Genesis 31:1 Now Jacob heard the words of Laban’s sons, saying, “Jacob has taken away all that was our father’s, and from what was our father’s he has acquired all this wealth.” 2 And Jacob saw the countenance of Laban, and indeed it was not favorable toward him as before. 3 Then the Lord said to Jacob, “Return to the land of your fathers and to your family, and I will be with you.”
4 So Jacob sent and called Rachel and Leah to the field, to his flock, 5 and said to them, “I see your father’s countenance, that it is not favorable toward me as before; but the God of my father has been with me. 6 And you know that with all my might I have served your father. 7 Yet your father has deceived me and changed my wages ten times, but God did not allow him to hurt me. 8 If he said thus: ‘The speckled shall be your wages,’ then all the flocks bore speckled. And if he said thus: ‘The streaked shall be your wages,’ then all the flocks bore streaked. 9 So God has taken away the livestock of your father and given them to me.
10 “And it happened, at the time when the flocks conceived, that I lifted my eyes and saw in a dream, and behold, the rams which leaped upon the flocks were streaked, speckled, and gray-spotted. 11 Then the Angel of God spoke to me in a dream, saying, ‘Jacob.’ And I said, ‘Here I am.’ 12 And He said, ‘Lift your eyes now and see, all the rams which leap on the flocks are streaked, speckled, and gray-spotted; for I have seen all that Laban is doing to you. 13 I am the God of Bethel, where you anointed the pillar and where you made a vow to Me. Now arise, get out of this land, and return to the land of your family.’”
"The Malek of Yahweh spoke, 'I am the God of Beth-el' -"This, no doubt, was the Word, or Son of God, who now condescended to be the angel or messenger of the Father to Jacob, and yet styles himself the God of Beth-el. Thus was Jacob reminded of Beth-el, and of the promises made to him there, by the same divine person, who now again appeared to him in a dream, to his great comfort…I have seen all that Laban doeth to thee — If we attend to this vision we cannot but see reason to conclude that it was really communicated to Jacob at this time to make use of the speckled rods; for here is a plain declaration that God would effect the thing, and the reason why; because he had seen Laban’s ungenerous and unfair dealing toward Jacob, and therefore was resolved to punish him for it, and at the same time reward Jacob for his fidelity and contentedness under these injuries.” (Benson Commentary)
Jacob is reminded by the Angel of Yahweh, the content of his vow at Bethel. "The object of the vow was, that Jehovah should be his God: and whenever he should return, that that stone should be God’s house. And now that the Lord commands him to return, He reminds him of his vow. He must not go to Canaan with a view to promote his own temporal interest, but to introduce the knowledge and worship of the true God. This was the great end which Jehovah had in view in all that He did for Abraham’s posterity, and they must never lose sight of it." (A. Fuller.)
14 Then Rachel and Leah answered and said to him, “Is there still any portion or inheritance for us in our father’s house? 15 Are we not considered strangers by him? For he has sold us, and also completely consumed our money. 16 For all these riches which God has taken from our father are really ours and our children’s; now then, whatever God has said to you, do it."
Rachel and Leah answered— They found something to agree upon! "Is there any portion for us in our father’s house?" Rather than playing the role of a father to his daughters in receiving of dowries, Laban proved that his daughters were nothing more to him than slaves or servants. And the transactions of the marriage were nothing more than a barter of service for slave ownership to him. And finally, though a business agreement had been reached with their father and husband, Laban did not intend to let him leave with his wage of labour, much less with their souls or persons.
"The two wives naturally agreed with their husband, and declared that they had no longer any part or inheritance in their father's house. For he had not treated them as daughters, but sold them like strangers, i.e., servants. 'And he has even constantly eaten our money,' i.e., consumed the property brought to him by our service. The inf. abs. אכול after the finite verb expresses the continuation of the act…” (Keil & Delitzsch Commentary)
Having heard Jacob’s views, "they expressed their entire approval; and from grievances of their own, they were fully as desirous of a separation as himself. They display not only conjugal affection, but piety in following the course described - 'whatsoever God hath said unto thee, do' [Genesis 31:16 ]. 'Those that are really their husbands‘ helpmeets will never be their hindrances in doing that to which God calls them’ [Henry].” (Jamieson, Faussett, and Brown Commentary)
17 Then Jacob rose and set his sons and his wives on camels. 18 And he carried away all his livestock and all his possessions which he had gained, his acquired livestock which he had gained in Padan Aram, to go to his father Isaac in the land of Canaan. 19 Now Laban had gone to shear his sheep, and Rachel had stolen the household idols that were her father’s. 20 And Jacob stole away, unknown to Laban the Syrian, in that he did not tell him that he intended to flee. 21 So he fled with all that he had. He arose and crossed the river, and headed toward the mountains of Gilead.
Rachel stole household idols. "It is not the business of Scripture to acquaint us with the kinds and characteristics of false worship. Hence, we know little of the teraphim, except that they were employed by those who professed to worship the true God. Rachel had a lingering attachment to these objects of her family's superstitious reverence, and secretly carried them away as relics of a home she was to visit no more, and as sources of safety to herself against the perils of her flight.” (Barnes Notes on the Bible) As it was for Lot’s wife, spiritually Rachel had homeward affections— here, to gods on the other side of the rivers. Perhaps this informs us that though both wives were professed believers, Leah was the most righteous of them- the truest of the matriarchs— the mother of Judah, from whom came our Lord.
Genesis 31:22 And Laban was told on the third day that Jacob had fled. 23 Then he took his brethren with him and pursued him for seven days’ journey, and he overtook him in the mountains of Gilead. 24 But God had come to Laban the Syrian in a dream by night, and said to him, “Be careful that you speak to Jacob neither good nor bad.”
I believe that Laban not only gathered his nearest relative as an avenger, but took all his male relatives with him. He planned perfect revenge on Jacob. "And he took his brethren with him,.... Some of his relations, the descendants of his father's brethren, the sons of Nahor, of whom there were seven, besides Bethuel; and who all perhaps lived in Haran the city of Nahor, see Genesis 22:20;...: and pursued after him seven days’ journey” (Gill’s Exposition of the Bible) BUT GOD.
25 So Laban overtook Jacob. Now Jacob had pitched his tent in the mountains, and Laban with his brethren pitched in the mountains of Gilead. 26 And Laban said to Jacob: “What have you done, that you have stolen away unknown to me, and carried away my daughters like captives taken with the sword? 27 Why did you flee away secretly, and steal away from me, and not tell me; for I might have sent you away with joy and songs, with timbrel and harp? 28 And you did not allow me to kiss my sons and my daughters. Now you have done foolishly in so doing. 29 It is in my power to do you harm, but the God of your father spoke to me last night, saying, ‘Be careful that you speak to Jacob neither good nor bad.’
“'Not to speak from good to bad' is merely to abstain from language expressing and prefacing violence." (Barnes Notes on the Bible) "Being accompanied by a number of his people, he might have used violence had he not been divinely warned in a dream to give no interruption to his nephew's journey. How striking and sudden a change! For several days he had been full of rage, and was now in eager anticipation that his vengeance would be fully wreaked, when lo! his hands are tied by invisible power (Ps 76:10). He did not dare to touch Jacob, but there was a war of words.” (Jameson, Faucett, and Brown Commentary)
30 And now you have surely gone because you greatly long for your father’s house, but why did you steal my gods?”
Remember the charge: “Jacob has taken away all that was our father’s, and from what was our father’s he has acquired all this wealth.” But now after the visitation from God, Laban disposition towards Jacob changed. "Laban said … What hast thou done?—Not a word is said of the charge (Ge 31:1). His reproaches were of a different kind. His first charge was for depriving him of the satisfaction of giving Jacob and his family the usual salutations at parting. In the East it is customary, when any are setting out to a great distance, for their relatives and friends to accompany them a considerable way with music and valedictory songs. Considering the past conduct of Laban, his complaint on this ground was hypocritical cant. But his second charge was a grave one—the carrying off his gods…” (Jamieson-Fausset-Brown) It has been established: Jacob’s God is Yahweh. He is now active for his servant. But Laban’s gods have "gone missing."
31 Then Jacob answered and said to Laban, “Because I was afraid, for I said, ‘Perhaps you would take your daughters from me by force.’ 32 With whomever you find your gods, do not let him live. In the presence of our brethren, identify what I have of yours and take it with you.” For Jacob did not know that Rachel had stolen them.
Jacob was speaking according to knowledge. His people were believers with the knowledge of good and evil. And if someone in their camp was guilty of idolatry, it would be unto them, according to the Word of God: "You shall surely die!" (Genesis 2:17)
33 And Laban went into Jacob’s tent, into Leah’s tent, and into the two maids’ tents, but he did not find them. Then he went out of Leah’s tent and entered Rachel’s tent. 34 Now Rachel had taken the household idols, put them in the camel’s saddle, and sat on them. And Laban searched all about the tent but did not find them. 35 And she said to her father, “Let it not displease my lord that I cannot rise before you, for the manner of women is with me.” And he searched but did not find the household idols.
36 Then Jacob was angry and rebuked Laban, and Jacob answered and said to Laban: “What is my trespass? What is my sin, that you have so hotly pursued me? 37 Although you have searched all my things, what part of your household things have you found? Set it here before my brethren and your brethren, that they may judge between us both! 38 These twenty years I have been with you; your ewes and your female goats have not miscarried their young, and I have not eaten the rams of your flock. 39 That which was torn by beasts I did not bring to you; I bore the loss of it. You required it from my hand, whether stolen by day or stolen by night. 40 There I was! In the day the drought consumed me, and the frost by night, and my sleep departed from my eyes. 41 Thus I have been in your house twenty years; I served you fourteen years for your two daughters, and six years for your flock, and you have changed my wages ten times. 42 Unless the God of my father, the God of Abraham and the Fear of Isaac, had been with me, surely now you would have sent me away empty-handed. God has seen my affliction and the labor of my hands, and rebuked you last night.”
"When we read of Rachel's stealing her father's images, what a scene of iniquity opens! The family of Nahor, who left the idolatrous Chaldees; is this family itself become idolatrous? It is even so. The truth seems to be, that they were like some in after-times, who sware by the Lord and by Malcham, Zep 1:5; and like others in our times, who wish to serve both God and mammon. Great numbers will acknowledge the true God in words, but their hearts and houses are the abodes of spiritual idolatry.” (Matthew Henry) And thus it is in the Church of God, even in our own hearts.
Some ascribe righteousness to Rachel for taking the idols with the motive of cleansing her father’s house of them. But at very least, "Rachel’s act breaks the divine commandment against theft…” (Brazos Theological Commentary). And I believe that her motives were based on her own idolatry. In Jacob’s religion— the religion of his father, the penalty for transgression of the God’s Commandments is death. As the soon-to-be patriarch of the family, he is ready to execute the transgressor. Yet he does not know it is his beloved Rachel. Rachel’s act of idolatry was not discovered by man but it was known of Yahweh. Ancient Rabbis believe that Rachel’s natural death occurred in Genesis 35:16, 1, a short time after this event, as God’s judgment on her. I am inclined to believe that there might be connection. Unconfessed sin has eternal consequences.
By faith, it is our desire not simply to read, believe, or memorize the Bible, but to personally apply "the Word to our ‘way.’ It is by taking heed to such exhortations as ‘Flee fornication’ (1 Cor. 6:18), ‘Flee from idolatry’ (1 Cor. 10:14). ‘Flee these things’—a covetous love for money (1 Tim. 6:11), ‘Flee also youthful lusts’ (2 Tim. 2:22), that the Christian is brought into practical separation from evil; for sin has not only to be confessed but ‘forsaken’ (Prov. 28: 13).” (A. W. Pink)
Genesis 31:43 And Laban answered and said to Jacob, “These daughters are my daughters, and these children are my children, and this flock is my flock; all that you see is mine. But what can I do this day to these my daughters or to their children whom they have borne? 44 Now therefore, come, let us make a covenant, you and I, and let it be a witness between you and me.”
"These words of Jacob [which described Laban’s deceit] 'cut Laban to the heart with their truth, so that he turned round, offered his hand, and proposed a covenant.’” (Keil and Delitzsch Biblical Commentary) But here are men of two different religions. TO THE SYRIAN MIND OF LABAN, "Laban does not attempt any reply to Jacob’s angry invectives, but answers affectionately. Why should he wish to injure Jacob, and send him away empty? All that he had was still Laban’s in the best of senses; for were not Rachel and Leah his daughters? And were not their children his grandsons? How was it possible that he could wish to rob them? He proposes, therefore, that they should make a covenant, by which Jacob should bind himself to deal kindly with his daughters, and to take no other wife; while he promises for himself that he would do Jacob no wrong.” (Ellicott's Commentary) BUT TO THE HEBREW MIND, peace between natural relations "was made and ratified with great solemnity, … 1st, A pillar was erected, a heap of stones raised to perpetuate the memory of the thing,... 2d, A sacrifice was offered, a sacrifice of peace-offerings. 3d, They ate bread together, jointly partaking of the feast upon the sacrifice. This was in token of a hearty reconciliation. Covenants of friendship [yea here of brethern] were anciently ratified by the parties eating and drinking together...” (Benson Commentary) according to the Hebrew way of peace.
45 So Jacob took a stone and set it up as a pillar. 46 Then Jacob said to his brethren, “Gather stones.” And they took stones and made a heap, and they ate there on the heap.
47 Laban called it Jegar Sahadutha, [Literally, in Aramaic, Heap of Witness], but Jacob called it Galeed [Literally, in Hebrew, Heap of Witness]. 48 And Laban said, “This heap is a witness between you and me this day.” Therefore its name was called Galeed, 49 also Mizpah, [Literally Watch] because he said, “May the Lord watch between you and me when we are absent one from another. 50 If you afflict my daughters, or if you take other wives besides my daughters, although no man is with us—see, God is witness between you and me!”
"The name Laban gave it signifies the heap of witness, in the Syrian tongue, which he used, and Galeed signifies the same in Hebrew, the language which Jacob used. It appears that the name which Jacob gave it remained to it,... And Mizpah… This name in Hebrew signifies a watchtower. And they agreed to give it this second name to remind them and their posterity of the solemn appeal they had now mutually made to the all-seeing eye of God, whose providence watches over the actions of mankind, rewarding sincerity and punishing deceitfulness.” (Benson Commentary)
51 Then Laban said to Jacob, “Here is this heap and here is this pillar, which I have placed between you and me. 52 This heap is a witness, and this pillar is a witness, that I will not pass beyond this heap to you, and you will not pass beyond this heap and this pillar to me, for harm. 53 The God of Abraham, the God of Nahor, and the God of their father judge between us.” And Jacob swore by the Fear of his father Isaac.
Neither will take judgment into their own hands concerning the other, as long as they each abIde by the covenant. Laban seems to imply that his new age religion is the same as that of their common ancestors. “He joins idols with the true God, and secretly chargeth the religion of Jacob and Abraham with novelty, and prefers his own as the most ancient religion. See Joshua 24:2. Whence we may learn that [a claim of] antiquity of itself is no certain argument of the true church or religion." (Matthew Poole's Commentary) "And it is observable that there was a marked difference in the religious sentiments of the two. Laban spake of the God of Abraham and Nahor, their common ancestors; but Jacob, knowing that idolatry had crept in among that branch of the family, swore by the ‘fear of his father Isaac.’....” (Jamieson-Fausset-Brown Commentary)
"It is not unusual for people who get into arguments to claim that the Lord is on their side and not infrequently their protestations can lead to some very confusing conclusions. One is left to wonder how God can be equally in favor of such totally differing points of view.” (The Preacher’s Commentary)
54 Then Jacob offered a sacrifice on the mountain, and called his brethren to eat bread. And they ate bread and stayed all night on the mountain.
"The sacrificial meal afterwards became an integral part of the Hebrew ritual (Exodus 14:3-8; Exodus 29:27, 28; Leviticus 10:14, 15). And they did eat bread, and tarried all night in the mount.” (Pulpit Commentary)You would think that Jacob would not enter into covenant by sacrifice with someone without a complete regard and understanding of it, but here I believe that it is justified. They will not dwell together as brethern—in the same tent, but they are only agreeing to do each other no harm. And they both confess knowledge of the One true God. "The forms of religion may be used with but an imperfect recognition of their real significance. The setting up of this pillar, and the pious motto attached to it, seemed to indicate…a solemn regard to the realities of religion [by all]. The all-pervading presence and the power of God were recognized. God is regarded as One to whom men are ultimately accountable." (T. H. Leal.)
55 And early in the morning Laban arose, and kissed his sons and daughters and blessed them. Then Laban departed and returned to his place.
But there was a real hope in Jacob. "The covenant feast, being sacrificial, was intended to create more than a merely social bond between the parties, who would regard themselves as bound together in the table – fellowship of their divine host. See also Gen 26:30." (Tyndale Old Testament Commentaries) Perhaps, they would become spiritual brothers in Yahweh God of their true spiritual fathers- Abraham, Nahor and Isaac. In the Church, some come to the Communion Table with no idea of the real meaning yet discover it in partaking of the sacraments.
And they resolved to let the real God of Heaven judge between them.