Genesis 31:53
May the God of Abraham and the God of Nahor, the God of their father, judge between us." So Jacob swore by the Fear of his father Isaac.
May the God of Abraham
This phrase invokes the God of Abraham, the patriarch of the Israelites, who is central to the covenantal promises in the Hebrew Bible. The Hebrew word for God here is "Elohim," which emphasizes God's power and might. Abraham is a foundational figure, representing faith and obedience to God's call. His relationship with God is marked by promises of land, descendants, and blessing, which are pivotal to the unfolding narrative of the Bible.

and the God of Nahor
Nahor, Abraham's brother, is less frequently mentioned, yet invoking his God suggests a shared familial heritage and acknowledgment of a common divine authority. This highlights the broader Mesopotamian context from which Abraham's family originated, suggesting that the God of Abraham was also recognized by his kin, though their understanding and relationship with God may have differed.

the God of their father
This phrase refers to Terah, the father of both Abraham and Nahor. It underscores the continuity of faith and the recognition of a divine presence that transcends generations. The patriarchal lineage is significant in the biblical narrative, emphasizing the transmission of faith and covenantal promises from one generation to the next.

judge between us
The Hebrew root for "judge" is "shaphat," which implies not only legal judgment but also governance and leadership. This appeal to God as judge reflects a deep trust in divine justice and fairness, acknowledging that human disputes ultimately require divine arbitration. It underscores the belief that God is the ultimate authority in resolving conflicts.

So Jacob swore
Jacob's oath signifies a solemn promise or commitment, invoking God's name as a witness to his sincerity and truthfulness. In the ancient Near Eastern context, oaths were binding and sacred, often involving divine witnesses to ensure accountability and integrity.

by the Fear of his father Isaac
The term "Fear" here is a reverential term for God, indicating awe and respect. It reflects Isaac's relationship with God, characterized by reverence and worship. This phrase highlights the personal and familial nature of faith, as Jacob aligns himself with the God whom his father Isaac revered. It also suggests a continuity of faith and the importance of maintaining a personal relationship with God, as modeled by one's ancestors.

Persons / Places / Events
1. Jacob
The grandson of Abraham, son of Isaac, and brother of Esau. He is a central figure in this chapter, having fled from his uncle Laban with his family and possessions.

2. Laban
Jacob's uncle and father-in-law, who pursued Jacob after he left Haran. Laban and Jacob make a covenant in this chapter.

3. Abraham
The patriarch of the Israelites, known for his faith and obedience to God. He is referenced as part of the oath.

4. Nahor
Abraham's brother, mentioned here to emphasize the shared ancestry and the God they both worshiped.

5. Isaac
Jacob's father, whose reverence for God is highlighted by Jacob swearing by "the Fear of his father Isaac."

6. Haran
The place where Laban lived and where Jacob had spent many years working for Laban.

7. Mizpah
The location where Jacob and Laban made their covenant, marked by a heap of stones as a witness.
Teaching Points
The Importance of Covenants
Covenants in the Bible are serious commitments before God. Jacob and Laban's covenant reminds us of the importance of keeping our promises and seeking God's guidance in our agreements.

God as Judge
The invocation of God as a judge between Jacob and Laban underscores the belief in God's ultimate authority and justice. We should live with the awareness that God sees and judges our actions.

Fear of the Lord
Jacob swearing by "the Fear of his father Isaac" highlights the reverence and awe we should have for God. This fear is not terror but a profound respect and acknowledgment of God's holiness.

Family and Faith Heritage
The reference to the God of Abraham and Nahor emphasizes the importance of a shared faith heritage. We should strive to pass down our faith to future generations.

Resolving Conflicts
Jacob and Laban's resolution of their conflict through a covenant teaches us the value of seeking peaceful resolutions and the role of God in mediating disputes.
Bible Study Questions
1. How does the covenant between Jacob and Laban in Genesis 31:53 reflect the nature of biblical covenants, and what can we learn about the seriousness of our commitments?

2. In what ways does the invocation of God as a judge in this passage challenge us to consider God's role in our personal and communal disputes?

3. How does the concept of "the Fear of his father Isaac" inform our understanding of the fear of the Lord, and how can we cultivate this in our daily lives?

4. What role does family heritage play in our faith journey, and how can we ensure that we are passing down a legacy of faith to the next generation?

5. Reflect on a conflict in your life. How can the principles demonstrated in Jacob and Laban's resolution guide you in seeking a God-honoring resolution?
Connections to Other Scriptures
Genesis 28:13-15
God's promise to Jacob at Bethel, affirming His presence and protection, which is foundational to Jacob's faith and actions.

Exodus 3:6
God identifies Himself as the God of Abraham, Isaac, and Jacob, reinforcing the continuity of His covenant with the patriarchs.

Hebrews 11:9
Highlights the faith of Abraham, Isaac, and Jacob, living as foreigners in the land of promise, which connects to the faith demonstrated in Genesis 31.
LessonsG. Hughes, B. D.Genesis 31:49-55
LessonsG. Hughes, B. D.Genesis 31:49-55
LessonsG. Hughes, B. D.Genesis 31:49-55
LessonsG. Hughes, B. D.Genesis 31:49-55
LessonsG. Hughes, B. D.Genesis 31:49-55
MizpahF. Bourdillon, M. A.Genesis 31:49-55
Mizpah TokensF. Bourdillon, M. A.Genesis 31:49-55
Final Covenant Between Jacob and LabanR.A. Redford Genesis 31:51-55
People
Aram, Isaac, Jacob, Laban, Leah, Nahor, Rachel
Places
Canaan, Euphrates River, Galeed, Gilead, Jegar-sahadutha, Mizpah, Paddan-aram
Topics
Betwixt, Fear, Isaac, Jacob, Judge, Nahor, Oath, Sware, Sweareth, Swore
Dictionary of Bible Themes
Genesis 31:53

     1245   God of the fathers
     1310   God, as judge
     5078   Abraham, significance

Genesis 31:43-53

     4366   stones

Genesis 31:44-53

     5430   oaths, human

Genesis 31:44-55

     5095   Jacob, life

Genesis 31:45-53

     5443   pillars

Genesis 31:48-54

     1346   covenants, nature of

Genesis 31:53-54

     4476   meals

Library
Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Appendix xvi. On the Jewish views About Demons' and the Demonised,' Together with Some Notes on the Intercourse Between Jews and Jewish Christians in the First Centuries.
IT is not, of course, our purpose here to attempt an exhaustive account of the Jewish views on demons' and the demonised.' A few preliminary strictures were, however, necessary on a work upon which writers on this subject have too implictly relied. I refer to Gfrörer's Jahrhundert des Heils (especially vol. i. pp. 378-424). Gfrörer sets out by quoting a passage in the Book of Enoch on which he lays great stress, but which critical inquiries of Dillmann and other scholars have shown to be
Alfred Edersheim—The Life and Times of Jesus the Messiah

How the Rude in Sacred Learning, and those who are Learned but not Humble, are to be Admonished.
(Admonition 25.) Differently to be admonished are those who do not understand aright the words of the sacred Law, and those who understand them indeed aright, but speak them not humbly. For those who understand not aright the words of sacred Law are to be admonished to consider that they turn for themselves a most wholesome drought of wine into a cup of poison, and with a medicinal knife inflict on themselves a mortal wound, when they destroy in themselves what was sound by that whereby they ought,
Leo the Great—Writings of Leo the Great

Epistle Xlix. To Anastasius, Bishop of Antioch .
To Anastasius, Bishop of Antioch [35] . Gregory to Anastasius, &c. I received the letters of thy Fraternity, rightly holding fast the profession of the faith; and I returned great thanks to Almighty God, who, when the shepherds of His flock are changed, still, even after such change, guards the faith which He once delivered to the holy Fathers. Now the excellent preacher says, Other foundation can no man lay than that is laid, which is Christ Jesus (1 Cor. iii. 2). Whosoever, then, with love of
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Great Shepherd
He shall feed his flock like a shepherd; He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young. I t is not easy for those, whose habits of life are insensibly formed by the customs of modern times, to conceive any adequate idea of the pastoral life, as obtained in the eastern countries, before that simplicity of manners, which characterized the early ages, was corrupted, by the artificial and false refinements of luxury. Wealth, in those
John Newton—Messiah Vol. 1

And He had Also this Favour Granted Him. ...
66. And he had also this favour granted him. For as he was sitting alone on the mountain, if ever he was in perplexity in his meditations, this was revealed to him by Providence in prayer. And the happy man, as it is written, was taught of God [1112] . After this, when he once had a discussion with certain men who had come to him concerning the state of the soul and of what nature its place will be after this life, the following night one from above called him, saying, Antony, rise, go out and look.'
Athanasius—Select Works and Letters or Athanasius

A Treatise of the Fear of God;
SHOWING WHAT IT IS, AND HOW DISTINGUISHED FROM THAT WHICH IS NOT SO. ALSO, WHENCE IT COMES; WHO HAS IT; WHAT ARE THE EFFECTS; AND WHAT THE PRIVILEGES OF THOSE THAT HAVE IT IN THEIR HEARTS. London: Printed for N. Ponder, at the Peacock in the Poultry, over against the Stocks market: 1679. ADVERTISEMENT BY THE EDITOR. "The fear of the Lord is the beginning of wisdom," and "a fountain of life"--the foundation on which all wisdom rests, as well as the source from whence it emanates. Upon a principle
John Bunyan—The Works of John Bunyan Volumes 1-3

Meditations for the Morning.
1. Almighty God can, in the resurrection, as easily raise up thy body out of the grave, from the sleep of death, as he hath this morning wakened thee in thy bed, out of the sleep of nature. At the dawning of which resurrection day, Christ shall come to be glorified in his saints; and every one of the bodies of the thousands of his saints, being fashioned like unto his glorious body, shall shine as bright as the sun (2 Thess. i. 10; Jude, ver. 14; Phil. iii. 21; Luke ix. 31;) all the angels shining
Lewis Bayly—The Practice of Piety

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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