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Matthew Henry’s Complete Commentary
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Matthew Henry |
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,
“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,
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,
2. About the present he had sent,
3. About the progress
of their journey,
III. Jacob’s settlement in
Canaan, his house, ground, and altar,
| Jacob’s Interview with Esau. | 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,
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,
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,
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
the other by renewing grace,
(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,
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,
Jacob sent it,
through fear
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,
[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,
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,
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,
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
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,
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,
[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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