Genèse 31:42

Unless the God of my father, the God of Abraham, and He whom Izhak feareth had been in my help, even now hadst thou sent me away empty: but my affliction and the travail of my hands are manifest before the Lord, and therefore He admonished thee in the evening.

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”].

שלחתני, and not with joy and songs.

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)