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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.
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Jacob's Interview with Esau (1739 BC)
简体中文
雅各与以扫相会（主前 1739 年）
¹ 雅各举目观看，见以扫来了，后头跟着四百人。他就把孩子分开，交给利亚、拉结和两个使女。
² 他叫两个使女和她们的孩子在前头，利亚和她的孩子在後，拉结和约瑟在尽後头。
³ 他自己在他们前头过去，一连七次俯伏在地，才就近他哥哥。
⁴ 以扫跑来迎接他，将他抱住，又搂着他的颈项与他亲嘴，两个人就哭了。
此处：I. 雅各发现以扫的来到（创 33:1）。有人认为他举目表明他的欢欣和信靠，与沮丧的面色相反；他既借祷告把自己的事交托给神，便继续前行，面容不再愁烦（撒上 1:18）。当知：那把忧虑卸给神的，可以带着满足和心灵 的镇定向前看，欢然期待结局，无论它如何；无论发生什么，那心志坚定、信靠神的人，没有一事是 miss 的。雅各站在他的守望台上，要看神如何答复他的祷告（哈 2:1）。
II. 他把他的家安排在他所能的最好次序中来迎接他——无论他是作为朋友还是仇敌来——若作为朋友则顾及体面，若作为仇敌则顾及安全（创 33:1,2）。请观察这两个兄弟何等不同。以扫带着四百人的护卫，气派十足；雅各后面跟着一群累赘的妇孺，是他的挂虑，他显得温柔而为他们安全担忧；然而雅各有长子名分，将要有统治权，各方面都是更好的人。当知：极大极善的人亲自照管他们的家、照管家务，并不算贬损。雅各在他一家之首，比以扫在他一团兵之首，树立了更好的榜样。
III. 他们相会之时，彼此之间以所能有的最好方式交换了亲切之情。
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雅各向以扫鞠躬（创 33:3）。他虽怕以扫为仇敌，却以敬礼待他为长兄——也许知道并记念，当亚伯在神的悦纳中被 prefer 于他哥哥该隐之前时，神仍为他向该隐 undertake，使他不会缺少当由弟弟尽的本分和尊敬。他必恋慕你，你却要管辖他（创 4:7）。当知：(1.) 恢复已经破裂的和睦之道，就是尽我们的本分、在一切场合致以敬意，仿佛它从未被破裂过。正是记念和重提旧事使朋友分离、并使分离延续。(2.) 谦卑顺服的态度大大有助于消除怒气。许多人以自卑保全自己：子弹飞过那弯腰的人。
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以扫拥抱雅各（创 33:4）：他跑来迎接他——不是出于激情，而是出于爱；并且作为一个衷心与他和解的人，他以所能想象的一切亲热接待他——将他抱住，又搂着他的颈项与他亲嘴。 有人认为以扫出来迎接雅各并无恶意，他带四百人只是为了排场，为要向他归来的兄弟致以更大的尊敬。可以肯定，雅各对他使者的报告理解不同（创 32:5,6）。雅各是个审慎勇敢的人，我们不能设想他容许一个无根据的恐惧达到他那样的程度，也不能设想神的灵会激动他作他所曾作的、为从一个纯属想象的危险中得拯救而作的祷告；而若非此时在以扫的灵里作成了某种奇妙的改变，我看不出那与神较力的雅各如何能说他得着了如此对人的大能，以至于被称为王子。当知：(1.) 神手中握着万人的心，能借一种隐秘、无声却无可阻挡的能力，随他何时、如何喜悦而扭转它们。他能忽然使仇敌变为朋友，正如他对两个扫罗所作的——一个借约束之恩（撒上 26:21,25），另一个借更新之恩（徒 9:21,22）。(2.) 信靠神、在患难之日求告他，并非徒然；如此行的人常常发现结局比他们所期望的好得多。
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他们二人都哭了。雅各因喜乐而哭——为他所怕的哥哥如此亲切接待他；以扫也许因忧愁和羞愧而哭——想到他对哥哥所怀的恶念，却发现自己奇怪地、莫名其妙地被拦阻不能执行。
⁵ 以扫举目看见妇人孩子，就说：这些和你同行的是谁呢？雅各说：这些孩子是神施恩给你仆人的。
⁶ 于是两个使女和她们的孩子前来下拜。
⁷ 利亚和她的孩子也前来下拜。随後约瑟和拉结也前来下拜。
⁸ 以扫说：我所遇见的这一群畜群是什么意思呢？雅各说：是要在我主眼前蒙恩的。
⁹ 以扫说：兄弟啊，我的已经够了。你的仍归你罢。
¹⁰ 雅各说：不然。我若在你眼前蒙恩，就求你从我手里收下礼物。因为我见了你的面，如同见了神的面，并且你宽恕了我。
¹¹ 求你收下我带来给你的礼物。因为神恩待我，使我充足。雅各再三的求他，他才收下了。
¹² 以扫说：我们可以起身前往。我在你前头走。
¹³ 雅各对他说：我主知道孩子们年幼娇嫩。牛羊也正在乳养的时候。若是催赶一天，群畜都必死了。
¹⁴ 求我主在仆人前头走。我要量着在我面前群畜和孩子们的力量，慢慢地前行，直走到西珥我主那里。
¹⁵ 以扫说：容我把跟随我的人留几个在你这里。雅各说：何必呢？只要在我主眼前蒙恩就是了。
此处我们有这两个兄弟相会时的谈话，极其自由友好，对旧怨毫无暗示。不提它乃是上策。他们交谈：
I. 关于雅各的随从（创 33:5-7）。十一二个小孩，最大的不超过十四岁，紧紧跟着雅各：这些是谁？ 以扫说。雅各曾给他送去过关于他产业增加的报告（创 32:5），却没有提到他的孩子；也许因为他若作为仇敌遇见他，不愿把他们暴露在他的怒气之下，若作为朋友遇见他，愿以出乎意料的景象使他喜悦：所以以扫有理由问：这些和你同行的是谁呢？ 对这寻常的问题，雅各以一个严肃的答复回答——与他的品格相称：他们是神施恩给你仆人的孩子。 若他只说“他们是我的孩子”，已是对那问题足够的答复，对世俗的以扫也够合宜了；但那样雅各就不像他自己，不像一个眼目始终仰望主的人了。当知：我们不仅当作寻常的行动，更当照敬虔的道理论到它们（约三 1:6）。雅各论到他的孩子：1. 作为神的恩赐；他们是耶和华的产业（诗 128:2；诗 112:9；诗 107:41）。2. 作为精选的恩赐；他施恩赐了他们。虽然他们人多，如今是他的大挂虑，且至今所得供给甚微，他却把他们算为大福。他的妻子和孩子们因此按次序上前，向以扫致敬，正如他在他们之前所作的（创 33:6,7）；因为全家当向家主所尊敬的人致以尊敬。
II. 关于他所送的礼物。
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以扫谦逊地婉拒，因为他已经够了，不需要它（创 33:9）。当知：那些愿被视为有尊荣之人的人，不愿在他们的友谊中显得是唯利是图的：无论雅各的礼物对以扫平息怒气有何影响，他都不愿让人以为它有任何影响，所以他婉拒。他的理由是我已经够了——我有很多（原文如此），多到他不愿意取他兄弟的任何东西。当知：(1.) 许多人缺少属灵的福气、在圣约之外，却有不少这世界的财富。以扫有他所应许的——地的肥甘和靠刀剑度日。(2.) 那有许多的人，知道他们已经够了，是好的——虽然他们没有别人那么多。连以扫也能说：我已经够了。 (3.) 那些以自己所有的为足的人，必须借不 covet 别人所有的来显明它。以扫叫雅各把自己的留给自己，设想他更需要它。以扫自己不需要它——既不需要它供给，因为他富足；也不需要它平息怒气，因为他已经和解：我们当小心，免得我们的贪婪任何时候占别人礼貌的便宜，卑鄙地利用他们的慷慨。
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雅各恳切地劝他接受，并奏效了（创 33:10,11）。雅各送它原是因惧怕（创 32:20），但惧怕既已过去，他如今因爱而迫切请他接受，为要表明他渴慕哥哥的友谊，并非仅仅畏惧他的怒气；他提出两件事：(1.) 他因哥哥的恩待而得的满足，他认为自己有义务对此作感恩的承认。他对以扫所表达的极其崇高的恭维：我见了你的面，如同见了神的面——即“我见你与我和解、与我和平，正如我渴望见神与我和解那样。” 或意思是：雅各在以扫身上看见神对他的恩待——这是神已悦纳他祷告的赐恩记号。当知：当受造的安慰作为祷告的答复赐下、作为我们在神面前蒙悦纳的凭据之时，它们对我们才是真正的安慰。又当知：对于和平亲切性情的人，恢复那些曾与他们不和之亲属的友谊，是极大的喜乐。(2.) 他在世上所有的充足：神恩待了我。当知：我们手中所有的若增加，我们当带着感恩留意它，为神的荣耀，承认他在此事上恩待了我们，胜过我们所配得的。是他赐得货财的力量（申 8:18）。他加上：我充足了；我有一切——原文如此。以扫的“够了”是很多，雅各的“够了”是一切。当知：一个敬虔人，虽然在世界上的少，却可以真实地说：我有一切——[1.] 因为他有一切的神，并在他里面有一切；你们若属基督，一切都是你们的（林前 3:22）。[2.] 因为他有一切的安慰。我有一切，并且充足（腓 4:18）。那有许多的，还想要更多；但那以为自己有一切的，确知他已经够了。他有一切是 prospect 中的；不久他到了天堂，就必有一切：基于这原则，雅各劝以扫，以扫便收下了礼物。当知：当人的宗教使他们慷慨、宽宏、open-handed，藐视作卑鄙 sneaking 之事，那是极好的事。
III. 关于他们行程的安排。1. 以扫主动提出作他的向导和同伴，作为真诚和解的记号（创 33:12）。我们从未见雅各和以扫彼此如此社交、如此亲切，如同如今这样。当知：至于神，他的工作完全。他使以扫不仅不作仇敌，更作朋友。这根曾断的骨头，既接得好，变得比从前更强。以扫变得喜爱雅各的同伴，邀请他到西珥山去：让我们对任何人都不要绝望，也不要 distrust 一切心在手中的神。然而雅各看见理由谦逊地婉拒这提议（创 33:13,14），在其中他显出对他自己的家和羊群的温柔关切——如同好牧人和好父亲。他必须顾及孩子们，以及正在乳养的羊群，不可把前者领得太快，也不可把后者赶得太快。雅各的这份审慎和温柔，当被那些在属神之事上照管年轻人的人所效法。他们不可在起初被宗教事奉中的重担 over-driven，而当照他们所能承受的被领着，使他们的工尽可能地容易。好牧人基督正是如此（赛 40:11）。如今雅各既不愿请以扫放慢步伐，也不愿强迫他的家加快他们的步伐，也不愿离开他们去与哥哥作伴——如许多人所作的那样，他们爱任何社交胜过自己的家；他乃请以扫前行，并应许 leisurely 地跟着，按他所能前进的速度。当知：把别人绑在我们的速度上，是不合理的事；我们最终可以带着安慰到达同一行程的终点，虽然我们不一同行路——无论是同一条路还是同一个步伐。也许有些人与我们 cannot fall in，却不必与他们一路上 fall out。雅各向他暗示他目前的图谋是到他那里、到西珥山去；我们可以推测他在别处安顿好他的家和事务之后，确实如此作了，虽然那次探访没有记下。当知：当我们与朋友恢复了和睦，就当小心培养它，不可在礼貌上落后于他们。2. 以扫主动提出借他的一些人作护卫和护送（创 33:15）。他见雅各随从甚少，除了农夫和牧人之外没有仆人，没有 page 或步卒；所以，以为他若负担得起，也和自己一样渴望摆排场、显伟大，便要借给他一些随从，为要使他看来像以扫的兄弟；但雅各谦逊地婉拒他的提议，只求他不要因他不接受而见怪：何必呢？ (1.) 雅各谦卑，不需要它为排场；他不愿以不必要的累赘随从在肉体上显好面。当知：浮华和排场的虚空，在于它们伴随许多可以被说为*何必呢？*的东西。(2.) 雅各在神的保护之下，不需要它为安全。当知：那以神为护卫、在神的众军护送之下的，如雅各那样，便是足够被保护的了。那有神每早晨作他们的膀臂的，不必倚靠血肉的膀臂。雅加上：只要在我主眼前蒙恩就是了；有了你的恩待，我便有我所需要的一切、一切我从你所渴慕的。雅各如此看重一个哥哥的好意，我们更有理由算定：我们若有我们神的好意，便是充足了。
¹⁶ 于是以扫当日起行，回往西珥去了。
¹⁷ 雅各就往疏割去，在那里为自己盖造房屋，又为牲畜搭棚。因此那地方名叫疏割。
¹⁸ 雅各从巴旦亚兰回来，平平安安的到了迦南地的示剑城，在城东支搭帐棚。
¹⁹ 就用一百块银子向示剑的父亲哈抹的子孙买了支帐棚的那块地。
²⁰ 在那里筑了一座坛，起名叫伊利伊罗伊以色列。
此处：1. 雅各到了疏割。他既以友好的方式与以扫分别——以扫往自己的地去了（创 33:16）——便到了一个地方，看来他在那里安息了一段时日，为他的牲畜搭了棚，又为自己和家人作了别的便利。那地方後来以疏割之名闻名——迦得支派中约但河那边的一座城（意为棚），为使他的後裔後来住在石头房子里时，可以记念那将要灭亡的亚兰人是他们的父，他以棚为乐（申 26:5）；他们所被凿出的磐石便是如此。2. 他到了示剑；我们读作：到了示剑城附近的沙勒姆；评经家们一般倾向于把它读作一个形容词：他平平安安地到了示剑城。 在一次充满危险的旅程中——他遇见了许多艰难——他至终平安到了迦南。当知：疾病和危险当教导我们如何珍视健康和安全，并当帮助我们在出入明显蒙保守之时扩大我们感恩的心。在此：(1.) 他买了一块田（创 33:19）。迦南地虽按应许是他的，但占有的时候既尚未到，他情愿出自己的代价买，为免与现今的占用者发生争端。当知：统治权不是建立在恩典之上。那些白白得着天堂的，不可指望也白白得着地。(2.) 他筑了一座坛（创 33:20）。[1.] 为向神感恩，为他的护理对他恩手的看顾。他不以满足于口头承认神对他的恩待，而是作了真实的承认。[2.] 为要在他家中维持宗教和对神的敬拜。当知：我们在哪里有帐棚，神就必须有坛；我们在哪里有房屋，他就必须在其中有教会。他把这坛献给伊利伊罗伊以色列——神，以色列的神——为荣耀神，笼统地说，那唯一又真又活的神、最好的存在和第一因；也为荣耀以色列的神，作为与他立约的神。当知：在我们敬拜神的事上，我们必须受自然宗教和启示宗教的双重发现所引导和治理。神 lately 称他为以色列，他如今称神为以色列的神；他虽被称为与神较力的王子，神仍要作他的王子、他的主和他的神。当知：我们的尊荣唯独在被献给神的尊荣之时，才实在成为我们的尊荣；以色列的神是以色列的荣耀。
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.
前一章我们读到雅各如何与神较力且得胜；此处我们看见他在人面前也有怎样的能力，他的哥哥以扫如何被软化，忽然与他和解。因为经上记着（箴 16:7）：“人所行的，若蒙耶和华喜悦，耶和华便使他的仇敌与他和好。”本章有：I. 雅各与以扫之间极其友好的相会（创 33:1-4）。II. 他们相会时的谈话，彼此以谦恭亲切的言语相待：1. 谈论雅各的家眷（创 33:5-7）；2. 谈论他所送的礼物（创 33:8-11）；3. 谈论行程的安排（创 33:12-15）。III. 雅各在迦南的定居——他的房屋、田地和祭坛（创 33:16-20）。