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Commentary on Genesis 31 verses 1–16
Jacob is here taking up a resolution immediately to quit his uncle's service, to take what he had and go back to Canaan. This resolution he took up upon a just provocation, by divine direction, and with the advice and consent of his wives.
I. Upon a just provocation; for Laban and his sons had become very cross and ill-natured towards him, so that he could not stay among them with safety or satisfaction.
1.Laban's sons showed their ill-will in what they said, Gen 31:1. It should seem they said it in Jacob's hearing, with a design to vex him. The last chapter began with Rachel's envying Leah; this begins with Laban's sons envying Jacob. Observe, (1.) How greatly they magnify Jacob's prosperity: He has gotten all this glory. And what was this glory that they made so much ado about? It was a parcel of brown sheep and speckled goats (and perhaps the fine colours made them seem more glorious), and some camels and asses, and such like trading; and this was all this glory. Note, Riches are glorious things in the eyes of carnal people, while to all those that are conversant with heavenly things they have no glory in comparison with the glory which excelleth. Men's over-valuing worldly wealth is that fundamental error which is the root of covetousness, envy, and all evil. (2.) How basely they reflect upon Jacob's fidelity, as if what he had he had not gotten honestly: Jacob has taken away all that was our father's. Not all, surely. What had become of those cattle which were committed to the custody of Laban's sons, and sent three days' journey off? Gen 30:35, Gen 30:36. They mean all that was committed to him; but, speaking invidiously, they express themselves thus generally. Note, [1.] Those that are ever so careful to keep a good conscience cannot always be sure of a good name. [2.] This is one of the vanities and vexations which attend outward prosperity, that it makes a man to be envied of his neighbors (Ecc 4:4), and who can stand before envy? Pro 27:4. Whom Heaven blesses hell curses, and all its children on earth.
2.Laban himself said little, but his countenance was not towards Jacob as it used to be; and Jacob could not but take notice of it, Gen 31:2, Gen 31:5. He was but a churl at the best, but now he was more churlish than formerly. Note, Envy is a sin that often appears in the countenance; hence we read of an evil eye, Pro 23:6. Sour looks may do a great deal towards the ruin of peace and love in a family, and the making of those uneasy of whose comfort we ought to be tender. Laban's angry countenance lost him the greatest blessing his family ever had, and justly.
II. By divine direction and under the convoy of a promise: The Lord said unto Jacob, Return, and I will be with thee, Gen 31:3. Though Jacob had met with very hard usage here, yet he would not quit his place till God bade him. He came thither by orders from Heaven, and there he would stay till he was ordered back. Note, It is our duty to set ourselves, and it will be our comfort to see ourselves, under God's guidance, both in our going out and in our coming in. The direction he had from Heaven is more fully related in the account he gives of it to his wives (Gen 31:10-13), where he tells them of a dream he had about the cattle, and the wonderful increase of those of his colour; and how the angel of God, in that dream (for I suppose the dream spoken of Gen 31:10 and that Gen 31:11 to be the same), took notice of the workings of his fancy in his sleep, and instructed him, so that it was not by chance, or by his own policy, that he obtained that great advantage; but, 1. by the providence of God, who had taken notice of the hardships Laban had put upon him, and took this way to recompense him: "For I have seen all the Laban doeth unto thee, and herein I have an eye to that." Note, There is more of equity in the distributions of the divine providence than we are aware of, and by them the injured are recompensed really, though perhaps insensibly. Nor was it only by the justice of providence that Jacob was thus enriched, but, 2. In performance of the promise intimated in what is said Gen 31:13, I am the God of Beth-el, This was the place where the covenant was renewed with him. Note, Worldly prosperity and success are doubly sweet and comfortable when we see them flowing, not from common providence, but from covenant-love, to perform the mercy promised - when we have them from God as the God of Beth-el, from those promises of the life which now is that belong to godliness. Jacob, even when he had this hopeful prospect of growing rich with Laban, must think of returning. When the world begins to smile upon us we must remember it is not our home. Now arise (Gen 31:13) and return, (1.) To thy devotions in Canaan, the solemnities of which had perhaps been much intermitted while he was with Laban. The times of this servitude God had winked at; but now, "Return to the place where thou anointedst the pillar and vowedst the vow. Now that thou beginnest to grow rich it is time to think of an altar and sacrifices again." (2.) To thy comforts in Canaan: Return to the land of thy kindred. He was here among his near kindred; but those only he must look upon as his kindred in the best sense, the kindred he must live and die with, to whom pertained the covenant. Note, The heirs of Canaan must never reckon themselves at home till they come thither, however they may seem to take root here.
III. With the knowledge and consent of his wives. Observe,
1.He sent for Rachel and Leah to him to the field (Gen 31:4), that he might confer with them more privately, or because one would not come to the other's apartment and he would willingly talk with them together, or because he had work to do in the field which he would not leave. Note, Husbands that love their wives will communicate their purposes and intentions to them. Where there is a mutual affection there will be a mutual confidence. And the prudence of the wife should engage the heart of her husband to trust in her, Pro 31:11. Jacob told his wives, (1.) How faithfully he had served their father, Gen 31:6. Note, If others do not do their duty to us, yet we shall have the comfort of having done ours to them. (2.) How unfaithfully their father had dealt with him Gen 31:7. He would never keep to any bargain that he made with him, but, after the first year, still as he saw Providence favour Jacob with the colour agreed on, every half year of the remaining five he changed it for some other colour, which made it ten times; as if he thought not only to deceive Jacob, but the divine Providence, which manifestly smiled upon him. Note, Those that deal honestly are not always honestly dealt with. (3.) How God had owned him notwithstanding. He had protected him from Laban's ill-will: God suffered him not to hurt me. Note, Those that keep close to God shall be kept safely by him. He had also provided plentifully for him, notwithstanding Laban's design to ruin him: God has taken away the cattle of your father, and given them to me, Gen 31:9. Thus the righteous God paid Jacob for his hard service out of Laban's estate; as afterwards he paid the seed of Jacob for their serving the Egyptians, with their spoils. Note, God is not unrighteous to forget his people's work and labour of love, though men be so, Heb 6:10. Providence has ways of making those honest in the event that are not so in their design. Note, further, The wealth of the sinner is laid up for the just, Pro 13:22. (4.) He told them of the command God had given him, in a dream, to return to his own country (Gen 31:13), that they might not suspect his resolution to arise from inconstancy, or any disaffection to their country or family, but might see it to proceed from a principle of obedience to his God, and dependence on him.
2.His wives cheerfully consented to his resolution. They also brought forward their grievances, complaining that their father had been not only unkind, but unjust, to them (Gen 31:14-16), that he looked upon them as strangers, and was without natural affection towards them; and, whereas Jacob had looked upon the wealth which God had transferred from Laban to him as his wages, they looked upon it as their portions; so that, both ways, God forced Laban to pay his debts, both to his servant and to his daughters. So then it seemed, (1.) They were weary of their own people and their father's house, and could easily forget them. Note, This good use we should make of the unkind usage we meet with from the world, we should sit the more loose to it, and be willing to leave it and desirous to be at home. (2.) They were willing to go along with their husband, and put themselves with him under the divine direction: Whatsoever God hath said unto thee do. Note, Those wives that ar their husband's meet helps will never be their hindrances in doing that to which God calls them.
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SUMMARY
Genesis 31:11 records a pivotal divine encounter where the angel of God speaks to Jacob in a dream, calling his name and eliciting his immediate, submissive response, "Here am I." This communication serves as God's direct and personal intervention, providing essential guidance and reassurance to Jacob amidst his strained relationship with Laban, setting the stage for his divinely orchestrated departure from Paddan-Aram and his long-awaited return to the Promised Land.
CONTEXT
Literary Context: This verse is situated at a critical turning point in Jacob's life, following two decades of service to Laban in Paddan-Aram. The preceding verses (Genesis 31:1-2) describe the growing animosity from Laban's sons due to Jacob's increasing wealth, which God had supernaturally blessed despite Laban's repeated deceit and manipulation of Jacob's wages (Genesis 31:7). This divine communication in a dream serves as the catalyst for Jacob's decision to finally leave Laban, directly preceding his conversation with Leah and Rachel where he recounts the dream and God's explicit command to return to the land of his birth (Genesis 31:12-13). It marks the culmination of God's patient oversight of Jacob's sojourn and the initiation of the next phase of His covenant plan for Jacob and his descendants.
Historical & Cultural Context: Jacob's prolonged stay in Paddan-Aram reflects the ancient Near Eastern practice of a son-in-law serving his father-in-law to earn his wives and establish his household, often for many years. Laban's repeated changing of Jacob's wages (ten times, as Jacob states in Genesis 31:7) highlights a common theme of contractual disputes and the vulnerability of a dependent worker in such arrangements. Dreams were widely regarded in the ancient world, including among the Hebrews, as a legitimate and potent medium for divine communication. God frequently used dreams to reveal His will, warn, or provide guidance to His servants, as seen with Abraham, Joseph, and Pharaoh. Jacob's immediate and submissive response, "Here am I," is a culturally significant affirmation of readiness and obedience, a posture expected when a superior calls a subordinate.
Key Themes: Genesis 31:11 powerfully reinforces several overarching themes found throughout the book of Genesis: Divine Providence and Guidance is paramount, as God actively intervenes to direct Jacob's path, demonstrating His unwavering commitment to His covenant promises despite human treachery. This echoes God's earlier promise to Jacob at Bethel to be with him and bring him back to the land (Genesis 28:15). The theme of God's Faithfulness to His Covenant is also prominent; even when Jacob is far from the Promised Land and facing adversity, God remembers His promises to Abraham and Isaac, ensuring their fulfillment through Jacob. Furthermore, the verse highlights Human Responsiveness to the Divine Call, with Jacob's "Here am I" serving as a model of attentiveness and readiness to obey God's voice, a crucial element for those called to participate in God's redemptive plan.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. The primary device is Theophany (or Christophany), where the "angel of God" is not merely an angelic messenger but a direct manifestation of God Himself, as evidenced by the angel's self-identification as "the God of Bethel" in subsequent verses (Genesis 31:13). This highlights God's personal and active involvement in Jacob's life. The use of Dialogue is central, presenting a direct exchange between the divine and the human, emphasizing the personal nature of God's communication. Furthermore, the Symbolism of the dream as a vehicle for divine revelation underscores God's ability to transcend ordinary human experience to convey His will. Jacob's response, "Here am I," is itself a symbolic expression, representing a posture of immediate and humble Obedience and availability to God's call, a motif repeated throughout biblical narratives.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 31:11 profoundly illustrates God's active and personal involvement in the lives of His people, particularly during times of transition and uncertainty. It underscores that God is not a distant, passive deity but one who intimately knows the circumstances of His servants and sovereignly intervenes to guide them according to His purposes. This divine communication through a dream reaffirms God's unwavering commitment to His covenant promises, demonstrating His faithfulness to bring Jacob back to the Promised Land and fulfill the blessings promised to Abraham and Isaac. Jacob's ready response, "Here am I," serves as a timeless theological model for believers, emphasizing the crucial importance of cultivating a heart that is attentive, available, and obedient to God's voice, even when the path ahead is unclear or challenging.
REFLECTION AND APPLICATION
Genesis 31:11 offers profound encouragement and practical guidance for believers navigating the complexities of modern life. Just as Jacob found himself in a difficult, unjust situation with Laban, we too often face periods of uncertainty, conflict, or transition where human wisdom alone seems insufficient. This verse reminds us that God remains intimately involved in our lives, actively providing direction and reassurance. We are called to cultivate a spiritual posture akin to Jacob's "Here am I"—a heart that is attentive to God's voice, whether through diligent study of His written Word, the promptings of the Holy Spirit in prayer, the wise counsel of godly mentors, or through providential circumstances. Trusting in God's perfect timing and His unwavering faithfulness to His promises, even when our circumstances seem unfair or our future uncertain, allows us to step forward in obedience, confident that He will lead us according to His perfect will and fulfill His purposes in our lives.
Questions for Reflection
FAQ
Who is "the angel of God" in this context?
Answer: While "angel of God" (Hebrew: malakh Elohim) can refer to a created angelic being, in this specific context and others like it in the Old Testament, the "angel" speaks with the authority and identity of God Himself. For instance, in Genesis 31:13, this "angel" explicitly states, "I am the God of Bethel." This strongly suggests a pre-incarnate appearance of Jesus Christ (a Christophany) or a direct manifestation of God, indicating a personal and direct divine encounter with Jacob, rather than merely an angelic intermediary. This highlights God's direct and sovereign involvement in Jacob's life.
What is the significance of Jacob's response, "Here am I"?
Answer: Jacob's response, "Here am I" (Hebrew: Hineni), is a profound expression of immediate attentiveness, availability, and readiness to obey. It signifies a posture of profound submission and willingness to receive and act upon divine instruction, even before the full message is revealed. It is not merely an acknowledgement of physical presence but a declaration of spiritual readiness to serve and comply with God's will. This same posture is seen in other pivotal biblical figures, such as Abraham's response to God's call to sacrifice Isaac (Genesis 22:1) and Samuel's response to the Lord's call in the night (1 Samuel 3:4), underscoring its deep theological significance as a model for human responsiveness to divine calling.
CHRIST-CENTERED FULFILLMENT
Genesis 31:11, portraying God's direct and personal guidance to Jacob through the "angel of God," finds its ultimate fulfillment in Jesus Christ. The "angel of God" who speaks with divine authority and identifies as "the God of Bethel" (Genesis 31:13) is often understood as a pre-incarnate manifestation of Christ, the second person of the Trinity. He is the ultimate divine Messenger, the very Word of God through whom God most fully and clearly communicates His will to humanity (John 1:1-3 and Hebrews 1:1-2). Just as God personally intervened to lead Jacob out of Laban's household and back to the Promised Land, Christ is the Good Shepherd who perfectly leads His flock, providing perfect direction, protection, and the ultimate fulfillment of God's covenant promises, ushering believers into the true promised land of eternal life (John 10:11). Jacob's obedient "Here am I" anticipates the posture of faith and submission required of all who follow Christ, who Himself perfectly embodied the Hineni in His unwavering obedience to the Father's will, even unto death on the cross (Philippians 2:8).