서론
無題
英語原文
We read, in the former chapter, how Jacob had power with God, and prevailed; here we find what power he had with men too, and how his brother Esau was mollified, and, on a sudden, reconciled to him; for so it is written, Pr 16:7, "When a man's ways please the Lord, he maketh even his enemies to be at peace with him." Here is, I. A very friendly meeting between Jacob and Esau, Ge 33:1-4. II. Their conference at their meeting, in which they vie with each other in civil and kind expressions. Their discourse is, 1. About Jacob's family, Ge 33:5-7. 2. About the present he had sent, Ge 33:8-11. 3. About the progress of their journey, Ge 33:12-15. III. Jacob's settlement in Canaan, his house, ground, and altar, Ge 33:16-20.
1-20
Jacob's Interview with Esau (1739 BC)
ヤコブとエサウの対面（紀元前1739年）
¹ ヤコブは目を上げて見た。見よ、エサウが来る。彼と共に四百人の人を連れて。彼は子らをレアと、ラケルと、二人のつかえめに分けた。
² つかえめとその子らを先頭に、レアとその子らをその次に、ラケルとヨセフを最後に置いた。
³ 彼は彼らの前に進み出て、兄弟の近くに来るまで七たび地に伏しておじぎをした。
⁴ エサウは彼に会うために走って来た。彼を抱きしめ、首に抱きつき、口づけした。そして彼らは泣いた。
ここに、一、ヤコブはエサウの接近に気づく（創33:1）。彼が目を上げたのは、落胆した顔に代えて快活さと確信を示すと考える者もいる。祈りによって自分の件を神に委ね、彼は道を進んだ。「その顔はもはや悲しくなかった」（サムエル第一1:18）。注。自分の思い煩いを神に投げた者は、満足と心の落ち着きをもって前を見渡すことができる。結果がどうなろうと快活に待ち望む。何が来ようと、心が定まり神に信頼する者には何も不都合に来ない。ヤコブは見張り台に立って、自分の祈りに神がどのように答えられるかを見ようとする（ハバ2:1）。
二、彼は家族を、友として来るか敵として来るかにかかわらず、迎えるための最善の秩序に置いた。友として来れば礼儀を、敵として来れば安全を考慮した（創33:1,2）。この二人の兄弟がどれほど違う姿をしたかを見よ。エサウは四百人の護衛を伴い、大きく見える。ヤコブは彼の世話である女と子の厄介な一行を従え、彼らの安全のために優しく気遣うように見える。しかしヤコブには長子の特権があり、支配権を持つはずであり、あらゆる点でより良い人であった。注。非常に偉大で善良な人が家族に、家族の事に個人として attendant することは決して恥ではない。ヤコブは家族のかしらとして、連隊のかしらとしてのエサウよりも良い模範を示した。
三、彼らの出会いにおいて、親切の表現が二人の間で最良の仕方で交わされた。
1、ヤコブはエサウにおじぎをした（創33:3）。彼はエサウを敵として恐れたが、年上の兄弟として敬意を払った。アベルが年上の兄弟カインの前に神の受け入れにおいて優先されたとき、神はカインに対してアベルが年下の兄弟として払うべき義務と敬意を欠かないことを引き受けたことを、おそらく知り、覚えていた。「彼の思いはあなたに向かい、あなたは彼を治めるであろう」（創4:7）。注。(1) 破られた平和を回復する道は、それが破られたことがないかのように、すべての機会に義務を果たし、敬意を払うことである。事柄を覚え、繰り返すことが友を分け、その分離を持続させる。(2) へりくだった服従的な態度は怒りをそらすのに大いに役立つ。多くの者が自分をへりくだらせることで自分を守る。かがむ者の上を弾丸は飛ぶ。
2、エサウはヤコブを抱きしめた（創33:4）。「彼は彼に会うために走って来た」。激情からではなく、愛から。心から和解した者として、想像し得るあらゆる愛着をもって彼を迎えた。「彼を抱きしめ、首に抱きつき、口づけした」。エサウがヤコブに会うために出てきたとき、悪意のある計画ではなく、ただ威厳のために四百人を連れてきて、帰ってくる兄弟にそれだけ大きい敬意を払おうとしただけだと考える者もいる。ヤコブが使者たちの報告を別の意味に取ったことは確かである（創32:5,6）。ヤコブは思慮と勇気の人であった。彼がこれほどまでに根拠のない恐れを抱くことを許し、また神の御霊が彼に、単に想像上の危険からの救出のために彼がしたような祈りを促すとは考えられない。もしこの時エサウの霊に何か不思議な変化がなかったなら、組み打つヤコブが人と 君 と呼ばれるほどの力を得たとどうして言えようか。注。(1) 神はすべての人の心をその手にお持ちで、秘密の、沈黙の、しかし抗いがたい力で、いつでも、どのようにでも、それを変えられる。突然敵を友に変えられる。二人のサウロにしたように。一人は戒めの恵みにより（サムエル第一26:21,25）、もう一人は新たな恵みにより（使9:21,22）。(2) 悩みの日に神に信頼し、神を呼び求めることはむだではない。そうする者はしばしば期待以上に良い結果を見出す。
3、彼らは二人とも泣いた。ヤコブは喜びのために泣いた。恐れていた兄弟にこのように親切に迎えられたことを。エサウはおそらく悲しみと恥のために泣いた。兄弟に対して抱いた悪意の計画を、不思議にも説明し得ずに妨げられたことを思い。
⁵ 彼は目を上げて、女と子らを見た。そして言った、「あなたと共にいるこれらはだれか」。彼は言った、「しもべに神が恵みによりお与えになった子らです」。
⁶ つかえめたちが近づいた。彼女たちとその子らである。そしておじぎをした。
⁷ レアもその子らと共に近づき、おじぎをした。のちにヨセフとラケルが近づき、おじぎをした。
⁸ エサウは言った、「私が出会ったこのすべての群れはどういうわけか」。彼は言った、「私の主の前に恵みを得るためです」。
⁹ エサウは言った、「兄弟よ、私は十分持っている。あなたのものはあなたのものとしておきなさい」。
¹⁰ ヤコブは言った、「いいえ、どうか。もし私があなたの前に恵みを得たのなら、どうか私の手から贈り物を受け取ってください。私はあなたの顔を見たのです。神の顔を見たように。そしてあなたが私を喜んでくださったのです。
¹¹ どうか、あなたに持って来られた私の祝福をお取りください。神が私に恵みを与え、私には十分あるからです」。彼は彼に勧め、彼は取った。
¹² エサウは言った、「さあ旅立とう。行こう。私があなたの先導をしよう」。
¹³ ヤコブは彼に言った、「私の主はご存知です。子らは弱く、子を持つ羊や牛は私と共にいます。もし一日追い立てれば、群れはみな死んでしまうでしょう。
¹⁴ どうか私の主はしもべに先立ってお通りください。私は前に行く家畜と子らが耐えられるのに従って、ゆっくりと進みます。私の主セイルに着くまで」。
¹⁵ エサウは言った、「では私と共にいる民のいくたりをあなたに残そう」。ヤコブは言った、「なぜでしょうか。私の主の前に恵みを得させてください」。
ここに、出会いにおける二人の兄弟の対話がある。非常に自由で友好的で、古い争いの最もわずかな示唆もない。それについて何も言わないのが最善の方法であった。彼らは、次のことについて語り合う。
一、ヤコブの一行について（創33:5-7）。十一、十二人の小さな子ら、最年長でも十四歳未満が、ヤコブに密着して従った。「これらはだれか」とエサウは言う。ヤコブは彼に財産の増加について送った（創32:5）が、子らについては言及しなかった。おそらく敵として出会えば彼らを彼の怒りにさらさないため、友として出会えば予期せぬ光景で彼を喜ばせるためであろう。それゆえエサウは尋ねる理由があった。「あなたと共にいるこれらはだれか」。この普通の問いに、ヤコブは彼の性分にふさわしい真面目な答えを返す。「神が恵みによりしもべにお与えになった子らです」。子らだと言うだけで十分な答えであり、俗なエサウに与えるのにも適していたであろう。しかしそれではヤコブらしく、常に主に目を向ける者のようには語らなかったであろう。注。私たちが普通のわざをするだけでなく、それについて語るのも「敬虔な仕方で」ふさわしい（ヨハネ第三1:6）。ヤコブは子らについて語る。1. 神の賜物として。彼らは「主の遺産」（詩128:2、112:9、107:41）。2. 選ばれた賜物として。神が恵みにより与えられた。多く、今は大いに彼の世話であり、まだ十分に養われていないが、彼はそれらを大いなる祝福と考える。これに基づいて、妻と子らが彼に近づく（創33:6,7）。家族の主人が敬意を払う者に、家族が敬意を払うのはふさわしいから。
二、彼が送った贈り物について。
1、エサウは、十分持っており、必要ないので、へりくだってそれを断る（創33:9）。注。名誉ある人と見なされたいと願う者は、友情において金銭に目がくらんだように見えることをしない。ヤコブの贈り物がエサウをなだめる影響を持ったとしても、それがあったとは思われたくない。それゆえ彼は断った。その理由は「私は十分持っている」。ヘブル語では「多い」（私が持っているのは 多い）。兄弟のものを何も取りたくないほど。注。(1) 霊的な祝福に欠け、契約の外にある多くの者が、この世の富を多く持つ。エサウは約束されたもの、地の豊さと剣による生計を持っていた。(2) 多くを持つ者が、ほかの者が持つほど持たなくとも、自分が十分持つことを知るのは良いこと。エサウでさえ「私は十分持っている」と言える。(3) 自分の持つものに満足する者は、ほかの人が持つものを羨まないことでそれを示さなければならない。エサウはヤコブに、自分のものを自分のものとしておくよう告げる。エサウは自分のためには、富んでいたので養うためにも、和解していたのでなだめるためにも、必要としない。私たちの貪欲がいつかほかの人の寛容に乗じ、卑しくもその寛大さに便乗しないよう注意すべきである。
2、ヤコブは愛を込めて彼に受けるよう勧め、受けさせる（創33:10,11）。ヤコブは恐れから送った（創32:20）。しかし恐れが去り、今は愛から彼に受けるよう強いる。兄弟の友情を望み、単に彼の怒りを恐れたのではないことを示すために。二つのことを勧める。(1) 兄弟の好意における満足。これについて感謝の応答をする義務があると考えた。彼がエサウに寄せる非常に高いほめ言葉。「私はあなたの顔を見ました。神の顔を見たように」。すなわち「私はあなたが私と和解し、私と平和であるのを見た。神が和解されるのを見たいと望むように」。あるいは、ヤコブがエサウの中に神の彼への好意を見た、という意味。神が彼の祈りを受け入れたことの良いしるし。注。被造物の慰めは、祈りの答えとして与えられ、神の受け入れのしるしとして与えられるとき、真の慰めとなる。また、平和で愛情深い性分の者にとって、かつて対立していた親族との友情を回復することは大いなる喜びの種である。(2) この世の持ち物における十分さ。「神は私に恵みを与えられた」。注。この世の持ち物が私たちの手の下に増えるなら、感謝をもって神の栄光のためにそれに気づき、その中で神が私たちに恵みを与えられたと認めるべきである。私たちが値する以上に。「富を得る力を与えられる」のは神である（申8:18）。彼は付け加える。「そして私は十分ある。私は すべて 持っている」。エサウの十分は多かった。しかしヤコブの十分はすべてであった。注。敬虔な人は、この世にわずかしか持たなくとも、真に「私はすべて持っている」と言える。[1] すべての者の神を持ち、その中にすべてを持つから。キリストの者ならすべてはあなたのもの（コリント第一3:22）。[2] すべての慰めを持つから。「すべてのものを受けて満ち足りている」（ピリピ4:18）。多くを持つ者はさらに多くを望む。しかしすべてを持つと思う者は十分持つと確信する。すべてを望みのうちに持つ。まもなく天に着くとき、すべてを持つ。この原理に基づいてヤコブはエサウに勧め、エサウは贈り物を受け取った。注。人の宗教がその人を寛大で、心広く、気前よくし、卑しくこそこそしたことをするのを軽べつするようにするとき、それはりっぱなことである。
三、彼らの旅の進行について。1. エサウは、真摯な和解のしるしとして、自分が導き手と同伴者になることを申し出る（創33:12）。ヤコブとエサウがこれほど互いに社交的で、愛情深かったことは、これまで見られない。注。神のわざは全きである。エサウを単に敵でない者にしただけでなく、友にした。折れていたこの骨は、うまく接ぎ合わされて、かつてよりも強くなった。エサウはヤコブの交わりを好むようになり、彼をセイルの山に招く。だれにも、またすべての心をその手におられる神に絶望してはならない。しかしヤコブは慎み深くこの申し出を断った（創33:13,14）。ここで彼は良い羊飼い、良い父のように、自分の家族と群れへの優しい配慮を示す。子らと、子を持つ群れを考慮しなければならない。一方を追い立てすぎ、他方を急がせすぎてはならない。ヤコブのこの慎みと優しさは、神の事において若い者の世話と責任を持つ者にならわれるべきである。最初は宗教の奉仕における重い務めによって追い立てず、耐えられるように導き、そのわざをできるだけ容易にすべきである。良い羊飼いキリストはそのようにされる（イザ40:11。いまヤコブはエサウに歩調を緩めることを望まず、家族に速めることを強いず、ほかの多くの者が、自分の家よりほかの交わりを愛む者がするように、彼らを残して兄弟と共に行くことをしない。しかしエサウに先立って進むことを望み、進めるだけゆっくりとついて行くと約束する。注。ほかの人を自分の歩調に縛り付けるのは不合理である。同じ道、同じ歩調でなくとも、同じ旅の終わりに慰めをもって着くことができる。共に進めない者があっても、道中で争う必要はない。ヤコブは彼に、セイルの山に彼のもとに来ることが現在の計画であることをほのめかす。そして家族と事をほかで整えたのち、そうしたであろうと推測できる。その訪問は記録されていないが。注。友との平和を幸いに回復したとき、それを大切にし、礼儀において遅れないよう注意すべきである。2. エサウは、自分の者の何人かを護衛と随行として提供する（創33:15）。ヤコブが貧弱に付き添われ、農夫と羊飼い以外にしもべがなく、小姓や徒歩の従者がいないのを見た。それゆえ彼自身のように（手に入るなら）威厳を帯び、大きく見せたいと望むだろうと考え、彼の随行のいくらかを貸して、ヤコブに仕えさせようとした。エサウの兄弟らしく見えるように。しかしヤコブはへりくだって申し出を断り、ただ受けないことを怒らないでほしいと願うだけ。「なぜでしょうか」。(1) ヤコブはへりくだっており、威厳のためには必要としない。不必要な随行に煩わされて肉において美しく見せることを望まない。注。豪華と壮大の虚栄は、「なぜでしょうか」と言われうる多くのものを伴う。(2) ヤコブは神の保護の下にあり、安全のためにも必要としない。注。神を守りとし、ヤコブのように神の陣営の護衛の下にある者は十分に守られている。神を朝ごとにその腕とする者は、肉の腕に借りを作る必要がない。ヤコブは付け加える。「ただ、私の主の前に恵みを得させてください。あなたの好意を持てば、私は必要なすべて、あなたから望むすべてを持つ」。ヤコブが兄弟の好意をこのように価値あるものとしたなら、私たちの神の好意を持てば十分持つと思う理由はなおさらある。
¹⁶ こうしてエサウはその日、セイルへの道を戻った。
¹⁷ ヤコブはスコテに旅立ち、家を建て、家畜のために小屋を作った。それゆえその所の名はスコテと呼ばれる。
¹⁸ ヤコブはパダン・アラムから来て、カナンの地にあるシェケムの町、シャレムに着いた。そして町の前に天幕を張った。
¹⁹ 彼は天幕を張った所の一区画の畑を、シェケムの父ハモルの子らから百枚の銀で買った。
²⁰ 彼はそこに祭壇を建て、それをエル・エロヘ・イスラエルと名付けた。
ここに、1. ヤコブはスコテに来る。友好的な仕方でエサウと別れたのち、エサウは自分の国へ行った（創33:16）。彼はある所に来た。そこでしばらく休んだようである。家畜のために小屋を立て、自分と家族のためにほかの便利なものを設けた。その所はのちにスコテの名で知られた。ヨルダンの向こう側、ガド部族の一つの町（「小屋」を意味する）。彼の子孫がのちに石の家に住むとき、「滅びゆくアラム人」であった父を思い起こすため。父は小屋を喜んだ（申26:5）。彼らが切り出された岩はそのようなものであった。2. 彼はシェケムに来る。私たちは シャレム、シェケムの町 と読む。批評家たちは一般に形容詞的に読むことを好む。「彼は 無事に、あるいは平和のうちに シェケムの町に来た」。多くの困難に出会った危険な旅ののち、ついに無事にカナンに着いた。注。病気と危険は、健康と安全をいかに価値あるものとするかを教えるべきであり、私たちの出と入が著しく守られたとき、感謝において心を広くするのに役立つべきである。ここで、(1) 彼は畑を買う（創33:19）。カナンの地は約束によって彼のものであったが、所有の時がまだ来ていないので、現在の占有者との争いを防ぐため、自分のものにお金を払うことをいとわない。注。支配は恵みに基づくのではない。天をただで受ける者は、地もそうであることを期待してはならない。(2) 彼は祭壇を建てる（創33:20）。[1] 神への感謝として。摂理の良い手に対する。彼は神の恵みに対する言葉の感謝で満足せず、真実の感謝をした。[2] 家族において宗教と神の礼拝を保つため。注。私たちが天幕を持つ所には、神の祭壇がなければならない。家を持つ所には、その中に教会がなければならない。彼はこの祭壇を エル・エロヘ・イスラエル—神、イスラエルの神 の誉れに奉献した。一般に神の、唯一の生けるまことの神、最も良いお方、第一の原因の誉れに。そして契約にある神としてのイスラエルの神の誉れに。注。神の礼拝において、私たちは自然宗教と啓示宗教の双方の啓示に導かれ、治められなければならない。神は最近彼を イスラエル という名で呼ばれた。彼は今、神を イスラエルの神 と呼ぶ。彼が 神と君 と呼ばれても、神はなお彼にとって君、主、神である。注。私たちの誉れは神の誉れに奉献されるとき、真に私たちの誉れとなる。イスラエルの神はイスラエルの栄光である。
英語原文
Jacob's Interview with Esau (1739 BC)
¹ And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids.
² And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost.
³ And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother.
⁴ And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.
Here, I. Jacob discovered Esau's approach, Ge 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, Ge 33:1,2. 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.
III. At their meeting, the expressions of kindness were interchanged in the best manner that could be between them.
1. Jacob bowed to Esau, Ge 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, Ge 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.
2. Esau embraced Jacob (Ge 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, Ge 32:5,6. 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, one by restraining grace (1Sa 26:21,25), the other by renewing grace, Ac 9:21,22. (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.
⁵ And he lifted up his eyes, and saw the women and the children; and said, Who are those with thee? And he said, The children which God hath graciously given thy servant.
⁶ Then the handmaidens came near, they and their children, and they bowed themselves.
⁷ And Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves.
⁸ And he said, What meanest thou by all this drove which I met? And he said, These are to find grace in the sight of my lord.
⁹ And Esau said, I have enough, my brother; keep that thou hast unto thyself.
¹⁰ And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me.
¹¹ Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it.
¹² And he said, Let us take our journey, and let us go, and I will go before thee.
¹³ And he said unto him, My lord knoweth that the children are tender, and the flocks and herds with young are with me: and if men should overdrive them one day, all the flock will die.
¹⁴ Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle that goeth before me and the children be able to endure, until I come unto my lord unto Seir.
¹⁵ And Esau said, Let me now leave with thee some of the folk that are with me. And he said, What needeth it? let me find grace in the sight of my lord.
We have here the discourse between the two brothers at their meeting, which is very free and friendly, without the least intimation of the old quarrel. It was the best way to say nothing of it. They converse,
I. About Jacob's retinue, Ge 33:5-7. Eleven or twelve little ones, the eldest of them not fourteen years old, followed Jacob closely: Who are these? says Esau. Jacob had sent him an account of the increase of his estate (Ge 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 question Jacob returns a serious answer, such as became his character: They are the children which God hath graciously given thy servant. It had been a sufficient answer to the question, and fit enough to be given to profane Esau, if he had only said, "They are my children;" but then Jacob would not have spoken like himself, like a man whose eyes were ever towards the Lord. Note, It becomes us not only to do common actions, but to speak of them, after a godly sort, 3Jo 1:6. Jacob speaks of his children, 1. As God's gifts; they are a heritage of the Lord, Ps 128:2, Ps 112:9, Ps 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 (Ge 33:6,7); for it becomes the family to show respect to those to whom the master of the family shows respect.
II. About the present he had sent him.
1. Esau modestly refused it because he had enough, and did not need it, Ge 33:9. Note, Those who wish to be considered men of honour will not seem to be mercenary in their friendship: whatever influence Jacob's present had upon Esau to pacify him, he would not have it thought that it had any, and therefore he refused it. His reason is I have enough, I have much (so the word is), so much that he was not willing to take any thing that was his brother's. Note, (1.) Many that come short of spiritual blessings, and are out of covenant, yet have much of this world's wealth. Esau had what was promised him, the fatness of the earth and a livelihood by his sword. (2.) It is a good thing for those that have much to know that they have enough, though they have not so much as some others have. Even Esau can say, I have enough. (3.) Those that are content with what they have must show it by not coveting what others have. Esau bids Jacob keep what he had to himself, supposing he had more need of it. Esau, for his part, needs it not, either to supply him, for he was rich, or to pacify him, for he was reconciled: we should take heed lest at any time our covetousness impose upon the courtesy of others, and meanly take advantage of their generosity.
2. Jacob affectionately urges him to accept it, and prevails, Ge 33:10,11. Jacob sent it, through fear (Ge 32:20), but, the fear being over, he now importunes his acceptance of it for love, to show that he desired his brother's friendship, and did not merely dread his wrath; two things he urges:—(1.) The satisfaction he had in his brother's favour, of which he thought himself bound to make this thankful acknowledgment. It is a very high compliment that he passes upon him: I have seen thy face, as though I had seen the face of God, that is, "I have seen thee reconciled to me, and at peace with me, as I desire to see God reconciled." Or the meaning is that Jacob saw God's favour to him in Esau's: it was a token for good to him that God had accepted his prayers. Note, Creature-comforts are comforts indeed to us when they are granted as answers to prayer, and are tokens of our acceptance with God. Again, It is matter of great joy to those that are of a peaceable and affectionate disposition to recover the friendship of those relations with whom they have been at variance. (2.) The competency he had of this world's goods: God has dealt graciously with me. Note, If what we have in this world increase under our hands, we must take notice of it with thankfulness, to the glory of God, and own that therein he has dealt graciously with us, better than we deserve. It is he that gives power to get wealth, De 8:18. He adds, "And I have enough; I have all," so the word is. Esau's enough was much, but Jacob's enough was all. Note, a godly man, though he have but little in the world, yet may truly say, "I have all," [1.] Because he has the God of all, and has all in him; all is yours if you be Christ's, 1Co 3:22. [2.] Because he has the comfort of all. I have all, and abound, Php 4:18. He that has much would have more; but he that thinks he has all is sure he has enough. He has all in prospect; he will have all shortly, when he comes to heaven: upon this principle Jacob urged Esau, and he took his present. Note, It is an excellent thing when men's religion makes them generous, free-hearted, and open-handed, scorning to do a thing that is paltry and sneaking.
III. About the progress of their journey. 1. Esau offers himself to be his guide and companion, in token of sincere reconciliation, Ge 33:12. We never find that Jacob and Esau were so sociable with one another, and so affectionate, as they were now. Note, As for God his work is perfect. He made Esau, not only not an enemy, but a friend. This bone that had been broken, being well set, became stronger than ever. Esau has become fond of Jacob's company, courts him to Mount Seir: let us never despair of any, nor distrust God in whose hand all hearts are. Yet Jacob saw cause modestly to refuse this offer (Ge 33:13,14), wherein he shows a tender concern for his own family and flocks, like a good shepherd and a good father. He must consider the children, and the flocks with young, and not lead the one, nor drive the other, too fast. This prudence and tenderness of Jacob ought to be imitated by those that have the care and charge of young people in the things of God. They must not be over-driven, at first, by heavy tasks in religious services, but led, as they can bear, having their work made as easy to them as possible. Christ, the good Shepherd, does so, Isa 40:11. Now Jacob will not desire Esau to slacken his pace, nor force his family to quicken theirs, nor leave them, to keep company with his brother, as many would have done, that love any society better than their own house; but he desires Esau to march before, and promises to follow him leisurely, as he could get forward. Note, It is an unreasonable thing to tie others to our rate; we may come with comfort, at last, to the same journey's end, though we do not journey together, either in the same path or with the same pace. There may be those with whom we cannot fall in and yet with whom we need not fall out by the way. Jacob intimates to him that it was his present design to come to him to Mount Seir; and we may presume he did so, after he had settled his family and concerns elsewhere, though that visit is not recorded. Note, When we have happily recovered peace with our friends we must take care to cultivate it, and not to be behind-hand with them in civilities. 2. Esau offers some of his men to be his guard and convoy, Ge 33:15. He saw Jacob but poorly attended, no servants but his husbandmen and shepherds, no pages or footmen; and therefore, thinking he was as desirous as himself (if he could afford it) to take state upon him, and look great, he would needs lend him some of his retinue, to attend upon him, that he might appear like Esau's brother; but Jacob humbly refuses his offer, only desiring he would not take it amiss that he did not accept it: What needeth it? (1.) Jacob is humble, and needs it not for state; he desires not to make a fair show in the flesh, by encumbering himself with a needless retinue. Note, It is the vanity of pomp and grandeur that they are attended with a great deal of which it may be said, What needeth it? (2.) Jacob is under the divine protection, and needs it not for safety. Note, Those are sufficiently guarded that have God for their guard and are under a convoy of his hosts, as Jacob was. Those need not be beholden to an arm of flesh that have God for their arm every morning. Jacob adds, "Only let me find grace in the sight of my lord; having thy favour, I have all I need, all I desire from thee." If Jacob thus valued the good-will of a brother, much more reason have we to reckon that we have enough if we have the good-will of our God.
¹⁶ So Esau returned that day on his way unto Seir.
¹⁷ And Jacob journeyed to Succoth, and built him a house, and made booths for his cattle: therefore the name of the place is called Succoth.
¹⁸ And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Padan-aram; and pitched his tent before the city.
¹⁹ And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem's father, for a hundred pieces of money.
²⁰ And he erected there an altar, and called it El-elohe-Israel.
Here, 1. Jacob comes to Succoth. Having in a friendly manner parted with Esau, who had gone to his own country (Ge 33:16), he comes to a place where, it should seem, he rested for some time, set up booths for his cattle, and other conveniences for himself and family. The place was afterwards known by the name of Succoth, a city in the tribe of Gad, on the other side Jordan (it signifies booths), that when his posterity afterwards dwelt in houses of stone, they might remember that the Syrian ready to perish was their father, who was glad of booths (De 26:5); such was the rock whence they were hewn. 2. He comes to Shechem; we read it, to Shalem, a city of Shechem; the critics generally incline to read it appellatively: he came safely, or in peace, to the city of Shechem. After a perilous journey, in which he had met with many difficulties, he came safely, at last, into Canaan. Note, Diseases and dangers should teach us how to value health and safety, and should help to enlarge our hearts in thankfulness, when our going out and coming in have been signally preserved. Here, (1.) He buys a field, Ge 33:19. Though the land of Canaan was his by promise, yet, the time for taking possession not having yet come, he is content to pay for his own, to prevent disputes with the present occupants. Note, Dominion is not founded in grace. Those that have heaven on free-cost must not expect to have earth so. (2.) He builds an altar, Ge 33:20. [1.] In thankfulness to God, for the good hand of his providence over him. He did not content himself with verbal acknowledgments of God's favour to him, but made real ones. [2.] That he might keep up religion, and the worship of God, in his family. Note, Where we have a tent God must have an altar, where we have a house he must have a church in it. He dedicated this altar to the honour of El-elohe-Israel—God, the God of Israel, to the honour of God, in general, the only living and true God, the best of beings and first of causes; and to the honour of the God of Israel, as a God in covenant with him. Note, In our worship of God we must be guided and governed by the joint-discoveries both of natural and revealed religion. God had lately called him by the name of Israel, and now he calls God the God of Israel; though he is styled a prince with God, God shall still be a prince with him, his Lord and his God. Note, Our honours then become honours indeed to us when they are consecrated to God's honour; Israel's God is Israel's glory.
前の章で私たちはヤコブが神と力を合わせて勝ったことを読んだ。ここで私たちは彼が人々に対してもどんな力を持っていたか、そして彼の兄弟エサウがどのように和らげられ、突然彼と和解したかを見出す。それは次のように書かれている通りである。「人の道が主を喜ばせるなら、主はその人の敵さえをもその人と和らがせる」（箴言 16:7）。ここには次のものがある。一、ヤコブとエサウの間の非常に友好的な出会い（創世記 33:1-4）。二、彼らの出会いにおける協議。そこで彼らは礼儀と親切な表現において互いに競い合う。彼らの対話は次のことについてである。1. ヤコブの家族について（創世記 33:5-7）。2. 彼が贈った贈り物について（創世記 33:8-11）。3. 彼らの旅の進行について（創世記 33:12-15）。三、ヤコブのカナンでの定住。彼の家、土地、祭壇（創世記 33:16-20）。