Genesis 31:45

And Jacob took a stone, and set it up for a pillar.

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

31:43-55 Laban could neither justify himself nor condemn Jacob, therefore desires to hear no more of that matter. He is not willing to own himself in fault, as he ought to have done. But he proposes a covenant of friendship between them, to which Jacob readily agrees. A heap of stones was raised, to keep up the memory of the event, writing being then not known or little used. A sacrifice of peace offerings was offered. Peace with God puts true comfort into our peace with our friends. They did eat bread together, partaking of the feast upon the sacrifice. In ancient times covenants of friendship were ratified by the parties eating and drinking together. God is judge between contending parties, and he will judge righteously; whoever do wrong, it is at their peril. They gave a new name to the place, The heap of witness. After this angry parley, they part friends. God is often better to us than our fears, and overrules the spirits of men in our favour, beyond what we could have expected; for it is not in vain to trust in him.

Barnes' Notes on the Bible

Laban, now pacified, if not conscience-stricken, proposes a covenant between them. Jacob erects a memorial pillar, around which the clan gather a cairn of stones, which serves by its name for a witness of their compact. "Jegar-sahadutha." Here is the first decided specimen of Aramaic, as contradistinguished 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.

Jamieson-Fausset-Brown Bible Commentary

44. 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.

Matthew Poole's Commentary

In testimony of his compliance with Laban’s proposal, and his entering into this covenant. See Exodus 24:4.

Gill's Exposition of the Entire Bible

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.

Geneva Study Bible

And Jacob took a stone, and set it up for a pillar.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

45. Jacob] The name “Jacob” is here almost certainly a gloss. We should read either “and he took a stone,” or “and Laban took a stone.” In Genesis 31:51 Laban says that he set up the pillar or maṣṣêbah. Laban erects the pillar; Jacob makes the heap of stones.

a pillar] Heb. maṣṣêbah. As Jacob had done at Bethel, Genesis 28:18.

Pulpit Commentary

Verse 45. - 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 (cf. Genesis 28:18; Joshua 24:27). Genesis 31:45

Keil and Delitzsch Biblical Commentary on the Old Testament

These words of Jacob "cut Laban to the heart with their truth, so that he turned round, offered his hand, and proposed a covenant." Jacob proceeded at once to give a practical proof of his assent to this proposal of his father-in-law, by erecting a stone as a memorial, and calling upon his relations also ("his brethren," as in Genesis 31:23, by whom Laban and the relations who came with him are intended, as Genesis 31:54 shows) to gather stones into a heap, which formed a table, as is briefly observed in Genesis 31:46, for the covenant meal (Genesis 31:54). This stone-heap was called Jegar-Sahadutha by Laban, and Galeed by Jacob (the former is the Chaldee, the latter the Hebrew; they have both the same meaning, viz., "heaps of witness"),

(Note: These words are the oldest proof, that in the native country of the patriarchs, Mesopotamia, Aramaean or Chaldaean was spoken, and Hebrew in Jacob's native country, Canaan; from which we may conclude that Abraham's family first acquired the Hebrew in Canaan from the Canaanites (Phoenicians).)

because, as Laban, who spoke first, as being the elder, explained, the heap was to be a "witness between him and Jacob." The historian then adds this explanation: "therefore they called his name Gal'ed," and immediately afterwards introduces a second name, which the heap received from words that were spoken by Laban at the conclusion of the covenant (Genesis 31:49): "And Mizpah," i.e., watch, watch-place (sc., he called it), "for he (Laban) said, Jehovah watch between me and thee; for we are hidden from one another (from the face of one another), if thou shalt oppress my daughters, and if thou shalt take wives to my daughters! No man is with us, behold God is witness between me and thee!" (Genesis 31:49, Genesis 31:50). After these words of Laban, which are introduced parenthetically,

(Note: There can be no doubt that Genesis 31:49 and Genesis 31:50 bear the marks of a subsequent insertion. But there is nothing in the nature of this interpolation to indicate a compilation of the history from different sources. That Laban, when making this covenant, should have spoken of the future treatment of his daughters, is a thing so natural, that there would have been something strange in the omission. And it is not less suitable to the circumstances, that he calls upon the God of Jacob, i.e., Jehovah, to watch in this affair. And apart from the use of the name Jehovah, which is perfectly suitable here, there is nothing whatever to point to a different source; to say nothing of the fact that the critics themselves cannot agree as to the nature of the source supposed.)

and in which he enjoined upon Jacob fidelity to his daughters, the formation of the covenant of reconciliation and peace between them is first described, according to which, neither of them (sive ego sive tu, as in Exodus 19:13) was to pass the stone-heap and memorial-stone with a hostile intention towards the other. Of this the memorial was to serve as a witness, and the God of Abraham and the God of Nahor, the God of their father (Terah), would be umpire between them. To this covenant, in which Laban, according to his polytheistic views, placed the God of Abraham upon the same level with the God of Nahor and Terah, Jacob swore by "the Fear of Isaac" (Genesis 31:42), the God who was worshipped by his father with sacred awe. He then offered sacrifices upon the mountain, and invited his relations to eat, i.e., to partake of a sacrificial meal, and seal the covenant by a feast of love.

The geographical names Gilead and Ramath-mizpeh (Joshua 13:26), also Mizpeh-Gilead (Judges 11:29), sound so obviously like Gal'ed and Mizpah, that they are no doubt connected, and owe their origin to the monument erected by Jacob and Laban; so that it was by prolepsis that the scene of this occurrence was called "the mountains of Gilead" in Genesis 31:21, Genesis 31:23, Genesis 31:25. By the mount or mountains of Gilead we are not to understand the mountain range to the south of the Jabbok (Zerka), the present Jebel Jelaad, or Jebel es Salt. The name Gilead has a much more comprehensive signification in the Old Testament; and the mountains to the south of the Jabbok are called in Deuteronomy 3:12 the half of Mount Gilead; the mountains to the north of the Jabbok, the Jebel-Ajlun, forming the other half. In this chapter the name is used in the broader sense, and refers primarily to the northern half of the mountains (above the Jabbok); for Jacob did not cross the Jabbok till afterwards (Genesis 32:23-24). There is nothing in the names Ramath-mizpeh, which Ramoth in Gilead bears in Joshua 13:26, and Mizpeh-Gilead, which it bears in Judges 11:29, to compel us to place Laban's meeting with Jacob in the southern portion of the mountains of Gilead. For even if this city is to be found in the modern Salt, and was called Ramath-mizpeh from the even recorded here, all that can be inferred from that is, that the tradition of Laban's covenant with Jacob was associated in later ages with Ramoth in Gilead, without the correctness of the association being thereby established.