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was her father's brother, and that he was Rebekah's son: and she ran and told her father" (29: 10-12). These verses shed an interesting light on Jacob's natural character. Rachel's appearance awakened within him all the warmth of natural feeling. He courteously rolled away the stone, watered the sheep, kissed Rachel and burst into tears. The remembrance of home and the relationship of his mother to Rachel overpowered him-note the threefold reference to his mother in verse 10: "When Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, that Jacob went near, and rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother." Jacob, then, was no cold, calculating stoic, but was of a warm disposition, and everything that revived the memory of his mother went to his heart. What a lovely human touch this gives to the picture! Nothing is trivial with God.

"And it came to pass, when Laban heard the tidings of Jacob his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things. And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month" (29:13, 14). The plan of Jacob's mother seemed to be working very well. Everything appeared to be running very smoothly. Esau had been left behind at a safe distance, the long journey from Beersheba to Padan-aram had been covered without harm, little or no difficulty had been experienced in locating his mother's brother. Rachel had shown no resentment at Jacob's affectionate greeting, and now Laban himself had accorded the fugitive a warm welcome, and for a whole month nothing seems to have broken their serenity. And what of God? What of His moral government? What of the law of retribution? Was Jacob to suffer nothing for his wrongdoing? Was the deception he had practiced upon Isaac to escape unnoticed? Would it, in his case, fail to appear that "the way of the transgressor is hard"? (Pro. 13:15). Ah! be not deceived; God is not mocked. Sometimes the actions of God's government may appear to move slowly, but sooner or later they are sure. Often-times this is overlooked. Men take too short a view: "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil" (Ecc. 8:11).

It is in the sequel that God is vindicated. History in frag ments denies God, but history as a whole is seen to be His story. Look at the cruel Egyptian task-masters and at the helpless Hebrews. They cried to Heaven, and for years it seemed as though Heaven was deaf. But the sequel showed God had seen and heard, and in the sequel His righteous government was vindicated. We have had striking illustrations of this abiding principle in the history of our own times. A few years ago we were horrified by the Belgian atrocities on the Congo, and equally so by the cruel inhumanities practiced by the Russians upon the Jews. But behold the sequel-mark Belgium and Russia today! Yes, the way of the transgressor is hard, and so Jacob found it in the sequel.

"And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? Tell me, what shall thy wages be?" (29:15). Here was the first cloud on Jacob's horizon, and the first appearing of the Divine rod of chastisement. Here, too, was a most striking example of the law of righteous retribution. Jacob was about to begin reaping that which he had sown. Perhaps this is not apparent on the surface, so we tarry to explain. It will be remembered that the end before Jacob and his mother in their scheming and lying was that he should secure from Isaac the blessing which was the portion of the first born. What this blessing was we know from the words of the Lord to Rebekah before her sons were born, words which expressly declared that Jacob should receive the first-born's portion-"the elder shall serve the younger" (25:23). That, then, upon which Jacob had set his heart, and that which he had sought to obtain from Isaac by a wicked device, was the position of dignity and honor. Instead of serving he wanted to be served. How striking, then, to note that the very first word spoken by Laban after Jacob had enjoyed the hospitality of his house for a month, concerned that of service! How significant that Jacob should have fallen into the hands of a crafty schemer! Laban was glad to receive Jacob into his household, but even though his nephew he did not intend that he should remain on indefinitely as a guest. No, he meant to profit by Jacob's presence, and so seeks to strike a bargain, lets Jacob know that if he remained with him it must be in the capacity of a servant, and so raises the question of

'wages."
"This must have been a bitter portion for Jacob
and a painful blow to his pride. He was beginning to learn
that the way of the transgressor is hard.

But what follows is even more remarkable: "And Laban
had two daughters: the name of the elder was Leah, and
the name of the younger was Rachel. Leah was tender-
eyed; but Rachel was beautiful and well favored. And
Jacob loved Rachel; and said, I will serve thee seven years
for Rachel thy younger daughter. And Laban said, It is
better that I give her to thee, than that I should give her
to another man: abide with me. And Jacob served seven
years for Rachel; and they seemed unto him but a few
days, for the love he had to her. And Jacob said unto
Laban, Give me my wife, for my days are fulfilled, that I
may go in unto her. And Laban gathered together all the
men of the place, and made a feast. And it came to pass
in the evening, that he took Leah his daughter, and brought
her to him; and he went in unto her. And Laban gave
unto his daughter Leah Zilpah his maid for an handmaid.
And it came to pass, that in the morning, behold it was
Leah and he said to Laban, What is this thou hast done
unto me? did not I serve with thee for Rachel? wherefore
then hast thou beguiled me? And Laban said, It must not
be so done in our country, to give the younger before the
first-born. Fulfil her week, and we will give thee this also
for the service which thou shalt serve with me yet seven
other years. And Jacob did so, and fulfilled her week:
and he gave him Rachel his daughter to wife also" (29: 16-
28). The quotation is a lengthy one but it was necessary
to give it in full so that the reader might be able to follow
our remarks upon it. In the preceding paragraph we have
seen how that the first lesson God was now teaching Jacob
was that of humble submission-if he had refused to submit
to God then he must submit to "serve" a human master.
Here, in this quotation, we discover the second lesson that
Jacob must learn was to respect the rights of the first-born!
This was just what Jacob had disregarded in connection
with Esau, so that which he had ignored concerning his
brother he must bow to in connection with his wife. In the
third place, mark how God was correcting the impatience of
our patriarch. It was because he had refused to wait God's
time for the fulfillment of His promise (as per 25:23) that
he had involved himself in so much trouble, and had to

leave home and flee from Esau; how fitting then he should now be obliged to wait seven years before he could obtain Rachel, and that he should be made to serve a further seven years for her after they were married!

In drawing this article to a close we would seek to expand briefly what seems to us to be the outstanding principle in the scripture we have just examined, namely, the principle of Divine retribution. "Even as I have seen, they that plough iniquity, and sow wickedness, reap the same" (Job 4:8). In Laban's treatment of Jacob we see the deceiver deceived! This principle that whatsoever a man soweth that shall he also reap is writ large across the pages of Holy Scripture and is strikingly, nay marvelously, illustrated again and again. Pharaoh, King of Egypt, gave orders that every son of the Hebrews should be drowned (Ex. 1:22), and so in the end he was drowned (Ex. 14: 28). Korah caused a cleft in the Congregation of Israel (Num. 16:2, 3), and so God made a cleft in the earth to swallow him (Num. 16:30). Again, we read of one Adoni-bezek that he fled, "and they pursued after him, and caught him, and cut off his thumbs and his great toes. And Adonibezek said, Three score and ten kings, having their thumbs and their great toes cut off, gathered their meat under my table: as I have done, so God hath requited me!" (Judges 1:6, 7). Wicked Ahab caused Naboth to be slain and the dogs came and licked up his blood (1 Kings 21: 19), accordingly we read that when Ahab died he was buried in Samaria, "And one washed the chariot (in which he had been slain) in the pool of Samaria; and the dogs licked up his blood" (1 Kings 22:38). King Asa caused the prophet to be placed in "the house of the stocks" (2 Chron. 16:10 R. V.), and accordingly we read later that God punished him by a disease in his feet (1 Kings 15:23). Haman prepared a gallows for Mordecai, but was hanged upon it himself (Esther 7:10). Saul of Tarsus stood by and consented to the stoning of Stephen, and later we read that at Lystra the Jews stoned Paul (Acts 14: 19)—this is the more noticeable because Barnabas who was with him escaped!

But the most striking example of what men term "poetic justice" is the case of Jacob himself. First, he deceived his father and was, in turn, deceived by his father-in-law: Jacob came the younger for the elder to deceive Isaac, and has the elder daughter of Laban given instead of the

younger for a wife. Second, we may mark the same principle at work in Jacob's wife. In deceiving Jacob in the matter of Leah, Laban tricked Rachel; later we find Rachel tricking Laban (31:35). Again, we note how a mercenary spirit actuated Jacob in buying the birthright from Esau for a mess of pottage; the sequel to this was the mercenary spirit in Laban which caused him to change Jacob's wages ten times (see 31:41). Finally we may remark, what is most striking of all, that Jacob deceived Isaac by allowing his mother to cover his hands and neck with "the skins of the kids of the goats" (27:16), and later Jacob's sons deceived him by dipping the coat of Joseph in the blood of "a kid of the goats" (37:31) and making him believe an evil beast had devoured him: note, too, that Jacob deceived Isaac in regard to his favorite son (Esau), and so was Jacob deceived in regard to his favorite son (Joseph).

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While it is true that very often the connection between evil-doing and its evil consequences is not so apparent as in the above examples, nevertheless, God has given us, and still gives us, sufficient proof so as to provide us with solemn warnings of the fact that He is not mocked, that He does observe the ways of men, that He hates sin wherever it is found, and that His righteous government requires that every transgression and disobedience" shall receive "a just recompense of reward" (Heb. 2:2). This "just recompense of reward" is visited upon His own children here in this world, not sent in anger but in love, not in judgment but directed to the conscience and heart so as to bring them to judge themselves for their evil doing. With the wicked it is often otherwise. Frequently they flourish here as a green bay tree, but at the Great White Throne the books shall be opened and every one of them shall be "judged according to their works."

Should one who is out of Christ, a lost sinner, have read this article, let it be unto him as a voice crying "Flee from the wrath to come;" flee to the Lord Jesus, the Saviour, the only Refuge, who came into this world to save sinners. And, let the Christian reader learn anew the exceeding sinfulness of sin, and earnestly seek grace to enable him to crucify the flesh with its affections and lusts so that he may "sow to the Spirit," then shall he "of the Spirit reap life everlasting."

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