38 GOOD-BYE PADDAM ARAM

Jacob lived as a good man. He did not steal Esau’s birthright but because Esau despised it, Jacob took advantage of the opportunity to buy it. He only deceived his father, Isaac, to gain what was his as God had predicted and his mother helped him receive. He was a man of great devotion and prayer, yet he had more trouble than either Abraham or Isaac and had difficulties comparable to those of Joseph’s. In this lesson we will see his difficulties in leaving Paddan Aram and beginning his journey back to Canaan. At God’s direction Jacob decided to stop working for his uncle, to take what he had and return to Canaan and had the advice and agreement of his wives. Earlier he had wanted to return, but had been detained. Now Laban and his sons had become cross and ill-natured towards him so he again wanted to leave. He was provoked by their behavior.

Laban’s sons showed their ill-will in what they said as recorded in verse one. “Jacob heard that Laban’s sons were saying, ‘Jacob has taken everything our father owned and has gained all this wealth from what belonged to our father.’” Jacob did not hear them directly, but only indirectly. A former chapter began with Rachel’s envy toward Leah; this one begins with Laban’s sons’, Jacob’s cousins, envy toward Jacob. They, however, overstate Jacob’s prosperity referring to Jacob’s herds as “all this wealth.” What was this wealth that they made such a big deal about? It was a herd of brown sheep and speckled goats, and some camels and asses. This was “all this wealth.” Riches are glorious things in the eyes of materialistic people, while to all those who know about heavenly things, they have no glory in comparison with what we will experience in heaven. Men’s over-valuing worldly wealth is a fundamental error that produces covetousness, envy, and other evils.  Furthermore, the cousins complain about Jacob’s character as if what he had he had gotten dishonestly, “Jacob has taken everything our father owned . . .”

Not all, surely. We know better from the previous chapter which says, “That same day he removed all the male goats that were streaked or spotted, and all the speckled or spotted female goats (all that had white on them) and all the dark-colored lambs, and he placed them in the care of his sons. Then he put a three-day journey between himself and Jacob, while Jacob continued to tend the rest of Laban’s flocks.” (35&36). What had become of those cattle which were committed to the custody of Laban’s sons, and had been sent three-day journey off? They probably mean all that was committed to Jacob; but, speaking unkindly, they express themselves dishonestly. Even if we try to maintain a good reputation, yet we cannot guarantee or be sure of a good name. It is one of the vanities and problems that go along with outward material prosperity, that it makes a man envied of his neighbors. Ecclesiastes 4:4 says, “And I saw that all toil and all achievement spring from one person’s envy of another. This too is meaningless, a chasing after the wind.” And Proverbs 27:4 also give us  some understanding of this problem. “Anger is cruel and fury overwhelming, but who can stand before jealousy?” Whom Heaven blesses hell curses. It was not fair to Jacob, but it was a reality he had to live with and God delivered him from it. He had waited for the right time.

Laban himself said little about this problem but his feelings toward Jacob, as shown by his facial expression, revealed his inner thoughts. And Jacob noticed. Laban had always been a rascal toward Jacob and now more so. “And Jacob noticed that Laban’s attitude” (2) and then he told his wives, “I see that your father’s attitude toward me is not what it was before” (5). Envy is a sin that often appears in the furrowed eyebrows or other facial expressions. Sour looks may do a great deal towards the ruin of peace and love in any family. Laban’s angry countenance justly lost him the greatest blessing his family ever had.

Jacob had waited for the right time to leave Paddan Aram. The Lord spoke. Verse three begins with “Then the Lord said to Jacob.” For God to speak is always a blessing because whenever God speaks He says what needs to be said. What God said to Jacob now was just what he needed to hear. The Lord rewarded him with specific direction and a good promise. “Go back to the land of your fathers and to your relatives, and I will be with you.” Though Jacob had met with very great difficulties and unfair treatment in Paddan Aram, yet he would not quit his place till God allowed him. He came there by orders from Heaven, and there he would stay until he was ordered back. If we want God’s blessings on our going out and coming in, then it follows that we ought to go and come when He says.

In the account he gives to his wives, we see some interesting details that are not mentioned earlier.  He tells them of a dream he had about the cattle, and the wonderful increase of those of a certain color; and how the angel of God, in that dream, probably the one spoken of in verses 10 and 11, says that God had taken notice of the unfair treatment he had received so that it was not by chance, or by his own policy, that he obtained his great advantage but with God’s direction. Verse twelve says that God said, “I have seen all that Laban has been doing to you.” Christian leader, you may be being mistreated, misunderstood and misused. Things that go wrong in your church or church organization that you did not make go wrong, nevertheless look like your responsibility. God sees it. God saw Laban, Laban’s sons, and Jacob and He sees you.

Let us observe now how God identifies Himself. Jacob and God had a history between them. Something had happened earlier at Bethel which now flavors what is happening at Paddan Aram.  Verse thirteen says, “I am the God of Bethel, where you anointed a pillar and where you made a vow to me.” Bethel was the place where the covenant was renewed with Jacob. Worldly prosperity and success are doubly sweet and comfortable when we see them flowing, not from common events, but from God’s favor and blessing. When we have them from God as the God of Beth-el, from those promises of life which belong to the godly. Jacob, even when he had this hopeful prospect of growing rich with Laban, must think of returning. When the world begins to smile on us we must remember it is not our home. Jacob had an agreement even when on his way to Paddan Aram he met the God of Beth-el. What agreement do you have with Him? If you don’t have one, make one. If you have one, remember it and keep your part of it.

“Go back to the land of your fathers and to your relatives, and I will be with you” (13). Go back to where you made a vow. Now that you begin to grow rich it is time to think of an altar and sacrifices again. Go to your comforts in Canaan, “your native land” (13). Who are your relatives in the most important sense? They are not always our blood relatives. Jacob must look on as his kindred, the kindred he must live and die with, who, with him, had a special relationship with God. The heirs of Canaan must never think of themselves at home until they come to Canaan, however they may seem to take root in Paddan Aram.

So Jacob began his flight from Laban. We may suppose he had been long considering it, and casting it about in his mind pondering it; but when now, at last, God had given him positive orders to go, he made no delay. He laid hold of the first opportunity that offered itself, “When Laban had gone to shear his sheep. . . ” (19) that part of Laban’s flock which was in the hands of his sons three days’ journey off. It is certain that it was lawful for Jacob to leave his service suddenly, without giving any warning. What did  he take with him? “He drove all his livestock ahead of him, along with all the goods he had accumulated in Paddan Aram . . . ” (18) . . . only what was his that God had given him. It was not only justified by the specific instructions God gave him, but warranted by the fundamental law of self-preservation, which directs us, when we are in danger, to protect ourselves, as far as we can do it without doing something immoral. It was wise to quietly move away secretly, lest, if Laban had known, he should have hindered or injured him or his flocks. It was honestly done to take no more than his own with him. He took only what God gave him, and was content with that, and would not take the wages Laban should have but had not given him.

Yet Rachel was not so honest as her husband. “Rachel stole her father’s household gods” (19) and carried them away with her. The Hebrew calls them teraphim. Some think they were only little representations of the ancestors of the family, in statues or pictures, which Rachel particular liked and wanted to have with her, now that she was going to another country. It should rather seem that they were images for a religious use, gods who watched over the home, household-gods, either worshipped or consulted. Some hope that she took them away not out of covetousness of the rich metal they were made of, much less for her own use, or out of any superstitious fear lest Laban, by consulting his teraphim, might know which way they had gone, but rather out of a desire to convince her father of the folly of his regard for those as gods which could not save themselves. This is questionable, but even if she had such a noble reason, why did she keep it a secret from Jacob? Why didn’t Jacob keep tighter control over his household? Isaiah 46:1&2 show us the folly of trust in idols. “Bel bows down, Nebo stoops low; their idols are borne by beasts of burden. The images that are carried about are burdensome, a burden for the weary. They stoop and bow down together; unable to rescue the burden, they themselves go off into captivity.” Idols that people worship today are another kind of burden to those who worship them. Think about that.

Three days later Laban learns of Jacob’s escape and pursues him. He immediately raises the whole clan, takes his brethren, that is, the relations of his family, that were all in his interests, and pursues Jacob just as Pharaoh and his Egyptians afterwards pursued the descendants of Jacob, evidently to bring him back into bondage again, or with a plan to strip him of what he had, if we correctly interpret what follows, that God prevented.

Seven days’ journey Laban marched in pursuit of Jacob. Bad men will do more to serve their sinful passions than some good men will to serve their correct affections, and they are more vehement in their anger than some believers are in showing their love, faithfulness and devotion. At length Laban, overtook him, and the very night before he caught up with him God intervened in the quarrel, rebuked Laban and protected Jacob, charging Laban, “Be careful not to say anything to Jacob, either good or bad.”  This meant “say nothing against his going on with his journey for God had ignited it.” God spoke to Jacob what Jacob needed to hear, to leave, and to Laban what Laban needed to hear, to not harm Jacob. Evidently, during his seven day’s march, Laban had been full of rage, and was now full of hopes and greed for recovery, but God comes to him just the night before, and with one word ties his hands, though He does not turn his heart. God sometimes appears wonderfully for the deliverance of his people just when they are on the very brink of ruin. The Jews were saved from Haman’s plot just in time, just when a murderous plan was about to be implemented. “On the thirteenth day of the twelfth month, the month of Adar, the edict commanded by the king was to be carried out. On this day the enemies of the Jews had hoped to overpower them, but now the tables were turned and the Jews got the upper hand over those who hated them” (Esther 9:1).

Let’s learn to move with God in His timing. Jacob did. He waited. He moved. We can too. Paul told Timothy, “Stay in Ephesus.” God told Jonah, “Go to Nineveh. Where does God want you to stay or go?