I have power to do you great harm, but last night the God of your father said to me, 'Be careful not to say anything to Jacob, either good or bad.' I have powerThe phrase "I have power" is derived from the Hebrew word "yad," which often signifies "hand" or "strength." In this context, it reflects Laban's acknowledgment of his authority and capability to inflict harm upon Jacob. Historically, this power dynamic underscores the patriarchal and tribal structures of ancient Near Eastern societies, where family heads wielded significant control over their kin and servants. Laban's assertion of power is a reminder of the worldly authority that often stands in contrast to divine intervention. to do you harm
The Hebrew word for "harm" is "ra‘," which can mean evil, distress, or adversity. Laban's intention to harm Jacob highlights the tension and potential for conflict within familial relationships, especially when wealth and prosperity are involved. This phrase serves as a reminder of the human propensity towards vengeance and the need for divine guidance to overcome such impulses. but last night
The phrase "but last night" indicates a specific divine intervention that occurred in a dream. Dreams were a common medium through which God communicated with individuals in the Old Testament, as seen in the lives of Joseph and Daniel. This temporal marker emphasizes the immediacy and relevance of God's message, suggesting that divine protection is both timely and personal. the God of your father
This phrase identifies the deity as the God of Jacob's lineage, specifically referencing the covenantal relationship established with Abraham and Isaac. It underscores the continuity of God's promises and faithfulness across generations. The invocation of "the God of your father" serves as a reminder of the enduring nature of God's covenant and His active role in the lives of His chosen people. said to me
The phrase "said to me" indicates direct communication from God to Laban, a non-Israelite. This highlights God's sovereignty and His ability to influence the hearts and actions of all people, regardless of their covenant status. It serves as a testament to God's universal authority and His willingness to intervene in human affairs to fulfill His purposes. ‘Be careful not to say anything
The instruction "Be careful not to say anything" reflects a divine warning to Laban, urging caution in his interactions with Jacob. This command underscores the power of words and the potential for speech to cause harm or healing. It serves as a reminder of the biblical principle that life and death are in the power of the tongue (Proverbs 18:21). to Jacob, either good or bad.’
The phrase "either good or bad" suggests a prohibition against influencing Jacob's journey or decisions, whether through blessing or curse. This divine mandate emphasizes God's protective hand over Jacob and His desire for Jacob to fulfill his destiny without external manipulation. It highlights the theme of divine sovereignty and the assurance that God's plans will prevail despite human intentions. Persons / Places / Events 1. LabanLaban is the father-in-law of Jacob, who pursued Jacob after he fled with his family and possessions. Laban is a key figure in this account, representing the worldly power and authority that can be wielded over others. 2. JacobJacob is the grandson of Abraham, who has been working for Laban for many years. He is the recipient of God's covenant promises and is in the process of returning to his homeland. 3. God of Jacob's FatherThis refers to the God of Isaac, Jacob's father, who intervenes in the situation to protect Jacob. This highlights the ongoing covenant relationship God has with the patriarchs. 4. Paddan-aramThe region where Laban lived and where Jacob had been residing. It is significant as the place from which Jacob is returning to Canaan, the land promised to his forefathers. 5. Divine InterventionThe event where God warns Laban in a dream not to harm Jacob, demonstrating God's protective hand over His chosen people. Teaching Points Divine ProtectionGod actively protects His people, even when they are unaware of the threats against them. Believers can trust in God's sovereignty and care in their lives. God's Sovereignty Over Human IntentionsLaban's power is limited by God's intervention. This teaches us that no human authority can override God's plans and purposes. The Importance of Listening to GodLaban heeds God's warning, showing the importance of being attentive to God's voice and direction in our lives. Covenant FaithfulnessGod's intervention is a reminder of His faithfulness to His covenant promises, encouraging believers to rely on His steadfast love and commitment. Conflict ResolutionThe resolution of potential conflict between Laban and Jacob through divine intervention highlights the importance of seeking God's guidance in resolving disputes. Bible Study Questions 1. How does God's intervention in Genesis 31:29 demonstrate His faithfulness to His promises to Jacob? Reflect on a time when you experienced God's protection in your life. 2. In what ways does Laban's acknowledgment of God's warning challenge us to listen for God's voice in our own decision-making processes? 3. How can the account of Jacob and Laban encourage us to trust in God's sovereignty when facing opposition or threats from others? 4. What other biblical examples can you think of where God intervened to protect His people? How do these accounts strengthen your faith? 5. How can we apply the principle of seeking God's guidance in conflict resolution in our personal relationships today? Connections to Other Scriptures Genesis 28:15God's promise to Jacob that He will be with him and protect him wherever he goes, which is fulfilled in this encounter with Laban. Exodus 14:14The concept of God fighting for His people, as He intervenes on behalf of Jacob against Laban's potential harm. Psalm 105:14-15God's protection over His anointed ones, which parallels His warning to Laban not to harm Jacob. Romans 8:31The assurance that if God is for us, who can be against us, reflecting the divine protection Jacob experiences. | Jacob At Haran | W. Roberts. | Genesis 31:22-42 | | Laban | M. Dods, D. D. | Genesis 31:22-42 | | Laban's Expostulation with Jacob, and Jacob's Defence | T. H. Leale. | Genesis 31:22-42 | | Lessons | G. Hughes, B. D., J. C. Gray. | Genesis 31:22-42 | | Lessons | G Hughes, B. D. | Genesis 31:22-42 | | Lessons | G. Hughes, B. D. . | Genesis 31:22-42 | | Lessons | G. Hughes, B. D. . | Genesis 31:22-42 | | Lessons | G. Hughes, B. D. . | Genesis 31:22-42 | | Lessons | G. Hughes, B. D. . | Genesis 31:22-42 | | Lessons | G. Hughes, B. D. . | Genesis 31:22-42 | | Lessons | G. Hughes, B. D. | Genesis 31:22-42 | | The Years of Servitude | E. Craig. | Genesis 31:22-42 |
People Aram, Isaac, Jacob, Laban, Leah, Nahor, RachelPlaces Canaan, Euphrates River, Galeed, Gilead, Jegar-sahadutha, Mizpah, Paddan-aramTopics Anything, Bad, Care, Careful, Damage, Either, Evil, Harm, Heed, Hurt, Jacob, Nothing, Power, Saying, Spake, Speak, Speaking, Spoke, Spoken, Thyself, YesternightDictionary of Bible Themes Genesis 31:25-30 5822 criticism, against believers 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 31:29 NIVGenesis 31:29 NLTGenesis 31:29 ESVGenesis 31:29 NASBGenesis 31:29 KJV
Genesis 31:29 Commentaries
Bible Hub |
