G
E N E S I S
CHAP. XXXIII.
We read, in the former chapter, how Jacob had
power with God, and prevailed; here we find what power he had with men too,
and how his brother Esau was mollified, and, on a sudden, reconciled to him;
for so it is written, Prov. xvi. 7, "When a man's ways please the Lord,
he maketh even his enemies to be at peace with him." Here is, I. A very
friendly meeting between Jacob and Esau, ver. 1-4. II. Their conference at
their meeting, in which they vie with each other in civil and kind
expressions. Their discourse is, 1. About Jacob's family, ver. 5-7. 2. About
the present he had sent, ver. 8-11. 3. About the progress of their journey,
ver. 12-15. III. Jacob's settlement in Canaan, his house, ground, and altar,
ver. 16-20.
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Jacob's
Interview with Esau.
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B. C. 1739.
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1 And Jacob lifted up his eyes, and
looked, and, behold, Esau came, and with him four hundred men. And he divided
the children unto Leah, and unto Rachel, and unto the two handmaids.
2 And he put the handmaids and their children foremost, and Leah and her
children after, and Rachel and Joseph hindermost. 3 And he passed
over before them, and bowed himself to the ground seven times, until he came
near to his brother. 4 And Esau ran to meet him, and embraced him,
and fell on his neck, and kissed him: and they wept.
Here, I. Jacob
discovered Esau's approach, v. 1. Some think that his lifting up his
eyes denotes his cheerfulness and confidence, in opposition to a dejected
countenance; having by prayer committed his case to God, he went on his way, and
his countenance was no more sad, 1 Sam. i. 18. Note, Those that have cast
their care upon God may look before them with satisfaction and composure of
mind, cheerfully expecting the issue, whatever it may be; come what will,
nothing can come amiss to him whose heart is fixed, trusting in God. Jacob
sets himself upon his watch-tower to see what answer God will give to his
prayers, Hab. ii. 1.
II. He put his
family into the best order he could to receive him, whether he should come as
a friend or as an enemy, consulting their decency if he came as a friend and
their safety if he came as an enemy, v. 1, 2. Observe what a different
figure these two brothers made. Esau is attended with a guard of 400 men, and
looks big; Jacob is followed by a cumbersome train of women and children that
are his care, and he looks tender and solicitous for their safety; and yet
Jacob had the birthright, and was to have the dominion, and was every way the
better man. Note, It is no disparagement to very great and good men to give a
personal attendance to their families, and to their family affairs. Jacob, at
the head of his household, set a better example than Esau at the head of his
regiment.
III. At their
meeting, the expressions of kindness were interchanged in the best manner that
could be between them.
1. Jacob bowed to
Esau, v. 3. Though he feared Esau as an enemy, yet he did obeisance to
him as an elder brother, knowing and remembering perhaps that when Abel was
preferred in God's acceptance before his elder brother Cain, yet God undertook
for him to Cain that he should not be wanting in the duty and respect owing by
a younger brother. Unto thee shall be his desire, and thou shalt rule over
him, ch. iv. 7. Note, (1.) The way to recover peace where it has
been broken is to do our duty, and pay our respects, upon all occasions, as if
it had never been broken. It is the remembering and repeating of matters that
separates friends and perpetuates the separation. (2.) A humble submissive
carriage goes a great way towards the turning away of wrath. Many preserve
themselves by humbling themselves: the bullet flies over him that stoops.
2. Esau embraced
Jacob (v. 4): He ran to meet him, not in passion, but in love;
and, as one heartily reconciled to him, he received him with all the
endearments imaginable, embraced him, fell on his neck, and kissed him.
Some think that when Esau came out to meet Jacob it was with no bad design,
but that he brought his 400 men only for state, that he might pay so much the
greater respect to his returning brother. It is certain that
Jacob understood the report of his messengers otherwise, ch. xxxii. 5,
6. Jacob was a man of prudence and fortitude, and we cannot suppose him to
admit of a groundless fear to such a degree as he did this, nor that the
Spirit of God would stir him up to pray such a prayer as he did for
deliverance from a merely imaginary danger: and, if there was not some
wonderful change wrought upon the spirit of Esau at this time, I see not how
wrestling Jacob could be said to obtain such power with men as to denominate
him a prince. Note, (1.) God had the hearts of all men in his hands,
and can turn them when and how he pleases, by a secret, silent, but resistless
power. He can, of a sudden, convert enemies into friends, as he did two Sauls,
one by restraining grace (1 Sam. xxvi. 21, 25), the other by renewing grace,
Acts ix. 21, 22. (2.) It is not in vain to trust in God, and to call upon him
in the day of trouble; those that do so often find the issue much better than
they expected.
3. They both
wept. Jacob wept for joy, to be thus kindly received by his brother whom he
had feared; and Esau perhaps wept for grief and shame, to think of the bad
design he had conceived against his brother, which he found himself strangely
and unaccountably prevented from executing.
5 And he lifted up his eyes, and saw the women and the children;
and said, Who are those with thee? And he said, The children which God
hath graciously given thy servant. 6 Then the handmaidens came
near, they and their children, and they bowed themselves. 7 And
Leah also with her children came near, and bowed themselves: and after came
Joseph near and Rachel, and they bowed themselves. 8 And he said,
What meanest thou by all this drove which I met? And he said, These
are to find grace in the sight of my lord. 9 And Esau said, I
have enough, my brother; keep that thou hast unto thyself. 10 And
Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then
receive my present at my hand: for therefore I have seen thy face, as though I
had seen the face of God, and thou wast pleased with me. 11 Take,
I pray thee, my blessing that is brought to thee; because God hath dealt
graciously with me, and because I have enough. And he urged him, and he took it.
12 And he said, Let us take our journey, and let us go, and I will go before
thee. 13 And he said unto him, My lord knoweth that the children are
tender, and the flocks and herds with young are with me: and if men
should overdrive them one day, all the flock will die. 14 Let my
lord, I pray thee, pass over before his servant: and I will lead on softly,
according as the cattle that goeth before me and the children be able to
endure, until I come unto my lord unto Seir. 15 And Esau said, Let
me now leave with thee some of the folk that are with me. And he
said, What needeth it? let me find grace in the sight of my lord.
We have here the
discourse between the two brothers at their meeting, which is very free and
friendly, without the least intimation of the old quarrel. It was the best way
to say nothing of it. They converse,
I. About Jacob's
retinue, v. 5-7. Eleven or twelve little ones, the eldest of them not
fourteen years old, followed Jacob closely: Who are these? says Esau.
Jacob had sent him an account of the increase of his estate (ch. xxxii.
5), but made no mention of his children; perhaps because he would not expose
them to his rage if he should meet him as an enemy, or would please him with
the unexpected sight if he should meet him as a friend: Esau therefore had
reason to ask, Who are those with thee? to which common question Jacob
returns a serious answer, such as became his character: They are the
children which God hath graciously given thy servant. It had been a
sufficient answer to the question, and fit enough to be given to profane Esau,
if he had only said, "They are my children;" but then Jacob would
not have spoken like himself, like a man whose eyes were ever towards the
Lord. Note, It becomes us not only to do common actions, but to speak of them,
after a godly sort, 3 John 6. Jacob speaks of his children, 1. As God's
gifts; they are a heritage of the Lord, Ps. cxxviii. 3; cxii. 9; cvii.
41. 2. As choice gifts; he hath graciously given them. Though they were many,
and now much his care, and as yet but slenderly provided for, yet he accounts
them great blessings. His wives and children, hereupon, come up in order, and
pay their duty to Esau, as he had done before them (v. 6, 7); for it
becomes the family to show respect to those to whom the master of the family
shows respect.
II. About the
present he had sent him.
1. Esau modestly
refused it because he had enough, and did not need it, v. 9. Note,
Those who wish to be considered men of honour will not seem to be
mercenary in their friendship: whatever influence Jacob's present had upon
Esau to pacify him, he would not have it thought that it had any, and
therefore he refused it. His reason is I have enough,
I have much (so the word is), so much that he was not willing to take
any thing that was his brother's. Note, (1.) Many that come short of spiritual
blessings, and are out of covenant, yet have much of this world's wealth. Esau
had what was promised him, the fatness of the earth and a livelihood by his
sword. (2.) It is a good thing for those that have much to know that they have
enough, though they have not so much as some others have. Even Esau can say, I
have enough. (3.) Those that are content with what they have must show it
by not coveting what others have. Esau bids Jacob keep what he had to himself,
supposing he had more need of it. Esau, for his part, needs it not, either to
supply him, for he was rich, or to pacify him, for he was reconciled: we
should take heed lest at any time our covetousness impose upon the courtesy of
others, and meanly take advantage of their generosity.
2. Jacob
affectionately urges him to accept it, and prevails, v. 10, 11. Jacob
sent it, through fear (ch. xxxii. 20), but, the fear being over, he now
importunes his acceptance of it for love, to show that he desired his
brother's friendship, and did not merely dread his wrath; two things he
urges:-- (1.) The satisfaction he had in his brother's favour, of which he
thought himself bound to make this thankful acknowledgment. It is a very high
compliment that he passes upon him: I have seen thy face, as though I had
seen the face of God, that is, "I have seen thee reconciled to me,
and at peace with me, as I desire to see God reconciled." Or the meaning
is that Jacob saw God's favour to him in Esau's: it was a token for good to
him that God had accepted his prayers. Note, Creature-comforts are comforts
indeed to us when they are granted as answers to prayer, and are tokens of our
acceptance with God. Again, It is matter of great joy to those that are of a
peaceable and affectionate disposition to recover the friendship of those
relations with whom they have been at variance. (2.) The competency he had of
this world's goods: God has dealt graciously with me. Note, If what we
have in this world increase under our hands, we must take notice of it with
thankfulness, to the glory of God, and own that therein he has dealt
graciously with us, better than we deserve. It is he that gives power to
get wealth, Deut. viii. 18. He adds, "And I have enough; I
have all," so the word is. Esau's enough was much, but Jacob's
enough was all. Note, a godly man, though he have but little in the world, yet
may truly say, "I have all," [1.] Because he has the God of all, and
has all in him; all is yours if you be Christ's, 1 Cor. iii. 22. [2.] Because
he has the comfort of all. I have all, and abound, Phil. iv. 18. He
that has much would have more; but he that thinks he has all is sure he has
enough. He has all in prospect; he will have all shortly, when he comes to
heaven: upon this principle Jacob urged Esau, and he took his present. Note,
It is an excellent thing when men's religion makes them generous,
free-hearted, and open-handed, scorning to do a thing that is paltry and
sneaking.
III. About the
progress of their journey. 1. Esau offers himself to be his guide and
companion, in token of sincere reconciliation, v. 12. We never find
that Jacob and Esau were so sociable with one another, and so affectionate, as
they were now. Note, As for God his work is perfect. He made Esau, not only
not an enemy, but a friend. This bone that had been broken, being well set,
became stronger than ever. Esau has become fond of Jacob's company, courts him
to Mount Seir: let us never despair of any, nor distrust God in whose hand all
hearts are. Yet Jacob saw cause modestly to refuse this offer (v. 13,
14), wherein he shows a tender concern for his own family and flocks, like a
good shepherd and a good father. He must consider the children, and the flocks
with young, and not lead the one, nor drive the other, too fast. This prudence
and tenderness of Jacob ought to be imitated by those that have the care and
charge of young people in the things of God. They must not be over-driven, at
first, by heavy tasks in religious services, but led, as they can bear, having
their work made as easy to them as possible. Christ, the good Shepherd, does
so, Isa. xl. 11. Now Jacob will not desire Esau to slacken his pace, nor force
his family to quicken theirs, nor leave them, to keep company with his
brother, as many would have done, that love any society better than their own
house; but he desires Esau to march before, and promises to follow him
leisurely, as he could get forward. Note, It is an unreasonable thing to tie
others to our rate; we may come with comfort, at last, to the same journey's
end, though we do not journey together, either in the same path or with the
same pace. There may be those with whom we cannot fall in and yet with whom we
need not fall out by the way. Jacob intimates to him that it was his present
design to come to him to Mount Seir; and we may presume he did so, after he
had settled his family and concerns elsewhere, though that visit is not
recorded. Note, When we have happily recovered peace with our friends we must
take care to cultivate it, and not to be behind-hand with them in civilities.
2. Esau offers some of his men to be his guard and convoy, v. 15. He
saw Jacob but poorly attended, no servants but his husbandmen and shepherds,
no pages or footmen; and therefore, thinking he was as desirous as himself (if
he could afford it) to take state upon him, and look great, he would needs
lend him some of his retinue, to attend upon him, that he might appear like
Esau's brother; but Jacob humbly refuses his offer, only desiring he would not
take it amiss that he did not accept it: What needeth
it? (1.) Jacob is humble, and needs it not for state; he desires not to
make a fair show in the flesh, by encumbering himself with a needless retinue.
Note, It is the vanity of pomp and grandeur that they are attended with a
great deal of which it may be said, What needeth it? (2.) Jacob is
under the divine protection, and needs it not for safety. Note, Those are
sufficiently guarded that have God for their guard and are under a convoy of
his hosts, as Jacob was. Those need not be beholden to an arm of flesh that
have God for their arm every morning. Jacob adds, "Only let me find
grace in the sight of my lord; having thy favour, I have all I need, all I
desire from thee." If Jacob thus valued the good-will of a brother, much
more reason have we to reckon that we have enough if we have the good-will of
our God.
16 So Esau returned that day on his way unto Seir. 17
And Jacob journeyed to Succoth, and built him a house, and made booths for his
cattle: therefore the name of the place is called Succoth. 18 And
Jacob came to Shalem, a city of Shechem, which is in the land of
Canaan, when he came from Padan-aram; and pitched his tent before the
city. 19 And he bought a parcel of a field, where he had spread
his tent, at the hand of the children of Hamor, Shechem's father, for a
hundred pieces of money. 20 And he erected there an altar, and
called it El-elohe-Israel.
Here, 1. Jacob
comes to Succoth. Having in a friendly manner parted with Esau, who had gone
to his own country (v. 16), he comes to a place where, it should seem,
he rested for some time, set up booths for his cattle, and other conveniences
for himself and family. The place was afterwards known by the name of Succoth,
a city in the tribe of Gad, on the other side Jordan (it signifies booths),
that when his posterity afterwards dwelt in houses of stone, they might
remember that the Syrian ready to perish was their father, who was glad
of booths (Deut. xxvi. 5); such was the rock whence they were hewn. 2. He
comes to Shechem; we read it, to Shalem, a city of Shechem; the critics
generally incline to read it appellatively: he came safely, or in peace, to
the city of Shechem. After a perilous journey, in which he had met with
many difficulties, he came safely, at last, into Canaan. Note, Diseases and
dangers should teach us how to value health and safety, and should help to
enlarge our hearts in thankfulness, when our going out and coming in have been
signally preserved. Here, (1.) He buys a field, v. 19. Though the land
of Canaan was his by promise, yet, the time for taking possession not having
yet come, he is content to pay for his own, to prevent disputes with the
present occupants. Note, Dominion is not founded in grace. Those that have
heaven on free-cost must not expect to have earth so. (2.) He builds an altar,
v. 20. [1.] In thankfulness to God, for the good hand of his providence
over him. He did not content himself with verbal acknowledgments of God's
favour to him, but made real ones. [2.] That he might keep up religion, and
the worship of God, in his family. Note, Where we have a tent God must have an
altar, where we have a house he must have a church in it. He dedicated this
altar to the honour of El-elohe-Israel--God, the God of Israel, to the
honour of God, in general, the only living and true God, the best of beings
and first of causes; and to the honour of the God of Israel, as a God in
covenant with him. Note, In our worship of God we must be guided and governed
by the joint-discoveries both of natural and revealed religion. God had lately
called him by the name of Israel, and now he calls God the God of
Israel; though he is styled a prince with God, God shall still be a
prince with him, his Lord and his God. Note, Our honours then become honours
indeed to us when they are consecrated to God's honour; Israel's God is
Israel's glory.
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