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英文原文
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)
雅各與以掃會面（主前 1739 年）
¹ 雅各舉目觀看，見以掃來了，後面跟著四百人。他就把孩子們分開交給利亞、拉結和兩個使女， ² 叫兩個使女和她們的孩子在前頭，利亞和她的孩子在後頭，拉結和約瑟在最後頭。 ³ 他自己在他們前頭過去，一連七次俯伏在地，才就近他哥哥。 ⁴ 以掃跑來迎接他，將他抱住，又摟著他的頸項與他親嘴，兩個人就哭了。
此處：一、雅各發現以掃前來（創 33:1）。有人想他舉目觀看表示他的振奮和信心，與垂頭喪氣相反；他既藉禱告將自己的事交託神，便上路前行，於是面上再不帶愁容了（撒上 1:18）。當注意：凡將憂慮交託神的，便可存滿足與安詳的心向前觀望，愉快地等候結局，無論結局如何；無論發生甚麼，心志堅定倚靠神的人，沒有甚麼能成為他的難處。雅各站在自己的守望樓上，要看神怎樣回答他的禱告（哈 2:1）。
二、他把家人盡力安排在最好的次序中，以迎接以掃——無論他是作朋友來、還是作仇敵來；若是朋友，便顧到他們的體面；若是仇敵，便顧到他們的安全（創 33:1-2）。當看這兩兄弟何等不同。以掃帶著四百人的衛隊，氣派十足；雅各身後跟著一群累贅的婦女孩童，是他所掛慮的，他看來溫柔而為他們的安全懸心；然而雅各有長子名分，將要得著統治權，各方面都是更好的人。當注意：很偉大善良的人親自照管自己的家人、料理家務，並非貶損。雅各在自己家族的頭上，比以掃在自己軍隊的頭上，立下了更好的榜樣。
三、他們會面時，彼此用所能有的最好方式表達了善意。
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雅各向以掃下拜（創 33:3）。他雖然懼怕以掃如同仇敵，卻向他行禮如同對哥哥——也許他知道並記得：亞伯雖在神的悅納上被列在他哥哥該隱之前，神卻為他向該隱保證，他不會在作弟弟當盡的本分和敬意上有所缺欠。他必戀慕你，你卻要管轄他（創 4:7）。當注意：（一）關係破裂之後恢復和睦的途徑，就是在一切事上盡自己的本分、表達敬意，如同從未破裂過一般。使朋友分離並延續分離的，正是舊事的重提和重複。（二）謙卑順服的態度，大大有助於平息怒氣。許多人因自卑而保全自己：子彈從彎腰的人頭上飛過。
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以掃擁抱雅各（創 33:4）：他跑來迎接他——不是出於衝動，乃是出於愛心；他作為真心與他和好的人，用盡一切所能想到的親熱接待他——抱住他、伏在他頸項上、與他親嘴。有人想以掃出來迎接雅各時，並無惡意，他帶四百人來不過是為排場，好對歸來的弟弟表示更大的敬意。但雅各從他使者所報的話中顯然是另有理解（創 32:5-6）。雅各有謹慎和剛強，我們不能假設他會容許自己毫無根據地懼怕到如此地步；也不能假設神的靈會激動他發出他為脫離純屬想象之危險所作的那樣的禱告：若非此時在以掃的心中行了奇妙的改變，我看不出那與神較力的雅各怎能被稱為得了與人較力的大能，而被稱為王子。當注意：（一）神掌握著萬人的心，能憑一種隱密、無聲卻無可抵擋的權能，隨己意轉動他們。他能忽然將仇敵變為朋友，如同他待兩個掃羅——一個藉著約束之恩（撒上 26:21、25），另一個藉著更新之恩（徒 9:21-22）。（二）倚靠神、在患難之日求告他，並不徒然；如此行的人往往發現結局比他們所指望的好得多。
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他們兩人都哭了。雅各因喜樂而哭——竟被他素來懼怕的哥哥如此親切接待；以掃也許因悲傷和羞愧而哭——想到自己對弟弟所懷的惡念，如今竟莫名其妙地受攔阻，不能付諸實行。
⁵ 以掃舉目看見婦人孩子，就說：「這些和你同行的是誰呢？」雅各說：「這些孩子是神施恩給你的僕人的。」 ⁶ 於是兩個使女和她們的孩子前來下拜； ⁷ 利亞和她的孩子也前來下拜；隨後約瑟和拉結也前來下拜。 ⁸ 以掃說：「我所遇見的這一群牲畜是甚麼意思呢？」雅各說：「是要在我主眼前蒙恩的。」 ⁹ 以掃說：「兄弟啊，我的已經夠了，你的仍歸你吧。」 ¹⁰ 雅各說：「不然，我若在你眼前蒙恩，就求你從我手裡收下這禮物；因為我見了你的面，如同見了神的面，並且你寬容了我。 ¹¹ 求你收下我帶來給你的禮物；因為神恩待我，使我充足。」雅各再三地求他，他才收下了。 ¹² 以掃說：「我們可以起身前往，我在你前頭走。」 ¹³ 雅各對他說：「我主知道孩子們年幼嬌嫩，牛羊也正在乳養，若是催趕一天，群畜都必死了。 ¹⁴ 求我主在僕人前頭走，我要量著在我面前群畜和孩子們的力量慢慢地前行，直走到西珥我主那裡。」 ¹⁵ 以掃說：「容我把跟隨我的人留幾名在你這裡。」雅各說：「何必呢？只要在我主眼前蒙恩就是了。」
此處我們有兩兄弟會面時的對話，十分自由而友好，沒有絲毫舊怨的痕跡。不提舊事是最好的辦法。他們談論：
一、關於雅各的隨行眷屬（創 33:5-7）。十一二個小孩子，最大的也不過十四歲，緊緊跟著雅各：*這些是誰？*以掃問。雅各從前打發人告訴他以掃家產的增加（創 32:5），卻沒有提到兒女；也許因為若是作仇敵來迎，他不願把孩子們暴露在他怒氣之下；若是作朋友來迎，則可因出乎意料的景象使他喜樂：所以以掃有理由問：*這些和你同行的是誰呢？*對這尋常的問題，雅各卻嚴肅地回答，與他的為人相符：這些孩子是神施恩給你的僕人的。若只說「他們是我的孩子」，已是足夠的回答，對屬世的以掃也相宜；但那樣雅各就不是雅各了，不像那個眼目時常仰望耶和華的人。當注意：我們不僅當以敬虔的方式作尋常的事，更當以敬虔的方式談論它們（約參 1:6）。雅各論到他的兒女：1. 視為神的賜予——他們是耶和華的產業（詩 128:2，112:9，107:41）。2. 視為精選的賜予——神施恩給了他。他們雖多，如今又是他許多掛慮，且此時所得供應甚少，他卻看他們為大福分。於是他的妻子兒女按次序上前，向以掃行禮，如同他先前所作的一樣（創 33:6-7）；因為家主向誰表示敬意，全家也當向誰表示敬意。
二、關於他所送的禮物。
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以掃客氣地推辭，因為他已經夠了，並不需要（創 33:9）。當注意：希望被視為有體面的人，在友誼中不願顯出貪財的樣子：無論雅各的禮物對平息以掃的怒氣有何影響，他不願讓人想它有甚麼影響，所以推辭了。他的理由是我的已經夠了——原文是很多——多到他情願不取弟弟任何東西。當注意：（一）許多缺乏屬靈福分、在聖約之外的人，卻有許多這世上的財富。以掃得了應許給他的——地的肥美和靠刀劍度日。（二）有許多的人知道自己是足夠的，這是好事——雖然他們不如別人多。連以掃也能說：我的已經夠了。（三）以自己所有的為足的人，必須藉著不貪別人所有的來表明這一點。以掃叫雅各把自己的留給自己，以為他更有需要。以掃自己不需要——既不需要補給，因他富足；也不需要安撫，因他已和好：我們當謹慎，免得我們的貪心利用別人的客氣，卑鄙地佔他們慷慨的便宜。
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雅各懇切地勸他收下，並且成功（創 33:10-11）。雅各從前因懼怕而送禮（創 32:20），但懼怕既過，如今他因愛心而懇求他收下，以表明他渴望的是哥哥的友誼，不只是懼怕他的怒氣；他提出兩點：——（一）他在哥哥的恩待中所得的滿足，他認為自己理當如此表示感恩。他向以掃所說的，是一句極高的恭維：我見了你的面，如同見了神的面——這就是說：「我看見你與我和好、與我相安，正如我渴望看見神與我和好一般。」或意思是：雅各在以掃身上看見神對他的恩待——這是神已經應允他禱告的記號。當注意：受造之物的安慰，當作為對禱告的答允而賜下，並作為我們蒙神悅納的記號時，對我們才是真正的安慰。再者：與曾經失和的親屬恢復友誼，對性情和平仁厚的人是極大的喜樂。（二）他在這世上的充足：神恩待了我。當注意：我們手中所有的若是增多，便當存感恩的心留意，歸榮耀給神，承認在其中他恩待了我們，過於我們所配得的。是他賜人得貨財的力量（申 8:18）。他又加上：使我充足——原文是使我有萬物。以掃的「足夠」是「很多」，雅各的「足夠」卻是「萬物」。當注意：敬虔人即使在世上所有不多，卻可實實在在地說：「我有一切」，[1] 因為他有了萬有的神，並在他裡面有了一切——你們若屬基督，萬有你們都是（林前 3:22）。[2] 因為他有一切的安慰。我樣樣都有，並且充足（腓 4:18）。有的人有很多，還要更多；但自以為有萬有的人，確知自己是足夠了。他在指望中有一切；不久他到了天上，便要全然得著：雅各根據這個原則勸以掃，以掃便收下了他的禮物。當注意：當人的宗教使他們慷慨、心胸寬廣、樂施好善、不屑作猥瑣卑鄙之事時，那是極美的事。
三、關於他們行程的進行。1. 以掃主動提出作他的嚮導和同伴，作為真誠和好的記號（創 33:12）。我們從未聽說雅各和以掃從前如此親密、如此彼此關懷。當注意：至於神，他的作為完全。他使以掃不但不成仇敵，更成為朋友。這根從前折斷的骨頭，如今接好了，比從前更堅固。以掃如今愛慕雅各的陪伴，邀請他到西珥山去：我們對任何人都不當絕望，也不當疑惑那掌握萬人心的神。然而雅各有理由客氣地推辭這個提議（創 33:13-14）。在此他對自己的家人和羊群表露體貼的關懷，像個好牧人、好父親。他必須顧念孩子們和正在乳養的牛羊，不可過快地引導前者，也不可過快地驅趕後者。雅各這份謹慎和體貼，凡在屬神之事上負責照管年輕人的，都當效法。他們起頭不可被宗教服事中繁重的任務過分壓迫，倒要按其所能忍受的慢慢引導，使他們的工作盡量輕省。好牧人基督正是如此行（賽 40:11）。如今雅各既不願請以掃放慢腳步，也不願強迫家人加快，更不肯離開他們去陪哥哥——許多人正是如此，愛任何伴侶過於自己的家；他請以掃先行，並應許慢慢地隨後跟上，能走多遠便走多遠。當注意：勉強別人跟上我們的速度，是不合理的；我們最後能舒舒服服到達同樣的目的地，雖然我們不必同行同走——或不必同一條路，或不必同一個速度。也許有些人我們不能與他們同行，卻不必在路上與他們相爭。雅各向他表示，他如今有意要到西珥山去見他；我們可推想他在別處安頓好家人和事務之後，確實去了——雖然那次探訪沒有記載下來。當注意：我們既與朋友們恢復了和睦，便當小心培養它，在禮貌上不可落後於人。2. 以掃提出留些人作他的護衛和護送（創 33:15）。他看見雅各隨行人手不足，除了莊稼人和牧人外沒有僕從，沒有侍童或步卒；所以他想雅各與自己一樣（若是力所能及）願意擺出排場、顯得威風，便要借他一些隨從伺候他，好使他看來像以掃的兄弟；但雅各謙卑地推辭了，只求他不因自己未肯接受而見怪：何必呢？（一）雅各謙卑，並不需要排場；他不願以不必要的隨從累贅自己，在肉體上裝出體面的樣子。當注意：浮華排場的虛空，正在於伴隨著許多可以問*何必呢？*的東西。（二）雅各在神的保護之下，並不需要護衛。當注意：以神為護衛、有他的眾軍護送的人，已經得著充分的保護。有神為他們每早晨的膀臂的人，不必仰賴血氣的膀臂。雅各加上：「只要在我主眼前蒙恩就是了——有了你的恩待，我便有了我所需要、所渴望的一切。」若雅各如此看重一個哥哥的好意，我們豈不更有理由認定：我們若有我們神的好意，便是足夠了。
¹⁶ 於是，那日以掃按自己的路回西珥去了。 ¹⁷ 雅各就往疏割去，為自己蓋造房屋，又為牲畜搭棚；因此那地方名叫疏割。 ¹⁸ 雅各從巴旦亞蘭回來的時候，平平安安地到了迦南地的示劍城，在城前支搭帳棚。 ¹⁹ 就用一百塊銀子向示劍的父親哈抹的子孫買了支帳棚的那塊地。 ²⁰ 在那裡築了一座壇，起名叫伊利伊羅伊以色列。
此處：1. 雅各來到疏割。他與以掃友好地分手，以掃已回自己的本地去了（創 33:16），他來到一個地方，看來在那裡休息了一段時間，為牲畜搭了棚，又為自己和家人預備了別的便利。那地方後來以疏割之名為人所知——約但河對岸迦得支派中的一座城（意為棚）；好叫他的後裔日後住在石造的房屋中時，可以記念他們的父親原是一個將亡的亞蘭人，連棚也心滿意足（申 26:5）；他們所從中鑿出的磐石就是如此。2. 他來到示劍；我們讀作：到了沙崙，示劍的一座城；學者們多半傾向按其含義來讀：他平平安安地到了示劍城。經過充滿諸多艱難的危險旅程之後，他終於平安來到迦南。當注意：疾病和危險當教導我們珍視健康和平安，並在我們出入蒙了特別的保守時，幫助我們擴大感恩的心。此處：（一）他買了一塊田（創 33:19）。迦南地雖憑應許是他的，但得產業的時候還沒有到，他便情願出自己的價錢買地，以免與現在的佔有人發生爭端。當注意：統治權不建立在恩典之上。憑白無代價得著天上的人，不可指望地上也如此。（二）他築了一座壇（創 33:20）。[1] 為向神感恩，感謝他護理的恩手看顧。他不以口頭承認神對他的恩惠為足，更作出實際的承認。[2] 為要在自己家中維持宗教和對神的敬拜。當注意：我們有帳棚之處，神便當有祭壇；我們有房屋之處，他便當在其中有教會。他把這座壇獻給伊利伊羅伊以色列——以色列的神——為榮耀神，總體而言，榮耀那唯一又真又活的神、最佳美的存有、萬有的第一因；也為榮耀以色列的神，作為與他立約的神。當注意：在我們敬拜神的事上，我們必須受自然宗教與啟示宗教兩者共同發現的引導和支配。神近日以以色列之名稱呼他，如今他稱神為以色列的神；他雖被稱為與神較力的王子，神在他卻仍是王子——他的主、他的神。當注意：我們的尊榮惟有分別為聖歸給神的尊榮時，才於我們成為真正的尊榮；以色列的神就是以色列的榮耀。
英文原文
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.
在前一章我們讀到,雅各與神較力並且得勝;此處我們看到他對人也擁有何等的力量,他的哥哥以掃竟被安撫,轉瞬間就與他和好;因為經上記著(箴十六7):「人所行的,若蒙耶和華喜悅,耶和華甚至使他的仇敵與他和好。」此處有:I. 雅各與以掃之間極其友善的會面(創三十三1–4)。II. 他們見面時的交談,彼此競相以禮貌與善意的言辭相待。他們的對話是關於:1. 雅各的家族(創三十三5–7)。2. 他所送的禮物(創三十三8–11)。3. 他們行程的進展(創三十三12–15)。III. 雅各在迦南的定居,他的房屋、田地與祭壇(創三十三16–20)。