Genesis 31:42

Gen 31:42 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.

Ver. 42. The fear of Isaac.] God, the proper object of fear; whence he is absolutely called "The fear". {Psa 76:11} "Bring presents to fear"; that is, to him, to whom all dread is due. The Chaldee Paraphrast rendereth Teraphim, {Gen 31:32} Laban’s fear. It was an atheistical speech of Statius, Primus in orbe deos fecit Timor. But it was a true saying of Varro, as Calvin cites his words, They that first brought in images of the gods, increased men’s error, but took away their fear. {a}

{a} Qui primi deorum simulachra induxerunt, errorem auxerunt, metum dempserunt. - Var.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Gen 31:42. Except God had been with me — Jacob, on every mention of his substance, attributes all the increase of it to the care that God had of him. And he here speaks of God, as the God of his father, intimating, that he thought himself unworthy to be thus 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 there is no fear; but Isaac was yet alive, sanctifying the Lord in his heart as his fear and his dread.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

31:42 The God that Isaac feared (see textual note) was with Jacob (31:3), had seen his hard work and faithfulness despite Laban’s abuse, and had rewarded Jacob. Laban’s dream only proved to Jacob that he was in the right.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

That is, the God whom Isaac did fear, and reverence.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 42. The fear of Isaac] It is strange that Jacob should say, the GOD of Abraham and the FEAR of Isaac, when both words are meant of the same Being. The reason perhaps was this; Abraham was long since dead, and God was his unalienable portion for ever. Isaac was yet alive in a state of probation, living in the fear of God, not exempt from the danger of falling; therefore God is said to be his fear, not only the object of his religious worship in a general way, but that holy and just God before whom he was still working out his salvation with fear and trembling, fear lest he should fall, and trembling lest he should offend.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

42. Except the God of my father. Jacob here ascribes it to the favor of God, that he was not about to return home entirely empty; whereby he not only aggravates the sin of Laban, but meets an objection which might seem at variance with his complaints. He therefore denies that he has been made rich by the kindness of his father-in-law; but testifies that he has been favourably regarded by the Lord: as if he had said, I owe it not to thee, that thou hast not further injured me; but God, who is propitious to me, has withstood thee. Now, since God is not the defender of unfaithfulness, nor is wont to help the wicked, the integrity of Jacob may be ascertained from the fact that God interposed as his vindicator. It is also to be observed, that by expressly distinguishing the God of Abraham from all fictitious gods, he declares that there is no other true God: by which he, at the same time, proves himself to be a truly pious worshipper. The expression “the fear of Isaac,” is to be taken passively for the God whom Isaac revered; just as, on account of the reverence due to him, he is called the “fear and the dread” of his people. A similar expression occurs immediately after, in the same chapter. Now the pious, while they fear God, are by no means horror — struck at his presence, like the reprobates; but trembling at his judgment, they walk circumspectly before him.

God has seen my affliction, and the labor of my hands. This was spoken from a pious feeling that God would bring help to him when afflicted, if he should conduct himself with fidelity and honesty. Therefore, in order that the Lord may sustain us with his favor, let us learn to discharge our duty rightly; let us not flee from our proper work; and let us not refuse to purchase peace by submitting to many inconveniences. Further, if they from whom we have deserved well treat us severely and unjustly, let us bear our cross in hope and in silence, until the Lord shall succor us: for he will never forsake us, as the whole Scripture testifies. But Jacob distinctly presses his father-in-law with his own confession. For why had God rebuked him, unless because he was persecuting an innocent man in defiance of justice and equity; for as I have lately intimated, it is abhorrent to the nature of God to favor evil and unjust causes.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(42) The fear of Isaac—That is, the object of Isaac’s worship. The reason given by the Jewish Commentators for this remarkable way of describing the Deity whom Isaac served is that, as his father was still alive, Jacob would have been wanting in reverence, if he had spoken of God as “Isaac’s God,” even though Jehovah had condescended so to call Himself (Gen_28:13).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

42. the God of my father] Cf. Gen_31:5.

the Fear of Isaac] Cf. Gen_31:53. A remarkable phrase, denoting the personal God who was the object of Isaac’s worship. Cf. Isa_8:13, “Neither fear ye their fear. The Lord of Hosts … let him be your fear.” It clearly shews not that Isaac was regarded as a deity; but that He whom Isaac feared was the true God of Jacob.

sent me away empty] A regular phrase for destitution; cf. Job_22:9; Luk_1:53.

rebuked thee] Cf. Gen_31:29.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Now therefore, come thou, let us make a covenant, I and thou,.... Let us be good friends, and enter into an alliance for mutual safety, and make an agreement for each other's good. Laban perceiving that Jacob's God was with him, and blessed him, and made him prosperous, and protected him, was fearful, lest, growing powerful, he should some time or other revenge himself on him or his, for his ill usage of him; and therefore was desirous of entering into a covenant of friendship with him:

and let it be for a witness between me and thee; that all past differences are made up, and former quarrels subside, and everything before amiss is forgiven and forgotten, and that for the future peace and good will subsist; of which a covenant made between them would be a testimony.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

CHAPTER XXXI.

The fear of Isaac; or of that God, whom Isaac fears, on account of the danger to which he is exposed of losing his friendship; a thing which, Abraham being now departed in peace, has not to dread. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The fear of Isaac, i.e. the God whom my father Isaac worships with reverence and godly fear, as appears by comparing Gen 31:53. The act is here put for the object, as it frequently is; and particularly God is called our fear, Isa 8:13. And fear is one of God’s names amongst the rabbins. He calls him not Isaac’s God, but his fear, because Isaac was yet alive, and in the state of probation, and served God with fear and trembling: see Gen 27:33. The Jews observe, that God is not called the God of any particular person, as of Abraham, Isaac, and Jacob, till after their death.

God hath seen my affliction, with compassion and intention of good to me for it. God’s seeing is oft used for his relieving and helping, as Gen 16:13; 29:32; Exo 3:7,9. Or, hath showed or proved it, to wit, that he hath seen, & c.: compare Gen 20:16. Either way it is an ellipsis of the pronoun, which is usual, as appears by comparing 1Ki 10:7, with 2Ch 9:6 and Psa 41:9, with Joh 13:18.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

42. Fear of Isaac — He whom Isaac feared. Laban closed his speech with allusion to his gods, (Gen_31:30,) and now Jacob, more nobly, appeals to the intervention of the God of his fathers, who had rebuked Laban as an adversary.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Jacob speaks of God as the God of his father, intimating that he thought himself unworthy to be thus 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 there is no fear; but Isaac was yet alive, sanctifying the Lord in his heart as his fear and his dread.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

"Except the God of my father...had been for me, surely thou wouldst now have sent me away empty. God has seen mine affliction and the labour of my hands, and last night He judged it." By the warning given to Laban, God pronounced sentence upon the matter between Jacob and Laban, condemning the course which Laban had pursued, and still intended to pursue, towards Jacob; but not on that account sanctioning all that Jacob had done to increase his own possessions, still less confirming Jacob's assertion that the vision mentioned by Jacob (Gen 31:11, Gen 31:12) was a revelation from God. But as Jacob had only met cunning with cunning, deceit with deceit, Laban had no right to punish him for what he had done. Some excuse may indeed be found for Jacob's conduct in the heartless treatment he received from Laban, but the fact that God defended him from Laban's revenge did not prove it to be right. He had not acted upon the rule laid down in Pro 20:22 (cf. Rom 12:17; Th1 5:15).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

ופחד יצחק AND THE DREAD OF ISAAC — He did not like to say “God of Isaac” because God does not associate His name with the righteous whilst they are alive. And although He (God) said, when he (Jacob) was departing from Beer-Sheba, (Genesis 28:13) “I am the Lord, the God of Abraham thy father and the God of Isaac”, this was because his (Isaac’s) eyes were dim and he might therefore be regarded as dead (Midrash Tanchuma, Toldot 7) — Jacob, however, feared to say “God of Isaac” and said “the Dread”.

ויוכח The word here has the meaning of reproof (“and he reproved thee”; cf. Genesis 5:24) and not of deciding (as in Genesis 5:37).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND THE FEAR OF ISAAC HAD BEEN ON MY SIDE. “He did not want to say “G-d of Isaac” because G-d does not associate His name with the righteous during their lifetime. Although G-d said to Jacob when he was departing from the Land of Israel, I am the Eternal, the G-d of Abraham thy father and the G-d of Isaac, this was because Isaac’s eyes were dim, and he might therefore be regarded as dead. Jacob, however, feared to say so, [and instead said, ‘the Fear of Isaac’].” Thus the words of Rashi. It is also the opinion of Onkelos that pachad Yitzchak means “his G-d,” for he translated it as: “He Whom Isaac fears.”And Rabbi Abraham ibn Ezra said: “Isaac’s fear of G-d helped me, for the merit of the father helps the son. And Jacob swore ‘bepachad’ of his father Isaac, — by Him Whom Isaac fears.” Ibn Ezra’s explanations of the same expression are thus not alike. Ibn Ezra further wrote, “And there are some who say that this ‘fear’ is an allusion to the day of Isaac’s Binding.” This is not far fetched.By way of the Truth [namely, the mystic lore of the Cabala] the language fits its plain meaning and intent, that is, it refers to the attribute of Justice on high. Based on this, Scripture says: Afterward shall the children of Israel return, and seek the Eternal their G-d, and David their king; and shall come trembling unto the Eternal and to His goodness in the end of days. The verse is stating that they will seek the Merciful One and the attribute of Justice on earth, and bring the Fear of Isaac to G-d and His goodness mentioned.

‘VAYOCHACH’ YESTERNIGHT. “The word here has the meaning of ‘reproof’ [and he reproved] and not of ‘clarification.’” These are the words of Rashi. But is is more correct to say that it is an expression meaning “clarification.” Since Jacob said above, ‘veyochichu’ (that they may judge) between us both, he now said that it is G-d, Who knows the hidden secrets, Who should clarify the dispute between the two of them. This is why Jacob did not say, vayochach othcha emesh, [which would mean, “and He reproved ‘thee’ yesternight,” for the meaning of the word is not “rebuke” but “clarify”].

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

לולי אלוקי אבי, after having used this term, Yaakov amplifies whom he meant by it, i.e. אלוקי אברהם ופחד יצחק היה לי, as explained by Onkelos פחד יצחק is the G’d Yitzchok was in awe of. Yitzchok had subjected himself to slaughter by his father as he had been in awe of his father’s G’d. One can explain the words פחד יצחק as referring to Yaakov who was afraid that if he did not go home now he would never see his father again while he was alive.

היה לי, Yaakov explains his surviving of Lavan’s machinations as being due to two separate causes. 1) if the G’d of Avraham had not been on my side ריקם שלחתני, you would have sent me home as empty-handed as when I arrived at your home. 2) had it not been for my urgent longing to see my father Yitzchok before he died. I doubt that I would have still have found him alive on my return if I had stayed with you any longer. Out of these considerations I could not remain with you. When I left my father he was already worried about his death approaching. If I want to see him once more alive, I decided that I must return home before it is too late. I could not tell you of my intention as you might have prevented me from being present at his death and my burying him.

ויוכח אמש. He rebuked (you) last night, when He told you not to dare to display a hostile attitude towards me. (verse 29)

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.