Commentari biblici

The angels of God meet Jacob, Genesis 32:1. He calls them God’s host, and the place Mahanaim, Genesis 32:2. Sends messengers to his brother Esau, Genesis 32:3-5. They return, and bring word that Esau comes to meet him with four hundred men, Genesis 32:6. Jacob is afraid; divides his people and cattle into two bands, Genesis 32:7. Gives orders concerning them, Genesis 32:8; prays to God in a very fervent and humble manner, Genesis 32:9-12; sends presents to his brother, with directions; gets his wives and children over the ford by night, Genesis 32:13-23. Jacob wrestles with God, and prevails; is called Israel: God blesseth him; he inquires after God’s name; calls the place Peniel: Jacob halts, Genesis 32:24-31. The Jews’ observation in memorial of it, Genesis 32:32.

In visible, human, and glorious shape, as they frequently appeared to the patriarchs.

God’s host; so the angels are justly called for their great number, Daniel 7:10 Luke 2:13, excellent order, mighty power, and for their use and service to God, and to his church, for whose protection they are sent. See 2 Kings 6:17 Psalm 34:7.

Mahanaim, i.e. two hosts; so called, either because the angels divided themselves into two companies, and placed themselves some before, others behind him, or some on each side of him, for his greater comfort and security; or because the angels made one host, and his family another.

The land of Seir; of which see Genesis 14:6 36:9,20,21; whither Esau had removed his habitation from Canaan, partly out of discontent at his parents; partly as most convenient for his course of life; and principally by direction of Divine Providence, that Canaan might be left free and clear for Jacob and his posterity. The land of Seir, the country of Edom; so that Seir and Edom either are one and the same place; or rather Seir was a part of Edom. Some say both names are put here for distinction. For they make two lands of Edom, the one southward from Canaan, the other eastward, and this latter they understood here, alleging that the other, or southern, was so remote from Mount Gilead, whence Jacob was now descending, that Jacob need not fear Esau at that distance, nor send to him. But as that distinction seems to be without solid ground, so this reason seems to have but little weight in it, both because though this history immediately follows his descent from Mount Gilead, yet it might be done some competent time after it, and because Jacob in his journey to those parts where his father Isaac lived, and whither he was going, was still drawing nearer and nearer to Esau.

My lord Esau; which title being but a civil respect commonly given in Scripture to such persons as have no authority nor superiority over them who use it, as Genesis 23:6 24:18, Jacob doth not hereby renounce his right of primogeniture which was devolved upon him, nor return it to Esau. Nor if he did hereby acknowledge Esau his superior for the present, would this have been injurious to that right, because Jacob was not yet in actual possession of it, for it was not to commence till his father’s death; and indeed did more belong to his posterity than to his person; and as to his person, did more respect his spiritual advantages than his worldly greatness. See Genesis 27:29.

I have sojourned with Laban, and stayed there until now, as a stranger and exile, and so a more proper object for thy pity than for thy envy.

Yet in my exile God hath blessed me with a competency of worldly goods, and therefore I am not likely to be either a burden to thee, or a disgrace to our family.

And I have sent to tell my lord, to acquaint him with my coming, and with the state of my affairs, that I may obtain pardon for my former errors, and thy favour and friendship for the future.

Esau gave them but an imperfect and a doubtful answer, as appears from Jacob’s fear, Genesis 32:7. He brought

four hundred men with him; either as his usual guard, he being then a great man in those parts; or in ostentation of his power and greatness, in spite of all the injury which his father or brother did him; or because at first he designed mischief to Jacob, as may seem by his dismissing of his messengers without any testimony of his favour, though afterwards, upon Jacob’s prayer, God changed his mind.

Notwithstanding the renewed promise of God, and the late apparition of angels,

Jacob was greatly afraid; wherein he showed the weakness of his faith, to which God left him for his trial and exercise, and to quicken him to prayer, that so God might have more glory, and he more comfort in the mercy.

Either by flight, or because he supposed Esau’s revenge would be satisfied with the first slaughter.