CRITICAL NOTES.—
Genesis 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.)—
Genesis 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. (1 Samuel 7:5-16; Joshua 15:28; Joshua 11:3-8.)—
Genesis 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.— Genesis 31:43-55
LABAN’S COVENANT WITH JACOB
Laban himself proposes this covenant, and imparts to it the sanctions of religion (Genesis 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 (Genesis 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 (Genesis 31:29). This warning was really of the nature of a rebuke (Genesis 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 (Genesis 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. (Genesis 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” (Genesis 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
Genesis 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.)
Genesis 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.)
Genesis 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.)
Genesis 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.)
Genesis 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.)
Genesis 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. (Joshua 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.)
Genesis 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.