Genesis 32:17

32:9-23 Times of fear should be times of prayer: whatever causes fear, should drive us to our knees, to our God. Jacob had lately seen his guards of angels, but in this distress he applied to God, not to them; he knew they were his fellow-servants, Re 22:9. There cannot be a better pattern for true prayer than this. Here is a thankful acknowledgement of former undeserved favours; a humble confession of unworthiness; a plain statement of his fears and distress; a full reference of the whole affair to the Lord, and resting all his hopes on him. The best we can say to God in prayer, is what he has said to us. Thus he made the name of the Lord his strong tower, and could not but be safe. Jacob's fear did not make him sink into despair, nor did his prayer make him presume upon God's mercy, without the use of means. God answers prayers by teaching us to order our affairs aright. To pacify Esau, Jacob sent him a present. We must not despair of reconciling ourselves to those most angry against us.

And he commanded the foremost,.... He that had the care of the first drove, which consisted of goats, male and female: saying, when Esau my brother meeteth thee; as there was reason to believe he would, being on the road, and him first of all, being the foremost: and asketh thee, saying, what art thou? that is, whose servant art thou? to whom dost thou belong? and whither goest thou? what place art thou travelling to? and whose are these before thee? whose are these goats? to whom do they belong thou art driving? for in driving and travelling on the road, sheep and goats went before those that had the care of them; whereas, in leading out to pastures, the shepherds went before, and the flocks followed, John 10:4.

Verses 17-20. - And he commanded the foremost, saying (with admirable tact and prudence), When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee! then thou shalt say, They be thy servant Jacob's; it is a present sent unto my lord Esau: and, behold, also he (Jacob) is behind us. And so commanded he the second, and the third, and all that followed the droves, saying, On this manner shall ye speak unto Esau, when ye find him - literally, in your finding of him . And say ye (literally, and ye shall say ) moreover, Behold, thy servant Jacob is Behind us" for he thought that this would convince Esau that he Went to 'meet him with complete confidence, and without apprehension" (Kalisch) - for he said (the historian adds the motive which explained Jacob's singular behavior), I will appease him (literally, I will cover his face , meaning I will prevent him from seeing my past offences, i . e . I will turn away his anger or pacify him, as in Proverbs 16:14 ) with the present that goeth before me, - literally, going before my face . So Abigail appeased David with a present ( 1 Samuel 25:18-32 ) - and afterward I will see his face; peradventure he will accept of me - literally, lift up my face ; a proverbial expression for granting a favorable reception (cf.

Genesis 19:21 ; Job 42:8 ). "Jacob did not miscalculate the influence of his princely offerings, and I verily believe there is not an emeer or sheikh in all Gilead at this day who would not be appeased by such presents; and from my personal knowledge of Orientals, I should say that Jacob need not have been in such great terror, following in their rear. Far less will now 'make room,' as Solomon says, for any offender, however atrocious, and bring him before great men with acceptance" ('Land and Book,' p. 371). Genesis 32:17

Jacob sends forward a present to Esau. "He lodged there that night." Mahanaim may have been about twenty-five miles from the Jabbok. At some point in the interval he awaited the return of his messengers. Abiding during the night in the camp, not far from the ford of the Jabbok, he selects and sends forward to Esau his valuable present of five hundred and fifty head of cattle. "That which was come into his hand," into his possession. The cattle are selected according to the proportions of male and female which were adopted from experience among the ancients (Varro, de re rust. II. 3). "Every drove by itself," with a space between, that Esau might have time to estimate the great value of the gift. The repetition of the announcement of the gift, and of Jacob himself being at hand, was calculated to appease Esau, and persuade him that Jacob was approaching him in all brotherly confidence and affection. "Appease him." Jacob designs this gift to be the means of propitiating his brother before he appears in his presence. "Lift up my face," accept me. "Lodged that night in the camp;" after sending this present over the Jabbok. This seems the same night referred to in Genesis 32:14 .

Although hoping for aid and safety from the Lord alone, Jacob neglected no means of doing what might help to appease his brother. Having taken up his quarters for the night in the place where he received the tidings of Esau's approach, he selected from his flocks ("of that which came to his hand," i.e., which he had acquired) a very respectable present of 550 head of cattle, and sent them in different detachments to meet Esau, "as a present from his servant Jacob," who was coming behind. The selection was in harmony with the general possessions of nomads (cf. Job 1:3 ; Job 42:12 ), and the proportion of male to female animals was arranged according to the agricultural rule of Varro (de re rustica 2, 3). The division of the present, "drove and drove separately," i.e., into several separate droves which followed one another at certain intervals, was to serve the purpose of gradually mitigating the wrath of Esau. פּנים כּפּר, Genesis 32:21 , to appease the countenance; פּנים נשׁא to raise any one's countenance, i.e., to receive him in a friendly manner. This present he sent forward; and he himself remained the same night (mentioned in Genesis 32:14 ) in the camp.

4 . I also established ] without ‘have,’ the reference being to Genesis 17:7 . Established means ‘set up,’ ‘concluded,’ not ‘gave effect to’: to ‘establish a covenant’ is a standing expression in P, Genesis 6:18 ; Genesis 9:9 ; Genesis 9:11 ; Genesis 9:17 ; Genesis 17:7 ; Genesis 17:19 ; Genesis 17:21 (elsewhere, in the same sense, only Ezekiel 16:60 ; Ezekiel 16:62 ). P never uses the ordinary Heb. expression, ‘ cut a covenant’ ( Exodus 23:32 , Exodus 24:8 , Exodus 34:19 , &c.). my covenant ] The covenant concluded with Abraham in Genesis 17:1-2 ; Genesis 17:7-8 (P) that, if Abraham walked blamelessly before God, He would multiply him, be a God to him and his seed after him, and give to his descendants the land of their sojournings, Canaan (cf. Genesis 28:4 ; Genesis 35:12 ,—both also P). the land of their sojournings ] Genesis 17:8 ; Genesis 23:4 ; also Genesis 36:7 ; Genesis 37:1 (all P), Gen 20:38†.