Genesis31
New King James Version
1Now Jacob heard the words of Laban’s sons, saying, “Jacob has taken away all that was our father’s, and from what was our father’s he has acquired all this wealth.”
2And Jacob saw the countenance of Laban, and indeed it was not favorable toward him as before.
3Then the Lord said to Jacob, “Return to the land of your fathers and to your family, and I will be with you.”
4So Jacob sent and called Rachel and Leah to the field, to his flock,
5and said to them, “I see your father’s countenance, that it is not favorable toward me as before; but the God of my father has been with me.
6And you know that with all my might I have served your father.
7Yet your father has deceived me and changed my wages ten times, but God did not allow him to hurt me.
8If he said thus: ‘The speckled shall be your wages,’ then all the flocks bore speckled. And if he said thus: ‘The streaked shall be your wages,’ then all the flocks bore streaked.
9So God has taken away the livestock of your father and given them to me.
10“And it happened, at the time when the flocks conceived, that I lifted my eyes and saw in a dream, and behold, the rams which leaped upon the flocks were streaked, speckled, and gray-spotted.
11Then the Angel of God spoke to me in a dream, saying, ‘Jacob.’ And I said, ‘Here I am.’
12And He said, ‘Lift your eyes now and see, all the rams which leap on the flocks are streaked, speckled, and gray-spotted; for I have seen all that Laban is doing to you.
13I am the God of Bethel, where you anointed the pillar and where you made a vow to Me. Now arise, get out of this land, and return to the land of your family.’ ”
14Then Rachel and Leah answered and said to him, “Is there still any portion or inheritance for us in our father’s house?
15Are we not considered strangers by him? For he has sold us, and also completely consumed our money.
16For all these riches which God has taken from our father are really ours and our children’s; now then, whatever God has said to you, do it.”
17Then Jacob rose and set his sons and his wives on camels.
18And he carried away all his livestock and all his possessions which he had gained, his acquired livestock which he had gained in Padan Aram, to go to his father Isaac in the land of Canaan.
19Now Laban had gone to shear his sheep, and Rachel had stolen the household idols that were her father’s.
20And Jacob stole away, unknown to Laban the Syrian, in that he did not tell him that he intended to flee.
21So he fled with all that he had. He arose and crossed the river, and headed toward the mountains of Gilead.
22And Laban was told on the third day that Jacob had fled.
23Then he took his brethren with him and pursued him for seven days’ journey, and he overtook him in the mountains of Gilead.
24But God had come to Laban the Syrian in a dream by night, and said to him, “Be careful that you speak to Jacob neither good nor bad.”
25So Laban overtook Jacob. Now Jacob had pitched his tent in the mountains, and Laban with his brethren pitched in the mountains of Gilead.
26And Laban said to Jacob: “What have you done, that you have stolen away unknown to me, and carried away my daughters like captives taken with the sword?
27Why did you flee away secretly, and steal away from me, and not tell me; for I might have sent you away with joy and songs, with timbrel and harp?
28And you did not allow me to kiss my sons and my daughters. Now you have done foolishly in so doing.
29It is in my power to do you harm, but the God of your father spoke to me last night, saying, ‘Be careful that you speak to Jacob neither good nor bad.’
30And now you have surely gone because you greatly long for your father’s house, but why did you steal my gods?”
31Then Jacob answered and said to Laban, “Because I was afraid, for I said, ‘Perhaps you would take your daughters from me by force.’
32With whomever you find your gods, do not let him live. In the presence of our brethren, identify what I have of yours and take it with you.” For Jacob did not know that Rachel had stolen them.
33And Laban went into Jacob’s tent, into Leah’s tent, and into the two maids’ tents, but he did not find them. Then he went out of Leah’s tent and entered Rachel’s tent.
34Now Rachel had taken the household idols, put them in the camel’s saddle, and sat on them. And Laban searched all about the tent but did not find them.
35And she said to her father, “Let it not displease my lord that I cannot rise before you, for the manner of women is with me.” And he searched but did not find the household idols.
36Then Jacob was angry and rebuked Laban, and Jacob answered and said to Laban: “What is my trespass? What is my sin, that you have so hotly pursued me?
37Although you have searched all my things, what part of your household things have you found? Set it here before my brethren and your brethren, that they may judge between us both!
38These twenty years I have been with you; your ewes and your female goats have not miscarried their young, and I have not eaten the rams of your flock.
39That which was torn by beasts I did not bring to you; I bore the loss of it. You required it from my hand, whether stolen by day or stolen by night.
40There I was! In the day the drought consumed me, and the frost by night, and my sleep departed from my eyes.
41Thus I have been in your house twenty years; I served you fourteen years for your two daughters, and six years for your flock, and you have changed my wages ten times.
42Unless the God of my father, the God of Abraham and the Fear of Isaac, had been with me, surely now you would have sent me away empty-handed. God has seen my affliction and the labor of my hands, and rebuked you last night.”
43And Laban answered and said to Jacob, “These daughters are my daughters, and these children are my children, and this flock is my flock; all that you see is mine. But what can I do this day to these my daughters or to their children whom they have borne?
44Now therefore, come, let us make a covenant, you and I, and let it be a witness between you and me.”
45So Jacob took a stone and set it up as a pillar.
46Then Jacob said to his brethren, “Gather stones.” And they took stones and made a heap, and they ate there on the heap.
47Laban called it Jegar Sahadutha, but Jacob called it Galeed.
48And Laban said, “This heap is a witness between you and me this day.” Therefore its name was called Galeed,
49also Mizpah, because he said, “May the Lord watch between you and me when we are absent one from another.
50If you afflict my daughters, or if you take other wives besides my daughters, although no man is with us—see, God is witness between you and me!”
51Then Laban said to Jacob, “Here is this heap and here is this pillar, which I have placed between you and me.
52This heap is a witness, and this pillar is a witness, that I will not pass beyond this heap to you, and you will not pass beyond this heap and this pillar to me, for harm.
53The God of Abraham, the God of Nahor, and the God of their father judge between us.” And Jacob swore by the Fear of his father Isaac.
54Then Jacob offered a sacrifice on the mountain, and called his brethren to eat bread. And they ate bread and stayed all night on the mountain.
55And early in the morning Laban arose, and kissed his sons and daughters and blessed them. Then Laban departed and returned to his place.
Study Guide
Public-domain commentary and original-language notes for Genesis 31.
Chapter Summary
In this chapter: Jacob departs secretly. (1–21). Laban pursues Jacob. (23–35). Jacob's complaint of Laban's conduct. (36–42). Their covenant at Galeed. (43–55).
vv1-21
The affairs of these families are related very minutely, while (what are called) the great events of states and kingdoms at that period, are not mentioned. The Bible teaches people the common duties of life, how to serve God, how to enjoy the blessings he bestows, and to do good in the various stations and duties of life. Selfish men consider themselves robbed of all that goes past them, and covetousness will even swallow up natural affection. Men's overvaluing worldly wealth is that error which is the root of covetousness, envy, and all evil. The men of the world stand in each other's way, and every one seems to be taking away from the rest; hence discontent, envy, and discord. But there are possessions that will suffice for all; happy they who seek them in the first place. In all our removals we should have respect to the command and promise of God. If He be with us, we need not fear. The perils which surround us are so many, that nothing else can really encourage our hearts. To remember favoured seasons of communion with God, is very refreshing when in difficulties; and we should often recollect our vows, that we fail not to fulfil them.
vv22-35
God can put a bridle in the mouth of wicked men, to restrain their malice, though he do not change their hearts. Though they have no love to God's people, they will pretend to it, and try to make a merit of necessity. Foolish Laban! to call those things his gods which could be stolen! Enemies may steal our goods, but not our God. Here Laban lays to Jacob's charge things that he knew not. Those who commit their cause to God, are not forbidden to plead it themselves with meekness and fear. When we read of Rachel's stealing her father's images, what a scene of iniquity opens! The family of Nahor, who left the idolatrous Chaldees; is this family itself become idolatrous? It is even so. The truth seems to be, that they were like some in after-times, who sware by the Lord and by Malcham, Zep 1:5; and like others in our times, who wish to serve both God and mammon. Great numbers will acknowledge the true God in words, but their hearts and houses are the abodes of spiritual idolatry. When a man gives himself up to covetousness, like Laban, the world is his god; and he has only to reside among gross idolaters in order to become one, or at least a favourer of their abominations.
vv36-42
If Jacob were willingly consumed with heat in the day, and frost by night, to become the son-in-law of Laban, what should we refuse to endure, to become the sons of God? Jacob speaks of God as the God of his father; he thought himself unworthy to be regarded, but was beloved for his father's sake. He calls him the God of Abraham, and the fear of Isaac; for Abraham was dead, and gone to that world where perfect love casts out fear; but Isaac was yet alive, sanctifying the Lord in his heart, as his fear and his dread.
Key Words
שָׁמַע: to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)
דָּבָר: a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
לָבָן: Laban, a Mesopotamian; also a place in the Desert
אָמַר: to say (used with great latitude)
יַעֲקֹב: Jaakob, the Israelitish patriarch
לָקַח: to take (in the widest variety of applications)
כֹּל: properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
אֲשֶׁר: who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
אָב: father, in a literal and immediate, or figurative and remote application
Cross References
Genesis 31The God of Bethel recalls his initial appearance and covenant promises to Jacob in Gen 28.
Supported by Matthew Poole, John Calvin, JFB
Jacob reiterates the change of his wages ten times, mirroring his earlier complaint in verse 7.
Supported by Matthew Poole, John Calvin
Fulfills the promise made at Bethel that God would bring Jacob back to this land.
Supported by Matthew Henry, JFB
Direct reference to Jacob setting up and anointing the stone pillar at Bethel.
Supported by Matthew Poole, John Calvin
Direct reference to the vow Jacob made to God at Bethel when fleeing Esau.
Supported by Matthew Poole, John Calvin
Explains what Laban means by "my gods," referring to the teraphim Rachel had secretly stolen.
Supported by Matthew Henry, Matthew Poole, John Calvin
Narrative parallel where a patriarch unwittingly pronounces a death sentence over a loved one for a hidden item.
Supported by Matthew Poole
Highlights Laban's injustice; under later Mosaic law, shepherds were not liable for beasts torn by predators.
Supported by Matthew Poole, John Calvin
Refers to God's direct intervention yesternight when He warned Laban not to harm Jacob.
Supported by Matthew Henry, John Calvin, JFB
Jacob setting up a stone pillar here echoes his previous action and vow at Bethel.
Supported by Matthew Poole, John Calvin
Parallels the use of 'glory' to describe the prideful accumulation of worldly wealth.
Supported by Matthew Poole
Biblical usage where 'glory' refers to physical wealth and earthly prosperity.
Supported by Matthew Poole
Jacob later details the intense, loyal labor he refers to here.
Supported by Matthew Henry, JFB
Idiomatic use of 'ten times' to denote an indefinite, frequent number.
Supported by Matthew Poole
Another instance of 'ten times' meaning repeatedly or many times.
Supported by Matthew Poole
Scriptural idiom where 'ten' indicates a completed or frequent number.
Supported by Matthew Poole
Contrast with parents who ought to lay up for children, whereas Laban devoured theirs.
Supported by Matthew Poole
Identifies the stolen images specifically as Laban's household 'gods'.
Supported by Matthew Henry
Later reference in the same discourse confirming God's protection of Jacob from Laban's power.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Echoes Laban's absurd distress over stolen man-made deities, later repeated by Micah.
Supported by Matthew Henry
Prophetic summary of Jacob's flight and grueling, faithful shepherd service in Syria.
Supported by Matthew Poole, John Calvin
Hosea recounts Jacob's long, hard service for a wife in Syria.
Supported by John Calvin
Verbal link to the title 'the fear of Isaac' by which Jacob swears.
Supported by Matthew Henry, John Calvin
Parallels Abraham making a covenant of peace and mutual boundary respect with Abimelech.
Supported by Matthew Henry, John Calvin
Parallels Isaac's covenant with Abimelech, sealed with an oath and a shared meal.
Supported by Matthew Henry, John Calvin
Laban invokes Nahor's father (Terah), referencing the family's Mesopotamian origin before Abraham's call.
Supported by Matthew Henry, John Calvin
Illustrates how right work and success draw the painful envy of neighbors.
Supported by JFB
Refers back to the original breeding agreement made between Jacob and Laban.
Supported by Matthew Poole
Connects the 'images' (teraphim) Rachel stole to illicit household idolatrous consultation.
Supported by Matthew Henry
Provides the ceremonial and physical context for Rachel's excuse of the "custom of women."
Supported by Matthew Poole
Jacob's sacrificial shepherd care contrasts sharply with the hireling who flees and neglects the flock.
Supported by Matthew Henry, John Calvin
Illuminates Laban's unjust intent to send Jacob away empty, forbidden in later law.
Supported by Matthew Henry
A stone set up as a physical witness to hear and testify of a covenant.
Supported by Matthew Henry
God invoked as a witness between a husband and the wife of his youth.
Supported by Matthew Henry
Highlights the idolatrous background of Laban's line (Terah's family serving other gods).
Supported by Matthew Henry, John Calvin
Fulfills Laban's earlier stated desire to kiss his daughters and grandchildren before parting.
Supported by Matthew Henry, JFB