And Jacob was wroth, and chided with Laban: and Jacob answered and said to Laban, What [is] my trespass? what [is] my sin, that thou hast so hotly pursued after me?
36. trespass sin ] i.e. ( a) the particular outrage against the rights of kinship, and ( b) moral offence generally. Jacob regards the charge of the theft of the teraphim as a mere pretext, devised by Laban in order to ransack his goods. For the word rendered “trespass,” “transgression,” “rebellion,” cf. Gen 50:17; 1Sa 24:12; 1Ki 12:19 ; 2Ki 8:20.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 36. And Jacob was wroth, and chode with Laban] The expostulation of Jacob with Laban, and their consequent agreement, are told in this place with great spirit and dignity. Jacob was conscious that though he had made use of cunning to increase his flocks, yet Laban had been on the whole a great gainer by his services. He had served him at least twenty years, fourteen for Rachel and Leah, and six for the cattle; and some suppose he had served him twenty years besides the above, which is not unlikely: see the remarks at the conclusion of this chapter. See Clarke on Ge 31:55 Forty or even twenty years of a man’s life, devoted to incessant labour and constantly exposed to all the inclemencies of the weather, (see Ge 31:40,) deserve more than an ordinary reward. Laban’s constitutional sin was covetousness, and it was an easily besetting sin; for it appears to have governed all his conduct, and to have rendered him regardless of the interests of his children, so long as he could secure his own. That he had frequently falsified his agreement with Jacob, though the particulars are not specified, we have already had reason to conjecture from Ge 31:7, and with this Jacob charges his father-in-law, in the most positive manner, Ge 31:41. Perhaps some previous unfair transactions of this kind were the cause why Jacob was led to adopt the expedient of outwitting Laban in the case of the spotted, spangled, ring-streaked, and grisled cattle. This if it did take place, though it cannot justify the measure, is some palliation of it; and almost the whole of Jacob’s conduct, as far as relates to Laban, can be better excused than his injuring Laban’s breed, by leaving him none but the weak, unhealthy, and degenerated cattle.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
With so much fury and violence.
Fuente: English Annotations on the Holy Bible by Matthew Poole
36, 37. Jacob waswrothRecrimination on his part was natural in thecircumstances, and, as usual, when passion is high, the charges tooka wide range. He rapidly enumerated his grievances for twenty yearsand in a tone of unrestrained severity described the niggardcharacter and vexatious exactions of his uncle, together with thehardships of various kinds he had patiently endured.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Jacob was wroth, and chode with Laban,…. Having answered Laban’s questions to the silencing of him, and nothing of his upon search, being found with him, Jacob took heart, and was of good courage and in high spirits, and in his turn was heated also; and perhaps might carry his passion a little too far, and is not to be excused from some degree of sin and weakness; however, his reasoning is strong and nervous, and his expostulations very just and pathetic; whatever may be said for the temper he was in, and the wrath and resentment he showed:
and Jacob answered and said to Laban; that whereas he had suggested that he had done a very bad thing, he asks him,
what [is] my trespass? what [is] my sin? what heinous offence have I committed? what law of God or man have I broke?
that thou hast so hotly pursued after me? with so much haste and swiftness, and with such a number of men, as if he came to take a thief, a robber, or a murderer.
Fuente: John Gill’s Exposition of the Entire Bible
As Laban found nothing, Jacob grew angry, and pointed out the injustice of his hot pursuit and his search among all his things, but more especially the harsh treatment he had received from him in return for the unselfish and self-denying services that he had rendered him for twenty years. Acute sensibility and elevated self-consciousness give to Jacob’s words a rhythmical movement and a poetical form. Hence such expressions as “ hotly pursued, ” which is only met with in 1Sa 17:53; for “ I had to atone for it, ” i.e., to bear the loss; “ the Fear of Isaac, ” used as a name for God, , = , the object of Isaac’s fear or sacred awe.
Fuente: Keil & Delitzsch Commentary on the Old Testament
36 And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What is my trespass? what is my sin, that thou hast so hotly pursued after me? 37 Whereas thou hast searched all my stuff, what hast thou found of all thy household stuff? set it here before my brethren and thy brethren, that they may judge betwixt us both. 38 This twenty years have I been with thee; thy ewes and thy she goats have not cast their young, and the rams of thy flock have I not eaten. 39 That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day, or stolen by night. 40 Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes. 41 Thus have I been twenty years in thy house; I served thee fourteen years for thy two daughters, and six years for thy cattle: and thou hast changed my wages ten times. 42 Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely thou hadst sent me away now empty. God hath seen mine affliction and the labour of my hands, and rebuked thee yesternight.
See in these verses,
I. The power of provocation. Jacob’s natural temper was mild and calm, and grace had improved it; he was a smooth man, and a plain man; and yet Laban’s unreasonable carriage towards him put him into a heat that transported him into a heat that transported him into some vehemence, Gen 31:36; Gen 31:37. His chiding with Laban, though it may admit of some excuse, was not justifiable, nor is it written for our imitation. Grievous words stir up anger, and commonly do but make bad worse. It is a very great affront to one that bears an honest mind to be charged with dishonesty, and yet even this we must learn to bear with patience, committing our cause to God.
II. The comfort of a good conscience. This was Jacob’s rejoicing, that when Laban accused him his own conscience acquitted him, and witnessed for him that he had been in all things willing and careful to live honestly, Heb. xiii. 18. Note, Those that in any employment have dealt faithfully, if they cannot obtain the credit of it with men, yet shall have the comfort of it in their own bosoms.
III. The character of a good servant, and particularly of a faithful shepherd. Jacob had approved himself such a one, v. 38-40. 1. He was very careful, so that, through his oversight or neglect, the ewes did not cast their young. His piety also procured a blessing upon his master’s effects that were under his hands. Note, Servants should take no less care of what they are entrusted with for their masters than if they were entitled to it as their own. 2. He was very honest, and took none of that for his own eating which was not allowed him. He contented himself with mean fare, and coveted not to feast upon the rams of the flock. Note, Servants must not be dainty in their food, nor covet what is forbidden them, but in that, and other instances, show all good fidelity. 3. He was very laborious, v. 40. He stuck to his business, all weathers; and bore both heat and cold with invincible patience. Note, Men of business, that intend to make something of it, must resolve to endure hardness. Jacob is here an example to ministers; they also are shepherds, of whom it is required that they be true to their trust and willing to take pains.
IV. The character of a hard master. Laban had been such a one to Jacob. Those are bad masters, 1. Who exact from their servants that which is unjust, by obliging them to make good that which is not damaged by any default of theirs. This Laban did, v. 39. Nay, if there has been a neglect, yet it is unjust to punish above the proportion of the fault. That may be an inconsiderable damage to the master which would go near to ruin a poor servant. 2. Those also are bad masters who deny to their servants that which is just and equal. This Laban did, v. 41. It was unreasonable for him to make Jacob serve for his daughters, when he had in reversion so great an estate secured to him by the promise of God himself; as it was also to give him his daughters without portions, when it was in the power of his hands to do well for them. Thus he robbed the poor because he was poor, as he did also by changing his wages.
V. The care of providence for the protection of injured innocence, v. 42. God took cognizance of the wrong done to Jacob, and repaid him whom Laban would otherwise have sent empty away, and rebuked Laban, who otherwise would have swallowed him up. Note, God is the patron of the oppressed; and those who are wronged and yet not ruined, cast down and yet not destroyed, must acknowledge him in their preservation and give him the glory of it. Observe, 1. Jacob speaks of God as the God of his father, intimating that he thought himself unworthy to be thus regarded, but was beloved for the father’s sake. 2. He calls him the God of Abraham, and the fear of Isaac; for Abraham was dead, and had 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 36-42:
Laban’s accusation of theft and his fruitless search for his stolen teraphim infuriated Jacob. He felt injured unjustly by Laban’s mistrust. For twenty years Jacob served Laban faithfully. During that time he had not taken anything for his own that belonged to Laban. Even that which had been stolen from Laban, Jacob made good from his own flocks. And when he left Laban’s house he took nothing except that which he had earned and which belonged to him. The years spent in caring for Laban’s flocks were hard. In that land the temperature falls well below freezing at night, but during the day the heat becomes oppressive. Also the rigors of the shepherd’s life involve many sleepless nights, watching over the flocks to protect them from both predatory animals and marauding bandits. Jacob further accused Laban of unfair business dealings, changing his wages “ten times” (verse 7), when it was to his advantage to do so.
Jacob pointed out that except for the intervention of Jehovah, God of his fathers, and Laban’s respect for Isaac. Laban would have sent him away empty handed. This acknowledges God’s protection of the “underdog,” the employee who is at the mercy of an unscrupulous employer. This principle applies today. There is much injustice in the business world. Christian employees are often discriminated against and oppressed by ungodly and selfish employers. Many seek to rectify these wrongs by strikes, slow-downs, protests, or other forms of retaliation. God’s way is to depend upon him for redress of grievances and for recognition, see Eph 6:5-8; God issues a stern warning against any employer who defrauds or oppresses his employees, see Jas 5:1-6.
Fuente: Garner-Howes Baptist Commentary
36. And Jacob was wroth, and chode with Laban. Jacob again acts amiss, in contending with Laban about a matter not sufficiently known, and in wrongfully fastening on him the charge of calumny. For although he supposed all his family to be free from blame, yet he was deceived by his own negligence. He acts, indeed, with moderation, because in expostulating with Laban he does not use reproaches; but in this he is not to be excused, that he undertakes the cause of his whole family, when they were not exempt from blame. If any one should make the objection to this statement, that Jacob was constrained by fear, because Laban had brought with him a great band of companions: the circumstances themselves show, that his mind was thus influenced by moderation rather than by fear. For he boldly resists, and shows no sign of fear; only he abstains from the insolence of evil speaking. He then adds that he had just cause of accusation against Laban; not because he wished to rise in a spirit of recrimination against his father-in-law; but because it was right that the kindred and associates of Laban should be made witnesses of all that had passed, in order that, by the protracted patient endurance of Jacob, his integrity might be the more manifest. Jacob also calls to mind, not only that he had been a faithful keeper of the flock, but also that his labor had been rendered prosperous by the blessing of God; he adds, besides, that he had been held accountable for all losses. In this he insinuates against Laban the charge of great injustice: for it was not the duty of Jacob voluntarily to inflame the avarice and rapacity of his father-in-law, by attempting to soothe him; but he yielded, by constraint, to his injuries. When he says that sleep departed from his eyes, he not only intimates that he passed sleepless nights, but that he had so contended against nature itself, as to defraud himself of necessary repose.
Fuente: Calvin’s Complete Commentary
(36) Jacob was wroth.Naturally he regarded the accusation about the teraphim as a mere device for searching his goods, and when nothing was found gave free vent to his indignation.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
36. Chode with Laban Contended with him in wordy war . Jacob’s speech (Gen 31:36-42) is still more pointed and vigorous than Laban’s . Render as follows:
What my trespass, What my sin, That thou hast been burning after me?
For thou hast been feeling all my vessels, What hast thou found of all the vessels of thy house? Place here Before my brethren and thy brethren, And let them decide between us two. This twenty year I with thee, Thy ewes and thy goats have not been bereft, And the rams of thy flock have I not eaten. The torn I brought not to thee; I atoned for it. Of my hand didst thou demand it, Stolen by day, And stolen by night. I have been In the day heat devoured me, And cold in the night, And sleep fled from my eyes, This to me twenty year in thy house, I served thee fourteen years for two of thy daughters And six years for thy flock, And thou hast changed my wages ten parts. Unless the God of my father, The God of Abraham and the Fear of Isaac were for me, That now empty thou hadst sent me away.
My affliction and the labour of my hands God has seen; And he judged yesternight.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Jacob was extremely angry and berated Laban. And Jacob answered and said to Laban, “What have I done wrong? What is my sin that you hotly pursued after me? In your feeling about among all my things what have you found of all your household possessions? Set it here before my brothers and your brothers that they may judge between us two. This twenty years I have been with you. Your ewes and your she-goats have not cast their young, and I have not eaten the rams of your flocks. What was torn of beasts I did not bring to you, I bore the loss of it. You required it of my hand whether stolen by day or stolen by night. I was thus. In the day drought consumed me, and by night the frost. And my sleep fled from my eyes. I have been in your house these twenty years. I served you fourteen for your two daughters and six years for your flock, and you have changed my wages ten times. Unless the God of my father, the God of Abraham and the Fear of Isaac had been with me surely you would have sent me away empty. God has seen my affliction and the labour of my hands and rebuked you yesternight.” ’
Having watched his possessions being mauled by Laban without result Jacob is very angry and makes clear his grievances in front of the leaders of the confederacy. Laban is necessarily on the defensive. He has been proved ‘wrong’. He has failed to justify his charge of theft.
Jacob’s arguments are:
1) Laban has failed to prove the charge of theft as the remainder have witnessed.
2) Jacob had paid well for what he has, both in wives and flocks and herds, by long and faithful service in which he endured much hardship. The hardship of the shepherd’s life is well depicted. Indeed Laban had demanded recompense for any failure to the full and constantly changed the terms of the contract, yet Jacob bore with it. Animals taken by wild beasts did not normally need to be accounted for (Exo 22:10-14).
3) He has not taken advantage of his position. While as shepherd he had the right to eat of the flock he has not taken the fat rams. And he has tended the ewes at birth so that there was no failure in the birth process. This may suggest that not all shepherds were so fastidious.
4) Nevertheless when he left Laban would have sent him away with nothing apart from his own personal possessions and would still do so were it not for God’s intervention.
5 God has passed judgment on the situation, having seen what he has put up with and the price he paid, and has justified Jacob.
These arguments were important. The remaining confederacy leaders (mainly Laban’s sons and relatives) need to be aware of the justice of his position, for the fact was that he had still absconded from the confederation of tribes with his possessions as Laban now argues.
“The God (Elohim) of Abraham and the Fear of Isaac.” Each patriarch had his own description of Yahweh. To Abraham he was ‘the God’, the Almighty (El Shaddai), because of what he had done for him and promised to him, to Isaac he was ‘the Fear’, the One to be held in awe. Isaac never forgot his rare experiences of the manifested presence of God. (The alternative translation ‘kinsman’ has been suggested which would emphasise his close relationship with his God). To Jacob He was ‘the Mighty One’ (49:24), possibly partly because of this incident. He had protected Jacob when he was defenceless. We can compare with this how easily Abraham can see Yahweh as El Elyon (14:22) which demonstrates that Yahweh can be given different titles.
Fuente: Commentary Series on the Bible by Peter Pett
Jacob Rebukes Laban
v. 30. And Jacob was wroth, and chode with Laban; and Jacob answered and said to Laban, What is my trespass? What is my sin that thou hast so hotly pursued after me? v. 37. Whereas thou hast searched all my stuff, what hast thou found of all thy household stuff? Set it here before my brethren and thy brethren that they may judge betwixt us both. v. 38. This twenty years have I been with thee; thy ewes and thy she-goats have not cast their young, and the rams of thy flock have I not eaten.
v. 39. That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day, or stolen by night. v. 40. Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes. v. 41. Thus have I been twenty years in thy house; I served thee fourteen years for thy two daughters and six years for thy cattle; and thou hast changed my wages ten times. v. 42. Except the God of my father, the God of Abraham, and the fear of Isaac,
Fuente: The Popular Commentary on the Bible by Kretzmann
Gen 31:36. And Jacob was wroth, &c. Nothing can be imagined more exquisite than this apology of Jacob to Laban; nothing more descriptive of the painful and careful life of a shepherd, Luk 2:8.; and nothing, one would imagine, could be more affecting to the heart of Laban, than truths thus ardently and pathetically delivered. Honesty, fidelity, and unwearied assiduity, may be discountenanced by barbarous churls like Laban; but God, who seeth, i.e.. regards and relieves the affliction of those who trust in him, will sooner or later reward them. See ch. Gen 16:13. Exo 3:7; Exo 3:9.
Fuente: Commentary on the Holy Bible by Thomas Coke
Gen 31:36 And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What [is] my trespass? what [is] my sin, that thou hast so hotly pursued after me?
Ver. 36. And Jacob was wroth, and chode. ] An angry expostulation; but not without some error, in the heat of altercation. “Be angry, and sin not,” Eph 4:26 is, saith one, the easiest charge, under the hardest condition, that can be. It is difficult to kindle and keep quick the fire of zeal, which is the best kind of anger, without all smoke of sin.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 31:36-42
36Then Jacob became angry and contended with Laban; and Jacob said to Laban, “What is my transgression? What is my sin that you have hotly pursued me? 37Though you have felt through all my goods, what have you found of all your household goods? Set it here before my kinsmen and your kinsmen, that they may decide between us two. 38These twenty years I have been with you; your ewes and your female goats have not miscarried, nor have I eaten the rams of your flocks. 39That which was torn of beasts I did not bring to you; I bore the loss of it myself. You required it of my hand whether stolen by day or stolen by night. 40Thus I was: by day the heat consumed me and the frost by night, and my sleep fled from my eyes. 41These twenty years I have been in your house; I served you fourteen years for your two daughters and six years for your flock, and you changed my wages ten times. 42If the God of my father, the God of Abraham, and the fear of Isaac, had not been for me, surely now you would have sent me away empty-handed. God has seen my affliction and the toil of my hands, so He rendered judgment last night.”
Gen 31:36 “Jacob became angry” This VERB (BDB 354, KB 351, Qal IMPERFECT) means “to burn” and denotes human anger (cf. Gen 4:5-6; Gen 30:2; Gen 34:7; Gen 39:19).
“contended with Laban” The VERB (BDB 936, KB 1224, Qal IMPERFECT) has legal connotations (cf. Gen 31:37). Jacob was attacked by Laban before the relatives, now Jacob retaliates with rhetorical questions.
1. “What is my transgression?” (Gen 31:36)
2. “What is my sin?” (Gen 31:36)
3. “What have you found?” (Gen 31:37)
In a real sense the relatives constituted a court of nomadic law. They must render a decision in the dispute (Gen 31:37).
Gen 31:38-42 Jacob defends his shepherding techniques and diligence (before the kinsmen).
1. the lambs had not miscarried
2. he had not eaten of the rams
3. he took the loss of the sheep due to wild animals
All of this fits exactly into the culture of that day which is shown in the Law Code of Hammurabi, (paragraph 266).
Gen 31:42 “If the God of my father, the God of Abraham, and the fear of Isaac” This phrase “the fear of Isaac” is unique to this chapter and is used twice (cf. Gen 31:53). It may refer to the Deity Isaac respects or awes. An American archeologist, Albright, says that the word “fear” is related to the use of “kinsmen” in the Cognate languages (Aramaic, Arabic, and Ugaritic) and should be translated the “kinsmen of Isaac,” another way of expressing “the God of my fathers.” However, this is uncertain.
“you would have sent me away empty-handed” Jacob realized the greed of Laban and also the presence of the grace of God. This is seen in the last phrase of Gen 31:42, where Jacob makes an allusion to the dream of Laban which is recorded in Gen 31:24; Gen 31:29. God has already passed judgment!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
was wroth: Gen 30:2, Gen 34:7, Gen 49:7, Num 16:15, 2Ki 5:11, 2Ki 13:19, Pro 28:1, Mar 3:5, Eph 4:26, Jam 1:19, Jam 1:20
Reciprocal: Gen 31:26 – What Gen 32:28 – with men Jer 37:18 – General