Laban answered Jacob, “The daughters are my daughters, the children are my children, the flocks are my flocks, and all that you see is mine! What can I do today to these my daughters, or to their children whom they have borne?
Parallel Translations
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Laban answered Jacob, “The daughters are my daughters, the children are my children, the flocks are my flocks, and all that you see is mine! What can I do today to these my daughters, or to their children whom they have borne?
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And Laban answered and said unto Jacob, These daughters are my daughters, and these children are my children, and these cattle are my cattle, and all that thou seest is mine: and what can I do this day unto these my daughters, or unto their children which they have born?
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And Laban answered and said unto Jacob: 'The daughters are my daughters, and the children are my children, and the flocks are my flocks, and all that thou seest is mine; and what can I do this day for these my daughters, or for their children whom they have borne?
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John Calvin 1540 · Public Domain 43. These daughters are my daughters. Laban begins now…
43. These daughters are my daughters. Laban begins now to speak in a manner very different from before: he sees that he has no farther ground of contention. Therefore, being convinced, he buries all strife, and glides into placid and amicable discourse. “Why,” he asks, “should I be hostile to thee, when all things between us are common? Shall I rage against my own bowels? For both thy wives and thy children are my own blood; wherefore I ought to be affected towards you, as if you all were part of myself.” He now answers like an honorable man. Whence, then, has this humanity so suddenly sprung up in the breast of him who lately had been hurried onward, without any respect to right or wrong, to ruin Jacob; unless it were, that he knew Jacob to have acted towards him with fidelity, and to have been at length compelled by necessity to adopt the design of departing by stealth? And this was an indication that he was not absolutely desperate: for we may find many persons of such abandoned impudence, that though overcome and silenced by arguments, they yet do not cease to rush headlong in insane rebellion. From this passage we infer, that although avarice and other sinful affections take away judgment and soundness of mind; there yet remains a knowledge of truth engraven on the souls of men, which being stirred up emits scintillations, to prevent the universal triumph of depravity. If any one before had said, What does thou, Laban? What brutality is this to rage against thine own bowels? the remonstrance would not have been heard, for he burned with headstrong fury. But now he voluntarily suggests this to himself, and proclaims what he would have been unwilling to hear from another. It appears, then, that the light of justice which now breaks forth, had been smothered in his mind. In short, it is self-love alone which blinds us; because we all judge aright where personal interests are not concerned. If, however, it should so happen that we are for a time in perplexity, we must still seek to obey the dictates of reason and justice. But if any one hardens himself in wickedness, the interior and hidden knowledge, of which I have spoken, will yet remain engraven in his mind, and will suffice for his condemnation.
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.
John Trapp 1656 · Public Domain Gen 31:43 And Laban answered and said unto Jacob,…
Gen 31:43 And Laban answered and said unto Jacob, [These] daughters [are] my daughters, and [these] children [are] my children, and [these] cattle [are] my cattle, and all that thou seest [is] mine: and what can I do this day unto these my daughters, or unto their children which they have born?
Ver. 43. These daughters are my daughters, &c.] All this is a flaunt, or rather a flattery. Now he seeks to curry favour, where he could not exercise cruelty; smoothing over the matter, as if he meant them no harm; when he was merely bridled, and could not do them that harm that he desired. This is still the guise of hypocrites, and false brethren; they would be taken for friends, and seek to build up themselves upon better men’s ruins: as here Laban would render Jacob suspicious to his daughters, as one that would hereafter deal hardly with them, if not bound by him, in a covenant, to his good abearance toward them.
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.
Matthew Poole 1685 · Public Domain He pretends that to be an act of his…
He pretends that to be an act of his natural affection and kindness which was indeed the effect of his fear.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain We have here the compromising of the matter between…
We have here the compromising of the matter between Laban and Jacob. Laban had nothing to say in reply to Jacob's remonstrance: he could neither justify himself nor condemn Jacob, but was convicted by his own conscience of the wrong he had done him; and therefore desires to hear no more of the matter He is not willing to own himself in a fault, nor to ask Jacob's forgiveness, and make him satisfaction, as he ought to have done. But,
I. He turns it off with a profession of kindness for Jacob's wives and children (Gen 31:43): These daughters are my daughters. When he cannot excuse what he has done, he does, in effect, own what he should have done; he should have treated them as his own, but he had counted them as strangers, Gen 31:15. Note, It si common for those who are without natural affection to pretend much to it when it will serve a turn. Or perhaps Laban said this in a vain-glorious say, as one that loved to talk big, and use great swelling words of vanity: "All that thou seest is mine." It was not so, it was all Jacob's, and he had paid dearly for it; yet Jacob let him have his saying, perceiving him coming into a better humour. Note, Property lies near the hearts of worldly people. They love to boast of it, "This is mine, and the other is mine," as Nabal, Sa1 25:11, my bread and my water.
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II. He proposes a covenant of friendship between them, to which Jacob readily agrees, without insisting upon Laban's submission, much less his restitution. Note, When quarrels happen, we should be willing to be friends again upon any terms: peace and love are such valuable jewels that we can scarcely buy them too dearly. Better sit down losers than go on in strife. Now observe here,
1. The substance of this covenant. Jacob left it wholly to Laban to settle it. The tenour of it was, (1.) That Jacob should be a good husband to his wives, that he should not afflict them, nor marry other wives besides them, Gen 31:50. Jacob had never given him any cause to suspect that he would be any other than a kind husband; yet, as if he had, he was willing to come under this engagement. Though Laban had afflicted them himself, yet he will bind Jacob that he shall not afflict them. Note, Those that are injurious themselves are commonly most jealous of others, and those that do not do their own duty are most peremptory in demanding duty from others. (2.) That he should never be a bad neighbour to Laban, Gen 31:52. It was agreed that no act of hostility should ever pass between them, that Jacob should forgive and forget all the wrongs he had received and not remember them against Laban or his family in after-times. Note, We may resent an injury which yet we may not revenge.
2. The ceremony of this covenant. It was made and ratified with great solemnity, according to the usages of those times. (1.) A pillar was erected (Gen 31:45), and a heap of stones raised (Gen 31:46), to perpetuate the memory or the ting, the way of recording agreements by writing being then either not known or not used. (2.) A sacrifice was offered (Gen 31:54), a sacrifice of peace-offerings. Note, Our peace with God is that which puts true comfort into our peace with our friends. If parties contend, the reconciliation of both to him will facilitate their reconciliation one to another. (3.) They did eat bread together (Gen 31:46), jointly partaking of the feast upon the sacrifice, Gen 31:54. This was in token of a hearty reconciliation. Covenants of friendship were anciently ratified by the parties eating and drinking together. It was in the nature of a love-feast. (4.) They solemnly appealed to God concerning their sincerity herein, [1.] As a witness (Gen 31:49): The Lord watch between me and thee, that is, "The Lord take cognizance of every thing that shall be done on either side in violation of this league. When we are out of one another's sight, let his be a restraint upon us, that wherever we are we are under God's eye." This appeal is convertible into a prayer. Friends at a distance from each other may take the comfort of this, that when they cannot know or succour one another God watches between them, and has his eye on them both. [2.] As a Judge, Gen 31:53. The God of Abraham (from whom Jacob descended), and the God of Nahor (from whom Laban descended), the God of their father (the common ancestor, form whom they both descended), judge betwixt us. God's relation to them is thus expressed to intimate that they worshipped one and the same God, upon which consideration there ought to be no enmity between them. Note, Those that have one God should have one heart: those that agree in religion should strive to agree in every thing else. God is Judge between contending parties, and he will judge righteously; whoever does wrong, it is at his peril. (5.) They gave a new name to the place, Gen 31:47, Gen 31:48. Laban called it in Syriac, and Jacob in Hebrew, the heap of witness; and (Gen 31:49) it was called Mizpah, a watch-tower. Posterity being included in the league, care was taken that thus the memory of it should be preserved. These names are applicable to the seals of the gospel covenant, which are witnesses to us if we be faithful, but witnesses to us if we be faithful, but witnesses against us if we be false. The name Jacob gave this heap (Galeed) stuck by it, not the name Laban gave it. In all this rencounter, Laban was noisy and full of words, affecting to say much; Jacob was silent, and said little. When Laban appealed to God under many titles, Jacob only swore by the fear of his father Isaac, that is, the God whom his father Isaac feared, who had never served other gods, as Abraham and Nahor had done. Two words of Jacob's were more memorable than all Laban's speeches and vain repetitions: for the words of wise men are heard in quiet, more than the cry of him that ruleth among fools, Ecc 9:17.
Lastly, After all this angry parley, they part friends, Gen 31:55. Laban very affectionately kissed his sons and his daughters, and blessed them, and then went back in peace. Note, God is often better to us than our fears, and strangely overrules the spirits of men in our favour, beyond what we could have expected; for it is not in vain to trust in him.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And Jacob took a stone, and set it up…
And Jacob took a stone, and set it up for a pillar. To show his readiness to agree to the motion, he immediately took a large stone that lay upon the mount, and set it up on one end, to be a standing monument or memorial of the agreement now about to be made between them.
And Jacob took a stone, and set it up for a pillar. To show his readiness to agree to the motion, he immediately took a large stone that lay upon the mount, and set it up on one end, to be a standing monument or memorial of the agreement now about to be made between them.
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Genesis 31:46
gen 31:46
gen 31:46
gen 31:46And Jacob said unto his brethren, gather stones,.... Not to his sons, as the Targum of Jonathan and Jarchi; these would not be called brethren, and were not fit, being too young to be employed in gathering large stones, as these must be, to erect a monument with; rather his servants, whom he employed in keeping his sheep under him, and might so call them, as he did the shepherds of Haran, Gen 29:4; and whom he could command to such service, and were most proper to be made use of in it; unless it can be thought the men Laban brought with him, whom Jacob before calls his brethren, Gen 31:37, are meant; and then the words must be understood as spoken, not in an authoritative way, but as a request or direction, which was complied with:
and they took stones, and made an heap; they fetched stones that lay about here and there, and laid them in order one upon another, and so made an heap of them:
and they did eat there upon the heap; they made it like a table, and set their food on it, and ate off of it; or they "ate by" it (o), it being usual in making covenants to make a feast, at least to eat and drink together, in token of friendship and good will. The Chinese (p) call friendship that is most firm and stable, and not to be rescinded, "stony friendship": whether from a like custom with this does not appear.
(o) "apud", "juxta", "prope"; see Nold. Concord. Part. Heb. p. 691. (p) Martin. Hist. Sinic. p. 178.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain All his mine - That is, came by me.
All his mine - That is, came by me.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain Gen 31:43-44. All is mine — That is, came…
Gen 31:43-44. All is mine — That is, came by me. Let us make a covenant — It was made and ratified with great solemnity, according to the usages of those times. 1st, A pillar was erected, a heap of stones raised to perpetuate the memory of the thing, writing being then not known. 2d, A sacrifice was offered, a sacrifice of peace-offerings. 3d, They ate bread together, jointly partaking of the feast upon the sacrifice. This was in token of a hearty reconciliation. Covenants of friendship were anciently ratified by the parties eating and drinking together.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Are mine, or proceed from me originally; so that…
Are mine, or proceed from me originally; so that if I were to injure them, I should disregard the dictates of nature. (Menochius)
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).
Daniel D. Whedon 1874 · Public Domain 43. Laban answered — Whether awed by Jacob’s words,…
43. Laban answered — Whether awed by Jacob’s words, or convinced of the folly of attempting to change his plans or purposes, he hastens to propose a covenant, to which Jacob readily agrees. Laban’s words may be rendered as follows:
The daughters my daughters,
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And the sons my sons,
And the flock my flock,
And all which thou seest
Mine it is!
And to my daughters, what shall I do to them to-day?
Or to their sons, which they have borne?
And now come, let us cut a covenant,
I and thou;
And let it be for a witness
Between me and thee.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 43. my daughters] Laban’s reply, consisting of the claim…
43. my daughters] Laban’s reply, consisting of the claim of complete parental control over Leah and Rachel and their children and their husband’s flocks, is no sort of reply to Jacob’s complaint.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (43) Laban answered . . . —Laban does not…
(43) Laban answered . . . —Laban does not attempt any reply to Jacob’s angry invectives, but answers affectionately. Why should he wish to injure Jacob, and send him away empty? All that he had was still Laban’s in the best of senses; for were not Rachel and Leah his daughters? And were not their children his grandsons? How was it possible that he could wish to rob them? He proposes, therefore, that they should make a covenant, by which Jacob should bind himself to deal kindly with his daughters, and to take no other wife; while he promises for himself that he would do Jacob no wrong. Jacob therefore sets up a large stone, as a pillar and memorial; and Laban subsequently does the same; while, probably between the two hills on which they had severally encamped (Gen_31:25), they collect a large mass of other stones, on which they feast together, in token of friendship (Gen_26:30).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 43, 44. And Laban answered and said unto…
Vers. 43, 44. And Laban answered and said unto Jacob, neither receiving Jacob"s torrent of invective with affected meekness (Candlish), nor proving himself to be completely reformed by the angry recriminations of his "callous and hardened son-in-law (Kalisch); but perhaps simply owning the truth of Jacob"s wants, and recognizing that he had no just ground of complaint (Calvin), as well as touched in his paternal affections by the sight of his daughters, from whom he felt that he was about to part for ever. These daughters literally, the daughters (there)are my daughters, and these (literally, the) children are my children, and these (literally, the) cattle are my cattle; and all that thou seest is mine. Not as reminding Jacob that he had still a legal claim to his (Jacob"s) wives and possessions (Candlish), or at least possessions (Kalisch), though prepared to waive it, but rather as acknowledging that in doing injury to Jacob he would only be proceeding against his own flesh and blood (Calvin, Rosenm Gerlach, Alford). And what can I do this day unto these my daughters, literally, and as for (or to) my daughters, what can I do to these this day? The LXX, connecting "and to my daughters" with what precedes, reads, kainta osa su ejsi kairwn mouor unto their children which they have born? i.e. why should I do anything unto them An ego in viscera mea saervirem (Calvin). Now therefore literally, and now, nun o+un (LXX)come thou, hkl, imperf., of age, go to, come now (cf. Gen_19:32) let us make a covenant, literally, let us cut a covenant, an expression which, according to partitionists (Tuch, Stahelin, Delitzsch, et alii), is not used by the Elohist until after Exo_14:8; and yet by all such authorities the present verse is assigned to the Elohist (cf. Keil"s "Introduction," part 1. div. 1. I and thou; and let it be for a witness between me and thee.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Let us make a covenant, I and thou; and…
Gen_31:43-48
Let us make a covenant, I and thou; and let it be for a witness between me and thee
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Labans covenant with Jacob
I.
IT WAS FORCED UPON HIM BY CIRCUMSTANCES.
1. His long journey in pursuit of Jacob.
2. The Divine warning.
3. His failure to criminate Jacob.
4. The overwhelming force of Jacobs self-defence.
II. IT SHOWED AN IMPERFECT SENSE OF RELIGIOUS DUTY AND OBLIGATION.
1. The natural love of kindred may exist apart from piety. The social affections are beautiful in themselves, but they may be exercised by those who have very imperfect notions of religion, or who even set it aside altogether.
2. The forms of religion may be used with but an imperfect recognition of their real significance. The setting up of this pillar, and the pious motto attached to it, seemed to indicate a most sacred friendship and a solemn regard to the realities of religion. The all-pervading presence and the power of God were recognized. God is regarded as One to whom men are ultimately accountable. But this transaction, though employing the sanctions of religion, shows but a very low apprehension of its nature. This heap was set up by enemies who called upon God to protect them, each from the encroachments of the other. (T. H. Leale.)
Bethel to Mizpah; or, Service in a strange land
I. JACOBS REMONSTRANCE WITH LABAN.
1. He had served a long time.
2. He had served Laban honestly.
3. He had undergone much toil.
II. JACOBS CONFIDENCE IN GOD.
III. JACOBS COVENANT WITH LABAN. Learn:
1. Gods providence.
2. Gods faithfulness. (W. S. Smith, B. D.)
Lessons
1. False accusers, though silent at a just defence, yet are not ready to clear the innocent.
2. Guilt makes wicked men dumb to answer the plea of the righteous. Laban knew his guilt, but owns it not.
3. Proud oppressors, when they cannot hurt, yet they brag all is theirs.
4. Unnatural parents, when found out, pretend nearness and interest in their offspring.
5. Cruelty is sometimes crafty to pretend to spare for relations sake (Gen_31:43).
6. Bloody men overawed by God are forced to seek peace with the righteous whom they hate.
7. Oppressors are wily to secure their peace by covenant with the innocent when forced to it.
8. Crafty persecutors overcome desire engagement from the persecuted for their safety (Gen_31:44). (G. Hughes, B. D.)
Lessons
1. The righteous and wicked in covenants of peace may agree in the same terms, but not in the same heart.
2. Good and bad have inclination to use terms consonant to their country and religion.
3. Imposition of names upon dead things may tend to the information of the living (Gen_31:47).
4. Visible tokens may lawfully bear the titles of things signified by them.
5. The worst souls may be ready in word to appeal to witness, but such as they conceive cannot hurt them.
6. Pillars and places may bear the name of memorable actions to teach posterity (Gen_31:48).
7. Titles and words enough the falsest hearts may use for their own ends.
8. Jehovah may be appealed unto by false hearts as to selfseeking and their own security.
9. Fair pretences and guilty fears may move wicked souls to lay bends from God upon the innocent for their own safety.
10. God doth oversee and watch all parties covenanted what they do when they are separated (Gen_31:49). (G. Hughes, B. D.)
The pillar a witness
The following story is told of a rich old citizen of Bermago. He had lent to one of his countrymen at Florence four hundred crowns, which he advanced without any witness, and without requiring a written acknowledgment. When the stipulated time had elapsed, the creditor required his money; but the borrower, well apprised that no proof could be brought against him, positively denied that he had ever received it. After many fruitless attempts to recover it, the lender was advised to resort to the duke, who would find some method of doing him justice. Alessandro accordingly ordered both the parties before him; and after hearing the assertions of the one, and the positive denial of the other, he turned to the creditor, saying, Is it possible, then, friend, that you can have lent your money when no one was present? There was no one, indeed, replied the creditor. I counted out the money to him on a post. Go, bring the post then, this instant, said the duke, and I will make it confess the truth. The creditor, though astonished at receiving such an order, hastened to obey, having first received a secret caution from the duke not to be very speedy in his return. Meantime the duke employed himself in transacting the affairs of his other suitors, till at length, turning to the borrower, he said, This man stays & long time with this post. It is so heavy, sir, replied the other, that he could not yet have brought it. Again Alessandro left him, and, returning some time afterward, carelessly exclaimed, What kind of men are they that lend their money without evidence? Was there no one present but the post. No, indeed, sir! replied the knave. The post is a good witness then, said the duke, and shall make thee pay the man his money.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Gen_31:47. And Laban called it Jegar-sahadutha; but Jacob called…
CRITICAL NOTES.—
Gen_31:47. And Laban called it Jegar-sahadutha; but Jacob called it Galeed.] “It is remarkable that in giving these names Laban chooses the Chaldee, Jacob the Hebrew, for the same meaning, the heap of witness.” (Alford.)—“These words are the oldest testimony that in Mesopotamia, the mother country of the Patriarchs, Aramaic or Chaldee was spoken; while in Canaan, the country of Jacob’s birth, Hebrew was the vernacular. And hence we may conclude that Abraham’s family had adopted the Hebrew from the Canaanites (i.e., the Phœnicians.)” (Keil.)—
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Gen_31:49. Mizpah.] A watch-tower or beacon. “The pile of stones was to be not only a memorial but a sort of look out—when they should be absent from each other—keeping watch upon each of them for their fidelity.” (Jacobus.) There were several places bearing this name in Palestine. (1Sa_7:5-16; Jos_15:28; Jos_11:3-8.)—
Gen_31:53. The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the fear of his father Isaac.] “Laban calls to witness the Gods (the verb is in the plural in the original) of Abraham and Nahor and their father Terah; but Jacob swears only by the true God, Him whom Isaac, his father, feared.” (Alford.)
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_31:43-55
LABAN’S COVENANT WITH JACOB
Laban himself proposes this covenant, and imparts to it the sanctions of religion (Gen_31:49-53). But—
I. It was forced upon him by circumstances. This was no expression of a friendship which needed not an outward sign, but was rather an expedient to save further trouble. It was wrung from Laban by the hard necessity of his position. He had been in a great rage against Jacob, but now his temper is cooled. The circumstances which tamed his spirit, and brought him to a better mind were these:—
1. His long journey in pursuit of Jacob. He pursued after him seven days’ journey (Gen_31:23). Physical toil, the continued strain of anxiety, the proved impossibility of inflicting vengeance,—all these tend to cool passion.
2. The Divine warning. God had appeared to Laban charging him that he should do no violence to Jacob (Gen_31:29). This warning was really of the nature of a rebuke (Gen_31:42).
3. His failure to criminate Jacob. He had charged Jacob with theft, and after a fruitless search, was mortified at finding no evidence of crime.
4. The overwhelming force of Jacob’s self-defence (Gen_31:36-42). Jacob recites the evidence of his faithful and laborious service for twenty years, and the facts to which he appealed could not be gainsaid. The truth of his reproaches against Laban was but too evident.
II. It showed an imperfect sense of religious duty and obligation. When it comes to the point, Laban cannot find it in his heart to do anything against his own flesh and blood. (Gen_31:43.) The natural feelings of a father prevail. Laban and Jacob enter into a covenant. They set up a heap and call it Mizpah; “for he said, the Lord watch between me and thee when we are absent one from another” (Gen_31:49.) But
1. The natural love of kindred may exist apart from piety. The social affections are beautiful in themselves, but they may be exercised by those who have very imperfect notions of religion, or who even set it aside altogether.
2. The forms of religion may be used with but an imperfect recognition of their real significance. The setting up of this pillar, and the pious motto attached to it, seemed to indicate a most sacred friendship and a solemn regard to the realities of religion. The all-pervading presence and the power of God were recognised. God is regarded as One to whom men are ultimately accountable. But this transaction, though employing the sanctions of religion, shows but a very low apprehension of its nature. This heap was set up by enemies who called upon God to protect them, each from the encroachments of the other. They seemed to think that the chief work of the Almighty in this world was to make them happy, to guard their interests, to avenge their private wrongs. They think little of God’s glory, or of their own perfection in godliness. This is a mean and selfish view of religion.
SUGGESTIVE COMMENTS ON THE VERSES
Gen_31:43. Laban wishes to adjust matters in the best way he can. He cannot help prefacing his wish, however, by another sample of vain boasting and affected generosity. He attempts no defence against the charge of having repeatedly altered the terms of contract with Jacob, nor will conscience allow him to deny his secret purpose of sending him away empty. But this strange mixture of avarice, cunning, and effrontery is not without its parallel in every age and country.—(Bush.)
Gen_31:44. “A fool is full of words,” saith Solomon. Laban likewise talks a great deal here. A covenant he will have, a pillar he will have, a heap he will have; and that heap shall be a witness, and that pillar a witness, and God a witness, and a Judge too. There is no end of his discourse. The basest things are ever the most plentiful, so the least worth yields the most words.—(Trapp.)
Jacob makes no reply to Laban’s boasting, but lets it pass; and though he had felt so keenly and spoken so warmly, yet he consents to a covenant of peace. His resentment is under the control of his moral principle. He said nothing, but expressed his mind by actions.—(Bush.)
Gen_31:46-47. Jegarsahadutha. Here is the first decided specimen of Aramaic, as contra-distinguished from Hebrew. Its incidental appearance indicates a fully formed dialect known to Jacob, and distinct from his own. Gilead, or Galeed remains to this day in Jebel Jel’ad, though the original spot was further north.—(Murphy.)
Gen_31:48-49. The Lord takes cognisance of the conduct of men when they are absent one from another. The Most High is above all, and sees all.
The power of religion is extremely weak in our minds if the consideration of the all-seeing eye of Jehovah does not operate more strongly to restrain us from evil than the presence of the world of mortal men.—(Bush.)
Gen_31:50. Men are sometimes so situated that they are thrown upon their personal honour and fidelity, having no outward compulsion to make them do what is right. The only firm support for such honour is the practical recognition of the presence of a just and holy God.
This sentiment shews that some knowledge of the true God was extensively prevalent at that early period, though in Laban’s case it did not avail to extinguish the relics of his idolatrous propensities. Like thousands of others, he “held the truth in unrighteousness.”—(Bush.)
Gen_31:51-53. We are surprised to hear that a man who had been seven days in pursuit of certain stolen gods, speak so much, and in so solemn a manner about Jehovah: but wicked men will on some occasions utter excellent words. After all, he could not help manifesting his attachment to idolatry. When speaking to Jacob of Jehovah, he calls Him “the God of your father,” in a manner as if He was not his God. He does not appear to have invoked Jehovah as the only true God. It is very observable, that though he makes mention of “the God of Abraham,” yet it is in connection with “Nahor,” and their father, i.e. Terah: but when Abraham was with Nahor and Terah, they were idolaters. (Jos_24:2). “The God of Abraham, and Nahor, and Terah,” were words capable of very ill construction. Nor does Jacob appear to be ignorant of Laban’s design in thus referring to their early ancestors; and therefore, that he might bear an unequivocal testimony against all idolatry, even that of Abraham in his younger years, he would swear only by “the fear of his father Isaac,” who had never worshipped any other than the true God. It were worth while for those who plead for antiquity as a mark of the true Church to consider that herein they follow the example of Laban, and not of Jacob.—(Fuller.)
Gen_31:54-55. Laban had professed his regret that he had not an opportunity to enjoy a day of feasting and of mirth at parting with his children. Such a parting would hardly have been seemly, even in a family which had no fear of God before their eyes. Jacob, however, makes a religious feast previous to the departure of his father-in-law. “He offered sacrifices upon the Mount Galeed.” Laban departed, and this parting proved final. We hear no more of Laban, nor of the family of Nahor. They might, for several ages retain some knowledge of Jehovah; but mixing with it the superstitions of the country, they would in the end sink into gross idolatry, and be lost among the heathen.—(Fuller.)
Laban imitated the corruptions of his ancestors, some of whom were good men and had knowledge of the true God. His descendants followed his example unto greater corruption, until the knowledge of God was, at length, lost. This religious degeneration is often seen in families and nations.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Covenant on Mount Gilead
The Covenant on Mount Gilead
v. 43. And Laban answered and said unto Jacob, These daughters are my daughters, and these children are my children, and these cattle are my cattle, and all that thou seest is mine; and what can I do this day unto these my daughters or unto their children which they have born? Although Laban still speaks with an unwarranted boastfulness, referring to his superior power and assuming rights which he no longer possessed, yet his words also show that Jacob’s rebuke has had its effect. He realizes that any attempt against the life or well-being of Jacob would hurt also his children and grandchildren. At the same time the fear arises in him that Jacob might some day return to Mesopotamia at the head of a mighty band and avenge his wrong.
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v. 44. Now, therefore, come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee. This proposal was largely an outgrowth of selfishness, but it served the purpose.
v. 45. And Jacob took a stone, and set it up for a pillar, this stone being the monument of the settlement, of the peaceful separation, to which he assented.
v. 46. And Jacob said unto his brethren, his kinsmen that had come with Laban, Gather stones; and they took stones, and made an heap; and they did eat there upon the heap, which designated the friendly communion.
v. 47. And Laban called it Jegarsahadutha; but Jacob called it Galeed, both names, the first Chaldean, the other Hebrew, signifying the same: Heap of testimony, or witness.
v. 48. And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed;
v. 49. and Mizpah, another name, which was later applied to the location on account of another remark by Laban; for he said, The Lord watch between me and thee when we are absent one from another. Mizpah, or Mizpeh, means watch-tower, for Jehovah was called upon to be the watchman, to watch carefully that all the terms of the agreement should be observed.
v. 50. If thou shalt afflict my daughters, or if thou shalt take other wives beside my daughters, no man is with us; see, God is witness betwixt me and thee. The Lord, knowing what the stipulation included, would watch that none of its terms be violated.
v. 51. And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee;
v. 52. this heap be witness, and this pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm. If either one should ever have thoughts of vengeance, his way into the country of the other would lead past this place, and the monument of stones would serve to remind him of the covenant.
v. 53. The God of Abraham, and the God of Nahor, the God of their father, that is, the God of Terah, judge betwixt us. Laban, the idolater, is rather indefinite in naming his god, though he tries to find common ground. And Jacob sware by the fear of his father Isaac, by the God whom his father worshiped and whom he knew to be the only true God.
v. 54. Then Jacob offered sacrifice upon the mount, he killed animals for an offering to the true God, and called his brethren to eat bread and thus to seal the covenant with a common meal. And they did eat bread, and tarried all night in the mount.
v. 55. And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them, thus taking leave of them in a very tender manner, a contrast to his former harshness: and Laban departed, and returned unto his place. From the story of this covenant we learn that the believers, so far as it is possible without denying the truth, will try to have peace with all men, even with the unbelievers, which does not change the fact, however, that there is constant warfare on their part against sin.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 But what can I do today to these my…
But what can I do today to these my daughters, or to their children whom they have borne?
Laban uses a question to emphasize that there is nothing he can do. This rhetorical question can be translated as a statement. AT: "But, there is nothing I can do to bring my daughters and grandchildren back with me." (See: Rhetorical Question)
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let it be for a witness
Here the word "witness" does not refer to a person, but it is used figuratively and refers to the covenant that Jacob and Laban are making. The covenant is spoken of as if it were a person who is there when they agree to act peacefully to one another. (See: Personification)
translationWords
flocks
covenant
testimony
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 31:43-44 Laban pushed for a treaty to settle the…
31:43-44 Laban pushed for a treaty to settle the dispute—he felt vulnerable, so he wanted to secure the borders. Jacob did not need a treaty, since God had provided for him and protected him.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.