Now come, let’s make a covenant, you and I. Let it be for a witness between me and you.”
Jacob took a stone, and set it up for a pillar. Jacob said to his relatives, “Gather stones.” They took stones, and made a heap. They ate there by the heap. Laban called it Jegar Sahadutha, but Jacob called it Galeed. Laban said, “This heap is witness between me and you today.” Therefore it was named Galeed and Mizpah, for he said, “Yahweh watch between me and you, when we are absent one from another. If you afflict my daughters, or if you take wives in addition to my daughters, no man is with us; behold, God is witness between me and you.” Laban said to Jacob, “See this heap, and see the pillar, which I have set between me and you. May this heap be a witness, and the pillar be a witness, that I will not pass over this heap to you, and that you will not pass over this heap and this pillar to me, for harm. The God of Abraham, and the God of Nahor, the God of their father, judge between us.” Then Jacob swore by the fear of his father, Isaac. Jacob offered a sacrifice in the mountain, and called his relatives to eat bread. They ate bread, and stayed all night in the mountain.
John Calvin 1540 · Public Domain On vv44, 47, 49, 50, 53, 54 44. Let us make a covenant, I and thou.…
44. Let us make a covenant, I and thou. Laban here acts as men conscious of guilt are wont to do, when they wish to guard themselves against revenge: and this kind of trepidation and anxiety is the just reward of evil deeds. Besides, wicked men always judge of others from their own disposition: whence it happens that they have fears on all sides. Moses before relates a somewhat similar example, when Abimelech made a covenant with Isaac. Wherefore we must take the greater care, if we desire to possess tranquil minds, that we act sincerely and without injury towards our neighbors. Meanwhile Moses shows how placable Jacob was, and how easily he permitted himself to be conciliated. He had endured very many and grievous wrongs; but now, forgetting all, he freely stretches out the hand of kindness: and so far is he from being pertinacious in defending his own right, that he, in a manner, anticipates Laban himself, being the first to take a stone, and set it up for a pillar. And truly it becomes the children of God, not only with alacrity to embrace peace, but even ardently to search for it, as we are commanded in Psalm 34:14 As to the heap of stones, it was always the practice to use some ceremony which might confirm the compact on both sides; on this occasion a heap of stones is raised, in order that the memory of the covenant might be transmitted to posterity. That Jacob took part in this was a proof, as we have said, of a mind disposed to peace. He freely complained, indeed, when it was right to do so; but when the season of pacification arrived, he showed that he cherished no rancour. Moses, in relating afterwards that they did eat there, upon the heap, does not observe the order of the history. For, on both sides, the conditions of the covenant were agreed upon and declared, before the feast was celebrated: but this figure of speech (as we have before seen) was sufficiently in use.
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.
Geneva Bible translators 1599 · Public Domain On vv44, 47, 49, 50, 53, 54 His conscience reproved him of his misbehavior toward Jacob,…
His conscience reproved him of his misbehavior toward Jacob, and therefore moved him to seek peace.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv44–54 Gen 31:44 Now therefore come thou, let us make…
Gen 31:44 Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee.
Ver. 44. Now therefore come thou, &c.] "A fool is full of words," saith Solomon. Which odious custom of his is expressed, μιμητικως, in his vain tautologies: "A man cannot tell what shall be; and what shall be after him, who can tell?". {Ecc 10:14} Laban likewise talks a great deal here; and is up with the more, and down with the less, as they say. A covenant he will have, a pillar he will have, and 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, &c., - there is no end of his discourse; as if, Domnio-like, he cared not so much what, as how much, he spake. {a} The basest things are ever most plentiful. History and experience tell us, that some kind of mouse breedeth an hundred and twenty young ones in one nest whereas the lion and elephant bears but one at once. So the least worth yields the most words.
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{a} Qui non quid, sed quantum dicat, ponderare consuevit. - Hieron. in Apol. ad Domnion.
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 On vv44, 45, 46, 47, 50, 53, 54 Both to our own consciences of our mutual obligations,…
Both to our own consciences of our mutual obligations, and to God against either of us who shall break it, that he may severely punish us for it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv44–52 And Laban called it Jegarsahadutha,.... Which in the Syriac…
And Laban called it Jegarsahadutha,.... Which in the Syriac and Chaldee languages signifies "an heap of witness"; it being, as after observed, a witness of the covenant between Laban and Jacob:
but Jacob called it Galeed; which in the Hebrew tongue signifies the same, "an heap of witness"; or "an heap, the witness", for the same reason. Laban was a Syrian, as he sometimes is called, Gen 25:20, wherefore he used the Syrian language; Jacob was a descendant of Abraham the Hebrew, and he used the Hebrew language; and both that their respective posterity might understand the meaning of the name; though these two are not so very different but Laban and Jacob could very well understand each other, as appears by their discourse together, these being but dialects of the same tongue.
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 On vv44, 54 Let us make a covenant - It was made…
Let us make a covenant - It was made and ratified with great solemnity, according to the usages of those times.
1. A pillar was erected, and a heap of stones raised, to perpetuate the memory of the thing, writing being then not known.
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2. A sacrifice was offered, a sacrifice of peace-offerings.
3. They did eat 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.
4. They solemnity appealed to God concerning their sincerity herein; (1.) As a witness, ver. 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. (2.) As a judge, The God of Abraham, from whom Jacob was descended, and The God of Nahor, from whom Laban was descended, the God of their father, the common ancestor from whom they were 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 betwixt them. Those that have one God should have one heart: God is judge between contending parties, and he will judge righteously, whoever doth wrong it is at their peril.
5. They gave a new name to the place, ver. 47, 48. Laban called it in Syriac, and Jacob in Hebrew, The heap of witness. And ver. 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. The name Jacob gave this heap stuck by it, Galeed, not the name Laban gave it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv46, 47, 48, 49, 50, 51, 53, 54 Verse 46. Made a heap] גל gal, translated heap,…
Verse 46. Made a heap] גל gal, translated heap, signifies properly a round heap; and this heap was probably made for the double purpose of an altar and a table, and Jacob's stone or pillar was set on it for the purpose of a memorial.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v47 Gen 31:47-53. But Jacob called it Galeed — The…
Gen 31:47-53. But Jacob called it Galeed — The name Laban gave it signifies the heap of witness, in the Syrian tongue, which he used, and Galeed signifies the same in Hebrew, the language which Jacob used. It appears that the name which Jacob gave it remained to it, and not the name which Laban gave it. And Mizpah — (Gen 31:49,) This name in Hebrew signifies a watchtower. And they agreed to give it this second name to remind them and their posterity of the solemn appeal they had now mutually made to the all-seeing eye of God, whose providence watches over the actions of mankind, rewarding sincerity and punishing deceitfulness. They appeal to him, 1st, As a witness, The Lord judge between thee and me — That is, the Lord take cognizance of every thing that shall be done on either side in violation of this league. 2d, As a judge. The God of Abraham, (Gen 31:53,) from whom Jacob was descended; and the God of Nahor — Laban’s progenitor; the God of their father — From whom they were 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 betwixt them. Those that have one God, should have one heart: God is judge between contending parties, and he will judge righteously. Whoever does wrong, it is at his peril. Jacob sware by the Fear of his father Isaac — The God whom his father Isaac feared, who had never served other gods, as Abraham and Nahor had done: to this only living and true God he offered a sacrifice, (Gen 31:54,) in gratitude for the peace he had obtained with Laban.
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 On vv47, 49, 50, 51, 53 Testimony. Hebrew makes Laban give this etymology, Jegar-saha-dutha; while…
Testimony. Hebrew makes Laban give this etymology, Jegar-saha-dutha; while Galaad means the hill or the witness. The Syrian language had now begun to deviate some little from the Hebrew of Jacob. --- Each, &c. This is added by the Vulgate. (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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv44, 52 Come thou, let us make a covenant--The way in…
Come thou, let us make a covenant--The way in which this covenant was ratified was by a heap of stones being laid in a circular pile, to serve as seats, and in the center of this circle a large one was set up perpendicularly for an altar. It is probable that a sacrifice was first offered, and then that the feast of reconciliation was partaken of by both parties seated on the stones around it. To this day heaps of stones, which have been used as memorials, are found abundantly in the region where this transaction took place.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv47, 48, 54 47. Jegar-sahadutha… Galeed — The Aramaic and Hebrew words,…
47. Jegar-sahadutha… Galeed — The Aramaic and Hebrew words, respectively, for heap of witness. יגרyegar, or gar, is a dialectic variation of גל, gal, rendered heap in Gen_31:46. This incidental notice of the naming of their stone memorial shows that already, in Jacob’s time, the dialectical differences between the Aramaic and Hebrew tongues were noticeable. This was probably the origin of the name Gilead, applied to the whole range of mountains running north and south on the east of the Jordan. The particular spot where the covenant was made was probably at the northern end of the range, not at what was later known as Mizpeh of Gilead, (Jdg_11:29,) for Jacob, after this, passing southward crossed the Jabbok, (Wady Zerka,) which is itself north of the modern mount Jelad. The name Mizpah (Gen_31:49) subsequently became very common, and is applied to three other places on the east (Jos_11:3; Jdg_10:17; 1Sa_22:3) and two on the west of the Jordan. Jos_15:38; Jos_18:26.
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 On vv44, 45, 46, 47, 48, 49, 50, 51, 53, 54 44. a covenant] Cf. Gen_26:28.
44. a covenant] Cf. Gen_26:28.
a witness] Heb. ‘ed. This word gives the keynote to the transaction, and introduces the play on the word Gilead in Gen_31:47. But “a covenant” is not “a witness.” Surely some words have dropped out. Several commentators suggest: “And let us make a heap, and let it be for a witness.”
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 On vv47, 49, 53, 54 (47) Jegar-sahadutha.—These are two Syriac words of the same…
(47) Jegar-sahadutha.—These are two Syriac words of the same meaning as Gal-’eed, Heap of Witness. A Syriac (or Aramaic) dialect was most probably the ordinary language of the people in Mesopotamia, but it seems plain that Laban and his family also spoke Hebrew, not merely from his calling the placo Mizpah, a Hebrew word, but from the names given by his daughters to their children.
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 On vv45, 46, 47, 48, 51, 54 And Jacob took a stone, and set it up…
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)
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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.
The Biblical Illustrator 1887 · Public Domain On v49 The Lord watch between me and thee.
Gen_31:49-55
The Lord watch between me and thee.
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--
Lessons
1. Injurious persons are most apt to suspect the innocent for doing wrong.
2. Wicked men would not have others wrong their children though they do it themselves.
3. Nature denieth polygamy though mens lusts design and plead for it.
4. Want of human witness to require fealty is no ground of breaking covenant security.
5. God Himself is witness to the covenants of men, and will see right to be done by them or judge for it.
6. The most fraudulent men may be strict upon others to press on them the testimony of God (Gen_31:50). (G. Hughes, B. D.)
Lessons
1. Treacherous, deceitful men are most fearful of hurt pursuing them. So Laban.
2. Guilty fear makes men solicitous and intent to save themselves.
3. Sinful solicitousness for safety is full of words to little purpose (Gen_31:51).
4. Jealousy groundless contents not itself with Gods witness, but will have visible assurance.
5. Wickedness may sometimes be content not to do harm to others when it is afraid itself.
6. The most injurious are most solicitous to secure themselves from the innocent, who think no harm unto them (Gen_31:52). (G. Hughes, B. D.)
Lessons
1. An oath of God is a just means of confirmation to a lawful covenant for setting things out of doubt.
2. Superstitious men, though convinced of the true way of God, yet worship and swear in old corrupt ways.
3. Oaths taken by false gods, or the true in false ways, are yet binding.
4. in making peace with idolaters it is lawful to take their corrupt swearing, but net to follow it.
5. True saints, when called to swear, must do it in the true fear of the true God.
6. It is just for saints to glorify God by swearing in just cases and making Him Judge (Gen_31:53). (G. Hughes, B. D.)
Lessons
1. It is suitable unto a day of peacemaking for Gods servants to make a feast.
2. The spirits of good men are free and ingenious even to such as have been adversaries to them.
3. Friendly invitations and communion are the best issue of hot debates.
4. The power of God so overrules as to make persecutors sleep under the shelter of such whom they have oppressed (Gen_31:54). (G. Hughes, B. D.)
Lessons
1. The purposes of wicked men are not in their own hands to effect them. Laban goeth changed home.
2. Furious pursuits of the innocent God turneth to early departures of their enemies.
3. Overruling Providence can make unnatural men show natural affection.
4. Wicked men are convinced there cometh good to men only from the blessing of God.
5. Ungodly ones may use forms of blessing when yet they can procure none from God.
6. God turns oppressors to their own with rebukes who thirsted after the possessions of the innocent (Gen_31:55). So God delivereth His out of temptations. (G. Hughes, B. D.)
Mizpah
I. The ordinary use of this word is not quite the same as its original use. It is generally used as a kind of bond or link between parted friends; whereas it was first used as a SAFEGUARD AND WARNING between two men who were in some sort enemies, or, at least, but doubtful friends, and one of them very suspicious of the other.
1. When two men part, as Laban and Jacob parted, and their circumstances are such that, while absent from one another, one of them, or perhaps each of them, will have it in his power to injure the other in any way, in such a case let this word act as a wholesome warning: Mizpah, a beacon or watch-tower. The Lord Himself is such. He overlooks all.
2. A servant must often be free from the ken of master or mistress. But there is an eye on that servant always--the all-seeing eye of God. He stands as a watch-tower between servant and master or mistress, marking and judging how each fulfils his part. Is the master or mistress kind, just, considerate? Is the servant faithful and true, honest, upright, diligent?
3. Men have many dealings with one another in business. The Lord stands and overlooks each bargain.
II. But though the original application of the word was such, yet it may very well be applied also in that other way in which it is so often used. When those who love one another are called to part--when friends, for instance, go from each other, when brothers and sisters separate, when children leave home, when even a husband is called to a distance, perhaps to a foreign land, and that for a long time--it is A GREAT COMFORT to remember that the Lord is as a watch-tower between those thus parted. The closest and dearest of all bonds is that of having one Father, one Saviour, one Spirit, one hope now, one eternal home hereafter. Those thus united are hardly absent, even when parted in the body. (F. Bourdillon, M. A.)
Mizpah tokens
Tokens and memorials are not without use. The Mizpah on seal or ring, on locket or in book, may well bring to mind those absent, and even serve to draw the thoughts to God. The daughter, whose home is among strangers, will think of the fond mother who made that parting gift, and whose wish and prayer seems to be contained in that little word. The son, far off in a foreign land, carries with him a memorial of the same kind; and when he reads that word his thoughts go back to the home of his childhood, a father and mothers loving words and earnest prayers come back to his mind, his heart is softened, and he remembers Him who is above all, whose eye is in every place, and now watches over both him and those at home. (F. Bourdillon, M. A.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v47 Chald, the heap of witness.
Jegarsahadutha
Chald, the heap of witness.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv45, 48, 51, 54 This means that a large stone was simply set…
pillar
This means that a large stone was simply set up on its end to mark the place where this important event happened.
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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.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv45, 49, 50 31:45-48 The stone and the heap of stones were…
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.