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Jacob’s crisis with Laban in these verses brings into focus God’s faithfulness to his promise of 28:13-15 and completes the period of Jacob’s exile in Paddan Aram. He left home as an empty-handed fugitive and now returns a wealthy man. All that he possesses has been given to him by God. Jacob’s recognition of God’s protection and provision marks a new fidelity for the patriarch, which has resulted from God’s revelation of himself (28:10-22). The effects of the theophany at Bethel are everywhere apparent. Jacob’s plan to return home after the birth of Joseph (30-25) is a response to the vow he made to God (28:15, 21). The acknowledgment of God’s presence (31-5) is reminiscent of the stairway (28-12) and the promise accompanying it (v.15). So, too, is the reference to the angelic message in a dream (31:11; cf. 28:12). The mention of the God of Bethel (v.13) makes explicit the connection between the covenant promise and its fulfillment in the Laban encounter (31-42).
The success of Jacob’s exile in Paddan Aram is due to God’s watching over the promise. Jacob owes everything to God. And in keeping with the intent of the covenant, others share in the blessing specifically given to the elect (30:27; cf. 28:14b; Nu 10:29). So it is not surprising that Laban wants Jacob to stay. But the God who has prospered Jacob is now calling him to return home (31-3). In the process of departure and the conniving of Laban, Jacob (30:31-43) and even Rachel (31:19-35) epitomize the extent of deception within this family. The incidents of the speckled lambs and the household deities are humorously related and illustrate the depths of folly to which deception will lead. Jacob must yet learn that it is God who will rescue him from the anger of Laban (v.24) and enable their parting to be somewhat amicable (vv.44-55).