Genesis 31:32 – Why Did God Bless Rachel, Who Stole the Teraphim?

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A Theological and Textual Examination of Divine Favor in the Midst of Human Imperfection

Introduction: The Apparent Tension Between Divine Blessing and Moral Failure

Genesis 31:32 records a significant statement made by Jacob during his confrontation with Laban over the theft of his household idols (teraphim): “With whomever you find your gods, he shall not live. In the presence of our brothers, identify what I have that is yours, and take it.” (UASV)

This declaration was made in ignorance of Rachel’s theft. Unbeknownst to Jacob, Rachel had taken her father’s teraphim (Genesis 31:19). Laban was unable to recover them, and Rachel successfully concealed her theft by claiming to be menstruating, thus avoiding inspection (Genesis 31:34–35).

This raises a pertinent theological question: How could God continue to bless or favor Rachel—a woman who stole pagan idols and lied about it? Does her successful concealment imply divine protection? Was Jehovah complicit, or at least permissive, in her sin?

These questions must be answered by examining the biblical text in its full context, using the historical-grammatical method, with a proper understanding of God’s justice, Rachel’s overall life and character, and how Scripture portrays divine blessing in relation to human actions.

I. What Did Rachel Do, and Why Did She Do It?

Genesis 31:19 says, “Now Laban had gone to shear his sheep, and Rachel stole the household idols that were her father’s.” The act of theft is not ambiguous—Rachel committed a deliberate offense. The Hebrew verb used is גָּנַב (ganav), the same root that appears earlier regarding Jacob “stealing the heart” of Laban (Genesis 31:20), and it unequivocally denotes theft.

The motivation for Rachel’s theft is not explicitly stated, but several contextual possibilities exist:

Cultural inheritance: In the ancient Near East, household gods were sometimes linked to inheritance rights. Rachel may have taken them to undermine Laban’s claims over Jacob’s household and children.
Superstition or spiritual insurance: Despite Jacob’s worship of Jehovah, Rachel may have held lingering superstitions or viewed the teraphim as a form of familial protection or spiritual power.
Retaliation: It is plausible that Rachel, like Jacob, harbored resentment toward her father for how he had treated her and her husband. In Genesis 31:14–15, Rachel and Leah say, “Are we not regarded by him as foreigners? For he has sold us, and has also consumed our money.” The theft could have been a symbolic act of rebellion.

Whatever her motivation, Rachel’s actions were not righteous. Theft and deceit are condemned consistently throughout Scripture, and no part of the narrative excuses or justifies what she did.

II. Was Rachel’s Deception Protected by God?

There is no textual evidence in Genesis 31 that suggests Jehovah intervened in any way to conceal Rachel’s theft. The narrative shows that Rachel used cunning and deception to avoid detection:

Genesis 31:34–35 (UASV): “Now Rachel had taken the household idols and put them in the camel’s saddle, and she sat on them. And Laban searched all the tent but did not find them. And she said to her father, ‘Let not my lord be angry that I cannot rise before you, for the manner of women is upon me.’ So he searched, but did not find the household idols.”

Her concealment depended on natural deception, not divine intervention. There is no indication that Jehovah either aided her in her ruse or suppressed Laban’s ability to discover the idols. This absence is critical. The text does not imply divine sanction of Rachel’s actions. It merely records the events truthfully, without commenting on moral approval.

Furthermore, God’s providence should not be confused with endorsement. Just because something occurs or a person avoids consequences at a given time does not mean God approved of it or orchestrated it to that end.

III. Divine Blessing and the Totality of Character

The broader biblical pattern is clear: God does not bless unrighteousness. Psalm 5:4 says, “For you are not a God who delights in wickedness; evil may not dwell with you.” However, God does choose to work through imperfect people, not based on the righteousness of every act, but on the trajectory of their faith, loyalty, and covenant standing.

Rachel’s theft was a moral failure. But in evaluating why God continued to work through her line (e.g., allowing her to bear Joseph and later Benjamin), one must consider the totality of her life and role, not this single incident.

Rachel was part of God’s providential plan—not because of her merit in this instance—but because of God’s sovereign purposes in establishing the twelve tribes of Israel through Jacob’s wives and concubines. Rachel, as the favored wife, was permitted to be the mother of Joseph, who would later become the preserver of Israel during the famine, and Benjamin, the final son.

God’s blessing in this context is best understood as covenantal and providential, not as a reward for personal righteousness at that moment. God had chosen to build the nation of Israel through the descendants of Jacob, and that plan moved forward despite the failings of the individuals involved.

IV. Rachel’s Later Life: A Mixed Legacy

It is also incorrect to view Rachel as a woman who lived a life of constant blessing. Her life was marked by hardship, jealousy, and eventual death in childbirth. Genesis 30:1 shows her jealousy of Leah’s children: “Give me children, or I shall die!” Her prayer was eventually answered, but only after years of anguish.

Moreover, Rachel dies prematurely in Genesis 35:16–19 while giving birth to Benjamin. This tragic end serves as a sobering reminder that blessing does not exempt anyone from the effects of a fallen world. Her early death, in fact, may suggest that God’s favor on her was not a sweeping removal of all suffering, but a specific fulfillment of His plan through her descendants.

She is not given significant narrative prominence after Genesis 35. Her death limits her role in the continued development of Israel’s patriarchal history. This is consistent with the fact that blessing in the biblical sense is not synonymous with uninterrupted prosperity or approval of all conduct.

V. The Principle of Divine Forbearance and Human Accountability

God’s dealings with Rachel illustrate a broader biblical principle: God is patient and works through flawed individuals, but that does not mean their flaws are overlooked or excused. Rachel was not immediately punished for her theft, but neither was she praised for it. The silence of the text regarding judgment does not imply approval—it reflects God’s forbearance in light of His unfolding redemptive plan.

Paul reflects a similar principle in Romans 2:4–5: “Or do you think lightly of the riches of his kindness and restraint and patience, not knowing that the kindness of God is leading you to repentance?” Rachel’s escape from exposure could be seen as part of God’s restraint, not His commendation.

VI. Biblical Narratives Do Not Equate Inclusion with Approval

One critical exegetical principle is that not everything recorded in Scripture is approved by God. The Bible truthfully reports human actions—good and bad—but does not always insert commentary after each one. For example, David’s adultery with Bathsheba (2 Samuel 11) is plainly recorded and later condemned, but at the time, God did not immediately intervene. Instead, God later sent Nathan the prophet to confront David.

Similarly, Rachel’s theft is recorded without direct divine commentary at that moment. However, the totality of Scripture’s teaching on theft and deceit makes clear that God did not approve of the act. Rachel’s continued role in salvation history is a result of God’s grace and His covenant with Abraham’s descendants, not a reward for her action in Genesis 31.

Conclusion: Rachel’s Favor and God’s Grace Operated Despite Her Actions, Not Because of Them

Rachel’s theft of the teraphim and her lie to conceal them were not acts of righteousness, nor were they protected or blessed by Jehovah. Scripture presents these actions as they were—sinful and self-serving. However, God’s broader purpose in building the nation of Israel through Jacob and his wives continued forward.

Rachel was not blessed because of her theft; she was included in God’s redemptive plan despite it. God does not bless sin, nor does He compromise His justice. Yet He is patient and works through imperfect individuals to accomplish His sovereign purposes. Rachel’s place in the biblical narrative testifies to God’s grace, not her moral example.

Rachel’s story is not one of divine endorsement of wrongdoing, but of a flawed woman included in God’s plan through the faith of her husband, the structure of covenant, and the sovereign choice of Jehovah.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).