A verse by verse commentary on Genesis chapter 33 dealing with Jacob and his family meeting with Esau. Gifts were offered and Esau accepted, and they were reconciled, and Jacob set up an altar and called in El Elohe.

1. GE ESIS 33 COMME TARY
EDITED BY GLE PEASE
Jacob Meets Esau
1 Jacob looked up and there was Esau, coming
with his four hundred men; so he divided the
children among Leah, Rachel and the two female
servants.
BAR ES, "Gen_33:1-3
Jacob, upon seeing Esau approach with his four hundred men, advances with
circumspection and lowly obeisance. He divided his family, arranged them according to
their preciousness in his eyes, and walks himself in front. In drawing near, he bows
seven times, in token of complete submission to his older brother. Esau, the wild hunter,
is completely softened, and manifests the warmest affection, which is reciprocated by
Jacob. The puncta extraordinaria over ‫וישׁקהוּ‬ vayıshēqēhû, “and kissed him,” seemingly
intimating a doubt of the reading or of the sincerity of Esau, are wholly unwarranted.
Esau then observes the women and children, and inquires who they are. Jacob replies
that God had granted, graciously bestowed on him, these children. They approach in
succession, and do obeisance. Esau now inquires of the caravan or horde he had already
met. He had heard the announcement of the servants; but he awaited the confirmation
of the master. “To find grace in the eyes of my lord.” Jacob values highly the good-will of
his brother. The acceptance of this present is the security for that good-will, and for all
the safety and protection which it involved. Esau at first declines the gift, but on being
urged by Jacob accepts it, and thereby relieves Jacob of all his anxiety. His brother is
now his friend indeed. “Therefore, have I seen thy face,” that I might give thee this token
of my affection. “As if I had seen the face of God.” The unexpected kindness with which
his brother had received him was a type and proof of the kindness of the All-provident,
by whom it had been added to all his other mercies. My blessing; my gift which
embodies my good wishes. I have all; not only enough, but all that I can wish.
CLARKE, "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,

2. 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.
GILL, "And Jacob lifted up his eyes, and looked,.... After he had passed over the
brook, and was come to his wives and children; which was done either accidentally or on
purpose, to see if he could espy his brother coming: some think this denotes his
cheerfulness and courage, and that he was now not distressed and dejected, as he had
been before:
and, behold, Esau came, and with him four hundred men; see Gen_32:6,
and he divided the children unto Leah, and unto Rachel, and unto the two
handmaids; some think he made four divisions of them; Leah and her children, Rachel
and her son, Bilhah and hers, and Zilpah and hers: but others are of opinion there were
but three: the two handmaids and their children in one division, Leah and her children
in another, and Rachel and her son in the third; which seems to be confirmed in Gen_
33:2, though the word for "divide" signifies to halve or divide into two parts; according
to which, the division then must be of the two wives and their children in one company,
and of the two handmaids and theirs in the other: and this Jacob did partly for decency
and partly for safety.
HE RY, "Here, I. Jacob discovered Esau's approach, Gen_33:1. 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, 1Sa_1:18. 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, Hab_2:1.
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, Gen_33:1, Gen_33:2. 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.
JAMIESO , "Gen_33:1-11. Kindness of Jacob and Esau.
behold, Esau came, and with him four hundred men — Jacob having crossed
the ford and ranged his wives and children in order - the dearest last, that they might be
the least exposed to danger - awaited the expected interview. His faith was strengthened
and his fears gone (Psa_27:3). Having had power to prevail with God, he was confident
of the same power with man, according to the promise (compare Gen_32:28).

3. HAWKER, "The passing over of Jacob, before his family, should remind us of Christ’s
unequalled love, in the moment of danger, amidst his disciples in the garden. Joh_18:8.
CALVI , "1.And Jacob lifted up his eyes. We have said how greatly Jacob feared
for himself from his brother; but now when Esau himself approaches, his terror is
not only renewed, but increased. For although he goes forth like a courageous and
spirited combatant to this contest, he is still not exempt from a sense of danger;
whence it follows, that he is not free, either from anxiety or fear. For his cruel
brother had still the same cause of hatred against him as before. And it was not
probable, that, after he had left his father’s house, and had been living as he
pleased, he had become more mild. Therefore, as in a doubtful affair, and one of
great danger, Jacob placed his wives and children in the order described; that, if
Esau should attempt anything hostile, the whole seed might not perish, but part
might have time for flight. The only thing which appears to be done by him out of
order is, that he prefers Rachel and her son Joseph to all the rest; whereas the
substance of the benediction is really in Judah. But his excuse in reference to Judah
is, that the oracle had not yet been revealed; nor, in fact, was made known till
shortly before his death, in order that he might become at once its witness and its
herald. Meanwhile, it is not to be denied, that he was excessively indulgent to
Rachel. It is, indeed, a proof of distinguished courage, that, from a desire to
preserve a part of his seed, he precedes his companies, and offers himself as a
victim, if necessity demanded it. For there is no doubt that the promise of God was
his authority and his guide in this design; nor would he have been able, unless
sustained by the contident expectation of celestial life, thus bravely to meet death. It
happens, indeed, sometimes, that a father, regardless of himself, will expose his life
to danger for his children: but holy Jacob’s reason was different; for the promise of
God was so deeply fixed in his mind, that he, disregarding the earth, looked up
towards heaven. But while he follows the word of God, yet by the affection of the
flesh, he is slightly drawn aside from the right way. For the faith of the holy fathers
was not so pure, in all respects, but that they were liable to swerve to one side or the
other. evertheless, the Spirit always so far prevailed, that the infirmity of the flesh
might not divert them from their aim, but that they might hold on their course. So
much the more ought every one of us to be suspicious of himself, lest he should deem
himself perfectly pure, because he intends to act rightly; for the flesh ever mingles
itself with our holy purpose, and many faults and corruptions steal in upon us. But
God deals kindly with us, and does not impute faults of this kind to us.
COFFMA , "It seems incredible that critics would attempt to split this chapter as
to its alleged sources, there being no rational basis whatever for it. If one should
accept the theory that the names for God are determinative, then the chapter clearly
belongs to the imaginary document "E"; but if one favors the dictum that "maid-
servant" is a Jehovist word, then it belongs to so-called "J." However, the chapter is
clearly a unit, demanding the conclusion reached by Aalders that, "neither of those
reasons for assigning a passage to a `source' carries any weight."[1] (See our
refutation of the whole documentary speculation in the Introduction.)

4. We have here the dramatic and beautiful reunion of the twin brothers Jacob and
Esau, whose lives were to figure so prominently in the history of human redemption.
The fears and apprehensions of Jacob had been somewhat allayed by the precious
experience at Peniel, or Penuel ("The latter being nothing more than an old form of
the same word"[2]). However, there appeared to remain a certain degree of
uncertainty as the meeting drew near.
"And Jacob lifted up his eyes, and looked, and, behold, Esau was coming, and with
him four hundred men. And he divided the children unto Leah, and unto Rachel,
and unto the two handmaids. And he put the handmaids and their children
foremost, and Leah and her children after, and Rachel and Joseph hindermost."
What was the reason for Jacob's arrangement of these divisions in his family,
divisions that surely separated them in the order of his love for them? Two reasons
have been suggested: (1) he did this to provide greater safety for Rachel and Joseph,
or (2) he had in mind the order of their being presented to Esau, intending to
present them in ascending climactic order. Either reason, or both, might easily have
motivated Jacob's action.
"With him four hundred men ..." Previously, we referred to these men as "armed,"
that being the almost unanimous opinion of scholars, but it should be pointed out
that the text does OT say that. And the widespread notion that Esau was
approaching Jacob with a "small army," intent on destroying him, is more
consistent with the guilty fears of Jacob than with anything in the Bible.
There is no evidence of this alleged hostility. There is no proof that the four hundred
men with Esau were armed. There is every proof that he acted toward his brother
with all openness and candor, and with such a forgetfulness of past injuries as none
but a great mind could have been capable of.[3]
Despite this, the question persists that, "If they were not armed, what were they
for?" They were not herdsmen, because the text makes it clear that they were
capable of swifter travel than was Jacob with his flocks. They were not members of
Esau's family, or else they would have been introduced as were Jacob's. Could they
have been some kind of a "welcoming committee" gathered by Esau to welcome his
long absent brother? We are left with the strong suspicion that, after all, they were
soldiers.
COKE, "Genesis 33:1. And Jacob lifted up, &c.— It is not said how long time after
the event recorded at the end of the former chapter it was that this interview
happened: Esau's behaviour is extremely affecting and tender; and the tears of love
which flowed from both the brothers' eyes do credit to their feelings. Esau's refusal
of the present shewed his freedom from covetousness; I have enough, said he,
Genesis 33:9. I have enough, answered Jacob, Genesis 33:11 all things needful for
me, Happy they whose desires are thus limited, who can say, I have enough!
TRAPP, "Genesis 33:1 And Jacob lifted up his eyes, and looked, and, behold, Esau

5. came, and with him four hundred men. And he divided the children unto Leah, and
unto Rachel, and unto the two handmaids.
Ver. 1. He divided the children.] Carnal fear oft expels man’s wisdom, and leaves
him shiftless. But Jacob, after he had prayed and prevailed, was not so moped as not
to know what to do in that great danger: he masters his fears, and makes use of two
the likeliest means: (1.) The marshalling of his wives and children in best manner,
for the saving of the last, at least; (2.) The marching before them himself, and doing
low obeisance. So Esther, when she had prayed, resolved to venture to the king,
whatever came of it. And our Saviour, though before fearful, yet, after he had
prayed in the garden, goes forth and meets his enemies in the face, asking them,
"Whom seek ye?". [John 18:4] Great is the power of prayer to steel the heart
against whatsoever amazements.
PULPIT, "Genesis 33:1, Genesis 33:2
And Jacob, having the day before dispatched his conciliatory gift to Esau, turned
his back upon the Jabbok, having crossed to the south bank, if the previous night
had been spent upon its north side, passed over the rising ground of Peniel, and
advanced to meet his brother, richly laden with the heavenly blessing he had won in
his mysterious conflict with Elohim, and to all appearance free from those
paralyzing fears which, previous to the midnight struggle, the prospect of meeting
Esau had inspired. Having already prevailed with God, he had an inward
assurance, begotten by the words of his celestial antagonist, that he would likewise
prevail with man, and so he lifted up his eyes (vide on Genesis 13:10), and looked,
and, behold, Esau came, and with him four hundred men (vide Genesis 32:6). And
he (i.e. Jacob) divided the children unto Leah, and unto Rachel, and unto the two
handmaids, Bilhah and Zilpah, thus omitting no wise precaution to insure safety for
at least a portion of his household, in case Esau should be still incensed and resolved
on a hostile attack. And he put the handmaids and their children foremost, and
Leah and her children after, and Rachel and Joseph hindermost, as being most
beloved (Kalisch, Murphy, Lange, and others) or most beautiful (Bush).
CO STABLE 1-17, "Jacob arranged his family to preserve those who were most
precious to him if his brother proved to be violently hostile (Genesis 33:1-3).
"This kind of ranking according to favoritism no doubt fed the jealousy over Joseph
that later becomes an important element in the narrative. It must have been painful
to the family to see that they were expendable." [ ote: The ET Bible note on 33:2.]
His going ahead of them to meet Esau shows the new Israel overcoming the fear that
had formerly dominated the old Jacob. His plan does not seem to me to reflect lack
of trust in God as much as carefulness and personal responsibility. However, Jacob
was obviously fearful and weak as he anticipated meeting his brother. Faith does
not mean trusting God to work for us in spite of our irresponsibility; that is
presumption. Faith means trusting God to work for us when we have acted
responsibly realizing that without His help we will fail. His insistence on giving
presents to Esau may have been an attempt to return to him the blessing that should

6. have been his, to undo his sins of earlier years (cf. Genesis 33:11). [ ote: Wenham,
Genesis 16-50, pp. 298-99.]
Jacob gave God the glory for giving him his family; he confessed that his family was
a gift from God (Genesis 33:4-5). This attitude is evidence of a basic change in
Jacob's approach to life. [ ote: For some interesting insights into eastern behavior
as reflected in Genesis 33:4, see Imad Shehadeh, "Contrasts between Eastern and
Western Cultures," Exegesis and Exposition 2:1 (Summer 1987):3-12.] Whereas he
had previously been dishonest and devious, now he was honest and forthright about
his intentions (Genesis 33:10).
" ow that they are reunited, Esau desires a fraternal relationship, but Jacob is
unable to move beyond a formal relationship.
"Only the restraining intervention of God kept Laban from retaliation against
Jacob (Genesis 31:24; Genesis 31:29). Esau is apparently in no need of a similar
divine check. His own good nature acts as a check on him. Since his rage and hate of
ch. 27, Esau himself has undergone his own transformation. o longer is he
controlled by vile passions." [ ote: Hamilton, The Book . . . Chapters 18-50, p. 345.]
"I see your face as one sees the face of God," means "I see in your face, as
expressive of your whole attitude toward me, the friendliness of God. I see this
friendliness demonstrated in His making you friendly toward me" (Genesis 33:10;
cf. 1 Samuel 29:9; 2 Samuel 14:17). Jacob had seen God's gracious face and had
been spared at Peniel, and he now saw Esau's gracious face and was spared.
Jacob's "language shows that he saw the two encounters with his Lord and his
brother, as two levels of a single event: cf. 10b with Genesis 32:30." [ ote: Kidner,
p. 171. Cf. von Rad, pp. 327-28.]
Jacob's reasons for declining Esau's offer of an escort evidently did not spring from
fear (Genesis 33:14-15). He gave a legitimate explanation of why it would be better
for him to travel separately: the condition of his animals. Jacob may have been
counting on God's protection and therefore felt no need of Esau's men. Alternatively
Jacob may have mistrusted Esau having been deceived himself and having been
deceptive. [ ote: von Rad, p. 328.] Still another view is that Jacob was returning to
the Promised Land on God's orders, and that did not include going to Seir. [ ote:
Wenham, Genesis 16-50, p. 299.]
His reference to visiting Esau in Seir (Genesis 33:14) does not mean that Jacob
planned to go directly to Seir, where he did not go immediately. He could have been
deceiving his brother again. Perhaps Jacob meant that he would visit his brother in
his own land in the future. Scripture does not record whether Jacob ever made such
a trip.
Jacob and his family settled first at Succoth ("Booths") east of the Jordan River
(Genesis 33:17). Evidently he lived there for some time since he built a house and
huts for his livestock.
This incident illustrates the truth of Proverbs 16:7, "When a man's ways are

7. pleasing to the Lord, He makes even his enemies to be at peace with him."
"At almost every point in this story, Esau emerges as the more appealing, more
humane, and more virtuous of the two brothers." [ ote: Hamilton, The Book . . .
Chapters 18-50, p. 347.]
"This is only the second-and it is the last-conversation between Esau and Jacob
mentioned in Genesis. On the first occasion (Genesis 25:29-34) Esau failed to
perceive Jacob's capacity for exploitation. On the second occasion he fails to
perceive Jacob's hesitancy and lack of excitement about going to Seir. In both cases,
Jacob succeeds in deceiving Esau." [ ote: Ibid., p. 348.]
GRA T 1-20, "THE BROTHERS MEET AGAI
Jacob's trepidation is not eased when he sees that Esau has passed by all the droves
and is coming with his four hundred men to meet Jacob. He even divides his family
at this time, putting the maids and their children first, then Leah and her children,
followed by Rachel and Joseph, for whom he was plainly the most concerned (vs.1-
2).
ow he must meet Esau, and with a servility that is not becoming to a brother, he
bows himself seven times to the ground (v.3). Of course it was conscience and fear
that made him do this, but Esau had no such attitude. He ran to meet his brother,
embraced him and kissed him. Then both of them wept. Time had made a difference
with Esau particularly. What a relief for Jacob! Indeed, family feuds should never
be allowed to continue long without a reconciliation. Only an unusually hard heart
could maintain bitter rancor against a brother for long years.
Esau then needs an introduction to Jacob's wives and children and each in turn are
presented in the order that Jacob had previously arranged. Actually, if he had more
confidence in Esau, he would have presented Rachel and Joseph first, for they were
most important to him (vs.6-6). Then Esau asks the meaning of all the droves that he
met. Jacob does not conceal the fact that this was not a gift given because of his love
to his brother, but tells him honestly that he was giving them to him in order to find
favor from Esau, -- whom he calls "my lord" -- virtually as a bribe to secure his
good-will! (v.8).
But even Esau was not looking for any such thing: he tells him that he has enough,
therefore that Jacob should keep what belonged to him (v.9).
Jacob insists that, since Esau's attitude was favorable toward him, he wants Esau to
take his present. His words to Esau are far too flattering and exaggerated, when he
says that seeing Esau was like seeing the face of God (v.10). If this meeting had been
like his parting with Laban, he would not have spoken of Esau's face being like the
face of God. But he urges Esau to accept his gift, and Esau does so (v.11). Though
we read of Jacob giving this large gift to Esau, we never read of his keeping his
promise to give one tenth of his possessions to God!

8. ow that they have met on friendly terms, Esau proposes to Jacob that they travel
together to Seir, Esau going before (v.12), but Jacob replies, quite plausibly, that he
and his large company could not keep pace with Esau's four hundred men. The
flocks and herds with young must not be over driven, and his children also were
young. Therefore he asks that Esau go on and that he (Jacob) would proceed at a
slower pace to come to Esau's residence at Seir (vs.13-14). Jacob continues to call
Esau his "lord," but he had no intention of obeying Esau's will that he should go to
Seir, even though he told him he would do so. When Esau wants to leave some of his
company with Jacob to accompany him to Seir, Jacob only responds that there was
no need for this.
Why did Jacob not act in simplicity of faith? He could have simply told Esau the
truth, that God had directed him to return to Bethel. Was he afraid that Esau might
be put out by Jacob's not coming to visit with him at least? But would Esau not be
more put out by Jacob's deceiving him as he did?
Perhaps one reason for Jacob's deceit was that he was not prepared to fully obey
God at the time, for he did not continue to Bethel, but came as far as Succoth, where
he built a house and made shelters for his flock and herds (v.17). Rather than going
to Bethel (God's house) he built a house for himself. This was only half-way
obedience, and evidently it did not satisfy his own conscience, for he left all these
buildings behind and journeyed to Shalem, a city of Shechem. Shalem means
"peace," and Jacob was not at peace at Succoth, but finds it apparently at Shalem.
Shechem means "shoulder", and implies that peace cannot be enjoyed apart from
our taking responsibility on our shoulders. Here he does not build a house, but
pitches his tent. At least he seems to realize that, in being away from Bethel, he
should maintain pilgrim character.
Still, this was also only a half-way measure, and there he bought "a parcel of a
field," typical of "a part of the world," not a large part, but nevertheless involving
him in a compromise that brought some sad results, so that he actually paid far
more for this than only his hundred pieces of silver. He erected there an altar, but it
was not because of God's word he did so. He erected there an altar, but it was not
because of God's word he did so. God told him later to make an altar at Bethel. He
names this one at Shalem "El-Elohe-Israel," meaning "God, the God of Israel." For
it was still not god's honor primarily that he was seeking, but his own blessing. At
Bethel his altar's name was "El Bethel," "God of the house of God," for then he
finally learned that God's glory was more important than Jacob's blessing. God is
the God of His own house, not merely the God of Israel.
BIBLICAL ILLUSTRATOR, "And Esau ran to meet him, and embraced him
The reconciliation of Jacob and Esau
I. IT ILLUSTRATES THE DIFFERENCE BETWEEN THE CHARACTERS OF THE TWO
BROTHERS.
1. Esau was generous and forgiving.

9. 2. In Jacob there are traces of his old subtlety.
II. IT ILLUSTRATES THE POWER OF HUMAN FORGIVENESS.
III. IT ILLUSTRATES THE TYRANNY OF OLD SINS. All was forgiven, but there was no
longer any confidence. So the effects of past sin remain.
IV. IT ILLUSTRATES THE POWER OF GODLINESS. Jacob’s humility before his
brother was but a sign of his humility before God. His satisfaction to Esau is a sign also
of his reconciliation with God. (T. H. Leale.)
The brothers reconciled
I. A RECONCILIATION AFTER A LONG SEPARATION,
II. A MOST DESIRABLE RECONCILIATION.
1. Because of the happiness of their aged parents.
2. On account of their own families.
3. On account of their own spiritual well-being.
III. A RECONCILIATION WHICH BROUGHT TO SIGHT THE BEST TRAITS OF
THEIR CHARACTER.
1. Prayerfulness.
2. Humility.
3. Disinterestedness. (Homilist.)
Forgiveness of injuries
1. The most obvious motive to forgive is the pleasure of forgiving and the pain of
resenting. Therefore, as the apostle says, Repent, for the kingdom of heaven is at
hand, we may say, Forgive, for the kingdom of heaven is at hand. Forgive while
forgiveness is worth having; forgive while there remains enough of life for the
renewal of kindness; forgive while you have something else to bestow on repentance
than lingering looks and faltering words. And what does this solemn Christian
injunction of forgiving do but eradicate from the mind the most painful and most
unquiet of all passions? What wretchedness to clamour out for ever, “I will pursue, I
will overtake; my right hand shall dash in pieces mine enemy”; to sacrifice all the
quiet happiness of life, to sicken on the bosom of joy, still, after the lapse of years, to
feel, to see, and to suffer with the freshness of yesterday; and in the midst of
blessings to exclaim, All this availeth me nothing while Mordecai, the Jew, sitteth at
the king’s gate.
2. Are we sure, too, that the cause of our resentment is just? Have we collected the
most ample evidence? Have we examined it with the closest attention? Have we
subjected it to impartial revision? Have we suspected our passions? Have we
questioned our self-love?
3. Men are so far, generally, from being ashamed of not forgiving injuries, that they
often glory in revenge; they believe it to be united with courage and with watchful,
dignified pride. Yet, after all, what talents or what virtue can an unforgiving

10. disposition possibly imply? Who is most likely longest to retain the sense of injured
dignity? He who has given no pledge to his fellow-creatures that he is good and
amiable? who does not feel that he is invulnerable? who is least fortified by a long
tenor of just intentions and wise actions? What man who had ever trodden one step
in the paths of religion would vex the sunshine of his existence with all the
inquietudes of resentment? would ingraft upon his life the labour of hating, and
hovel year after year over expiring injuries? Who is there that bears about him a
heart of flesh that would put away a brother or a friend who knelt to him for mercy?
4. Other men, who have no desire to be thought magnanimous because they revenge,
are still apprehensive of being considered as timid if they forgive and resent to
maintain a character for spirit; but it is certainly extremely possible to combine
temperate resistance to present injustice with a tendency to forgive what is past; to
be firm in the maintenance of just rights while we abstain from any greater injury to
our enemies than is necessary to maintain them, and hold ourselves ready for
forgiveness when they are maintained. (Sydney Smith, M. A.)
Needless fears
Now think, brethren, what a revulsion of feeling there would be in Jacob’s heart. He
would think, “Have I been all these years vexing myself for this!” Here was the thing, so
happy and pleasant and kindly when it came, that had many a time broken his night’s
rest at Haran just to think of it; that had been a dull gnawing at his heart, making him
uneasy and restless in cheerful company; that had been the drop of gall in every cup he
tasted—all these years! And one thing we may be almost sure of: that in all his picturing
out of this dreaded meeting, thinking of it as coming in twenty sad ways, if there was one
thing he never pictured out, it would be just the meeting as it actually came! The thing
you expect is, in this world, the last thing that is likely to befall you.
1. How needless are our fears! In how many cases we conjure up things to vex and
alarm us! For one-and-twenty years Jacob had kept himself unhappy through the
fear of a meeting which, when it came, proved one of the happiest things that ever
befell him in all his life. Now, have not you many a time looked forward with great
anxiety to something that was coming, and then, when it came, found that all your
anxiety had been perfectly needless? We all have it in our power to make ourselves
miserable if we look far into the years before us and calculate their probabilities of
evil, and steadily anticipate the worst. It is not expedient to calculate too far ahead.
Oh that we had all more faith, Christian friends, in God’s sure promise made to every
true Christian, that as the day, so shall the strength be! We have all known the
anticipated ills of life—the danger that looked so big, the duty that looked so
arduous, the entanglement that we could not see our way through prove to have been
nothing more than spectres on the horizon; and when at length we reached them, all
their difficulty had vanished into air, leaving us to think how foolish we had been for
having so needlessly set up phantoms to disturb our quiet. I remember well how a
good and able man, who died not long ago, told me many times of his fears as to
what he would do in a certain contingency which both he and I thought was quite
sure to come sooner or later. I know that the anticipation of it cost him some of the
most anxious hours of a very anxious, though useful, life. But his fears proved just as
vain as Jacob’s in the prospect of meeting Esau. He was taken from this world before
what he dreaded had cast its most distant shadow. God, in His own way, delivered
that man from the event he had feared. Some people are of an anxious, despondent

11. temperament, ready rather to anticipate evil than to look for good. But all of us,
brethren, need more faith in God. How comprehensive a prayer that is, asking so
much for time and for eternity, “Lord, increase our faith!” We bear a far heavier
burden than we need bear. If we had the faith which we ought to have, and which the
Holy Spirit is ready to work in us, we should cast all our care on God, who careth for
us.
2. In those seasons of anxiety and foreboding which, through our weak faith and our
remaining sinfulness, will come to us all, we should remember what Jacob did, and
where Jacob found relief. He turned to God in prayer. He went and told God all his
fear, and asked deliverance from God. And not once, but many times; through a long
night of terrible alarm and apprehension he wrestled in urgent prayer. And see what
he got by it. He got relief of heart, certainly: of that we are sure. Perhaps he got more.
We cannot say how far those prayers went to turn Esau’s heart, and to make him
meet Jacob in that kindly spirit. When we are overwhelmed, fearful, perplexed,
anxious, let us go to God, and humbly and earnestly tell Him all we are thinking and
fearing, and ask Him to deliver us and comfort us. “Call upon Me in the day of
trouble: I will deliver thee, and thou shalt glorify Me.” If ever there were words
confirmed by the experience of Christian people, you have them here. Perhaps our
prayer may cause the trouble we bear or we dread to go away. Perhaps the stroke
that seemed sure to fall may be withheld; perhaps the hope that seemed sure to be
blighted may be fulfilled after all: perhaps the blessing that seemed sure to be taken
away from us may be spared us yet. Perhaps, through our prayer, it may be with us
as it was with Jacob: when we come up to the time, the trial, the duty, we feared, we
may find that there is nothing about it to be afraid of. But our prayer may be
answered in a way that is better and happier still. It may please God to allow all that
we feared to befall us. It may please Him to disappoint the hope, to frustrate the
work, to continue the long disease, to bring the beloved one down to the grave; but
with all that to resign our heart, to make us humble and content, to sanctify the trial
to work in us a patience, a faith, a humility, a charity, a sympathy, that are worth, a
thousand times over, all worldly happiness and success. Oh what an attainment it is,
which Christians sometimes reach, to feel, if only for a little while, that our whole
heart’s wish is that our blessed Saviour’s will be done and His glory be advanced; and
that, as for us, we are content to go where He leads us, and to do and bear what He
sends, sure that the way by which He leads us is the right way, and that it will bring
us to our home at last! And prayer will bring us to this, if anything will. Do not, with
the gnawing anxiety at your heart, sit sullenly and try to bear your burden alone. Go
with a lowly heart and roll your burden on the strong arm of God Almighty! Oh how
it will lighten your heart to tell Him, simply, all your fears! You will come back, like
Jacob, from your Saviour’s footstool, calmed and cheered. And even if the stroke
should fall, even if we come out of our trial somewhat stricken and subdued, not
quite the people we were—as Jacob came lamed from that long night of prevailing
prayer—we shall be thankful and content if the stroke be sanctified to us: as he (we
may be sure) would never murmur as he halted on through life. One word to prevent
misapprehension. All this peace and hope is spoken only to Christian people. “There
is no peace, saith my God, to the wicked,” or to any who have no part in Christ. We
can speak no comfort to such in their fears. There is too good reason for that dull
foreboding of evil they bear through life. Their fears are not needless. (A. K. H. Boyd,
D. D.)

12. The brothers reconciled
I. THE APPROACH OF THE BROTHERS.
1. Of Esau. At the head of four hundred armed men. Probably at the first meditating
revenge, or to make a great display of his power. But Jacob was a man of prayer. Had
often asked God to guard and keep him. Had the night before this meeting so
mightily prevailed in prayer that his name had been altered. In answer to the prayers
of Jacob, the revengeful feelings of Esau depart. As he draws nigh, Esau feels his
heart drawn out in love towards his brother.
2. Of Jacob. Full of hope and confidence. Lame, and yet strong. He is now the
prevailer. The sun shining upon him, and, better still, God lifts upon him the light of
His countenance. He had sent forward the present, and now places himself in
advance of all the rest. He—the prevailer—does not fear to meet the first storm of his
brother’s rage.
II. RECONCILIATION OF THE BROTHERS. Esau, the offended and injured, instead of
taking vengeance on Jacob, having his heart softened by the grace of God, runs towards
Jacob. Does not proudly wait for Jacob to approach, and then upbraid him for his past
conduct. Ran towards him. Then spoke not a single word. Could not. Too full of joy at
once more meeting his long-lost brother. They throw themselves in one another’s arms.
The kiss of reconciliation. Tears of joy, gratitude. Tears too, it may be, of penitence on
both sides. Each needed to be forgiven by the other. Each had done wrong. Jacob, in that
he had deprived his brother of the birthright and the blessing; and Esau, in that he had
left his father’s house, and harboured wrong feelings against his brother, and been the
cause of his long exile. Persons offended with each other have often much need of each
other’s forgiveness. The pardon should be on both sides. He who forgives should also
seek forgiveness.
III. THE CONDUCT OF THE BROTHERS.
1. Of Jacob. He entreats Esau to accept his present. Will take no denial. Thus shows
the sincerity of his affection. Is unwilling that Esau should at all go out of his way to
guard him. Has sufficient trust in God alone.
2. Of Esau. At length, to please his brother, accepts the present he makes. It is often
as kind to accept as to make a present. He kindly received the wives and children of
Jacob. Goes on the way before Jacob to make the way clear. Acts as his brother’s
guide and vanguard. Shows his forgiveness by deeds as well as by words. Without
practical kindness words are “sounding brass,” &c.
Learn:
1. In all angry partings, remember that a future meeting will come.
2. God can still the raging of the fiercest storm of passion and revenge.
3. The reconciliation of brethren, a fit and beautiful sight.
4. We have all sinned against God, and need His forgiveness.
5. By causing Esau to forgive his brother, God shows how ready He is to forgive us.
6. Our elder Brother, Jesus, has obtained a full pardon for us. (J. C. Gray.)

13. The contrast
Reposing, therefore, with confidence on the promised protection of his God, Jacob
crossed the brook at sunrise, and, rejoining his family, went calmly on his way. A short
time appears to have brought on the crisis of his trial: “Jacob lifted up his eyes, and
looked, and behold, Esau came, and with him four hundred men.” It is not difficult to
conceive the rush of contending feelings that would agitate his breast when the hostile
party came in sight; nor to imagine to what a height the tumult of his thoughts would
increase as the two bands approached each other. Grace does not make us stoics. It
controls and regulates the natural affections by subordinating them to higher principles;
but men of the warmest piety, while they are preserved from an exuberant and
inordinate indulgence of the affections, are generally possessed of the most tender and
benevolent spirit. Excessive natural affection is a common, and in no respects a
sublimated, feeling. But the leading point on which I wish at this time to fix your
attention is the manifest superiority of character discoverable in Jacob when compared
with his elder brother—a superiority evidently not arising from superior intellect or
other natural advantages, but originating in his religious principles and habits. A fair
and unprejudiced examination of the case before us will show that the godly man, the
faithful servant of God through Jesus Christ, has a superiority of character to other men,
both in principle and in practice.
1. He possesses a superiority of principle. To examine this more closely—
(1) The first idea included in this conviction is the sense of demerit. “Gracious
dealing” implies undeserved kindness on the part of God, and, consequently,
defect and demerit on the part of His creature. And where such convictions
dwell, it is impossible but that the individual must view the actions and thoughts
of any one day of his life with abhorrence, and the dealings of God with him,
from first to last, as characterized only by grace and long-suffering mercy.
(2) Such a conviction includes the idea of a review of God’s mercies to the soul.
“God has dealt graciously with me.”
(3) But to the lively recollection in the Christian’s mind of God’s merciful
dealings with him we must add the grateful acknowledgment of them. The
undeserved kindness of God throughout a whole life, manifested in an infinite
variety of necessities and trials, cannot pass in review before the mind without
emotion.
(4) This is an habitual feeling. It is not a cold philosophical speculation. It is not
a rational deduction that because God is great and we are less than nothing,
therefore we, of course, must be indebted to Him, and therefore we are; but it is
the emotional, affectionate consciousness of obligation. And it will be invariably
found that this is the character of true piety; that there is this living and
influential sense of the mercy of God; and that this it is, especially, which, coming
into play continually as the leading principle of action, does make its possessor a
far superior character to those who are merely left to have their conduct
regulated by the operation of natural principles and affections. This will become
more evident as we proceed to notice—
2. The superiority of the religious man’s conduct as originating in this principle. A
principle so powerful could not be in action without producing very manifest results.
Nor is it; for the man who truly believes the redemption of the gospel “lives no longer
to himself, but unto Him who died for him.” We do not say that there is no virtue
among men without the influence of revealed religion. All the virtues of the natural

14. character are of a much lower origin. They are spurious and defective in the motive
and principle from which they spring. They are frequently constitutional. Taken,
however, at their highest point, such manifestations of virtuous principle are fleeting
and uncertain. Let us notice, by way of illustration, the two instances of moral virtue
which arise out of the present event of Jacob’s life—those of content and liberality.
(1) Content. There are many persons who are tolerably satisfied with their
condition. They are not always repining or envying. They are at rest, because they
do not think; because they are well assured that they cannot alter them if they
would; and they call this content. “I have enough.” But how different is all this
from that Christian content which originates, not in carelessness or sensual
indifference, but in a calm, extended, fair, and manly view of the whole
circumstances of the case. “Yea, God hath dealt graciously with me, and I have
enough.” This indicates no listless inattention to the real state of things, no
reckless indifference, no resolute insusceptibility; but it is peace in the midst of,
and in the calm contemplation of, every vicissitude.
(2) Again, if we look to the virtue of liberality, as it is exhibited in Jacob, it differs
from the liberality of the men of the world.
Let us now endeavour to draw some plain practical instructions from the whole.
1. In the first place, it will be evident where we must look for the spring of superior
virtue; not in the spontaneous emotions of a man’s own heart, not in the strong
stimulus of occasional circumstances, not in the influence of human opinion, not in
the rewarded efforts of heroic resolution, but in the right appreciation of a dying
Saviour’s love. All other principles will fail in their own time and way.
2. Observe, this contrast of the character of Esau and Jacob will enable men of
excellent moral habits to discriminate between the virtue of habit and the virtue of
principle.
3. This subject speaks with peculiar force to the covetous man. True Christianity
imparts, in a high degree, the graces of content and liberality. A greedy pursuit of
gain is utterly inconsistent with the self-denying spirit of the gospel. This alone ought
to be felt as a cutting rebuke for the love of money. (E. Craig.)
The reconciliation
I. THE FRIENDLY MEETING.
II. THE PRUDENT SEPARATION. Perhaps Jacob was still a little afraid of the
impetuosity of his brother. But the deepest reason why Jacob politely declined Esau’s
offer of help and companionship was, we may well believe, a religious one. He saw that
the aims which Esau would have in view and the habits of Esau’s life would not suit what
he (Jacob) wished to keep in mind and do. Besides, he felt that God intended him to
keep apart from his brother, and to train his family in the special knowledge of the
covenant with Abraham, and of all the promises which God had given. “Can two walk
together, except they be agreed?”
III. THE MEMORIAL OF GRATITUDE. Implying—
1. Thankfulness. God had enriched, guided, defended, comforted him.
2. Faith. Jacob would trust and worship God.

15. 3. Hope. God, who had blessed him hitherto, would help him now and in his further
career. (W. S. Smith, B. D.)
Needlessness of anxiety
The present was quite unnecessary; the plan useless. God “appeased” Esau, as He had
already appeased Laban. Thus it is He ever delights to rebuke our poor, coward,
unbelieving hearts, and put to flight all our fears, Instead of the dreaded sword of Esau,
Jacob meets his embrace and kiss; instead of strife and conflict, they mingle their tears.
Such are God’s ways. Who would not trust Him? Who would not honour Him with the
heart’s fullest confidence? Why is it that, notwithstanding all the sweet evidence of His
faithfulness to those who put their trust in Him, we are so ready, on every fresh
occasion, to doubt and hesitate? The answer is simple, we are not sufficiently acquainted
with God. “Acquaint now thyself with Him and be at peace” (Job_22:21). This is true,
whether in reference to the unconverted sinner or to the child of God. The true
knowledge of God, real acquaintance with Him, is life and peace. (C. H. M.)
Lessons
1. God’s promise falls not short in making men yield to His saints.
2. Where God moveth, even wicked men will make speed and run to show kindness
to His servants.
3. The hardest hearts melt in affection when God toucheth them.
4. When men please God, enemies are made friends to them (Pro_16:7).
5. Where greatest danger is feared, God turns it to greatest love.
6. It is natural for brethren, good and bad, to melt in tears upon providential turns
and meetings (Gen_33:4). (G. Hughes, B. D.)
Lessons
1. Brotherly respect unto brethren will work kind inquisition after their relations.
2. Love makes queries to know such relations as are to be beloved.
3. Truth, piety, and humility become all the answers to be made unto queries of love
by God’s servants.
4. Children are to be acknowledged the fruit of God’s mercy and goodness to His
(Psa_127:3).
5. The anger of enraged men is turned into love and tenderness best by self-denying
submission. The reed overcomes the wind by yielding; the oaks fall by resisting
(Gen_33:5).
6. It becometh family relations to keep order designed by their head.
7. Orderly approach and submission is the way to gain acceptance with great men.
8. Providence works by motions of creatures to turn hearts from fury to love (Gen_

16. 33:6-7). (G. Hughes, B. D.)
The reconciliation of Esau and Jacob
1. Brotherly love is a precious thing; let it be guarded well. Be just, and true, and kind
to one another; and let a spirit of forbearance and forgiveness prevail.
2. We see here a striking example of prayer. Wrong as Jacob had been before, he was
right in this.
3. Jacob sets us an example also of wisdom and prudence. He prayed; yet he used all
the means in his power.
4. The very word reconciliation cannot but remind us of the great reconciliation—
that between the sinner and God. If God, in answer to prayer, disposed Esau to be
reconciled to his brother, surely He Himself will not refuse pardon, reconciliation,
and acceptance to one who has offended Him.
5. God will give His Holy Spirit to those that ask Him; and in this office, among
others, as the spirit of peace. He will help those of one family to live together in
peace, to bear and forbear, to love as brethren. Nay, more: He can, by the same
mighty influence, create a new heart in those who have as yet been far from Him. (F.
Bourdillon.)
K&D 1-4, "Meeting with Esau. - As Jacob went forward, he saw Esau coming to meet
him with his 400 mean. He then arranged his wives and children in such a manner, that
the maids with their children went first, Leah with hers in the middle, and Rachel with
Joseph behind, thus forming a long procession. But he himself went in front, and met
Esau with sevenfold obeisance. ‫ה‬ ָ‫צ‬ ְ‫ר‬ፍ ‫חוּ‬ ַ ְ‫שׁ‬ִ‫י‬ does not denote complete prostration, like
‫ה‬ ָ‫צ‬ ְ‫ר‬ፍ ‫ם‬ִ‫י‬ ַ ፍ in Gen_19:1, but a deep Oriental bow, in which the head approaches the
ground, but does not touch it. By this manifestation of deep reverence, Jacob hoped to
win his brother's heart. He humbled himself before him as the elder, with the feeling
that he had formerly sinned against him. Esau, on the other hand, “had a comparatively
better, but not so tender a conscience.” At the sight of Jacob he was carried away by the
natural feelings of brotherly affection, and running up to him, embraced him, fell on his
neck, and kissed him; and they both wept. The puncta extraordinaria above ‫הוּ‬ ֵ‫ק‬ ָ ִ‫י‬ are
probably intended to mark the word as suspicious. They “are like a note of interrogation,
questioning the genuineness of this kiss; but without any reason” (Del.). Even if there
was still some malice in Esau's heart, it was overcome by the humility with which his
brother met him, so that he allowed free course to the generous emotions of his heart; all
the more, because the “roving life” which suited his nature had procured him such
wealth and power, that he was quite equal to his brother in earthly possessions.

17. 2 He put the female servants and their children in
front, Leah and her children next, and Rachel and
Joseph in the rear.
CLARKE, "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? Gen_32:7, Gen_32:8. 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?
GILL, "And he put the handmaids and their children foremost,.... In the first
division, as being less honourable and less beloved by him:
and Leah and her children after; still according to the degree of honour and
affection due unto them; Leah being a wife that was imposed and forced upon him:
and Rachel and Joseph hindermost; being most beloved by him, and therefore
most careful of them; Rachel being his principal and lawful wife, and who had the
greatest share in his affection, and Joseph his only child by her.
BE SO , "Genesis 33:2-3. 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.
KRETZMA , "v. 2. And he put the handmaids and their children foremost, and
Leah and her children after, and Rachel and Joseph hindermost. The division of the
caravan was care fully planned. Jacob "himself, as the head of the family, as its
protector and representative, takes the lead; then follow the handmaids with their
children; then Leah with hers; and at last, Rachel with Joseph. This inverted order,
by which the most loved came last, is not merely chosen from a careful and wise
prudence, but at the same time the free expression of the place which they occupied
in his affections. "

18. 3 He himself went on ahead and bowed down to
the ground seven times as he approached his
brother.
GILL, "And he passed over before them,.... At the head of them, as the master of
the family, exposing himself to the greatest danger for them, and in order to protect and
defend them in the best manner he could, or to endeavour to soften the mind of his
brother by an address, should there be any occasion for it:
and bowed himself to the ground seven times; in a civil way, as was the manner
in the eastern countries towards great personages; and this he did to Esau as being his
elder brother, and as superior to him in grandeur and wealth, being lord of a
considerable country; and at the same time religious adoration might be made to God;
while he thus bowed to the ground, his heart might be going up to God in prayer, that he
would appear for him at this instant, and deliver him and his family from perishing by
his brother; and so the Targum of Jonathan introduces this clause,"praying, and asking
mercies of the Lord, and bowed, &c.''seven times, perhaps, may not design an exact
number, but that he bowed many times as he came along:
until he came near to his brother; he kept bowing all the way he came until they
were within a small space of one another.
HE RY, "III. At their meeting, the expressions of kindness were interchanged in the
best manner that could be between them.
1. Jacob bowed to Esau, Gen_33:3. 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, Gen_4:7.
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.
JAMIESO , "he bowed himself ... seven times — The manner of doing this is by
looking towards a superior and bowing with the upper part of the body brought parallel
to the ground, then advancing a few steps and bowing again, and repeating his obeisance
till, at the seventh time, the suppliant stands in the immediate presence of his superior.
The members of his family did the same. This was a token of profound respect, and,
though very marked, it would appear natural; for Esau being the elder brother, was,
according to the custom of the East, entitled to respectful treatment from his younger
brother. His attendants would be struck by it, and according to Eastern habits, would
magnify it in the hearing of their master.

19. CALVI , "3.And bowed himself to the ground seven times. This, indeed, he might
do for the sake of giving honor: for we know that the people of the east are addicted
to far more ceremonies than are in use with us. To me, however, it seems more
probable, that Jacob did not pay this honor simply to his brother, but that he
worshipped God, partly to give him thanks, and partly to implore him to render his
brother propitious; for he is said to have bowed down seven times before he
approached his brother. Therefore, before he came in sight of his brother, he had
already given the token of reverence or worship. Hence we may conjecture, as I
have said, that this homage was paid to God and not to man: yet this is not at
variance with the fact, that he also approached as a suppliant, for the purpose of
assuaging his brother’s ferocity by his humiliation. (112) If any one object, that in
this manner he depreciated his right of primogeniture; the answer is easy, that the
holy man, by the eyes of faith, was looking higher; for he knew that the effect of the
benediction was deferred to its proper season, and was, therefore, now like the
decaying seed under the earth. Therefore, although he was despoiled of his
patrimony, and lay contemptible at his brother’s feet; yet since he knew that his
birthright was secured to him, he was contented with this latent right, counted
honors and riches as nothing, and did not shrink from being regarded as an inferior
in the presence of his brother.
COFFMA , ""Bowed ... seven times ..." The manner of this was, "not in immediate
succession, but bowing and advancing, until he came near his brother."[4] Willis
summarizes the steps that each brother took in the reconciliation:
JACOB: (1) he bowed before him seven times (Genesis 33:3); (2) he called himself
Esau's servant twice (Genesis 33:5,14); (3) referred to Esau as his "lord" four times
(Genesis 33:8,13,14); (4) dispatched ahead of time a most impressive present; (5)
insisted that Esau keep it (Genesis 33:8-11); and (6) declared that seeing Esau's face
was like seeing the face of God (Genesis 33:10).
ESAU: (1) came with a company to welcome Jacob; (2) ran to meet him; (3)
embraced him; (4) fell on his neck; (5) kissed him; (6) invited Jacob to keep the
present; (7) offered to accompany him; (8) offered to leave a guard to protect him;
(9) addressed him as "my brother" (Genesis 33:9); and (10) graciously accepted the
present, which in the customs of the day amounted to a pact of friendship.[5]
In view of the above, we cannot accept Skinner's declaration that, "Esau's intention
was hostile, and Jacob gained a diplomatic victory over him."[6] It need not be
thought that Jacob's bowing to Esau, calling him "lord," and referring to himself as
"thy servant," etc., was in any manner a renunciation on Jacob's part of the
preeminence that God had given him in the matter of the covenant people. Such
effusive actions on Jacob's part were merely in keeping with the customs of the day
usually followed when one approached and addressed a powerful leader, or ruler.
In thus recognizing Esau, we may be sure that Jacob pleased him. The Tel el-
Amarna tablets, dated in the fourteenth century B.C., record that, "One

20. approaching a king always bowed seven times in so doing."[7]
Aalders apparently gave the correct analysis of this meeting, writing that, "Esau's
hostility had vanished; that `army' of four hundred men had no hostile intention; all
that Esau had in mind was to provide a display of his own success."[8]
"And he kissed him ..." "In the Masoretic Bibles, each letter is noted with a point
over it to make it emphatic."[9] So much for the fact. The conclusions that scholars
draw from this fact, however, are amazingly opposed. Clarke thought that they thus
emphasized this passage to "show the change that had taken place in Esau, and to
stress the sincerity with which he greeted Jacob."[10] Keil interpreted the points as
"marking the passage suspicious"![11] Our conclusion should be that it is
precarious to formulate an interpretation based upon such a thing. That Esau really
forgave Jacob seems too obvious to deny, and we agree with Francisco that, "Such
forgiveness is hardly a possible virtue without the providence of God."[12] Thus, we
must conclude that God had been working on Esau as well as upon Jacob during the
intervening twenty years of their long separation.
TRAPP, "Ver. 3. And he passed over before them.] As a good captain and shepherd,
ready to be sacrificed for the safety of his charge. So the Captain of our salvation,
the Arch-shepherd, Christ. So should the under-shepherds, the captains, as
ministers are called, fight in the front, and bear the brunt of the battle, "not loving
their lives unto the death, so they may finish their course with joy," [Acts 20:24] de
scuto magis quam de vita solliciti, as Epaminondas. The diamond in the priests’
breastplate showed what should be their hardness and hardiness, for the people’s
welfare.
ELLICOTT, "(3) He passed over before them.—While providing some small chance
of escape for his wives and children, arranged according to their rank, Jacob
manfully went first and placed himself entirely in Esau’s power. He endeavoured,
nevertheless, by his sevenfold obeisance in acknowledgment of Esau’s superiority, to
propitiate him; for the cause of the quarrel had been Jacob’s usurpation of Esau’s
right of precedence as the first born. This bowing in the East is made by bending the
body forward with the arms crossed, and the right hand held over the heart.
KRETZMA , "v. 3. And he passed over before them, and bowed himself to the
ground seven times, in the Oriental manner, in which men stoop over forward until
their forehead practically touches the ground, a sign of the deepest reverence, until
he came near to his brother. The six fold repetition of the deep obeisance was a form
of humiliation which indicated that he wanted to atone fully for any offense against
his brother Esau, that he was willing to show him the utmost reverence.
PETT, "Jacob Meets With His Brother Esau (Genesis 32:3 to Genesis 33:17).
This section is built around two covenants. The covenant made with God at Peniel
and the covenant of peace made between Esau and Jacob. It is probable that the
covenant with God was the central one. But Jacob being a careful man (compare

21. Genesis 25:33 and the passage built around it) would certainly want on record the
details of his covenant of peace with Esau.
Even after so long a time Jacob is wary of his brother Esau. He does not know what
fate Esau plans for him nor what will be his reaction to his return. But we note that
he is aware of his brother’s whereabouts. He has clearly kept in touch with his
family who have kept him informed.
For Esau, recognising that he now had no part in the rulership of the family tribe
(27:39-40), had aligned himself by marriage with the confederate tribes of Ishmael
(Genesis 28:9). He moved to the desert region and there built up his own tribe, no
doubt with Ishmael’s assistance and had thus became a minor ruler over a band of
warriors with whom he lived out the active life that he had always desired. With
their assistance he was able to build up his wealth. Many rich caravans would pass
near their territory on the King’s Highway (see umbers 20:14-21) which by one
means or another would contribute to their treasury (either by toll or by robbery)
and they necessarily built up flocks and herds for their own survival.
Eventually they would gain ascendancy over neighbouring peoples until the land
becomes known as the land of Edom (Genesis 36:16-17; Genesis 36:21; Genesis
36:31) i.e. of Esau (Genesis 25:30; Genesis 36:1; Genesis 36:19; Genesis 36:43),
although originally called the land of Seir (here and Genesis 37:30). The latter name
is connected with the Horites who originally lived there (Genesis 36:20) who were
clearly absorbed into the clan or confederacy.
Verse 3
‘And he himself went before them and bowed himself to the ground seven times
until he came near to his brother.’
Bowing seven times was reserved for extremely important people who demanded
great subservience. The petty princes of Palestine ‘bowed seven times’ to Pharaoh in
the Amarna letters (14th century BC). Usually a single bow would be given (Genesis
18:2; Genesis 19:1). Jacob was giving Esau royal treatment.
ISBET, "A HAPPY REU IO
‘He came near to his brother.’
Genesis 33:3
Here is one of the affecting scenes in which Scripture abounds, the stalwart hunter
rushing into his brother’s arms, and kissing him, and both weeping at such a
meeting after a separation of twenty years. Cf. the demonstrations of affection
between Joseph and Benjamin, David and Jonathan, the prodigal and his father.
I. Jacob’s piety is manifested in his recognition of God’s goodness.—The name of
God does not once, in the whole Scripture record, issue from Esau’s lips, whereas
Jacob distinctly avers here again that God has been the source of his prosperity,
‘because God hath dealt graciously with me’ (ver. 11). This is the clue to the
difference in the characters of the brothers, and to the different blessings and
Scriptural eminence accorded them. Speak of the propriety of acknowledging God’s

22. hand in all events.
II. In the reconcilement of his brother Jacob sees a fulfilment of the Angel’s
promise.—Esau’s face reflects the ‘face of God,’ by whose interposition and favour
such amicable relations were reestablished. Conquering in the determination to
secure God’s blessing, Jacob conquered in the trial that succeeded. This seems the
meaning of verse 10. Compare it with verses 28 and 30 of chapter 32. ‘A brother
offended is harder to be won than a strong city,’ but Jacob, the Divinely-benisoned
man, stormed with success the heart’s citadel.
III. The acceptance of the present was a pledge of complete reconciliation.—An act
of hostility would then be a gross breach of Oriental etiquette. ‘A gift is as a
precious stone (stone of grace) in the eyes of him that hath it.’ ‘A gift in secret
pacifieth anger.’ To return thanks ‘unto God for His unspeakable gift,’ is to be
reconciled unto Him thereby, and to have in Jesus Christ a ‘propitiation for sin.’
IV. But Jacob was too rash in promising.—‘Pass on ahead,’ said he, ‘and let me be,
and I will come unto my Lord at Seir’ (ver. 14). Well, we read that Jacob came by
and bye to Succoth, and afterwards he came in peace to Shechem, and there he
pitched his tent and built his altar; but unto Mount Seir, with its jagged rocks and
cliffs, and its stunted bushes and its straggling trees, there is no trace that Jacob
ever came. o doubt he fully intended to go there; the promise was uttered in
genuine good faith, but like many another promise, given in a glowing hour, the
days passed by and it was not redeemed. ote the truthfulness of Scripture in never
ignoring the failures of its heroes. The Bible would long since have been a forgotten
book, if it had portrayed its leading actors as immaculate. There are few things so
morally important as the habit of always living within our word. Jacob did not do
that, but Jesus did. The performance of Jesus always excelled the promise. And
while we thank God for all that He wrought through Jacob, and are the wiser and
better for being in his company, we thank Him still more that it is another Prince in
whose footsteps we are called to follow.
Illustration
(1) ‘There are many things in life worse in the anticipation than in the reality. We
cannot expect deliverances to happen unless we are right with God. There must
have been the meeting with God by the Jabbok ford in the evening if there shall be
the affectionate embrace between the brothers on the coming day. Our ways must
please the Lord before we can expect Him to make even our enemies to be at peace
with us. We must have power with God before we can have power with man and
prevail. Too often we allow our peace to be broken by taking up weapons in our
own defence. We run hither and thither in agitation and alarm. But there is a more
excellent way—that of leaving the entire burden of dealing with our assailants in the
hands of God. He is best able to vindicate us. Commit yourselves to Him that
judgeth righteously. Fret not to do evil; and you will find that He who guides the
course of streams and rivers can so affect the thought and heart that He will make
“Esau” whom you dread one who will be willing to defend and succour you.’

23. (2) ‘Why do I not fear to meet my brother men? Have I not wronged them? In what
I have failed to do, if not in what I have done. Let me not blame Jacob. Let me
rather pray for a conscience as sensitive as his, and as righteous a fear of
retribution! And, O God, let me be to-day a true brother to men!’
PULPIT, "And he (the introduction of the pronoun giving emphasis to the
statement) passed over before them (i.e. passed on in front of them, thus
chivalrously putting himself in the place of danger), and bowed himself to the
ground—not completely prostrating the body, as Abraham did in Genesis 19:1, but
bending forward till the upper part of it became parallel with the ground, a mode of
expressing deep reverence and respect, which may be seen to life in Oriental
countries at the p, resent day—seven times (not in immediate succession, but bowing
and advancing), until he came near to his brother. The conduct of Jacob was
dictated neither by artful hypocrisy nor by unmanly timidity; but by true politeness
and a sincere desire to conciliate. And as such it was accepted by Esau, who ran to
meet him, and, his better feelings kindling at the sight of his long-absent brother,
embraced him, and fell on his neck, and kissed him—as Joseph afterwards did to
Benjamin (Genesis 45:14, Genesis 45:15), though the puncta extraordinaria of the
Masorites over the word "kissed" seem to indicate either that in their judgment
Esau was incapable of such fraternal affection (Delitzsch, Kalisch), or that the word
was suspicious, Origen appearing not to have found it in his codices (Rosenmüller,
Keil), unless indeed the conjecture be correct that the word was marked to draw
attention to the power of God's grace in changing Esau's heart (Ainsworth). And
they wept—the LXX. adding both. "All this is beautiful, natural, Oriental".
4 But Esau ran to meet Jacob and embraced him;
he threw his arms around his neck and kissed
him. And they wept.
CLARKE, "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 - ‫וישקהו‬ vaiyishshakehu. 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

24. shoulders, twice over the right shoulder and once over the left, with other ceremonies
according to the rank of the parties.
GILL, "And Esau ran to meet him,.... If he rode on any creature, which is likely, he
alighted from it on sight of his brother Jacob, and to express his joy on that occasion,
and affection for him, made all the haste he could to meet him, as did the father of the
prodigal, Luk_15:20,
and embraced him; in his arms, with the greatest respect and tenderness:
and fell on his neck; laid his head on his neck, where it remained for a while, not
being able to lift it up, and speak unto him; the word is in the dual number, and signifies,
as Ben Melech thinks, the two sides of the neck, the right and the left; and he might lay
his head first on one side, and then on the other, to show the greatness of his affection:
and kissed him; in token of the same: there are three pricks over this word in the
original more than ordinary, directing the attention of the reader to it, as something
wonderful and worthy of observation: the Jewish writers (n) are divided about it; some
think that this points at the insincerity of Esau in kissing his brother when he hated him;
others, on the contrary, to his sincerity and heartiness in it, and which was matter of
admiration, that he who laid up hatred in his heart against his brother, and had bore
him a grudge for so many years, and it may be came out now, with an intention to
destroy him, should have his heart so turned toward him, as to behave in this
affectionate manner, which must be owing to the power of God working upon his heart,
changing his mind, and making him thus soft, flexible, and compassionate; and to
Jacob's humble submission to him, subservient to divine Providence as a means; and
thus as he before had power with God in prayer on this same account, the effect of which
he now perceived, so he had power with men, with his brother, as it was intimated to
him he should:
and they wept; they "both" wept, as the Septuagint version adds, both Jacob and Esau,
for joy at the sight of each other, and both seriously; and especially there can be no
doubt of Jacob, who must be glad of this reconciliation, if it was only outward, since
hereby his life, and the lives of his wives and children, would be spared.
HE RY, "2. Esau embraced Jacob (Gen_33:4): 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, Gen_32:5, Gen_32:6. 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,

25. one by restraining grace (1Sa_26:21, 1Sa_26:25), the other by renewing grace, Act_9:21,
Act_9:22. (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.
JAMIESO , "Esau ran to meet him — What a sudden and surprising change!
Whether the sight of the princely present and the profound homage of Jacob had
produced this effect, or it proceeded from the impulsive character of Esau, the cherished
enmity of twenty years in a moment disappeared; the weapons of war were laid aside,
and the warmest tokens of mutual affection reciprocated between the brothers. But
doubtless, the efficient cause was the secret, subduing influence of grace (Pro_21:1),
which converted Esau from an enemy into a friend.
HAWKER, "See what grace can accomplish! Read that Scripture, Pro_16:7.
CALVI , "4.And Esau ran to meet him. That Esau meets his brother with
unexpected benevolence and kindness, is the effect of the special favor of God.
Therefore, by this method, God proved that he has the hearts of men in his hand, to
soften their hardness, and to mitigate their cruelty as often as he pleases: in short,
that he tames them as wild beasts are wont to be tamed; and then, that he hearkened
to the prayers of his servant Jacob. Wherefore, if at any time the threats of enemies
alarm us, let us learn to resort to this sacred anchor. God, indeed, works in various
ways, and does not always incline cruel minds to humanity; but, while they rage, he
restrains them from doing harm by his own power: but if it is right, he can as easily
render them placable towards us; and we here see that Esau became so towards his
brother Jacob. It is also possible, that even while cruelty was pent up within, the
feeling of humanity may have had a temporary ascendancy. And as we see that the
Egyptians were constrained, for a moment, to the exercise of humanity, although
they were rendered nothing better than before, as their madness, which soon
afterwards broke out, bears witness: so it is credible that the malice of Esau was
now under constraint; and not only so, but that his mind was divinely moved to put
on fraternal affection. For even in the reprobate, God’s established order of nature
prevails, not indeed in an even tenor, but as far as he restrains them, to the end that
they may not mingle all things in one common slaughter. And this is most necessary
for the preservation of the human race. For few are so governed by the spirit of
adoption, as sincerely to cultivate mutual charity among themselves, as brethren.
Therefore, that men spare each other, and do not furiously rush on each other’s
destruction, arises from no other cause than the secret providence of God, which
watches for the protection of mankind. But to God the life of his own faithful people
is still more precious, so that he vouchsafes to them peculiar care. Wherefore it is no
wonder, that for the sake of his servant Jacob, he should have composed the fierce
mind of Esau to gentleness.

26. BE SO , "Genesis 33:4. Esau ran to meet him — ot 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.
COKE, "Genesis 33:4. Embraced him, and fell on his neck, and kissed him— They
who are more intimately acquainted, or of equal age or dignity, among the Easterns,
mutually kiss the hand, the head, or shoulder of each other. Dr. Shaw, in his learned
Observations on Scripture, p. 237, has not applied this observation to any passage in
the Bible; but it cannot be amiss to remark that such passages as, like the present,
speak of falling on the neck and kissing a person, seem to have a reference to the
eastern way of kissing the shoulder in an embrace; although in the present case it is
evident there was much more than bare ceremony. See ch. Genesis 45:14. Acts
20:37. Luke 15:20.
TRAPP, "Ver. 4. And kissed him.] The word kissed hath a prick over every letter in
the original: to note, say the Hebrew doctors, that this was a false and hypocritical
kiss, a Judas-kiss. {Hebrew Text ote} Kαταφιλειν ου εστι φιλειν, saith Philo: Amos
non semper est in osculo. But our interpreters are agreed that this kiss was a sign
that his heart was changed from his former hatred, (a) and that those extraordinary
pricks do denote the wonder of God’s work therein; which is further confirmed in
that they both wept, which could not easily be counterfeit, though they were in
Ishmael, that notable hypocrite, [Jeremiah 41:6] and in the emperor Andronicus,
who, when he had injuriously caused many of the nobility to be put to death,
pretended himself sorry for them, and that with tears plentifully running down his
aged cheeks, as if he had been the most sorrowful man alive. So the Egyptian
crocodile, having killed some living beast, lieth upon the dead body, and washeth the
head thereof with her warm tears, which she afterward devoureth, with the dead
body. (b) We judge more charitably of Esau here. And yet we cannot be of their
mind, that herehence conclude his true conversion and salvation. We must take heed
we neither make censure’s whip nor charity’s cloak too long: we may offend in both,
and incur the curse, as well by "calling evil good," as "good evil". [Isaiah 5:20]
Latomus of Lovain wrote, that there was no other a faith in Abraham than in
Cicero. Another wrote a long defence and commendation of Cicero, and makes him
a very good Christian, and true penitentiary, because he saith, somewhere,
Reprehendo peccata mea, quid Pompeio conflsus, eiusque partes secutus fuerim. I
believe neither of them. (c)
ELLICOTT, "(4) Esau ran to meet him.—Whatever may have been Esau’s
intention when he started, no sooner does he see his brother than the old times of
their childhood return to his heart, and he is overcome with love; nor does he ever
seem afterwards to have wavered in his fraternal affection. We have had a proof

27. before (in Genesis 27:38) of Esau being a man of warm feelings, and similarly now
he is again overmastered by his loving impulses. It is curious that the Hebrew word
for “he kissed him” has had what are called extraordinary vowels attached to it, and
the Masorites are supposed to signify thereby that Esau’s kiss was not a sign of
genuine love. For such an ill-natured supposition there is no warrant whatsoever.
KRETZMA , "v. 4. And Esau ran to meet him, and embraced him, and fell on his
neck, and kissed him; and they wept. If Esau had still been cherishing his old
grudge when he left his home, this was now fully overcome and removed by the
humility of his brother. His brotherly feeling took hold of him at this point, and in a
spontaneous outburst of affection he embraced him and kissed him, whereupon
these two gray headed men, separated for a score of years, are overcome with joy
and burst into weeping. In this moment Esau became a different man, who willingly
bowed himself under the will of the Lord and showed truly noble traits of character.
PETT, "Esau had dismounted which must have been a great relief to Jacob. Esau is
clearly genuinely pleased to see his brother and feels very emotionally about it. But
we cannot doubt that Jacob’s tears had within them something of relief.
Esau’s pleasure appears to be real. He has long forgotten any falling out and is
happy to see his brother. He runs to embrace him. He is quite satisfied with his life
as it is and holds no grudges. This is one of the many things in Esau we must
admire. Yet the fact that he cares so little about what he has lost demonstrates how
little the covenant promises meant to him. He would not really have been suitable to
carry on the succession.
SIMEO , "RECO CILIATIO OF ESAU A D JACOB
Genesis 33:4. And Esau ran to meet him, and embraced him, and fell on his neck,
and kissed him: and they wept.
SUCH are the dispositions of men in general, that they cannot pass any considerable
time without feeling in themselves, and exciting in others, some malignant tempers.
The more nearly men come in contact with each other, the more do they disagree.
ations are most inveterate against those who are most in their vicinity. Societies
are for the most part distracted by opposing interests. Families are rarely to be
found, where the demon of Discord has not raised his throne: yea, even the dearest
friends and relatives are too often filled with animosity against each other. Happy
would it be, if disagreements were found only among the ungodly: but they not
unfrequently enter into the very church of God, and kindle even in good men a most
unhallowed fire. Paul and Barnabas were a lamentable instance of human weakness
in this respect. But on the present occasion we are called to consider, not a quarrel,
but a reconciliation. The quarrel indeed had been rancorous in the extreme; but the
reconciliation, as described in the text, was most cordial and most affecting.
We would call your attention to a few observations arising from the circumstances
before us—

28. I. The resentments of brethren are usually exceeding deep—
[If a stranger injure us in any respect, the irritation produced by the offence is, for
the most part, of very short duration. But if a brother, or a friend, and more
especially a person with whom we have been united in the bonds of the Spirit,
provoke us to anger, the wound is more severe, and the impression more lasting. In
many cases the difficulty of effecting a reconciliation is so great, as almost to
preclude a hope of restoring the former amity. One who was thoroughly conversant
with human nature, has told us, that “a brother offended is harder to be won than a
strong city.” We should be ready to imagine that in proportion as the previous
union was close and affectionate, the restoration of that union would be easy; and
that the spirits which had suffered a momentary separation, would, like the flesh
which has been lacerated, join together again readily, and, as it were, of their own
accord. But the reverse of this is true: nor is it difficult to be accounted for. The
disappointment of the two parties is greater. From strangers we expect nothing: and
if we find rudeness or selfishness or any other evil quality, though we may be
offended at it, we are not disappointed. But from friends, and especially religious
friends, we expect all that is kind and amiable; and therefore we are the more
keenly affected when any thing of a contrary aspect occurs. Moreover the
aggravating circumstances are more numerous. Between friends there are a
thousand little circumstances taken into the account, which could find no place
among strangers, and which. in fact, often operate more forcibly on the mind than
the more immediate subject in dispute. Above all, the foundations of their regard
are overthrown. Each thinks himself in the right. Each thought highly of the
honour, the integrity, the friendship, or perhaps the piety of the other: and behold,
each imagines that the other’s conduct towards him has violated all these principles,
and given him reason to fear, that he was deceived in his judgment of the other; or
at least, that he was not deserving of that high opinion which he had entertained of
him.
From some such considerations as these, the alienation of the parties from each
other, if not more fierce and violent, is usually more fixed and settled, in proportion
to their previous intimacy and connexion.]
But,
II. However deep the resentment of any one may be, we may hope by proper
means to overcome it—
We cannot have a better pattern in this respect than that which Jacob set before us.
The means we should use, are,
1. Prayer to God—
[God has access to the hearts of men, and “can turn them whithersoever he will.”
The instances wherein he has exerted his influence upon them, to induce them either

29. to relieve his friends, or to punish his enemies, are innumerable. By prayer his aid is
obtained. It was by prayer that Jacob prevailed. He had experienced the seasonable
and effectual interposition of the Deity when Laban pursued him with such wrath
and bitterness: he therefore again applied to the same almighty Friend, and again
found him “ready to save.” Prayer, if fervent and believing, shall be as effectual as
ever: there is nothing for the obtaining of which it shall not prevail. To this then we
should have recourse in the first instance. othing should be undertaken without
this. We should not neglect other means; but our chief dependence should be placed
on this; because nothing but the blessing of God can give success to any means we
use.]
2. A conciliatory conduct to man—
[ othing could be more conciliatory, nothing more ingenious, than the device of
Jacob, in sending so many presents to his brother, in so many distinct and separate
parts, and with the same information so humbly and so continually repeated in his
ears. Vehement as Esau’s anger was, it could not withstand all this kindness,
humility, and gentleness. The submission of his brother perfectly disarmed him: and
“the gift in his bosom pacified his strong wrath [ ote: Proverbs 21:14.].”
Thus we may hope to “overcome evil with good [ ote: Romans 12:21.].” As stones
are melted by being subjected to the action of intense heat, so are the hardest of men
melted by love: it “heaps coals of fire upon their head [ ote: Romans 12:20.],” and
turns their rancorous hostilities into self-condemning accusations [ ote: 1 Samuel
24:16-17.]. We say not indeed that the victory shall be certain and uniform in all
cases; for even the Saviour’s meekness did not prevail to assuage the malice of his
enemies: but, as a means, we may reasonably expect it to conduce to that end. As a
proud, distant, and vindictive carriage serves to confirm the hatred of an adversary,
so, on the other hand, a kind, gentle, and submissive deportment has a direct
tendency to effect a reconciliation with him.]
ot that a short and transient care will suffice: on the contrary,
III. When once a reconciliation is effected, extreme caution is necessary to
preserve and maintain it—
A wound that has been lately closed, may easily be rent open again: and friendship
that has been dissolved by any means, does not speedily regain its former stability.
To cement affection, much attention is required. We must aim at it,
1. By mutual kindnesses and endearments—
[Exceeding tender was the interview between the brothers, after their long absence,
and alienation from each other. or should we deem it beneath us to yield thus to
the emotions of love, or to express our regards by salutations and tears. These may
possibly be counterfeited by a consummate hypocrite: but, in general, they are the
involuntary effusions of a loving heart. And as denoting cordiality, they have the

30. strongest tendency to unite discordant minds, and to efface from the memory all
painful recollections.]
2. By abstaining from all mention of past grievances—
[The revival of things which have been matters in dispute, generally revive the
feelings which the dispute occasioned. And, as few are ever found to acknowledge
that the fault or error has been wholly on their own side, recriminations will arise
from accusations, and the breach perhaps be made wider than ever. To bury
matters in oblivion is the readiest way to the maintenance of peace. In this respect
the reconciled brothers acted wisely: explanations would only have led to evil
consequences; and therefore they avoided them altogether. And we in similar
circumstances shall do well to follow their example.]
3. By guarding against that kind or degree of intercourse that may rekindle
animosities—
[There are some whose dispositions are so opposite, that they cannot long move in
harmony with each other: “not being agreed, they cannot walk comfortably
together.” It is thus particularly with those whose spiritual views are different: for,
“what communion hath light with darkness, or Christ with Belial?” It was prudent
in Jacob to decline the proffered civilities of Esau, when he saw the mutual sacrifices
that would be necessary in order to carry them into effect: it was prudent that Esau
with his four hundred armed men should prosecute their journey without needless
incumbrances and delays; and that Jacob should be left at liberty to consult the
comfort of his children, and the benefit of his flocks. Had the two endeavoured to
make concessions, and to accommodate themselves to each other, neither would
have been happy; and their renewed amity would have been endangered. Thus,
where the dispositions and habits are so dissimilar as to bid defiance, as it were, to
mutual concessions, the best way to preserve peace is to interfere with each other as
little as possible.]
Application—
[Are there any who are involved in disputes and quarrels? Follow after peace: and
be forbearing and forgiving to others, if ever you would that God should be so to
you [ ote: Matthew 18:35]. Are there any who desire reconciliation with an
offended friend? Be willing rather to make, than to exact, submission: and let
generosity and kindness be exercised to the uttermost, to soften the resentments
which have been harboured against you. And lastly, are there any who have an
opportunity of promoting peace? Embrace it gladly, and exert yourselves with
impartiality. And instead of widening a breach. by carrying tales, endeavour to heal
it by all possible offices of love. Let the quarrels of brethren be regarded as a fire,
which it is every one’s duty and desire to extinguish. Thus shall you yourselves have
the blessing promised to peace-makers, and be numbered among the children of
God [ ote: Matthew 5:9.].]

31. 5 Then Esau looked up and saw the women and
children. “Who are these with you?” he asked.
Jacob answered, “They are the children God has
graciously given your servant.”
GILL, "And he lift up his eyes, and saw the women and children,.... After the
salutation had passed between him and his brother Jacob, he looked, and saw behind
him women and children, Jacob's two wives and his two handmaids, and twelve children
he had by them:
and said, who are those with thee? who do those women and children belong to
that follow thee? for Jacob had made no mention of his wives and children, when he sent
his messengers to him, Gen_32:5; and therefore Esau might very well ask this question,
which Jacob replied to:
and he said, the children which God hath graciously given thy servant; he
speaks of his children as gifts of God, and as instances and pledges of his favour and
good will to him, which he thankfully acknowledges; and at the same time speaks very
respectfully to his brother, and in great condescension and humility owns himself his
servant, but says nothing of his wives; not that he was ashamed, as Abarbinel suggests,
that he should have four wives, when his brother, who had less regard for religion, had
but three; but he mentions his children as being near kin to Esau, and by whom he might
conclude who the women were, and of whom also he might give a particular account,
though the Scripture is silent about it; since Leah and Rachel were his own first cousins,
Gen_29:10; and who they were no doubt he told him, as they came to pay their respects
to him, as follows.
HE RY, "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, Gen_33:5-7. Eleven or twelve little ones, the eldest of them
no fourteen years old, followed Jacob closely: Who are these? says Esau. Jacob had sent
him an account of the increase of his estate (Gen_32:5), 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

32. question Jacob returns a serious answer, such as became his character: They are the
children which God hath graciously given they 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, 3Jo_1:6. Jacob speaks of his children, 1. As God's
gifts; they are a heritage of the Lord, Psa_128:3; Psa_112:9; Psa_107:41. 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 (Gen_33:6, Gen_33:7); for it becomes the family to show respect to those to
whom the master of the family shows respect.
JAMIESO , "Who are those with thee? — It might have been enough to say,
They are my children; but Jacob was a pious man, and he could not give even a common
answer but in the language of piety (Psa_127:3; Psa_113:9; Psa_107:41).
HAWKER, "Jacob had now about twelve children; and the eldest could not be much
above fourteen years of age. A delightful little troop! But observe to whose mercy he
refers all: Psa_127:3.
CALVI , "5.And he lifted up his eyes. Moses relates the conversation held between
the brothers. And as Esau had testified his fraternal affection by tears and
embraces, there is no doubt that he inquires after the children in a spirit of
congratulation. The answer of Jacob breathes piety as well as modesty; for when he
replies, that his numerous seed had been given him by God, he acknowledges and
confesses that children are not so produced by nature as to subvert the truth of the
declaration, that the fruit of the womb is a reward and gift of God. And truly, since
the fecundity of brute animals is the gift of God, how much more is this the case
with men, who are created after his own image. Let parents then learn to consider,
and to celebrate the singular kindness of God, in their offspring. It is the language
of modesty, when Jacob calls himself the servant of his brother. Here again it is
proper to recall to memory what I have lately touched upon, that the holy man
caught at nothing either of earthly advantage or honor in the birthright; because the
hidden grace of God was abundantly sufficient for him, until the appointed time of
manifestation. And it becomes us also, according to his example, while we sojourn in
this world, to depend upon the word of the Lord; that we may not deem it
wearisome, to be held wrapped in the shadow of death, until our real life be
manifested. For although apparently our condition is miserable and accursed, yet
the Lord blesses us with his word; and, on this account only, pronounces us happy,
because he owns us as sons.
BE SO , "Genesis 33:5. 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

33. 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.
TRAPP, "Ver. 5. The children which God hath graciously given.] Sept., Eχαριτατο.
For children are God’s gifts, as David taught Solomon. [Psalms 127:3] It is well
observed, that good Jacob before a bad man, speaks religiously, "God of his grace,"
&c.; and Esau, as bad as he was, makes no jest of it. There is no surer sign of a
profane heart, than to jeer at good expressions; than which, nothing now-a-days is
more familiar. Carnal spirits cannot hear savoury words, but they turn them off
with a scorn, as Pilate did our Saviour, speaking of the truth, with that scornful
profane question, "What is truth?" Shall these scoffers be counted Christians?
Could any that heard Elijah mocking the service and servants of Baal, believe that
Baal was God in his esteem? Shall not Esau rise up in judgment against such
profane persons? And shall not Jacob disclaim all such profligate professors for
having any relation to him, that dare not speak religiously, for fear of some Esau in
company? that are ashamed to seem what they are, with Zedekiah, lest they that are
fallen to the Chaldeans should mock them?
PETT, "When Esau sees the women and children he is impressed. To have many
children was a sign of someone’s importance. But even here Jacob is wary. The
children are of course Esau’s nephews and nieces, blood relatives, while the wives
are less meaningful for him. So it is to the children that he refers. We notice his
continuing subservience. He is still being cautious.
PULPIT, "And he (i.e. Esau) lifted up his eyes,—corresponding to the act of Jacob
(Genesis 33:1), and expressive of surprise—and saw the women and the children;
and said, Who art those with thee? (literally, to thee, i.e. whom thou hast). And he
(Jacob) said, The children which God (Elohim; vide infra on Genesis 33:10) hath
graciously given—the verb ‫ַן‬‫נ‬ָ‫ח‬ being construed with a double accusative, as in 21:22;
Psalms 19:1-14 :29—thy servant.
K&D 5-7, "When his eyes fell upon the women and children, he inquired respecting
them, “Whom hast thou here?” And Jacob replied, “The children with whom Elohim
hath favoured me.” Upon this, the mothers and their children approached in order,
making reverential obeisance. ‫ן‬ַ‫נ‬ ָ‫ח‬ with double acc. “graciously to present.” Elohim: “to
avoid reminding Esau of the blessing of Jehovah, which had occasioned his absence”
(Del.).