Chapter XXXIII
Ver. I-U. Kindness of Jacob and Esau. 1. behold, Esau came, and with him four hundred men—Jacob having crossed the ford, and ranged his wives anil cliildren In order—the dearest last, that they might be the
least exposed to danger—awaited the expected interview. His faith was strengthened and his fears goue (Psalm 27.
3). Having had power to prevail with God, he was confident of the same power with man, according to the promise (cf. ch. 32. 28). 3. he bowed himself . . . seven times—the manner of doing this is by looking towards a superior and bowing with the upper part of tiie body brought parallel to the ground, then advancing a few steps and bowing again, and repeating liis obeisance till,
at the seventh time, the suppliant stands in the immediate presence of his superior. The members of his family did the same. This was a token of profound respect, and, though very marked, it would appear natural ; for Esau being the elder brother, was, accon-ding to the custom of the East, entitled to respectful treatment from his younger brother. His attendants would be struck by it, and according to Eastern habits, would magnify it in the hearing of their master. 4. Esau ran to meet him—What a sudden and surprising change! "Whether the sight of the princely present and the profound homage of Jacob had produced this effect, or it proceeded from the impulsive character of Esau, the cherished enmity of twenty years in a moment disappeared ; the weapons ofwar were laid aside, and the warmest tokens of mutual affection reciprocated between the brothers. But doubtless, the efficient cause was the secret, subduing influence of grace (Proverbs 21. 1), which converted Esau from an enemy into a friend. 5. Who are those with theel—It might have been enough to say. They are my children ; but Jiicob was a pious man, and he could not give even a common answer but in the Language of piety (Psalms 127. 3; 113.9; 107.41). 11. He urged him and he took it—In the East the acceptance by a superior is a proof of friendship, and by an enemy of reconciliation. It was on both accounts Jacob was so anxious that his brother should receive the cattle; and in Esaii's acceptance he had the strongest proofs of a good feeling being established that Eastern notions admit of.
family and attendants—remaining behind, to seek anew, in silent prayer, the Divine blessing on the means he had set in motion. 2*, 3.5. There wrestled -a man tvith him —This in.vsterlous person is called an angel (Hosea 12.5) and God («. 28, .30; Hosea 12.4); and the opinion that is most supported is, that he was "the angel of the covenant," wlio, 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 wlietlier the Incident described was an actual confllet, or a visionary scene. Many til ink 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 l)o<llly 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 favoured—such as the ladder—have concluded that it was a vision. [Calvin, IlEssEXBERG, Hengstenberg.] The moral design of It was to revive the sinking spirit of the patriarch, and to arm hini with confidence in God, whih; anticipating the dreaded scenes of the morrow. To us it Is highly Instructive; showing that, to encourage us valiantly to meet the trials to wliich 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 malte. 36. I will not let thee go, except thou bless me—It is evident that Jacob was aware of the character of Illm
12-20. The Parting. 13. And he said, Let us take our Journey—Esau proposed to accompany Jacolj and his familj' through the country, both as a mark of frieiuishlp and as an escort to guard them. But the proposal was prudently declined. Jacob did not need any worldly state or equipage. Notwithstanding the present cordlal-
with wliom lie 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. 38. Thy name shall be called no more Jacob, but Israel—The old name was
lt.v, the brothers were so diflerent in spirit, character, and habits—the (me so mucli a man of the world, and the other a man of God, that there was great risk of something occurring to disturb the harmony. Jacob havinn alleged a very rciisonable excuse for the tardiness of liip movements, the brothers parted in peace. 14. until come unto my Lord—It seems to have been .Jacob's iji
not to be abandoned; but, referring as it did to a dislion-
Fke Dishonour 0/ Dinah. GENESIS XXXIV, XXXV. Jacob Meproveih Simeon and Levi.
The sons ofJacob answered—The honour of their family consist€d In having the sign of the covenant. Circumcision was the external rite by which persons were ailmitted members of the ancient Church. But Uiat outward rite could not make the Shechemites true Israelites; and yet It does not appear that Jacob's sons required any thing more. Nothing is said of their teaching the people to Worship the true Godj but only of their insisting on their being circumcised ; and it is evident that they did not seek to convert Shechem, but only made a show of religion—a cloak to cover their diabolical design. Hypocrisy and deceit, in all cases vicious, are inflnitetj' more so when accompanied with a show of religion ; and here the sons of Jacob, under the pretence of conscientious scruples, conceal a scheme of treachery as cruel and diabolical as was, perhaps, ever perpetrated. 30. Hamor and Shechem . . . came unto the gate of their city—That was the place where every public communication was made; and in the ready obsequious submission of the people to this measure we see an evidence either of the extraordinary afTection for the governing family, or of the abjectdespotism of the East, wherethewillof achief isanab-
tentlon, passing round the Dead Sea, to visit his brother lu Seir, and thus, without crossing the Jordan, go to Beerslieba to Isaac; but he clianged his plan, and whether the intention was carried out then or at a future period has not been recorded. 17. Jacob journeyed to Siiccoth
/. e., booths, that being the first station at whicli Jacob lialted on his arrival in Canaan. His posterity, when dwelling in houses of stone, built a city there and called
it Succoth, to commemorate the fact that their ancestor, " a Syrian ready to perish," was glad to dwell in booths. 19. Slialem i. e., peace ; and the meaning may be that Jacob came into Canaan, arriving safe and sound at the city Shechem—a tribute to Him wlio had promised such a return (cf. ch. 28. 15). But most writers take Shalem as a proper name—a city of Shechem, and the site is marked by one of the little villages about two miles to the north-east. A little further in the valley below Shechem " he bought a parcel of a field, where he spread his tent," thus Ijeing the
first of the patriarchs who became a proprietor of land in Canaan. 19. an hunclred pieces of money—pieces, lit., " lambs;" probably a coin with the figure of a lamb on it. 30. and he erected . . . on altar—A beautiful proof of his personal piety, a most suitable conclusion to his journey, and a lasting memorial of a distinguished favour in the name "God, the God of Israel." Wherever we pitch a tent God shall have an altar.
solute command. 30. Jacob said . . . Ye have tronbled me—This atrocious outrage perpetrated on the defenceless citizens and their families made the cup of Jacob's affliction overflow. We may wonder that, in speaking of
it to his sons, he did not represent it as a heinous sin—an atrocious violation of the laws of God and man, but dwelt solely on the present consequences. It was probably because that was the only view likely to rouse the coldblooded apathy, the hardened consciences of those ruffian sons. Nothing but the restraining power of God saved him and his family from the united vengeance of the people (cf. ch. 35. 5). All his sons had not been engaged in the massacre. Joseph was a boy, Benjamin not yet born, and the other eight not concerned In It. Simeon and Levi alone, with their retainers, had been the guilty actors In the bloody tragedy. But the Canaanltes would not be discriminating In their vengeance; and if
CHAPTEE XXXIV.
Ver. 1-31. The Dishonour of Dinah. 1-4. Though
freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to Josephus, she had been attending a festival ; but it
Is highly probable that she had been often and freely mixing in the society of the place, and that being a simple. Inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
all the Shechemites were put to death for the ofTence of their clilef s son, what wonder If the natives should extend their hatred to all the family of Jacob; and who probably, equalled, in number, the Inhabitants of that village.
5. Jacob Held Uls pence—Jacob, as a father and a good man, must liave been deeply distressed. But he could do
little. In the ease of a family by difierent wives, it is not the father, but the full brotliers, on whom the protection of tlie daugliters devolves—they are the guardians of a sis-