ปฐมกาล 31:36 วิจารณ์

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.).

See in these verses, I. The power of provocation. Jacob's natural temper was mild and calm, and grace had improved it; he was a smooth man, and a plain man; and yet Laban's unreasonable carriage towards him put him into a heat that transported him into a heat that transported him into some vehemence, Gen 31:36, Gen 31:37. His chiding with Laban, though it may admit of some excuse, was not justifiable, nor is it written for our imitation. Grievous words stir up anger, and commonly do but make bad worse. It is a very great affront to one that bears an honest mind to be charged with dishonesty, and yet even this we must learn to bear with patience, committing our cause to God. II. The comfort of a good conscience. This was Jacob's rejoicing, that when Laban accused him his own conscience acquitted him, and witnessed for him that he had been in all things willing and careful to live honestly, Heb 13:18. Note, Those that in any employment have dealt faithfully, if they cannot obtain the credit of it with men, yet shall have the comfort of it in their own bosoms. III. The character of a good servant, and particularly of a faithful shepherd. Jacob had approved himself such a one, Gen 31:38-40. 1. He was very careful, so that, through his oversight or neglect, the ewes did not cast their young. His piety also procured a blessing upon his master's effects that were under his hands. Note, Servants should take no less care of what they are entrusted with for their masters than if they were entitled to it as their own. 2. He was very honest, and took none of that for his own eating which was not allowed him. He contented himself with mean fare, and coveted not to feast upon the rams of the flock. Note, Servants must not be dainty in their food, nor covet what is forbidden them, but in that, and other instances, show all good fidelity. 3. He was very laborious, Gen 31:40. He stuck to his business, all weathers; and bore both heat and cold with invincible patience. Note, Men of business, that intend to make something of it, must resolve to endure hardness. Jacob is here an example to ministers; they also are shepherds, of whom it is required that hey be true to their trust and willing to take pains. IV. The character of a hard master. Laban had been such a one to Jacob. Those are bad masters, 1. Who exact from their servants that which is unjust, by obliging them to make good that which is not damaged by any default of theirs. This Laban did, Gen 31:39. Nay, if there has been a neglect, yet it is unjust to punish above the proportion of the fault. That may be an inconsiderable damage to the master which would go near to ruin a poor servant. 2. Those also are bad masters who deny to their servants that which is just and equal. This Laban did, Gen 31:41. It was unreasonable for him to make Jacob serve fro his daughters, when he had in reversion so great an estate secured to him by the promise of God himself; as it was also to give him his daughters without portions, when it was in the power of his hands to do well for them. Thus he robbed the poor because he was poor, as he did also by changing his wages. V. The care of providence for the protection of injured innocence, Gen 31:42. God took cognizance of the wrong done to Jacob, and repaid him whom Laban would otherwise have sent empty away, and rebuked Laban, who otherwise would have swallowed him up. Note, God is the patron of the oppressed; and those who are wronged and yet not ruined, cast down and yet not destroyed, must acknowledge him in their preservation and give him the glory of it. Observe, 1. Jacob speaks of god as the God of his father, intimating that he thought himself unworthy to be thus regarded, but was beloved for the father's sake. 2. He calls him the God of Abraham, and the fear of Isaac; for Abraham was dead, and had gone to that world where perfect love casts out fear; but Isaac was yet alive, sanctifying the Lord in his heart, as his fear and his dread

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.

This twenty years have I been with thee,.... So that he now must have been ninety seven years of age: thy ewes and thy she goats have not cast their young: or very few of them: it was a rare case for any to be abortive, if ever: this, though owing to the blessing of God, was for Jacob's sake, and, under God, to be ascribed to his care and diligence in watching and keeping the flock, and doing everything needful for them: and the rams of the flock have I not eaten: being content with meaner food, as lentil pottage and the like; see the contrary of this in shepherds, Eze 34:3.

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.

And Jacob was wroth, and chode with Laban - The expostulation of Jacob with Laban, and their consequent agreement, are told in this place with great spirit and dignity. Jacob was conscious that though he had made use of cunning to increase his flocks, yet Laban had been on the whole a great gainer by his services. He had served him at least twenty years, fourteen for Rachel and Leah, and six for the cattle; and some suppose he had served him twenty years besides the above, which is not unlikely: see the remarks at the conclusion of this chapter. (See Clarke at Gen 31:55 (note)) Forty or even twenty years of a man's life, devoted to incessant labor and constantly exposed to all the inclemencies of the weather, (see Gen 31:40), deserve more than an ordinary reward. Laban's constitutional sin was covetousness, and it was an easily besetting sin; for it appears to have governed all his conduct, and to have rendered him regardless of the interests of his children, so long as he could secure his own. That he had frequently falsified his agreement with Jacob, though the particulars are not specified, we have already had reason to conjecture from Gen 31:7, and with this Jacob charges his father-in-law, in the most positive manner, Gen 31:41. Perhaps some previous unfair transactions of this kind were the cause why Jacob was led to adopt the expedient of outwitting Laban in the case of the spotted, spangled, ring-streaked, and grisled cattle. This if it did take place, though it cannot justify the measure, is some palliation of it; and almost the whole of Jacob's conduct, as far as relates to Laban, can be better excused than his injuring Laban's breed, by leaving him none but the weak, unhealthy, and degenerated cattle.

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.

Jacob was wroth--Recrimination on his part was natural in the circumstances, and, as usual, when passion is high, the charges took a wide range. He rapidly enumerated his grievances for twenty years and in a tone of unrestrained severity described the niggard character and vexatious exactions of his uncle, together with the hardships of various kinds he had patiently endured.

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.

As Laban found nothing, Jacob grew angry, and pointed out the injustice of his hot pursuit and his search among all his things, but more especially the harsh treatment he had received from him in return for the unselfish and self-denying services that he had rendered him for twenty years. Acute sensibility and elevated self-consciousness give to Jacob's words a rhythmical movement and a poetical form. Hence such expressions as אחרי דּלק "hotly pursued," which is only met with in Sa1 17:53; אחטּנּה for אחטּאנּה "I had to atone for it," i.e., to bear the loss; "the Fear of Isaac," used as a name for God, פּחד, σέβας = σέβασμα, the object of Isaac's fear or sacred awe.