Jacob’s cleverness finally catches up with him. Laban no longer admires Jacob as he once did, because Jacob has outsmarted him. Every time Laban changed the agreement on wages, which sheep, goat, and lamb Jacob kept, Jacob found a way to profit. Jacob could sense the growing hostility between he and Laban, and believed his god told him to return to the land of his father. (Though, it is clear that he did not need a deity to inform him of his father-in-law’s disapproval.) Jacob gathers his wives, sex slaves, children, and flocks, and departs toward his homeland. Before they depart, Rachel steals Laban’s house gods—figurines of ancestral deities. Also, Jacob tells his wives of a dream where the God of Bethel came to him. The annotation in the Oxford Annotated Bible tells us that this reference to the God of Bethel indicates an older paradigm in Jewish faith. The god discussed here dwells in Bethel instead of the later believed god that dwells in Zion.
When Laban discovers that Jacob has fled and his house gods have been stolen, he pursues Jacob. Laban finds Jacob in the hill country of Gilead and confronts him. Jacob had no knowledge of Rachel stealing her father’s house gods and tells Laban to search his camp, and if he should find anything stolen, then kill whoever stole it. Rachel hinds the household gods under a camel’s saddle and sits on it. When her father asks to search the saddle, she lies and tells him she is menstruating and does not wish to stand. Laban thus finds nothing. Laban and Jacob made a covenant that set the border of their two lands in Gilead, and agreed never to cross it in hostility. The two made sacrifices on the pillar they constructed to fulfill the covenant. Laban said goodbye to his daughters and grandchildren and returned to his land.
This story is more of a parable about the boundary covenant agreed upon by the Arameans (Laban’s people) and the Israelites (Jacob’s people). The two groups claimed Gilead in northern Transjordan. This story provides another example of questionable morals. What right does Jacob have to allow Laban to kill whoever stole his figurines? Of course, what right does anyone have to kill? The argument can be made that one has the right to kill to preserve their own life, and I would accept that as just. But here we have a crime committed that put no one’s life in jeopardy.
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