Genesis 29:13
When Laban heard the news about his sister's son Jacob, he ran out to meet him. He embraced him and kissed him and brought him to his home, where Jacob told him all that had happened.
When Laban heard the news about his sister’s son Jacob
Laban, a key figure in the Genesis narrative, is the brother of Rebekah, Jacob's mother. This familial connection is significant, as it highlights the importance of kinship ties in ancient Near Eastern culture. The news about Jacob would have been of great interest to Laban, as family alliances were crucial for social and economic stability. This moment also sets the stage for the unfolding of God's covenant promises through Jacob, as Laban's household becomes a pivotal location in Jacob's journey.

he ran out to meet him
Laban's eagerness to meet Jacob is indicative of the hospitality customs of the time, where welcoming a relative or guest was a matter of honor. Running to meet someone was a sign of respect and urgency, suggesting Laban's excitement or perhaps his anticipation of potential benefits from Jacob's arrival. This act of running is reminiscent of the father in the parable of the Prodigal Son (Luke 15:20), symbolizing a warm and eager welcome.

He embraced him and kissed him
The embrace and kiss are traditional gestures of greeting and affection in the ancient Near East, reflecting familial love and acceptance. This physical expression of welcome underscores the bond between Laban and Jacob, despite the underlying tensions that will later arise. Such gestures are seen throughout Scripture, emphasizing reconciliation and unity, as in the reunion of Esau and Jacob (Genesis 33:4).

and brought him to his home
Bringing Jacob into his home signifies Laban's acceptance and responsibility for his nephew. In the patriarchal society of the time, the home was a place of refuge and provision. This act foreshadows the complex relationship that will develop between Laban and Jacob, involving both hospitality and exploitation. The home becomes a setting for God's continued work in Jacob's life, much like the homes of other patriarchs where God's promises unfold.

where Jacob told him all that had happened
Jacob recounting his journey to Laban is crucial for establishing trust and transparency. This sharing of experiences would have included Jacob's flight from Esau, his vision at Bethel, and God's promises to him. Such storytelling was a vital part of maintaining oral tradition and covenantal history. It also serves to remind the reader of God's faithfulness and the unfolding of His divine plan, as Jacob's narrative aligns with the broader story of God's covenant with Abraham and his descendants.

Persons / Places / Events
1. Laban
Laban is the brother of Rebekah and uncle to Jacob. He is a key figure in Jacob's life, particularly in the events that unfold in Haran.

2. Jacob
The son of Isaac and Rebekah, Jacob is on a journey to find a wife from his mother's family. He is fleeing from his brother Esau after receiving Isaac's blessing.

3. Haran
The place where Laban lives and where Jacob travels to find refuge and a wife. It is a significant location in the patriarchal accounts.

4. Rebekah
Although not directly mentioned in this verse, Rebekah is the sister of Laban and mother of Jacob, whose family Jacob is seeking.

5. The Meeting
The event of Laban meeting Jacob is significant as it sets the stage for Jacob's extended stay in Haran and his eventual marriages to Leah and Rachel.
Teaching Points
Family Ties and Hospitality
The importance of family connections and the cultural practice of hospitality are evident in Laban's warm reception of Jacob. This reflects the biblical value of caring for relatives and strangers alike.

God's Providence
Jacob's journey to Haran and his reception by Laban demonstrate God's providential care and guidance in the lives of His people, even when circumstances seem uncertain.

The Role of Communication
Jacob's sharing of "all these things" with Laban underscores the importance of open communication in building trust and understanding within family relationships.

Cultural Practices
Understanding the cultural context of the biblical account helps us appreciate the actions and decisions of the characters, such as the significance of the embrace and kiss as signs of welcome and acceptance.

Trusting God's Plan
Despite the challenges Jacob faces, his journey reminds us to trust in God's plan and timing, knowing that He works through our circumstances to fulfill His purposes.
Bible Study Questions
1. How does Laban's reception of Jacob reflect the cultural values of hospitality and family loyalty in the ancient Near East?

2. In what ways does Jacob's journey to Haran illustrate God's providence and guidance in our own lives?

3. How can we apply the principle of open communication, as seen in Jacob's interaction with Laban, to our family and community relationships today?

4. What lessons can we learn from the cultural practices of the biblical account that can inform our understanding of hospitality and acceptance in a modern context?

5. How does the account of Jacob's journey and reception by Laban encourage us to trust in God's plan, even when we face uncertainty or challenges?
Connections to Other Scriptures
Genesis 24
This chapter details the journey of Abraham's servant to find a wife for Isaac, which also involves Laban. The hospitality shown by Laban in both instances highlights cultural norms and family ties.

Genesis 27
The deception of Isaac by Jacob and Rebekah, which leads to Jacob's flight to Haran, provides context for why Jacob is seeking refuge with Laban.

Genesis 31
Later, Jacob's departure from Laban's household shows the culmination of his time in Haran and the fulfillment of God's promises to him.
Jacob, the PilgrimM. M. Kalisch, Ph. D.Genesis 29:1-14
Jacob's Experience on His JourneyT. H. Leale.Genesis 29:1-14
LessonsG. Hughes, B. D.Genesis 29:1-14
LessonsG. Hughes, B. D.Genesis 29:1-14
LessonsG. Hughes, B. D.Genesis 29:1-14
LessonsG. Hughes, B. D.Genesis 29:1-14
LessonsG. Hughes, B. D.Genesis 29:1-14
LessonsG. Hughes, B. D.Genesis 29:1-14
Providential GuidanceG. Hughes, B. D.Genesis 29:1-14
The Meeting of Jacob with Rachel and LabanJr. C. Gray.Genesis 29:1-14
Watering the SheepDr. Talmage.Genesis 29:1-14
Jacob Among His Mother's KindredR.A. Redford Genesis 29
People
Bilhah, Haran, Jacob, Laban, Leah, Levi, Nahor, Rachel, Rebekah, Reuben, Simeon, Zilpah
Places
Paddan-aram
Topics
Arms, Bringeth, Embraced, Embraceth, Heareth, Hearing, Home, Hurried, Jacob, Kissed, Kisseth, Kissing, Laban, Meet, News, Pass, Ran, Recounteth, Related, Report, Runneth, Running, Sister's, Tidings
Dictionary of Bible Themes
Genesis 29:13

     5126   arm
     5898   kissing

Genesis 29:11-13

     5426   news

Genesis 29:13-14

     5339   home

Library
The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Dispensation of the Divine Favours Reconciled with the Goodness of God.
O God, whose thunder shakes the sky, Whose eye this atom globe surveys, To thee, my only rock, I fly; Thy mercy in thy justice praise. Then why, my soul, dost thou complain? Why drooping seek the dark recess? Shake off the melancholy chain, For God created all to bless.--CHATTERTON. In the preceding part, we considered the doctrine of predestination, under the name of necessity, in its relation to the origin of evil. We there endeavoured to show that it denies the responsibility of man, and
Albert Taylor Bledsoe—A Theodicy, or, Vindication of the Divine Glory

Jesus Works his First Miracle at Cana in Galilee.
^D John II. 1-11. ^d 1 And the third day [From the calling of Philip (John i. 43). The days enumerated in John's first two chapters constitute a week, and may perhaps be intended as a contrast to the last week of Christ's ministry ( John xii. 1). It took two days to journey from the Jordan to Cana] there was a marriage [In Palestine the marriage ceremony usually began at twilight. The feast after the marriage was at the home of the bridegroom, and was sometimes prolonged for several days (Gen. xxix.
J. W. McGarvey—The Four-Fold Gospel

Epistle v. To Theoctista, Sister of the Emperor.
To Theoctista, Sister of the Emperor. Gregory to Theoctista, &c. With how great devotion my mind prostrates itself before your Venerableness I cannot fully express in words; nor yet do I labour to give utterance to it, since, even though I were silent, you read in your heart your own sense of my devotion. I wonder, however, that you withdrew your countenance, till of late bestowed on me, from this my recent engagement in the pastoral office; wherein, under colour of episcopacy, I have been brought
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Question of the Contemplative Life
I. Is the Contemplative Life wholly confined to the Intellect, or does the Will enter into it? S. Thomas, On the Beatific Vision, I., xii. 7 ad 3m II. Do the Moral Virtues pertain to the Contemplative Life? S. Augustine, Of the City of God, xix. 19 III. Does the Contemplative Life comprise many Acts? S. Augustine, Of the Perfection of Human Righteousness, viii. 18 " Ep., cxxx. ad probam IV. Does the Contemplative Life consist solely in the Contemplation of God, or in the Consideration
St. Thomas Aquinas—On Prayer and The Contemplative Life

Departure from Ireland. Death and Burial at Clairvaux.
[Sidenote: 1148, May (?)] 67. (30). Being asked once, in what place, if a choice were given him, he would prefer to spend his last day--for on this subject the brothers used to ask one another what place each would select for himself--he hesitated, and made no reply. But when they insisted, he said, "If I take my departure hence[821] I shall do so nowhere more gladly than whence I may rise together with our Apostle"[822]--he referred to St. Patrick; "but if it behoves me to make a pilgrimage, and
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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