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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 31:43–55. His four-level outline is real structure in the source text, so it is rendered as structure.
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 31:50 captures a critical juncture in the fraught relationship between Jacob and Laban, his father-in-law, as they establish a solemn covenant prior to Jacob's departure from Paddan-Aram. This verse articulates Laban's profound concerns for the welfare of his daughters, Leah and Rachel, and invokes God as the supreme and omnipresent witness to ensure the integrity of the agreement and the protection of his kin in the absence of human oversight.
Context
Literary Context
This verse is situated within the broader narrative of Jacob's departure from Laban after twenty years of service. Following Jacob's clandestine flight with his family and possessions, Laban pursued him for seven days, eventually confronting him in the hill country of Gilead. The immediate preceding verses (Genesis 31:43-49) describe Laban's initial accusation and Jacob's defense, culminating in their decision to make a covenant. This pact, symbolized by a heap of stones and a pillar (named Galeed by Jacob and Jegar-sahadutha by Laban, both meaning "heap of witness," and Mizpah, meaning "watchtower"), served to delineate boundaries and establish mutual obligations. Verse 50 specifically details Laban's primary stipulation concerning his daughters, forming a crucial moral and familial component of this covenant, immediately before they part ways.
Historical & Cultural Context
The setting is ancient Mesopotamia and the Transjordan region, where tribal and familial loyalties were paramount, and covenants were the bedrock of social and legal order. In this patriarchal society, a father's concern for his daughters' well-being, especially after their marriage and relocation, was a significant cultural norm. Wives, while valued, often held a vulnerable position, dependent on their husband's provision and protection. Polygamy was a recognized, though not always ideal, practice, and the potential for a husband to take additional wives and neglect earlier ones was a real concern. The invocation of a deity as a witness to a covenant was a common practice in the ancient Near East, lending divine authority and enforcement to agreements where human oversight might be absent or insufficient.
Key Themes
Genesis 31:50 contributes significantly to several overarching themes within Genesis and the broader biblical narrative. It highlights the theme of covenant, demonstrating how agreements, even between estranged parties, could be established under divine sanction. It underscores God's omnipresence and omniscience, portraying Him as an active observer and enforcer of human promises, even when "no man is with us." The verse also speaks to the theme of family protection and welfare, particularly the vulnerable position of women in a patriarchal society, echoing God's consistent concern for justice and care within the family unit, a theme seen throughout the Pentateuch, such as in the laws regarding family relations in Deuteronomy 24:1-5. Furthermore, it implicitly touches upon the complexities of polygamy and the challenges it posed to familial harmony and the equitable treatment of wives.
Exposition and Analysis
Key Word Analysis
Meaning "to depress literally or figuratively," "abase self," "chasten self," "deal hardly with," or "hurt." In this context, Laban is warning Jacob against treating his daughters harshly, unjustly, or in any way that would diminish their status, well-being, or dignity. It encompasses both physical harm and emotional or social degradation, emphasizing a father's deep concern for his daughters' welfare.
The plural of ʼĕlôah, often used specifically of the supreme God, as it is here. This term signifies the powerful, sovereign Creator of the universe. Laban's invocation of "God" elevates the covenant beyond a mere human agreement, imbuing it with divine authority and implying that any breach would be an offense against the Almighty Himself, who possesses ultimate power and judgment.
Meaning "concretely, a witness; abstractly, testimony." This term carries significant legal and moral weight, referring to one who testifies to an event or agreement. When God is designated as the "witness," it means He is the ultimate guarantor of the covenant, the one who sees all, knows all, and will hold both parties accountable for their adherence to the terms. His presence ensures that the agreement is not merely a human pact but a sacred oath.
Verse Breakdown
"If thou shalt afflict my daughters"
This clause expresses Laban's primary and most urgent concern. He fears that Jacob might treat Leah and Rachel harshly, unjustly, or neglectfully. The term "afflict" (H6031, ʻânâh) implies causing distress, hardship, or humiliation. Laban, as their father, seeks to ensure their continued protection and fair treatment within Jacob's household, even after he is no longer present to directly oversee their welfare.
"or if thou shalt take [other] wives beside my daughters"
This second condition addresses the potential for Jacob to take additional wives beyond Leah, Rachel, and their handmaids (who were also Laban's daughters). While polygamy was practiced, Laban's concern is that new wives might diminish the status, affection, or resources allocated to his existing daughters, potentially leading to their neglect or marginalization within the household. It is a plea for his daughters to retain their primary position and not be superseded.
"no man [is] with us"
This phrase underscores the critical need for a divine witness. Once Jacob and Laban part ways, there will be no human third party, no earthly judge or mediator, to observe their conduct or enforce the terms of their agreement. This absence of human oversight makes the invocation of God's presence absolutely essential for the covenant's efficacy and the daughters' security.
"see, God [is] witness betwixt me and thee"
This culminating declaration invokes the divine. Laban calls upon God (H430, ʼĕlôhîym) as the ultimate observer and enforcer of the covenant. The word "see" (H7200, râʼâh) acts as an imperative, drawing attention to God's active perception. By declaring God as "witness" (H5707, ʻêd), Laban elevates the agreement to a sacred oath, implying that any violation would be an offense not merely against the human party but against the omniscient and just God Himself, who will hold both accountable.
Literary Devices
The verse employs several significant literary devices. Covenant Language is central, framing the interaction as a solemn agreement with explicit stipulations and an invoked guarantor. The phrase "betwixt me and thee" is classic covenantal phrasing, establishing the bilateral nature of the agreement. The direct address "If thou shalt..." uses Conditional Clauses to set out the terms and consequences of potential actions, emphasizing the gravity of Laban's concerns. Most prominently, the declaration "God is witness" utilizes Divine Invocation, appealing to a higher power to sanction and enforce the human pact. This invocation also functions as a form of Divine Guarantee, suggesting that God's omnipresence and justice will ensure the terms are upheld, even in the absence of human witnesses.
Theological and Thematic Connections
Genesis 31:50 profoundly articulates God's active involvement in human affairs, even in the complexities of family dynamics and contractual agreements. It highlights the theological truth of God's omniscience and omnipresence, affirming that no action, whether public or private, escapes His discerning gaze. This divine oversight provides a foundation for justice and accountability, reminding humanity that covenants made under God's name carry immense spiritual weight and demand unwavering fidelity. Laban's appeal to God as witness underscores the sacred nature of promises and the divine concern for the vulnerable, particularly within the family unit, reflecting God's character as a protector and upholder of righteousness.
Reflection and Application
Genesis 31:50 serves as a powerful and enduring reminder that our lives are lived under the perpetual gaze of an all-seeing God. In a world where commitments are often broken and integrity is compromised, this verse calls us to a higher standard of accountability. It compels us to consider that every promise we make, every agreement we enter into, and especially how we treat those under our care—particularly the vulnerable—is observed by the Divine Witness. This truth should inspire us to cultivate unwavering integrity, to fulfill our obligations with diligence, and to treat others, especially family members, with the utmost fairness, kindness, and protection. Living with the conscious awareness that "God is witness" transforms our private actions into acts of worship, fostering a life characterized by genuine righteousness and profound respect for the sanctity of all relationships and commitments.
Questions for Reflection
FAQ
Why did Laban emphasize God as a witness?
Laban emphasized God as a witness because Jacob and Laban were physically parting ways, ensuring there would be no human third party to observe or enforce the terms of their covenant, particularly regarding the welfare of Laban's daughters. Invoking God (H430, ʼĕlôhîym) elevated the agreement to a sacred level, implying divine accountability and judgment for any breach. This practice was common in the ancient Near East, where a deity's name was often invoked to guarantee the sanctity of a pact in the absence of human enforcement, as seen in other ancient treaties.
Does Laban's warning about "other wives" condemn polygamy?
Laban's warning does not explicitly condemn polygamy, which was a practiced custom in that era and within Jacob's own household (he already had four wives, including Leah, Rachel, and their handmaids, who were Laban's daughters). Instead, his concern reflects a father's desire to ensure that his daughters, Leah and Rachel, along with their handmaids, would not be neglected or lose their status, affection, or provision if Jacob were to take additional wives. It was a plea for their continued well-being and primary position within Jacob's household, appealing to Jacob's familial responsibility and the terms of the covenant rather than a theological prohibition against the practice of polygamy itself. The Bible often describes polygamy but does not present it as God's ideal for marriage, which is established as monogamous in Genesis 2:24.
Christ-Centered Fulfillment
While Genesis 31:50 directly concerns an ancient patriarchal covenant between Jacob and Laban, its underlying themes find profound Christ-centered fulfillment. The concept of God as the faithful and all-seeing "witness" (H5707, ʻêd) foreshadows Christ Himself as the ultimate guarantor and embodiment of the New Covenant. Unlike the temporary human agreements, the New Covenant is established through Christ's perfect sacrifice and is eternally secured by His divine faithfulness, ensuring God's promises are not merely observed but perfectly fulfilled in Him. Furthermore, Laban's deep concern for the protection and welfare of his daughters, ensuring they are not "afflicted" (H6031, ʻânâh) or superseded, beautifully prefigures Christ's own unwavering love and protection for His Church, whom He cherishes as His bride. He ensures her well-being, purity, and ultimate security, demonstrating a perfect, redemptive oversight that far surpasses any human covenant. Christ, the perfect Son, perfectly upholds all divine and human obligations, living a life without blemish and serving as the ultimate example of integrity and faithfulness, thus demonstrating God's active, redemptive oversight in all human affairs and ultimately bringing His people into the secure and eternal covenant of grace, as promised in Jeremiah 31:31-34.