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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.
(Chapter XXXI, verses 7 and 8) And your father deceived me and changed my wages ten times, and God did not allow him to harm me. If he said, 'Your wages will be the spotted flock,' then every flock was born spotted. And if he said, 'Your wages will be the solid-colored flock,' then every flock was born solid-colored. Because of this, he changed my wages ten times. The Seventy Interpreters have stated, driven by some unknown opinion, that 'moni' in the Hebrew language means 'number' rather than 'lambs.' Finally, the meaning is further confirmed by the fact that Laban always changed the condition of each offspring. If he saw mixed livestock being born, he would say after the birth, 'I want mixed offspring in the future.' Again, when he saw single-colored animals being born (because Jacob had heard this, he did not place rods in the canals), he would say that the future offspring should be of a single color for him. And what more? Laban changed the condition of his flock or Jacob up to ten times. And whatever color he had intended to be born as, it turned into the opposite color. And so that no one may think that in ten years twenty births are incredible, read Virgil (Georg. II), in which it is said:
The pregnant cattle twice. However, it is said that the nature of Italian and Mesopotamian sheep is the same.
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SUMMARY
Jacob recounts to his wives, Rachel and Leah, the persistent deceit of their father Laban, who repeatedly altered his wages over two decades. Despite Laban's ten-fold attempts to defraud him, God sovereignly intervened, actively restraining Laban and preventing him from inflicting any harm upon Jacob, thereby demonstrating divine protection and faithfulness to His covenant promises amidst human exploitation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Hyperbole is evident in the phrase "ten times," which is not meant to be a precise numerical count but rather an exaggeration to emphasize the sheer frequency and persistence of Laban's deceit. This amplifies Jacob's sense of grievance and justifies his desire to depart. A strong Contrast is established between Laban's human malice and God's divine protection. Laban's repeated attempts to "deceive" and "hurt" Jacob are starkly juxtaposed with God's active intervention, who "suffered him not" to succeed. This highlights the ultimate sovereignty of God over human evil. Furthermore, the verse subtly employs Anthropomorphism by portraying God as actively "suffering" or "not allowing" Laban to cause harm, implying a direct, personal, and intentional exertion of divine will and power, almost as if God were physically holding Laban back.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 31:7 is a powerful testament to God's active providence and unwavering faithfulness to His covenant people. It demonstrates that even when surrounded by human deceit and exploitation, God remains intimately involved in the lives of His chosen ones, orchestrating circumstances and limiting the power of adversaries to ensure His purposes are fulfilled. Jacob's experience serves as a profound illustration of divine protection, where God's sovereign hand is evident in restraining evil and turning potentially harmful situations into opportunities for His people's blessing and the advancement of His redemptive plan.
REFLECTION AND APPLICATION
Genesis 31:7 offers profound encouragement for believers facing injustice, exploitation, or unfair treatment in their workplaces, relationships, or broader society. It reminds us that our God is not a passive observer of our trials but is intimately aware of our struggles and actively involved in our lives. Just as He limited Laban's ability to harm Jacob, God places boundaries on what others can do to His children, ensuring that malicious intent cannot ultimately thwart His divine purposes for us. This truth encourages perseverance in adversity, fostering a deep trust in God's sovereign oversight. We are called to rest in the confidence that human deception and malevolent plans cannot prevail against God's will, and that He will vindicate, provide, and work all things together for good for those who love Him. Our response to injustice should be characterized by faith, prayer, and obedience, knowing that our ultimate security and prosperity rest not in human fairness, but in God's unfailing faithfulness.
Questions for Reflection
FAQ
What does "changed my wages ten times" signify?
Answer: The phrase "ten times" (עֲשֶׂרֶת מֹנִים, aseret monim) is a hyperbolic expression rather than a literal count. It emphasizes the frequent, persistent, and systematic nature of Laban's deceit and manipulation regarding Jacob's wages. It conveys that Laban repeatedly altered the terms of their agreement, demonstrating his untrustworthiness and greed over many instances, making Jacob's service increasingly difficult and unjust. This hyperbole underscores the depth of Laban's treachery and Jacob's long-suffering endurance.
How did God "suffer him not to hurt me"?
Answer: The Hebrew word for "suffered" (nâthan) in this context means "gave," "allowed," or "permitted." The negative construction, "suffered him not to hurt me," indicates God's active and sovereign restraint. It implies that God directly intervened to prevent Laban from causing Jacob comprehensive harm—not just financial loss, but also physical, social, or spiritual detriment. This divine intervention could have manifested in various ways, such as influencing Laban's decisions, protecting Jacob's flocks from disease or theft, or guiding Jacob's own actions, all ensuring that Laban's malicious intent did not achieve its desired destructive outcome. It highlights God's direct involvement in the affairs of His people, exercising control even over the intentions and actions of wicked individuals.
Does this verse imply God controls evil actions?
Answer: This verse powerfully demonstrates God's sovereignty over evil, not that He directly causes it. It shows that while human beings like Laban may harbor malicious intentions and commit deceptive acts, God has ultimate control over the extent and outcome of those actions. He can limit their power, turn them for His purposes, or prevent them from achieving their destructive aims. This divine limitation ensures that His people are protected and His plans are fulfilled, even amidst human sin and opposition. It speaks to God's omnipotence and His ability to work His will despite, and sometimes through, the sinful choices of humanity, as seen in the broader biblical narrative of redemption.
CHRIST-CENTERED FULFILLMENT
Genesis 31:7, with its portrayal of God's active protection of Jacob from Laban's deceit, points forward to the ultimate and perfect protection offered through Jesus Christ. While Jacob experienced temporal deliverance from a human oppressor and financial exploitation, Christ offers eternal deliverance from the ultimate oppressors: sin, death, and the devil. In Christ, believers are not merely safeguarded from physical harm or earthly injustice, but are spiritually redeemed and secured in an unbreakable new covenant. He is the Good Shepherd who lays down His life for His sheep (John 10:11), ensuring that no one can snatch them out of His hand or the Father's hand (John 10:28-29). Thus, God's faithfulness to Jacob foreshadows His perfect faithfulness to His new covenant people, whose ultimate well-being, eternal inheritance, and spiritual prosperity are guaranteed by the finished work of Christ on the cross and His ongoing intercession at the right hand of God (Hebrews 7:25). Christ is the true protector and the ultimate fulfillment of all God's promises, securing a salvation far greater than any earthly deliverance.