Genesis 32

Genesis 32:1

Laban Pursues Jacob

God knows Laban’s purpose and comes to him in a dream. He warns him that he will speak to Jacob “either good or bad”, which means that he should not say anything that should move Jacob to change his plan (cf. Genesis 24:50). God does not allow Laban to manipulate or threaten Jacob. God does not do this until Laban has already overtaken Jacob, so that it is still clear in his mind when he has reached Jacob.

From what Laban says, it appears that he is a hypocrite. He reproaches Jacob that he left without being given him the opportunity to lead him out in a dignified manner. People who have an evil mind, but are prevented from doing so, always turn the facts around. They claim to be full of good intentions and insinuate that the other has bad intentions. The so-called mistakes they perceive in the other person are enlarged and heavily exaggerated to cover up their own evil intent.

He also says that he did not even have the opportunity to give his children a farewell kiss. As if he was such a good father! He has always acted in his own interest, so much so that his daughters feel treated by him as strangers and sold (Genesis 31:15).

The deeper reason for the chase is that Laban has lost his house gods. This makes him feel unprotected and insecure (cf. Judges 18:24). That Jacob took his daughters and livestock with him is one thing. It goes too far that he also took his house gods with him. Perhaps one day Jacob would return and take all his possessions from him. That could happen just like that, now that he is without protection. We see that later, because he can’t find the idols, he makes a covenant with Jacob (Genesis 31:43-53) to keep this, in his eyes unpleasant, man far from his territory.

What folly it is to call something a god that can be stolen. Is there protection to be expected from gods who are not even able to protect themselves? Yet many people connect their happiness to an amulet they wear. They feel vulnerable if they don’t have them with them or have even lost them. The real happiness is to experience the knowledge of the true God and His protection, which does not fail for anyone who calls upon it in faith.

Genesis 32:2

Laban Pursues Jacob

God knows Laban’s purpose and comes to him in a dream. He warns him that he will speak to Jacob “either good or bad”, which means that he should not say anything that should move Jacob to change his plan (cf. Genesis 24:50). God does not allow Laban to manipulate or threaten Jacob. God does not do this until Laban has already overtaken Jacob, so that it is still clear in his mind when he has reached Jacob.

From what Laban says, it appears that he is a hypocrite. He reproaches Jacob that he left without being given him the opportunity to lead him out in a dignified manner. People who have an evil mind, but are prevented from doing so, always turn the facts around. They claim to be full of good intentions and insinuate that the other has bad intentions. The so-called mistakes they perceive in the other person are enlarged and heavily exaggerated to cover up their own evil intent.

He also says that he did not even have the opportunity to give his children a farewell kiss. As if he was such a good father! He has always acted in his own interest, so much so that his daughters feel treated by him as strangers and sold (Genesis 31:15).

The deeper reason for the chase is that Laban has lost his house gods. This makes him feel unprotected and insecure (cf. Judges 18:24). That Jacob took his daughters and livestock with him is one thing. It goes too far that he also took his house gods with him. Perhaps one day Jacob would return and take all his possessions from him. That could happen just like that, now that he is without protection. We see that later, because he can’t find the idols, he makes a covenant with Jacob (Genesis 31:43-53) to keep this, in his eyes unpleasant, man far from his territory.

What folly it is to call something a god that can be stolen. Is there protection to be expected from gods who are not even able to protect themselves? Yet many people connect their happiness to an amulet they wear. They feel vulnerable if they don’t have them with them or have even lost them. The real happiness is to experience the knowledge of the true God and His protection, which does not fail for anyone who calls upon it in faith.

Genesis 32:3

Laban Pursues Jacob

God knows Laban’s purpose and comes to him in a dream. He warns him that he will speak to Jacob “either good or bad”, which means that he should not say anything that should move Jacob to change his plan (cf. Genesis 24:50). God does not allow Laban to manipulate or threaten Jacob. God does not do this until Laban has already overtaken Jacob, so that it is still clear in his mind when he has reached Jacob.

From what Laban says, it appears that he is a hypocrite. He reproaches Jacob that he left without being given him the opportunity to lead him out in a dignified manner. People who have an evil mind, but are prevented from doing so, always turn the facts around. They claim to be full of good intentions and insinuate that the other has bad intentions. The so-called mistakes they perceive in the other person are enlarged and heavily exaggerated to cover up their own evil intent.

He also says that he did not even have the opportunity to give his children a farewell kiss. As if he was such a good father! He has always acted in his own interest, so much so that his daughters feel treated by him as strangers and sold (Genesis 31:15).

The deeper reason for the chase is that Laban has lost his house gods. This makes him feel unprotected and insecure (cf. Judges 18:24). That Jacob took his daughters and livestock with him is one thing. It goes too far that he also took his house gods with him. Perhaps one day Jacob would return and take all his possessions from him. That could happen just like that, now that he is without protection. We see that later, because he can’t find the idols, he makes a covenant with Jacob (Genesis 31:43-53) to keep this, in his eyes unpleasant, man far from his territory.

What folly it is to call something a god that can be stolen. Is there protection to be expected from gods who are not even able to protect themselves? Yet many people connect their happiness to an amulet they wear. They feel vulnerable if they don’t have them with them or have even lost them. The real happiness is to experience the knowledge of the true God and His protection, which does not fail for anyone who calls upon it in faith.

Genesis 32:4

Laban Pursues Jacob

God knows Laban’s purpose and comes to him in a dream. He warns him that he will speak to Jacob “either good or bad”, which means that he should not say anything that should move Jacob to change his plan (cf. Genesis 24:50). God does not allow Laban to manipulate or threaten Jacob. God does not do this until Laban has already overtaken Jacob, so that it is still clear in his mind when he has reached Jacob.

From what Laban says, it appears that he is a hypocrite. He reproaches Jacob that he left without being given him the opportunity to lead him out in a dignified manner. People who have an evil mind, but are prevented from doing so, always turn the facts around. They claim to be full of good intentions and insinuate that the other has bad intentions. The so-called mistakes they perceive in the other person are enlarged and heavily exaggerated to cover up their own evil intent.

He also says that he did not even have the opportunity to give his children a farewell kiss. As if he was such a good father! He has always acted in his own interest, so much so that his daughters feel treated by him as strangers and sold (Genesis 31:15).

The deeper reason for the chase is that Laban has lost his house gods. This makes him feel unprotected and insecure (cf. Judges 18:24). That Jacob took his daughters and livestock with him is one thing. It goes too far that he also took his house gods with him. Perhaps one day Jacob would return and take all his possessions from him. That could happen just like that, now that he is without protection. We see that later, because he can’t find the idols, he makes a covenant with Jacob (Genesis 31:43-53) to keep this, in his eyes unpleasant, man far from his territory.

What folly it is to call something a god that can be stolen. Is there protection to be expected from gods who are not even able to protect themselves? Yet many people connect their happiness to an amulet they wear. They feel vulnerable if they don’t have them with them or have even lost them. The real happiness is to experience the knowledge of the true God and His protection, which does not fail for anyone who calls upon it in faith.

Genesis 32:5

Laban Pursues Jacob

God knows Laban’s purpose and comes to him in a dream. He warns him that he will speak to Jacob “either good or bad”, which means that he should not say anything that should move Jacob to change his plan (cf. Genesis 24:50). God does not allow Laban to manipulate or threaten Jacob. God does not do this until Laban has already overtaken Jacob, so that it is still clear in his mind when he has reached Jacob.

From what Laban says, it appears that he is a hypocrite. He reproaches Jacob that he left without being given him the opportunity to lead him out in a dignified manner. People who have an evil mind, but are prevented from doing so, always turn the facts around. They claim to be full of good intentions and insinuate that the other has bad intentions. The so-called mistakes they perceive in the other person are enlarged and heavily exaggerated to cover up their own evil intent.

He also says that he did not even have the opportunity to give his children a farewell kiss. As if he was such a good father! He has always acted in his own interest, so much so that his daughters feel treated by him as strangers and sold (Genesis 31:15).

The deeper reason for the chase is that Laban has lost his house gods. This makes him feel unprotected and insecure (cf. Judges 18:24). That Jacob took his daughters and livestock with him is one thing. It goes too far that he also took his house gods with him. Perhaps one day Jacob would return and take all his possessions from him. That could happen just like that, now that he is without protection. We see that later, because he can’t find the idols, he makes a covenant with Jacob (Genesis 31:43-53) to keep this, in his eyes unpleasant, man far from his territory.

What folly it is to call something a god that can be stolen. Is there protection to be expected from gods who are not even able to protect themselves? Yet many people connect their happiness to an amulet they wear. They feel vulnerable if they don’t have them with them or have even lost them. The real happiness is to experience the knowledge of the true God and His protection, which does not fail for anyone who calls upon it in faith.

Genesis 32:6

Laban Pursues Jacob

God knows Laban’s purpose and comes to him in a dream. He warns him that he will speak to Jacob “either good or bad”, which means that he should not say anything that should move Jacob to change his plan (cf. Genesis 24:50). God does not allow Laban to manipulate or threaten Jacob. God does not do this until Laban has already overtaken Jacob, so that it is still clear in his mind when he has reached Jacob.

From what Laban says, it appears that he is a hypocrite. He reproaches Jacob that he left without being given him the opportunity to lead him out in a dignified manner. People who have an evil mind, but are prevented from doing so, always turn the facts around. They claim to be full of good intentions and insinuate that the other has bad intentions. The so-called mistakes they perceive in the other person are enlarged and heavily exaggerated to cover up their own evil intent.

He also says that he did not even have the opportunity to give his children a farewell kiss. As if he was such a good father! He has always acted in his own interest, so much so that his daughters feel treated by him as strangers and sold (Genesis 31:15).

The deeper reason for the chase is that Laban has lost his house gods. This makes him feel unprotected and insecure (cf. Judges 18:24). That Jacob took his daughters and livestock with him is one thing. It goes too far that he also took his house gods with him. Perhaps one day Jacob would return and take all his possessions from him. That could happen just like that, now that he is without protection. We see that later, because he can’t find the idols, he makes a covenant with Jacob (Genesis 31:43-53) to keep this, in his eyes unpleasant, man far from his territory.

What folly it is to call something a god that can be stolen. Is there protection to be expected from gods who are not even able to protect themselves? Yet many people connect their happiness to an amulet they wear. They feel vulnerable if they don’t have them with them or have even lost them. The real happiness is to experience the knowledge of the true God and His protection, which does not fail for anyone who calls upon it in faith.

Genesis 32:7

Laban Pursues Jacob

God knows Laban’s purpose and comes to him in a dream. He warns him that he will speak to Jacob “either good or bad”, which means that he should not say anything that should move Jacob to change his plan (cf. Genesis 24:50). God does not allow Laban to manipulate or threaten Jacob. God does not do this until Laban has already overtaken Jacob, so that it is still clear in his mind when he has reached Jacob.

From what Laban says, it appears that he is a hypocrite. He reproaches Jacob that he left without being given him the opportunity to lead him out in a dignified manner. People who have an evil mind, but are prevented from doing so, always turn the facts around. They claim to be full of good intentions and insinuate that the other has bad intentions. The so-called mistakes they perceive in the other person are enlarged and heavily exaggerated to cover up their own evil intent.

He also says that he did not even have the opportunity to give his children a farewell kiss. As if he was such a good father! He has always acted in his own interest, so much so that his daughters feel treated by him as strangers and sold (Genesis 31:15).

The deeper reason for the chase is that Laban has lost his house gods. This makes him feel unprotected and insecure (cf. Judges 18:24). That Jacob took his daughters and livestock with him is one thing. It goes too far that he also took his house gods with him. Perhaps one day Jacob would return and take all his possessions from him. That could happen just like that, now that he is without protection. We see that later, because he can’t find the idols, he makes a covenant with Jacob (Genesis 31:43-53) to keep this, in his eyes unpleasant, man far from his territory.

What folly it is to call something a god that can be stolen. Is there protection to be expected from gods who are not even able to protect themselves? Yet many people connect their happiness to an amulet they wear. They feel vulnerable if they don’t have them with them or have even lost them. The real happiness is to experience the knowledge of the true God and His protection, which does not fail for anyone who calls upon it in faith.

Genesis 32:8

Laban Pursues Jacob

God knows Laban’s purpose and comes to him in a dream. He warns him that he will speak to Jacob “either good or bad”, which means that he should not say anything that should move Jacob to change his plan (cf. Genesis 24:50). God does not allow Laban to manipulate or threaten Jacob. God does not do this until Laban has already overtaken Jacob, so that it is still clear in his mind when he has reached Jacob.

From what Laban says, it appears that he is a hypocrite. He reproaches Jacob that he left without being given him the opportunity to lead him out in a dignified manner. People who have an evil mind, but are prevented from doing so, always turn the facts around. They claim to be full of good intentions and insinuate that the other has bad intentions. The so-called mistakes they perceive in the other person are enlarged and heavily exaggerated to cover up their own evil intent.

He also says that he did not even have the opportunity to give his children a farewell kiss. As if he was such a good father! He has always acted in his own interest, so much so that his daughters feel treated by him as strangers and sold (Genesis 31:15).

The deeper reason for the chase is that Laban has lost his house gods. This makes him feel unprotected and insecure (cf. Judges 18:24). That Jacob took his daughters and livestock with him is one thing. It goes too far that he also took his house gods with him. Perhaps one day Jacob would return and take all his possessions from him. That could happen just like that, now that he is without protection. We see that later, because he can’t find the idols, he makes a covenant with Jacob (Genesis 31:43-53) to keep this, in his eyes unpleasant, man far from his territory.

What folly it is to call something a god that can be stolen. Is there protection to be expected from gods who are not even able to protect themselves? Yet many people connect their happiness to an amulet they wear. They feel vulnerable if they don’t have them with them or have even lost them. The real happiness is to experience the knowledge of the true God and His protection, which does not fail for anyone who calls upon it in faith.

Genesis 32:9

Laban Pursues Jacob

God knows Laban’s purpose and comes to him in a dream. He warns him that he will speak to Jacob “either good or bad”, which means that he should not say anything that should move Jacob to change his plan (cf. Genesis 24:50). God does not allow Laban to manipulate or threaten Jacob. God does not do this until Laban has already overtaken Jacob, so that it is still clear in his mind when he has reached Jacob.

From what Laban says, it appears that he is a hypocrite. He reproaches Jacob that he left without being given him the opportunity to lead him out in a dignified manner. People who have an evil mind, but are prevented from doing so, always turn the facts around. They claim to be full of good intentions and insinuate that the other has bad intentions. The so-called mistakes they perceive in the other person are enlarged and heavily exaggerated to cover up their own evil intent.

He also says that he did not even have the opportunity to give his children a farewell kiss. As if he was such a good father! He has always acted in his own interest, so much so that his daughters feel treated by him as strangers and sold (Genesis 31:15).

The deeper reason for the chase is that Laban has lost his house gods. This makes him feel unprotected and insecure (cf. Judges 18:24). That Jacob took his daughters and livestock with him is one thing. It goes too far that he also took his house gods with him. Perhaps one day Jacob would return and take all his possessions from him. That could happen just like that, now that he is without protection. We see that later, because he can’t find the idols, he makes a covenant with Jacob (Genesis 31:43-53) to keep this, in his eyes unpleasant, man far from his territory.

What folly it is to call something a god that can be stolen. Is there protection to be expected from gods who are not even able to protect themselves? Yet many people connect their happiness to an amulet they wear. They feel vulnerable if they don’t have them with them or have even lost them. The real happiness is to experience the knowledge of the true God and His protection, which does not fail for anyone who calls upon it in faith.

Genesis 32:10

The Idols with Rachel

Jacob tells the true reason for his flight. He was afraid that Laban would take his wives away from him, to force him to stay with him. This is how he got to know Laban. As for the gods Laban thinks he took them with him: Jacob curses that with whom he finds them shall not live. Here he speaks in great self-assurance, but with ignorance about the real situation in his family. It is a lesson for us not to use big words hastily and thoughtlessly, even though we are so convinced that we are right.

Besides the deceit of Jacob in his secret escape (Genesis 31:20), there is also the deceit of the household idols stolen by Rachel (Genesis 31:19). Rachel behaves like a real ‘Jacob’, a cheater. And Jacob does not know it (Genesis 31:32). Once again Jacob is the failing head of the family, who does not know what has come into his house, this time through his favorite wife. Do we know what comes into our house? Do we have an eye for occult matters which can come in and be with us?

Besides theft and idolatry, Rachel is also guilty of deception. She says she has her period and cannot get up. So the theft remains covered and the evil in the house. One sin comes from another if the first sin is not confessed.

Genesis 32:11

The Idols with Rachel

Jacob tells the true reason for his flight. He was afraid that Laban would take his wives away from him, to force him to stay with him. This is how he got to know Laban. As for the gods Laban thinks he took them with him: Jacob curses that with whom he finds them shall not live. Here he speaks in great self-assurance, but with ignorance about the real situation in his family. It is a lesson for us not to use big words hastily and thoughtlessly, even though we are so convinced that we are right.

Besides the deceit of Jacob in his secret escape (Genesis 31:20), there is also the deceit of the household idols stolen by Rachel (Genesis 31:19). Rachel behaves like a real ‘Jacob’, a cheater. And Jacob does not know it (Genesis 31:32). Once again Jacob is the failing head of the family, who does not know what has come into his house, this time through his favorite wife. Do we know what comes into our house? Do we have an eye for occult matters which can come in and be with us?

Besides theft and idolatry, Rachel is also guilty of deception. She says she has her period and cannot get up. So the theft remains covered and the evil in the house. One sin comes from another if the first sin is not confessed.

Genesis 32:12

The Idols with Rachel

Jacob tells the true reason for his flight. He was afraid that Laban would take his wives away from him, to force him to stay with him. This is how he got to know Laban. As for the gods Laban thinks he took them with him: Jacob curses that with whom he finds them shall not live. Here he speaks in great self-assurance, but with ignorance about the real situation in his family. It is a lesson for us not to use big words hastily and thoughtlessly, even though we are so convinced that we are right.

Besides the deceit of Jacob in his secret escape (Genesis 31:20), there is also the deceit of the household idols stolen by Rachel (Genesis 31:19). Rachel behaves like a real ‘Jacob’, a cheater. And Jacob does not know it (Genesis 31:32). Once again Jacob is the failing head of the family, who does not know what has come into his house, this time through his favorite wife. Do we know what comes into our house? Do we have an eye for occult matters which can come in and be with us?

Besides theft and idolatry, Rachel is also guilty of deception. She says she has her period and cannot get up. So the theft remains covered and the evil in the house. One sin comes from another if the first sin is not confessed.

Genesis 32:13

The Idols with Rachel

Jacob tells the true reason for his flight. He was afraid that Laban would take his wives away from him, to force him to stay with him. This is how he got to know Laban. As for the gods Laban thinks he took them with him: Jacob curses that with whom he finds them shall not live. Here he speaks in great self-assurance, but with ignorance about the real situation in his family. It is a lesson for us not to use big words hastily and thoughtlessly, even though we are so convinced that we are right.

Besides the deceit of Jacob in his secret escape (Genesis 31:20), there is also the deceit of the household idols stolen by Rachel (Genesis 31:19). Rachel behaves like a real ‘Jacob’, a cheater. And Jacob does not know it (Genesis 31:32). Once again Jacob is the failing head of the family, who does not know what has come into his house, this time through his favorite wife. Do we know what comes into our house? Do we have an eye for occult matters which can come in and be with us?

Besides theft and idolatry, Rachel is also guilty of deception. She says she has her period and cannot get up. So the theft remains covered and the evil in the house. One sin comes from another if the first sin is not confessed.

Genesis 32:14

The Idols with Rachel

Jacob tells the true reason for his flight. He was afraid that Laban would take his wives away from him, to force him to stay with him. This is how he got to know Laban. As for the gods Laban thinks he took them with him: Jacob curses that with whom he finds them shall not live. Here he speaks in great self-assurance, but with ignorance about the real situation in his family. It is a lesson for us not to use big words hastily and thoughtlessly, even though we are so convinced that we are right.

Besides the deceit of Jacob in his secret escape (Genesis 31:20), there is also the deceit of the household idols stolen by Rachel (Genesis 31:19). Rachel behaves like a real ‘Jacob’, a cheater. And Jacob does not know it (Genesis 31:32). Once again Jacob is the failing head of the family, who does not know what has come into his house, this time through his favorite wife. Do we know what comes into our house? Do we have an eye for occult matters which can come in and be with us?

Besides theft and idolatry, Rachel is also guilty of deception. She says she has her period and cannot get up. So the theft remains covered and the evil in the house. One sin comes from another if the first sin is not confessed.

Genesis 32:15

Jacob Blames Laban

When Laban’s search is unsuccessful, Jacob becomes angry. He defends himself and blames Laban for his selfish behavior. This would not have been necessary if he had confidently placed everything in God’s hand. The Lord Jesus is our example. He has entrusted [Himself] to Him who judges righteously (1 Peter 2:23). If we do not live with the Lord, we will vigorously defend ourselves against false accusations. We will blame the other.

Such reproaches can be justified, as here with Jacob, but our anger is mainly due to our own wounded pride. For the sake of convenience, we forget that we ourselves have not always acted correctly and have disadvantaged others. This disadvantage can be material, but also spiritual. We can say something bad about someone else to get out of it better ourselves.

From what Jacob says, and what Laban does not contradict, he turns out to have been a hard worker, someone who has made a lot of effort for the sake of his not easy boss. He didn’t slack off nor deceived his boss. His great patience is also evident from the endurance of the often unjust actions of his boss Laban. He did not revolt, but was submissive to injustice (cf. 1 Peter 2:18). He also had the experience that God has given him justice.

Jacob speaks of God as “the God of my father, the God of Abraham”, that is the God Whom Abraham trusted. He also speaks of God as “the fear of Isaac”. At the moment Jacob says this, Isaac is still alive, and his life shows fear of God.

Genesis 32:16

Jacob Blames Laban

When Laban’s search is unsuccessful, Jacob becomes angry. He defends himself and blames Laban for his selfish behavior. This would not have been necessary if he had confidently placed everything in God’s hand. The Lord Jesus is our example. He has entrusted [Himself] to Him who judges righteously (1 Peter 2:23). If we do not live with the Lord, we will vigorously defend ourselves against false accusations. We will blame the other.

Such reproaches can be justified, as here with Jacob, but our anger is mainly due to our own wounded pride. For the sake of convenience, we forget that we ourselves have not always acted correctly and have disadvantaged others. This disadvantage can be material, but also spiritual. We can say something bad about someone else to get out of it better ourselves.

From what Jacob says, and what Laban does not contradict, he turns out to have been a hard worker, someone who has made a lot of effort for the sake of his not easy boss. He didn’t slack off nor deceived his boss. His great patience is also evident from the endurance of the often unjust actions of his boss Laban. He did not revolt, but was submissive to injustice (cf. 1 Peter 2:18). He also had the experience that God has given him justice.

Jacob speaks of God as “the God of my father, the God of Abraham”, that is the God Whom Abraham trusted. He also speaks of God as “the fear of Isaac”. At the moment Jacob says this, Isaac is still alive, and his life shows fear of God.

Genesis 32:17

Jacob Blames Laban

When Laban’s search is unsuccessful, Jacob becomes angry. He defends himself and blames Laban for his selfish behavior. This would not have been necessary if he had confidently placed everything in God’s hand. The Lord Jesus is our example. He has entrusted [Himself] to Him who judges righteously (1 Peter 2:23). If we do not live with the Lord, we will vigorously defend ourselves against false accusations. We will blame the other.

Such reproaches can be justified, as here with Jacob, but our anger is mainly due to our own wounded pride. For the sake of convenience, we forget that we ourselves have not always acted correctly and have disadvantaged others. This disadvantage can be material, but also spiritual. We can say something bad about someone else to get out of it better ourselves.

From what Jacob says, and what Laban does not contradict, he turns out to have been a hard worker, someone who has made a lot of effort for the sake of his not easy boss. He didn’t slack off nor deceived his boss. His great patience is also evident from the endurance of the often unjust actions of his boss Laban. He did not revolt, but was submissive to injustice (cf. 1 Peter 2:18). He also had the experience that God has given him justice.

Jacob speaks of God as “the God of my father, the God of Abraham”, that is the God Whom Abraham trusted. He also speaks of God as “the fear of Isaac”. At the moment Jacob says this, Isaac is still alive, and his life shows fear of God.

Genesis 32:18

Jacob Blames Laban

When Laban’s search is unsuccessful, Jacob becomes angry. He defends himself and blames Laban for his selfish behavior. This would not have been necessary if he had confidently placed everything in God’s hand. The Lord Jesus is our example. He has entrusted [Himself] to Him who judges righteously (1 Peter 2:23). If we do not live with the Lord, we will vigorously defend ourselves against false accusations. We will blame the other.

Such reproaches can be justified, as here with Jacob, but our anger is mainly due to our own wounded pride. For the sake of convenience, we forget that we ourselves have not always acted correctly and have disadvantaged others. This disadvantage can be material, but also spiritual. We can say something bad about someone else to get out of it better ourselves.

From what Jacob says, and what Laban does not contradict, he turns out to have been a hard worker, someone who has made a lot of effort for the sake of his not easy boss. He didn’t slack off nor deceived his boss. His great patience is also evident from the endurance of the often unjust actions of his boss Laban. He did not revolt, but was submissive to injustice (cf. 1 Peter 2:18). He also had the experience that God has given him justice.

Jacob speaks of God as “the God of my father, the God of Abraham”, that is the God Whom Abraham trusted. He also speaks of God as “the fear of Isaac”. At the moment Jacob says this, Isaac is still alive, and his life shows fear of God.

Genesis 32:19

Jacob Blames Laban

When Laban’s search is unsuccessful, Jacob becomes angry. He defends himself and blames Laban for his selfish behavior. This would not have been necessary if he had confidently placed everything in God’s hand. The Lord Jesus is our example. He has entrusted [Himself] to Him who judges righteously (1 Peter 2:23). If we do not live with the Lord, we will vigorously defend ourselves against false accusations. We will blame the other.

Such reproaches can be justified, as here with Jacob, but our anger is mainly due to our own wounded pride. For the sake of convenience, we forget that we ourselves have not always acted correctly and have disadvantaged others. This disadvantage can be material, but also spiritual. We can say something bad about someone else to get out of it better ourselves.

From what Jacob says, and what Laban does not contradict, he turns out to have been a hard worker, someone who has made a lot of effort for the sake of his not easy boss. He didn’t slack off nor deceived his boss. His great patience is also evident from the endurance of the often unjust actions of his boss Laban. He did not revolt, but was submissive to injustice (cf. 1 Peter 2:18). He also had the experience that God has given him justice.

Jacob speaks of God as “the God of my father, the God of Abraham”, that is the God Whom Abraham trusted. He also speaks of God as “the fear of Isaac”. At the moment Jacob says this, Isaac is still alive, and his life shows fear of God.

Genesis 32:20

Jacob Blames Laban

When Laban’s search is unsuccessful, Jacob becomes angry. He defends himself and blames Laban for his selfish behavior. This would not have been necessary if he had confidently placed everything in God’s hand. The Lord Jesus is our example. He has entrusted [Himself] to Him who judges righteously (1 Peter 2:23). If we do not live with the Lord, we will vigorously defend ourselves against false accusations. We will blame the other.

Such reproaches can be justified, as here with Jacob, but our anger is mainly due to our own wounded pride. For the sake of convenience, we forget that we ourselves have not always acted correctly and have disadvantaged others. This disadvantage can be material, but also spiritual. We can say something bad about someone else to get out of it better ourselves.

From what Jacob says, and what Laban does not contradict, he turns out to have been a hard worker, someone who has made a lot of effort for the sake of his not easy boss. He didn’t slack off nor deceived his boss. His great patience is also evident from the endurance of the often unjust actions of his boss Laban. He did not revolt, but was submissive to injustice (cf. 1 Peter 2:18). He also had the experience that God has given him justice.

Jacob speaks of God as “the God of my father, the God of Abraham”, that is the God Whom Abraham trusted. He also speaks of God as “the fear of Isaac”. At the moment Jacob says this, Isaac is still alive, and his life shows fear of God.

Genesis 32:21

Jacob Blames Laban

When Laban’s search is unsuccessful, Jacob becomes angry. He defends himself and blames Laban for his selfish behavior. This would not have been necessary if he had confidently placed everything in God’s hand. The Lord Jesus is our example. He has entrusted [Himself] to Him who judges righteously (1 Peter 2:23). If we do not live with the Lord, we will vigorously defend ourselves against false accusations. We will blame the other.

Such reproaches can be justified, as here with Jacob, but our anger is mainly due to our own wounded pride. For the sake of convenience, we forget that we ourselves have not always acted correctly and have disadvantaged others. This disadvantage can be material, but also spiritual. We can say something bad about someone else to get out of it better ourselves.

From what Jacob says, and what Laban does not contradict, he turns out to have been a hard worker, someone who has made a lot of effort for the sake of his not easy boss. He didn’t slack off nor deceived his boss. His great patience is also evident from the endurance of the often unjust actions of his boss Laban. He did not revolt, but was submissive to injustice (cf. 1 Peter 2:18). He also had the experience that God has given him justice.

Jacob speaks of God as “the God of my father, the God of Abraham”, that is the God Whom Abraham trusted. He also speaks of God as “the fear of Isaac”. At the moment Jacob says this, Isaac is still alive, and his life shows fear of God.

Genesis 32:22

Covenant Between Jacob and Laban

Laban points at his daughters and their children and the flocks and calls them all his own. As if he has some love or affection for them. People who are without natural love will emphatically express their love when it serves their interests. It is also completely unjustified, because Jacob worked hard for them and received them as a salary. But a worldly man does not easily renounce his possessions, even if they have been transferred to another. The heart remains attached to it.

Laban proposes to make a covenant and Jacob indicates the sign for it. Laban benefits from this covenant, for Jacob it is not necessary. Through this covenant Laban wants to obtain the certainty that Jacob will not return to him. He wants to be redeemed from him forever. He also commits himself never to pass this sign to go to Jacob. The many words Laban uses are a camouflage of his own unreliability. He asks Jacob for things he himself has not lived up to.

Laban gives the erected sign – which is a boundary post – a name, and Jacob also gives it a name, each in his own language. Laban gives it the name “Jegar-sahadutha” in Aramaic. Jacob gives it the name “Galeed” in Hebrew. The meaning is the same, ‘heap of the testimony’. Both speak their own language, which is different from each other. The language of the man of the world is different from that of the believer. And Jacob is a believer. Laban gives the heap an extra name. He does this in Hebrew, “Mizpah”, which means ’watchtower’. Here is the boundary drawn, which they will not cross.

In yet another way the difference between the man of the world, Laban, and the believer Jacob appears. They both speak of God in their own way (Genesis 31:53). Laban speaks of God as a god who answers his taste and Jacob confesses the true God, Who wants him to answer His taste. We also see that he confesses the true God in the sacrifice he offers (Genesis 31:54). He involves God in this agreement, while he is aware that this agreement can only be made on the basis of the sacrifice.

Once again he speaks of God as “the fear of his father Isaac”, that is the God Whom his father Isaac fears, who has never served other gods. It is important to remember that there is only one true God: that is the God Who revealed Himself in His Son Jesus Christ. This is important, among other things, when we come into contact with islam, which also relies on the God of Abraham, but rejects the Son of God.

Genesis 32:23

Covenant Between Jacob and Laban

Laban points at his daughters and their children and the flocks and calls them all his own. As if he has some love or affection for them. People who are without natural love will emphatically express their love when it serves their interests. It is also completely unjustified, because Jacob worked hard for them and received them as a salary. But a worldly man does not easily renounce his possessions, even if they have been transferred to another. The heart remains attached to it.

Laban proposes to make a covenant and Jacob indicates the sign for it. Laban benefits from this covenant, for Jacob it is not necessary. Through this covenant Laban wants to obtain the certainty that Jacob will not return to him. He wants to be redeemed from him forever. He also commits himself never to pass this sign to go to Jacob. The many words Laban uses are a camouflage of his own unreliability. He asks Jacob for things he himself has not lived up to.

Laban gives the erected sign – which is a boundary post – a name, and Jacob also gives it a name, each in his own language. Laban gives it the name “Jegar-sahadutha” in Aramaic. Jacob gives it the name “Galeed” in Hebrew. The meaning is the same, ‘heap of the testimony’. Both speak their own language, which is different from each other. The language of the man of the world is different from that of the believer. And Jacob is a believer. Laban gives the heap an extra name. He does this in Hebrew, “Mizpah”, which means ’watchtower’. Here is the boundary drawn, which they will not cross.

In yet another way the difference between the man of the world, Laban, and the believer Jacob appears. They both speak of God in their own way (Genesis 31:53). Laban speaks of God as a god who answers his taste and Jacob confesses the true God, Who wants him to answer His taste. We also see that he confesses the true God in the sacrifice he offers (Genesis 31:54). He involves God in this agreement, while he is aware that this agreement can only be made on the basis of the sacrifice.

Once again he speaks of God as “the fear of his father Isaac”, that is the God Whom his father Isaac fears, who has never served other gods. It is important to remember that there is only one true God: that is the God Who revealed Himself in His Son Jesus Christ. This is important, among other things, when we come into contact with islam, which also relies on the God of Abraham, but rejects the Son of God.

Genesis 32:24

Covenant Between Jacob and Laban

Laban points at his daughters and their children and the flocks and calls them all his own. As if he has some love or affection for them. People who are without natural love will emphatically express their love when it serves their interests. It is also completely unjustified, because Jacob worked hard for them and received them as a salary. But a worldly man does not easily renounce his possessions, even if they have been transferred to another. The heart remains attached to it.

Laban proposes to make a covenant and Jacob indicates the sign for it. Laban benefits from this covenant, for Jacob it is not necessary. Through this covenant Laban wants to obtain the certainty that Jacob will not return to him. He wants to be redeemed from him forever. He also commits himself never to pass this sign to go to Jacob. The many words Laban uses are a camouflage of his own unreliability. He asks Jacob for things he himself has not lived up to.

Laban gives the erected sign – which is a boundary post – a name, and Jacob also gives it a name, each in his own language. Laban gives it the name “Jegar-sahadutha” in Aramaic. Jacob gives it the name “Galeed” in Hebrew. The meaning is the same, ‘heap of the testimony’. Both speak their own language, which is different from each other. The language of the man of the world is different from that of the believer. And Jacob is a believer. Laban gives the heap an extra name. He does this in Hebrew, “Mizpah”, which means ’watchtower’. Here is the boundary drawn, which they will not cross.

In yet another way the difference between the man of the world, Laban, and the believer Jacob appears. They both speak of God in their own way (Genesis 31:53). Laban speaks of God as a god who answers his taste and Jacob confesses the true God, Who wants him to answer His taste. We also see that he confesses the true God in the sacrifice he offers (Genesis 31:54). He involves God in this agreement, while he is aware that this agreement can only be made on the basis of the sacrifice.

Once again he speaks of God as “the fear of his father Isaac”, that is the God Whom his father Isaac fears, who has never served other gods. It is important to remember that there is only one true God: that is the God Who revealed Himself in His Son Jesus Christ. This is important, among other things, when we come into contact with islam, which also relies on the God of Abraham, but rejects the Son of God.

Genesis 32:25

Covenant Between Jacob and Laban

Laban points at his daughters and their children and the flocks and calls them all his own. As if he has some love or affection for them. People who are without natural love will emphatically express their love when it serves their interests. It is also completely unjustified, because Jacob worked hard for them and received them as a salary. But a worldly man does not easily renounce his possessions, even if they have been transferred to another. The heart remains attached to it.

Laban proposes to make a covenant and Jacob indicates the sign for it. Laban benefits from this covenant, for Jacob it is not necessary. Through this covenant Laban wants to obtain the certainty that Jacob will not return to him. He wants to be redeemed from him forever. He also commits himself never to pass this sign to go to Jacob. The many words Laban uses are a camouflage of his own unreliability. He asks Jacob for things he himself has not lived up to.

Laban gives the erected sign – which is a boundary post – a name, and Jacob also gives it a name, each in his own language. Laban gives it the name “Jegar-sahadutha” in Aramaic. Jacob gives it the name “Galeed” in Hebrew. The meaning is the same, ‘heap of the testimony’. Both speak their own language, which is different from each other. The language of the man of the world is different from that of the believer. And Jacob is a believer. Laban gives the heap an extra name. He does this in Hebrew, “Mizpah”, which means ’watchtower’. Here is the boundary drawn, which they will not cross.

In yet another way the difference between the man of the world, Laban, and the believer Jacob appears. They both speak of God in their own way (Genesis 31:53). Laban speaks of God as a god who answers his taste and Jacob confesses the true God, Who wants him to answer His taste. We also see that he confesses the true God in the sacrifice he offers (Genesis 31:54). He involves God in this agreement, while he is aware that this agreement can only be made on the basis of the sacrifice.

Once again he speaks of God as “the fear of his father Isaac”, that is the God Whom his father Isaac fears, who has never served other gods. It is important to remember that there is only one true God: that is the God Who revealed Himself in His Son Jesus Christ. This is important, among other things, when we come into contact with islam, which also relies on the God of Abraham, but rejects the Son of God.

Genesis 32:26

Covenant Between Jacob and Laban

Laban points at his daughters and their children and the flocks and calls them all his own. As if he has some love or affection for them. People who are without natural love will emphatically express their love when it serves their interests. It is also completely unjustified, because Jacob worked hard for them and received them as a salary. But a worldly man does not easily renounce his possessions, even if they have been transferred to another. The heart remains attached to it.

Laban proposes to make a covenant and Jacob indicates the sign for it. Laban benefits from this covenant, for Jacob it is not necessary. Through this covenant Laban wants to obtain the certainty that Jacob will not return to him. He wants to be redeemed from him forever. He also commits himself never to pass this sign to go to Jacob. The many words Laban uses are a camouflage of his own unreliability. He asks Jacob for things he himself has not lived up to.

Laban gives the erected sign – which is a boundary post – a name, and Jacob also gives it a name, each in his own language. Laban gives it the name “Jegar-sahadutha” in Aramaic. Jacob gives it the name “Galeed” in Hebrew. The meaning is the same, ‘heap of the testimony’. Both speak their own language, which is different from each other. The language of the man of the world is different from that of the believer. And Jacob is a believer. Laban gives the heap an extra name. He does this in Hebrew, “Mizpah”, which means ’watchtower’. Here is the boundary drawn, which they will not cross.

In yet another way the difference between the man of the world, Laban, and the believer Jacob appears. They both speak of God in their own way (Genesis 31:53). Laban speaks of God as a god who answers his taste and Jacob confesses the true God, Who wants him to answer His taste. We also see that he confesses the true God in the sacrifice he offers (Genesis 31:54). He involves God in this agreement, while he is aware that this agreement can only be made on the basis of the sacrifice.

Once again he speaks of God as “the fear of his father Isaac”, that is the God Whom his father Isaac fears, who has never served other gods. It is important to remember that there is only one true God: that is the God Who revealed Himself in His Son Jesus Christ. This is important, among other things, when we come into contact with islam, which also relies on the God of Abraham, but rejects the Son of God.

Genesis 32:27

Covenant Between Jacob and Laban

Laban points at his daughters and their children and the flocks and calls them all his own. As if he has some love or affection for them. People who are without natural love will emphatically express their love when it serves their interests. It is also completely unjustified, because Jacob worked hard for them and received them as a salary. But a worldly man does not easily renounce his possessions, even if they have been transferred to another. The heart remains attached to it.

Laban proposes to make a covenant and Jacob indicates the sign for it. Laban benefits from this covenant, for Jacob it is not necessary. Through this covenant Laban wants to obtain the certainty that Jacob will not return to him. He wants to be redeemed from him forever. He also commits himself never to pass this sign to go to Jacob. The many words Laban uses are a camouflage of his own unreliability. He asks Jacob for things he himself has not lived up to.

Laban gives the erected sign – which is a boundary post – a name, and Jacob also gives it a name, each in his own language. Laban gives it the name “Jegar-sahadutha” in Aramaic. Jacob gives it the name “Galeed” in Hebrew. The meaning is the same, ‘heap of the testimony’. Both speak their own language, which is different from each other. The language of the man of the world is different from that of the believer. And Jacob is a believer. Laban gives the heap an extra name. He does this in Hebrew, “Mizpah”, which means ’watchtower’. Here is the boundary drawn, which they will not cross.

In yet another way the difference between the man of the world, Laban, and the believer Jacob appears. They both speak of God in their own way (Genesis 31:53). Laban speaks of God as a god who answers his taste and Jacob confesses the true God, Who wants him to answer His taste. We also see that he confesses the true God in the sacrifice he offers (Genesis 31:54). He involves God in this agreement, while he is aware that this agreement can only be made on the basis of the sacrifice.

Once again he speaks of God as “the fear of his father Isaac”, that is the God Whom his father Isaac fears, who has never served other gods. It is important to remember that there is only one true God: that is the God Who revealed Himself in His Son Jesus Christ. This is important, among other things, when we come into contact with islam, which also relies on the God of Abraham, but rejects the Son of God.

Genesis 32:28

Covenant Between Jacob and Laban

Laban points at his daughters and their children and the flocks and calls them all his own. As if he has some love or affection for them. People who are without natural love will emphatically express their love when it serves their interests. It is also completely unjustified, because Jacob worked hard for them and received them as a salary. But a worldly man does not easily renounce his possessions, even if they have been transferred to another. The heart remains attached to it.

Laban proposes to make a covenant and Jacob indicates the sign for it. Laban benefits from this covenant, for Jacob it is not necessary. Through this covenant Laban wants to obtain the certainty that Jacob will not return to him. He wants to be redeemed from him forever. He also commits himself never to pass this sign to go to Jacob. The many words Laban uses are a camouflage of his own unreliability. He asks Jacob for things he himself has not lived up to.

Laban gives the erected sign – which is a boundary post – a name, and Jacob also gives it a name, each in his own language. Laban gives it the name “Jegar-sahadutha” in Aramaic. Jacob gives it the name “Galeed” in Hebrew. The meaning is the same, ‘heap of the testimony’. Both speak their own language, which is different from each other. The language of the man of the world is different from that of the believer. And Jacob is a believer. Laban gives the heap an extra name. He does this in Hebrew, “Mizpah”, which means ’watchtower’. Here is the boundary drawn, which they will not cross.

In yet another way the difference between the man of the world, Laban, and the believer Jacob appears. They both speak of God in their own way (Genesis 31:53). Laban speaks of God as a god who answers his taste and Jacob confesses the true God, Who wants him to answer His taste. We also see that he confesses the true God in the sacrifice he offers (Genesis 31:54). He involves God in this agreement, while he is aware that this agreement can only be made on the basis of the sacrifice.

Once again he speaks of God as “the fear of his father Isaac”, that is the God Whom his father Isaac fears, who has never served other gods. It is important to remember that there is only one true God: that is the God Who revealed Himself in His Son Jesus Christ. This is important, among other things, when we come into contact with islam, which also relies on the God of Abraham, but rejects the Son of God.

Genesis 32:29

Covenant Between Jacob and Laban

Laban points at his daughters and their children and the flocks and calls them all his own. As if he has some love or affection for them. People who are without natural love will emphatically express their love when it serves their interests. It is also completely unjustified, because Jacob worked hard for them and received them as a salary. But a worldly man does not easily renounce his possessions, even if they have been transferred to another. The heart remains attached to it.

Laban proposes to make a covenant and Jacob indicates the sign for it. Laban benefits from this covenant, for Jacob it is not necessary. Through this covenant Laban wants to obtain the certainty that Jacob will not return to him. He wants to be redeemed from him forever. He also commits himself never to pass this sign to go to Jacob. The many words Laban uses are a camouflage of his own unreliability. He asks Jacob for things he himself has not lived up to.

Laban gives the erected sign – which is a boundary post – a name, and Jacob also gives it a name, each in his own language. Laban gives it the name “Jegar-sahadutha” in Aramaic. Jacob gives it the name “Galeed” in Hebrew. The meaning is the same, ‘heap of the testimony’. Both speak their own language, which is different from each other. The language of the man of the world is different from that of the believer. And Jacob is a believer. Laban gives the heap an extra name. He does this in Hebrew, “Mizpah”, which means ’watchtower’. Here is the boundary drawn, which they will not cross.

In yet another way the difference between the man of the world, Laban, and the believer Jacob appears. They both speak of God in their own way (Genesis 31:53). Laban speaks of God as a god who answers his taste and Jacob confesses the true God, Who wants him to answer His taste. We also see that he confesses the true God in the sacrifice he offers (Genesis 31:54). He involves God in this agreement, while he is aware that this agreement can only be made on the basis of the sacrifice.

Once again he speaks of God as “the fear of his father Isaac”, that is the God Whom his father Isaac fears, who has never served other gods. It is important to remember that there is only one true God: that is the God Who revealed Himself in His Son Jesus Christ. This is important, among other things, when we come into contact with islam, which also relies on the God of Abraham, but rejects the Son of God.

Genesis 32:30

Covenant Between Jacob and Laban

Laban points at his daughters and their children and the flocks and calls them all his own. As if he has some love or affection for them. People who are without natural love will emphatically express their love when it serves their interests. It is also completely unjustified, because Jacob worked hard for them and received them as a salary. But a worldly man does not easily renounce his possessions, even if they have been transferred to another. The heart remains attached to it.

Laban proposes to make a covenant and Jacob indicates the sign for it. Laban benefits from this covenant, for Jacob it is not necessary. Through this covenant Laban wants to obtain the certainty that Jacob will not return to him. He wants to be redeemed from him forever. He also commits himself never to pass this sign to go to Jacob. The many words Laban uses are a camouflage of his own unreliability. He asks Jacob for things he himself has not lived up to.

Laban gives the erected sign – which is a boundary post – a name, and Jacob also gives it a name, each in his own language. Laban gives it the name “Jegar-sahadutha” in Aramaic. Jacob gives it the name “Galeed” in Hebrew. The meaning is the same, ‘heap of the testimony’. Both speak their own language, which is different from each other. The language of the man of the world is different from that of the believer. And Jacob is a believer. Laban gives the heap an extra name. He does this in Hebrew, “Mizpah”, which means ’watchtower’. Here is the boundary drawn, which they will not cross.

In yet another way the difference between the man of the world, Laban, and the believer Jacob appears. They both speak of God in their own way (Genesis 31:53). Laban speaks of God as a god who answers his taste and Jacob confesses the true God, Who wants him to answer His taste. We also see that he confesses the true God in the sacrifice he offers (Genesis 31:54). He involves God in this agreement, while he is aware that this agreement can only be made on the basis of the sacrifice.

Once again he speaks of God as “the fear of his father Isaac”, that is the God Whom his father Isaac fears, who has never served other gods. It is important to remember that there is only one true God: that is the God Who revealed Himself in His Son Jesus Christ. This is important, among other things, when we come into contact with islam, which also relies on the God of Abraham, but rejects the Son of God.

Genesis 32:31

Covenant Between Jacob and Laban

Laban points at his daughters and their children and the flocks and calls them all his own. As if he has some love or affection for them. People who are without natural love will emphatically express their love when it serves their interests. It is also completely unjustified, because Jacob worked hard for them and received them as a salary. But a worldly man does not easily renounce his possessions, even if they have been transferred to another. The heart remains attached to it.

Laban proposes to make a covenant and Jacob indicates the sign for it. Laban benefits from this covenant, for Jacob it is not necessary. Through this covenant Laban wants to obtain the certainty that Jacob will not return to him. He wants to be redeemed from him forever. He also commits himself never to pass this sign to go to Jacob. The many words Laban uses are a camouflage of his own unreliability. He asks Jacob for things he himself has not lived up to.

Laban gives the erected sign – which is a boundary post – a name, and Jacob also gives it a name, each in his own language. Laban gives it the name “Jegar-sahadutha” in Aramaic. Jacob gives it the name “Galeed” in Hebrew. The meaning is the same, ‘heap of the testimony’. Both speak their own language, which is different from each other. The language of the man of the world is different from that of the believer. And Jacob is a believer. Laban gives the heap an extra name. He does this in Hebrew, “Mizpah”, which means ’watchtower’. Here is the boundary drawn, which they will not cross.

In yet another way the difference between the man of the world, Laban, and the believer Jacob appears. They both speak of God in their own way (Genesis 31:53). Laban speaks of God as a god who answers his taste and Jacob confesses the true God, Who wants him to answer His taste. We also see that he confesses the true God in the sacrifice he offers (Genesis 31:54). He involves God in this agreement, while he is aware that this agreement can only be made on the basis of the sacrifice.

Once again he speaks of God as “the fear of his father Isaac”, that is the God Whom his father Isaac fears, who has never served other gods. It is important to remember that there is only one true God: that is the God Who revealed Himself in His Son Jesus Christ. This is important, among other things, when we come into contact with islam, which also relies on the God of Abraham, but rejects the Son of God.

Genesis 32:32

Covenant Between Jacob and Laban

Laban points at his daughters and their children and the flocks and calls them all his own. As if he has some love or affection for them. People who are without natural love will emphatically express their love when it serves their interests. It is also completely unjustified, because Jacob worked hard for them and received them as a salary. But a worldly man does not easily renounce his possessions, even if they have been transferred to another. The heart remains attached to it.

Laban proposes to make a covenant and Jacob indicates the sign for it. Laban benefits from this covenant, for Jacob it is not necessary. Through this covenant Laban wants to obtain the certainty that Jacob will not return to him. He wants to be redeemed from him forever. He also commits himself never to pass this sign to go to Jacob. The many words Laban uses are a camouflage of his own unreliability. He asks Jacob for things he himself has not lived up to.

Laban gives the erected sign – which is a boundary post – a name, and Jacob also gives it a name, each in his own language. Laban gives it the name “Jegar-sahadutha” in Aramaic. Jacob gives it the name “Galeed” in Hebrew. The meaning is the same, ‘heap of the testimony’. Both speak their own language, which is different from each other. The language of the man of the world is different from that of the believer. And Jacob is a believer. Laban gives the heap an extra name. He does this in Hebrew, “Mizpah”, which means ’watchtower’. Here is the boundary drawn, which they will not cross.

In yet another way the difference between the man of the world, Laban, and the believer Jacob appears. They both speak of God in their own way (Genesis 31:53). Laban speaks of God as a god who answers his taste and Jacob confesses the true God, Who wants him to answer His taste. We also see that he confesses the true God in the sacrifice he offers (Genesis 31:54). He involves God in this agreement, while he is aware that this agreement can only be made on the basis of the sacrifice.

Once again he speaks of God as “the fear of his father Isaac”, that is the God Whom his father Isaac fears, who has never served other gods. It is important to remember that there is only one true God: that is the God Who revealed Himself in His Son Jesus Christ. This is important, among other things, when we come into contact with islam, which also relies on the God of Abraham, but rejects the Son of God.