What follows to the end of the chapter appears at first to be an evident piece of

Jacob's typical cunning. Laban agreed that Jacob's hire shall be the speckled and spotted

cattle, and removed all such from the herd and set a three days' journey between them

and the rest of the flock under Jacob's hand. The question arises once more, was the

action of Jacob, detailed in verses 37-42, the ingenuity of the man Jacob, or was it of

God? Our first thoughts condemn Jacob we do not shrink from exploiting his cunning--

yet, as at Bethel we may find sufficient evidence to alter our verdict. Read on into

chapter 31: The Lord said unto Jacob, "Return unto the land of your fathers, and to thy

kindred, and I will be with thee". He reminds his wives that with all his power he had

served their father, who had nevertheless deceived him and changed his wages ten times.

Then he introduces the part that God took in this state of affairs. At the time covered by

Gen. 30: 37-42 Jacob had a dream, and the angel of the Lord showed him practically

what he then put into operation, and declared Himself to be "the God of Bethel, where

thou anointedst the pillar, and where thou vowedst a vow unto Me". Laban's cupidity

had alienated his daughters from him; "he hath sold us", could both Leah and Rachel say

with truth, "and hath quite devoured also our money".  Thus Laban prepared his

daughters to be willing to leave their home and journey back with Jacob to the land of his

Truly, whether the central figure be a placid Isaac, a scheming Rebekah, a deceitful

Jacob, or a greedy Laban, all are in the hands of One Who worketh all things after the

counsel of His own will. Bethel was the turning-point in Jacob's life. As the God of

Bethel God appears unto Jacob in his exile, so at Bethel once again with changed name

shall Jacob once more meet with God.

Jacob's first meeting with the God of his fathers at Bethel and the impress of grace he

there received is to have yet more and abiding fruit. In a night vision some twenty years

afterwards the Lord again speaks to him saying:--

We have no means of determining whether Jacob's silent flight was dictated by

natural cunning or by Divine instruction, nor are we called upon to pass judgment. The

action itself could be right or wrong, according to the will of the Lord at the time. Laban

however gives chase, but before he can come up with the fugitives God came to Laban

the Syrian in a dream by night saying, "Take heed that thou speak not to Jacob either

good or bad". Laban's search for his stolen gods proves fruitless, and Jacob, knowing

nothing of Rachel's action, takes the opportunity of forcing upon the conscience of Laban

his own dishonest dealings during the time when Jacob served him faithfully and well