EXPOSITION
And Jacob (after Laban's departure) went on his way (from Galeed and Mizpah, in a southerly direction towards the Jabbok), and the angels of God—literally, the messengers of Elohim, not chance travelers who informed him of Esau's being in the vicinity (Abarbanel), but angels (cf. Psalms 104:4)—met him. Not necessarily came in an opposite direction, fuerunt ei obviam (Vulgate), but simply fell in with him, lighted on him as in Genesis 28:11, συνήντησαν αὐτῶ (LXX.), forgathered with him (Scottish); but whether this was in a waking vision (Kurtz, Keil, Inglis) or a midnight dream (Hengstenberg) is uncertain, though-the two former visions enjoyed by Jacob were at night (cf. Genesis 28:12; Genesis 31:10). Cajetan, approved by Pererius, translating בּוֹ "in him," makes it appear that the vision was purely subjective, non fuisse visionem corporalem, sed internam: the clause interpolated by the LXX; καὶ ἀναβλέψας εἰδε παρεμβολὴν θεοῦ παρμεβεβληκυῖαν, seems rather to point to an objective manifestation. The appearance of this invisible host may have been designed to celebrate Jacob's triumph over Laban, as after Christ's victory over Satan in the wilderness angels came and ministered unto him (Rupertus, Wordsworth), or to remind him that he owed his deliverance to Divine interposition (Calvin, Bush, Lange), but was more probably intended to assure him of protection in his approaching interview with Esau (Josephus, Chrysostom, Rosenmüller, Keil, Murphy, 'Speaker's Commentary'), and perhaps also to give him welcome in returning home again to Canaan (Kurtz), if not in addition to suggest that his descendants would require to fight for their inheritance (Kalisch).
And when Jacob saw them, he said, This is God's host:—Mahaneh Elohim; i.e. the army (cf. Genesis 1:9; Exodus 14:24) or camp (1 Samuel 14:15; Psalms 27:3) of God, as opposed to the Mahanoth, or bands of Jacob himself (vide Genesis 32:7, Genesis 32:10)—and he called the name of that place Manahan.—i.e. Two armies or camps, from the root חָנַה decline or bend, and hence to fix oneself down or encamp; meaning either a multitudinous host, reading the dual for a plural (Malvenda), or two bands of angels, one before, welcoming him to Canaan, and another behind, conducting him from Mesopotamia (Jarchi and others), or one on either side to typify the completeness of his protection, as in Psalms 34:8 (Calvin, Bush, Gerlach, 'Speaker's Commentary'), or, as the best expositors interpret, his own company and the heavenly host (Abort Ezra, Clericus, Dathe, Keil, Lange, Rosenmüller, Kalisch, Murphy). Mahanaim, afterwards a distinguished city in the territory of Gad (Joshua 13:26), and frequently referred to in subsequent Scripture (2 Samuel 2:8; 2 Samuel 17:24; 27; 2 Samuel 19:32; 1 Kings 4:14), as well as mentioned by Josephus ('Ant.' 7. 9, 8), as a strong and beautiful city, has been identified with Mahneh, a deserted ruin six or seven miles north-west by north of Ajlun (Mount Gilead), and about twenty miles from the Jabbok; but the narrative appears to say that Mahanaim lay not north of Ga-leed, but between that place and Jabbok. Hence Porter suggests Gerasa, the most splendid ruin east of the Jordan, and bordering on the Jabbok, as occupying the site of Mahanaim.
And Jacob sent messengers (with the messengers of Jacob, the messengers of Elohim form a contrast which can scarcely have been accidental) before him to Esau his brother unto the land of Seir,—vide on Genesis 14:6. Seir, nearly equivalent in force to Esau (Ewald), and meaning the rough or bristling mountain (Gesenius), was originally occupied by the Horites, but afterwards became the seat of Esau and his descendants (Deuteronomy 2:4; 2 Chronicles 20:10), though as yet Esau had not withdrawn from Canaan (Genesis 36:5-1)—the country (literally, plain or level tract = Padan (male Hoses Genesis 12:13) of Edom, as it was afterwards called.
And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus;—the expression "my lord "may have been designed to intimate to Esau that he (Jacob) did not intend to assert that superiority or precedency which had been assigned him by Isaac's blessing (Genesis 27:29), at least so far as to claim a share in Isaac's wealth (Calvin, Bush, Gerlach), but was probably due chiefly to the extreme courtesy of the East (Gerlach), or to a desire to conciliate his brother (Keil), or to a feeling of personal contrition for his misbehavior towards Esau (Kalisch), and perhaps also to a secret apprehension of danger from Esau's approach (Alford, Inglis)—I have sojourned with Laban, and stayed—אֵחַרthe fut. Kal. of אָחַרoccurring only here, is a contraction for אֶאֱחַר, like תֹּסֵק for תֹּאסֵק (Psalms 104:29; vide Gesenius, § 68, 2)—there until now: and I have (literally, there are to me, so that I stand in need of no further wealth from either thee or Isaac) oxen, and asses, flocks, and menservants, and women servants:—cf. Genesis 12:16 (Abraham); Genesis 26:13, Genesis 26:14 (Isaac)—and I have sent to tell my lord, that I may find grace in thy sight (cf. Genesis 33:8, Genesis 33:15; Genesis 39:4; and vide Genesis 6:8; Genesis 18:3).
And the messengers returned to Jacob, saying, We came to thy brother Esau, and also he cometh to meet thee (vide Genesis 33:1), and four hundred men with him. That Esau was attended by 400 armed followers was a proof that he had grown to be a powerful chieftain. If the hypothesis be admissible that he had already begun to live by the sword (Genesis 27:40), and was now invading the territory of the Horites, which he afterwards occupied (Delitzsch, Keil, Kurtz), it will serve to explain his appearance in the land of Seir, while as yet he had not finally retired from Canaan. That he came with such a formidable force to meet his brother has been set down to personal vanity, or a desire to show how powerful a prince he had become (Lyra, Menochius); to fraternal kindness, which prompted him to do honor to his brother (Poole, Calvin, Clarke), to a distinctly hostile intention (Willet, Ainsworth, Candlish), at least if circumstances should seem to call for vengeance (Keil), though it is probable that Esau's mind, on first hearing of his brother's nearness, was simply excited, and "in that wavering state which the slightest incident might soothe into good will, or rouse into vengeance" (Murphy).
Then Jacob was greatly afraid and distressed:—literally, it was narrow to him; i.e. he was perplexed. Clearly the impression left on Jacob's mind by the report of his ambassadors was that he had nothing to expect but hostility—and he divided the people that was with him, and the flocks, and herds, and the camels, into two bands;—according to Gerlach, caravans are frequently divided thus in the present day, and for the same reason as Jacob assigns—And said, If Esau come to the one company, and smite it, then the other company which is left shall escape. It is easy to blame Jacob for want of faith in not trusting to God instead of resorting to his own devices (Candlish), but his behavior in the circumstances evinced great self-possession, non ita expavefactum fuisse Jacob quin res suns eomponeret (Calvin), considerable prudence (Lange), if not exalted chivalry (Candlish), a peaceful disposition which did not wish vim armata repellere (Rosenmüller), and a truly-religious spirit ('Speaker's Commentary'), since in his terror he betakes himself to prayer.
And Jacob said,—the combined beauty and power, humility and boldness, simplicity and sublimity, brevity and comprehensiveness of this prayer, of which Kalisch somewhat hypercritically complains that it ought to have been offered before resorting to the preceding precautions, has been universally recognized—O God of my father Abraham, and God of my father Isaac, the Lord—Jacob's invocation is addressed not to Deity in general, but to the living personal Elohim who had taken his fathers Abraham and Isaac into covenant, i.e. to Jehovah who had enriched them with promises of which he was the heir, and who had specially appeared unto himself (cf. Genesis 28:13; Genesis 31:3, Genesis 31:13)—which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee:—here was a clear indication that Jacob had in faith both obeyed the command and embraced the promise made known to him in Haran—I am not worthy of the least of (literally, I am less than) all the mercies, and (of) all the truth, which thou hast showed unto thy servant;—the profound humility which these words breathe is a sure indication that the character of Jacob had either undergone a great inward transformation, if that was not experienced twenty years before at Bethel, or had shaken off the moral and spiritual lethargy under which he too manifestly labored while in the service of Laban—for with my staff (i.e. possessing nothing but my staff) I passed over this Jordan (the Jabbok was situated near, indeed is a tributary of the Jordan); and now I am become two bands (or Macha-noth). Deliver me, I pray thee, from the hand of my brother, from the hand of Esau (thus passing from thanksgiving to direct petition, brief, explicit, and fervent): for I fear him, lest he will come and smite me (i.e. my whole clan, as Ishmael, Israel, Edom signify not individuals, but races), and the mother with the children. Literally, mother upon the children, a proverbial expression for unsparing cruelty (Rosenmüller, Keil), or complete extirpation (Kalisch), taken from the idea of destroying a bird while sitting upon its young (cf. Hosea 10:14). And thou saidst, I will surely do thee good,—literally, doing good, I will do good to thee (vide Genesis 28:13). Jacob here pleads the Divine promises at Bethel (Genesis 28:13-1) and at Haran (Genesis 31:3), as an argument why Jehovah should extend to him protection against Esau—conduct at which Tuch is scandalized as "somewhat inaptly reminding God of his commands and promises, and calling upon him to keep his word; but just this is what God expects his people to do (Isaiah 43:26), and according to Scripture the Divine promise is always the petitioner's best warrant—and make thy seed as the sand of the sea,—this was the sense, without the ipsissima verb? of the Bethel promise, which likened Jacob's descendants to the dust upon the ground, as Abraham's seed had previously been compared to the dust of the earth (Genesis 13:16), the stars of heaven (Genesis 15:5), and the sand upon the sea-shore (Genesis 22:17)—which cannot be numbered for multitude.
And he lodged there that same night; and took—not by random, but after careful selection; separavit (Vulgate)—of that which came to his hand—not of those things which were in his hand, ω}n e!feren (LXX.), such as he had (Ainsworth), quae in mann erant (Rosenmüller), but of such things as had come into his hand, i.e. as he had acquired (Keil, Alford, 'Speaker's Commentary,' Inglis)—a present (Minchah; used in Genesis 4:3, Genesis 4:4, Genesis 4:5, as a sacrifice to Jehovah, q.v.) for Esau his brother.
Two hundred she goats, and twenty he goats, two hundred ewes, and twenty rams, thirty milch camels (specially valuable in the East on account of their milk, which was peculiarly sweet and wholesome) with their colts, forty kine, and ten hulls, twenty she asses, and ten foals. The selection was in harmony witch the general possessions of nomads (cf. Job 1:3; Job 42:12), and the proportion of male to female animals was arranged according to what the experience of the best ancient authorities has shown to be necessary for the purposes of breeding (Rosenmüller, Keil, Kalisch).
And he delivered them into the Band of his servants, every drove by themselves; and said unto his servants, Passover (the river Jabbok) before me, and put a space (literally, a breathing-place) betwixt drove and drove—as is still the manner with Oriental shepherds.
And he commanded the foremost, saying (with admirable tact and prudence), When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee! then thou shalt say, They be thy servant Jacob's; it is a present sent unto my lord Esau: and, behold, also he (Jacob) is behind us. And so commanded he the second, and the third, and all that followed the droves, saying, On this manner shall ye speak unto Esau, when ye find him—literally, in your finding of him. And say ye (literally, and ye shall say) moreover, Behold, thy servant Jacob is Behind us'' for he thought that this would convince Esau that he Went to 'meet him with complete confidence, and without apprehension" (Kalisch)—for he said (the historian adds the motive which explained Jacob's singular behavior), I will appease him (literally, I will cover his face, meaning I will prevent him from seeing my past offences, i.e. I will turn away his anger or pacify him, as in Proverbs 16:14) with the present that goeth before me,—literally, going before my face. So Abigail appeased David with a present (1 Samuel 25:18-9)—and afterward I will see his face; peradventure he will accept of me—literally, lift up my face; a proverbial expression for granting a favorable reception (cf. Genesis 19:21; Job 42:8). "Jacob did not miscalculate the influence of his princely offerings, and I verily believe there is not an emeer or sheikh in all Gilead at this day who would not be appeased by such presents; and from my personal knowledge of Orientals, I should say that Jacob need not have been in such great terror, following in their rear. Far less will now 'make room,' as Solomon says, for any offender, however atrocious, and bring him before great men with acceptance".
So (literally, and) went the present over Before him: and himself lodged that night in the company. And he rose up that night,—i.e. some time before daybreak (vide Genesis 32:24) and took his two wives, and him two women servants (Bilhah and Zilpah), and his eleven sons (Dinah being not mentioned in accordance with the common usage of the Bible), and passed over the ford—the word signifies a place of passing over. Tristram speaks of the strong current reaching the horses girths at the ford crossed by himself and twenty horsemen—Jabbok. Jabbok, from bakak, to empty, to pour forth (Kalisch), or from abak, to struggle (Keil), may have been so named either from the natural appearance of the river, or, as is more probable, by prolepsis from the wrestling which took place upon its banks. It is now called the Wady Zerka, or Blue River, which flows into the Jordan, nearly opposite Shechem, and midway between the Lake Tiberias and the Dead Sea. The stream is rapid, and often Completely hidden by the dense mass of oleander which fringes its banks. And he took them, and sent them (literally, caused them to pass) over the brook, and sent over that he had—himself remaining on the north side (Delitzsch, Keil, Kurtz, Murphy, Gerlach, Wordsworth, Alford), although, having once crossed the stream (Genesis 32:22), it is not perfectly apparent that he recrossed, which has led some to argue that the wrestling occurred on the south of the river (Knobel, Rosenmüller, Lange, Kalisch).
HOMILETICS
Mahanaim, or preparing for Esau.
I. THE ANGELIC APPARITION.
1. The time when it occurred.
(1) After Jacob had concluded a covenant of peace with Laban. Celestial visitations of a peaceful and encouraging character are never vouchsafed to those who are living in a state of enmity with their fellow-men. The troubled sea reflects not the shining face of heaven, and neither does the wrathful soul invite approaches of God.
(2) When Jacob was proceeding on his way to Canaan. The road which Jacob now pursued was the path of duty, inasmuch as it had been prescribed by God, and led to the covenant inheritance; and only then need the saints expect to meet with either God or his angels, when they are walking in the way of his commandments, and making for the better country, even an heavenly.
2. The impression which it made. Whether completely surrounding him, or divided into two companies, one on either side of him, Jacob's angelic visitors, from their number, their orderly array, their military dispositions, assumed the appearance of a heavenly army lying encamped over against His own; and the sight of the two companies immediately suggested the ejaculation, "This is God's host," and caused him to name the place Mahanaim.
3. The purpose which it served. For an enumeration of the different ends which this sublime vision is supposed to have been intended to subserve the Exposition may be consulted. The greatest probability attaches to that which regards it as having been designed to prepare Jacob for his rapidly-approaching interview with Esau. It was fitted to remind him of the heavenly reinforcements that are always at hand to succor saints in their extremities (cf. 2 Kings 6:17; Psalms 34:6; Zechariah 9:8; Hebrews 1:14).
II. THE FRIENDLY EMBASSY.
1. The dispatch of the messengers.
(1) Their destination—to Mount Seir, to Esau;
(2) their instructions—to inform Esau of Jacob's prosperous estate and immediate return;
(3) their design—to deprecate the wrath of Esau, and find grace for Jacob in his sight.
2. The return of the messengers.
(1) Their alarming report—that Esau was on the way with 400 men;
(2) the terror it produced—Jacob was greatly afraid and distressed;
(3) the acts to which it led—stratagem, supplication, conciliation.
III. THE SUDDEN STRATAGEM. Jacob divided the people that were with him, and the flocks and herds and camels, into two bands.
1. An evidence of Jacob's self-possession. The fear inspired by Esau's approach had not been so great as to make him lose command of his faculties. Men that have God upon their side should not allow themselves to be thrown by evil tidings into excessive trepidation (Psalms 27:1-19; Romans 8:31).
2. A proof of Jacob's prudence. The division of his company into two bands afforded to one at least of the portions a chance of escaping the sword of Esau. Though contrary to the Divine word to resist evil, it is not wrong to use all lawful endeavors to avoid it.
3. A testimony to Jacob's chivalry. In a time of danger he thinks of the safety of others, of the women and children, rather than of himself.
4. A sign of Jacob's meekness. He contemplates not armed resistance to the onset of his infuriated brother, but prepares by peaceful means to elude at least the full force of his attack.
IV. THE EARNEST PRAYER. Characterized by—
1. Lofty faith. Jacob addresses himself to God as to a living personality, and not as to an impersonal force; to the God of the covenant,—"O God of my father Abraham," &c.,—and not simply to God in the abstract, as the inscrutable power that presides over men and things, and bases his appeal upon the promises which God in virtue of that covenant had extended to himself.
2. Profound humility. He not only acknowledges the Divine hand in his remarkable prosperity, which is always difficult for the proud spirit of the worldling to do, but he distinctly describes "all the mercies" he has received to the pure, unmerited grace of God, declaring himself to be utterly less than the least of them. Language such as this is either impious hypocrisy or lowly humility.
3. Beautiful simplicity. Plain, direct, artless, and confiding, it is such a prayer as a loving child might breathe into a mother's ear when driven by impending danger to seek shelter in her bosom:—"Deliver me, I pray thee, from the hand of Esau my brother: for I fear him."
V. THE CONCILIATORY PRESENT. "A man's gift maketh room for him," says Solomon. (Proverbs 18:16); and again, "A gift in secret pacifieth anger, and a rewared in the bosom strong wrath" (Proverbs 21:14). The gift of Jacob to his brother was—
1. Handsomely prepared. It was munificently and generously selected from the best of the flocks and herds in his possession.
2. Skillfully arranged. The sheep, goats, camels, asses, kine that composed it were drawn up in a series of droves, which were dispatched in succession under the care of as many drivers.
3. Promptly dispatched. The measures just recited were adopted on the very day that Jacob's messengers returned, and the several droves dispatched upon their journey ere the night fell.
4. Peacefully designed. They were meant to appease the wrath of Esau.
Lessons:—
1. The ministry of angels.
2. The courage inspired by true religion.
3. The value of prayer.
4. The use of a present.
HOMILIES BY R.A. REDFORD
Divine protection.
The pilgrim on his way is met by the angels of God. They are two hosts—"Mahanaim," that is, twofold defense, before and behind. There was fear in the man, but there was trust and prayer. He saw the objective vision, but the inward preparation of heart enabled him to see it. On our way we may reckon on supernatural protection—protection for ourselves, protection for those who are Divinely appointed to be with us. The double host is an emblem of that angelic guardianship which we are told (Psalms 34:1-19, and Psalms 91:1-19.) "encampeth round about them that fear the Lord, and delivereth them," "keepeth them in all their ways."—R.
Faith and fellowship.
Jacob's preparation against danger betokened his sense of duty to do his utmost under the circumstances, and his sense of past errors and ill desert towards his brother. There is an exercise of our own judgment in times of distress and extremity which is quite consistent with dependence upon God.—R.
Jacob's prayer.
1. It was the prayer of humility.
2. Of faith—faith in a covenant God, faith in him who had already revealed himself, faith in promises made to the individual as well as to God's people generally, faith founded on experience of the past, faith which has been mingled with obedience, and therefore lays hold of Divine righteousness. He has commanded me to return; I am in the way of his commandments. Faith in the great purpose of God and his kingdom: "I will make thy seed as the sand of the sea," &c. So Luther, in his sense of personal weakness in a troubled world, cried, "The Lord must save his own Church."
3. It was the prayer of gratitude. "I was alone; I am now two bands;" "not worthy of the least of thy mercies," &c; "yet abundantly blessed."—R.
The crisis at hand.
Jacob understood the human heart.
I. KINDNESS WILL WORK WONDERS. "I will appease him with the present that goeth before me, and afterward I will see his face." It gave Esau time to think of an altered state of things, a changed brother, and his own brotherly affection, not entirely destroyed.
II. IMPORTUNITY IN DOING GOOD. The repeated strokes upon the iron changes its nature. We may learn a lesson from Jacob to prepare human hearts for the reception of the gospel by the same importunity. Kind deeds and kind words will often open the way for a more direct face-to-face pleading for God.
III. EXPERIENCE SANCTIFIES. The trials of Jacob's life were working a deeper and more loving wisdom—working out the more selfish craft, and transmuting the natural features of a character, far from pure and simple at first, into such as blended more really with the work of grace. So in the course of providence family cares and anxieties deliver us from lower thoughts, or may do so, if we serve God, and help us to walk steadfastly in the way of faith.
IV. THE TRUE LOVE PROVIDES FOR ITS OBJECTS. The shepherd with his flocks, and family, with his little bands of precious ones, fearing for them, and yet working for them, and putting them before him in the hands of God, is a type of the great Shepherd of the sheep, who was "not ashamed to call them brethren;" and saying, as he stood in their midst,—partaker of their infirmities, representative of their wants and sorrows, guardian of their safety,—"I will put my trust in him. Behold I and the children which God hath given me" (Hebrews 2:13).
V. THE TWO WORLDS. If Esau be taken as a type of the kingdoms of this world threatening the kingdom of God, Jacob represents the little flock to whom the promise of victory and peace has been given. The true mediator must be left alone by the ford Jabbok. The place of his intercession and prevailing is where none of the people is with him, can be with him.—R.