And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle are ringstraked, speckled, and grisled: for I have seen all that Laban doeth unto thee. Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • JFB • KD • King • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK EXPOSITORY (ENGLISH BIBLE) (12) Grisled.—That is, covered with spots like hailstones, the word “grisled” being derived from the French grêle, hail. Others derive the word from gris, grisaille, grey.Genesis 31:12. I have seen all that Laban doeth to thee — If we attend to this vision we cannot but see reason to conclude that it was really communicated to Jacob at this time to make use of the speckled rods; for here is a plain declaration that God would effect the thing, and the reason why; because he had seen Laban’s ungenerous and unfair dealing toward Jacob, and therefore was resolved to punish him for it, and at the same time reward Jacob for his fidelity and contentedness under these injuries.31:1-21 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.Circumstances at length induce Jacob to propose flight to his wives. His prosperity provokes the envy and slander of Laban's sons, and Laban himself becomes estranged. The Lord now commands Jacob to return, and promises him his presence to protect him. Jacob now opens his mind fully to Rachel and Leah. Rachel, we observe, is put first. Several new facts come out in his discourse to them. Ye know - Jacob appeals to his wives on this point - "that with all my might I served your father." He means, of course, to the extent of his engagement. During the last six years he was to provide for his own house, as the Lord permitted him, with the full knowledge and concurrence of Laban. Beyond this, which is a fair and acknowledged exception, he has been faithful in keeping the cattle of Laban. "Your father deceived me, and changed my wages ten times;" that is, as often as he could. If, at the end of the first year, he found that Jacob had gained considerably, though he began with nothing, he might change his wages every following half-year, and so actually change them ten times in five years. In this case, the preceding chapter only records his original expedients, and then states the final result. "God suffered him not to hurt me." Jacob, we are to remember, left his hire to the providence of God. He thought himself bound at the same time to use all legitimate means for the attainment of the desired end. His expedients may have been perfectly legitimate in the circumstances, but they were evidently of no avail without the divine blessing. And they would become wholly ineffectual when his wages were changed. Hence, he says, God took the cattle and gave them to me. Jacob seems here to record two dreams, the former of which is dated at the rutting season. The dream indicates the result by a symbolic representation, which ascribes it rather to the God of nature than to the man of art. The second dream makes allusion to the former as a process still going on up to the present time. This appears to be an encouragement to Jacob now to commit himself to the Lord on his way home. The angel of the Lord, we observe, announces himself as the God of Bethel, and recalls to Jacob the pillar and the vow. The angel, then, is Yahweh manifesting himself to human apprehension. 6. ye know that … I have served your father—Having stated his strong grounds of dissatisfaction with their father's conduct and the ill requital he had got for all his faithful services, he informed them of the blessing of God that had made him rich notwithstanding Laban's design to ruin him; and finally, of the command from God he had received to return to his own country, that they might not accuse him of caprice, or disaffection to their family; but be convinced, that in resolving to depart, he acted from a principle of religious obedience. No text from Poole on this verse.And he said, lift up now thine eyes, and see,.... This was all visionary, Jacob was still in a dream; but it was so impressed upon his mind, that he was spoke to, and bid to observe, and take notice, as follows: that all the rams that leap upon the cattle are ringstraked, speckled, and grisled; thereby assuring him, that such would be those the ewes would bring forth, which would be right in him to agree with Laban for as his hire; and it is probable that there was some distance of time, at least a night, between the first motion of Laban's to Jacob to settle his wages, Genesis 30:28; and his repeating that, and being urgent to have it done, Genesis 31:31; and in this interval of time might be the night Jacob had this dream and vision in, for his direction; or if it was after the bargain made, since it is said to be at the time the cattle conceived, he had it to assure him of God's approbation of it, and of his success in it: for I have seen all that Laban doeth to thee; had took notice how he had made him serve fourteen years for his wives, and had given him nothing for his service; and how he now was taking advantage of Jacob's modesty to get him to fix his own wages, which he supposed would be lower than he could have the face to, offer him. And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle are ring-streaked, speckled, and grizzled: for I have seen all that Laban doeth unto thee.EXEGETICAL (ORIGINAL LANGUAGES) Verse 12. - And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle are ringstraked, speckled, and grisled. Since all the parti-colored animals had already been removed (Genesis 30:35), this vision must have been intended to assure him that the flocks would produce speckled and spotted progeny all the same as if the ringstraked and grisled rams and he-goats had not been removed from their midst (cf. Kurtz, § 78). To insist upon a contradiction between this account of the increase of Jacob's flocks and that mentioned in Genesis 30:37 is to forget that both may be true. Equally arbitrary does it seem to be to accuse Jacob of fraud in adopting the artifice of the pilled rods (Kalisch). Without resorting to the supposition that he acted under God s guidance (Wordsworth), we may believe that the dream suggested the expedient referred to, in which some see Jacob's unbelief and impatience (Kurtz, Gosman in Lange), and others a praiseworthy instance of self-help (Keil). For I have seen all that Laban doeth unto thee. If the preceding clause appears to imply that the vision was sent to Jacob at the beginning of the six years' service, the present clause scents to point to the end of that period as the date of its occurrence; in which case it would require to be understood as a Divine intimation to Jacob that his immense wealth was not to be ascribed to the success of his own stratagem, but to the blessing of God (Delitzsch). The difficulty of harmonizing the two views has led to the suggestion that Jacob here mixes the accounts of two different visions accorded to him, at the commencement and at the close of the period of servitude (Nachmanides, Rosenmüller, Kurtz,- ' Speaker's Commentary,' Murphy, Candlish). Genesis 31:12אביכם: for אביכן as in Genesis 32:16, etc. - "Ten times:" i.e., as often as possible, the ten as a round number expressing the idea of completeness. From the statement that Laban had changed his wages ten times, it is evident that when Laban observed, that among his sheep and goats, of one colour only, a large number of mottled young were born, he made repeated attempts to limit the original stipulation by changing the rule as to the colour of the young, and so diminishing Jacob's wages. But when Jacob passes over his own stratagem in silence, and represents all that he aimed at and secured by crafty means as the fruit of God's blessing, this differs no doubt from the account in Genesis 30. It is not a contradiction, however, pointing to a difference in the sources of the two chapters, but merely a difference founded upon actual fact, viz., the fact that Jacob did not tell the whole truth to his wives. Moreover self-help and divine help do not exclude one another. Hence his account of the dream, in which he saw that the rams that leaped upon the cattle were all of various colours, and heard the voice of the angel of God calling his attention to what had been seen, in the words, "I have seen all that Laban hath done to thee," may contain actual truth; and the dream may be regarded as a divine revelation, which was either sent to explain to him now, at the end of the sixth year, "that it was not his stratagem, but the providence of God which had prevented him from falling a victim to Laban's avarice, and had brought him such wealth" (Delitzsch); or, if the dream occurred at an earlier period, was meant to teach him, that "the help of God, without any such self-help, could procure him justice and safety in spite of Laban's selfish covetousness" (Kurtz). It is very difficult to decide between these two interpretations. As Jehovah's instructions to him to return were not given till the end of his period of service, and Jacob connects them so closely with the vision of the rams that they seem contemporaneous, Delitzsch's view appears to deserve the preference. But the עשׂה in Genesis 31:12, "all that Laban is doing to thee," does not exactly suit this meaning; and we should rather expect to find עשׂה used at the end of the time of service. The participle rather favours Kurtz's view, that Jacob had the vision of the rams and the explanation from the angel at the beginning of the last six years of service, but that in his communication to his wives, in which there was no necessity to preserve a strict continuity or distinction of time, he connected it with the divine instructions to return to his home, which he received at the end of his time of service. But if we decide in favour of this view, we have no further guarantee for the objective reality of the vision of the rams, since nothing is said about it in the historical account, and it is nowhere stated that the wealth obtained by Jacob's craftiness was the result of the divine blessing. The attempt so unmistakeably apparent in Jacob's whole conversation with his wives, to place his dealing with Laban in the most favourable light for himself, excites the suspicion, that the vision of which he spoke was nothing more than a natural dream, the materials being supplied by the three thoughts that were most frequently in his mind, by night as well as by day, viz., (1) his own schemes and their success; (2) the promise received at Bethel; (3) the wish to justify his actions to his own conscience; and that these were wrought up by an excited imagination into a visionary dream, of the divine origin of which Jacob himself may not have had the slightest doubt. - In Genesis 31:13 האל has the article in the construct state, contrary to the ordinary rule; cf. Ges. 110, 2b; Ewald, 290. 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