A Study of the Book of Genesis Sermon # 27 111113 1Bt Se Jacob and Laban Genesis 29-31 We are going to cover the next three chapters of Genesis (29-31) together for they are the record of Jacob s twenty long years that he spent away from the land of Canaan. Remember that Jacob was well into his seventies when he left home and he will be in his nineties when he returns. When we last left Jacob he had just awakened from a hard night s sleep outside of the city of Luz with a rock for a pillow. During the night Jacob had a strange dream in which he had seen a ladder or stair-case stretched from Heaven to Earth with angels ascending and descending upon it. In that dream God had reassured Jacob He will keep His promises to his father and grandfather through him. Jacob was also reassured that wherever he went God would be with him. We are not told anymore about his 500 mile journey to Haran until he arrives. There are many ways in the English language to express the idea of retribution which is just a fancy way of saying, Getting what you have coming to you! For instance, we say, Everything that goes around, comes around. And we say, Things have a way of evening out in the end. As children we heard, Turnabout is fair play. So, you don't like being made fun of! Well, turnabout is fair play. We talk about the chickens coming home to roost and the skeletons rattling out of the closet. Many commentators see Jacob s dealing with Laban as justice for way he had deceived his father and his brother. I don t know if Jacob s dealing with Laban was getting what he had coming to him or not but I do know that it helped to develop him into a man of character and integrity. Notice with me four crucial aspects of Jacob s time with Laban. First, Jacob and his Wives (Genesis 29:1-30) Jacob no doubt knew by heart the story of how his mother Rebekah had been revealed to Abraham s servant at a well when she offered to water all ten of his camels (24:10-27). When Jacob finally arrived on the outskirts of Haran the first thing he discovers is a well with several herds of sheep around. When Jacob asked the shepherds attending the herds if they 1
knew Laban, they said, Yes, we know him well. In fact, his daughter Rachel should be here any time with a herd that she is tending. When Jacob meets Rachel he is overcome with it emotion as sees how God has already been working to things out for him. Rachel rushes how to share the news with her family. And soon Jacob is able to share his whole story with Laban. It least for Jacob it seems to be love at first sight. Serving Seven Years for Rachel (vv. 15-26) Jacob moves in with Laban and goes to work for him. When Laban asks, What should your wages be? (v. 15) Jacob is ready with an answer: I will serve you seven years for Rachel your younger daughter."(v. 18) So the seven years pass. The Bible sums up this period in one of the most strikingly beautiful verses in all of the Bible: So Jacob served seven years for Rachel, and they seemed only a few days to him because of the love he had for her. (v. 20) Now we ve come to the wedding night. First, there is a huge feast in honor of the happy couple. That took most of the day. Then at night, the husband retired to his chambers and the bride was escorted by her father to meet the groom, and thus the marriage was consummated. Up to this point in the story, everything has gone as planned. But Uncle Laban has a surprise in store for Jacob: Now it came to pass in the evening, that he took Leah his daughter and brought her to Jacob; and he went in to her. (v. 23). There are many questions we would like to ask at this point, the main one being, How in the world could something like this happen? The answer is, it couldn t if you are following modern American wedding customs. No man could be fooled this way. But weddings in the ancient Near East followed different patterns. The most likely explanation is that when Laban brought his daughter Leah to Jacob, it was late, it was very dark and she was veiled from head to toe. If there had been much drinking at the feast; that might have impaired Jacob s faculties although the Bible says nothing about this. In the dark-ness, somehow Jacob didn t realize the woman next to him was Leah and not Rachel. So the marriage was consummated but with the wrong woman! Verse twenty-five tells us the whole story: So it came to pass in the morning, that behold, it was Leah. In the Hebrew, that phrase contains two words: Behold, Leah! Then he realizes that he has been tricked. When Jacob gets to Laban he asks the crucial question, Why have you deceived me? (v. 25b) Good question. But unknowingly Jacob has used a form of the same Hebrew word that Isaac used when he told Esau that Jacob had deceived him (Genesis 27:36). 2
Laban replies that it is not the custom to give the younger in marriage before the first born. He offers Jacob Rachel as well, with the condition that he works another seven years. Genesis 29:30, simply says, And Jacob did so. From Jacob and his wives we move to. Second, Jacob and His Children (29:31-30:24) The Bible reveals in the Creation account that God only created one wife for Adam. And to take more than one wife was going beyond what God intended. Polygamy was a violation of the picture that marriage was to be of the covenant faithfulness that God demanded of his bride Israel. (as seen in the book of Hosea). If we remember this we will see the polygamous marriages revealed in Genesis in a different light. Clear-ly the ideal for Hebrew marriage was always mono-gamy, and although various individuals are revealed as having more than one wife (Lamech, Abraham, Esau, Jacob) these marriage were often catastrophic. The beginnings of the twelve tribes of Israel are from one father (Jacob) and four different mothers. The first two are the Sister wives...leah and Rachel. The other two are the slave girls Bilhah and Zilphah. First four by Leah (29:31-35) The two sisters are both desperate women. Leah is desperate for love, Jacob loves Rachel more than Leah (29:30) this unfortunately sets in motion a life-long competition for the affection of Jacob. God sees Leah s distress and comforts her with the ability to bear children (29:31). Rachel on the other hand was unable to bear children; Rachel then is desperate to have child-ren. Leah bears four sons to Jacob; Reuben, Simeon, Levi and Judah. Four by the Slave Wives - Bilhah and Zilphah. (30:1-13) In a bitter rivalry to produce heirs for Jacob the two sisters each give their maids to be his concubines. Rachel jealous of the children Leah is able to bear; gives her maid, Bilhah, to Jacob and she born him two sons, Dan and Naphtali. Leah not to be out done; responded in like fashion by giving Jacob her maid, Zilphah. Zilphah bears two sons; Gad and Asher. Four by Leah and Rachel (30:14-24) 3
Leah bears Jacob two more sons and a daughter; Issachar, Zebulon and Dinah. Rachel finally is able to bear two sons, her first, Joseph (30:22-24) and later another she named Benjamin (35:16-18). It does seem significant that the kingly line of Judah and the priestly line of Levi both come through the unloved Leah. Moses, David and ultimately Jesus would trace their lineage through her. Not Only Jacob and his Children but. Third, Jacob and his Wages (Genesis 30:25-43) The Mandrake Experiment (vv. 14-17) This is not one of the shining moments in the life of Rachel. One of Leah s children brings in some mandrake root. Mandrake root was believed at the time to be both aphrodisiac and an aid to fertility. (This is not biblical support that they have such powers but rather a record that Rachel and Leah thought they did.) Rachel is desperate to have children and makes deal with Leah trading a night with Jacob for the Mandrake root. Ironically it is Leah not Rachel that ends up having another child. Jacob has by this time more than fulfilled his obligation to Laban. If I have pieced the details together correctly Jacob now has four wives and twelve children in the years he has been working for Rachel. That means twelve children under the age of seven. (That should make almost anyone in our day feel better about their situation.) He now has a large family and has been successful in making Laban wealthy but has very little to call his own. He not only needs a raise he needs a vacation. Name your Price (vv. 25-30) Finally, Jacob goes to Laban and tells him of his intention to return to the land of his father. Laban is aware that it is Jacob s efforts which have caused him to prosper and he is reluctant to see him leave. So Laban asks Jacob, What can I give you to get you to stay? Jacob s response is, I don t want you to give me anything, but here is what I propose. (v.31). Laban no doubt thought that Jacob would ask for a certain number of animals to begin his own herds and flocks with, but Jacob would not take anything that then existed. Only those animals born in the future that were speckled or striped or spotted, abnormally colored in some fashion would become Jacob s wages. Since the dominant color traits of the animals were solid colors this was a proposition that was totally dependent on God to bless him. Jacob even goes so far as to say he will take those speckled animals that currently exist would not be used for breeding stock and he separate them into a separate flock and keep 4
them away from the other animals. Since it was so obviously in his favor, Laban accepts, however, he does take the precaution of having his sons remove all the speckled animals and watch over them just in case. Jacob s Weird Practice (vv. 37-39) This has proven a troublesome passage for commentators down through the years. Jacob took partially peeled and therefore stripped or spotted branches in the troughs so they would be in front of the flocks when they drank; causing the animals to bear stripped or spotted offspring. This sounds like some sort of belief in what is called prenatal influence. Some think that there is some science behind what Jacob did. Other think that it is just another example of the Bible recording what individuals believed not necessarily saying that those beliefs were valid. A third view (including John Calvin) feel that because it was commanded of God it was to be a physical symbol of Jacob s faith, just like the serpent of bronze was for Moses and the children of Israel in the wilderness for those bitten by serpents (Numbers 21:*). The conclusion of the matter is given in verse forty-three when we read, Thus the man (Jacob) became exceedingly prosperous, and had large flocks, female and male servants, and camels and donkeys. Not Only Jacob and his Wages but. Fourth, Jacob and His Departure (Genesis 31) Jacob came to town expecting to spend a few months or perhaps a year there. He ended up spending 20 years 7 years for Leah, 7 years for Rachel, and 6 years building up his flocks. But now the time has finally come to go home. Jacob s Conclusion That It Was Time To Leave (31:1-24) How could Jacob now be sure that it was God s time for him to return home had finally arrived? There seems to be three elements that make his decision. Clear Conviction (Desire) (30:25-30) Confirming Circumstances (31:1-2) A turning point comes when Jacob heard that Laban s sons had grown envious of his prosperity (v. 1). He also realized that Laban had slowly changed his attitude toward him (v. 2) Becoming aware of the envy of Laban s sons and seeing the change in attitude of Laban himself, Jacob knew not only that he had a desire to return home but the time had come for him to do so. 5
Confirming Message From God (31:3) The final element in his decision was when he received a message from God that it was time to return home (v. 3). It is not always that God gives us a mani-festation of these three principles, but whenever they do combine and are evidence we may be sure of His will in any given circumstances. First, a definite conviction in our hearts that God desires us to take a certain course or do a certain thing. Second, the path He would have us take being indicated by outward circumstances, which make it (humanly) possible or expedient we should do it. Then, third, after definitely waiting on God for it, some special word from the Scriptures which is suited to our case and which the Spirit bringing it manifestly to our notice (while waiting for guidance) is plainly a message from God to our individual heart. Thus we can be assured God is with us. The most important thing is to wait on God. [Arthur Pink. Gleaning in Genesis. (Chicago: Moody, 1981) pp. 278-279.] Jacob s Confrontation with Laban Jacob and his family flee (vv. 17-21) and when Laban learns what has happened he pursues (vv.22-24) As Laban pursues Jacob he is warned by God to do him no harm (v. 24). What follows is a classic confrontation between two angry men: (31:25-55) Laban speaks first, his attitude of injured inno-cence is a mixture of hypocrisy and gross exaggeration. He accuses Jacob of deception (which was true), carry-ing off his daughters like captives in war (not true), depriving him of the right of giving his daughters and grandchildren a proper fare-well (true, but we have to wonder if he would really have let them go), and stealing his household gods (true, but Jacob didn t know it). (vv. 26-30) Jacob angrily replies he was afraid that Laban would take away Leah and Rachel by force (a legit-imate fear, given the animosity that existed). He also denies stealing the household gods and promises to put to death anyone in his family who is found with them. (vv. 31-32) Laban searched for the gods but cannot find them because Rachel hides them in her saddle and then pretends she can t stand up because she is in her period. (vv. 33-35) Jacob now denounces Laban for 20 years of mis-treatment, accusing him falsely (which was true as far as Jacob knew; not true in actuality), deliberately taking advantage of him, unfairly changing his wages, and concludes by saying that if God had not been with him, Laban would have sent him away empty-handed. (vv. 36-42) Laban is clearly shocked by Jacob s ungrateful attitude. He replies by saying, in essence, All that you have including your wives and children actually belongs to me. (An absurd claim since Jacob entered into a legitimate business arrangement with Laban.) Then he says, But if you re going to be so hard-headed, there s nothing I can do, so let s settle the matter here and now. (vv. 43-44) 6
Jacob and his relatives set up a witness heap" or watch tower was a pile of stones marking the boundary between Jacob and Laban. Laban then utters those famous words that have been so often misapplied in wedding ceremonies, May the Lord watch between you and me while we are away from each other. (v. 49) It is interpreted to mean trust and fellowship when in fact it meant just the opposite it meant distrust and separation. It meant that two men who did not trust each other were asking God to watch and keep them safe from each other. The pillar, says Laban, stands as a demarcation point that I will not go past this heap to your side to harm you and that you will not go past this heap and pillar to my side to harm me. (v. 52) He ends by piously calling on God to judge between us. (v. 53) Jacob agreed to the non-aggression pact, taking an oath in the name of God. He offered a sacrifice there and then everyone shared a meal together. After that they spent the night there. (vv. 53-54) The next day Laban kissed his daughters and grandchildren and blessed them. Then he left and returned home to Haran. (v. 55) The story of Jacob and Laban has come to an unhappy ending. It ends with deception, anger, and bitter accusations. As far as we know, Jacob and Laban never meet again. Conclusion Was Jacob treated unfairly here? Yes. Was it fair for Laban to switch sisters on Jacob? No it wasn t. Was the extra seven years had to work for uncle Laban unjust? Yes. Then why did God allow it? Because God knew that was the only way he could develop godly character in Jacob s life. How many times have you heard someone say, But that s not fair. True, but God never promised that the world would treat you justly.the great danger for us is that in reacting to unjust treatment, we will become perpetual victims. First we get angry, then we get bitter, then we victimize ourselves. I know some people even some Christians who go through life as perpetual victims. Someone is always mistreating them, always taking advantage of them, and always misusing them. And they are angry with God for allowing it to happen. For the most part, godly character is not deve-loped in the good times of life, but in the bad. Godly character is developed in your life as you respond positively and creatively to unjust treatment. Isn t that what Romans 5:3-4 tells us? We also glory in trib-ulations, knowing that tribulation produces persever-ance; (4) and perseverance, character; and character, hope. One thing leads to another and what begins as injustice leads to perseverance which leads on to char-acter which leads on to hope in God. 7
When you are in trouble and you feel circum-stances piling up against you, the key to survival is: Be a student, not a victim. A victim says, Why is this happening to me? A student says, What can I learn from this? 8
First, Jacob and his (Genesis 29: 1-30) Jacob and Laban Genesis 29-31 Second, Jacob and His (29:31-30:24) The twelve tribes of Israel come from one father (Jacob) and four different mothers. First four by Leah (29:31-35) The two sisters are both desperate women: Leah is desperate for, (29:30) Rachel is for. Leah bears four sons to Jacob; Reuben, Simeon, Levi and Judah. Four by the Slave Wives - Bilhah and Zilphah. (30:1-13) Rachel s maid, Bilhah, bears two sons; Dan and Naphtali. Leah s maid, Zilphah, bears two sons; Gad and Asher. Four by Leah and Rachel (30:14-24) Leah bears two more sons and a daughter; Issachar, Zebulon and Dinah. Rachel bears two sons, Joseph (30:22-24)and Benjamin (35:16-18). Third, Jacob and his (Genesis 30:25-43) Fourth, Jacob and His (Genesis 31) Jacob s Conclusion That It Was Time To Leave (31:1-24) Increasing (30:25-30) Confirming (31:1-2) Confirming Message From (31:3) Jacob s Confrontation with Laban (31:25-55) 9