CRITICAL NOTES.—
Genesis 32:1. The angels of God met him.] “Lit., came, drew near to him, not precisely that they came from an opposite direction.” (Lange.)—
Genesis 32:2. Mahanaim.] Heb. Two camps. Probably alluding to the meeting of his own encampment with that of God. But some contend that this is the usual Hebrew plural of dignity or majesty. Mahanaim was situated S.W. of Mizpah in Gilead, probably the modern Mahneh.—
Genesis 32:3. The land of Seir.] This is Arabia Petrea, on the east and south of the Dead Sea.—
Genesis 32:7. Greatly afraid and distressed.] Heb. “Straitened.” In the Scriptures this word denotes “a sore strait,” from which there seems to be no way of escape. Two bands. “The word Mahanah (see Genesis 32:2) is used throughout these verses as signifying the parts of Jacob’s company, and ought to have been carefully preserved in the A.V., as it is by the LXX. It is caprice of this kind, rendering the word “host” in Genesis 32:2, “band” in Genesis 32:7, and “company” in Genesis 32:8, which has so obscured the meaning of Scripture for English readers.” (Alford.)—
Genesis 32:10. I am not worthy of the least of all the mercies.] Heb. I am less than all the mercies; i.e., I am too little for them. Of all the truth, which Thou hast shown unto Thy servant. Heb. The truth which Thou hast done. In Scripture truth is represented as something which may be done or acted, as well as spoken. (St. John 3:21; 1 John 1:6.) With my staff I passed over this Jordan. (Onk.)—By myself alone I crossed over this Jordan—
Genesis 32:11. The mother with the children.] “These words, like ‘root and branch,’ betoken utter extirpation of a family or a community: compare Hosea 10:14.” (Alford.)—
Genesis 32:13. Took of that which came to his hand.] The usage of the Heb. implies, not as the A.V., that which came uppermost, but rather that which he possessed,—which he had previously acquired.
Genesis 32:22. The ford Jabbok.] “Nearly the same word as is rendered wrestled in (Genesis 32:24), from which the brook may have derived its name. This brook is the Zerka, and empties into the Jordan on the east side, a distance below the sea of Galilee.” (Jacobus). The brook at the ford is about ten yards wide.—
MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 32:3-23
JACOB’S PREPARATION FOR MEETING HIS ANGRY BROTHER
I. He took those measures dictated by human prudence.
1. He sends messengers of peace. Jacob had to pass through Mount Seir, where Esau had taken up his abode. He sends messengers to his brother to sue for peace and favour, in terms of great humility. They bring back the unfavourable report that Esau is coming with a band of men, as with hostile intent. Jacob now remembers his former sin. The very mention of his brother’s name brings the past vividly before him. He must make no delay in conciliating his brother. The messengers are charged to use words of lowly submission. Esau is to be addressed as lord, Jacob not even insisting upon the temporal prerogatives of the birthright. He accepts a humiliating position.
2. He divides his company into two bands. This arrangement he carried out both with respect to his flocks and to his family. The manner in which he arranges the latter shows how he felt that the situation was desperate. He places in front the handmaids and their children, then Leah and hers, and lastly, the best beloved Rachel and Joseph. Those he cared for least he places the nearest to the danger. He was forced to consider the agonising question as to who he should be willing first to lose.
3. He sends a present to his brother. (Genesis 32:13-15.) It is a liberal one, consisting of quite half the flocks he had acquired. (Genesis 32:7-8.) He puts a space between drove and drove, so as to make an effective impression of liberality upon his brother. Thus he hopes to appease his anger.
II. He took those measures dictated by religion. He betakes himself to prayer, which he utters in touching words. There are pious and noble elements in this prayer.
1. He appeals to God as the Covenant God and Father. (Genesis 32:9.)
2. He pleads God’s gracious promise to himself. “The Lord which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee.”
3. He confesses his own unworthiness, and God’s goodness and faithfulness. (Genesis 32:10.) Twenty years ago, when he crossed over Jordan in his flight from Esau, his sole property was the staff he carried in his hand. Now, he is blessed with all this increase. He disclaims all merit of his own, and acknowledges that God’s goodness had made him great. He also praised God for His “truth,” i.e., for His faithfulness. In the Scriptural usage of the term, God had “done” truth in fulfilling His word of promise.
4. He presents his special petition expressing his present want. (Genesis 32:11.) He prays to be delivered from his brother’s anger, the possible consequences of which were fearful to contemplate.
5. He cleaves to God’s word of promise. (Genesis 32:12.) God had promised to do him good, and to make his seed as the sand of the sea for multitude. And Jacob pleads as if he said, how could this promise be fulfilled if himself and his family were slain? This prayer shows the kind husband, the tender father, the man of faith and piety. There is an element of selfishness in it, for it was wrung from him by the dread of danger. But it is at such times that the soul is cast upon God. In the religious life, the highest motives come last. We begin first to turn to God from a sense of our danger.
SUGGESTIVE COMMENTS ON THE VERSES
Genesis 32:3-5. Thus shall ye speak unto my lord Esau. Observe in these conciliatory instructions to the messengers,
(1) That he declines the honour of precedency given in the blessing, calling Esau his lord. Isaac had said to him, “Be lord over thy brethren.” (Genesis 27:29). But Jacob either understood it of spiritual ascendancy, or, if of temporal, as referring to his posterity, rather than to himself. He, therefore, assumes the air and language of deference to his brother as David did towards Saul, (1 Samuel 24:7-9), from purely prudential considerations.
(2). He would have him know that he was not come to claim the double portion, nor even to divide with him his father’s inheritance. Now, as these were things which had so greatly provoked Esau, a relinquishment of them would tend more than anything else to conciliate him.—(Bush).
Jacob in this message mentioneth his property, that Esau might not think that he sought to him for any need; but only for his favour. And this was something, to a man of Esau’s make; for such like not to hear of, or be haunted with, their poor kindred. (Luke 15:30). “This thy son,” saith he, that felt no want: he saith not, This my brother; he would not own him, because in poverty.—(Trapp).
Confidence in men mostly stands or falls with their fortunes.
Genesis 32:6. This was a formidable force. Esau had begun to live by the sword (Genesis 27:40), and had surrounded himself with a numerous body of followers. Associated by marriage with the Hittites and the Ishmaelites, he had rapidly risen to the rank of a powerful chieftain. It is vain to conjecture with what intent he advanced at the head of so large a retinue. It is probable that he was accustomed to a strong escort, that he wished to make an imposing appearance before his brother, and that his mind was in that wavering state, when the slightest incident might soothe him into good will, or arouse him to vengeance.—(Murphy.)
When Jacob was well rid of his father-in-law, he thought all safe; and his joy was completed by the sight of that army of angels. But he is damped and terrified with this sad message of Esau’s approach and hostile intentions. This is the godly man’s case while here. One trouble follows in the neck of another. Ripen we apace, and so get to heaven, if we would be out of the gun-shot. The ark was transportative till settled in Solomon’s temple; so, till we come to heaven we shall be tossed up and down and turmoiled: whilst we are—as Bernard hath it—“in this exile, in this purgatory, in this pilgrimage, in this vale of tears.”—(Trapp.)
Genesis 32:7-8. This fear of his brother was the direct consequence of his sin, the sin that embittered his whole life.—(Robertson.)
This was his weakness, and may be ours in like case, as looking to the present peril, and, “forgetting the consolation,” as the apostle speaketh Hebrews 12:5, that he might have drawn from the promise of God, and presence of angels. Faith quelleth and killeth distrustful fears: but Satan, in a distress, hides from us that which should support us, and greatens that that may appal us.—(Trapp.)
The disposal of his company into two bands, so that if one was attacked the other might escape, is characteristic of Jacob. He was a scheming man, and never neglected to take every possible precaution.
Genesis 32:9. He appeals to the God of Abraham and Isaac, to Jehovah the God of promise and performance.—(Murphy.)
We must not overlook the name of Jehovah in his prayer. The danger is so great that a more general belief in a general providence will not sustain him.—(Hengstenberg.)
Promises must be prayed over. God loves to be burdened with, and to be importuned in His own words; to be sued upon His own bond. Prayer is putting the promises into suit. Such prayers will be nigh the Lord day and night. (1 Kings 8:59). He can as little deny them as deny Himself.—(Trapp.)
Genesis 32:10. Nothing is more humbling than the grace of God.—(Starke.)
Thankfulness was Jacob’s distinguishing grace, as faith was Abraham’s. Abraham appears ever to have been looking forward in hope,—Jacob looking back in memory; the one rejoicing in the future, the other in the past; the one making his way towards the promises, the other musing over their fulfilment.—(J. H. Newman).
With my staff, etc. That is, having nothing but a staff when I passed over this Jordan, I am now become so prosperous as to be able to divide my people, and my flocks and herds into these two large and imposing bands.—(Bush).
Jacob, though now grown so great, forgets not his former meanness.—(Trapp).
Genesis 32:11. The literal rendering is, “the mother upon the children.” It is founded upon what sometimes happens in the sacking of a city, when a devoted mother rushes between her child and the implement of death about to be plunged into its heart and is thus massacred with or upon her offspring. (Hosea 10:14.)—(Bush.)
Genesis 32:12. So Jacob interprets that promise,” I will be with thee,” (Genesis 28:15) which, indeed, hath in it whatsoever heart can wish, or need require. This promise was so sweet to the patriarch, that he repeats and ruminates it. God spake it once, he heard it twice; as David (Psalms 62:11) in another case. A fly can make little of a flower; but a bee will not be off till he hath the sweet thyme out of it.—(Trapp).
To remind God of His promises is one of the privileges of prayer.
Genesis 32:13-16. The sum total of cattle selected for this purpose was five hundred and fifty; a most magnificent present for one in his circumstances. It was a striking proof of his high estimation of the covenant promise, that he was willing for its sake to forego so large a part of his possessions. Jacob here voluntarily subjects himself to so immense a loss, that he may purchase a secure return to the land of his inheritance.—(Bush.)
Genesis 32:17-20. I almost think I hear Jacob telling his servants what they were to say to Esau. He would repeat it many times over, and then ask, “What did I say?” until he had completely schooled them into the story. When they went into the presence of Esau, they would be very particular in placing much stress on Jacob’s saying, “the present is sent unto my lord!” and this would touch his feelings.—(Roberts.)
Genesis 32:21-23. He lodged that night; but lay upon thorns and had little rest. The master is the greatest servant in the house, and hath most business. Jacob “sent them over the brook,” which he would not have done had he not been, upon his prayer, well confirmed and settled in his mind concerning the Lord’s protection.—(Trapp.)