Genesis 31:36

KJV

¶ And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What [is] my trespass? what [is] my sin, that thou hast so hotly pursued after me?

KJV (with Strong's)

And Jacob {H3290} was wroth {H2734}, and chode {H7378} with Laban {H3837}: and Jacob {H3290} answered {H6030} and said {H559} to Laban {H3837}, What is my trespass {H6588}? what is my sin {H2403}, that thou hast so hotly pursued {H1814} after me {H310}?

Complete Jewish Bible

Then Ya'akov became angry and started arguing with Lavan. "What have I done wrong?" he demanded. "What is my offense, that you have come after me in hot pursuit?

Berean Standard Bible

Then Jacob became incensed and challenged Laban. “What is my crime?” he said. “For what sin of mine have you so hotly pursued me?

American Standard Version

And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What is my trespass? what is my sin, that thou hast hotly pursued after me?

Commentary

### SUMMARY
Genesis 31:36 marks a pivotal moment in the strained relationship between Jacob and Laban, as Jacob, having endured Laban's intrusive and baseless search, unleashes his pent-up frustration and righteous indignation. He boldly confronts Laban, demanding an explanation for the aggressive pursuit and challenging him to present any evidence of wrongdoing, thereby asserting his innocence and integrity in the face of false accusation. This confrontation signifies a turning point where Jacob reclaims his dignity and stands firm against years of exploitation.

### CONTEXT
* **Literary Context:** This verse immediately follows Laban's fruitless seven-day pursuit of Jacob and his family, who had secretly departed from Laban's household after [twenty years of arduous service](/genesis/31-41 "Jacob's Service to Laban"). Laban's primary grievance was Jacob's stealthy departure and the alleged theft of his household gods, the teraphim, which [Rachel, unbeknownst to Jacob, had taken](/genesis/31-19 "Rachel Steals the Teraphim"). Laban's search for the teraphim had just concluded in Rachel's tent, where she successfully hid them, leaving Laban with no evidence of theft. Having endured the humiliation of this invasive search and Laban's unfounded accusations, Jacob seizes the moment to turn the tables, transitioning from a position of defense to one of forceful accusation against Laban's unjust actions.
* **Historical & Cultural Context:** The concept of household gods, or teraphim, was common in the ancient Near East, often believed to ensure prosperity and, crucially, to confer inheritance rights. Laban's intense pursuit for them underscores their perceived value and his desire to maintain control over Jacob's newfound wealth, which he viewed as his own. The patriarchal society of the time granted significant authority to the head of the household, like Laban, over his extended family and servants. Jacob's secret departure was a breach of this patriarchal authority, but it was provoked by Laban's repeated deceit and exploitation, including changing Jacob's wages ten times ([Genesis 31:7](/genesis/31-7 "Laban Changes Jacob's Wages")). The confrontation also highlights the importance of covenant and agreement in a society where oral contracts and family ties were foundational, and breaches of trust were deeply significant.
* **Key Themes:** This passage contributes significantly to several overarching themes in Genesis. It powerfully illustrates the theme of **Divine Protection and Deliverance**, as God had intervened to warn Laban not to harm Jacob ([Genesis 31:24](/genesis/31-24 "God Warns Laban Not to Harm Jacob")), empowering Jacob to speak boldly. It also underscores the theme of **Jacob's Maturation and Assertiveness**, showing his growth from the deceptive supplanter to a man who, though still flawed, stands up for himself and his family with righteous indignation. The conflict between Jacob and Laban further develops the theme of **Familial Strife and Reconciliation**, a recurring motif throughout the book, from Cain and Abel to Jacob and Esau. Finally, it highlights the **Struggle for Blessing and Inheritance**, as Jacob seeks to secure his family's future outside of Laban's oppressive influence, fulfilling God's promises to Abraham and Isaac.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **wroth (Hebrew, _chârâh'_):** From a primitive root meaning "to glow or grow warm," this word figuratively describes the blazing up of anger, zeal, or jealousy. In this context, Jacob's anger is not a sinful outburst but a justified, burning indignation stemming from two decades of Laban's deceit, exploitation, and the culminating humiliation of a baseless search and false accusation. It signifies a righteous and deeply felt emotional response to profound injustice.
* **chode (Hebrew, _rîyb'_):** This primitive root means "to toss" or "grapple," and figuratively, "to wrangle" or "hold a controversy." It often implies a legal or verbal dispute, a contention, or a striving for justice. Jacob is not merely expressing anger but engaging Laban in a heated, argumentative challenge, demanding accountability and justice, effectively initiating a verbal "lawsuit" against Laban's actions.
* **trespass (Hebrew, _peshaʻ'_):** This term denotes a "revolt," "rebellion," "sin," "transgression," or "trespass." It implies a deliberate breaking of a covenant, an agreement, or a moral law, often carrying the connotation of a more severe, intentional offense against an authority or a relationship. Jacob's use of this word challenges Laban to identify any specific, intentional act of rebellion or breach of contract on his part.
* **hotly pursued (Hebrew, _dâlaq'_):** Derived from a primitive root meaning "to flame," this word describes a fervent, intense pursuit, literally or figuratively. It conveys the image of someone chasing with burning zeal, akin to "persecuting" or "inflaming." Jacob uses this to emphasize the aggressive, relentless, and unjustified nature of Laban's chase, highlighting the extreme and unwarranted hostility directed at him.

#### Verse Breakdown
* **"¶ And Jacob was wroth, and chode with Laban:"**: This opening clause marks a dramatic shift in Jacob's demeanor. After enduring years of Laban's manipulation and the recent invasive search, Jacob's pent-up frustration erupts into a controlled but powerful display of righteous indignation. The term "wroth" (חָרָה, _chârâh'_) signifies a burning anger, while "chode" (רִיב, _rîyb'_) indicates a verbal contention or dispute, often with legal implications. Jacob is not merely upset; he is actively challenging Laban's authority and actions, demanding an explanation for the injustice he has suffered. This is a moment of empowered self-assertion for Jacob.
* **"and Jacob answered and said to Laban,"**: This phrase emphasizes that Jacob's outburst is a direct, deliberate response to Laban's accusations and the preceding events. It highlights the conversational nature of their confrontation, albeit a highly charged one. Jacob is not speaking out of uncontrolled rage but with a clear intent to address Laban's baseless claims and actions, signaling his readiness to engage in a verbal battle for his rights and reputation.
* **"What [is] my trespass? what [is] my sin, that thou hast so hotly pursued after me?"**: These are powerful rhetorical questions, designed to expose Laban's lack of legitimate grounds for his aggressive pursuit. By asking "What is my trespass?" (פֶּשַׁע, _peshaʻ'_, implying deliberate rebellion or transgression) and "what is my sin?" (חַטָּאָה, _chaṭṭâʼâh'_, a more general term for error or moral failing), Jacob comprehensively denies any wrongdoing, whether intentional or unintentional. He demands concrete evidence for any alleged offense that would justify Laban's "hotly pursued" (דָּלַק, _dâlaq'_) chase, which implies a fervent, almost persecutory pursuit. This effectively turns the tables, putting the burden of proof squarely on Laban and highlighting Jacob's blamelessness concerning the accusations of theft and wrongdoing.

#### Literary Devices
The verse employs several significant literary devices. The most prominent is **Rhetorical Question**, seen in Jacob's repeated "What is my trespass? what is my sin?" These questions are not posed to elicit information but to underscore the absence of any legitimate reason for Laban's pursuit and to highlight the injustice of his accusations. This device effectively shifts the burden of proof onto Laban, exposing the baselessness of his claims. **Juxtaposition** is also evident, contrasting Laban's aggressive, unfounded pursuit with Jacob's righteous indignation and clear conscience. This highlights the moral high ground Jacob now occupies. Furthermore, there is a clear **Shift in Power Dynamics**; Jacob, who has long been subservient and exploited, now stands as the accuser, boldly confronting Laban and asserting his autonomy. Finally, a subtle layer of **Dramatic Irony** exists, as the audience knows that Rachel, not Jacob, took the teraphim, making Laban's accusations against Jacob truly unfounded and his search futile, further validating Jacob's righteous anger.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jacob's confrontation with Laban in Genesis 31:36 is a profound theological statement on the nature of justice, divine protection, and the appropriate response to injustice. Jacob's "wroth" is presented not as a sinful outburst but as righteous indignation, a justified anger against years of exploitation and baseless accusation. This demonstrates that anger, when rooted in a demand for truth and accountability against genuine wrongdoing, can be a catalyst for justice rather than a moral failing. His boldness is implicitly undergirded by his faith in God's prior intervention and protection, illustrating that divine favor empowers believers to stand firm against their oppressors. The passage also highlights the importance of integrity and the dangers of baseless suspicion, affirming that accusations require substantiation and that a clear conscience provides a foundation for courageous confrontation.

* [Psalm 37:6](/psalms/37-6 "God Vindicates the Righteous")
* [Proverbs 18:17](/proverbs/18-17 "The First to Plead His Case Seems Right")
* [1 Peter 2:19-23](/1_peter/2-19-23 "Suffering Unjustly for Doing Good")

### REFLECTION AND APPLICATION
Genesis 31:36 offers profound lessons for navigating conflict and upholding integrity in our own lives. Jacob's example teaches us that there are moments when righteous anger is not only appropriate but necessary, particularly when one's character, integrity, or the well-being of one's family is unjustly impugned. We learn the importance of defending ourselves against baseless accusations, not by retaliating in kind, but by directly addressing the charges and demanding evidence. This requires a clear conscience, built on a life lived as faithfully as possible, and a willingness to speak truth to power, trusting that God will ultimately vindicate those who walk in integrity. Furthermore, this narrative serves as a powerful cautionary tale against acting on suspicion or making accusations without concrete proof, reminding us to seek truth and justice rather than succumbing to unfounded assumptions or personal bias. It challenges us to examine our own hearts: are we quick to accuse, or do we patiently seek understanding and evidence? Do we stand up for ourselves and others when injustice occurs, or do we passively accept mistreatment?

#### Questions for Reflection
* **In what situations is "righteous indignation" a biblically appropriate response, and how can it be distinguished from sinful anger?**
* **How does Jacob's demand for "What is my trespass? what is my sin?" challenge us to seek truth and evidence before making accusations against others?**
* **When have you experienced a moment where you had to stand up for your integrity against false accusations, and what sustained you?**
* **How does trusting in God's ultimate vindication empower us to confront injustice without fear or bitterness?**

### FAQ

**Was Jacob's "wroth" (anger) sinful?**

Answer: Jacob's "wroth" (Hebrew: _chârâh_) in this context is presented as righteous indignation, not sinful anger. It was a justified response to two decades of Laban's deceit, exploitation, and the culminating humiliation of a baseless search and false accusation. Unlike uncontrolled rage or anger rooted in selfish desires, Jacob's anger was channeled into a clear, articulate demand for justice and accountability, demonstrating a healthy assertion of boundaries and self-worth in the face of persistent injustice. The narrative portrays it as a necessary and appropriate response to Laban's unrighteous actions, leading to a resolution rather than further sin.

**What is the significance of Jacob asking "What is my trespass? what is my sin?"**

Answer: By using both "trespass" (Hebrew: _peshaʻ'_, implying a deliberate transgression or rebellion against authority or covenant) and "sin" (Hebrew: _chaṭṭâʼâh'_, a more general term for missing the mark, an error, or a moral failing), Jacob makes a comprehensive denial of any wrongdoing. He is challenging Laban to provide specific evidence for *any* type of offense, whether intentional rebellion or unintentional error, that would warrant such an aggressive and "hotly pursued" chase. This rhetorical question effectively turns the tables, putting the burden of proof squarely on Laban and highlighting his lack of legitimate grounds for accusation, thereby asserting Jacob's innocence and integrity.

### CHRIST-CENTERED FULFILLMENT
While Jacob justly defends himself against false accusation, his confrontation foreshadows the ultimate vindication found in Christ, who perfectly embodies innocence in the face of groundless charges. Unlike Jacob, who "chode with Laban" and passionately defended his innocence, Christ, the truly innocent Lamb of God, remained silent before His accusers, fulfilling prophecies such as [Isaiah 53:7](/isaiah/53-7 "Christ's Silence Before Accusers") and demonstrating unparalleled humility and trust in God's ultimate justice ([Matthew 27:12](/matthew/27-12 "Jesus Before Pilate")). He bore the "trespass" and "sin" of humanity, not His own, becoming sin for us so that in Him we might become the righteousness of God ([2 Corinthians 5:21](/2_corinthians/5-21 "Christ Became Sin for Us")). Christ's suffering, death, and subsequent resurrection serve as the definitive vindication, exposing the baselessness of the world's accusations against God's righteousness and disarming the ultimate accuser, Satan ([Colossians 2:15](/colossians/2-15 "Christ Disarmed Principalities and Powers")). Through His work, believers are granted a righteousness that cannot be legitimately impugned, finding their ultimate defense and peace in Him, for "Who shall bring a charge against God's elect? It is God who justifies" ([Romans 8:33-34](/romans/8-33-34 "Who Shall Bring a Charge Against God's Elect?")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ephesians 4:26

Be ye angry, and sin not: let not the sun go down upon your wrath:

Genesis 49:7

Cursed [be] their anger, for [it was] fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.

2 Kings 5:11

But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper.

2 Kings 13:19

And the man of God was wroth with him, and said, Thou shouldest have smitten five or six times; then hadst thou smitten Syria till thou hadst consumed [it]: whereas now thou shalt smite Syria [but] thrice.

James 1:19

¶ Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:

James 1:20

For the wrath of man worketh not the righteousness of God.

Numbers 16:15

And Moses was very wroth, and said unto the LORD, Respect not thou their offering: I have not taken one ass from them, neither have I hurt one of them.