There are a few meanings of the name Jacob in the original language. One meaning is "to grasp," and another is "to supplant." We have said previously that Jacob was constantly under God's discipline because of his craftiness. God would not allow him to be free. He made him leave his home. For twenty years, God allowed him to be cheated by his uncle in Padan-aram; his wages were changed ten times. This was a very difficult period for him. Jacob's experience was totally different from that of Isaac. Isaac's characteristic was one of receiving. It is quick and easy for us to receive riches from God. It takes only a short time for a Christian to enter into the riches of Christ and to realize that the facts in Christ and the life of Christ are his. The moment he sees this, he enters into it, and all problems are solved. But Jacob's experience was different; his experience lasted a lifetime. The natural life is something that lasts a lifetime. The activity of our flesh lasts for as long as we live on this earth. This means that we need God's continuous, long-term dealings; He has to deal with us step by step. We thank the Lord that this work will not be left unfinished; it will not be left undone. God will finish this work. God put His hand on Jacob's natural strength, and he became weak. Let us consider the third section of Jacob's history, which covers the way his natural life was broken through God's dealings.
God used Jacob's years in the house of Laban to deal with him, to discipline him, and to subdue him. But Jacob was still Jacob. No matter how shrewd Laban was, Jacob still came out on top. Although he was oppressed in many ways, he was still very resourceful; even his flock fell for his schemes. After twenty years, the time had come for God to speak to him. He had already had eleven sons, but this was the first time that God spoke to him since the time He spoke to him in the dream at Bethel.
Genesis 31:3 says, "And the Lord said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee." Verse 13 says, "I am the God of Bethel, 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." God was calling Jacob to return to his own land. Subsequently, Jacob prepared to return to his kindred's land. Laban, however, did not want to let Jacob go. Although Jacob had somewhat taken advantage of Laban, God still blessed Laban for Jacob's sake. It was still better for Jacob to serve him than for him to shepherd the flock himself. Hence, Laban would not let Jacob go. After Jacob told Rachel and Leah of his intention and had their consent, he took his wives, children, and all the cattle and possessions he had acquired in Padan-aram and secretly left without telling Laban.
On the third day, Laban learned of this and went after Jacob. The night before he caught up with Jacob, God spoke to Laban in a dream: "Take heed that thou speak not to Jacob either good or bad" (v. 24). God would not allow Laban to say anything, because He was leading Jacob out of the place of trial and was taking him home. The time had come, and God wanted to release him. Every trial will last for only a limited period of time. When the goal of Jacob's trial was reached, God released him and Laban could do nothing to stop him. Laban heard God's word, and dared not say much when he caught up with Jacob. Eventually, they made a covenant. This covenant was very meaningful. "And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee; 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. The God of Abraham, and the God of Nahor..." (vv. 51-53a). Laban was the grandson of Nahor, who was Abraham's brother. Consequently, Laban said, "The God of Abraham, and the God of Nahor..." But God would not recognize this, so "Jacob sware by the fear of his father Isaac" (v. 53b). Laban could say politely, "The God of Abraham, and the God of Nahor," but Jacob could not say this. He could only swear by the God of his father Isaac. This means that the line of God's promise began from His choosing. God had chosen Jacob's father Isaac and his grandfather Abraham. God alone had done this, and no one else could interfere. Even Nahor could not interfere.
The incident following this was even more precious. "Then Jacob offered sacrifice upon the mount" (v. 54). Laban did not offer up any sacrifice; only Jacob offered up sacrifice. Jacob heard God's voice and began to draw near to God. He had made some progress. He went to Padan-aram because his mother had persuaded him to go; he did not go because of God's word. When he met God at Bethel, he did not do anything except make a vow to God. For his return God told him to go back, and he obeyed God's word to return. His relationship with God had improved. This was the first time he obeyed God's word. This was the first time he submitted to God and the first time he offered sacrifice to God. Although the twenty years of discipline did not make Jacob a different man, he now showed some desire for God. There was some progress. When Jacob took hold of his brother's heel and coveted the birthright and blessing, he was not after God, but after the goodness from God. In other words, he wanted God's gift and not the Giver. He wanted God's things and not God Himself. But after twenty years of discipline under God, there was some inclination toward God and some turn. Therefore, at the time of their covenanting, only Jacob offered sacrifice to God; Laban did not offer any sacrifice. After Jacob offered his sacrifice, he parted with Laban the next day and set out on his journey to Canaan.