Bible in 365 Days

Genesis 30-31

Genesis 30

When reading these stories, we must never forget that we are seeing things as they were in that past time and we must make all the necessary concessions for the imperfect light in which these people lived. However, that does not prevent us from seeing how much is related here that contradicts the principle of faith. It is the history of domestic problems and the burning of hearts from which actions emerged completely out of simple trust life. However, throughout there is a manifest awareness of the divine omission. The interpretation of that government is often to blame, as when Rachel imagined that the child born of Bilha was, in some sense, a response to prayer. That response came with the birth of Joseph.

At the birth of Joseph, Jacob tried to escape from Laban. Laban, however, realized that the coming of Jacob and his stay with him had brought him great benefits; and out of sheer selfishness he was anxious to retain it. Therefore, a new compact was established between them.

Immediately Laban tried to make Jacob's enrichment impossible by establishing a trip of three days between the rings of cattle, marked and stained, and the rest, delivering the first into the hands of his children and the last into the hands of Jacob. It was an attempt to thwart the possibility that Jacob would get something from the covenant. The sequel shows that he had underestimated his nephew's astuteness.

Neither side acted admirably; but seeing the movement between two schemers, it is impossible to avoid the feeling of satisfaction that Jacob was too much for Laban. Comparing Jacob with Abraham, however, one sees how much lower the level of his faith was. Abraham had been content to let the intriguing Lot choose. Jacob, always believing in God, however, was not able to entrust him with these matters of worldly possession.

Genesis 31

In the midst of Jacob's success the second divine communication came to him, commanding him to return to the land of his fathers and giving him the promise, "I will be with thee." Thus, after at least twenty years' absence, he set his face again toward home. The same cunning which had been manifested throughout is seen in the stealth with which he broke away from Laban.

Much may happen in twenty years. However, one thing can never happen. The wrongdoing of the past cannot be undone and Jacob started for home with fear, for Esau his brother was yet alive. Nevertheless, the call of God was supreme to him and he went obediently.

Rachel practiced deceit in that she stole the teraphim of her father. This led to one more meeting between Laban and Jacob. After heated controversy, they separated, having erected a stone or a heap and named it Mizpah. It was the symbol of suspicion and called on God to watch between them. It is really a sad spectacle of two men calling on God, not to ratify their comradeship, but to watch over them on behalf of each other in order that neither may wrong the other. The account of the connection between these two men has been full of interest, but its final message is that selfish partnership invariably issues in suspicion and separation.