Genesis · Chapter 33

Verse 1. Behold, Esau came, and with him four hundred men.] It has been generally supposed that Esau came with an intention to destroy his brother, and for that purpose brought with him four hundred armed men. But, 1. There is no kind of evidence of this pretended hostility. 2. There is no proof that the four hundred men that Esau brought with him were at all armed. 3. But there is every proof that he acted towards his brother Jacob with all openness and candour, and with such a forgetfulness of past injuries as none but a great mind could have been capable of. Why then should the character of this man be perpetually vilified? Here is the secret. With some people, on the most ungrounded assumption, Esau is a reprobate, and the type and figure of all reprobates, and therefore he must be everything that is bad. This serves a system; but, whether true or false in itself, it has neither countenance nor support from the character or conduct of Esau.

Verse 1. Behold, Esau came — Who had said, Genesis 27:41, “I will slay my brother Jacob;” and with him four hundred men — A force sufficient for him to do what he had threatened.

Verse 2. He put the handmaids and their children foremost] There is something so artificial in this arrangement of Jacob’s family, that it must have had some peculiar design. Was Jacob still apprehensive of danger, and put those foremost whom he least esteemed, that if the foremost met with any evil, those who were behind might escape on their swift beasts? Genesis 32:7,8. Or did he intend to keep his choicest treasure to the last, and exhibit his beautiful Rachel and favourite Joseph after Esau had seen all the rest, in order to make the deeper impression on his mind?

Verses 2, 3. He put Rachel and Joseph hinder-most — Giving those that were dearest to him most opportunity to escape. He passed over before them — Exposing himself to the first and greatest danger for the security of his wives and children. He bowed himself to the ground — Thus doing obeisance to Esau as an elder brother, though he feared him as an enemy.

2. Rachel and Joseph hindermost — Jacob evidently arranged his companies according to his special affection for each; for the handmaids least, for Rachel most.

V. 3. He bowed-Though he feared Esau as an enemy, yet he did obeisance to him as an elder brother.

Verses 2, 3. He put Rachel and Joseph hinder-most — Giving those that were dearest to him most opportunity to escape. He passed over before them — Exposing himself to the first and greatest danger for the security of his wives and children. He bowed himself to the ground — Thus doing obeisance to Esau as an elder brother, though he feared him as an enemy.

Verse 3. Bowed himself to the ground. He then rose and walked a little farther, and bowed again; so he did seven times until he approached his brother. Homage of this kind was first paid to the great patriarchs; and very extravagant homage is still paid to great men in all the oriental nations. Poor Jacob was now an Assyrian ready to perish, but God was his defence. Deuteronomy 26:5.

3. Before them — He goes on first to meet whatever evil may be feared. Bowed… to the ground — Not as in Genesis 19:1, “with the face to the ground,” which denotes complete prostration, but groundward, so that though the face does not touch the ground, it is brought low towards it. Seven times — Such a repetition of these acts of humility would have a likely tendency to disarm Esau’s wrath. And doubtless the lowly obeisance and the lameness of Jacob drove from the generous hearted Esau whatever feeling of hardness or evil purpose he might have entertained towards him until now.

V. 4. And Esau ran to meet him-Not in passion but in love. Embraced him, fell on his neck and kissed him-God hath the hearts of all men in his hands, and can turn them when and how he pleases. He can of a sudden convert enemies into friends, as he did two Sauls, one by restraining grace, 1 Samuel 26:21,25, the other by renewing grace, Acts 9:21. And they wept-Jacob wept for joy to be thus kindly received; Esau perhaps wept for grief and shame to think of the ill design he had conceived against his brother.

Verse 4. Esau ran to meet him] How sincere and genuine is this conduct of Esau, and at the same time how magnanimous! He had buried all his resentment, and forgotten all his injuries; and receives his brother with the strongest demonstrations, not only of forgiveness, but of fraternal affection.

And kissed him] whqvyw valyishshakehu. In the Masoretic Bibles each letter of this word is noted with a point over it to make it emphatic. And by this kind of notation the rabbins wished to draw the attention of the reader to the change that had taken place in Esau, and the sincerity with which he received his brother Jacob. A Hindoo when he meets a friend after absence throws his arms round him, and his head across his shoulders, twice over the right shoulder and once over the left, with other ceremonies according to the rank of the parties.

Verse 4. Esau ran to meet him — Not in anger, but in love: so wonderfully and suddenly had God, who hath the hearts of all men in his hands, and can turn them when and how he pleases, changed his heart; and of an implacable enemy, made him a kind and affectionate friend! Embraced him, fell on his neck, and kissed him — God is the God of nature, and to be without natural affection is to be without God. They wept — Jacob wept for joy to be thus kindly received; Esau, perhaps, with grief and shame, to think of the ill design he had conceived against his brother.

Ver. 4. Fell on his neck and kissed him. We have here the answer of Jacob’s prayers and Jacob’s tears. Grace is stronger than nature; love casts out fear. How different was this conduct of Esau from that of Joab, who kissed Abner, and stabbed him under the fifth rib. Assuredly in the friendship and covenant of this interview, we see something more than the emotions of nature; something which discovers a heart touched with the power of the Spirit of God. For we are here bound, from the fears and alarms of Jacob at the silence of Esau, to believe, as did the elder rabbins, that Esau set out with a view to do his brother harm.

4. Ran to meet… embraced… fell… kissed… wept — Five forms in which they exhibited the first fervent emotions of brotherly affection. The whole interview is characterized with a life-like simplicity, as though detailed by an eye-witness of the scene.

V. 5. Eleven or twelve little ones followed Jacob, the eldest of them not fourteen years old: Who are these? saith Esau. Jacob had sent him an account of the increase of his estate, 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. Esau therefore had reason to ask who are those with thee? To which Jacob returns a serious answer; they are the children which God hath graciously given thy servant. Jacob speaks of his children,

1. As God’s gifts; they are a heritage of the Lord.

2. As choice gifts; he hath graciously given them. Though they were many, and but slenderly provided for, yet he accounts them great blessings.

Verse 5. Who are these with thee? — Jacob had sent Esau an account of the increase of his estate, but had made no mention of his children, perhaps because he would not expose them to his rage if he should meet him as an enemy. Esau, therefore, had reason to make this inquiry: to which Jacob returned a serious answer: They are the children which God hath graciously given thy servant — He speaks of his children as God’s gifts; a heritage of the Lord, and as choice gifts, graciously given him. Though they were many, and but slenderly provided for, yet he accounts them great blessings.

V. 10. 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.

Verse 10. Receive my present at my hand] Jacob could not be certain that he had found favour with Esau, unless the present had been received; for in accepting it Esau necessarily became his friend, according to the custom of those times, and in that country. In the eastern countries, if your present be received by your superior, you may rely on his friendship; if it be not received, you have every thing to fear. It is on this ground that Jacob was so urgent with Esau to receive his present, because he knew that after this he must treat him as a friend.

Verse 10. As though I had seen the face of God — That is, thy meeting me in this peaceable manner is very comfortable and refreshing to me, and an evident token of God’s favour to me, Psalm 41:11. Or, I have seen thee reconciled to me, and at peace with me, as I desire to see God reconciled.

Ver. 10. As the face of God. Many versions read it, as the face of an angel. There is no need however to deviate from the common version, and read angel; as the word often signifies prince, ruler, or judge. To which we may add, the irradiated countenance of Esau, on seeing the prosperity of his brother.

10. As though I had seen the face of God — Comp. 1 Samuel 29:9; 2 Samuel 14:17. Jacob might most truly say this, and believe in his heart that God himself, the God of Penuel, who had blessed him the last night, had changed and softened the disposition of Esau towards him.

Verse 11. Take, I pray thee, my blessing — This gift, which, as I received it from God, I heartily give thee, with my blessing and prayer that God would bless it to thee.

11. He urged him and he took it — This acceptance of his large and princely gift would enable the humbled Jacob to feel that he had now made suitable reparation for any wrong he had previously done his brother.

V. 12. Esau offers himself to be his guide and companion, in token of sincere reconciliation. We never find that Jacob and Esau were so loving with one another as they were now. God made Esau not only not an enemy, but a friend. Esau is become fond of Jacob’s company, courts him to mount Seir: let us never despair of any, nor distrust God, in whose hands all hearts are. Yet Jacob saw cause modestly to refute this offer, wherein he shews 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 or drive the other too fast. Jacob intimates to him, that it was his design to come to him to mount Seir; and we may presume he did so, after he had settled his concerns elsewhere, though that visit be not recorded.

Verse 12. Let us go, I will go before thee — He offers himself to be Jacob’s guide and companion, in token of a sincere reconciliation. We do not find that Jacob and Esau were ever before so loving with one another as they were now. God had made Esau, not only not an enemy, but a friend. He is become fond of Jacob’s company, and invites him to go along with him to mount Seir. Let us never despair of any, nor distrust God, in whose hands all hearts are.

Verse 14. Until I come unto my lord unto Seir.] It is very likely that Jacob was perfectly sincere in his expressed purpose of visiting Esau at Seir, but it is as likely that circumstances afterwards occurred that rendered it either improper or impracticable; and we find that Esau afterwards removed to Canaan, and he and Jacob dwelt there together for several years. See Genesis 36:6.

Verse 14. Until I come unto my lord, to mount Seir — As no mention is made of it, many writers think, that, for some reasons, Jacob never went to mount Seir to see Esau. Certainly it is very doubtful whether he ever did. It cannot be supposed however, that he would delay so long as the time mentioned in the twenty-fifth chapter before he went to see his father.

14. I will lead on softly — That is, I will proceed gently. According as the cattle — Hebrews, according to the foot of the work; that is, the possessions acquired by my work. The English version, though not literal, gives the real meaning. Until I come… unto Seir — These words naturally give the impression that Jacob promises to move steadily along until he should reach Mt. Seir; but as soon as Esau departs, he proceeds to Shechem, and never went to Seir at all. But a little reflection will show the impropriety of construing his action thus. Esau was probably not yet settled in Mount Seir, (see note on Genesis 32:3,) but, during this interview, had told Jacob of his acquisitions and of his purpose to remove thither; and Jacob’s promise to visit him there was necessarily indefinite as to time. The brothers met again at the burial of their father Isaac. Genesis 35:29.

V. 15. Esau offers some of his men to be his guard and convoy; but Jacob humbly refuseth his offer, only desiring he would not take it amiss that he did not accept it. What needs it? He is under the Divine protection. Those are sufficiently guarded that have God for their guard, and are under a convoy of his hosts, as Jacob was. 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.

Verse 15. He said, What needeth it? — Esau having offered some of his men to be his guard and convoy, Jacob humbly refuses his offer. He is under the divine protection, and needs no other. Those are sufficiently guarded who have God for their guard, and are under a convoy of his hosts, as Jacob was. 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.

15. What needeth it — Hebrews, Why this? Jacob politely declines a body of Esau’s men stationed as a guard around him. Such an arrangement would have only been likely to lead to difficulties which it were altogether better to avoid.

V. 16. And Jacob journeyed to Succoth-Having in a friendly manner parted with Esau, who was gone to his own country, he comes to a place, where he rested, 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, Deuteronomy 26:5.

Verse 17. Journeyed to Succoth] So called from tks succoth, the booths or tents which Jacob erected there for the resting and convenience of his family, who in all probability continued there for some considerable time.

Verse 17. Jacob journeyed to Succoth — A place afterward known by that name, in the tribe of Gad, on the other side Jordan; here he rested for the present, set up booths for his cattle, and built a house; doubtless some slight building, because he intended not to stay there; with other conveniences for himself and family. Therefore the name of the place is called Succoth — That is, booths, that when his posterity afterward dwelt in houses of stone, they might remember that the Syrian, ready to perish, was their father, who was glad of booths, Deuteronomy 26:5.

Ver. 17. Succoth. The place of booths, on the east of the Jordan. Jacob stayed here till his cattle brought forth their young.

JACOB AT SHECHEM, 17-20.

17. Succoth — The word means booths, from the hurdles or folds made there by Jacob for his flocks. We find Succoth mentioned later as one of the cities east of the Jordan assigned to the tribe of Gad, (Joshua 13:27,) and also in the history of Gideon. Judges 8:4-17. Its exact site is now unknown.

V. 18. And Jacob came to Shalem, a city of Shechem-Or rather he came safe, or in peace, to the city of Shechem. After a perilous journey, in which he had met with many difficulties, he came safe at last, into Canaan.

Verse 18. And Jacob came to Shalem, a city of Shechem] The word שלם shalem, in the Samaritan שלום shalom, should be translated here in peace, or in safety. After resting some time at Succoth, which was necessary for the safety of his flocks and the comfort of his family, he got safely to a city of Shechem, in health of body, without any loss of his cattle or servants, his wives and children being also in safety. Coverdale and Matthews translate this word as above, and with them agree the Chaldee and the Arabic: it is not likely to have been the name of a city, as it is nowhere else to be found. Shechem is called in Acts 7:16, Sychem, and in John 4:5, Sychar; in the Arabic it is called Nablous, and to the present day Neapolis. It was near to Samaria; and the place where the wretched remains of the sect of the Samaritans were lately found, from whom Dr. Huntington received a perfect copy of the Samaritan Pentateuch.

Verses 18, 19. Jacob came to Shalem, a city of Shechem — Or rather, as the Hebrew may be rendered, he came safe, or in peace, to the city of Shechem. After a perilous journey, in which he had met with many difficulties, he came safe at last into Canaan. He bought a parcel of a field — For his present possession and use; for the right which he already had to it was only in reversion, after the time that God had appointed. Of the children of Hamor — That is, subjects, called children, to signify the duty which they owed to him, and the care and affection he owed to them. Shechem’s father — He only of Hamor’s sons is mentioned, because he was more honourable than the rest of his brethren, (Genesis 34:19,) and so might probably transact this affair with Jacob, the rest consenting thereto.

Ver. 18. Shalem. That is, safety, in which state he reached Sichem: so Dr. Wells. But most commentators think that it was the place which was afterwards called Sychar, John 4:5; for that village had been distinguished by patriarchal devotions.

18. Came to Shalem, a city of Shechem — So the Sept., Vulg., and Syr. But it is better to render Shalem adverbially, in peace. Jacob came in peace to a city of Shechem, which is in the land of Canaan. It was doubtless at or near “the place of Sichem,” mentioned Genesis 12:6, and the city had probably been built here since the time of Abraham’s first arrival. The city may have taken its name from the shoulder of land on which it was built, (Genesis 12:6, note,) or from Shechem, the son of Hamor, or, possibly, from one of his ancestors of the same name.

Verse 19. For a hundred pieces of money.] The original, hcycq hamb bemeah kesitah, has been a matter of long and learned discussion among critics. As kesitah signifies a lamb, it may imply that Jacob gave the Hamorites one hundred lambs for the field; but if it be the same transaction that St. Stephen refers to in Acts 7:16, it was money, timhv argurion, a sum or price of silver, which was given on the occasion. It has been conjectured that the money had the figure of a lamb stamped on it, because it was on an average the value of a lamb; and hence it might be called a kesitah or lamb from the impression it bore. It is certain that in many countries the coin has had its name from the image it bore; so among our ancestors a coin was called an angel because it bore the image of an angel; hence also a Jacobus, a Carolus, a Lewis, (Louis d’ Or,) a Joe, because certain coins in England, Spain, France, and Portugal, bore on one side the image of the kings of those countries, James, Charles, Lewis, Joseph, or Johannes. The Athenians had a coin called bouv, an ox, because it was stamped with the figure of an ox. Hence the saying in Æschylus:— ta dJ alla sigw, bouv epi glwtthv megav

bebhken — AGAM. v. 36.

“I must be silent concerning other matters, a great ox has come upon my tongue;” to signify a person who had received a bribe for secrecy, i.e., a sum of money, on each piece of which an ox was stamped, and hence called bous, an ox. The word opes, riches, is a corruption of the word oves, sheep, because these animals in ancient times constituted the principal riches of their owners; but when other cattle were added, the word pecunia, (from pecus, cattle,) which we translate money, and from which we still have our English term pecuniary, appears to have been substituted for oves, because pecus, pecoris, and pecus, pecudis, were used to signify all kinds of cattle large and small. Among our British and Saxon ancestors we find coins stamped with the figure of an ox, horse, hog, goat, &c., and this custom arose in all probability, both among them and other nations, from this circumstance, that in primitive times the coin was the ordinary value of the animal whose image it bore. It is, all circumstances weighed, most likely that a piece of money is here intended, and possibly marked with the image of a lamb; but as the original word hcycq kesitah occurs only here, and in Joshua 24:32, and Job 42:11, this is not sufficiently evident, the word itself being of very doubtful signification. Mr. Parkhurst is of opinion that the kesitah bore the image of a lamb; and that these lamb coins of the ancient Hebrews typified the Lamb of God, who in the Divine purpose was considered as slain from the foundation of the world, and who purchased us unto God with his own blood. The conjecture is at least pious, and should lead to useful reflections. Those who wish to see more on this subject may consult the writers in the Critici Sacri, and Calmet.

Verses 18, 19. Jacob came to Shalem, a city of Shechem — Or rather, as the Hebrew may be rendered, he came safe, or in peace, to the city of Shechem. After a perilous journey, in which he had met with many difficulties, he came safe at last into Canaan. He bought a parcel of a field — For his present possession and use; for the right which he already had to it was only in reversion, after the time that God had appointed. Of the children of Hamor — That is, subjects, called children, to signify the duty which they owed to him, and the care and affection he owed to them. Shechem’s father — He only of Hamor’s sons is mentioned, because he was more honourable than the rest of his brethren, (Genesis 34:19,) and so might probably transact this affair with Jacob, the rest consenting thereto.

Ver. 19. Hundred pieces of money. Hebrews lambs. It is thought that a lamb was stamped on the money; as an angel was once ridiculously stamped on an English coin, which occasioned it to be called an angel. The French call a gold coin of 20s. after the name of their sovereign, a Louis d’or, a Napoleon.

19. Bought a parcel of a field — Rather, the portion of the field. Abraham’s only purchase of land was a place to bury his dead; Jacob now probably found the land more thickly settled, and found it necessary to buy land in order to dwell in peace. On this same land he dug the famous well at which the Saviour taught the Samaritan woman. John 4:5, 6,

12. Hundred pieces of money — Hebrews, a hundred kesitah. The Sept. and Vulg. render a hundred lambs, a sense, says Gesenius, “which has no support either from etymology or in the kindred dialects, nor is it in accordance with patriarchal usages.” The word means some sort of money, in precious metal, weighed out, as Abraham weighed out the silver for Machpelah, (xxiii, 16,) but the exact value of a hundred kesitah cannot now be ascertained.

V. 20. He erected an altar-1. In thankfulness to God for the good hand of his providence over him.

2. That he might keep up religion, and the worship of God in his family. 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, the First of causes: and to the honour of the God of Israel, as a God in covenant with him. God had lately called him by the name of Israel; and now he calls God the God of Israel; though he be called a prince with God, God shall still be a prince with him, his Lord and his God.

Verse 20. And he erected there an altar] It appears that Jacob had a very correct notion of the providence and mercy of God; hence he says, Genesis 33:5: The children which God hath GRACIOUSLY given thy servant; and in Genesis 33:11 he attributes all his substance to the bounty of his Maker: Take, I pray thee, my blessing-because God hath dealt GRACIOUSLY with me, and because I have enough. Hence he viewed God as the God of all grace, and to him he erects an altar, dedicating it to God, the God of Israel, referring particularly to the change of his own name, and the mercies which he then received; and hence perhaps it would be best to translate the words, The strong God (is) the God of Israel; as by the power of his grace and goodness he had rescued, defended, blessed, and supported him from his youth up until now. The erecting altars with particular names appears in other places; so, Exodus 17:15, Moses calls his altar Jehovah-nissi, “the Lord is my banner.”

1. WHEN a man’s way’s please God, he maketh even his enemies to be at peace with him. When Jacob had got reconciled to God, God reconciled his brother to him. The hearts of all men are in the hands of God, and he turns them howsoever he will.

2. Since the time in which Jacob wrestled with the Angel of the covenant. We see in him much dependence on God, accompanied with a spirit of deep humility and gratitude. God’s grace alone can change the heart of man, and it is by that grace only that we get a sense of our obligations; this lays us in the dust, and the more we receive the lower we shall lie.

3. “The first thing,” says good Bishop Wilson, “that pious men do, is to provide for the honour and worship of God.” Jacob buys a piece of ground, and erects an altar on it in the land of a heathen, that he might acknowledge God among his enemies, and turn them to the true faith; and there is every reason to believe that this expedient would have been successful, had it not been for the base conduct of his sons. How true is the saying, One sinner spoileth much good! Reader, beware, lest thy conduct should become a stumbling block to any.

GENESIS

Verse 20. He erected there an altar — 1st, In thankfulness to God, for the good hand of his providence over him. 2d, That he might keep up religion and the worship of God in his family. 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, the first of causes: and to the honour of the God of Israel, as a God in covenant with him. God had lately called him by the name of Israel; and now he calls God the God of Israel. Though he be styled a prince with God, God shall still be a prince with him, his Lord and his God.

Ver. 20. El-elohe-Israel. Poole, out of Menochius, renders this name, or inscription, the altar of the Mighty God of Israel.

20. Erected — Rather, established. Having now obtained land of his own, he establishes his household altar, perhaps on the very spot already consecrated by the ancient altar of Abraham. Genesis 12:7. El-Elohe-Israel — That is, God, the God of Israel. Thus he calls the new altar after his own new name, and in grateful acknowledgment of the vision and triumph at Penuel.