Latest / Reformed Thinking / Seen by God, Sent by God: Jacob’s Departure from Laban (Genesis 31:1–16)

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Seen by God, Sent by God: Jacob’s Departure from Laban (Genesis 31:1–16) · Reformed Thinking

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Welcome to Reformed Thinking. Today we are starting a brand
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new deep dive into the source material.
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Yes, and we have an incredibly massive text in front of us.
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We really do. We are going to be investigating
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Genesis chapter 31 verses one through 16, right?
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And the sources provided for you today include several
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theological commentaries and some excellent sermons that
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breakdown Jacob's departure from Laban.
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Our mission for this deep dive is to investigate how God's
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Providence operates amidst human injustice and, well, how this
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ancient text anticipates the person and work of Christ.
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That is the goal. It is a fantastic section of
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Scripture. So to get us started, could you
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just set the stage for the listener?
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I mean what? What is the context we are
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dropping into here? Sure.
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So to understand this, you really need to grasp the
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absolute boiling point Jacob has reached in this moment, right?
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We are not dropping into, you know, some minor disagreement
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over a weekend miscommunication. Jacob has been laboring for his
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father-in-law, Laban for 20 years.
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Wow, 20 years. That is a huge chunk of a
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person's life. Oh, absolutely.
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And fourteen of those years were essentially indentured servitude
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for his wives, Rachel and Leah. And then the final six years
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were spent working for a stake in the flocks.
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So over 2 decades, Jacob has experienced manipulation,
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constant contract disputes, and frankly, outright calculated
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deceit. Yeah.
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Laban is a master manipulator. He really is.
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He uses family loyalty as a weapon for economic gain.
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Yet through all of this relentless exploitation, God has
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blessed Jacob immensely. Yes, his flocks have multiplied
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exponentially, right? His household has grown, but
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this material increase has not brought peace to the extended
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family. No, it definitely has not.
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Instead, the tension in Livens household has reached a breaking
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point and the environment is just no longer sustainable.
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It is, you know, such a relatable scenario for anyone
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who has worked in a toxic environment, even if the stakes
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look a bit different today. Oh, for.
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Sure. You put in the hard work.
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The company thrives because of your diligence.
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But instead of gratitude or fair compensation, you are met with
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hostility. Right management views your
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success or your promotions or even just your basic competence
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as a threat to their own ego. Exactly.
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Wait. I mean, spot on.
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It creates A hostile work environment where slander
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precedes actual danger. Yeah.
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So let us look at how this passage opens, focusing on the
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anatomy of worldly envy and human depravity.
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Genesis 31 verses one and two. It opens with the grumblings of
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Laban sons. The text says Jacob heard the
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words of Laban's son, saying Jacob has taken all that was our
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fathers and from what was our father's, her religion, he has
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gained all this wealth. That accusation from Laban's
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sons is incredibly revealing, and it really requires us to
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look closely at the language here.
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OK, let's look at it. When we look at the Hebrew text,
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the verb used by Laban's sons for taken is laquat.
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Laquat. Yeah, and this specific word
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implies A forceful seizure or a grasping for oneself.
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It is an aggressive, hostile term.
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So it is not a neutral word. Not at all.
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It is the kind of word you use for a raid or a robbery.
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The sons view Jacob's lawful blessing, a blessing literally
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orchestrated by God's Providence as a scandalous theft.
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They do not acknowledge his 20 years of grueling labor.
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You know, the freezing nights, the scorching days, or the fact
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that Laban constantly moved the goal posts regarding his wages.
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Right, they only see that Jacob has something and they feel
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entitled to it. The classic 0 sum mentality
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isn't it? If someone else is succeeding,
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it means I am losing. That is right, and to take it a
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step further, it really highlights the theological
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concept of total depravity. Let's unpack that for the
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listener who might hear that phrase and think we mean human
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beings are as evil as they could possibly.
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Be sure, total depravity means that every aspect of the human
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constitution, the mine, the will, the emotions, is tainted
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by sin, right? It is like a drop of poison in a
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glass of water. The whole glass is contaminated.
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Because of this, the unregenerate heart sees God's
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favor on the righteous and interprets it through a lens of
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strict entitlement and carnal pragmatism.
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The sons of Laban cannot fathom that Yahweh is blessing Jacob.
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Their depraved minds calculate the situation and conclude he is
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stealing our inheritance. So the unregenerate mind cannot
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interpret spiritual blessing correctly.
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Spot on. This is how the city of man
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always views the city of God. The prosperity of the covenant
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line is perceived as an act of predation by the worldly mind.
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Which brings up a challenging question for you, the listener.
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How often do we seek validation from the labans of our world,
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only to find that human favor is completely fickle?
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Oh, that is a great question. We want the secular culture or
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our unsaved family members or our secular bosses to validate
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our faithful living right. We want them to look at our
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diligence and say, wow, the Lord is really blessing your hard
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work. But Genesis shows us that they
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will almost never respond that way.
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No they won't. They will look at your
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diligence, they will look at the fruit of your labor, and they
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will resent you for it. And the text shows us the
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visible manifestation of that resentment.
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In verse 2, Jacob notices that Laban's face was not toward him
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as before. Yes, the face, right?
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In the ancient year E, the face is a major idiom for favor,
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disposition, and relationship. To hide one's face is to
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withdraw favor. To make one's face shine upon
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someone is to grant blessing. Laban's outward expression now
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communicates inward hostility. So the favor of man is fleeting.
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Extremely fleeting, Laban tolerated Jacob when Jacob's
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presence only benefited his own wealth.
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As long as Jacob was the mechanism for Laban getting
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rich, Laban was happy to smile. But once Jacob's blessing became
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too visible, once Jacob started building his own household, that
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tolerance evaporated. Yeah, the relationship
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deteriorated visibly. So when human favor evaporates
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and the situation becomes dangerous, an external,
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authoritative word is required to dictate the next step.
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You cannot just rely on reading the room anymore.
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Reading the room only tells you that the room hates you.
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It does not tell you where to go.
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That is a brilliant way to put it.
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This leads us directly to God's intervention in verse 3 where we
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see the sovereign summons contrasted against human
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hostility. The Lord speaks directly to
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Jacob, saying, Return to the land of your father's and to
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your kindred, and I will be with you.
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This is a staggering moment in the narrative.
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We really must recognize the weight of what is happening
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here. This is a covenantal decree, not
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a piece of divine career advice. God is tying this command back
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to the specific promises given to Abraham and Isaac.
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The phrase the land of your father's carries a lot of
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weight, wasn't it? It does.
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It is heavily loaded, redemptive historical language.
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God is issuing A summons back into the sphere of covenant
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history, back to the physical theater where God's promises
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concerning the promised seed and the inheritance are meant to
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unfold. Right, because Jacob had been
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Excel in Haran for 20 years. Yes, it was a necessary exile to
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protect him from his brother Esau and to secure his wives,
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but Haran was never the destination.
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Canaan is the promised land. The contrast there is beautiful.
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You have the total instability of Laban's changing face on one
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side and the absolute constancy of God's presence on the other.
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I will be with you. Laban's face is turning away,
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but God's face is turning toward him.
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That is such a good point that establishes a central
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theological lesson for the Christian life.
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Believers must interpret their circumstances through the Word
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of God, rather than trying to interpret the Word of God
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through their circumstances. Let's think about the
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alternative. If Jacob only looked at Laban's
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face, he might have panicked. He could have reacted very
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poorly. Right.
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He might have retaliated violently, or he might have made
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a rash decision based entirely on fear, running away into the
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desert without a plan. But the divine command redefines
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the situation entirely. It does.
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The crisis in Laban's house made the departure practically
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urgent, but only the Word of God made it righteous and necessary.
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I want to pause here and ask you, the listener, to evaluate
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your own decision making process right now.
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Are you reacting to the shifting boots of your boss, the
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unpredictable emotions of your extended family, or the cultural
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pressures around you? Or are you acting on the clear
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authoritative commands of Scripture?
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That is the core issue. It is incredibly easy to let the
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pressure of human hostility Dr. our choices.
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We feel the heat, so we jump. But Jacob teaches us to wait for
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the authoritative word. We act when God says act, and we
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go where God says go. That is a crucial application.
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Human hostility might explain why a situation has become
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uncomfortable. But only God's truth authorizes
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our response, right? Having received this divine
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decree, Jacob acts decisively. He gathers his family.
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He calls Rachel and Leah into the field for a private meeting
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to explain the situation. The.
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Field is a very specific detail. Yes, the text specifies the
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field away from the flocks, likely because the paranoia and
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surveillance in Laban's household were so intense that
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Jacob needed complete privacy, and what follows in this field
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is an absolute master class in the doctrine of Providence.
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Let's get into that defense. This covers verses 4 to 9.
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Jacob recounts his faithful labor and Laban's deceit.
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He specifically notes that Laban changed his wages 10 times.
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We. Should clarify that 10 times is
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a known idiom in the ancient Near East.
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Oh really? So it's not a literal number.
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Right. It denotes complete exhaustive
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deception. It does not mean 10 individual
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contract disputes. It means Laban exhausted every
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single avenue of earthly manipulation to disenfranchise
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Jacob. If we look at the broader
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cultural context of ancient Near Eastern contract law, things
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like the Hammurabi codes or the Knutzi tablets, we see that
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labor agreements were highly structured.
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Laban was legally exploiting loopholes, changing the rules
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constantly to ensure Jacob would fail.
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It's like playing a rigged carnival game, you know what I
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mean? Oh, definitely.
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Step up to the booth. You pay your money and the
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operator keeps changing the rules midway to ensure you lose,
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right? The basketball hoops are bent
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into ovals. The milk bottles are weighted at
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the bottom. The darts are dull.
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Laban thought he had all the leverage as the operator of the
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game. He owned the land.
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He owned the initial flocks, he held the cultural authority as
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the patriarch. But the manufacturer of the
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game, God himself, overrides the system remotely so that Jacob
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wins every single time. I love that analogy.
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Laban thought he had authority, but God held absolute
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sovereignty. And Jacob states a massive
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theological reality to his wives right here in verse 7.
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But God did not permit him to harm me.
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That single sentence is the hinge of the entire narrative.
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God did not permit him to harm me.
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To truly grasp the weight of what is happening here, we must
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bring in the Westminster Confession of Faith,
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specifically Chapter 5, which deals with Providence.
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Let's break that down. The Confession teaches that God
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is the great primary 'cause He meticulously governs all
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secondary causes. Secondary causes include things
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like the weather, animal genetics, and even the sinful
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choices of men like Laban. God governs these secondary
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causes so perfectly that the wicked are restrained from
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achieving their goals. Laban intended to harm Jacob.
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Laban was not a neutral party. He was actively malicious, but
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his malice was bounded by the sovereign will of God.
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The distinction between the primary cause and secondary
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causes is so helpful for understanding how God interacts
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with the fallen world. It really is.
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God is not the author of Laban's sin.
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Laban's greed belongs entirely to Laban, but God is sovereign
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over the boundary lines of that sin.
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God puts a fence around the malice.
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Absolutely. And to understand how God
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executed this Providence, we have to look closely at the
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mechanics of the sheep breeding, which Jacob references in verse
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8. Let's look at that.
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The text reminds us of the arrangement Leven agreed to let
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Jacob keep the speckled and spotted sheep as his wages.
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But what the earlier chapters tell us is that on the very day
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that contract was struck, Laban went into the flocks, removed
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every single speckled and spotted animal, handed them to
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his sons and drove them a three day journey away.
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He essentially removed all the capital.
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Spot on. He left Jacob with only solid
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colored animals. From a purely biological
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standpoint, 2 solid colored animals with recessive traits
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might occasionally produce a spotted lamb, but the
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statistical odds are incredibly low.
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Laban literally rigged the genetic deck.
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He stripped Jacob of the resources needed to succeed.
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But Jacob tells his wives, if he said the spotted shall be your
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wages, then all the flock bore spotted.
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And if he said the striped shall be your wages, then all the
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flock bore striped. God overrode the physical
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genetics with supernatural intervention.
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I have to ask a question on behalf of the listener who is
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sitting here feeling the sting of real injustice.
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Sure, you were telling me God just miraculously overrides the
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system to transfer wealth from the oppressed to the oppressed.
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If I am listening to this right now and I have been ripped off
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by a corrupt business partner or I lost my life savings to a
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scam, I'm wondering why God has not miraculously transferred my
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money back into my bank account. What is the difference between
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Jacob's situation and mine? Why doesn't God just fix the
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bank ledgers today like he fixed the genetics of the sheep back
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then? That is an excellent, necessary
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question. We have to be very careful not
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to read this text as a universal guarantee of material
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restitution in this life. We must just read this through
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the lens of redemptive history. Jacob is not just a guy who got
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cheated in business. He is the patriarch carrying the
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promised seed. The Messiah.
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The Lord Jesus Christ is going to descend physically from this
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family line. If Laban starves Jacob out or
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enslaves him permanently, the visible national vehicle for the
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Incarnation is threatened. That puts it in a totally
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different category. It does.
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God's miraculous intervention here is about preserving the
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covenant line to ensure the salvation of the world.
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It is not a blanket promise that every Christian who gets
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defrauded will receive a miraculous payout.
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So the focus is on God protecting his redemptive plan,
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not setting a precedent for divine financial audits.
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Precisely. However, the broader principle
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of God's justice and His care for the oppressed remains
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entirely true. We may not get the stolen money
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back in this life, but we have the absolute guarantee that no
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one gets away with anything. God sees the Ledger.
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He does, and this is demonstrated by the specific
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Hebrew verb Jacob uses in verse 9 when he concludes that God
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took away Laban's livestock and gave them to him.
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What? Is that word.
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The word is notch Dal. This is a fascinating verb.
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It means snatching prey from the mouth of a predator.
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Oh wow. It implies a violent rescue.
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This was not a positive confession exercise or a
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standard business transaction. It was a sovereign rescue
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mission. God plundered the oppressor to
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provide for the oppressed. I want you to consider the
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injustices you have faced in your own life.
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This text provides massive consolation even without the
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promise of immediate financial restitution.
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The schemes of wicked men are real.
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Workplace theft, relational manipulation, slander.
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These things hurt, and they cause real damage, but they are
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bounded by the will of God. The predator might have his jaws
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open, but God is the one who snatches the prey away.
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Laban had no real authority over Jacob's future.
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Laban was playing checkers thinking he was winning while
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God was governing the entire universe.
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That is the comfort of Reformed theology.
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We do not believe in a God who only watches from a distance,
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hoping things work out for the best.
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We believe in a God who actively, meticulously governs
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history, and Jacob knew God had transferred the wealth.
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He did not guess this in hindsight.
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God actually pulled back the curtain to show Jacob the
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mechanics of how the spiritual reality was overriding the
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physical circumstances. That pulls us right into verses
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10 through 13. Jacob tells his wives about a
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specific dream during the breeding season.
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Jacob has this vision. The Angel of God calls his name
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in the dream and Jacob replies, Here I am.
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And the Angel says something staggering.
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Lift up your eyes and see all the he goats that leap upon the
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flock are striped, spotted and modeled.
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For I have seen all that Laban is doing to you.
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Then the speaker identifies himself with absolute divine
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authority, saying I am the God of Bethel.
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This is an incredibly weighty text.
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We need to identify who is speaking here.
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The speaker is not a created being.
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A regular Angel does not say I am the God of Bethel.
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This is a Christophany. Let's break that term down for
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the listener who might be unfamiliar with it.
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A Christophany is a pre Incarnate appearance of the Lord
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Jesus Christ. Throughout the Old Testament,
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the second person of the Trinity frequently appears as the Angel
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of the Lord to act as the mediator of the covenant.
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Christ is the witness of every injustice.
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Jacob is suffering. When he says I have seen all
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that Laban is doing to you, he is speaking as the vindicator of
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his people. That is beautiful.
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Think about the continuity here. He stood over the ladder at
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Bethel 20 years prior, promising to keep Jacob.
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Now he stands over Jacob's affliction in her on actively
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managing the genetics of a clock of sheep to ensure his promise
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is kept. It is an amazing picture of
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Christ's care, but it raises another practical issue.
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People hear about Jacob getting a direct dream from the Lord,
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and it sounds very appealing. How do we handle modern claims
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of prophetic dreams? You go online or you walk into
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certain church circles and people are constantly claiming
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God showed me this in a dream or the Lord told me to take this
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job through a vision, right? How do we find that same
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assurance Jacob had without a direct, audible voice or a
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nighttime vision? That is a vital question, and it
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requires us to look at the theological distinction of
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cessationism, which is clearly laid out in the Westminster
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Confession, chapter 1. OK, let's look at that.
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We must recognize where this event sits in redemptive
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history. Jacob lived in an era before the
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Canon of Scripture was closed. The written revelation of God
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was not yet established. There was no Bible right during
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that specific historical epoch, God spoke through dreams,
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visions, and direct visitations to the patriarchs to ensure the
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preservation of the national seed and to reveal his covenant.
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Let's. Put that in a practical way for
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the listener. Explain cessationism simply.
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Think of building a house. When you first start building,
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you have to pour the concrete foundation.
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You bring in the cement mixers, the rebar, the heavy machinery.
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But once the foundation is laid and cured, you don't keep
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pouring concrete into the living room.
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You move on to framing the walls and putting on the roof.
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That makes perfect sense. The apostles and the prophets,
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along with the miraculous signs and direct revelations, were the
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concrete foundation of the Church.
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As Ephesians 2 tells us, the Canon of Scripture is the
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completed foundation. Now that the foundation is
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finished, the heavy machinery of new revelation has ceased.
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We are now building the house on top of that foundation.
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The methods of revelation were tied to the unfolding of
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biblical history. Yes, the confession notes that
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those former ways of God revealing His will to His people
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have now ceased. We do not look to our dreams to
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find the God of Bethel, right? If you rely on a dream to make a
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major life decision, you are relying on your own
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subconscious, which is heavily influenced by what you ate for
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dinner or what you're anxious about.
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We look to the scriptures. We have something even more
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certain than a subjective dream. We do.
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We have the completed inherent Word of God.
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The revelation we possess in our Bibles is sufficient for every
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decision, every trial, and every crisis we face.
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Relying on modern dreams actually undermines the
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sufficiency of Scripture. We do not need a new vision
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because we have the completed record of the ultimate vision
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Christ himself revealed in the Word.
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Exactly. That is spot on.
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So Jacob has laid out his case to his wives.
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He's detailed the hostility of the house, the doctrine of
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Providence, the mechanics of the genetic override, and the
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revelation of Christ as the Vindicator.
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Now we have to look at how his wives respond to this massive
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amount of information. Culturally speaking, daughters
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were expected to be loyal to their father's house.
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It's a huge risk bringing this to Rachel and Leah.
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How do they react? It is a critical moment.
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This brings us to verses 14 through 16, the household's
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verdict and the rejection of worldly pragmatism.
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Rachel and Leah's response is a stinging indictment of their
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father. They asked Jacob, is there any
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portion or inheritance left to us in our father's house?
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Wow. They recognize that Laban treats
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them as foreigners. They state explicitly that he
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has sold them and devoured their money.
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Those are brutal words to use against your own father.
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Sold and devoured. What do they mean by that
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economically? They are brutally honest words
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and they are economically precise.
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In ancient Near East, when a man married a woman, he paid a bride
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price called a mohar to the father.
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OK, A Mohar. Right.
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However, the father was not supposed to just pocket the
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money and go on a shopping spree.
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The father was culturally obligated to hold a significant
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portion of that bride price in trust.
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So it was like a safety net. Yes, it functioned as an
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insurance policy for the daughter in case her husband
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died or abandoned her. Jacob paid the bride price with
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14 years of hard labor. Laban took the value of that
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labor and completely consumed it.
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He absorbed it into his own estate.
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He literally spent his daughter's safety net.
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That is despicable. He left his own daughters
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financially vulnerable to pad his bottom line.
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It highlights the ruinous nature of greed.
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Laban's covetousness did not just impact his business
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ledger's it hollowed out his family structure.
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He treated his own daughters as financial assets to be exchanged
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and consumed. He forfeited the natural bonds
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of family for the sake of material gain.
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And Rachel and Leah see this clearly.
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The wool has been pulled from their eyes.
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They agree entirely with Jacob's theological assessment.
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They affirm that God took the wealth from Laban in an act of
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divine justice. And they conclude with this
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statement. Now then, whatever God has said
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to you, do. That is a staggering response.
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It really is. That conclusion models a
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beautiful complementarian dynamic within the household.
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Let's look at how Jacob leads here.
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Let's do that. He does not act as an
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authoritarian tyrant. He does not March into the tent
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and declare I am the man of the house.
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Pack your bags. We are leaving no questions
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asked, right? Instead, he brings the truth to
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them. He clearly explains God's Word.
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He explains God's Providence, and he shares the divine
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revelation. He leads them spiritually.
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He treats them as intelligent heirs of the grace of life.
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Precisely. And in response to his spiritual
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leadership, his wives joyfully submit to his directions.
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Why? Because his leadership is firmly
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anchored in Scripture. This entirely refutes modern
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egalitarian trends that try to flatten household roles.
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True biblical headship is taking responsibility for the spiritual
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direction of the home based on the Word of God.
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True submission is a glad alignment with a leader who was
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following the Lord. So Rachel and Leah are saying,
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we hear the word of the Lord in your leadership and we are ready
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to follow. Yes.
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If you are listening to this right now, I want you to
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evaluate your own life regarding secular pragmatism.
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Look at Rachel and Leah. They realized they could not
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keep one fun haran while claiming the blessings of
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Canaan. They had to make a clean break.
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Are you trying to keep 1 foot in the world's economy?
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Are you trying to hold on to the approval of a Laban in your life
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while simultaneously asking God for His covenant blessing?
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That is a tough question to answer.
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Rachel and Leah recognized that it was time to sever ties with
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an idol that demanded their absolute loyalty.
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Her aunt had nothing left for them.
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Yes, they recognized that the wealth Laban possessed was a
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fleeting illusion and that God's justice had already ruled
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against him. Laban was a dead end.
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The Households Agreement sets the stage for the physical
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departure, and that physical departure points us forward to
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the broader sweep of redemptive history, which is where we find
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the deepest synthesis of this text.
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Let's move into that synthesis. Jacob's departure is not just a
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localized family dispute over sheep and wages.
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It is part of a massive biblical pattern.
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It is. We're looking at the chosen seed
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being called out of a foreign oppressive land back to the
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sphere of covenant promise. The sources draw a straight line
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from Jacob leaving Laban to the nation of Israel leaving Egypt
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in the Exodus. The parallels are striking and
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they are intentional. God is actively preserving the
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national seed through whom the Messiah will eventually come.
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Think about the language we saw earlier when the pre Incarnate
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Christ says to Jacob, I have seen all that Laban is doing to
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you. It directly anticipates God
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speaking to Moses from the burning Bush in Exodus 3, saying
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I have surely seen the affliction of my people who are
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in Egypt. It is the exact same pattern of
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divine observation and rescue. It is the covenantal framework
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of Scripture. God allows His people to face
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oppression in a foreign land. He preserves them miraculously
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within the fires of that oppression.
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And then He calls them out. And he doesn't just call them
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out empty handed, He calls them out with the wealth of their
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oppressors. Jacob plundered Laban's estate
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through divine Providence, just as the nation of Israel would
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later plunder the Egyptians, taking their silver and gold as
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they marched out toward the Red Sea.
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God vindicates His people and materially and spiritually.
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And we can connect this physical deliverance, this ancient exodus
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from Haran, to our present reality at the Lord's Supper.
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Just as God preserved Jacob and his departure from Laban, Christ
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feeds his Pilgrim church today. That is a wonderful connection.
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The sacrament of the Lord's Supper functions as the visible
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word for the believer. We are strangers in exiles in
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this world, much like Jacob was in exile in Haran.
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The world systems seek to consume us.
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The culture seeks to devour our resources, our time, and our
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affections, just as Laban sought to consume Jacob's wages.
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But Christ sustains us. The bread and the wine are
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tangible assurances that the Vindicator is with us, feeding
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us as we separate from worldly idols and walk toward our true
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inheritance. I liken the Lord's Table to a
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supply outpost for pilgrims walking through hostile
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territory. Oh, I like that.
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The terrain is brutal. The enemies are real.
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You are exhausted from fighting the daily battle against sin and
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secular hostility, but you come to this outpost and it is our
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Bethel under the New Covenant. It is the place where we restock
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our assurance, we eat, we drink, and we call to mind that the God
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of Bethel is our shield. He has secured our peace.
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He sees everything the world is doing to us and He promises to
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bring us safely home. And that nourishment is
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essential because the departure from the world's systems
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requires massive strength. Think about what Jacob is about
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to face. He needs the assurance of God's
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presence to face Laban's furious pursuit, which is coming in the
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very next chapter. And beyond Laban, he has to face
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Esau's approach with 400 men. Jacob is walking into a
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gauntlet. Yes, he is.
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We need the assurance of Christ's finished work to face
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the hostility of our culture. The sacrament points us backward
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to the cross, where Christ defeated our oppressors, and
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forward to the marriage supper of the Lamb, where our final
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rest is secured. Let's synthesize all these
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massive theological realities we have discussed today.
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We have looked at God's meticulous Providence over human
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depravity. Laban's greed was thick, his
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schemes were relentless, but God's governance was supreme.
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God put a boundary around the malice.
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We have seen Christ as our pre Incarnate vindicator, observing
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every wrong, adjusting the very genetics of the flocks to
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execute perfect justice. And we have seen the absolute
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necessity of ordering our lives by the sufficient Word of God
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rather than reacting to the shifting, fickle faces of men.
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The overarching truth here is that God's covenant does not
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fail when his people face injustice.
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The long, grueling season of exploitation in Laban's house
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did not signal divine abandonment.
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It was not a sign that God forgot Jacob.
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Rather, it was the specific setting in which God
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demonstrated his fidelity. He remembered his promise.
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He preserved his servant, He broke the grip of the oppressor,
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and he summoned Jacob onward at the appointed time.
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I want to leave you with a final thought to chew on.
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Building on everything we have examined today, Think about the
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friction in your own life. What are the very hostility and
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resistance you are facing from the secular world right now?
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The difficult boss, the shifting contracts, the social
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alienation, The fact that the culture's face is turning
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against you? What if that is the specific
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mechanism God is using to detach your affections from her on?
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That is a piercing application. What if he is allowing the face
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of the world to fall so that you will finally look up, let go of
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those worldly idols and start walking towards your true home?
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The disruption of our earthly comfort is frequently the
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prelude to our obedience. God makes the exile
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uncomfortable, so we will desire the Promised Land.
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Thank you for joining us for this deep dive into the source
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material. We hope this look into God's
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sovereign care equips you for the week ahead, giving you
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courage to face whatever Laban is in your life right now.
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Until next time, keep your eyes on the God of Bethel, trusting
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His sufficient word.