Genesis 32

Esau’s approach, Jacob applies himself to humble and ardent yrayer—acknowledging his own unworthiness, ascribing all his possessions to the goodness of divine providence, and pleading the order of God for his return, and the promise of divine protection in his journey—‘ Return to thy country, and to thy kindred, and I will deal well with thee.” “Jacob and his company (says Fuller) seem now to have been north of the river Jabbok, near to the place where it falls into the Jordan. Here he is said to have ‘lodged that, night.’ Afterward, we read of his ‘rising up,’ and sending his company ‘over the ford.’ Probably it was during one single night that the whole of what follows in this chapter occurred.

The messengers having returned towards evening, he divided_his company into two bands, and then committed his cause to God. After this he halted for the night: but whatever sleep might fall to the lot of the children, or rest to the beasts of burden, there was but little of either for him. First, he resolves neither to flee nor fight, but to try the effects of apresent. Upwards of 500 head of cattle were sent off in the night, under the care of his servants; and, to produce greater effect, they were divided into. droves, with a space between drove and drove. Having sent oft the present, he seems to have tried to get a little rest; but not being able to sleep, he rose up, ‘and took his whole family, and all that he had, and sent them over the ford Jabbok.’ Every servant presenting his drove in the same words, would strike Esau with amazement.

It would seem as if all the riches of the East were coming to him; and every one concluding by announcing his master as coming behind them, would work upon his generosity.” Ver, 24—32. Jacob wrestles with an angel.—This narrative has so great difficulties, that the ablest commentators are divided, whether to consider it as a simple matter of fact, or as a prophetic vision, with which Jacob was favoured, while emplays the night in devotion in the open air. Many expositors, ewish and Christian, ancient and modern, adopting this idea, explain the wrestling here mentioned in a moral sense, as an act of ardent prayer; and so the prophet Hosea seems to have understood it, ((Genesis 12:4).) “‘ He wept, and made supplication: he had power over the angel, and prevailed.”

Also, by the angel venting, he seems to understand neither real man nor created angel, but the same divine person whom he met with at Beth-el, ‘‘Jehovah, God of Hosts,” so called in allusion to the Mahanaim, or “hosts of God,” mentioned in verse 2 of this chapter. ‘Our doctors, of blessed memory,” says Rabbi David Kimchi on Hosea, “ have said this angel was Michael; and of him he saith, ((Genesis 48:16).) ‘The angel that redeemed me from all evil.’”? That this also was Jacob’s sentiment, is very evident from his calling the place Peniel: “for (said he) I have seen God face to face, and my life is preserved.” The following remarks of the late ingenious Dr. Henry EHunter, on thismysterious Scripture, are highly instructive and appropriate:—“ Jacob was that very morning to meet Esau his brother, who was advancing towards him, at the head of 400 men.

Uncertain as to his disposition and intentions, conscious of having given him much cause of offence, and apprized of the menacing and resentful language which he had formerly held concerning him, he shudders to think of the consequences of this formidable rencontre. And, having first poured out his soul to God in such a dreadful emergency, and then adopted the measures for safety which wiSdom and the necessity of his situation suggested, he again, it is natural to suppose, might have recourse to earnest prayer and supplication, and continue in it during a great part of the night and morning. This, in the forcible and figurative phrase of oriental language, might be expressed by his ‘wrestling with God to the dawning of the day;’ and his at length cai so far as to obtain from God some sensible sign or token, to assure him that he should be carried through this, as through his other dangers and distresses, undestroyed, unhurt.

‘The sign given him was calculated at once to express approbation of his faith, fortitude, and perseverance; and to convince him of his inferiority and weakness. The unknown wrestler, though seemingly foiled in the combat, by a simple touch dislocates a Find in the hollow of Jacob’s thigh, and thereby disables him from continuing the struggle. Might not the wisdom of God employ such mystical representation and expression to instruct_men in_ the nature of prayer, and to enforce the obligation of it, ‘to the end, that we should pray always, and not faint? Do we prevail in our applications at the throne of grace? It is because our Heavenly Father is disposed to yield, and stands out only. to heighten our exertions and to call forth our importunity.

Have we power with Go and prevail? Then, what is man, who shall die, and the son of man, who is a worm? Did Jacob sink and fail in the very eee of victory? We are just what God makes, or permits us to be.. “Whatever were the real circumstances of this extraordinary SRO EL NES SNES atl tae heer) Maem Se LXX., Vulgate, Houbigent, Dathe, and Rosenmuller, ‘because thou hast had scene, it procured for Jacob a new and an honourable name, which obliterated to his posterity, if not altogether to himself, that less honourable appellation which commemorated a little, though significant incident attending his birth; and which recorded the infamy of his unfair dealings with his father and brother. Jacob, the supplanter, is transformed into Jsrael, a prince with God.”

Chap. XXXII. Ver. 1—20. Esau and Jacob meet.—The interview so dreaded on Jacob’s part now takes place, without any of the hostility which he had apprehended, and for which his conscience, as to his past conduct, might suggest sufficient reason. Jacob, on the first view of his elder brother, begins to bow to him, and repeated the compliment at different intervals as he approached him, until Esau stopped him by running to him, and falling on his neck, and kissing him. Here, on the one part, is all timidity and submission, not to say flattery, and on the other, all courtesy and kindness. All the branches of the family make their obeisance as they pass before “my lord” Esau, and he inquires very kindly who they are.

When he sees, also, the droves of cattle, he is filled with surprise; and on being told they are intended for a present to himself, he recoils at the idea. Jacob, however, urges it, knowing that would be the best pledge for his security; and Esau at length accepts it, not being willing to create suspicions in his brother’s mind. Esau offers to conduct Jacob home, or to leave a part of his troop for convoy; but Jacob, apparently anxious only for his departure, excuges himself, with a sort of half promise to visit Esau at mount Seir. They then part, on the most friendly terms, each to his own home. Jacob, however, rests by the way, first at Succoth, (Booths,) so called from his erecting booths there for his cattle; and then at a city belonging to Shechem, and called by his name.

Here he purchased a field, and erected an altar, which he dedicated to El-elohe-Israel, that is, to ‘God, the God of Israel,” as a memorial of the mercies he had lately received, and of the new name (Israel) with which he had recently been honoured. On the friendly interview we have just passed, the reader will be gratified by some farther remarks from the elegant pen of Dr. Hunter, whom we have above quoted. After observing the remarkable manner in which Esau’s heart had been changed towards his brother, he thus proceeds:— “They meet, they converse, they love, as brothers ought. And, ‘O how good and how pleasant it is, for brethren to dwell together in unity We apprehended a strife of fierce and angry looks, of reproachful words, of violence, and blood.

But how joyful the disappointment! Behold, a contention of kindness, a blessed contest of affection; the honest, heart-melting triumph of nature, the noble victory of goodness. Let the proua andthe resentful peruse with care this inimitable scene of tenderness, painted in colours so bright and so touching, by the pencil of inspiration; and say whether it be possible for any gratification of revenge, any depression of a hated rival, any triumph of violence and blood, to yield any thing that deseryes the name of joy compared with the sweet satisfaction which must have filled the bosoms of this pair of brothers, burying animosity and discord in mutual endearments, and expressions of good will. Ah!

why should so many wretched brothers as there are of us, pass through a world in which there is so much unavoidable misery, estranged from each other; or madly,

Notes on the verses

Chap. XXXII. Ver. 1—23. Jacob sends to meet Esau.— Jacob having reason to fear the resentment of Esau on his return, who was like, enough to hear of it through some of Lagal undoubtedly was, us temples, and as places for holding councils, and assembling the people. Fora satisfactory elucidation of this subject, consult the Fragments to Calmet, Nos. 156, 735, 736.]— Bagster. Ver. 51. Behold this heap, &c.—1a it not highly probable that here were two heaps and two pillars; the one erected by Jacob, and the other by Laban? the one named in Chaidee, Jegar-sabadutha, and in Hebrew, Galeed. Jacob erected this pillar, and called his family to cast stones around it, and form a circular heap, as the term galeed certainly imports.

But Laban says he also “cast,” or set up (for it is the same word used by Jacob) a pillar and perhaps stones around it, as Jacob and his family had done. This was called Galeed and Mizpah. Otherwise we must suppose two pillars, or large stones, in one heap; one placed there by Jacob, the other by Laban. The question is as unlioportant as the textis obscure; but the action used by the speakers, in pointing to thts aud that must have made all clear at the time. Ver. 53. Their father.—For avihem, ‘THEIR father,” several MSS. read avichem, “‘ Your father,” which is probably the genuine reading, as Terah was certainly an idolater.—See Jos, xxiv. 2. Cnap. XXXII. Ver, 2. Mahanaim.—This word means two hosts, or camps, ag explained in the margin.

{Mahanaim, near which a city of Gad of the same name was afterwards built, was evidently situated between Gilead and iia river Jabbok, probably near the present Djezan.]—Bagster. mene 3. The land of Seir, the ee of Edom.—{The land, or mountains, of rth was eitmatad south and east of the Dead Sea; forming a continuation ef the eastern Bien of mountains, beginning with Antilibanus, and m I am less 12 And thou tsaidst, I will surely do thee goats, two hundred ewes and twenty rams, ban’s family, prudently sends messengers to soften his resentment; by them he learned that Esau was comin ainst him with 400 men, doubtless armed and unencumbered; Jacob is, of course, much alarmed. To compose his fears, however, another set of messengers is sent from heaven; so it is necessary to understand it, (notwithstanding the word for angels, verse 1, and messengers, Verse 3, is precisely the same in the original,) because Jacob calls the former “ God’s host,”

which are indeed his messengers of mercy or of judgment, and were Now sent to assure the trembling Patriarch, that, as Elisha said in a similar instance, ((2 Kings 6:16).) that there were “ more for him than against him.” On this circumstance, good Bishop Hall thus pertinently remarks:—‘‘ An host ef men came with Esau; an army of angels met Jacob. Esau threatened; Jacob prayed. His prayers and presents melted the heart of Esau into love. And now, instead of the grim and stern countenance of an executioner, Jacob sees the face of Esau as the face of God. He that can wrestle earnestly with God, is secure from the harms of men. Those minds which are exasperated with violence, and cannot be broken with fear, yet ure bowed with love: when the ways of a man please God, he will make his enemies to be at peace with him.’ In this painful dilemma, when the messengers sent to Esau had just returned, and brought the alarming intelligence of extending from thence to the eastern gulf of the Red Sea.

It is evidently comprehended under the mocern names of Djebal and Shera, mentioned by Burckhardt. |\—Bagster.:, Ver. 7. And he divided the people, &c.—This is a common practice in the East to this day, and tor the same reason. Ver. 10. Iam not worthy.—The Hebrew reads as in our margin, “ I am less than all thy mercies,” &c. So the Chaldee.——With my staff: That is, Ver. 20. Accept of me.—Hebrew, ‘‘ My face.” That is, if he accepts my presents, I shall obtain an audience, and he will see me in peace. 5 Ver. 22 Ford Jabbok.—{Or, rather ‘the ford of Jabbok,” a stream which takes its rise in the mountains of Gilead, and falls into the Jordan to the south of the lake of Genesareth. It is now called the Zerka.]|—Bagsver.

Ver. 24. A man wrestled with him.—The verb “ wrestled,” is evidently from the same root as Addk, dust; because in wrestling they usually raise a dust.— Leigh’s Crit. Sac. Of those who interpret this asa vision, Maimonides among the Jews, Origen among the fathers, and Le Clerc among the critics, are the most considerable. It is adopted by Dr. Boothroyd. p ’ Ver. 25. He touched the hollow of his thigh.—This effect might literally take place, as well in a vision as otherwise. An apparent stroke on that part, seoms to have sprained, or partly dislocated the joint; not so as to prevent hia walking, for he walked the same morning to meet Esau; but he walked limping, and would probably relate to him the cause of his so doing.

er. 28. AS a prince hast thou power with God, &c.—[Or, according to the power with God thou shalt also prevail with men.” This rendering is also supported by. Jerome, and the old Italic version in Augustine. There is a beautiful antithesis between the two terms—with Elohim, Gop, the AL- MIGHTY, with anashim, weak, feeble men, as the word imports;—seemg thou hast: had Ng Shel the ALMIGHTY, surely thou shalt prevail over ee pemtel i ihe face of God. Peniel or Penuel, was evidently Ver. 30. situated near the ford of Jabbok, on the north of that stream, about forty miles from Jerusalem. In whol shen ee 4 perma built a city in this place, ich was given to the tribe of Gad. }— Bagster. weer 32. Therefore the children of Israel eat not, &c.—’ By the Hebrew canons, they were bound to abstain from eating this sinew in beasts, (either on the right side or iett;) and whoso eateth of the sinew that shrank the quantity of an olive, is to be beaten with forty stripes.”

(Thal. Bat and i.)—At th. Maimon.)—Atnswor 67 Chap. XXXII. Ver. 4. Fellon his neck, and kissed him,—According to Dr. Shavo, intimates and equals “kiss the hand, head, and shoulder of each other.” In travelling, the women are always placed last. See (Genesis 24:61). Ver. 8. What meanest thou2—Hebrew, ‘What is all this band to thee?” That is, Do all these belong to thee? Ver.9. Keep that thou hast.—Hebrew, “ Be that to thee that is thine.”"— Margin. The Chaldee explains this, ‘ What thou hast, much good may it do thee !”—Ainsworth. Ver. 10. Receive my present.—[To accept a present from an inferior was a customary pledge of friendship; but returning it implied disaffection. It is the same in eastern countries at the present day.

If your present be received by your superior, he necessarily becomes your friend, and you may rely on his friendship; 1f it be not received, you have every thing to fear. It wason this ground that Jacob was so urgent with Esau to receive his present.” ]— Bagster. As though I had seen the face of God.—This is a very high eastern compliment, especially after the vision at Peniel. Some therefore soften it pt ““the face of a prince;” but this is nv compliment; d powerful. Ver. 13. The flocks and herds with young.—Or, “ which give suck,’ as the word is used, (1 Samuel 6:7, 10). So the Chaldee here.—Ainsworth. Ver. 14. Until I come unto my Lord unto Seir.—This seems to intimate his intention to visit Esau at Seir; but surely not with all his cattle.

The middle of the verse may be parenthetic, and the expression elliptical; az ‘f he had said, ‘Let my lord pass on for the present, and let our farther intercourse be deferred till I can come to Seir.”” Ver. 15. Let me now leave with thee.—Hobrow “Sot, or place, with thee.” co means as a convoy, which Jacob declines as unnecessary; “ Wherefore Ver. 17. Swecoth,—{i. e. Booths. Suecoth was on the east of Jordan, between the brook Jabbok and that river, about 40 miles from Jerusalem, and consequently near Penuel; where a city was afterwards built, which Joshua assigned to the tribe of Gad. Jerome says, that Succoth was in the district of Scythopolis; and the Jews inform us, that the name of Darala was sometime afterwards applied to it.]—Bagster.

Ver. 18. And Jacob came to Shalem.—Ainsworth, Clarke, Boothroyd, and others, following the Chaldee, render it, ‘‘Came (in) peace,” or safely. There is no mention elsewhere in Scripture of such a city; but Jerome says there was such a place to the west of Jerusalem.—Calmet. A city of Shechem.—{Or, rather, ‘the city Shechem,” which was situated in a narrow valley, abounding with springs, between Mounts Ebal and Gerizim, having the former on the north, and the latter on the south; ten miles from Shiloh, and thirty-four from Jerusalem, It became the capital of Samaria, after the he was a prince, rich ruin of the city of that name, and was called by the Greeks and Romans Neapolis, whence its present name, Neapolose, Naplosa, or Nablous, as the Arabic renders, is derived.

At the present time it is populous and flourishing, and the environs bear the marks of-opulence and industry, being adorn with small gardens which skirt the banks of the stream by which the val-_ ley is watered. ]—Bagster. e j Ver. 19. A hundred pieces—The Hebrew shekel is the oldest coin we read of, and they were weighed in payment, (Genesis 23:16). These shekels bore the image of aldamb. So the Hebrew Keri/oth implies (as in the margin.)— Maurice’s Ind, Antiq.