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Commentary on Genesis 31 verses 43–55
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.
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.
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SUMMARY
Genesis 31:45 records Jacob's decisive action of selecting and erecting a stone as a pillar, a foundational step in formalizing the covenant between himself and Laban. This act serves as a tangible and enduring witness to their agreement, marking the resolution of their tense confrontation and establishing clear boundaries for their future relationship, thereby ushering in a new phase in Jacob's journey back to the Promised Land.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Symbolism is paramount, as the "stone" transformed into a "pillar" (matstsêbâh) symbolizes permanence, witness, and the establishment of a binding agreement. It is a tangible representation of an intangible covenant. The act itself is a form of ritual action, a culturally recognized practice in the ancient Near East for formalizing treaties and marking significant events. Furthermore, there is an element of foreshadowing, as this initial pillar sets the stage for the larger heap of stones (Galeed/Mizpah) that will be erected, further solidifying the covenant and its terms. The simplicity of the language belies the profound theological significance embedded in the act, hinting at God's providential hand in guiding human affairs and relationships.
THEOLOGICAL AND THEMATIC CONNECTIONS
The setting up of the pillar in Genesis 31:45, while a human act, is deeply intertwined with divine oversight and theological principles. It exemplifies how God works through human agreements and actions to bring about His purposes, even in strained family dynamics. The pillar serves as a tangible sign of a covenant, underscoring the biblical importance of solemn agreements and the need for clear boundaries in relationships. It implicitly points to God as the ultimate witness to all human pacts, ensuring their integrity and upholding justice. This act of establishing a physical marker for a relational agreement highlights the enduring human need for clarity, commitment, and visible signs of peace, reflecting a divine order for harmonious coexistence.
REFLECTION AND APPLICATION
The seemingly simple act of Jacob setting up a stone pillar in Genesis 31:45 offers profound lessons for contemporary life. It underscores the vital importance of clear communication and the establishment of healthy, mutually agreed-upon boundaries in all our relationships, whether familial, professional, or communal. Just as Jacob and Laban needed a physical marker to solidify their agreement and prevent future conflict, we too often require explicit understandings, verbal or written, to maintain relational harmony and prevent misunderstandings. This passage encourages us to be proactive in seeking reconciliation and establishing agreements that foster peace and mutual respect. Moreover, it subtly reminds us that even in the midst of complex human disputes, God's providential hand is at work, guiding His people towards resolution and fulfilling His purposes. Believers are called to emulate this pursuit of peace, trusting in God's ability to navigate and resolve even the most challenging relational dynamics.
Questions for Reflection
FAQ
What is the significance of setting up a stone pillar in biblical times?
Answer: In biblical times, setting up a stone pillar (Hebrew: matstsêbâh) was a common and highly significant practice with various functions. It could serve as a memorial to a significant event, such as Jacob's dream at Bethel (Genesis 28:18), or a place of divine encounter. Pillars were frequently used as boundary markers to delineate territories or properties, establishing clear divisions between lands or peoples. Crucially, as seen in Genesis 31:45, they served as witnesses to covenants or oaths made between parties, providing a physical, enduring testament to verbal agreements. They could also commemorate victories or mark burial sites. While some matstsêbâh were unfortunately associated with pagan worship and idolatry in later periods, in contexts like this one, they functioned as legitimate legal and symbolic markers, signifying permanence, agreement, and a lasting testimony to an event or promise.
CHRIST-CENTERED FULFILLMENT
The pillar erected by Jacob in Genesis 31:45, serving as a witness to a covenant and a marker of boundaries, finds its ultimate and eternal fulfillment in Jesus Christ. He is not merely a stone, but the very cornerstone upon whom the new covenant is immutably established (Ephesians 2:20). Unlike a pillar of stone, which can crumble or be moved, Christ is the unshakeable foundation of God's redemptive plan, a covenant sealed not with human agreement or physical markers, but with His own precious blood (Luke 22:20). Jesus Himself is the faithful and true witness (Revelation 3:14) to God's character, promises, and ultimate reconciliation. Through Him, new and eternal boundaries are drawn—between sin and righteousness, death and life—and a lasting peace is secured that transcends any earthly agreement, offering true and eternal reconciliation between God and humanity (Colossians 1:20). He is the ultimate "pillar" of truth and grace, upholding all things by the word of His power (Hebrews 1:3).