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■ 창세기 31장
1. 야곱이 들은즉 라반의 아들들의 말이 야곱이 우리 아버지의 소유를 다 빼앗고 우리 아버지의 소유로 인하여 이같이 거부가 되었다 하는지라
And he heard the words of Laban’s sons , saying , Jacob hath taken away all that was our father’s ; and of that which was our father’s hath he gotten all this glory .
2. 야곱이 라반의 안색을 본즉 자기에게 대하여 전과 같지 아니하더라
And Jacob beheld the countenance of Laban , and, behold, it was not toward him as before .
3. 여호와께서 야곱에게 이르시되 네 조상의 땅, 네 족속에게로 돌아가라 내가 너와 함께 있으리라 하신지라
And the Lord said unto Jacob , Return unto the land of thy fathers , and to thy kindred ; and I will be with thee.
4. 야곱이 보내어 라헬과 레아를 자기 양떼 있는 들로 불러다가
And Jacob sent and called Rachel and Leah to the field unto his flock ,
5. 그들에게 이르되 내가 그대들의 아버지의 안색을 본즉 내게 대하여 전과 같지 아니하도다 그러할지라도 내 아버지의 하나님은 나와 함께 계셨느니라
And said unto them, I see your father’s countenance , that it is not toward me as before ; but the God of my father hath been with me.
6. 그대들도 알거니와 내가 힘을 다하여 그대들의 아버지를 섬겼거늘
And ye know that with all my power I have served your father .
7. 그대들의 아버지가 나를 속여 품삯을 열번이나 변역하였느니라 그러나 하나님이 그를 금하사 나를 해치 못하게 하셨으며
And your father hath deceived me, and changed my wages ten times ; but God suffered him not to hurt me .
8. 그가 이르기를 점 있는 것이 네 삯이 되리라 하면 온 양떼의 낳은 것이 점 있는 것이요 또 얼룩무늬 있는 것이 네 삯이 되리라 하면 온 양떼의 낳은 것이 얼룩무늬 있는 것이니
If he said thus, The speckled shall be thy wages ; then all the cattle bare speckled : and if he said thus, The ringstraked shall be thy hire ; then bare all the cattle ringstraked .
9. 하나님이 이같이 그대들의 아버지의 짐승을 빼앗아 내게 주셨느니라
Thus God hath taken away the cattle of your father , and given them to me.
10. 그 양떼가 새끼 밸 때에 내가 꿈에 눈을 들어 보니 양떼를 탄 수양은 다 얼룩무늬 있는것, 점 있는 것, 아롱진 것이었더라
And it came to pass at the time that the cattle conceived , that I lifted up mine eyes , and saw in a dream , and, behold, the rams which leaped upon the cattle were ringstraked , speckled , and grisled .
11. 꿈에 하나님의 사자가 내게 말씀하시기를 야곱아 하기로 내가 대답하기를 여기 있나이다 하매
And the angel of God spake unto me in a dream , saying, Jacob : And I said , Here am I.
12. 가라사대 네 눈을 들어 보라 양떼를 탄 수양은 다 얼룩무늬 있는 것, 점 있는것, 아롱진 것이니라 라반이 네게 행한 모든 것을 내가 보았노라
And he said , Lift up now thine eyes , and see , all the rams which leap upon the cattle are ringstraked , speckled , and grisled : for I have seen all that Laban doeth unto thee.
13. 나는 벧엘 하나님이라 네가 거기서 기둥에 기름을 붓고 거기서 내게 서원하였으니 지금 일어나 이곳을 떠나서 네 출생지로 돌아가라 하셨느니라
I am the God of Beth–el , where thou anointedst the pillar , and where thou vowedst a vow unto me: now arise , get thee out from this land , and return unto the land of thy kindred .
14. 라헬과 레아가 그에게 대답하여 가로되 우리가 우리 아버지 집에서 무슨 분깃이나 유업이나 있으리요
And Rachel and Leah answered and said unto him, Is there yet any portion or inheritance for us in our father’s house ?
15. 아버지가 우리를 팔고 우리의 돈을 다 먹었으니 아버지가 우리를 외인으로 여기는 것이 아닌가
Are we not counted of him strangers ? for he hath sold us, and hath quite devoured also our money .
16. 하나님이 우리 아버지에게서 취하신 재물은 우리와 우리 자식의 것이니 이제 하나님이 당신에게 이르신 일을 다 준행하라
For all the riches which God hath taken from our father , that is ours, and our children’s : now then, whatsoever God hath said unto thee, do .
17. 야곱이 일어나 자식들과 아내들을 약대들에게 태우고
Then Jacob rose up , and set his sons and his wives upon camels ;
18. 그 얻은 바 모든 짐승과 모든 소유물 곧 그가 밧단아람에서 얻은 짐승을 이끌고 가나안 땅에 있는 그 아비 이삭에게로 가려할새
And he carried away all his cattle , and all his goods which he had gotten , the cattle of his getting , which he had gotten in Padan–aram , for to go to Isaac his father in the land of Canaan .
19. 때에 라반이 양털을 깎으러 갔으므로 라헬은 그 아비의 드라빔을 도적질하고
And Laban went to shear his sheep : and Rachel had stolen the images that were her father’s .
20. 야곱은 그 거취를 아람 사람 라반에게 고하지 않고 가만히 떠났더라
And Jacob stole away unawares to Laban the Syrian , in that he told him not that he fled .
21. 그가 그 모든 소유를 이끌고 강을 건너 길르앗산을 향하여 도망한지
So he fled with all that he had; and he rose up , and passed over the river , and set his face toward the mount Gilead .
22. 삼일만에 야곱의 도망한 것이 라반에게 들린지라
And it was told Laban on the third day that Jacob was fled .
23. 라반이 그 형제를 거느리고 칠 일 길을 쫓아가 길르앗산에서 그에게 미쳤더니
And he took his brethren with him, and pursued after him seven days’ journey ; and they overtook him in the mount Gilead .
24. 밤에 하나님이 아람 사람 라반에게 현몽하여 가라사대 너는 삼가 야곱에게 선악간 말하지 말라 하셨더라
And God came to Laban the Syrian in a dream by night , and said unto him, Take heed that thou speak not to Jacob either good or bad .
25. 라반이 야곱을 쫓아 미치니 야곱이 산에 장막을 쳤는지라 라반이 그 형제로 더불어 길르앗산에 장막을 치고
Then Laban overtook Jacob . Now Jacob had pitched his tent in the mount : and Laban with his brethren pitched in the mount of Gilead .
26. 라반이 야곱에게 이르되 네가 내게 알리지 아니하고 가만히 내 딸들을 칼로 잡은 자 같이 끌고 갔으니 어찌 이같이 하였느냐
And Laban said to Jacob , What hast thou done , that thou hast stolen away unawares to me, and carried away my daughters , as captives taken with the sword ?
27. 내가 즐거움과 노래와 북과 수금으로 너를 보내겠거늘 어찌하여 네가 나를 속이고 가만히 도망하고 내게 고하지 아니하였으며
Wherefore didst thou flee away secretly , and steal away from me; and didst not tell me, that I might have sent thee away with mirth , and with songs , with tabret , and with harp ?
28. 나로 내 손자들과 딸들에게 입맞추지 못하게 하였느냐 네 소위가 실로 어리석도다
And hast not suffered me to kiss my sons and my daughters ? thou hast now done foolishly in so doing .
29. 너를 해할만한 능력이 내 손에 있으나 너희 아버지의 하나님이 어제밤에 내게 말씀하시기를 너는 삼가 야곱에게 선악간 말하지 말라 하셨느니라
It is in the power of my hand to do you hurt : but the God of your father spake unto me yesternight , saying , Take thou heed that thou speak not to Jacob either good or bad .
30. 이제 네가 네 아비 집을 사모하여 돌아가려는 것은 가하거니와 어찌 내 신을 도적질하였느냐
And now, though thou wouldest needs be gone , because thou sore longedst after thy father’s house , yet wherefore hast thou stolen my gods ?
31. 야곱이 라반에게 대답하여 가로되 내가 말하기를 외삼촌이 외삼촌의 딸들을 내게서 억지로 빼앗으리라 하여 두려워 하였음이니이다
And Jacob answered and said to Laban , Because I was afraid : for I said , Peradventure thou wouldest take by force thy daughters from me.
32. 외삼촌의 신은 뉘게서 찾든지 그는 살지 못할 것이요 우리 형제들 앞에서 무엇이든지 외삼촌의 것이 발견되거든 외삼촌에게로 취하소서 하니 야곱은 라헬이 그것을 도적질한 줄을 알지 못함이었더라
With whomsoever thou findest thy gods , let him not live : before our brethren discern thou what is thine with me, and take it to thee. For Jacob knew not that Rachel had stolen them.
33. 라반이 야곱의 장막에 들어가고 레아의 장막에 들어가고 두 여종의 장막에 들어갔으나 찾지 못하고 레아의 장막에서 나와 라헬의 장막에 들어가매
And Laban went into Jacob’s tent , and into Leah’s tent , and into the two maidservants’ tents ; but he found them not. Then went he out of Leah’s tent , and entered into Rachel’s tent .
34. 라헬이 그 드라빔을 가져 약대 안장 아래 넣고 그 위에 앉은지라 라반이 그 장막에서 찾다가 얻지 못하매
Now Rachel had taken the images , and put them in the camel’s furniture , and sat upon them. And Laban searched all the tent , but found them not.
35. 라헬이 그 아비에게 이르되 마침 경수가 나므로 일어나서 영접할 수 없사오니 내 주는 노하지 마소서 하니라 라반이 그 드라빔을 두루 찾다가 얻지 못한지라
And she said to her father , Let it not displease my lord that I cannot rise up before thee ; for the custom of women is upon me. And he searched , but found not the images .
36. 야곱이 노하여 라반을 책망할새 야곱이 라반에게 대척하여 가로되 나의 허물이 무엇이니이까 무슨 죄가 있기에 외삼촌께서 나를 불 같이 급히 쫓나이까
And Jacob was wroth , and chode with Laban : and Jacob answered and said to Laban , What is my trespass ? what is my sin , that thou hast so hotly pursued after me ?
37. 외삼촌께서 내 물건을 다 뒤져 보셨으니 외삼촌의 가장집물 중에무엇을 찾았나이까 여기 나의 형제와 외삼촌의 형제 앞에 그것을 두고 우리 두 사이에 판단하게 하소서
Whereas thou hast searched all my stuff , what hast thou found of all thy household stuff ? set it here before my brethren and thy brethren , that they may judge betwixt us both .
38. 내가 이 이십년에 외삼촌과 함께 하였거니와 외삼촌의 암양들이나 암염소들이 낙태하지 아니하였고 또 외삼촌의 양떼의 수양을 내가 먹지 아니하였으며
This twenty years have I been with thee; thy ewes and thy she goats have not cast their young , and the rams of thy flock have I not eaten .
39. 물려 찢긴 것은 내가 외삼촌에게로 가져가지 아니하고 스스로 그것을 보충하였으며 낮에 도적을 맞았든지 밤에 도적을 맞았든지 내가 외삼촌에게 물어 내었으며
That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day , or stolen by night .
40. 내가 이와 같이 낮에는 더위를 무릅쓰고 밤에는 추위를 당하며 눈붙일 겨를도 없이 지내었나이다
Thus I was; in the day the drought consumed me, and the frost by night ; and my sleep departed from mine eyes .
41. 내가 외삼촌의 집에 거한 이 이십년에 외삼촌의 두 딸을 위하여 십 사년, 외삼촌의 양떼를 위하여 육년을 외삼촌을 봉사하였거니와 외삼촌께서 내 품값을 열번이나 변역하셨으니
Thus have I been twenty years in thy house ; I served thee fourteen years for thy two daughters , and six years for thy cattle : and thou hast changed my wages ten times .
42. 우리 아버지의 하나님, 아브라함의 하나님, 곧 이삭의 경외하는 이가 나와 함께 계시지 아니하셨더면 외삼촌께서 이제 나를 공수로 돌려 보내셨으리이다마는 하나님이 나의 고난과 내 손의 수고를 감찰하시고 어제밤에 외삼촌을 책망하셨나이다
Except the God of my father , the God of Abraham , and the fear of Isaac , had been with me, surely thou hadst sent me away now empty . God hath seen mine affliction and the labour of my hands , and rebuked thee yesternight .
43. 라반이 야곱에게 대답하여 가로되 딸들은 내 딸이요 자식들은 내 자식이요 양떼는 나의 양떼요 네가 보는 것은 다 내 것이라 내가 오늘날 내 딸들과 그 낳은 자식들에게 어찌할수 있으랴
And Laban answered and said unto Jacob , These daughters are my daughters , and these children are my children , and these cattle are my cattle , and all that thou seest is mine: and what can I do this day unto these my daughters , or unto their children which they have born ?
44. 이제 오라 너와 내가 언약을 세워 그것으로 너와 나 사이에 증거를 삼을 것이니라
Now therefore come thou , let us make a covenant , I and thou; and let it be for a witness between me and thee.
45. 이에 야곱이 돌을 가져 기둥으로 세우고
And Jacob took a stone , and set it up for a pillar .
46. 또 그 형제들에게 돌을 모으라 하니 그들이 돌을 취하여 무더기를 이루매 무리가 거기 무더기 곁에서 먹고
And Jacob said unto his brethren , Gather stones ; and they took stones , and made an heap : and they did eat there upon the heap .
47. 라반은 그것을 여갈사하두다라 칭하였고 야곱은 그것을 갈르엣이라 칭하였으니
And Laban called it Jegar–sahadutha : but Jacob called it Galeed .
48. 라반의 말에 오늘날 이 무더기가 너와 나 사이에 증거가 된다 하였으므로 그 이름을 갈르엣이라 칭하였으며
And Laban said , This heap is a witness between me and thee this day . Therefore was the name of it called Galeed ;
49. 또 미스바라 하였으니 이는 그의 말에 우리 피차 떠나 있을 때에 여호와께서 너와 나 사이에 감찰하옵소서 함이라
And Mizpah ; for he said , The Lord watch between me and thee, when we are absent one from another .
50. 네가 내 딸을 박대하거나 내 딸들 외에 다른 아내들을 취하면 사람은 우리와 함께 할 자가 없어도 보라 하나님이 너와 나 사이에 증거하시느니라 하였더라
If thou shalt afflict my daughters , or if thou shalt take other wives beside my daughters , no man is with us; see , God is witness betwixt me and thee.
51. 라반이 또 야곱에게 이르되 내가 너와 나 사이에 둔 이 무더기를 보라 또 이 기둥을 보라
And Laban said to Jacob , Behold this heap , and behold this pillar , which I have cast betwixt me and thee;
52. 이 무더기가 증거가 되고 이 기둥이 증거가 되나니 내가 이 무더기를 넘어 네게로 가서 해하지 않을 것이요 네가 이 무더기, 이 기둥을 넘어 내게로 와서 해하지 않을 것이라
This heap be witness , and this pillar be witness , that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm .
53. 아브라함의 하나님, 나홀의 하나님, 그들의 조상의 하나님은 우리 사이에 판단하옵소서 하매 야곱이 그 아비 이삭의 경외하는 이를 가리켜 맹세하고
The God of Abraham , and the God of Nahor , the God of their father , judge betwixt us. And Jacob sware by the fear of his father Isaac .
54. 야곱이 또 산에서 제사를 드리고 형제들을 불러 떡을 먹이니 그들이 떡을 먹고 산에서 경야하고
Then Jacob offered sacrifice upon the mount , and called his brethren to eat bread : and they did eat bread , and tarried all night in the mount .
55. 라반이 아침에 일찍이 일어나 손자들과 딸들에게 입맞추며 그들에게 축복하고 떠나 고향으로 돌아갔더라
And early in the morning Laban rose up , and kissed his sons and his daughters , and blessed them: and Laban departed , and returned unto his place .
■ 주석 보기
【창31:1 JFB】창31:1-21. Envy of Laban and Sons.
1. he heard the words of Laban's sons—It must have been from rumor that Jacob got knowledge of the invidious reflections cast upon him by his cousins; for they were separated at the distance of three days' journey.
【창31:1 CWC】[JACOB AND LABAN]
1. Their First Meeting, 29:1-14.
Jacob's journey to Haran, his mother's country, was first to the north and then the east, re-traversing the original course of his grandfather Abraham. As he nears its termination, his attention is attracted by the shepherds with their flocks around a well, whose mouth is covered with a stone. Inquiry reveals that they belong to Haran, and are acquainted with his uncle Laban. Rachel, his daughter and the keeper of his sheep, will be there presently, for her they are waiting, since their custom is not to remove the stone or water the flocks till all are gathered. Rachel appears, and it is a case of love at first sight on Jacob's part, if one may judge by his action in rolling the stone from the well and watering her sheep, to say nothing of the kiss he bestows upon her. As another observes, the morals of these simple folk were good, and the estimation in which they held the honor of women was high, for a young and beautiful girl like Rachel might expose herself to the hazards of pastoral life without risk. But among the ancient Greeks it was the custom for daughters of princes to perform this office, and even to-day among the Arabs unmarried women expose themselves without harm to the same class of dangers. The personal habits of people make a great difference in their national customs. (Pratt.)
Anstey shows that Jacob was 77 years of age at this time.
Rachel's enthusiasm in carrying the news to her father reminds us of her aunt, Rebekah, at an earlier time. Though Jacob calls himself her father's brother, we know after the oriental fashion he means his nephew. What a talk they had around the family hearth as he rehearsed the story of the mother he loved so truly since she left her home long before! A month has passed before they settle down again to prosaic things (14).
2. Their First Contract, 29:15 to 30:24.
The seven years Jacob serves for Rachel are a heavy burden in one sense, but a light one in another. But how he is deceived at the end of it, when he begins to reap what he had sown! All this is part of God's plan for his conviction, conversion, sanctification, and preparation for His great purpose on behalf of Israel and the whole world later on. Happily Jacob is not obliged to wait another seven years before marrying Rachel, but receives that part of his compensation in advance (27-28).
One cannot read this story without being impressed with the use God made of the envy of these sisters for the purpose of building up the house of Jacob and of Israel. We meet with some indelicate things here, but we should remember that these histories were written not from our point of view but in the style of the simple people of the past. It is desirable to familiarize ourselves with the names of the twelve sons of Jacob, since they become so prominent in the history of Israel and of the world. Notice who was the mother of Levi and of Judah, and also of Joseph (29:24-35; 30:24). The polygamy and concubinage spoken of are not only contrary to the Gospel, but not to be regarded as approved of God at any time (말2:14-15; 마19:3-9), but in accordance with the customs of those times. In this connection it is notable that Isaac seems to have remained a monogamist.
3. Their Second Contract, 30:25 to 31:16.
As one reads the story of this section he feels little sympathy for Laban, who deserved the punishment he received, but wonders at Jacob's smartness until he reads his explanation (31:4-13), and learns that God interposed on his behalf, and prompted him in what he did. This is in fulfillment of the original promise of blessing and cursing, which was carried out in the later history of Israel, and will be very markedly fulfilled at the end of this age and throughout the millennium. There is a divine reason why the Jew of today holds the money bags of the world, and why he is such a factor in our commercial centers.
O, thou treacherous and crafty Laban, type of the Gentile oppressor of Israel in all time, dost thou think thou canst circumvent Jehovah by removing all the speckled goats and black sheep from thy flocks that Jacob may have none (vv. 34-36)? Place three day's journey between thyself and Jacob, but leave to Jacob God, and he will ask no more (31:5)!
It is interesting that Jacob has the sympathy of his wives in the issue between him and their father, and that they support him in his purpose to return to his own land. What was the inspiration and the encouragement of this purpose (13)?
4. Their Separation, 31:17-55.
What advantage of Laban did Jacob take at this juncture (19, 20)? What shows Jacob's wives to have been idolators at this time? How does this further indicate the divine patience and longsuffering? How does it indicate that God has a purpose of grace He is seeking in the earth independent of the conscious and willing co-operation of His creatures?
Look on the map and determine what river it was that Jacob crossed in going from Haran into Gilead (a distance of probably 350 miles). How does God interpose for Jacob (24)? Where have we seen a similar revelation of Himself to a heathen? Do you think Laban was sincere in v. 27? What teaching do we obtain of the responsibilities and hardships of the shepherd's life in vv. 38-40? Notice Jacob's testimony to God's great favor to him (42), and the distinction of faith in Jacob's oath as compared with that of Laban.
It is desirable to add that the names which Laban and Jacob gave to the locality of their covenant means the same thing in the Aramaic and Hebrew tongues, "The heap of witness," while Mizpah means "The watch tower."
How does the conclusion of this story illustrate 잠16:7?
Questions.
1. Rehearse the story of Jacob from the time of leaving home until he met Laban.
2. Try to recall the story he would have to tell Laban.
3. Give the substance of the references to Malachi and Matthew.
4. Of what is Laban a type in all the generations?
5. Memorize the last Scripture reference, with chapter and verse.
JACOB BECOMES ISRAEL
Chapters 32, 33
1. Meeting With the Angels, 32:1-2.
Filled with wonders is this lesson! The appearance of the angels, the divine wrestling, the transformation of Esau -- how much we need the Holy Spirit to understand the meaning of these things!
Be sure to identify these places. Galeed or Mizpah of the preceding chapter, and Mahanaim, Peniel and the river Jabbok named in this, are all on the east of the Jordan, not far from what was known later as Ramoth-Gilead.
How condescending of God to send His angels to encourage Jacob at this crisis -- such a man as Jacob! In the margin you will find that Mahanaim means "two heaps" or "two camps," with reference perhaps to the angels as one camp and the household of Jacob as the other.
2. Meeting With God, 32:3-32.
Where was Esau dwelling at this time (3)? What shows Jacob's fear of him (4-8)? What reason had he for the increase of this fear (6)? To whom did he appeal, and how (9-12)?
Study this prayer, the first of its kind in the Bible -- that of Abraham was intercessory and of the nature of a dialogue, but this is a personal supplication. Its elements are adoration, confession, thanksgiving, petition and pleading. Discover these divisions for yourself and locate them in the verses.
How does Jacob plan to propitiate Esau (13)? What kind of present does he prepare for him (14-15)? How many droves in all do you think there were (16-20)? Can you picture these five droves separated and appearing before Esau's astonished eyes at intervals? Was not the plan well adapted from a human point of view to have the desired effect?
But the incident following shows that something must be done in Jacob's soul and then the propitiation of his brother will be brought about in another way. In this incident we have another theophany such as we have seen before, but in some respects more remarkable still. To think that Jehovah should not only appear in human form but wrestle as a man with a man! What is the meaning of it all?
For one, thing it shows Jacob's dogged determination to have his own way - a kind of symbolic action illustrative of his whole career. What a schemer and planner he was from the time he defrauded Esau of his birthright until now! While wrestling with God he was in spirit wrestling with Esau probably, seeking in his own strength and by his own schemes to make peace with him, but he is to learn that his strength is made perfect in weakness. In God's plan and purpose he cannot prevail with men until he first prevails with God, and with God he cannot prevail until he ceases his own efforts and simply clings to Him for support and blessing. But this he will not do until God afflicts and makes it impossible for him to do otherwise. What a lesson for us! May God help us to translate it into our experience!
3. Meeting With Esau, 33.
The action of Esau, especially v. 4, seems to indicate a supernatural work on him, changing his mind toward Jacob. It is not the result of Jacob's plan so much as God's grace, whether Jacob realizes it as yet or not.
His caution (12-15) still shows a certain fear of Esau, and this is shown further by the fact that he does not follow him to Seir (14), but turns sharply to the east, locating in Succoth, and then in Shechem. Notice the altar he erects and the recognition of his own new name "God, the God of Israel."
【창31:1 MHCC】The affairs of these families are related very minutely, while (what are called) the great events of states and kingdoms at that period, are not mentioned. The Bible teaches people the common duties of life, how to serve God, how to enjoy the blessings he bestows, and to do good in the various stations and duties of life. Selfish men consider themselves robbed of all that goes past them, and covetousness will even swallow up natural affection. Men's overvaluing worldly wealth is that error which is the root of covetousness, envy, and all evil. The men of the world stand in each other's way, and every one seems to be taking away from the rest; hence discontent, envy, and discord. But there are possessions that will suffice for all; happy they who seek them in the first place. In all our removals we should have respect to the command and promise of God. If He be with us, we need not fear. The perils which surround us are so many, that nothing else can really encourage our hearts. To remember favoured seasons of communion with God, is very refreshing when in difficulties; and we should often recollect our vows, that we fail not to fulfil them.
【창31:2 JFB】2. And Jacob beheld the countenance of Laban—literally, "was not the same as yesterday, and the day before," a common Oriental form of speech. The insinuations against Jacob's fidelity by Laban's sons, and the sullen reserve, the churlish conduct, of Laban himself, had made Jacob's situation, in his uncle's establishment, most trying and painful. It is always one of the vexations attendant on worldly prosperity, that it excites the envy of others (전4:4); and that, however careful a man is to maintain a good conscience, he cannot always reckon on maintaining a good name, in a censorious world. This, Jacob experienced; and it is probable that, like a good man, he had asked direction and relief in prayer.
【창31:3 JFB】3. the Lord said … Return unto the land of thy fathers—Notwithstanding the ill usage he had received, Jacob might not have deemed himself at liberty to quit his present sphere, under the impulse of passionate fretfulness and discontent. Having been conducted to Haran by God (창28:15) and having got a promise that the same heavenly Guardian would bring him again into the land of Canaan, he might have thought he ought not to leave it, without being clearly persuaded as to the path of duty. So ought we to set the Lord before us, and to acknowledge Him in all our ways, our journeys, our settlements, and plans in life.
【창31:4 JFB】4. Jacob sent and called Rachel and Leah—His wives and family were in their usual residence. Whether he wished them to be present at the festivities of sheep shearing, as some think; or, because he could not leave his flock, he called them both to come to him, in order that, having resolved on immediate departure, he might communicate his intentions. Rachel and Leah only were called, for the other two wives, being secondary and still in a state of servitude, were not entitled to be taken into account. Jacob acted the part of a dutiful husband in telling them his plans; for husbands that love their wives should consult with them and trust in them (잠31:11).
【창31:6 JFB】6. ye know that … I have served your father—Having stated his strong grounds of dissatisfaction with their father's conduct and the ill requital he had got for all his faithful services, he informed them of the blessing of God that had made him rich notwithstanding Laban's design to ruin him; and finally, of the command from God he had received to return to his own country, that they might not accuse him of caprice, or disaffection to their family; but be convinced, that in resolving to depart, he acted from a principle of religious obedience.
【창31:14 JFB】14. Rachel and Leah answered—Having heard his views, they expressed their entire approval; and from grievances of their own, they were fully as desirous of a separation as himself. They display not only conjugal affection, but piety in following the course described—"whatsoever God hath said unto thee, do" [창31:16]. "Those that are really their husbands' helpmeets will never be their hindrances in doing that to which God calls them" [Henry].
【창31:17 JFB】17. Then Jacob rose up—Little time is spent by pastoral people in removing. The striking down the tents and poles and stowing them among their other baggage; the putting their wives and children in houdas like cradles, on the backs of camels, or in panniers on asses; and the ranging of the various parts of the flock under the respective shepherds; all this is a short process. A plain that is covered in the morning with a long array of tents and with browsing flocks, may, in a few hours, appear so desolate that not a vestige of the encampment remains, except the holes in which the tent poles had been fixed.
【창31:18 JFB】18. he carried the cattle of his getting—that is, his own and nothing more. He did not indemnify himself for his many losses by carrying off any thing of Laban's, but was content with what Providence had given him. Some may think that due notice should have been given; but when a man feels himself in danger—the law of self-preservation prescribes the duty of immediate flight, if it can be done consistently with conscience.
【창31:20 JFB】20. Jacob stole away—The result showed the prudence and necessity of departing secretly; otherwise, Laban might have detained him by violence or artifice.
【창31:22 JFB】창31:22-55. Laban Pursues Jacob—Their Covenant at Gilead.
22-24. it was told Laban on the third day—No sooner did the news reach Laban than he set out in pursuit, and he being not encumbered, advanced rapidly; whereas Jacob, with a young family and numerous flocks, had to march slowly, so that he overtook the fugitives after seven days' journey as they lay encamped on the brow of mount Gilead, an extensive range of hills forming the eastern boundary of Canaan. Being accompanied by a number of his people, he might have used violence had he not been divinely warned in a dream to give no interruption to his nephew's journey. How striking and sudden a change! For several days he had been full of rage, and was now in eager anticipation that his vengeance would be fully wreaked, when lo! his hands are tied by invisible power (시76:10). He did not dare to touch Jacob, but there was a war of words.
【창31:22 MHCC】God can put a bridle in the mouth of wicked men, to restrain their malice, though he do not change their hearts. Though they have no love to God's people, they will pretend to it, and try to make a merit of necessity. Foolish Laban! to call those things his gods which could be stolen! Enemies may steal our goods, but not our God. Here Laban lays to Jacob's charge things that he knew not. Those who commit their cause to God, are not forbidden to plead it themselves with meekness and fear. When we read of Rachel's stealing her father's images, what a scene of iniquity opens! The family of Nahor, who left the idolatrous Chaldees; is this family itself become idolatrous? It is even so. The truth seems to be, that they were like some in after-times, who sware by the Lord and by Malcham, 습1:5; and like others in our times, who wish to serve both God and mammon. Great numbers will acknowledge the true God in words, but their hearts and houses are the abodes of spiritual idolatry. When a man gives himself up to covetousness, like Laban, the world is his god; and he has only to reside among gross idolaters in order to become one, or at least a favourer of their abominations.
【창31:26 JFB】26-30. Laban said … What hast thou done?—Not a word is said of the charge (창31:1). His reproaches were of a different kind. His first charge was for depriving him of the satisfaction of giving Jacob and his family the usual salutations at parting. In the East it is customary, when any are setting out to a great distance, for their relatives and friends to accompany them a considerable way with music and valedictory songs. Considering the past conduct of Laban, his complaint on this ground was hypocritical cant. But his second charge was a grave one—the carrying off his gods—Hebrew, "teraphim," small images of human figures, used not as idols or objects of worship, but as talismans, for superstitious purposes.
【창31:31 JFB】31, 32. Jacob said, … With whomsoever thou findest thy gods let him not live—Conscious of his own innocence and little suspecting the misdeed of his favorite wife, Jacob boldly challenged a search and denounced the heaviest penalty on the culprit. A personal scrutiny was made by Laban, who examined every tent [창31:33]; and having entered Rachel's last, he would have infallibly discovered the stolen images had not Rachel made an appeal to him which prevented further search [창31:34, 35].
【창31:34 JFB】34. Rachel had taken the images, and put them in the camel's furniture, and sat upon them—The common pack saddle is often used as a seat or a cushion, against which a person squatted on the floor may lean.
【창31:36 JFB】36, 37. Jacob was wroth—Recrimination on his part was natural in the circumstances, and, as usual, when passion is high, the charges took a wide range. He rapidly enumerated his grievances for twenty years and in a tone of unrestrained severity described the niggard character and vexatious exactions of his uncle, together with the hardships of various kinds he had patiently endured.
【창31:36 MHCC】If Jacob were willingly consumed with heat in the day, and frost by night, to become the son-in-law of Laban, what should we refuse to endure, to become the sons of God? Jacob speaks of God as the God of his father; he thought himself unworthy to be regarded, but was beloved for his father's sake. He calls him the God of Abraham, and the fear of Isaac; for Abraham was dead, and gone to that world where perfect love casts out fear; but Isaac was yet alive, sanctifying the Lord in his heart, as his fear and his dread.
【창31:38 JFB】38. The rams of thy flock have I not eaten—Eastern people seldom kill the females for food except they are barren.
【창31:39 JFB】39. That which was torn of beasts I brought not unto thee—The shepherds are strictly responsible for losses in the flock, unless they can prove these were occasioned by wild beasts.
【창31:40 JFB】40. in the day the drought … and the frost by night—The temperature changes often in twenty-four hours from the greatest extremes of heat and cold, most trying to the shepherd who has to keep watch by his flocks. Much allowance must be made for Jacob. Great and long-continued provocations ruffle the mildest and most disciplined tempers. It is difficult to "be angry and sin not" [엡4:26]. But these two relatives, after having given utterance to their pent-up feelings, came at length to a mutual understanding, or rather, God influenced Laban to make reconciliation with his injured nephew (잠16:7).
【창31:43 MHCC】Laban could neither justify himself nor condemn Jacob, therefore desires to hear no more of that matter. He is not willing to own himself in fault, as he ought to have done. But he proposes a covenant of friendship between them, to which Jacob readily agrees. A heap of stones was raised, to keep up the memory of the event, writing being then not known or little used. A sacrifice of peace offerings was offered. Peace with God puts true comfort into our peace with our friends. They did eat bread together, partaking of the feast upon the sacrifice. In ancient times covenants of friendship were ratified by the parties eating and drinking together. God is judge between contending parties, and he will judge righteously; whoever do wrong, it is at their peril. They gave a new name to the place, The heap of witness. After this angry parley, they part friends. God is often better to us than our fears, and overrules the spirits of men in our favour, beyond what we could have expected; for it is not in vain to trust in him.
【창31:44 JFB】44. Come thou, let us make a covenant—The way in which this covenant was ratified was by a heap of stones being laid in a circular pile, to serve as seats, and in the center of this circle a large one was set up perpendicularly for an altar. It is probable that a sacrifice was first offered, and then that the feast of reconciliation was partaken of by both parties seated on the stones around it. To this day heaps of stones, which have been used as memorials, are found abundantly in the region where this transaction took place.
【창31:52 JFB】52. This heap be witness—Objects of nature were frequently thus spoken of. But over and above, there was a solemn appeal to God; and it is observable that there was a marked difference in the religious sentiments of the two. Laban spake of the God of Abraham and Nahor, their common ancestors; but Jacob, knowing that idolatry had crept in among that branch of the family, swore by the "fear of his father Isaac." They who have one God should have one heart: they who are agreed in religion should endeavor to agree in everything else.
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웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.