06.6.4. The Departure from Laban
IV. -- THE DEPARTURE FROM LABAN
WE are now to see the efforts of Jacob to lead what he has won in Mesopotamia into Canaan, with Laban’s attempts to hinder it. As fulfilled within, we have here the travail of the spirit to set our affections on things above, and not on earthly things (Colossians 3:2), and the hindrance to this which the old man offers, the open opposition or secret craft, by which he would keep our affections, which are by nature akin to him, still bound in outward things. As fulfilled without, we see the toil of true servants to lead those whom they have gained out of the world into a better land, and all the hindrance which worldlings throw in their way, the seductions held out, and the reasons which are urged, to keep them in outward things. It is a scene known to all who have toiled long in the world, and at length have set their face to go with what they have won into the better land. As fulfilled within, some parts of this scene, through our ignorance of the inward world, may be beyond our intelligence. Our lack also of fitting words prevents anything like a perfect interpretation to the understanding, although the spirit may see all (1 Corinthians 14:14-15). But the scene is still fulfilled wherever souls have laboured for fruit, and are striving to come from outward to inward things. Laban envies Jacob’s wealth, and attempts in one way or another to get it back again. For the old man in us, though strengthened at first and improved for awhile by the labours of our inward and spiritual man, finds at length that the spirit’s work, if continued, instead of strengthening, rather weakens it. It is vexed to see the power the spirit has gained over so many of the affections and emotions of the outward man; that Jacob rules where Laban once did. Thus a strife now manifests itself between our outward and inward man (Genesis 31:1-2). The old man’s ways perplex the inward man. For our spirit, like Jacob, when it begins to work upon the old man, is not at all aware what the result will be. We sincerely hope by service to improve the old man. But though Laban’s daughters are won, though the affections or principles of the natural man are subjected and united to the inward man, the old man remains unchanged, to the end ever ready to play us false and to deceive us (Genesis 31:7). And painful as this is, so it must be. The Lord would not have our spirit remain for ever bound to the outward man or to outward things in their present state; for the outward man and the ground he dwells on are yet unpurged, and though the spirit may win much there, it cannot purge that ground or save the outward man. In due time we learn this. Then a voice is heard, saying to our spirit, "Return to the land, and I will be with thee" (Genesis 31:3). Thus at one stage having served the old man and outward things, at another we are called again to inward and spiritual things. Knowing this, let us leave souls to walk with God, instead of making, as we are so prone to do, our present standard the one rule. For have not we ourselves in faith been led now to give up and leave all outward things, again in service to seek them, and then again to leave them, to set our affections, where our faith has long since been set, on heavenly things. But Rachel, though willing to go to Canaan, takes some idols with her, "her father’s images" (Genesis 31:19; Genesis 31:30); not the gods representing the powers of nature, such as "the star of your god Remphan" (Acts 7:43), Baal, or Ashtaroth; but rather household gods, (Note: Heb. teraphiym [H8665], answering to the Latin Penates.) forms of departed kindred, which, though at first regarded only as patterns and memorials of honoured forefathers, were soon turned into idols, as guides and precedents to be obeyed and followed instead of the true God. Our inward affections yet cling to such, even when drawn by grace to seek better things; not indeed to the grosser outward idols, but to household idols of pride of birth, past greatness, gentility, custom, fashion, or such like. In other words, our principles, even the best, are not at once wholly purged from all the evils which belong to the outward man. Some of these are still taken with us, although the spirit knows that, not only they cannot help, but are even a shame to us. The old man meanwhile does all he can to hinder the affections being set on heavenly things; just as Laban attempted to stop Jacob, saying, "Wherefore didst thou flee? Thou hast now done foolishly. Wherefore didst thou not tell me, that I might have sent thee away with mirth and harp and tabrets?" (Genesis 31:23-28). So the old man argues. Why leave him? At all events, why not accept his assistance on the way to heavenly things? Can he not make music and laughter for us, and cheer us on by his pipes and harps and tabrets? No. By these he may yet keep us where he is; they will not help our spirit to heavenly things. Yet the old man fairly asks, -- "And now, though thou wouldest needs be gone, yet wherefore hast thou stolen my teraphim?" (Genesis 31:30). Why do the affections, while even reaching towards heaven, yet cling so fast to idol vanities? We shall see how these idols, though hid from Laban, cannot be hid from God, and must be put away before Jacob can come to worship and dwell at Bethel (Genesis 35:1-4). As for Laban, he still is unchanged, and dies, as he has lived, in Mesopotamia. Henceforth he may not hinder Jacob, but neither may Jacob seek to hurt him in any way (Genesis 31:44-55). Each returns to his place. The old man, poorer than at first, settles down again in outward things; while the inward man, enriched by his labour, journeys on afresh, with what he has gained, to heavenly things.
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If we turn now to look without, we shall see the more manifest workings of these same opposing minds; Laban figuring those in whom the outward man, Jacob, those in whom the spirit of service, is the ruling life. The Jacobs have won flocks and herds; and this stirs up the wrath and ill-will of worldly men. But their anger serves God’s end. By it the elect are forced to seek a better land. So true servants lead the way, and those, who are already "counted strangers" in the world, follow them (Genesis 31:15); not wholly blameless, for, unknown to its guides, the Church takes some of the idols of the world with it, as if these could succour it (Genesis 31:32). (Note: Theodoret, who sees in Jacob’s departure the flight of the church out of the world, and whose comment in substance is that given above, thinks that Rachel stole the idols to free her father from his superstitions. In Gen. Qu. 90. Ambrose too hints the same, De Jacob. l. ii. c. 5 § 25. But God’s command respecting these idols, Genesis 35:2, implies that they were yet objects of idolatrous reverence to some in Jacob’s house. Chrysostom regards this theft of the idols as an instance of the force of bad habit, even in true souls. Hom. lvii. in Gen.) Laban meanwhile is busy too. He yet possesses flocks, the colour of which remains unchanged spite of Jacob’s art. And while Jacob is fleeing, Laban is shearing. The one thing here recorded of him is that "he was shearing sheep" (Genesis 31:19). So do outward men yet count "sheep-shearing" pleasant work. The Jacobs and Davids feed the flock: the Labans and Nabals and Absaloms prefer shearing them (1 Samuel 25:2; 1 Samuel 25:4; 2 Samuel 13:23-24). Worldlings, like the king of Moab, may be "sheep-masters" (2 Kings 3:4), but they have not a pastor’s heart: the fleece, and not the flock, is what they care for; and their zeal for the fleece opens a door for true servants like Jacob to flee away heavenward. Then comes the world’s pursuit. Vexed as they are at the power gained by the elect, they are more vexed to see them go, and the way they go thence. Why should they think of seeking any other land? but after all, if people must go, why not accept all the assistance which might be rendered them? Why not have some music and mirth? Why go in a way so unlike the fashions of that land? Thus natural men would stop the elect, or at least would have them go toward heavenly things with their aid and forms and pageantries; and those who go not thus are "foolish" (Genesis 31:27-28); but Jacob can seek his true home without Laban’s aid. All that worldlings can do to help our way is as useful or as useless as Laban’s pipes and harps. So true servants depart. God by them has visited the Gentiles, to take out of them a people for His name (Acts 15:14). This done, the elect journey on; while the world, unchanged by what has been done for it, goes back to its old ground and again settles there. (Note: Gregory the Great gives the outward view, Moral. in Job. l. xxx. c. 25, § 72.) A voice yet cries, "Hearken, O daughter, and consider; forget thine own people and thy father’s house. Then instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth" (Psalms 45:10; Psalms 45:16).