Genesis 31:19 And Laban went to shear his sheep: and Rachel had stolen the images that were her father's. Rachel had stolen the images that were her father's. This the first direct mention of images in connection with worship, though tradition speaks of Nimrod as an idolater (cf. Joshua 14:2). Laban calls them his gods (ver. 30); yet he and his family knew the Lord. His use of them was a corruption of worship. I. THE IMAGES. Teraphim. Had some resemblance to the human form (1 Samuel 19:13). Of different sizes and materials. The manner of their use not very clear, but used in some way for worship. Apparently not as intentional rebellion against God. Rather as a help to worship him, but a help chosen in self-will. It was the error forbidden in the second commandment; a departure from the way of Abel, Noah, Abraham; the device of a soul out of harmony with spiritual things, and unable to realize God's presence in worship (cf. Exodus 32:4; Judges 8:27; Judges 17:3; 1 Kings 12:28). We live in midst of things claiming attention. Necessities of life compel it. And the good effect of diligence is quickly felt. This not evil, but becomes a snare unless spiritual life vigorous (Matthew 13:22; 1 Corinthians 7:29-31). The habit of looking earthward grows. The walk with God becomes less close. Then unreality in worship. Then the attempt by material aids to reconcile worship with an unchanged life. Hence, in the old time, teraphim; in our days, will worship. II. THE EFFECT OF THIS ON THE MORAL CHARACTER AND ON THE SPIRITUAL LIFE; exemplified in Laban. Compare him as presented in Genesis 14. with what he now appears. There he is hospitable, frank, and liberal; here he is sordid, ungenerous, deceitful even to his own nephew. There he acknowledges the Lord as the Guide of actions (Genesis 14:50, 51); here he speaks of "the God of your father," and of "my gods." The love of wealth had made God no longer first in his thoughts (cf. Psalm 10:4; Philippians 3:19). Thus worship became a thing of times and seasons, a thing separate from daily life, and therefore possessing no influence on daily life. So in the Christian Church great attention to external aids and extravagant symbolism were the resources of a pervading spirit less spiritual than in times before; and these too often were as clouds hiding the face of God. III. RACHEL'S ACT. Stole teraphim. Why? Some have thought to wean her father from them. More probably wished to make use of them. Had not escaped her father's influence. Hence the want of a submissive spirit (cf. Genesis 30:1 with 1 Samuel 1:11). The evil spread in Jacob's household (Genesis 35:2). The necessity for making a stand against it (Joshua 14:23). IV. THE LESSON FOR OUR TIMES. The second commandment meets a real danger in every age - of leaning upon secondary means in religious service. Teraphim no longer tempt us. But amid whirl of active life, danger of leaning too much on outward impressions for spiritual life; of cultivating the emotions in place of spiritual earnestness (Psalm 130:6; Matthew 11:12); of putting religious services (1 Samuel 15:22) or work (Matthew 7:22) in place of walk with God. Amid much apparent religious activity the striving against self (Luke 9:28) and growth in grace may become languid (1 John 5:21). - M. Parallel Verses KJV: And Laban went to shear his sheep: and Rachel had stolen the images that were her father's.WEB: Now Laban had gone to shear his sheep: and Rachel stole the teraphim that were her father's. |
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