Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount: and Laban with his brethren pitched in the mount of Gilead.
25. in the mountain ] Very probably the name has dropped out of the text. We should expect a proper name to balance “the mountain of Gilead” in the second clause. The opposing camps were lodged on hill-tops over against each other. Perhaps Mizpah, mentioned in Gen 31:49, was the name that is here missing.
Fuente: The Cambridge Bible for Schools and Colleges
Then Laban overtook Jacob,…. He was come to the mount the overnight, but now in the morning he came nearer to him, so as to hold a conversation with him:
now Jacob had pitched his tent in the mount, and Laban with his brethren pitched in the mount of Gilead; both on the same mount; one perhaps at the bottom, and the other at the top; or one on one hill of it, and the other on another, or right over against one another.
Fuente: John Gill’s Exposition of the Entire Bible
| Laban’s Pursuit after Jacob. | B. C. 1739. |
25 Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount: and Laban with his brethren pitched in the mount of Gilead. 26 And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives taken with the sword? 27 Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp? 28 And hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in so doing. 29 It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad. 30 And now, though thou wouldest needs be gone, because thou sore longedst after thy father’s house, yet wherefore hast thou stolen my gods? 31 And Jacob answered and said to Laban, Because I was afraid: for I said, Peradventure thou wouldest take by force thy daughters from me. 32 With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what is thine with me, and take it to thee. For Jacob knew not that Rachel had stolen them. 33 And Laban went into Jacob’s tent, and into Leah’s tent, and into the two maidservants’ tents; but he found them not. Then went he out of Leah’s tent, and entered into Rachel’s tent. 34 Now Rachel had taken the images, and put them in the camel’s furniture, and sat upon them. And Laban searched all the tent, but found them not. 35 And she said to her father, Let it not displease my lord that I cannot rise up before thee; for the custom of women is upon me. And he searched, but found not the images.
We have here the reasoning, not to say the rallying, that took place between Laban and Jacob at their meeting, in that mountain which was afterwards called Gilead, v. 25. Here is,
I. The high charge which Laban exhibited against him. He accuses him,
1. As a renegade that had unjustly deserted his service. To represent Jacob as a criminal, he will have it thought that he intended kindness to his daughters (Gen 31:27; Gen 31:28), that he would have dismissed them with all the marks of love and honour that could be, that he would have made a solemn business of it, would have kissed his little grandchildren (and that was all he would have given them), and, according to the foolish custom of the country, would have sent them away with mirth, and with songs, with tabret, and with harp: not as Rebekah was sent away out of the same family, above 120 years before, with prayers and blessings (ch. xxiv. 60), but with sport and merriment, which was a sign that religion had very much decayed in the family, and that they had lost their seriousness. However, he pretends they would have been treated with respect at parting. Note, It is common for bad men, when they are disappointed in their malicious projects, to pretend that they designed nothing but what was kind and fair. When they cannot do the mischief they intended, they are loth it should be thought that they ever did intend it. When they have not done what they should have done they come off with this excuse, that they would have done it. Men may thus be deceived, but God cannot. He likewise suggests that Jacob had some bad design in stealing away thus (v. 26), that he took his wives away as captives. Note, Those that mean ill themselves are most apt to put the worst construction upon what others do innocently. The insinuating and the aggravating of faults are the artifices of a designing malice, and those must be represented (though never so unjustly) as intending ill against whom ill is intended. Upon the whole matter, (1.) He boasts of his own power (v. 29): It is in the power of my hand to do you hurt. He supposes that he had both right on his side (a good action, as we say, against Jacob) and strength on his side, either to avenge the wrong or recover the right. Note, Bad people commonly value themselves much upon their power to do hurt, whereas a power to do good is much more valuable. Those that will do nothing to make themselves amiable love to be thought formidable. And yet, (2.) He owns himself under the check and restraint of God’s power; and, though it redounds much to the credit and comfort of Jacob, he cannot avoid telling him the caution God had given him the night before in a dream, Speak not to Jacob good nor bad. Note, As God has all wicked instruments in a chain, so when he pleases he can make them sensible of it, and force them to own it to his praise, as protector of the good, as Balaam did. Or we may look upon this as an instance of some conscientious regard felt by Laban for God’s express prohibitions. As bad as he was he durst not injure one whom he saw to be the particular care of Heaven. Note, A great deal of mischief would be prevented if men would but attend to the caveats which their own consciences give them in slumberings upon the bed, and regard the voice of God in them.
2. As a thief, v. 30. Rather than own that he had given him any colour of provocation to depart, he is willing to impute it to a foolish fondness for his father’s house, which made him that he would needs begone; but then (says he) wherefore hast thou stolen my gods? Foolish man! to call those his gods that could be stolen! Could he expect protection from those that could neither resist nor discover their invaders? Happy are those who have the Lord for their God, for they have a God that they cannot be robbed of. Enemies may steal our goods, but not our God. Here Laban lays to Jacob’s charge things that he knew not, the common distress of oppressed innocency.
II. Jacob’s apology for himself. Those that commit their cause to God, yet are not forbidden to plead it themselves with meekness and fear. 1. As to the charge of stealing away his own wives he clears himself by giving the true reason why he went away unknown to Laban, v. 31. He feared lest Laban would by force take away his daughters, and so oblige him, by the bond of his affection to his wives, to continue in his service. Note, Those that are unjust in the least, it may be suspected, will be unjust also in much, Luke xvi. 10. If Laban deceive Jacob in his wages, it is likely he will make no conscience of robbing him of his wives, and putting those asunder whom God has joined together. What may not be feared from men that have no principle of honesty? 2. As to the charge of stealing Laban’s gods he pleads not guilty, v. 32. He not only did not take them himself (he was not so fond of them), but he did not know that they were taken. Yet perhaps he spoke too hastily and inconsiderately when he said, “Whoever had taken them, let him not live;” upon this he might reflect with some bitterness when, not long after, Rachel who had taken them died suddenly in travail. How just soever we think ourselves to be, it is best to forbear imprecations, lest they fall heavier than we imagine.
III. The diligent search Laban made for his gods (v. 33-35), partly out of hatred to Jacob, whom he would gladly have an occasion to quarrel with, partly out of love to his idols, which he was loth to part with. We do not find that he searched Jacob’s flocks for stolen cattle; but he searched his furniture for stolen gods. He was of Micah’s mind, You have taken away my gods, and what have I more? Judg. xviii. 24. Were the worshippers of false gods so set upon their idols? did they thus walk in the name of their gods? and shall not we be as solicitous in our enquires after the true God? When he has justly departed from us, how carefully should we ask, Where is God my Maker? O that I knew where I might find him! Job xxiii. 3. Laban, after all his searches, missed of finding his gods, and was baffled in his enquiry with a sham; but our God will not only by found of those that seek him, but they shall find him their bountiful rewarder.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 25-35:
Laban was a consummate hypocrite. In an air of pained innocence, he confronted Jacob with a demand to know why he had “stolen” away Leah and Rachel and their children. He had already evidenced his lack of parental affection by his contract with Jacob to give them in marriage in return for 14 years of servitude. Laban feigned a desire to give them a farewell party, with songs and dancing and feasting. The “tabret” was a musical instrument like the modern tambourine. The “harp”, kinnor (Ge 4:21), was a stringed instrument similar to a lyre, and played with a plectrum or pick. These were common instruments of music in that day.
Laban then charged Jacob with theft, in stealing his teraphim. Jacob hotly denied this charge, and boldly affirmed that Laban could put to death the one who had taken his household gods. He did not realize that he placed in jeopardy the life of his beloved Rachel.
Jacob agreed that Laban could search all his tents to see if he could find the stolen teraphim. Laban started with Jacob’s own personal tent; then to Leah’s tent; then to the tents of Bilhah and Zilpah, with no results. When he came to Rachel’s tent, she deceived her father by hiding the teraphim among the camels’ furniture (saddles). This was a device commonly made of wicker, with the shape of a basket or cradle. It was usually covered with heavy fabric, like a carpet, and had a canopy with curtains, for protection against sun and rain. It doubled as a place for reclining and resting when not riding.
Rachel showed her kinship to her father, by practicing deception upon him. Oriental etiquette required that children rise when their father entered the room. But when Laban entered her tent, Rachel apologized for not rising, pretending ceremonial uncleanness due to menstruation. Laban accepted her explanation, and conducted a fruitless search of her tent.
In the light of Divine principles of righteousness, Rachel was wrong in what she did, first in stealing her father’s teraphim, then in lying in order to cover up her sin. She did not escape the consequences of her sin, however. It was not until these teraphim were finally put away that the family could go back to Beth-el. And serious tragedy struck the family in the interim, Genesis 34; and Ge 35:1-4.
Fuente: Garner-Howes Baptist Commentary
25. Laban overtook Jacob At this it was evident that a serious controversy must be held, and accordingly both Jacob and Laban pitched their tents, and made ready for a great council .
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Laban came up with Jacob. Now Jacob had pitched his tent in a mountain, and Laban with his brethren pitched in the hill country of Gilead.’
Aware of the approaching threat, which he had long anticipated, Jacob takes his men and his possessions into a mountainous place. He knows that there may be fighting and he wants to protect his possessions and to have the advantage of the most strategic position. So he pitches his camp ‘in the mountain’. Then he watches as the forces of Laban arrive and camp below them.
Fuente: Commentary Series on the Bible by Peter Pett
Laban Scolds Jacob
v. 25. Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount; and Laban with his brethren pitched in the mount of Gilead. v. 26. And Laban said to Jacob, What hast thou done that thou hast stolen away unawares to me, and carried away my daughters as captives taken with the sword? v. 27. Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp? v. 28. And hast not suffered me to kiss my sons and my daughters? Thou hast now done foolishly in so doing. v. 29. It is in the power of my hand to do you hurt; but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad. v. 30. And now, though thou wouldest needs be gone, because thou sore longedst after thy father’s house, yet wherefore hast thou stolen my gods? v. 31. And Jacob answered and said to Laban, Because I was afraid; for I said, Peradventure thou wouldest take by force thy daughters from me. v. 32. With whomsoever thou findest thy gods, let him not live; before our brethren discern thou what is thine with me, and take it to thee. v. 33. And Laban went into Jacob’s tent, and into Leah’s tent, and into the two maid-servants tents; but he found them not. Then went he out of Leah’s tent, and entered into Rachel’s tent. v. 34. Now Rachel had taken the images, and put them in the camel’s furniture, v. 35. And she said to her father, Let it not displease my lord that I cannot rise up before thee,
Fuente: The Popular Commentary on the Bible by Kretzmann
Gen 31:25 Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount: and Laban with his brethren pitched in the mount of Gilead.
Ver. 25. Jacob had pitched his tent. ] Seeing Laban so near, he set himself in as good order as he could, fearing the worst, saith Musculus. But God was better to him than his fears. He spake for him; and so he can, and doth oft for us, in the hearts of our enemies. See Isa 41:9 . Charles V – than a whom, all Christendom had not a more prudent prince, nor the Church of Christ almost a sorer enemy, – when he had in his hand Luther dead, and Melancthon, Pomeran, and certain other preachers of the gospel alive, he not only determined not anything extremely against them, or violated their graves; but also, entreating them gently, sent them away, not so much as once forbidding them to publish openly the doctrine that they professed.
a Act. and Mon ., fol. 1784.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 31:25-32
25Laban caught up with Jacob. Now Jacob had pitched his tent in the hill country, and Laban with his kinsmen camped in the hill country of Gilead. 26Then Laban said to Jacob, “What have you done by deceiving me and carrying away my daughters like captives of the sword? 27Why did you flee secretly and deceive me, and did not tell me so that I might have sent you away with joy and with songs, with timbrel and with lyre; 28and did not allow me to kiss my sons and my daughters? Now you have done foolishly. 29It is in my power to do you harm, but the God of your father spoke to me last night, saying, ‘Be careful not to speak either good or bad to Jacob.’ 30Now you have indeed gone away because you longed greatly for your father’s house; but why did you steal my gods?” 31Then Jacob replied to Laban, “Because I was afraid, for I thought that you would take your daughters from me by force. 32The one with whom you find your gods shall not live; in the presence of our kinsmen point out what is yours among my belongings and take it for yourself.” For Jacob did not know that Rachel had stolen them.
Gen 31:25 “Now Jacob had pitched his tent” This is the first mention that Jacob had put up his tent, so apparently the forced march had not allowed them to stop earlier. Apparently, Jacob felt that they were far enough away to be safe.
Gen 31:26-30 I interpret this as Laban, the manipulator, making unfair accusations about Jacob. Many of the things that Laban accuses him of are not true to fact. Laban seems to be making his case publicly for the sake of his relatives (and Jacob’s) who were listening and would ultimately act as judges.
Gen 31:27 Laban says he would have given Jacob a party. Jacob remembers the last party Laban held for him (i.e., the wedding night with Leah)! He wanted no more “parties” with his father-in-law.
Gen 31:28 “Now you have done foolishly” This term (BDB 698, KB 754, Hiphil PERFECT) is usually used in the Bible in connection with sin and guilt (cf. 1Sa 13:13 in connection with Saul, and 2Sa 24:10 in connection with David). Apparently Laban was accusing Jacob’s flight of being sinful in nature.
Gen 31:29 “It is in my power to do you harm, but the God of your father spoke to me last night” The phrase “in my power” (BDB 42) is related etymologically to the term El (BDB 42) or Elohim (BDB 43). This is the only verse that gives us the clue that the basic etymology of the word El may mean “to be strong.” God warns Laban in a dream as He had earlier warned Pharaoh (through a plague, cf. Gen 12:17, and some further revelation, but exactly how is not recorded) and Abimelech (cf. Gen 20:3). YHWH is watching and protecting the covenant family from harm/attack.
Gen 31:30 “you have indeed gone away because you longed greatly for your father’s house” There are two intensified forms in this verse spoken by Laban.
1. “indeed gone away,” INFINITIVE ABSOLUTE and PERFECT VERB from the same root (BDB 229, KB 246, “go”)
2. “longed greatly,” INFINITIVE ABSOLUTE and PERFECT VERB from the same root (BDB 493, KB 490)
The term “longed greatly” (BDB 493) is from the Hebrew root “to be pale,” which was often used to describe the metal silver (BDB 494). It was a very strong term for “desire.” Laban accused Jacob of leaving because he was homesick, not because of the true reason which was Laban’s manipulation, fraud, trickery and finally, bad attitude.
“but why did you steal my gods” Refer to Gen 31:19. Apparently these household gods were superstitiously connected with inheritance and prosperity and Laban saw Jacob’s leaving as a loss of prosperity as well as with the loss of inheritance and possibly spiritual direction from these household gods (i.e., teraphim).
Gen 31:31-32 Jacob answers Laban’s question from Gen 31:27, but not his question from Gen 31:30 b. Jacob did not know about Rachel stealing the teraphim (Gen 31:19).
Gen 31:32 Apparently Jacob did not know that Rachel had stolen these gods. Gen 31:32 reflects the Code of Hammurabi in connection with someone stealing, either from a temple, or someone’s household gods. The rabbis say (cf. Gen. Rab. 74.4) that Rachel’s death, recorded in Gen 35:16-18, while giving birth to Benjamin, is related to Jacob’s words recorded in this verse. This is obviously legal terminology (i.e., “in the presence of our kinsmen”). There are two IMPERATIVES.
1. point out (lit. “examine,” cf. Gen 37:32; Gen 38:25), BDB 647 I, KB 699, Hiphil IMPERATIVE
2. take (connotation, “take it back for yourself”), BDB 542, KB 534, Qal IMPERATIVE
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Gen 12:8, Gen 33:18, Heb 11:9