Moreover, Jacob deceived Laban the Aramean by not telling him that he was running away. Jacob deceivedThe Hebrew root for "deceived" is "גנב" (ganab), which often means to steal or to act covertly. In this context, it implies a sense of stealth and cunning. Jacob's actions reflect a complex character who, despite being chosen by God, often resorts to human tactics to achieve his goals. This highlights the tension between divine providence and human agency, reminding us that God can work through imperfect people to fulfill His purposes. Laban the Aramean
Laban is identified as an Aramean, which situates him within a specific ethnic and cultural context. The Arameans were a Semitic people, and this designation emphasizes the familial and cultural ties between Jacob and Laban. Historically, the Arameans were known for their interactions with the Israelites, and this relationship is marked by both kinship and conflict. This phrase underscores the complexity of family dynamics and the challenges of navigating relationships with those who may not share the same covenantal promises. by not telling him
The act of not informing Laban is significant. It suggests a deliberate choice by Jacob to avoid confrontation or potential conflict. This decision can be seen as a lack of trust in God's protection or as a strategic move to ensure the safety of his family. It raises questions about the ethics of deception and the balance between prudence and faith. In a broader sense, it challenges believers to consider how they communicate and the importance of transparency in relationships. that he was running away
The phrase "running away" indicates urgency and a desire for escape. The Hebrew word used here can also imply fleeing from danger or oppression. Jacob's departure is not just a physical relocation but a significant turning point in his life. It marks a transition from servitude under Laban to a journey towards fulfilling God's promises. This act of leaving behind the old life to embrace a new path resonates with the Christian journey of leaving behind sin and pursuing a life in Christ. It serves as a reminder of the courage required to step into the unknown, trusting in God's guidance and provision. Persons / Places / Events 1. JacobThe grandson of Abraham, son of Isaac, and brother of Esau. Jacob is a central figure in Genesis, known for his complex relationship with God and his family. In this passage, he is fleeing from his father-in-law, Laban. 2. Laban the ArameanJacob's father-in-law, who is from Aram (modern-day Syria). Laban is known for his cunning and deceitful behavior, which he previously displayed in his dealings with Jacob. 3. DeceptionThe act of misleading or tricking someone. In this context, Jacob deceives Laban by leaving without informing him, which is a significant turning point in their relationship. 4. Running AwayJacob's decision to leave Laban's household marks a pivotal moment in his life, as he seeks to return to his homeland and reconcile with his brother Esau. 5. Paddan-aramThe region where Laban lived and where Jacob spent many years working for him. It is significant as the place of Jacob's long sojourn away from his family. Teaching Points The Consequences of DeceptionDeception often leads to broken relationships and mistrust. Jacob's decision to deceive Laban reflects a recurring theme in his life, which ultimately requires reconciliation and repentance. Trusting God's TimingJacob's impatience and fear led him to take matters into his own hands. Believers are encouraged to trust in God's timing and provision rather than resorting to deceitful means. The Importance of IntegrityLiving with integrity means being honest and transparent in our dealings with others. Jacob's account serves as a reminder of the value of integrity in maintaining healthy relationships. God's Faithfulness Despite Human FailureDespite Jacob's flaws, God remains faithful to His promises. This encourages believers to rely on God's grace and faithfulness, even when they fall short. Reconciliation and ForgivenessJacob's eventual reconciliation with Esau highlights the importance of seeking forgiveness and mending broken relationships. Bible Study Questions 1. How does Jacob's deception of Laban reflect his earlier actions in Genesis, and what can we learn from this pattern in his life? 2. In what ways does the account of Jacob and Laban challenge us to examine our own integrity in relationships? 3. How can we apply the principle of trusting God's timing in our own lives, especially when faced with difficult decisions? 4. What steps can we take to seek reconciliation and forgiveness in relationships where trust has been broken? 5. How does God's faithfulness to Jacob, despite his flaws, encourage us in our own walk with God? Connections to Other Scriptures Genesis 27Jacob's earlier deception of his father Isaac and brother Esau, which sets a pattern of deceit in his life. Genesis 30The preceding chapter where Jacob's relationship with Laban becomes increasingly strained, leading to his decision to leave. Hosea 12:12Reflects on Jacob's time in Aram, highlighting his service for a wife and his role as a shepherd. Proverbs 12:22Discusses the Lord's disdain for lying lips, which can be related to the theme of deception in Jacob's life. Ephesians 4:25Encourages believers to put away falsehood and speak truthfully, contrasting Jacob's actions in this passage. People Aram, Isaac, Jacob, Laban, Leah, Nahor, RachelPlaces Canaan, Euphrates River, Galeed, Gilead, Jegar-sahadutha, Mizpah, Paddan-aramTopics Aramaean, Aramean, Deceived, Deceiveth, Declared, Depart, Didn't, Fled, Flee, Fleeing, Flight, Giving, Heart, Intended, Jacob, Laban, News, Outwitted, Running, Secretly, Stole, Syrian, Telling, UnawaresDictionary of Bible Themes Genesis 31:1-24 5095 Jacob, life Genesis 31:20-21 5178 running Library Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold …
Ernst Wilhelm Hengstenberg—Christology of the Old TestamentAppendix xvi. On the Jewish views About Demons' and the Demonised,' Together with Some Notes on the Intercourse Between Jews and Jewish Christians in the First Centuries.
IT is not, of course, our purpose here to attempt an exhaustive account of the Jewish views on demons' and the demonised.' A few preliminary strictures were, however, necessary on a work upon which writers on this subject have too implictly relied. I refer to Gfrörer's Jahrhundert des Heils (especially vol. i. pp. 378-424). Gfrörer sets out by quoting a passage in the Book of Enoch on which he lays great stress, but which critical inquiries of Dillmann and other scholars have shown to be …
Alfred Edersheim—The Life and Times of Jesus the Messiah How the Rude in Sacred Learning, and those who are Learned but not Humble, are to be Admonished.
(Admonition 25.) Differently to be admonished are those who do not understand aright the words of the sacred Law, and those who understand them indeed aright, but speak them not humbly. For those who understand not aright the words of sacred Law are to be admonished to consider that they turn for themselves a most wholesome drought of wine into a cup of poison, and with a medicinal knife inflict on themselves a mortal wound, when they destroy in themselves what was sound by that whereby they ought, …
Leo the Great—Writings of Leo the Great Epistle Xlix. To Anastasius, Bishop of Antioch .
To Anastasius, Bishop of Antioch [35] . Gregory to Anastasius, &c. I received the letters of thy Fraternity, rightly holding fast the profession of the faith; and I returned great thanks to Almighty God, who, when the shepherds of His flock are changed, still, even after such change, guards the faith which He once delivered to the holy Fathers. Now the excellent preacher says, Other foundation can no man lay than that is laid, which is Christ Jesus (1 Cor. iii. 2). Whosoever, then, with love of …
Saint Gregory the Great—the Epistles of Saint Gregory the Great The Great Shepherd
He shall feed his flock like a shepherd; He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young. I t is not easy for those, whose habits of life are insensibly formed by the customs of modern times, to conceive any adequate idea of the pastoral life, as obtained in the eastern countries, before that simplicity of manners, which characterized the early ages, was corrupted, by the artificial and false refinements of luxury. Wealth, in those …
John Newton—Messiah Vol. 1 And He had Also this Favour Granted Him. ...
66. And he had also this favour granted him. For as he was sitting alone on the mountain, if ever he was in perplexity in his meditations, this was revealed to him by Providence in prayer. And the happy man, as it is written, was taught of God [1112] . After this, when he once had a discussion with certain men who had come to him concerning the state of the soul and of what nature its place will be after this life, the following night one from above called him, saying, Antony, rise, go out and look.' …
Athanasius—Select Works and Letters or Athanasius A Treatise of the Fear of God;
SHOWING WHAT IT IS, AND HOW DISTINGUISHED FROM THAT WHICH IS NOT SO. ALSO, WHENCE IT COMES; WHO HAS IT; WHAT ARE THE EFFECTS; AND WHAT THE PRIVILEGES OF THOSE THAT HAVE IT IN THEIR HEARTS. London: Printed for N. Ponder, at the Peacock in the Poultry, over against the Stocks market: 1679. ADVERTISEMENT BY THE EDITOR. "The fear of the Lord is the beginning of wisdom," and "a fountain of life"--the foundation on which all wisdom rests, as well as the source from whence it emanates. Upon a principle …
John Bunyan—The Works of John Bunyan Volumes 1-3 Meditations for the Morning.
1. Almighty God can, in the resurrection, as easily raise up thy body out of the grave, from the sleep of death, as he hath this morning wakened thee in thy bed, out of the sleep of nature. At the dawning of which resurrection day, Christ shall come to be glorified in his saints; and every one of the bodies of the thousands of his saints, being fashioned like unto his glorious body, shall shine as bright as the sun (2 Thess. i. 10; Jude, ver. 14; Phil. iii. 21; Luke ix. 31;) all the angels shining …
Lewis Bayly—The Practice of Piety Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament Links Genesis 31:20 NIVGenesis 31:20 NLTGenesis 31:20 ESVGenesis 31:20 NASBGenesis 31:20 KJV
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