20 and ye have said also, Lo, thy servant Jacob `is' behind us;' for he said, `I pacify his face with the present which is going before me, and afterwards I see his face; it may be he lifteth up my face;'
And now, take to you seven bullocks and seven rams, and go ye unto My servant Job, and ye have caused a burnt-offering to ascend for you; and Job My servant doth pray for you, for surely his face I accept, so as not to do with you folly, because ye have not spoken concerning Me rightly, like My servant Job. And they go -- Eliphaz the Temanite, and Bildad the Shuhite, Zophar the Naamathite -- and do as Jehovah hath spoken unto them; and Jehovah doth accept the face of Job.
`And, now, know and consider what thou dost; for evil hath been determined against our lord, and against all his house, and he `is' too much a son of worthlessness to be spoken to.' And Abigail hasteth, and taketh two hundred loaves, and two bottles of wine, and five sheep, prepared, and five measures of roasted corn, and a hundred bunches of raisins, and two hundred bunches of figs, and setteth `them' on the asses. And she saith to her young men, `Pass over before me; lo, after you I am coming;' and to her husband Nabal she hath not declared `it'; and it hath come to pass, she is riding on the ass and is coming down in the secret part of the hill-country, and lo, David and his men are coming down to meet her, and she meeteth them. And David said, `Only, in vain I have kept all that this `one' hath in the wilderness, and nothing hath been looked after of all that he hath, and he turneth back to me evil for good; thus doth God do to the enemies of David, and thus He doth add, if I leave of all that he hath till the light of the morning -- of those sitting on the wall.' And Abigail seeth David, and hasteth and cometh down from off the ass, and falleth before David on her face, and boweth herself to the earth, and falleth at his feet and saith, `On me, my lord, the iniquity; and let, I pray thee, thy handmaid speak in thine ear, and hear the words of thy handmaid. `Let not, I pray thee, my lord set his heart to this man of worthlessness, on Nabal, for as his name `is' so `is' he; Nabal `is' his name, and folly `is' with him; and I, thine handmaid, did not see the young men of my lord whom thou didst send; and now, my lord, Jehovah liveth, and thy soul liveth, in that Jehovah hath withheld thee from coming in with blood, and to save thy hand to thee -- now let thine enemies be as Nabal, even those seeking evil unto my lord. `And, now, this blessing which thy maid-servant hath brought to my lord -- it hath been given to the young men who are going up and down at the feet of my lord. `Bear, I pray thee, with the transgression of thy handmaid, for Jehovah doth certainly make to my lord a stedfast house; for the battles of Jehovah hath my lord fought, and evil is not found in thee `all' thy days. And man riseth to pursue thee and to seek thy soul, and the soul of my lord hath been bound in the bundle of life with Jehovah thy God; as to the soul of thine enemies, He doth sling them out in the midst of the hollow of the sling. `And it hath been, when Jehovah doth to my lord according to all the good which He hath spoken concerning thee, and appointed thee for leader over Israel, that this is not to thee for a stumbling-block, and for an offence of heart to my lord -- either to shed blood for nought, or my lord's restraining himself; and Jehovah hath done good to my lord, and thou hast remembered thy handmaid.' And David saith to Abigail, `Blessed `is' Jehovah, God of Israel, who hath sent thee this day to meet me, and blessed `is' thy discretion, and blessed `art' thou in that thou hast restrained me this day from coming in with blood, and to restrain my hand to myself. And yet, Jehovah liveth, God of Israel, who hath kept me back from doing evil with thee, for unless thou hadst hasted, and dost come to meet me, surely there had not been left to Nabal till the light of the morning, of those sitting on the wall.' And David receiveth from her hand that which she hath brought to him, and to her he hath said, `Go up in peace to thy house; see, I have hearkened to thy voice, and accept thy face.'
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Genesis 32
Commentary on Genesis 32 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 32
Ge 32:1, 2. Vision of Angels.
1. angels of God met him—It is not said whether this angelic manifestation was made in a vision by day, or a dream by night. There is an evident allusion, however, to the appearance upon the ladder (compare Ge 28:12), and this occurring to Jacob on his return to Canaan, was an encouraging pledge of the continued presence and protection of God (Ps 34:7; Heb 1:14).
2. Mahanaim—"two hosts," or "camps." The place was situated between mount Gilead and the Jabbok, near the banks of that brook.
Ge 32:3-32. Mission to Esau.
3. Jacob sent messengers before him to Esau—that is, "had sent." It was a prudent precaution to ascertain the present temper of Esau, as the road, on approaching the eastern confines of Canaan, lay near the wild district where his brother was now established.
land of Seir—a highland country on the east and south of the Dead Sea, inhabited by the Horites, who were dispossessed by Esau or his posterity (De 11:12). When and in what circumstances he had emigrated thither, whether the separation arose out of the undutiful conduct and idolatrous habits of his wives, which had made them unwelcome in the tent of his parents, or whether his roving disposition had sought a country from his love of adventure and the chase, he was living in a state of power and affluence, and this settlement on the outer borders of Canaan, though made of his own free will, was overruled by Providence to pave the way for Jacob's return to the promised land.
4. Thus shall ye speak unto my lord Esau—The purport of the message was that, after a residence of twenty years in Mesopotamia, he was now returning to his native land, that he did not need any thing, for he had abundance of pastoral wealth, but that he could not pass without notifying his arrival to his brother and paying the homage of his respectful obeisance. Acts of civility tend to disarm opposition and soften hatred (Ec 10:4).
Thy servant Jacob—He had been made lord over his brethren (compare Ge 27:29). But it is probable he thought this referred to a spiritual superiority; or if to temporal, that it was to be realized only to his posterity. At all events, leaving it to God to fulfil that purpose, he deemed it prudent to assume the most kind and respectful bearing.
6. The messengers returned to Jacob—Their report left Jacob in painful uncertainty as to what was his brother's views and feelings. Esau's studied reserve gave him reason to dread the worst. Jacob was naturally timid; but his conscience told him that there was much ground for apprehension, and his distress was all the more aggravated that he had to provide for the safety of a large and helpless family.
9-12. Jacob said, O God of my father Abraham—In this great emergency, he had recourse to prayer. This is the first recorded example of prayer in the Bible. It is short, earnest, and bearing directly on the occasion. The appeal is made to God, as standing in a covenant relation to his family, just as we ought to put our hopes of acceptance with God in Christ. It pleads the special promise made to him of a safe return; and after a most humble and affecting confession of unworthiness, it breathes an earnest desire for deliverance from the impending danger. It was the prayer of a kind husband, an affectionate father, a firm believer in the promises.
13-23. took … a present for Esau—Jacob combined active exertions with earnest prayer; and this teaches us that we must not depend upon the aid and interposition of God in such a way as to supersede the exercise of prudence and foresight. Superiors are always approached with presents, and the respect expressed is estimated by the quality and amount of the gift. The present of Jacob consisted of five hundred fifty head of cattle, of different kinds, such as would be most prized by Esau. It was a most magnificent present, skilfully arranged and proportioned. The milch camels alone were of immense value; for the she camels form the principal part of Arab wealth; their milk is a chief article of diet; and in many other respects they are of the greatest use.
16. every drove by themselves—There was great prudence in this arrangement; for the present would thus have a more imposing appearance; Esau's passion would have time to cool as he passed each successive company; and if the first was refused, the others would hasten back to convey a timely warning.
17. he commanded the foremost—The messengers were strictly commanded to say the same words [Ge 32:18, 20], that Esau might be more impressed and that the uniformity of the address might appear more clearly to have come from Jacob himself.
21. himself lodged—not the whole night, but only a part of it.
22. ford Jabbok—now the Zerka—a stream that rises among the mountains of Gilead, and running from east to west, enters the Jordan, about forty miles south of the Sea of Tiberias. At the ford it is ten yards wide. It is sometimes forded with difficulty; but in summer it is very shallow.
he rose up and took—Unable to sleep, Jacob waded the ford in the night time by himself; and having ascertained its safety, he returned to the north bank and sent over his family and attendants, remaining behind, to seek anew, in silent prayer, the divine blessing on the means he had set in motion.
24, 25. There wrestled a man with him—This mysterious person is called an angel (Ho 12:4) and God (Ge 32:28, 30; Ho 12:5); and the opinion that is most supported is that he was "the angel of the covenant," who, in a visible form, appeared to animate the mind and sympathize with the distress of his pious servant. It has been a subject of much discussion whether the incident described was an actual conflict or a visionary scene. Many think that as the narrative makes no mention in express terms either of sleep, or dream, or vision, it was a real transaction; while others, considering the bodily exhaustion of Jacob, his great mental anxiety, the kind of aid he supplicated, as well as the analogy of former manifestations with which he was favored—such as the ladder—have concluded that it was a vision [Calvin, Hessenberg, Hengstenberg]. The moral design of it was to revive the sinking spirit of the patriarch and to arm him with confidence in God, while anticipating the dreaded scenes of the morrow. To us it is highly instructive; showing that, to encourage us valiantly to meet the trials to which we are subjected, God allows us to ascribe to the efficacy of our faith and prayers, the victories which His grace alone enables us to make.
26. I will not let thee go, except thou bless me—It is evident that Jacob was aware of the character of Him with whom he wrestled; and, believing that His power, though by far superior to human, was yet limited by His promise to do him good, he determined not to lose the golden opportunity of securing a blessing. And nothing gives God greater pleasure than to see the hearts of His people firmly adhering to Him.
28. Thy name shall be called no more Jacob, but Israel—The old name was not to be abandoned; but, referring as it did to a dishonorable part of the patriarch's history, it was to be associated with another descriptive of his now sanctified and eminently devout character.
29. Jacob asked, Tell me … thy name—The request was denied that he might not be too elated with his conquest nor suppose that he had obtained such advantage over the angel as to make him do what he pleased.
31. halted upon his thigh—As Paul had a thorn in the flesh given to humble him, lest he should be too elevated by the abundant revelations granted him [2Co 12:7], so Jacob's lameness was to keep him mindful of this mysterious scene, and that it was in gracious condescension the victory was yielded to him. In the greatest of these spiritual victories which, through faith, any of God's people obtain, there is always something to humble them.
32. the sinew which shrank—the nerve that fastens the thigh bone in its socket. The practice of the Jews in abstaining from eating this in the flesh of animals, is not founded on the law of Moses, but is merely a traditional usage. The sinew is carefully extracted; and where there are no persons skilled enough for that operation, they do not make use of the hind legs at all.