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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 31:9 captures Jacob's profound declaration to his wives, attributing his burgeoning wealth—specifically his livestock—not to his own cunning or Laban's generosity, but to God's direct, sovereign intervention. This verse highlights divine providence and justice, as God actively reallocated resources from Laban, who had repeatedly defrauded Jacob, to Jacob, thereby demonstrating faithfulness to His covenant promises and ensuring Jacob's prosperity despite human deceit.
CONTEXT
EXPOSITION AND ANALYSIS
Jacob's declaration in Genesis 31:9, "Thus God hath taken away the cattle of your father, and given [them] to me," is a concise yet profound statement of divine intervention. It is not merely an observation of events but an attribution of agency, firmly placing God at the center of Jacob's economic flourishing and his subsequent ability to break free from Laban's exploitation. This verse is foundational to understanding Jacob's departure from Laban and God's ongoing faithfulness to His covenant. Jacob's wealth, particularly his cattle, was not merely the result of clever breeding techniques or good fortune, but a tangible sign of divine intervention and favor. Despite Laban's repeated changes to Jacob's wages (as detailed in [Genesis 31:7 "Laban's Deceitful Changes to Jacob's Wages"]), God ensured Jacob's flourishing.
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Genesis 31:9 is Divine Agency. Jacob explicitly attributes the transfer of wealth directly to God, making Him the active subject of both "taking away" and "giving." This emphasizes God's sovereignty and His direct involvement in human affairs, particularly in upholding justice and fulfilling His promises. The verse also employs Euphemism or Understatement in its description of the transfer; while it states God "taken away," the broader narrative implies a miraculous increase in Jacob's flocks and a corresponding decrease or lack of increase in Laban's, rather than a literal physical removal of Laban's animals. Furthermore, the "cattle" themselves serve as Symbolism for divine blessing and prosperity, representing the tangible manifestation of God's favor and faithfulness to Jacob's covenant.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 31:9 is a powerful testament to God's active and sovereign involvement in the affairs of His people, particularly in delivering them from injustice and ensuring their provision. It underscores the theological truth that God is not a distant observer but an engaged participant who sees oppression, hears the cries of His servants, and acts decisively to rebalance what has been unfairly taken. This divine intervention is rooted in God's character as a righteous judge and a faithful covenant keeper. Jacob's flourishing under adverse conditions is a direct manifestation of God's unwavering commitment to the promises made to Abraham and reiterated to Jacob, demonstrating that God actively works to increase His people's seed and substance, fulfilling His word despite external obstacles and human deceit.
REFLECTION AND APPLICATION
Genesis 31:9 offers profound lessons for believers navigating challenging circumstances today. It serves as a powerful reassurance that even when faced with deceit, unfair treatment, economic injustice, or seemingly insurmountable obstacles, God is intimately aware of our struggles and is fully capable of intervening on our behalf. Jacob's story encourages us to trust in God as our ultimate provider and righteous judge, rather than succumbing to despair or seeking to rectify wrongs through human manipulation. It reminds us that God's blessings can manifest in unexpected ways, transforming what seems like disadvantage into divine advantage. This passage calls us to cultivate a perspective that sees God's hand in our provision, acknowledging that all good things come from Him, and to rest in His sovereign control, knowing that He champions the cause of the oppressed and works all things for the good of those who trust Him.
Questions for Reflection
FAQ
How does God "take away" and "give" in this context?
Answer: In Genesis 31:9, the verbs nâtsal ("taken away") and nâthan ("given") describe God's active, deliberate intervention, not human action. It implies a divine re-allocation of resources. God, as the ultimate sovereign and righteous judge, justly transferred wealth that was rightfully Jacob's (earned through his labor but withheld by Laban) into Jacob's possession. This was not a passive observation but a direct, powerful act of divine justice, ensuring Jacob's prosperity despite Laban's deceitful practices. The narrative reveals this happened through God's supernatural influence on the breeding of the flocks, causing the desired animals to be born to Jacob's share.
Does this verse endorse taking wealth from others?
Answer: No, Genesis 31:9 does not endorse human beings taking wealth from others. Rather, it describes God's sovereign act of justice. Jacob's wealth was legitimately earned through his labor, but Laban repeatedly cheated him, changing his wages ten times Genesis 31:7. God intervened to restore what was rightfully Jacob's, demonstrating His character as a God who sees injustice and acts to deliver His people and uphold righteousness. This is a divine prerogative, exercised by God as the ultimate owner of all things, not a human one. Believers are called to pursue justice through righteous means, not by seizing others' property.
CHRIST-CENTERED FULFILLMENT
While Genesis 31:9 speaks of God's temporal provision and justice for Jacob in the physical realm, it profoundly foreshadows the ultimate divine transfer of spiritual wealth and blessing through Christ. Just as God rescued Jacob from Laban's injustice and enriched him with material possessions, so too does Christ deliver humanity from the bondage of sin and spiritual poverty, bestowing upon believers an immeasurable spiritual inheritance. Through His atoning work, Christ "took away" the dominion of darkness and sin from those who believe, transferring them into His kingdom of light Colossians 1:13. He "gives" us the true riches of grace, righteousness, adoption as sons and daughters, and eternal life, making us heirs according to the promise Ephesians 1:3-14. The temporal increase of Jacob's flocks points to the infinitely greater spiritual abundance and blessing that Christ, the greater Son of Abraham, secures for His people, fulfilling God's promise to bless all nations through Him Galatians 3:14. Just as Jacob's wealth was a gift of divine favor, so too are the spiritual blessings in Christ a pure gift, demonstrating God's ultimate provision and faithfulness in the new covenant. This highlights the profound truth that in Christ, we gain what was lost and receive an inheritance far surpassing any earthly wealth, secured by the ultimate act of divine justice and love on the cross 2 Corinthians 8:9.