Now while Laban was out shearing his sheepSheep shearing was a significant event in ancient Near Eastern culture, often associated with festivity and celebration. It was a time when shepherds gathered to shear the wool, and it provided an opportunity for social gatherings and business transactions. This context suggests that Laban was likely preoccupied, providing Rachel with the opportunity to act without immediate detection. The timing of this event is crucial, as it indicates a moment of vulnerability for Laban, who was distracted by the demands of the shearing process.
Rachel stole her father’s household idols
Household idols, or "teraphim," were small figurines used in domestic worship and were believed to bring prosperity and protection to the household. In the cultural context of the ancient Near East, these idols held significant religious and familial importance. Rachel's act of stealing them could indicate a desire to retain a connection to her family’s spiritual heritage or to secure a claim to her father's inheritance, as possession of the teraphim might have been associated with legal rights to family property. This action also highlights the tension between the worship of Yahweh and the idolatrous practices that were prevalent in the region. The narrative foreshadows the ongoing struggle against idolatry that Israel would face, as seen in later scriptures such as the warnings against idol worship in the Ten Commandments (Exodus 20:3-4). Rachel's theft can also be seen as a reflection of human frailty and the complexities of faith, as she navigates her loyalty to her husband Jacob and her ties to her father's household.
Persons / Places / Events
1.
LabanRachel's father, a man known for his deceitful behavior, who was away shearing his sheep during this event.
2.
RachelThe wife of Jacob, who took her father's household idols, indicating a complex relationship with her family and their beliefs.
3.
Household Idols (Teraphim)Small idols used in ancient Near Eastern households, often associated with inheritance rights and family gods.
4.
Sheep ShearingA significant event in ancient times, often involving a festive atmosphere, which provided Rachel the opportunity to steal the idols.
5.
Paddan-aramThe region where Laban lived and where this event took place, highlighting the cultural and religious practices of the area.
Teaching Points
Understanding IdolatryRecognize that idolatry is not just about physical idols but anything that takes the place of God in our lives.
Family InfluenceAcknowledge the powerful influence of family traditions and beliefs, and the need for discernment in following God's ways.
Courage to ChangeBe willing to confront and change inherited practices that do not align with biblical teachings.
God's SovereigntyTrust in God's plan and timing, even when circumstances seem to be driven by human deceit or manipulation.
Spiritual CleansingRegularly examine our lives for any 'idols' that may have crept in, and commit to spiritual purity and devotion to God alone.
Bible Study Questions and Answers
1.What is the meaning of Genesis 31:19?
2.Why did Rachel steal her father's household idols in Genesis 31:19?
3.How does Genesis 31:19 illustrate the dangers of idolatry in our lives?
4.What does Rachel's action in Genesis 31:19 reveal about her spiritual state?
5.How can we guard against idolatry, as seen in Genesis 31:19?
6.What other scriptures warn against the influence of idols in our hearts?
7.Why did Rachel steal her father’s household idols in Genesis 31:19?
8.What do the household idols represent in Genesis 31:19?
9.How does Rachel's action in Genesis 31:19 reflect her faith or lack thereof?
10.What are the top 10 Lessons from Genesis 31?
11.In Genesis 31:19, what historical evidence supports the existence or importance of household gods (teraphim), and how does it reconcile with monotheism?
12.In Genesis 31:24, why would God communicate with Laban if Laban worshipped other gods, and how does this align with other biblical passages about idolatry?
13.What are the family idols mentioned in the Bible?
14.Are there historical or archaeological indications that support—or contradict—the existence of a private shrine and idol-based worship like Micah’s described in Judges 17?What Does Genesis 31:19 Mean
Now while Laban was out• Laban’s absence creates a window of opportunity. InGenesis 31:1–3, tensions have already risen between Laban and Jacob; God has told Jacob, “Return to the land of your fathers and to your kindred, and I will be with you” (v. 3).
• Scripture consistently shows that human schemes unfold under God’s sovereign eye (Proverbs 15:3). Though Laban thinks he is overseeing routine work, the Lord is moving Jacob’s household toward His covenant purposes (Genesis 28:13–15).
• Cross‐reference the similar moment in1 Samuel 26:1–12, where Saul’s inattentiveness gives David a chance to act—yet the narrative reminds us God is ultimately guiding events.
shearing his sheep• Sheep‐shearing was an extended, festive time (see1 Samuel 25:4–8). Its busyness explains how Rachel could move unnoticed.
• The economic weight of the flock underscores why Laban’s focus is elsewhere; he has prospered through Jacob’s labor (Genesis 30:29–30).
• Shearing scenes in Scripture often expose character: Nabal’s greed (1 Samuel 25), Absalom’s manipulation (2 Samuel 13:23–29). Here, Laban’s material preoccupation contrasts with Jacob’s quiet obedience to God’s call.
Rachel stole her father’s household idols• The teraphim were small images used for divination and household authority (seeJudges 17:5;Hosea 3:4). Their theft may challenge Laban’s claim to headship or inheritance rights (Genesis 31:30, 43).
• Rachel’s action reveals lingering compromise. Though she has left Paddan‐aram physically, elements of its idolatry remain in her heart—echoing Israel’s later struggle with “foreign gods” after the Exodus (Joshua 24:14–15).
• Jacob is unaware (Genesis 31:32), reminding us that even covenant families can harbor hidden sin (Joshua 7:1). God will deal with that sin, yet He still advances His redemptive plan (Romans 5:20).
summaryGenesis 31:19 captures a moment where God’s covenant purposes intersect human deceit and idolatry. Laban’s distracted diligence, Rachel’s secret theft, and Jacob’s obedient departure all unfold under the Lord’s watchful sovereignty. The verse warns against clinging to idols while affirming that God’s plan moves forward, even amid imperfect people, toward the fulfillment of His promises.
(19)
Laban went to shear his sheep.--The sheep-shearing was a joyous time, when the hard toil of the shearers was relieved by feasting (
1Samuel 25:8 ). Laban's flocks, apparently, were also at some distance from Haran, and his sons and men-servants would all be with him, busily occupied in the work. Apparently, too, Laban's wealth was not seriously diminished, though it had not of late increased; and his repeated change of the hire proves that he was quite able to take care of himself. But why was not Jacob present, as he had chief charge of Laban's flocks? Possibly, he was expected there, and was missed; but, more probably, as the result of the growing estrangement between them, caused by the too rapid increase of Jacob's riches, Laban and his sons had gradually taken the management of their flocks into their own hands.
Images.--Heb.,teraphim,called Laban's gods inGenesis 31:30, and we find that their worship continued throughout the Old Testament history. Micah sets up teraphim, as well as a molten and a graven image, and an ephod (Judges 18:17). Though in1Samuel 15:23, where the Authorised Version hasidolatry,teraphim are spoken of in strong terms of condemnation, yet Michal possessed them, and placed them in David's bed. We gather from this that they had a head shaped like that of a man, but, probably, a dwarf trunk, as she seems to have put more than one in the bed to represent David's body (1Samuel 19:13). So, too, here Rachel hides them under the camel's furniture (Genesis 31:34), which proves that they, in this case, were of no great size. In the history of the thorough reformation carried out by King Josiah we find the mention of teraphim among the things put away (2Kings 23:24). We learn, nevertheless, fromZechariah 10:2, that they were still used for divination; and fromHosea 3:4 that both pillars and teraphim had long been objects of ordinary superstition among the ten tribes. As Nebuchadnezzar divines by them (Ezekiel 21:21) they were possibly of Chaldean origin; and, probably, were not so much worshipped as used for consultation. Women seem to have been most given to their service, and probably regarded them as charms, and told fortunes by them; and here Rachel stole them upon the supposition that they would bring prosperity to her and her husband. . . .
Verse 19. -
And Laban went - or, Now Laban had gone, probably to the other station, which was three days journey from Jacob's flocks (
videGenesis 30:36; and cf.
Genesis 31:22) -
to shear his sheep. In this work he would probably be detained several days, the time of shearing being commonly regarded as a festal season (cf.
Genesis 38:12;
1 Samuel 25:4;
2 Samuel 13:23), at which friendly entertainments were given. Whether Jacob's absence from the festivities is to be explained by the dissension existing between him and Laban, which either caused him to be uninvited or led him to decline the invitation (Kurtz), or by the supposition that he had first gone and subsequently left the banquet (Lange), the fact that Laban was so engaged afforded Jacob the opportunity he desired for making his escape.
And Rachel had stolen (or, "
and Rachel
stole," availing herself likewise of the opportunity presented by her father's absence)
the images that were her father's. The teraphim, from an unused root,
taraph, signifying to live comfortably, like the Sanscrit
trip, Greek
τρέφειν, Arabic tarafa (Gesenius, Furst,
sub voces), appear to have been small human figures (cf.
Genesis 31:34), though the image in
1 Samuel 19:13 must have been nearly life-size, or at least a full-sized bust, sometimes made of silver (
Judges 17:4), though commonly constructed of wood (
1 Samuel 19:13-16); they were worshipped as gods (
εἰδωλα, LXX.;
vide, Vulgate, cf.
Genesis 31:30), consulted for oracles (
Ezekiel 21:26;
Zechariah 10:2), and believed to be the custodians and promoters of human happiness (
Judges 18:24). Probably derived from the Aramaeans (Furst, Kurtz), or the Chaldeans (
Ezekiel 21:21, Kalisch, Wordsworth), the worship of teraphim was subsequently denounced as idolatrous (
1 Samuel 15:23;
2 Kings 13:24). Cf. with Rachel's act that ascribed to AEneas: -
"Effigies sacrae divum, Phrygiique Penates,
Quos mecum a Troja, mediisque ex ignibus urbis,"
Extuleram"
(Virg., 'AEn.,' 3. 148-150). Rachel's motive for abstracting her father's teraphim has been variously ascribed to a desire to prevent her father from discovering, by inquiring at his gods, the direction of their flight (Aben Ezra, Rosenmüller), to protect herself, in case, of being overtaken, by an appeal to her father s gods (Josephus), to draw her father from the practice of idolatry (Bazil, Gregory, Nazisnzen, Theodoret), to obtain children for herself through their assistance (Lengerke, Gerlach), to preserve a memorial of her ancestors, whose pictures these teraphim were (Lightfoot); but was probably due to avarice, if the images were made of precious metals (Pererius), or to a taint of superstition which still adhered to her otherwise religious nature (Chrysostom, Calvin, 'Speaker's Commentary ), causing her to look to these idols for protection (Kalisch, Murphy) or consultation (Wordsworth) on her journey.
Parallel Commentaries ...
Hebrew
Now while Labanוְלָבָ֣ן(wə·lā·ḇān)Conjunctive waw | Noun - proper - masculine singular
Strong's 3837:Laban -- father-in-law of Jacobwas outהָלַ֔ךְ(hā·laḵ)Verb - Qal - Perfect - third person masculine singular
Strong's 1980:To go, come, walkshearingלִגְזֹ֖ז(liḡ·zōz)Preposition-l | Verb - Qal - Infinitive construct
Strong's 1494:To cut off, to shear a, flock, shave the hair, to destroy an enemyhis sheep,צֹאנ֑וֹ(ṣō·nōw)Noun - feminine singular construct | third person masculine singular
Strong's 6629:Small cattle, sheep and goats, flockRachelרָחֵ֔ל(rā·ḥêl)Noun - proper - feminine singular
Strong's 7354:Rachel -- a wife of Jacobstoleוַתִּגְנֹ֣ב(wat·tiḡ·nōḇ)Conjunctive waw | Verb - Qal - Consecutive imperfect - third person feminine singular
Strong's 1589:To thieve, to deceiveher father’sלְאָבִֽיהָ׃(lə·’ā·ḇî·hā)Preposition-l | Noun - masculine singular construct | third person feminine singular
Strong's 1:Fatherhousehold idols.הַתְּרָפִ֖ים(hat·tə·rā·p̄îm)Article | Noun - masculine plural
Strong's 8655:(a kind of idol) perhaps household idol
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OT Law: Genesis 31:19 Now Laban had gone to shear his (Gen. Ge Gn) 
