And Jacob rose up early in the morning (cf. Genesis 19:27; Genesis 22:3), and took the stone that he had put for his pillows (vide supra), and set it up for a pillar—literally, set it up, a pillar (or something set upright, hence a statue or monument); not as an object of worship, a sort of fetish, but as a memorial of the vision (Calvin, Keil, Murphy; cf.
Genesis 31:45; Genesis 35:14; Joshua 4:9, Joshua 4:20; Joshua 14:1-15:26; 1 Samuel 7:12)—and poured oil upon the top of it. Quasi signum consecrationis (Calvin), and not because he regarded it as in itself invested with any degree of sanctity.
The worship of sacred stones (Baetylia), afterwards prevalent among the Greeks, Romans, Hindoos, Arabs, and Germans, though by some regarded as one of the primeval forms of worship among the Hebrews, was expressly interdicted by the law of Moses (cf.
Exodus 22:24; Exodus 34:13; Le Exodus 26:1; Deuteronomy 12:3; Deuteronomy 16:22). It was probably a heathen imitation of the rite here recorded, though by some authorities (Keil, Knobel, Lange) the Baetylian worship is said to have been connected chiefly with meteoric stones which were supposed to have descended from some divinity; as, e.
g; the stone in Delphi sacred to Apollo; that in Emesa, on the Orontes, consecrated to the sun; the angular rock at Pessinus in Phrygia worshipped as hallowed by Cybele; the black stone in the Kaaba at Mecca believed to have been brought from heaven by the angel Gabriel (vide Kalisch in loco).
That the present narrative was a late invention, "called into existence by a desire" on the part of the priests and prophets of Yahweh (Jehovah) "to proclaim the high antiquity of the sanctuary at Bethel, and to make a sacred stone harmless", is pure assumption.
The circumstance that the usage here mentioned is nowhere else in Scripture countenanced (except in Genesis 35:14, with reference to this same pillar) forms a sufficient pledge of the high antiquity of the narrative (vied Havernick's 'Introd.
,' § 20).