The God of Abraham, and the God of Nahor, the God of their father, judge between us. And Jacob swore by the fear of his father Isaac.
53. The God of Abraham Nahor ] The verb “judge” is in the plural. See note on Gen 20:13 for the rare use of the plural verb with “Elohim.” Laban speaks of the God of Abraham, i.e. of the Hebrews in Canaan, and of the God of Nahor, i.e. of the Hebrews in Haran, and as a Syrian may possibly have regarded them as distinct deities. The plural with Elohim is found in Gen 20:13, Gen 35:7.
the God of their father ] R.V. marg. gods. These words are not found in the LXX and some Hebrew MSS., and are probably a gloss. If they are omitted, the God of Abraham and the God of Nahor were treated in the original form of the narrative as separate, not identical, deities.
the Fear of his father Isaac ] See note on Gen 31:42.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 53. The God of their father] As Laban certainly speaks of the true God here, with what propriety can he say that this God was the God of Terah, the father of Abraham and Nahor? It is certain that Terah was an idolater; of this we have the most positive proof, Jos 24:2. Because the clause is not in the Septuagint, and is besides wanting in some MSS., Dr. Kennicott considers it an interpolation. But there is no need of having recourse to this expedient if we adopt the reading abichem, YOUR father, for abihem, THEIR father, which is supported by several of Kennicott’s and De Rossi’s MSS., and is precisely the same form made use of by Laban, Ge 31:29, when addressing Jacob, and appears to me to be used here in the same way; for he there most manifestly uses the plural pronoun, when speaking only to Jacob himself. It is therefore to be considered as a form of speech peculiar to Laban; at least we have two instances of his use of it in this chapter.
Jacob sware by the fear of his father Isaac.] See Clarke on Ge 31:42.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The God of Nahor, the God of their father. He joins idols with the true God, and secretly chargeth the religion of Jacob and Abraham with novelty, and prefers his own as the most ancient religion. See Jos 24:2. Whence we may learn that antiquity of itself is no certain argument of the true church or religion.
Fuente: English Annotations on the Holy Bible by Matthew Poole
The God of Abraham, and the God of Nahor, the God of their father, judge between us,…. And the father of these was Terah, so that the god of them was not the true God, and is not meant, at least not as truly worshipped; but the god or gods of Terah, Nahor and Abraham worshipped while idolaters, and Laban still continued to do, though perhaps not in so gross a manner as some did:
and Jacob swore by the fear of his father Isaac; that is, by the true God his father Isaac feared, served, and worshipped: or “but Jacob” r, c. which seems plainly to suggest, that the God whom Laban called upon to be a judge between them, should they break covenant, and swore by, and he whom Jacob swore by, were different each swore by their own deities.
r “sed juravit”, Junius & Tremellius, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
53. The God of Abraham. It is indeed rightly and properly done, that Laban should adjure Jacob by the name of God. For this is the confirmation of covenants; to appeal to God on both sides, that he may not suffer perfidy to pass unpunished. But he sinfully blends idols with the true God, between whom there is nothing in common. Thus, truly, men involved in superstitions, are accustomed to confound promiscuously sacred things with profane, and the figments of men with the true God. He is compelled to give some honor to the God of Abraham, yet he lies plunged in his own idolatrous pollution; and, that his religion may not appear the worse, he gives it the color of antiquity. For in calling him the God of his father, he boasts that this God was handed down to him from his ancestors. Meanwhile Jacob does not swear superstitiously. For Moses expressly declares, that he sware only by “the fear of Isaac;” whence we learn that he did not assent to the preposterous form of oath dictated by his father-in-law; no too many do, who, in order to gain the favor of the wicked, pretend to be of the same religion with them. But when once the only God is made known to us, we wickedly suppress his truth, unless by its light all the clouds of error are dispersed.
Fuente: Calvin’s Complete Commentary
(53) Judge.The verb is plural, be he judges, and as Laban thus joins the name Elohim with a verb plural, it seems as if he regarded Abrahams Elohim as different from the Elohim of Nahor. We ought, therefore, to translate the gods of their father. Apparently, he thought that Abraham took one of Terahs Elohim, and Nahor another. His views were thus polytheistic and so, generally, the ancients regarded the gods as local beings, with powers limited to certain districts. Jacob swears by the one Being who was the sole object of Isaacs worship. (See Note on Gen. 20:13.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘ “The God of Abraham and the god of Nahor, the gods of their father, judge between us.” And Jacob swore by the Fear of his father Isaac.’
Each now swears by the God he worships. Jacob swear by Yahweh, the God of Abraham, in the title ‘the Fear’ (‘the Awesome One’) given by his father Isaac, and Laban swears by the god of Nahor. Each swears by the God of his father.
Fuente: Commentary Series on the Bible by Peter Pett
Gen 31:53. The God of Abraham, &c. It seems very plain that Laban, by these expressions, means to refer to that true God, who was peculiarly the God of their fathers and family. And when Jacob swears by the fear of his father Isaac, that is, by the God who was the object of his father’s religious veneration and regard, he insinuates that the same God still protected the family, and was no less the God of Isaac than of Terah, Abraham, and Nahor; a God always the same, and therefore the proper witness and avenger of those who swore by him, and covenanted in his name.
REFLECTIONS.Laban could not gainsay Jacob’s expostulation; truth and conscience confirmed it. But when he dares not do evil, he pretends kindness, and would fain make a merit of that affection which he had never shewn, and bestow as a gift what was Jacob’s by hard service. Hereupon,
1. He proposes a covenant of friendship, and Jacob readily consents. Observe, We must follow peace with all men, especially with those of our own house and family. The terms are, That Jacob shall take no other wife, and that no injuries should be offered on either side. Jacob never designed the one, nor intended the other. Note; They who behave ill are most apt to suspect others to be like themselves. Hereupon a pillar is erected of stones, a sacrifice is offered, the oath is taken, they eat and drink before the Lord, and call the place the Heap of Witness and the Watch-tower. Learn, (1.) To forgive and forget all injuries is Christian-like. (2.) When friends are parted, it is their comfort that God sees and watches between them. (3.) Those who take the seals of the covenant, should look well that they be faithful to the engagements that are upon them, for God is not to be mocked.
2. They part in peace. The storm is blown over; anger subsides into paternal benediction, and threatening into kisses and love. Note; (1.) Strange alterations are brought about by God’s providence. (2.) Near relations are doubly bound mutually to forgive and live in peace.
Fuente: Commentary on the Holy Bible by Thomas Coke
Gen 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.
Ver. 53. And Jacob swear by the Fear of his father. ] The Chaldee Paraphrast sometimes useth the word fear, or terror, for God, for the reason above given. Gen 31:42 Hence Jacob, coming from Syria, and being to swear to a Syrian, swears here by “the Fear of his father Isaac.” Where note, that he riseth up no higher than his father, whereas Laban, the idolater, pretends antiquity, appeals to the gods of Abraham, of Nahor, and of their father Terah, who served strange gods. Jos 24:2 Papists boast much of antiquity, as once the Gibeonites did of old shoes and mouldy bread. A gentleman being importuned by a Popish questionist, to tell where our religion was before Luther; answered, That our religion was always in the Bible, where your religion never was. Mine antiquity is Jesus Christ, saith Ignatius, and we with him. a
a E I C – Ignat.
God of Abraham: Gen 11:24-29, Gen 11:31, Gen 17:7, Gen 22:20-24, Gen 24:3, Gen 24:4, Exo 3:6, Jos 24:2
their father: For avihem, “Their father,” several manuscripts read avichem, “Your father,” for Terah was an idolater – see note on Jos 24:2.
judge: Gen 16:5
sware: Gen 14:22, Gen 21:23, Gen 21:24, Gen 24:3, Gen 26:28-31
fear: Gen 31:42, Deu 6:13
Reciprocal: Gen 21:32 – General Gen 29:5 – son of Gen 31:5 – the God Gen 31:29 – the God Gen 32:9 – O God Gen 46:1 – unto Jdg 11:10 – be witness Jdg 11:27 – be judge 1Sa 24:21 – Swear 1Ki 18:36 – Lord God 1Ch 12:17 – God Psa 7:8 – judge Isa 8:13 – and let him Isa 45:23 – every tongue Heb 6:16 – an oath
31:53 The God of Abraham, and the God of {n} Nahor, the God of their father, judge betwixt us. And Jacob sware by the {o} fear of his father Isaac.
(n) Behold, how the idolaters mingle the true God with their false gods.
(o) Meaning, by the true God whom Isaac worshipped.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: The Treasury of Scripture Knowledge
Fuente: Geneva Bible Notes