Genesis 31:11
And the angel of God spoke to me in a dream, saying, Jacob: And I said, Here am I.
Jump to: BarnesBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayHaydockHastingsHomileticsJFBKDKJTLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTTBWESTSK
EXPOSITORY (ENGLISH BIBLE)
Genesis 31:11-13. The angel of the Lord spake, I am the God of Beth-el — This, no doubt, was the Word, or Song of Solomon of God, who now condescended to be the angel or messenger of the Father to Jacob, and yet styles himself the God of Beth-el. Thus was Jacob reminded of Beth-el, and of the promises made to him there, by the same divine person, who now again appeared to him in a dream, to his great comfort.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 the Angel of God spake unto me in a dream,.... In the same dream before related, and to direct him to observe what was presented to him, and to confirm what he saw, and lead him to the design and use of it. This was not a created angel, but the eternal one, the Son of God, and who is afterwards called God, and to whom Jacob had made a vow, which he would never have done to an angel; but to God only, as Ben Melech observes:

saying, Jacob; and I said, here am I; the Angel called him by his name, to which he answered, and signified that he was ready to attend to whatsoever he should say to him.

And the angel of God spake unto me in a dream, saying, Jacob: And I said, Here am I.
EXEGETICAL (ORIGINAL LANGUAGES)
11. And the angel of God] The vision combines the account of the events connected with the wages in Genesis 30:31-42 with the mention of the Divine word to Jacob in Genesis 31:3.

Notice the frequent use of “God” (Elohim), not Lord (Jehovah), in this chapter, Genesis 31:9; Genesis 31:11; Genesis 31:16; Genesis 31:24; Genesis 31:42.Verse 11. - And the angel of God - literally, the angel (or Maleach) of Elohim, i.e. of the God who was with me and protecting me, though himself continuing unseen - spake unto me in a dream, saying, Jacob: And I said, Here am I (vide Genesis 20:1, 11). The Flight. - Through some angry remarks of Laban's sons with reference to his growing wealth, and the evident change in the feelings of Laban himself towards him (Genesis 31:1, Genesis 31:2), Jacob was inwardly prepared for the termination of his present connection with Laban; and at the same time he received instructions from Jehovah, to return to his home, together with a promise of divine protection. In consequence of this, he sent for Rachel and Leah to come to him in the field, and explained to them (Genesis 31:4-13), how their father's disposition had changed towards him, and how he had deceived him in spite of the service he had forced out of him, and had altered his wages ten times; but that the God of his father had stood by him, and had transferred to him their father's cattle, and now at length had directed him to return to his home.
Links
Genesis 31:11 Interlinear
Genesis 31:11 Parallel Texts


Genesis 31:11 NIV
Genesis 31:11 NLT
Genesis 31:11 ESV
Genesis 31:11 NASB
Genesis 31:11 KJV

Genesis 31:11 Bible Apps
Genesis 31:11 Parallel
Genesis 31:11 Biblia Paralela
Genesis 31:11 Chinese Bible
Genesis 31:11 French Bible
Genesis 31:11 German Bible

Bible Hub






Genesis 31:10
Top of Page
Top of Page