God’s Will is Our Sanctification
What do you do when you don’t know what to do? How do you know whether to buy a house or keep renting? How do you decide who you date or marry? How do you think through what school to go to, what city to live in, what job to take, what church to go to, how to care for aging parents? How do you approach decision making when you have several good options?
Does the Bible tell us what God’s will is for our lives? Yes, actually it does! Paul writes in 1 Thessalonians 4:3, “This is the will of God, your sanctification.” Another way to say this is when Jesus says, “Seek first the kingdom of God and his righteousness, and all these things will be added to you” (Mt. 6:33).
God’s will for our lives is that we center our lives on God. God’s will is that we live for him and look like him.
This means that God’s will for your life is much simpler than you probably realize. As Kevin DeYoung says in his book Just Do Something, God’s will is not an “unexplained labyrinth whose center we are supposed to discover…The most important decision we face is the daily decision to live for Christ and die to self.”[1]
This approach to decision-making is so freeing! DeYoung continues, “God wants us to stop obsessing about the future and trust that He holds the future. We should put aside the passivity and the perfectionism and the quest for perfect fulfillment and get on with our lives. God does not have a specific plan for our lives that He means for us to decipher ahead of time.”[2]
We Know the General, But What About the Specifics?
You may be thinking, “Okay John, I get it, I just need to trust God more and stop freaking out about every decision I have to make. But I really need some help in thinking through how to make decisions because I have a lot of them to make and they all seem so scary and paralyzing.”
I’m with you. I face the same heaviness in decision-making all the time. We know the general will of God, but we struggle with the specifics. We know that he’s after our holiness, but we still need to figure out what we’re supposed to do.
Oddly enough, I think Jacob’s situation in Genesis 31 can help us. When Jacob is on his way out of Canaan, God tells him, “The land on which you lie I will give to you and to your offspring,” and “I will bring you back to this land” (28:13, 15). God promises to bring Jacob back to the land he’s leaving. But then Jacob goes to Haran and twenty years later, he’s still in Haran.
Jacob knew God’s general will for his life because God told him what it was. But he didn’t know the specifics.
Things Start to Become Clear in Chapter 31
But all that begins to change in chapter 31. God’s will to bring Jacob back to the land of Canaan starts to materialize. And the way it plays out is instructive for us as we think about how the Lord leads us. I want us to go through the chapter and then spend some time thinking about how God ordinarily guides his people.
In this chapter, Jacob flees Laban (vv. 1-21), Laban catches Jacob (vv. 22-42), and Jacob and Laban part ways (vv. 43-55). Jacob’s return to Canaan has much to teach us about how God guides his people, and about how he’ll eventually save his people.
Jacob Flees Laban
In verses 1-21, Jacob flees his father-in-law Laban. Jacob learns that Laban’s sons have grown to resent him (v. 1), and he notices that Laban’s disposition toward him has changed (v. 2). Verse 3 says that the deciding factor for Jacob returning to Canaan wasn’t his circumstances, but the Lord’s word. Notice that God’s command is accompanied with a promise of his presence, “I will be with you.” Whether Jacob is leaving his home or returning to it, he never travels alone.
In verses 4-13, Jacob tells Rachel and Leah his plan. He makes it clear to Rachel and Leah that he didn’t dupe Laban out of his flocks by magic or trickery. He says this plainly in verse 9. Then he relays this dream he had where an angel tells him that he’s seen how Laban has treated him and prospered Jacob as a result. Jacob wants his wives to know that God and God alone is responsible for his prosperity.
But then verses 14-16 say that Rachel and Leah don’t need Jacob to convince them that their father is a scumbag. They believe Jacob and are ready to follow him, not because of what Laban did to Jacob but because of what Laban did to them. The way we treat our children has consequences. “Whatever one sows, that will he also reap” (Gal. 6:7).
In verses 17-18, narrator Moses underscores the fact that Jacob hadn’t swindled Laban to gain his wealth. Jacob “acquired” his family and his property legitimately. Moses emphasizes this with the third person pronoun “his”: his sons, his wives, his livestock, his property, his possession. Jacob came by his wealth honestly.
Then in verse 19 there’s the mention of Rachel stealing her faithers “household gods.” An ancient reader wouldn’t miss the sarcasm here. What kind of god is it if it can be stolen? This is a new crime: godnapping!
We don’t know why she does this because the text doesn’t say. Maybe Rachel thought they would provide protection on their journey. Maybe she was motivated by their monetary value, or by vindictiveness, wanting to spite her father for the way he’d treated her. There’s evidence that in the ancient near east, household gods were passed on to the heir, so that whoever possessed them was the heir of their father’s estate. Maybe Rachel was trying to be the heir.
Whatever her reasons were, this was not a good idea. It’s yet another example in Genesis of an impulsive action that almost leads to disaster, as we see in the next section.
Laban Catches Jacob
In verses 22-42, Laban catches up with Jacob and wants his family and his gods back. Laban finds out that Jacob and his family had left so he chases them down. But God chases Laban down one night during his pursuit. In a dream, he tells Laban not to harm Jacob (v. 24). The wording is awkward, but the meaning is that Laban is not to threaten Jacob.
Laban accuses Jacob of tricking him and kidnapping his daughters (v. 26). This charge is just plain false. Rachel and Leah gladly and voluntarily left Laban (vv. 14-16). Laban’s words in verses 27-28 are probably not genuine. Why would Laban celebrate Jacob and his family leaving when he’s done all he could to prevent them from leaving?
What Laban says sounds nice and heroic. But we know what he’s done. Laban is a false man. He’s pretending to be a victim and a loving, doting father. But this is the same man who used his two daughters as pawns in his financial game and cheated and stole from Jacob for decades. Yet he has the audacity to say that Jacob is the foolish one (v. 28b).
In verse 29, Laban pivots from hurt father to powerful avenger. He says he has the power to “harm” Jacob and his family. We don’t know whether Laban intended to kill, imprison, or take his daughters away. What we do know is that one with more power than Laban intervened and restrained him from doing them any harm: “But the God of your father spoke to me last night.”
Laban respects Jacob’s God even if he doesn’t respect Jacob. Verse 30 seems to be a sarcastic jab toward Jacob. Did Laban really think that Jacob left just because he was homesick?
And then he accuses him of stealing his household gods. Laban’s first accusation was pretty lengthy (vv. 26-28), this second one is only four words in Hebrew. But it seems that this is the more serious one because he goes to great lengths to try to find these gods.
Jacob then unwisely pronounces the death sentence on whoever is found with Laban’s gods, not knowing that Rachel had them (v. 32). Verse 33 would be really humorous to the Israelites who heard this. Laban has to frantically rummage through tent after tent to find his “gods.” If you can lose your god like you lose your keys, what kind of god is it?
And then, indirectly, judgment is passed on these false gods by saying that Rachel was sitting on them during her monthly cycle (vv. 34-35). These gods, so crucial for Laban, are reduced to sanitary towels and rendered unclean. False gods are small and unfit for the people of God.
Then in verses 36-42, Jacob goes on the offensive and berates Laban for this accusation that he stole his gods. Laban believes Jacob is guilty until proven innocent, but Jacob says he’s innocent until proven guilty. Jacob uses his long record of faithful service to argue that Laban has no right to question his integrity (v. 38). Jacob covered the loss of any of the animals (v. 39) and endured changing weather to serve changeable Laban (v. 40).
This corrects any romantic vision we have of what shepherding entailed in the ancient world and reminds us of the pastor’s calling. Shepherding is not glamorous. There’s a price to be paid, and only men with a willingness to pay it and the character to do so gladly should shepherd God’s sheep. Men aspiring to the office of overseer should keep this in mind.
Jacob concludes his speech by appealing to God (v. 42). Only God could stop Laban’s revenge, and he did. And only God could rescue his son Jacob, and he has.
Jacob calls God, “the Fear of Isaac.” What does that mean? It’s probably better translated, “the Dreaded One of Isaac,” meaning “the One of Isaac who inspires dread.” This fits the context of this passage. By using this name, Jacob is saying that the only reason Laban didn’t harm him is because the God of his fathers spoke to Laban, and that revelation was all it took to make evil Laban stand down. Jacob doesn’t know that Laban’s false gods are with him, but he does know that the one, true, living, and almighty God is with him. And this God is the one who inspires dread in his enemies.
Jacob and Laban Part Ways
In verses 43-55, Jacob and Laban part ways. Laban again begins with a grandiose and false speech (v. 43). He boldly claims that Jacob’s family and flocks are actually his! This is a cry of frustration from a man who’s been beaten.
Then Laban suggests making a covenant, or treaty, with Jacob (v. 44). Why does he want to do this? Is he still trying to maintain some sort of control over his family? And why would Jacob want to enter into an agreement with a liar like Laban?
Jacob gives Laban the silent treatment, only responding with action (v. 45). Laban says, “Let’s make a pact.” Jacob responds by making a pillar and a pile of stones (v. 46). Laban’s words can’t be trusted, so Jacob wants tangible evidence to confirm the treaty they’re making.
In verses 49-50, Laban’s reasons for wanting this treaty become clear. He wants to incentivize Jacob to not mistreat his daughters. The irony here is thick. The man who time and time again mistreated Jacob and his daughters now wants Jacob to promise that he won’t mistreat his daughters. People who live in a house of lies are likely not going to see the truth when it’s standing at their door.
Laban is suspicious of what Jacob may do to his daughters and to him (v. 52). He thinks Jacob is liable to break the pact, so he says that God will have to keep Jacob under observation, “God is witness between you and me” (v. 50).
Jacob nonetheless enters into the agreement, makes the pillar and the pile of stones, then makes a sacrifice and eats a meal (v. 54). The order of sacrifice then meal becomes a pattern throughout Scripture, culminating in Jesus’ death that we remember through the meal of the Lord’s Supper.
Then in verse 55, Laban leaves. He kisses his children and grandchildren, but not Jacob. What a difference between this and their first meeting, when Laban “ran to meet Jacob and embraced him and kissed him and brought him to his house” (29:13). Now that Jacob can no longer benefit Laban in any way, Laban is done with him. His affection, like his words, was false. He loved Jacob for what Jacob could do for him, not for who he was.
God Leads through Desires, Circumstances, and His Word
God said he would prosper Jacob and bring him back to the land of Canaan, but then he spends twenty years with Laban. Jacob knew God’s general will for his life, but he didn’t know the specifics. Jacob’s return to Canaan has much to teach us about how God guides his people, and about how he’ll eventually save his people.
Here are a few things we can learn from this episode about how God guides his people. First, 30:25 says that Jacob had a desire to go home. But this wasn’t enough to warrant a move, so Jacob must wait a while longer. Then, second, Jacob’s circumstances changed so that going back home seemed like a wise thing to do. Laban’s sons are jealous and Laban has a change of disposition toward Jacob (31:1-2). This makes it clear that a change needs to happen. But even still, Jacob didn’t feel justified in leaving until the Lord spoke to him in verse 3.
Jacob had a desire to go home, circumstances that suggested that a move would be a wise thing, and then a clear word from the Lord that affirmed what the Lord had previously told him. These three things are what the Lord still uses to guide his people. Let me take them in reverse order.
Leading through the Word
First, God leads us through his word. This doesn’t mean we should expect God to speak to us like he spoke to Jacob before we make a decision. God never promises us this. But he does want us to listen to him. We do this by immersing ourselves in his word. The Bible doesn’t tell us exactly what to do in every circumstance, but it does fill our hearts and heads with God’s wisdom. Romans 12:2, “Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.”
God never tells us to ask him to reveal his future plans to us. But we are told, in Proverbs 2 and James 1 for example, to call out for understanding and to ask for wisdom. God is saying, “Don’t ask to see all the plans I’ve made for you. Ask me for wisdom so you’ll know how to live according to my will.”
This wisdom comes primarily from the Bible, but it also comes from godly counselors. When God gives us wisdom, he often gives it to us through other people. It amazes me how many people make life-changing decisions without consulting anyone. Not that we should consult everyone, but there’s safety in many counselors. The best counselors are those who know their Bible well and know you well. Asking for help in thinking through a big decision is a mark of Christian maturity and humility. Those who forego this means of wisdom do so to their own peril.
Leading through Circumstances
Second, God leads us through circumstances. Sometimes we can take this too far and assume that every open door is a God-sent opportunity, or that if something is going to be hard it’s therefore not from God. DeYoung gives us good counsel here:
“Christians are sometimes guilty of using the absence of an open door as an excuse for laziness: ‘I put my resume on Monster.com last week and no one has contacted me. The Lord just isn’t opening any doors.’ Perhaps, but maybe you should make some phone calls, knock on some doors, and visit every potential employer in town before you blame your unemployment on God.
Likewise, Christians often use the ‘open door’ theology to bless whatever bad idea they’ve already decided to do: ‘I know my marriage is in shambles, and my wife wants me around more so we can work things out, but God has opened a door for me to get a big promotion…God must be leading me to take this job or else He wouldn’t have opened this door.’
Similarly, we sometimes take the easy way out and then spiritualize our cowardice by claiming, ‘It was an open door.’ For example, don’t think to yourself, I need to call and have a difficult conversation with my sister, but my phone is dead, so the Lord must want me to send an email instead. Don’t think that the convenient way is always God’s way.”[3]
We misinterpret and misapply circumstances all the time. But this doesn’t mean that the Lord doesn’t use them to guide us. For example, if I want to go to a certain school but can’t afford it, then that circumstance is a good reason why I shouldn’t go. If I want to take a certain job but my spouse isn’t in favor of it, then that circumstance is a good reason not to do what I want to do.
Leading through Desires
Third, God uses our desires to guide us. Sometimes we think that wanting things is necessarily bad. But God often leads us through specific desires. For example, I have no idea why I developed a strong desire to study the Bible for the rest of my life when I was in college. That desire didn’t mean that I should or must be a pastor. Circumstances and the Lord’s word about who can be an elder all had to be applied too. But without those desires I wouldn’t have pursued vocational ministry.
When Suzy and I were first married, I was about to start working for a missions organization. But I just couldn’t get excited about a job that was mostly organization and administration and I couldn’t shake the overwhelming desire to study the Bible so that I could preach and teach the Bible. So I turned the job down and mowed yards and kept going to seminary.
Years later, as I finished school and was looking for a church to pastor, I remember talking to my pastor about my options and he told me, “All things being equal, what has God put in your heart to do?” That was a clarifying moment for me because it helped me realize that I would prefer to go to a church that needed revitalizing and reforming rather than a more established and healthy church. No doubt that our desires can be self-centered. But, as Augustine famously said, “Love God with all your heart and do whatever you want.”
God used his word, circumstances, and desires to guide Jacob and his approach to guiding his people hasn’t changed.
A Preview of the Exodus
Jacob’s return to Canaan teaches us about how God guides his people, but it also teaches us about how God will eventually save his people.
Jacob’s stay in Haran is meant to be a preview to what God will later do with the nation of Israel. Jacob’s exile to Haran previews what will happen to Israel in Egypt. Just as Jacob’s family multiplied in exile, so will Israel. Just as Jacob prospered in his exile, so would Israel as they plundered the Egyptians in the exodus. Just as God had to free Jacob from servitude to Laban and clear his way to the promised land, so God would also free Israel from Egypt and bring them to Canaan.
Even more, this episode in Jacob’s life points us to the ultimate Israel, to Jesus himself who was also called out of Egypt and accomplished the spiritual exodus of his people and is bringing them to their homeland.
The pattern for our salvation began long ago with Jacob in Haran, Israel in Egypt, and culminates in Jesus Christ. We, like Jacob and Israel, are servants of a harsh taskmaster. Sin doesn’t want to let us go. It intends to keep us indefinitely. It wants to suck all the joy and harmony and peace that it can out of our lives. It separates us from our Maker and hinders our love for one another.
But those in Christ are rescued from its evil grip and set on a journey home with the promises and power and people and wisdom of God at our side to guide us every step of the way.
What do you do when you don’t know what to do? Look to Christ. In Christ, God graciously guides us through webs of complex decisions as we listen to his word, godly counselors, circumstances, and desires. And in Christ God will guide us victoriously home: “Thanks be to God, who in Christ always leads us in triumphal procession” (2 Cor. 2:14).
[1]Kevin DeYoung, Just Do Something: A Liberating Approach to Finding God’s Will (Chicago: Moody, 2009), 61.
[2]Ibid.
[3]Ibid., 75-6, emphasis his.