Genesis 31:45

Gen 31:45 And Jacob took a stone, and set it up [for] a pillar.

Ver. 45. A stone.] Or stones, as Gen 31:46.

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.

CHAPTER 31:45-55

And Jacob took a stone, and set it up for a pillar or Matzebah, as a memorial or witness of the covenant about to be formed (ver. 52); a different transaction from the piling of the stone-heap next referred to. (of Gen_28:18; Jos_14:2-7)

HOMILETICS.

Vers. 45-55.

Galeed and Mizpah, or the covenant of peace.

I THE COVENANT MEMORIALS.

1. The pillar of remembrance. The erection of the stone slab appears to have been the act of Jacob alone, and to have been designed to commemorate the important transaction about to be entered into with Laban. It is well to keep note of those engagements we make with our fellow-men in order to their punctual fulfillment; much more of those we make with God. It does not appear that any name was given to the column, and this may have been because it was intended chiefly for himself.

2. The pile of witness. This was the work both of Laban and Jacob, which they conjointly performed through the instrumentality of their brethren; and being of the nature of a public monument, it was further characterized by a name Laban calling it Jegar-sahadutha, and Jacob styling it Galeed, both expressions signifying heap of witness, and perhaps both of them naming it Mizpah, or watchtower, from the nature of the oath which they both took on the occasion. Men who are truly sincere in their covenant engagements are never afraid to bind themselves by public attestations of their good faith, though it is certain that of all men these least require to be so bound.

II THE COVENANT WORDS.

1. The solemn engagements. On the one hand Laban undertakes never to pass the stone heap on Gilead to do injury to Jacob not mentioning the pillar, which was purely of Jacob"s construction, and therefore supposed to have a religious significance solely for Jacob; and on the other hand Jacob records his vow never to cross the pillar and the pile to inflict wrong on Laban, and in addition, as Laban might be injured in his daughters without crossing the forbidden line, never to afflict Rachel and Leah by taking other wives besides them; The engagement on both sides is to abstain from doing injury of any sort to each other; and to this all men are bound by both natural and revealed religion without the formality of an oath; and much more than other men, are Christians taken bound by God"s grace and Christ"s blood to live peaceably with all men and be at peace amongst themselves.

2. The impressive oaths. If it is dubious whether Laban appealed to God or only to the stone-heap to witness his sincerity in promising not to harm Jacob, it is certain that he appealed to God to keep a strict eye on Jacob (ver. 49), and in a semi-superstitious way united the God of Abraham and the God of Nahor, the God of their fathers, to judge between them. Jacob does not mention either pile or pillar, but swears by the fear of his father Isaac.

III THE COVENANT ACTIONS.

1. The sacrifice. The offering of sacrifice was essential to the formation of a covenant. As between God and man, it virtually proclaimed that God could enter into amicable relations with sinful man only on the basis of an atonement. As between man and man, it was equivalent to an acknowledgment by the covenanting parties that both required to be covered with the blood of propitiation. That Jacob, and not Laban, offered sacrifice intimates that these truths were already in some degree appreciated by Jacob, though possibly they were not understood by Laban.

2. The feast. In making this feast Jacob may only have been following the example of his father Isaac, who similarly entertained Abimelech and his statesmen at Beersheba on the occasion" of the treaty which was there formed between them; but the sacrificial feast afterwards became an important element in the Mosaic cultus, and was designed to express the idea of house and table fellowship between the covenanting parties.

IV THE COVENANT RESULTS.

1. The kiss of reconciliation. It is not certain that Laban kissed Jacob when he prepared for his departure in the morning; perhaps that was too much to expect; but he kissed Rachel and Leah and their children. It was a sign of forgiveness not alone to them, but through them also to Jacob.

2. The paternal benediction. Laban, whose better nature appears to have returned as the result of the covenant, or of the feast, or of the contemplated parting with his daughters, poured out his feelings in a farewell blessing on their heads. It is the last we hear or see of Laban in the Scripture narrative. Let us hope it was the revival of early kindness and piety in the old man"s heart.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

31:45-48 The stone and the heap of stones were a monument to the border treaty between the two men, as a witness to future generations. Each man named the monument witness pile in his native language. It remained the perpetual border between Israel and the kingdom of Aram (Syria), two nations often at war.

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

45. Jacob] The name “Jacob” is here almost certainly a gloss. We should read either “and he took a stone,” or “and Laban took a stone.” In Gen_31:51 Laban says that he set up the pillar or maṣṣêbah. Laban erects the pillar; Jacob makes the heap of stones.

a pillar] Heb. maṣṣêbah. As Jacob had done at Bethel, Gen_28:18.

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.

And Laban said, this heap is a witness between me and thee this day. A witness of the covenant now about to be made between them that day, and a witness against them should they break it:

therefore was the name of it called Galeed; by Jacob, as before observed; See Gill on Gen 31:47.

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

In testimony of his compliance with Laban’s proposal, and his entering into this covenant. See Exo 24:4.

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

pillar

This means that a large stone was simply set up on its end to mark the place where this important event happened.

made a pile

"stacked them on top of each other"

Then they ate there by the pile

Eating a meal together was a part of making the covenant with one another. The full meaning of this may be made explicit. (See: Assumed Knowledge and Implicit Information)

Jegar Saha Dutha

Translators may add a footnote that says: "The name Jegar Saha Dutha means 'heap of witness' in Laban's language." (See: How to Translate Names)

Galeed

Translators may add a footnote that says: "The name Galeed means 'heap of witness' in Jacob's language. (See: How to Translate Names)

translationWords

column

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

ויקח...וירימה מצבה. He tilted the stone to be upright and placed it on an elevation in the neighbourhood so that it would be visible from a distance. This is the meaning of the word וירימה, as distinct from simply וישם, as for instance in Genesis 28,18. This is also why he called it מצפה, “a lookout point.”

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.