Genesis 31:27 Komentář

Jacob was a very honest good man, a man of great devotion and integrity, yet he had more trouble and vexation than any of the patriarchs. He left his father's house in a fright, went to his uncle's in distress, very hard usage he met with there, and now is going back surrounded with fears. Here is, I. His resolution to return (v. 1-16). II. His clandestine departure, (Gen 31:17-21). III. Laban's pursuit of him in displeasure (Gen 31:22-25). IV. The hot words that passed between them (v. 26-42). V. Their amicable agreement at last (Gen 31:43, etc.).

INTRODUCTION TO GENESIS 31 This chapter relates how that Jacob observing that Laban and his sons envied his prosperity, and having a call from God to return to his own country, acquaints his wives with it; and reports to them Laban's ill usage of him, and the wonderful appearance of God to him, and for him, and his orders to him to depart from thence, Gen 31:1; to which they agreed, knowing full well their father's unkindness, and that they had nothing to expect from him, and therefore judged it best to go off with what they had got through the gift of God unto them, Gen 31:14; upon which Jacob set out privately, with all he had, towards his own country, while Laban was shearing his sheep, Gen 31:17; three days after, Laban, being informed of it, pursued after Jacob, and overtook him at Mount Gilead; but was warned by the way to be cautious what he said to him, Gen 31:22; yet nevertheless he warmly expostulated with him about his secret flight, not giving him the opportunity of taking his leave of his children, and especially for taking away his gods, Gen 31:26; to which Jacob gave an answer, Gen 31:31; and in his turn was warm likewise, and chided Laban severely for his hot pursuit of him, his charge of stealth, when he could find nothing on him, his hard labour for the space of twenty years with him, and his ill requital of him for it, Gen 31:36; however, upon the whole, an amicable agreement was made between them, and they parted in a friendly manner, Gen 31:43.

It is in the power of my hand to do you hurt,.... Jacob and his family, wives, children, and servants, who were not able to stand against Laban and the men he brought with him; and so the Jerusalem Targum paraphrases it,"I have an army and a multitude;''a large force, which Jacob could not withstand: or, "my hand could have been for a god" (h) to me: you could have no more escaped it, or got out of it, or withstood me, than you could God himself: such an opinion had he of his superior power and strength, and that this would have been the case: but the God of your father spoke unto me yesternight; the night past, or the other night, some very little time ago, since he came from home at least: by his father he means either his father Isaac, or his grandfather Abraham, whose God the Lord was, and who came to Laban and told him who he was. This serves to strengthen the opinion that Laban was an idolater, and adhered to the gods of his grandfather Terah, from whom Abraham departed, and which Laban may have respect to; intimating that he abode by the religion of his ancestors at a greater remove than Jacob's: however, though he does not call him his God, he had some awe and reverence of him, and was influenced by his speech to him: saying, take heed that thou spake not to Jacob either good or bad: this, though greatly to Jacob's honour, and against Laban's interest, yet his conscience would not allow him to keep it a secret; though, doubtless, his view was to show his superior power to Jacob, had he not been restrained by Jacob's God. (h) "esset mihi pro deo manus mea", Schmidt.

Laban and his sons envy Jacob, Gen 31:1, Gen 31:2; on which he is commanded by the Lord to return to his own country, Gen 31:3. Having called his wives together, he lays before them a detailed statement of his situation in reference to their father, Gen 31:4-5; the services he had rendered him, Gen 31:6; the various attempts made by Laban to defraud him of his hire, Gen 31:7; how, by God's providence, his evil designs had been counteracted, Gen 31:8-12; and then informs them that he is now called to return to his own country, Gen 31:13. To the proposal of an immediate departure, Leah and Rachel agree; and strengthen the propriety of the measure by additional reasons, Gen 31:14-16; on which Jacob collects all his family, his flocks and his goods, and prepares for his departure, Gen 31:17, Gen 31:18. Laban having gone to shear his sheep, Rachel secretes his images, Gen 31:19. Jacob and his family, unknown to Laban, take their departure, Gen 31:20, Gen 31:21. On the third day Laban is informed of their flight, Gen 31:22; and pursues them to Mount Gilead, Gen 31:23. God appears to Laban in a dream, and warns him not to molest Jacob, Gen 31:24. He comes up with Jacob at Mount Gilead, Gen 31:25; reproaches him with his clandestine departure, Gen 31:26-29; and charges him with having stolen his gods, Gen 31:30. Jacob vindicates himself, and protests his innocence in the matter of the theft, Gen 31:31, Gen 31:32. Laban makes a general search for his images in Jacob's, Leah's, Bilhah's, and Zilpah's tents; and not finding them, proceeds to examine Rachel's, Gen 31:33. Rachel, having hidden them among the camel's furniture, sat upon them, Gen 31:34; and making a delicate excuse for not rising up, Laban desists from farther search, Gen 31:35. Jacob, ignorant of Rachel's theft, reproaches Laban for his suspicions, Gen 31:36, Gen 31:37; enumerates his long and faithful services, his fatigues, and Laban's injustice, Gen 31:38-41; and shows that it was owing to God's goodness alone that he had any property, Gen 31:42. Laban is moderated, and proposes a covenant, Gen 31:43, Gen 31:44. Jacob sets up a stone, and the rest bring stones and make a heap, which Laban calleth Jegar-Sahadutha, and Jacob Galeed, Gen 31:45-47. They make a covenant, and confirm it by an oath, Gen 31:48-53. Jacob offers a sacrifice; they eat together; and Laban and his companions, having lodged in the mount all night, take a friendly leave of Jacob and his family next morning, and depart, Gen 31:54, Gen 31:55.

I might have sent thee away with mirth - בשמחה, besimchah, with rejoicing, making a feast or entertainment on the occasion; and with songs, בשרים beshirim, odes either in the praise of God, or to commemorate the splendid acts of their ancestors; with tabret, בתף bethoph, the tympanum used in the east to the present day, and there called diff, a thin broad wooden hoop, with parchment extended over one end of it, to which are attached small pieces of brass, tin, etc., which make a jingling noise; it is held in the air with one hand, and beat on with the fingers of the other. It appears to have been precisely the same with that which is called the tambourine and which is frequently to be met with in our streets. And with harp, בכנור bekinnor, a sort of stringed instrument, a lute or harp; probably the same as the Greek κινυρα kinura, a harp; the name being evidently borrowed from the Hebrew. These four things seem to include all that was used in those primitive times, as expressive of gladness and satisfaction on the most joyous occasions.

ENVY OF LABAN AND SONS. (Gen. 31:1-21) he heard the words of Laban's sons--It must have been from rumor that Jacob got knowledge of the invidious reflections cast upon him by his cousins; for they were separated at the distance of three days' journey.

The Flight. - Through some angry remarks of Laban's sons with reference to his growing wealth, and the evident change in the feelings of Laban himself towards him (Gen 31:1, Gen 31:2), Jacob was inwardly prepared for the termination of his present connection with Laban; and at the same time he received instructions from Jehovah, to return to his home, together with a promise of divine protection. In consequence of this, he sent for Rachel and Leah to come to him in the field, and explained to them (Gen 31:4-13), how their father's disposition had changed towards him, and how he had deceived him in spite of the service he had forced out of him, and had altered his wages ten times; but that the God of his father had stood by him, and had transferred to him their father's cattle, and now at length had directed him to return to his home.

"So I might have conducted thee with mirth and songs, with tabret and harp," i.e., have sent thee away with a parting feast. Gen 31:28 עשׂו: an old form of the infinitive for עשׂות as in Gen 48:11; Gen 50:20.