1. And he heard the words. Although Jacob ardently desired his own country, and was continually thinking of his return to it; yet his admirable patience appears in this, that he suspends his purpose till a new occasion presents itself.

22. And it was told Laban. The Lord gave to his servant the interval of a three-days’ journey, so that having passed the Euphrates, he might enter the boundaries of the promised land.

3. And the Lord said unto Jacob. The timidity of the holy man is here more plainly seen; for he, perceiving that evil was designed against him by his father-in-law, still dared not to move a foot, unless encouraged by a new oracle.

4. And Jacob sent. He sends for his wives, in order to explain to them his intention, and to exhort them to accompany him in his flight; for it was his duty as a good husband to take them away with him; and therefore it was necessary to inform them of his design.

5. I see your father’s countenance. This address consists of two parts. For first, he speaks of his own integrity, and expostulates concerning the perfidy of his father-in-law.

13. I am the God of Beth-el. It is not wonderful that the angel should assume the person of God: either because God the Father appeared to the holy patriarchs in his own Word, as in a lively mirror, and that under the form of an angel; or because angels, speaking by the command of God, rightly…

14. And Rachel and Leah answered. Here we perceive that to be fulfilled which Paul teaches, that all things work together for good to the children of God.

16. For all the riches which God has taken from our father. Rachel and Leah confirm the speech of Jacob; but yet in a profane and common manner, not with a lively and pure sense of religion.

17. Then Jacob rose up. The departure of Jacob Moses afterwards more fully relates, he now only briefly says that “he rose up;” by which he means, that as soon as he could obtain the consent of his wives to go with him, he yielded to no other obstacles.

19. And Rachel had stolen. Although the Hebrews sometimes call those images תרפים (teraphim) which are not set forth as objects of worship: yet since this term is commonly used in an ill sense, I do not doubt that they were the household gods of Laban.

20. And Jacob stole away unawares to Laban By the Hebrew form of expression, “stole away the heart of Laban,” Moses shows that Jacob departed privately, or by stealth, unknown to his father-in-law.

23. And pursued him seven days’ journey. Since the cruelty of Laban was now appeased, or at least bridled, he did not dare severely to threaten; but laying aside his ferocity, he descended to feigned and hypocritical blandishments.

29. It is in the power of my hand. The Hebrew phrase is different, “my hand is to power;” yet the meaning is clear, that Laban declares he is ready to take vengeance. Some expound the words thus: “my hand is to God;” but from other places it appears that the word אל (el) is taken for power.

30. Wherefore hast thou stolen my gods? The second head of accusation which is alleged against Jacob is, that he had not departed through love to his country, nor for any just and probable cause; but that, in fact, he was implicated in an act of robbery.

31. And Jacob answered. He briefly refutes each head of the accusation: with respect to his secret departure, he modestly excuses himself, as having been afraid that he might be deprived of his wives.

32. That Rachel had stolen them. Moses relates the manner in which Rachel had concealed her theft; namely, by sitting on the idols, and pretending the custom of women as her excuse. It is a question, whether she did this through shame or pertinacity.

36. And Jacob was wroth, and chode with Laban. Jacob again acts amiss, in contending with Laban about a matter not sufficiently known, and in wrongfully fastening on him the charge of calumny. For although he supposed all his family to be free from blame, yet he was deceived by his own negligence.

42. Except the God of my father. Jacob here ascribes it to the favor of God, that he was not about to return home entirely empty; whereby he not only aggravates the sin of Laban, but meets an objection which might seem at variance with his complaints.

43. These daughters are my daughters. Laban begins now to speak in a manner very different from before: he sees that he has no farther ground of contention. Therefore, being convinced, he buries all strife, and glides into placid and amicable discourse.

44. Let us make a covenant, I and thou. Laban here acts as men conscious of guilt are wont to do, when they wish to guard themselves against revenge: and this kind of trepidation and anxiety is the just reward of evil deeds.

47. And Laban called it. Each, in his own language, gives a name, of the same signification, to the heap. Whence it appears, that Laban used the Syrian tongue, though born of the race of Heber.

49. The Lord watch between me and thee. Laban commits to the judgment of God, for vengeance, whatever offense either of them should be guilty of against the other in his absence; as if he would say, “Though the knowledge of the injury should not reach me, because I shall be far distant, yet the…

50. If thou shalt take other wives besides my daughters. Laban declares that it would be a species of perfidy, if Jacob should take to himself any other wives.

53. The God of Abraham. It is indeed rightly and properly done, that Laban should adjure Jacob by the name of God. For this is the confirmation of covenants; to appeal to God on both sides, that he may not suffer perfidy to pass unpunished.

54. And called his brethren to eat bread. In courteously receiving his kindred, by whom he had been ill-treated, as his guests, Jacob showed his kindness.

55. And blessed them. The character of the person is here to be noticed, because Laban, who had lapsed from true piety, and was a man of unholy and wicked manners, yet retained the habit of giving his blessing.