Laban, a key figure in the patriarchal narratives of Genesis, is often cited as an example of a man whose possession of riches is intertwined with deceit and moral ambiguity. As the brother of Rebekah and the father of Leah and Rachel, Laban's interactions with Jacob, his nephew and son-in-law, reveal a character driven by self-interest and material gain.

Laban's wealth is first introduced in Genesis 24, where he is described as a man of means, living in Paddan-aram. His initial encounter with Abraham's servant, who comes to seek a wife for Isaac, showcases Laban's hospitality, but also hints at his interest in the wealth that accompanies the servant (Genesis 24:29-31). This early glimpse into Laban's character sets the stage for his later dealings with Jacob.

The narrative of Jacob's service to Laban, found in Genesis 29-31, provides a detailed account of Laban's manipulation and exploitation. Jacob arrives in Paddan-aram and falls in love with Rachel, Laban's younger daughter. Laban agrees to give Rachel to Jacob in marriage in exchange for seven years of labor. However, Laban deceives Jacob by substituting Leah, his elder daughter, on the wedding night. When confronted, Laban justifies his actions by citing local custom and extracts another seven years of service from Jacob for Rachel (Genesis 29:15-30).

Laban's pursuit of wealth is further illustrated in the arrangement he makes with Jacob regarding wages. After Jacob has served Laban for fourteen years, he requests to leave with his family. Laban, recognizing the prosperity Jacob has brought to his household, persuades him to stay by offering to pay him in livestock. However, Laban repeatedly changes the terms of their agreement, attempting to minimize Jacob's share of the flocks (Genesis 30:25-36). Despite Laban's attempts to cheat him, Jacob prospers through divine intervention, as God blesses him with an abundance of livestock.

The culmination of Laban's pursuit of riches and his contentious relationship with Jacob occurs when Jacob, prompted by God, decides to return to Canaan. Fearing Laban's reaction, Jacob departs secretly with his family and possessions. Laban pursues them, but God warns him in a dream not to harm Jacob. When Laban confronts Jacob, he accuses him of theft, particularly the theft of his household gods, which Rachel had taken. The ensuing dialogue reveals Laban's continued focus on material wealth and his inability to acknowledge Jacob's rightful gains (Genesis 31:17-55).

Laban's account serves as a cautionary tale about the corrupting influence of riches and the moral compromises that can accompany the pursuit of wealth. His actions reflect a pattern of deceit and manipulation, driven by a desire to maintain and increase his material possessions. Through Laban, the biblical narrative underscores the dangers of valuing riches over righteousness and the ultimate futility of such pursuits in the face of divine justice and providence.Genesis 30:30
For it was little which you had before I came, and it is now increased to a multitude; and the LORD has blessed you since my coming: and now when shall I provide for my own house also?
Torrey's Topical Textbook

Christian Behavior
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the greatness and riches of the ... to the Lord, and not to men; the master ...
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Faustus States his Objections to the Morality of the Law and the ...
... As regards the examples of righteousness found among the acts ... both groans now among
the ungodly and wicked, to whose ... glory could have been paid by men to their ...
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Riches: Dictionary and Thesaurus | Clyx.com

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