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. All the cattle. All is here, as oft elsewhere, put for the greater or the better part, as appears from Genesis 31:1,8. Or, for all that Jacob desired to be such.

The ring-straked shall be thy hire; hence it appears that Laban through envy and covetousness did break his agreement made with Jacob, and altered it as he thought meet, and that Jacob patiently yielded to all such changes.

If he said thus, the speckled shall be thy wages,.... Sometimes Laban would say to Jacob, only the speckled lambs which the ewes shall bring forth shall be thine hire, and not the spotted; or the ringstraked, or the brown, which according to the bargain should have been his, the one and the other:

then all the cattle bare speckled; that season, God ordering it so in his providence, that Laban might be disappointed, and Jacob might have his full hire; that is, the greatest part of the cattle bore such, as Ben Melech observes:

and if he said thus, the ringstraked shall be thine hire; observing the cattle to bring forth only speckled, or the greatest part such, then he changed his hire, and would have it be not the speckled, nor the brown, only the ringstraked, there being none or few of that colour the last yeaning time:

then bare all the cattle ringstraked; or the greatest part of them were such; so that let Laban fix on what colour he would as Jacob's wages, there were sure to be the greatest part of that colour; which shows the hand of God in it, as is next observed by Jacob.

If he said thus, The speckled shall be thy wages; then all the cattle bare speckled: and if he said thus, The ring-streaked shall be thy hire; then bare all the cattle ring-streaked.