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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. He complains that injury had been done him, because he had been kept in ignorance of Jacob’s departure, whom he would rather leave sent forth with customary tokens of joy, in token of his paternal affection. Thus hypocrites, when the power of inflicting injury is taken away from them, heap false complaints upon the good and simple, as if the blame rested with them. Wherefore, if at any time wicked and perfidious men, when they have unjustly harassed us, put forward some pretext of equity on their own part, we must bear with the iniquity; not because a just defense is to be entirely omitted; but because we find it inevitable that perverse men, ever ready to speak evil, will shamelessly cast upon us the blame of crimes of which we are innocent. Meanwhile, we must prudently guard against giving them the occasion against us which they seek.

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. But Laban, inflated with foolish boasting, contradicts himself; for whereas he had been forbidden by God to attempt anything against Jacob, where was the power of which he boasted? We see, therefore, he precipitates himself by a blind impulse, as if, at his own pleasure, he could do anything against the purpose of God. For when he perceives that God is opposed to him, he yet does not hesitate to glory in his own strength; and why is this, unless he aimed at being superior to God? Finally; pride is always the companion of unbelief; so that unbelievers, although vanquished, yet cease not impetuously to rise up against God. To this they add another sin, that they complain of being unjustly oppressed by God.

But the God of your father. Why does he not also acknowledge God as his own God, unless because Satan had so fascinated his mind already, that he chose rather to wander in darkness than to turn to the light presented before him? Willingly or unwillingly, he is compelled to yield to the God of Abraham; and yet he defrauds him of the glory which is due, by retaining those fictitious deities by which he had been deceived. We see then that the ungodly, even when they have had proof of the power of God, yet do not entirely submit themselves to his authority. Wherefore, when God manifests himself to us, we must also seek from heaven the spirit of meekness, which shall bend and subdue us to obedience unto himself.

30. Wherefore hast thou stolen my gods?⁹⁶⁹⁶     “Wonderful is the madness of idolatry. He confesses that those whom he calls his gods, might yet be carried off by theft. It was the part of impiety that he worshipped idols; but it was the part of the folly that he declared those to be gods, who were unable to preserve themselves from being stolen.” — Rivetus in Gen., p. 656. 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. Heavy and disgraceful charge, of which Jacob was far from being guilty! But we learn hence, that no one can live so innocently in the world, but he must sometimes bear undeserved reproach and marks of infamy. Whenever this may happen to us, let that precious promise sustain us, that the Lord, in his own time, will bring forth our innocence as the morning light. (Psalm 37:6.) For by this artifice Satan attempts to seduce us from the practice of well-doing, when, without any fault of ours, we are traduced by false calumnies. And since the world is ungrateful, it often makes the very worst return for acts of kindness. Some, indeed, are found, who, with heroic magnanimity, despise unfavourable reports, because they esteem the testimony of a good conscience more highly than depraved popular opinion. But it behoves the faithful to look to God, that their conscience may never fail them. We see that Laban calls his gods תרפים(teraphim,) not because he thought the Deity was enclosed within them; but because he worshipped these images in honor of the gods. Or rather, because, when he was about to pay homage to God, he turned himself to those images. At this day, by the sole difference of a word, the Papists think they skilfully effect their escape, because they do not attribute to idols the name of gods. But the subterfuge is frivolous, since in reality they are altogether alike; for they pour forth before pictures or statues whatever honor they acknowledge to be due to the one God. To the ancient idolaters the pretext was not wanting, that by a metonymy they styled those images gods, which were formed for the sake of representing God.

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. And in this way he takes part of the blame to himself, deeming it sufficient to exonerate himself from the malice of which he was thought to be guilty. He does not dispute, as a casuist, whether it was lawful to depart by stealth; but leaves it undetermined whether or not his fear was culpable. Let all the children of God learn to imitate this modesty, lest through an immoderate desire to vindicate their own reputation, they should rush into contentions: just as we have seen many raise tragic scenes out of nothing, because they will not endure that any censure, however trifling, should be cast upon them. Jacob, therefore, was content with this excuse, that he had done nothing wickedly. His defense on the other charge follows, in which Jacob shows his confidence, by adjudicating the person to death, with whom the things stolen should be found.⁹⁷⁹⁷     “Jacob might cover himself with the shield of his own innocence; but it was not large enough to cover all others, not even his most beloved wife, whom he, in ignorance, adjudicates to death, and incautiously gives sentence against her.” — Rivetus in Gen, p. 657. He speaks, indeed, from his heart; but if the truth had then been discovered, he must, of necessity, have been ashamed of his rashness. Therefore, though he was not conscious of guilt, he yet singled through excessive haste, in not having diligently inquired before he pronounced concerning a doubtful matter. He ought to have called both his wives and his children, and to have inquired of each how the affair stood. He was, indeed, persuaded, that his family was so well conducted, that no suspicion of the theft had ever entered into his mind; but he ought not so to have relied upon his own discipline, as to be free from fear when a crime is alleged against his family. Wherefore, let us learn to suspend our judgment in matters of which we are ignorant, lest we should repent too late of our temerity. We may add, that hence it happened, that the pollution which he might have exterminated immediately, continued still longer in the family of Jacob.

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. It was disgraceful to be caught in the act of theft; she also dreaded the severe sentence of her husband. Yet to me it appears probable that fear did not so much influence her as the obstinate love of idolatry. For we know how greatly superstition infatuates the mind. Therefore, as if she had obtained an incomparable treasure, she thinks that she must attempt anything rather than allow herself to be deprived of it. Moreover, she chooses rather to incur the displeasure of her father and her husband, than to relinquish the object of her superstition. To her stratagem she also adds lying words, so that she deserves manifold censure.

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. He acts, indeed, with moderation, because in expostulating with Laban he does not use reproaches; but in this he is not to be excused, that he undertakes the cause of his whole family, when they were not exempt from blame. If any one should make the objection to this statement, that Jacob was constrained by fear, because Laban had brought with him a great band of companions: the circumstances themselves show, that his mind was thus influenced by moderation rather than by fear. For he boldly resists, and shows no sign of fear; only he abstains from the insolence of evil speaking. He then adds that he had just cause of accusation against Laban; not because he wished to rise in a spirit of recrimination against his father-in-law; but because it was right that the kindred and associates of Laban should be made witnesses of all that had passed, in order that, by the protracted patient endurance of Jacob, his integrity might be the more manifest. Jacob also calls to mind, not only that he had been a faithful keeper of the flock, but also that his labor had been rendered prosperous by the blessing of God; he adds, besides, that he had been held accountable for all losses. In this he insinuates against Laban the charge of great injustice: for it was not the duty of Jacob voluntarily to inflame the avarice and rapacity of his father-in-law, by attempting to soothe him; but he yielded, by constraint, to his injuries. When he says that sleep departed from his eyes, he not only intimates that he passed sleepless nights, but that he had so contended against nature itself, as to defraud himself of necessary repose.

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. He therefore denies that he has been made rich by the kindness of his father-in-law; but testifies that he has been favourably regarded by the Lord: as if he had said, I owe it not to thee, that thou hast not further injured me; but God, who is propitious to me, has withstood thee. Now, since God is not the defender of unfaithfulness, nor is wont to help the wicked, the integrity of Jacob may be ascertained from the fact that God interposed as his vindicator. It is also to be observed, that by expressly distinguishing the God of Abraham from all fictitious gods, he declares that there is no other true God: by which he, at the same time, proves himself to be a truly pious worshipper. The expression “the fear of Isaac,” is to be taken passively for the God whom Isaac revered; just as, on account of the reverence due to him, he is called the “fear and the dread” of his people.⁹⁸⁹⁸     Isaiah 8:13. “Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread.” A similar expression occurs immediately after, in the same chapter. Now the pious, while they fear God, are by no means horror — struck at his presence, like the reprobates; but trembling at his judgment, they walk circumspectly before him.

God has seen my affliction, and the labor of my hands. This was spoken from a pious feeling that God would bring help to him when afflicted, if he should conduct himself with fidelity and honesty. Therefore, in order that the Lord may sustain us with his favor, let us learn to discharge our duty rightly; let us not flee from our proper work; and let us not refuse to purchase peace by submitting to many inconveniences. Further, if they from whom we have deserved well treat us severely and unjustly, let us bear our cross in hope and in silence, until the Lord shall succor us: for he will never forsake us, as the whole Scripture testifies. But Jacob distinctly presses his father-in-law with his own confession. For why had God rebuked him, unless because he was persecuting an innocent man in defiance of justice and equity; for as I have lately intimated, it is abhorrent to the nature of God to favor evil and unjust causes.