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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 31:14 captures the pivotal moment when Rachel and Leah, with profound disillusionment, unequivocally declare their allegiance to Jacob. Their rhetorical question about lacking any portion or inheritance from their father Laban serves as a powerful indictment of his exploitative character and a decisive affirmation of Jacob's divinely guided plan to depart, marking a critical shift in familial loyalty and the trajectory of God's covenant people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in this verse is a Rhetorical Question. Rachel and Leah's inquiry, "Is there yet any portion or inheritance for us in our father's house?", is not posed to elicit information, but to emphatically convey their conviction that the answer is a resounding "No." This device powerfully underscores their utter disenfranchisement and their deep-seated grievance against Laban. Furthermore, there is an element of Irony present; a father's house was traditionally a place of security and provision, yet for Rachel and Leah, it had become a place of exploitation and denial of their rightful heritage. Their statement also carries Symbolism, as "father's house" represents not just a physical dwelling but the entire patriarchal lineage, its wealth, and its protective authority, all of which Laban had failed to provide for his own daughters.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates God's sovereignty over human injustice, showing how He can orchestrate even the most egregious acts of exploitation (Laban's treatment of his daughters) to further His divine plan and bring about His purposes for His chosen people. Rachel and Leah's disinheritance by their earthly father paradoxically aligns them with Jacob's divinely commanded journey, emphasizing that true security and blessing come from God's faithfulness, not from earthly patrimony. Their longing for a "portion" foreshadows the greater spiritual inheritance God provides for His children, an inheritance that transcends material wealth and familial ties.
REFLECTION AND APPLICATION
The poignant question posed by Rachel and Leah in Genesis 31:14 resonates deeply with the human experience of injustice and the search for belonging and security. It reminds us that even within the closest family bonds, brokenness and betrayal can occur. For believers today, this narrative underscores the importance of discerning where our true "portion" lies. When earthly sources of security, whether familial or financial, prove unreliable or exploitative, our ultimate trust must be placed in God, who is our unfailing provider and protector. It challenges us to examine our allegiances: are we seeking our inheritance in worldly possessions and human relationships, or in the eternal promises and divine provision of our Heavenly Father? This passage encourages us to align ourselves with God's will, even when it means departing from familiar but broken structures, trusting that He will lead us to our true home and secure our lasting inheritance.
Questions for Reflection
FAQ
Why did Rachel and Leah feel they had no inheritance from their father Laban?
Answer: In ancient Near Eastern society, it was customary for daughters to receive a dowry (mohar) or a share of their father's estate, often through their husband, to ensure their financial security and status. However, Laban had exploited Jacob by demanding fourteen years of labor for his daughters, effectively "selling" them instead of providing a dowry. As Rachel and Leah themselves state in Genesis 31:15, "For he hath sold us, and hath quite devoured also our money." This meant that Laban had already extracted full value for his daughters through Jacob's service, leaving them with no remaining claim or expectation of wealth, property, or security from their father's household. Their rhetorical question highlighted this profound injustice and their complete disenfranchisement.
CHRIST-CENTERED FULFILLMENT
The yearning for a true "portion or inheritance" expressed by Rachel and Leah finds its ultimate and glorious fulfillment in Jesus Christ. While they were disinherited by an earthly father who valued profit over family, believers are adopted into the very family of God through the atoning work of Christ, becoming "heirs of God and joint heirs with Christ" Romans 8:17. Jesus is not merely a means to an inheritance; He is our inheritance, our secure and unfading portion that no human injustice or earthly betrayal can diminish Colossians 1:12. Through Him, we are brought into a new household, the Church, the family of God, where we receive every spiritual blessing in the heavenly places Ephesians 1:3 and are guaranteed an eternal inheritance that is "imperishable, undefiled, and unfading, kept in heaven for you" 1 Peter 1:4. Christ's sacrifice ensures that we, unlike Rachel and Leah in their earthly circumstances, are never disinherited but are eternally secure in the abundant provision of our Heavenly Father.