jacob.
• The foreshadowing and the anticipation of the future history of Israel, the nation that descends from Jacob. The events and the characters in the passage prefigure and parallel the events and the characters in the later books of the Bible, such as the Exodus, the Conquest, the Judges, the Kings, the Prophets, and the Messiah.

Main argument of the passage

The main argument of the passage is that God is faithful to his covenant with Jacob and his ancestors, and that he will bring him back to the land of promise and make him a great nation. The purpose of the argument is to show God’s sovereignty and grace in the life of Jacob, and to encourage the readers to trust and obey God in their own lives.

Echos and clarifications

The passage echoes and clarifies earlier passages in the book of Genesis, such as:

• Genesis 12:1–3, where God calls Abraham to leave his country and his family and go to the land that he will show him, and promises to make him a great nation, to bless him, and to bless all the families of the earth through him.
• Genesis 15:18, where God makes a covenant with Abraham and gives him the land from the river of Egypt to the great river, the river Euphrates.
• Genesis 17:1–8, where God changes Abram’s name to Abraham and Sarai’s name to Sarah, and establishes his covenant with them and their descendants, and gives them the land of Canaan as an everlasting possession.
• Genesis 21:12, where God tells Abraham to listen to Sarah and send away Hagar and Ishmael, and promises to make Ishmael a great nation, because Isaac is the son of the promise.
• Genesis 24:1–67, where Abraham sends his servant to find a wife for Isaac from his relatives in Haran, and the servant meets Rebekah, the daughter of Bethuel and the sister of Laban, and brings her back to Isaac.
• Genesis 25:19–34, where Isaac and Rebekah have twin sons, Esau and Jacob, and where Esau sells his birthright to Jacob for a bowl of stew.
• Genesis 26:1–5, where God appears to Isaac and tells him not to go down to Egypt, but to stay in the land of Canaan, and promises to be with him and bless him, and to give him and his descendants the land, and to fulfill the oath he swore to Abraham.
• Genesis 27:1–46, where Jacob deceives his father Isaac and steals his brother Esau’s blessing, with the help of his mother Rebekah, and where Isaac sends Jacob to Haran to find a wife from his uncle Laban’s daughters, and to escape from Esau’s wrath.
• Genesis 28:10–22, where Jacob has a dream of a ladder and angels at Bethel, and where God renews his covenant with him and promises to be with him and bring him back to the land, and where Jacob vows to serve God and give him a tenth of his income.
• Genesis 29:1–30, where Jacob meets Rachel, the daughter of Laban, at the well in Haran, and where he works for Laban for seven years to marry Rachel, but Laban deceives him and gives him Leah, his older daughter, instead, and where he works for another seven years to marry Rachel.
• Genesis 30:25–43, where Jacob asks Laban to let him go back to his homeland, and where he makes a deal with Laban to take the speckled and spotted animals as his wages, and where God blesses Jacob and increases his flocks.

The passage is echoed or developed in later passages in the books of the Bible, such as:

• Exodus 1:8–14, where a new king arises in Egypt who does not know Joseph, and where he oppresses and enslaves the Israelites, and makes their lives bitter with hard labor.
• Exodus 3:7–10, where God appears to Moses at the burning bush, and where he tells him that he has seen the affliction of his people in Egypt, and that he has come down to deliver them and to bring them to a good and spacious land, a land flowing with milk and honey.
• Exodus 12:31–36, where Pharaoh tells Moses and Aaron to take the Israelites and leave Egypt, and where the Egyptians urge them to hurry and give them silver and gold and clothing, and where the Israelites plunder the Egyptians.
• Exodus 14:5–31, where Pharaoh changes his mind and pursues the Israelites with his army, and where God parts the Red Sea and allows the Israelites to cross on dry ground, and where he brings the waters back and drowns the Egyptians.
• Exodus 19:1–6, where God makes a covenant with Israel at Mount Sinai, and where he tells them that they are his treasured possession, a kingdom of priests, and a holy nation, and where he asks them to obey his voice and keep his covenant.
• Exodus 24:1–18, where Moses and the elders of Israel see God and eat and drink with him, and where Moses goes up to the mountain and receives the tablets of the law and the instructions for the tabernacle.
• Exodus 32:1–6, where the Israelites make a golden calf and worship it, and where they say that it is the god who brought them out of Egypt, and where they offer sacrifices and eat and drink and play.
• Joshua 3:1–17, where Joshua and the Israelites cross the Jordan river and enter the land of Canaan, and where God parts the waters and allows them to cross on dry ground, and where they set up twelve stones as a memorial and a sign of God’s power and presence.
• Joshua 4:19–24, where Joshua and the Israelites camp at Gilgal, and where Joshua sets up another twelve stones as a witness and a reminder of God’s mighty act of bringing them into the land.
• Joshua 22:10–34, where the Reubenites, the Gadites, and the half-tribe of Manasseh build an altar by the Jordan river, and where the rest of the Israelites accuse them of rebelling against God and breaking the covenant, and where they explain that they built the altar as a witness and a sign of their unity and loyalty to God and to their brothers.
• Judges 10:6–18, where the Israelites do evil in the sight of the Lord and serve the gods of the Amorites, and where the Lord sells them into the hands of the Philistines and the Ammonites, and where they cry out to the Lord for help, and where he tells them to go and cry out to the gods they have chosen, and where they confess their sin and put away their foreign gods and serve the Lord, and where he becomes impatient with their misery and raises up a deliverer for them.
• Judges 11:1–33, where Jephthah, the son of a prostitute and a mighty warrior, is driven out by his brothers from his father’s house, and where he becomes the leader of a group of outlaws, and where the elders of Gilead ask him to be their commander and fight against the Ammonites, and where he makes a vow to the Lord that if he gives him victory, he will offer whatever comes out of his house as a burnt offering, and where he defeats the Ammonites and returns to his house, and where his daughter, his only child, comes out to meet him with tambourines and dancing.
• 1 Samuel 7:5–16, where Samuel gathers the Israelites at Mizpah and intercedes for them, and where the Philistines attack them, and where the Lord thunders with a loud thunder and throws them into confusion, and where the Israelites defeat them, and where Samuel sets up a stone and calls it Ebenezer, which means “the stone of help”, and says, “Thus far the Lord has helped us.”
• 1 Samuel 10:17–27, where Samuel gathers the Israelites at Mizpah and presents Saul as the king whom the Lord has chosen, and where the people shout, “Long live the king!”, and where some worthless men say, “How can this man save us?”, and where they despise him and bring him no present, and where he holds his peace and does not retaliate. This passage echoes and clarifies the earlier passage of 1 Samuel 8:4–22, where the Israelites ask Samuel to appoint a king over them, and where the Lord tells Samuel to listen to their voice, but to warn them of the rights and duties of the king, and where the people refuse to listen to Samuel’s warning and insist on having a king like other nations. The passage also anticipates and develops the later passages of 1 Samuel 11:1–15, where Saul delivers the Israelites from the Ammonites and proves his ability to save them, and where the people renew the kingdom at Gilgal and rejoice with Saul, and of 1 Samuel 15:1–35, where Saul disobeys the Lord’s command and spares the Amalekites and their king, and where the Lord rejects Saul as king and Samuel breaks off his relationship with him.

This passage was included in the book to

The passage was included in the book of Genesis to show how God fulfilled his promise to Jacob and brought him back to the land of Canaan, where he would become a great nation and a blessing to all the families of the earth. The passage also shows how God protected Jacob from Laban’s harm and how he made a covenant of peace between them. The passage also reveals the character and the faith of Jacob, and the contrast and the conflict between him and Laban, and between their gods. The passage also foreshadows the future history of Israel, the nation that descends from Jacob, and their relationship with God and with other nations.

Theological truths communicated in this passage

• God is sovereign, faithful, and gracious. He is the one who commands, promises, blesses, protects, intervenes, judges, and watches over his people, and who fulfills his purposes and plans for them, despite the opposition and obstacles they face from others or from themselves. He is also the one who makes and keeps covenants with his people, and who gives them the land and the inheritance as a sign of his love and favor. (Genesis 31:3, 13, 24, 29, 42, 49, 53)
• God is the true and living God, who watches over his people and protects them, and who judges between them and their enemies. He is also the one who reveals himself to his people in dreams and visions, and who reminds them of his covenant and his presence. He is also the one who has no rivals or equals, and who cannot be stolen or hidden by idols or humans. (Genesis 31:10–13, 24, 29, 42, 49, 53)
• God’s people are called to obey, trust, and worship him, and to follow his will and his guidance. They are also called to stand up for their rights and their dignity, and to testify to God’s hand in their lives. They are also called to make and keep covenants with God and with others, and to set up altars and pillars as witnesses and signs of their God. They are also called to leave behind their idols and their attachments, and to trust in God alone. (Genesis 31:3, 13, 16, 31–32, 36–42, 44–54)

Names of God used in this passage

There are no new names for God that are introduced in this passage, but there are some names that are repeated or mentioned from earlier passages, such as:

• The LORD (Yahweh): the personal and covenantal name of God, the God of Abraham, Isaac, and Jacob, and the God of Israel. He is also the creator and ruler of the universe, and the redeemer and judge of the world. (Genesis 31:3, 24, 29, 42, 49, 53)
• The God of my father (Elohei Avi): the name that Jacob uses to refer to God as the God of his father Isaac, and his grandfather Abraham. He is also the God who has been with him and blessed him in Laban’s household. (Genesis 31:5, 42)
• The God of Bethel (Elohei Bethel): the name that Jacob and Laban use to refer to God as the God who appeared to Jacob at Bethel, where he had the vision of the ladder and the angels, and where he made a vow to serve God and give him a tenth of his income. He is also the God who reminded Jacob of his covenant and his command to return to his homeland. (Genesis 31:13, 53)
• The fear of his father Isaac (Pachad Yitzchak): the name that Jacob uses to swear by God as the God whom his father Isaac feared and revered. He is also the God who delivered Jacob from Laban’s harm and who judged between them. (Genesis 31:53)

Key terms

The key terms for Genesis 31 are: Jacob, Laban, Rachel, Leah, God, covenant, heap, pillar, Mizpah, and household gods.

Some of the words in this passage that are used for the first time in the Bible and are of great importance later in the Bible are:

• Household gods (Genesis 31:19, 30, 32, 34–35): These are small idols that represented the ancestral deities and the guardians of the family. They were also associated with inheritance and authority in the household. Rachel stole them from her father Laban, and hid them under her camel’s saddle. Later, the Israelites were warned not to make or worship any idols, and to destroy the household gods of the Canaanites (Exodus 20:3–6; Deuteronomy 7:25–26; Judges 18:14–31).
• Mizpah (Genesis 31:49): This means “watch” or “watchtower”, and it expresses the mutual trust and the recognition of God’s presence and protection between Laban and Jacob. Later, Mizpah became the name of several other places in Israel, where important events and meetings occurred (Judges 10:17; 11:11, 29, 34; 20:1, 3; 21:1, 5, 8; 1 Samuel 7:5–16; 10:17; 22:3; 2 Kings 25:23, 25; Jeremiah 40:6–41:18; Hosea 5:1).
• Fear (Genesis 31:53): This means the awe and reverence that one has for God, and it also implies the obedience and loyalty that one shows to God. Jacob swore by the fear of his father Isaac, which means the God whom Isaac feared and revered. Later, the fear of the Lord became a key concept in the wisdom literature, and it was described as the beginning of knowledge, wisdom, and understanding (Proverbs 1:7; 9:10; 15:33; Job 28:28; Psalm 111:10; Ecclesiastes 12:13).

Translation

Genre

The genre of the passage is narrative, which tells a story of events and characters in a chronological and sequential order. The passage also has elements of dialogue, which records the words and the emotions of the speakers and the listeners. The passage also has elements of legal and covenantal language, which expresses the terms and the conditions of the agreement and the relationship between the parties.

Rhetorical devices

• Parallelism: the use of similar or identical words, phrases, clauses, or sentences to emphasize a point or a contrast. For example, in verse 7, Jacob says, “Yet your father has cheated me and changed my wages ten times, but God did not allow him to harm me.” The parallel structure of the two clauses highlights the contrast between Laban’s injustice and God’s protection.
• Chiasm: the use of a symmetrical or inverted pattern of words or ideas to create a balance or a focus. For example, in verse 13, God says, “I am the God of Bethel, where you anointed a pillar and where you made a vow to me.” The chiastic structure of the sentence draws attention to the central phrase “where you anointed a pillar”, which reminds Jacob of his encounter and his commitment to God at Bethel.
• Inclusio: the use of a word or a phrase at the beginning and the end of a section to mark its boundaries or its unity. For example, in verses 17–21, the word “flee” or “fled” is used three times to indicate the start and the end of the section that describes Jacob’s secret departure from Laban’s household.
• Anaphora: the use of the same word or phrase at the beginning of successive sentences or clauses to create a rhythm or a emphasis. For example, in verse 19, the phrase “when Laban had gone” is repeated twice to emphasize the timing and the opportunity of Rachel’s theft of her father’s household gods.
• Climax: the use of a series of words or phrases that increase in intensity or importance to create a dramatic or a persuasive effect. For example, in verse 42, Jacob says, “If the God of my father, the God of Abraham and the Fear of Isaac, had not been with me, you would surely have sent me away empty-handed.” The three names of God that Jacob uses build up to the climax of his statement, which asserts God’s presence and intervention in his life.

Figures of speech

• Metaphor: the use of a word or a phrase that compares one thing to another in a non-literal way to create a vivid or a suggestive image. For example, in verse 12, God says, “Look up and see that all the male goats mating with the flock are streaked, speckled or spotted.” The word “see” is a metaphor that implies not only physical sight, but also spiritual insight and understanding of God’s action and favor.
• Simile: the use of a word or a phrase that compares one thing to another using “like” or “as” to create a descriptive or a illustrative picture. For example, in verse 40, Jacob says, “This was my situation: The heat consumed me in the daytime and the cold at night, and sleep fled from my eyes.” The word “fled” is a simile that compares sleep to a person or an animal that runs away from danger or discomfort.
• Personification: the use of a word or a phrase that attributes human qualities or actions to something that is not human to create a lively or a expressive image. For example, in verse 24, the narrator says, “Then God came to Laban the Aramean in a dream at night and said to him, ‘Be careful not to say anything to Jacob, either good or bad.’” The word “came” is a personification that portrays God as a visitor or a guest who approaches Laban in his sleep.
• Hyperbole: the use of a word or a phrase that exaggerates or overstates something to create a strong or a humorous effect. For example, in verse 41, Jacob says, “It was like this for the twenty years I was in your household. I worked for you fourteen years for your two daughters and six years for your flocks, and you changed my wages ten times.” The number “ten” is a hyperbole that exaggerates the frequency of Laban’s changes of Jacob’s wages to emphasize his oppression and exploitation.
• Idiom: the use of a word or a phrase that has a figurative or a conventional meaning that is different from its literal meaning to create a natural or a familiar expression. For example, in verse 2, the narrator says, “And Jacob saw the countenance of Laban, and indeed it was not favorable toward him as before.” The phrase “the countenance of Laban” is an idiom that means Laban’s facial expression or attitude, and the phrase “it was not favorable toward him” is an idiom that means he was not friendly or kind to him.
• Irony: the use of a word or a phrase that conveys a meaning that is opposite or different from what is expected or intended to create a surprising or a sarcastic effect. For example, in verse 19, the narrator says, “Rachel stole her father’s household gods and took them with her.” The word “gods” is ironic, because they are not really gods, but idols that have no power or value, and that can be stolen and hidden by a human.

Word pictures

• In verse 7, the Hebrew word for “cheated” is akal, which literally means “to eat” or “to consume”. It implies that Laban devoured or swallowed up Jacob’s wages and profits, and that he was greedy and rapacious.
• In verse 10, the Hebrew word for “mating” is alah, which literally means “to go up” or “to ascend”. It implies that the male goats mounted or climbed on the female goats, and that they were vigorous and active.
• In verse 13, the Hebrew word for “anointed” is mashach, which literally means “to smear” or “to rub”. It implies that Jacob poured or spread oil on the pillar, and that he consecrated or dedicated it to God.
• In verse 19, the Hebrew word for “household gods” is teraphim, which literally means “images” or “idols”. It implies that they were small statues or figurines that resembled humans or animals, and that they were objects of worship or veneration.
• In verse 34, the Hebrew word for “saddle” is kisse, which literally means “seat” or “throne”. It implies that the saddle was a cushion or a cover that was placed on the camel’s back, and that it was a place of honor or authority.

Textual variants

• In verse 18, some manuscripts have “the land of Canaan” instead of “the land of the sons of his father”. The former is more specific and consistent with verse 3 and 13, while the latter is more general and inclusive of Esau and Ishmael. The grammar and the interpretation of the passage are not significantly affected by this variant, as both expressions refer to the same destination of Jacob’s journey.
• In verse 47, some manuscripts have “Laban called it Jegar-sahadutha, but Jacob called it Galeed” instead of “Laban called it Jegar-sahadutha and Jacob called it Galeed”. The former implies a contrast and a difference between Laban and Jacob, while the latter implies a parallelism and a similarity between them. The grammar and the interpretation of the passage are slightly affected by this variant, as it may suggest a different tone or attitude of the speakers.
• In verse 53, some manuscripts have “the God of their father” instead of “the God of their fathers”. The former is singular and refers to Terah, the common ancestor of Abraham and Nahor, while the latter is plural and refers to Abraham and Nahor, the fathers of Isaac and Laban. The grammar and the interpretation of the passage are somewhat affected by this variant, as it may indicate a different level or scope of the covenant relationship.

Translation recommendations

• In verse 2, a more Hebrew translation would be: “And Jacob saw the face of Laban, and behold, it was not toward him as yesterday and the day before.”
• In verse 19, a more Hebrew translation would be: “And Rachel stole the images that belonged to her father and took them with her.”
• In verse 24, a more Hebrew translation would be: “And God came to Laban the Aramean in a dream of the night and said to him, ‘Take heed to yourself lest you speak with Jacob from good to bad.’”
• In verse 42, a more Hebrew translation would be: “Unless the God of my father, the God of Abraham and the Fear of Isaac, had been for me, surely now you would have sent me away empty. God has seen my affliction and the labor of my hands, and he rebuked you last night.”

Disagreements between translators

There are some disagreements between translators for this passage, especially regarding the meaning and the translation of the names of the heap of stones and the pillar that Laban and Jacob set up.

• In verse 47, some translators render the Aramaic name Jegar-sahadutha as “the heap of witness” (NIV, NLT, ESV, NASB), while others render it as “the heap of testimony” (KJV, NKJV, CSB, RSV, NRSV). The difference may reflect the preference or the nuance of the translators, as both words can convey the idea of evidence or proof.
• In verse 48, some translators render the Hebrew name Galeed as “the heap of witness” (NIV, NLT, ESV, NASB, CSB, RSV, NRSV), while others render it as “the heap of testimony” (KJV, NKJV). The difference may be due to the influence of the Aramaic name in verse 47, or the consistency with the Hebrew word for “witness” in verse 50.
• In verse 51, some translators render the Hebrew name Mizpah as “watchtower” (NIV, NLT, ESV, NASB, CSB, RSV, NRSV), while others render it as “Mizpah” (KJV, NKJV). The difference may be due to the desire to explain the meaning of the name, or to preserve the original form of the name.

Some of the words that don’t translate well are

• In verse 19, the Hebrew word for “household gods” is teraphim, which has no exact equivalent in English or other languages. It may refer to small idols that represented the ancestral deities and the guardians of the family, or to objects that had some magical or divinatory power. The word may also be related to the word for “heal” or “comfort”, suggesting a function or a purpose of the teraphim.
• In verse 35, the Hebrew word for “menstrual period” is derek nashim, which literally means “the way of women”. It is a euphemism or a polite expression that avoids mentioning the taboo or the impure subject of menstruation. The word may also imply the customs or the laws that regulated the behavior and the status of women during their menstrual period.
• In verse 53, the Hebrew word for “fear” is pachad, which can also mean “dread”, “terror”, “awe”, or “reverence”. It is a word that expresses the strong emotion or the attitude that one has toward God, and it can also imply the obedience or the loyalty that one shows to God. The word may also be related to the name of Isaac’s son, Paddan-aram, suggesting a connection or a contrast between them.

How other translations make the translation

• In verse 1, some translations use the word “sons” (KJV, NKJV, NASB, RSV, NRSV, ESV), while others use the word “children” (NIV, NLT, CSB) to refer to Laban’s offspring. The former is more literal and accurate, while the latter is more inclusive and general.
• In verse 3, some translations use the phrase “return to the land of your fathers” (KJV, NKJV, NASB, RSV, NRSV, ESV, CSB), while others use the phrase “return to the land of your relatives” (NIV, NLT) to refer to Jacob’s homeland. The former is more faithful and consistent, while the latter is more sensitive and broad.
• In verse 13, some translations use the phrase “the God of Bethel” (KJV, NKJV, NASB, RSV, NRSV, ESV, CSB, NIV, NLT), while others use the phrase “the God of the house of God” (NET) to translate the Hebrew name Elohei Bethel. The former is more clear and simple, while the latter is more literal and explanatory.

Repetition of words, phrases, and concepts

• The word “God” or “the LORD” is repeated 18 times in the passage, indicating the central role and the active presence of God in the story. The word also shows the contrast and the conflict between Jacob and Laban, and between their gods.
• The word “heap” or “pillar” is repeated 10 times in the passage, indicating the significance and the function of the heap of stones and the pillar that Laban and Jacob set up. The word also shows the agreement and the relationship between Laban and Jacob, and between their descendants.
• The word “witness” or “watch” is repeated 7 times in the passage, indicating the purpose and the meaning of the names of the heap of stones and the pillar that Laban and Jacob gave. The word also shows the mutual trust and the recognition of God’s presence and protection between Laban and Jacob.

Some of the other translation issues include

• In verse 15, the Hebrew word for “foreigners” is nokriyyot, which can also mean “strangers”, “outsiders”, or “alien women”. It is a word that expresses the status and the feeling of Rachel and Leah in their father’s house, and their reason for leaving with Jacob.
• In verse 20, the Hebrew word for “deceived” is ganav, which can also mean “stole”, “robbed”, or “plundered”. It is a word that describes Jacob’s action and Laban’s accusation, and it may also echo Rachel’s theft of her father’s household gods.
• In verse 49, the Hebrew word for “Mizpah” is mitspah, which is a play on the word for “watch” or “watchtower”, which is mitspeh. It is a word that expresses the mutual trust and the recognition of God’s presence and protection between Laban and Jacob.

Seeing Jesus

This passage does not point directly to Jesus or explicitly mention any of the titles that refer to Him. However, it does imply that Jacob is the chosen heir of the covenant that God made with Abraham and Isaac, and that through him, God will fulfill His promise of blessing all the families of the earth (Genesis 12:3; 26:4; 28:14). This promise ultimately points to Jesus, who is the descendant of Jacob and the fulfillment of the covenant (Matthew 1:2; Luke 3:34; Galatians 3:16).

Some of the things in this passage that foreshadow or anticipate Jesus are:

• Jacob’s obedience, trust, and courage in following God’s will, and his growth and transformation from a deceiver and a schemer to a worshiper and a leader. These qualities foreshadow or anticipate the perfect obedience, trust, and courage of Jesus, who followed God’s will even to the point of death, and who grew and transformed from a humble and lowly servant to a glorious and exalted Lord (Philippians 2:5–11; Hebrews 5:7–9; Revelation 5:5–14).
• Jacob’s deliverance, protection, and blessing from God, despite the opposition and the obstacles he faced from Laban and his sons. These events foreshadow or anticipate the deliverance, protection, and blessing of Jesus, despite the opposition and the obstacles he faced from the religious leaders and the Romans. God did not allow them to harm Jesus, but raised him from the dead and gave him all authority and power (Acts 2:23–36; Ephesians 1:19–23; Philippians 2:9–11).
• Jacob’s setting up of the heap of stones and the pillar as witnesses and signs of his covenant and his relationship with Laban and with God. These symbols foreshadow or anticipate the establishment of the new covenant and the new relationship with God through Jesus, who is the witness and the sign of God’s love and grace. Jesus is the cornerstone and the foundation of the church, which is built on the apostles and the prophets, and which is a holy temple and a dwelling place of God (Luke 22:20; 1 Corinthians 11:25; Ephesians 2:19–22; Hebrews 12:24; 1 Peter 2:4–10).

Some of the verses from the passage that prophesy or promise the coming of Jesus are:

• In verse 3, God says to Jacob, “Return to the land of your fathers and to your family, and I will be with you.” This prophecy or promise implies that God will bring Jacob back to the land of Canaan, where he will become a great nation and a blessing to all the families of the earth. This prophecy or promise is fulfilled in Jesus, who is the descendant of Jacob and the head of the church, which is the spiritual Israel and the blessing to all the nations. Jesus also promises to be with his followers always, even to the end of the age (Matthew 28:19–20; Acts 3:25–26; Romans 9:6–8; Galatians 3:7–9, 26–29).
• In verse 13, God says to Jacob, “I am the God of Bethel, where you anointed a pillar and where you made a vow to me.” This prophecy or promise reminds Jacob of his encounter and his commitment to God at Bethel, where he had the vision of the ladder and the angels, and where he vowed to serve God and give him a tenth of his income. This prophecy or promise is fulfilled in Jesus, who is the God of Bethel and the fulfillment of the vision, the vow, and the tithe. Jesus is the ladder and the mediator between heaven and earth, and he is the one who deserves our service and our giving (John 1:51; 1 Timothy 2:5; Hebrews 7:1–10).

Interpretation

Interfaith Differences

There are some interfaith differences in the interpretation of this passage, especially regarding the role and the status of Jacob and his wives, and the nature and the function of the household gods.

• Jewish interpretation: This interpretation views Jacob as the third patriarch of Israel, and Rachel and Leah as the matriarchs of Israel. It also views the household gods as idols that had no power or value, and that Rachel stole them to prevent her father from idolatry or divination. It also views the heap of stones and the pillar as symbols of the covenant and the boundary between Laban and Jacob, and between Aram and Israel12
• Christian interpretation: This interpretation views Jacob as the ancestor of Jesus, and Rachel and Leah as the mothers of the twelve tribes of Israel. It also views the household gods as false gods that were in contrast and in conflict with the true God, and that Rachel stole them to protect Jacob from Laban’s pursuit or accusation. It also views the heap of stones and the pillar as types or foreshadows of Jesus, who is the witness and the sign of God’s love and grace, and who is the cornerstone and the foundation of the church34
• Muslim interpretation: This interpretation views Jacob as a prophet of God, and Rachel and Leah as his righteous wives. It also views the household gods as idols that were forbidden and detested by God, and that Rachel stole them to humiliate her father or to test her husband. It also views the heap of stones and the pillar as monuments or landmarks that marked the place of God’s revelation and blessing, and that witnessed the peace and the friendship between Laban and Jacob5

Denominational Differences

There are some denominational differences in the interpretation of this passage, especially regarding the meaning and the significance of the names of the heap of stones and the pillar, and the relationship and the relevance of the passage to the New Testament.

• Catholic interpretation: This interpretation views the names of the heap of stones and the pillar as expressions of the faith and the culture of Laban and Jacob, and as signs of the diversity and the unity of God’s people. It also views the passage as a preparation and a prophecy for the coming of Jesus, who is the God of Bethel and the fulfillment of the covenant, and who is the source and the goal of the church, which is the new Israel and the universal family of God.
• Orthodox interpretation: This interpretation views the names of the heap of stones and the pillar as manifestations of the presence and the action of God, and as symbols of the mystery and the sacrament of God’s grace. It also views the passage as a revelation and a typology of Jesus, who is the God of Bethel and the mediator of the covenant, and who is the head and the body of the church, which is the spiritual Israel and the heavenly kingdom of God.
• Protestant interpretation: This interpretation views the names of the heap of stones and the pillar as declarations of the sovereignty and the faithfulness of God, and as witnesses and reminders of God’s promise and protection. It also views the passage as a demonstration and a testimony of Jesus, who is the God of Bethel and the fulfillment of the covenant, and who is the cornerstone and the foundation of the church, which is the true Israel and the blessing to all the nations.

Doctrinal Foundations

This passage is foundational for some church doctrines, such as the doctrine of God, the doctrine of revelation, and the doctrine of the church. This passage contributes to these doctrines by showing some aspects of God’s character and work, such as his sovereignty, faithfulness, and grace, his revelation through dreams and visions, and his covenant with his people. Some other important biblical passages that are used for the construction of these doctrines are:

• The doctrine of God: Exodus 3:1–15; Deuteronomy 6:4–9; Psalm 145:1–21; Isaiah 40:1–31; John 1:1–18; Romans 11:33–36; Hebrews 1:1–4; Revelation 4:1–11.
• The doctrine of revelation: Numbers 12:6–8; Psalm 19:1–14; Jeremiah 1:4–10; Daniel 2:1–49; Matthew 17:1–13; 2 Timothy 3:14–17; 2 Peter 1:16–21; Revelation 1:1–20.
• The doctrine of the church: Matthew 16:13–20; Acts 2:1–47; Ephesians 2:11–22; 1 Peter 2:4–10; Revelation 21:1–27.

Practical lessons

This passage teaches us some practical lessons about God, man, and ourselves.

What does this passage tell us about God?

This passage tells us about God’s sovereignty, faithfulness, and grace in the life of Jacob and his family, and in the history of Israel and the world. It tells us that God is the one who commands, promises, blesses, protects, intervenes, judges, and watches over his people, and who fulfills his purposes and plans for them, despite the opposition and obstacles they face from others or from themselves. It tells us that God is the true and living God, who reveals himself to his people in dreams and visions, and who reminds them of his covenant and his presence. It tells us that God is the God of Bethel, the God of Abraham, and the Fear of Isaac, and that he is the God of the covenant and the God of the heap of witness.

What does this passage tell us about man?

This passage tells us about man’s obedience, trust, and worship of God, and his following of God’s will and his guidance. It tells us about Jacob’s obedience, trust, and courage in leaving Laban’s household and returning to his homeland, and his growth and transformation from a deceiver and a schemer to a worshiper and a leader. It tells us about Rachel and Leah’s obedience, trust, and support of Jacob, and their leaving behind their father and their idols, and their joining with Jacob and his God. It tells us about Laban’s deception, oppression, and pursuit of Jacob, and his recognition and respect of God’s power and protection of Jacob. It tells us about the contrast and the conflict between Jacob and Laban, and between their gods, and their agreement and their relationship at the heap of witness.

What does this passage demand of me?

This passage demands of me to obey, trust, and worship God, and to follow his will and his guidance in my life. It demands of me to listen to God’s voice, to act according to God’s plan, to stand up for my rights and my dignity, to testify to God’s hand in my life, and to make and keep covenants with God and with others. It demands of me to leave behind my idols and my attachments, and to trust in God alone. It demands of me to respect and honor God as the true and living God, and to acknowledge his sovereignty and grace in my life.

How should this passage change the way I relate to people?

This passage should change the way I relate to people by teaching me to be honest, faithful, and peaceful with others, and to seek God’s wisdom and justice in dealing with conflicts and disputes. It should teach me to be humble, grateful, and generous with others, and to share God’s blessing and favor with them. It should teach me to be respectful, tolerant, and friendly with others, and to recognize and appreciate the diversity and the unity of God’s people. It should teach me to be a witness and a sign of God’s love and grace to others, and to invite them to join me in serving and worshiping God.

How does this passage prompt me to pray to God?

This passage prompts me to pray to God by thanking him for his sovereignty, faithfulness, and grace in my life, and for his revelation, covenant, and presence with me. It prompts me to pray to God by asking him for his guidance, protection, and blessing in my journey, and for his intervention, judgment, and peace in my conflicts. It prompts me to pray to God by confessing my sins, weaknesses, and needs, and by asking for his forgiveness, strength, and provision. It prompts me to pray to God by praising him for his power, wisdom, and glory, and by declaring his name and his deeds to him and to others.

How does this passage challenge me to grow as a Christian?

This passage challenges me to grow as a Christian by inspiring me to follow the example of Jacob, who obeyed, trusted, and worshiped God, and who followed his will and his guidance. It challenges me to grow as a Christian by encouraging me to rely on God’s sovereignty, faithfulness, and grace in my life, and to remember his revelation, covenant, and presence with me. It challenges me to grow as a Christian by urging me to leave behind my idols and my attachments, and to trust in God alone. It challenges me to grow as a Christian by calling me to be a witness and a sign of God’s love and grace to others, and to invite them to join me in serving and worshiping God.

Study Summary

Genesis 31 narrates the dramatic story of Jacob’s departure from Laban’s household and his return to his homeland, following God’s command and guidance. The chapter reveals God’s sovereignty, faithfulness, and grace in protecting and blessing Jacob, despite Laban’s deception and pursuit. The chapter also shows Jacob’s obedience, trust, and worship of God, and his growth and transformation from a deceiver and a schemer to a worshiper and a leader. The chapter also depicts the contrast and the conflict between Jacob and Laban, and between their gods, and their eventual reconciliation and covenant at the heap of witness. The chapter points to God’s promise and plan for Jacob and his descendants, and foreshadows the coming of Jesus, who is the fulfillment of the covenant and the witness and the sign of God’s love and grace.

Additional questions

What is the significance of Rachel stealing her father’s household gods?

Rachel’s stealing of her father’s household gods is a puzzling and controversial action that has been interpreted in various ways by different scholars and commentators. Here are some possible explanations:

• Rachel stole the household gods to prevent Laban from worshipping idols, and to show her loyalty to Jacob and his God. This view assumes that Rachel had faith in the true God, and that she wanted to help Jacob escape from Laban’s oppression and idolatry. However, this view does not explain why Rachel did not tell Jacob about her theft, or why she lied to her father and hid the gods under her camel’s saddle (Genesis 31:34–35).
• Rachel stole the household gods to secure her inheritance and her rights as Laban’s daughter. This view assumes that the household gods were not only objects of worship, but also symbols of authority and ownership in the family. By taking the gods, Rachel may have hoped to claim a share of Laban’s property and to protect herself and her children from Laban’s possible retaliation. However, this view does not explain why Rachel did not use the gods as a bargaining chip with Laban, or why she risked Jacob’s life by stealing them (Genesis 31:32).
• Rachel stole the household gods to retain some connection with her ancestral and cultural roots, and to have some protection and guidance in her journey. This view assumes that Rachel was attached to her father’s gods, and that she believed that they had some magical or divinatory power. By taking the gods, Rachel may have wanted to keep a part of her identity and heritage, and to have some assurance and comfort in her uncertain future. However, this view does not explain why Rachel did not respect her father’s feelings and rights, or why she did not trust in Jacob’s God (Genesis 31:3, 13).

The significance of Rachel’s stealing of her father’s household gods is not clear, and it may have multiple and complex motivations. However, what is clear is that her action reveals the contrast and the conflict between Jacob and Laban, and between their gods. Jacob’s God is the true and living God, who watches over him and protects him, and who judges between him and Laban. Laban’s gods are the false and dead gods, who are taken away and concealed by Rachel, and who have no power or authority over Jacob. Rachel’s stealing of her father’s household gods also foreshadows the future history of Israel, the nation that descends from Jacob. Just as Rachel took the idols from Laban, so the Israelites would take the spoils from the Egyptians when they left their bondage (Exodus 12:35–36). However, just as Rachel kept the idols and lied about them, so the Israelites would keep the idols and sin against God (Exodus 32:1–6; Joshua 24:14; Judges 17:5; 18:14–31). Therefore, Rachel’s stealing of her father’s household gods is a significant and symbolic action that has both positive and negative implications for the story of Jacob and his family, and for the story of God and his people.

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