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36 - Commentary on The Book of Genesis · Philosophy and Faith

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Speaker 1: Chapter thirty three. We read in the former chapter how
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Speaker 1: Jacob had power with God and prevailed. Here we find
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Speaker 1: what power he had with men too, and how his
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Speaker 1: brother Esau was mollified and on a sudden reconciled to him.
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Speaker 1: For it is written Proverbs chapter twenty five, verse seven.
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Speaker 1: When a man's ways please the Lord, he maketh even
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Speaker 1: his enemies to be at peace with him. Here is
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Speaker 1: numeral one, a very friendly meeting between Jacob and Esau,
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Speaker 1: Verses one through four, Numeral two. Their conference at their meeting,
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Speaker 1: in which they vie with each other in civil and
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Speaker 1: kind expressions. Their discourse is number one about Jacob's family
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Speaker 1: Verses five through seven, Number two about the present he
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Speaker 1: had sent, Verses eight through eleven. Number three about the
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Speaker 1: progress of their journey Verses twelve through fifteen, Numeral three.
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Speaker 1: Jacob's settlement in Canaan, his house ground an Altar, Verses
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Speaker 1: sixteen through twenty. Jacob's interview with Esau v. C. Seventeen
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Speaker 1: thirty nine, Verse one. And Jacob lifted up his eyes
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Speaker 1: and looked, and behold Esau came and with him four
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Speaker 1: hundred men, And he divided the children unto Leah and
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Speaker 1: unto Rachel and unto the two handmaids verse two. And
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Speaker 1: he put the handmaids and their children foremost, and Leah
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Speaker 1: and her children after, and Rachel and Joseph hinder most
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Speaker 1: verse three. And he passed over before them and bowed
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Speaker 1: himself to the ground seven times, until he came near
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Speaker 1: to his brother verse four. And Esau ran to meet him,
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Speaker 1: and embraced him, and fell on his neck and kissed him,
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Speaker 1: and they wept here Number one. Jacob discovered Esau's approach
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Speaker 1: verse one. Some think that this lifting up his eyes
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Speaker 1: denotes his cheerfulness and confidence in opposition to a dejected countenance.
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Speaker 1: Having by prayer committed his case to God, he went
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Speaker 1: on his way, and his countenance was no more sad.
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Speaker 1: First Samuel chapter one, verse eighteen. Note those that have
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Speaker 1: cast their care upon God may look before them with
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Speaker 1: satisfaction and composure of mind, cheerfully expecting the issue, whatever
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Speaker 1: it may be, come what will. Nothing can come amiss
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Speaker 1: to him whose heart is fixed trusting in God. Jacob
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Speaker 1: sets himself upon his watch tower to see what answer
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Speaker 1: God will give to his prayers. Habakuk chapter two, verse one,
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Speaker 1: numeral two. He put his family into the best order
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Speaker 1: he could to receive him, whether he should come as
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Speaker 1: a friend or as an enemy, consulting their decency if
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Speaker 1: he came as a friend, and their safety if he
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Speaker 1: came as an enemy Verses one and two. Observe what
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Speaker 1: a different figure these two brothers made. Yesaw is attended
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Speaker 1: by a guard of four hundred men and looks big.
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Speaker 1: Jacob is followed by a cumbersome train of women and
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Speaker 1: children that are his care, and he looks tender and
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Speaker 1: solicitous for their safety. And yet Jacob had the birthright,
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Speaker 1: and was to have the dominion, and was every way
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Speaker 1: the better man. Note it is no disparagement to a
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Speaker 1: very great and good men to give a personal attendance
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Speaker 1: to their families and to their family affairs. Jacob, at
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Speaker 1: the head of his household, set a better example than
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Speaker 1: Esau at the head of his regiment Numeral three. At
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Speaker 1: their meeting, the expressions of kindness were interchanged in the
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Speaker 1: best manner that could be between them. Number One, Jacob
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Speaker 1: bowed to Esau Verse three. Though he feared Esau as
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Speaker 1: an enemy, yet he did obeisance to him as an
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Speaker 1: elder brother, knowing and remembering perhaps that when Abel was
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Speaker 1: preferred in God's acceptance before his older brother Cain. Yet
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Speaker 1: God undertook for him to cain, that he should not
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Speaker 1: be wanting in the duty and respect owing by a
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Speaker 1: younger brother. Unto thee shall be his desire, and thou
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Speaker 1: shalt rule over him. Chapter four, verse seven. Note one.
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Speaker 1: The way to recover peace where it has been broken
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Speaker 1: is to do our duty and or respects upon all
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Speaker 1: occasions as if it had never been broken. It is
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Speaker 1: the remembering and repeating of matters that separates friends and
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Speaker 1: perpetuates the separation. Two. A humble, submissive carriage goes a
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Speaker 1: great way towards the turning away of wrath. Many preserved
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Speaker 1: themselves by humbling themselves. The bullet flies over him that
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Speaker 1: stoops Number two. Esau embraced Jacob verse four. He ran
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Speaker 1: to meet him, not in passion, but in love, and
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Speaker 1: as one heartily reconciled to him, he received him with
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Speaker 1: all the endearments imaginable, embraced him, fell on his neck,
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Speaker 1: and kissed him. Some think that when Esau came out
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Speaker 1: to meet Jacob, it was with no bad design, but
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Speaker 1: that he brought his four hundred men only for state
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Speaker 1: that he might pay so much the greater respect to
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Speaker 1: his returning brother. It is certain that Jacob understood the
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Speaker 1: report of his messengers. Otherwise, Chapter thirty two, Verses five
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Speaker 1: and six. Jacob was a man of prudence and fortitude,
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Speaker 1: and we cannot suppose him to admit to a groundless
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Speaker 1: fear to such agree as he did this, nor that
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Speaker 1: the spirit of God would stir him up to pray
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Speaker 1: such a prayer as he did for deliverance from a
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Speaker 1: merely imaginary danger. And if there was not some wonderful
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Speaker 1: change wrought upon the spirit of Esau at this time,
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Speaker 1: I see not how wrestling Jacob could be said to
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Speaker 1: obtain such power with men as to denominate him a prince.
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Speaker 1: Note one, God had the hearts of all men in
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Speaker 1: his hands, and he can turned them when and how
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Speaker 1: he pleases, by a secret, silent but resistless power, Anna
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Speaker 1: as sudden convert enemies into friends, as he did two souls,
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Speaker 1: one by restraining grace Verse Samuel, Chapter twenty six, Verse
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Speaker 1: twenty one and twenty five, the other by renewing grace
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Speaker 1: Acts Chapter nine, Verses twenty one and twenty two. Number two.
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Speaker 1: It is not in vain to trust in God and
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Speaker 1: to call upon him in the day of trouble. Those
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Speaker 1: that do so often find the issue much better than
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Speaker 1: they expected. Number three. They both wept. Jacob wept for
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Speaker 1: joy to be thus kindly received by his brother, whom
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Speaker 1: he had feared, and Esau perhaps wept for grief and
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Speaker 1: shame to think of the bad design he had conceived
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Speaker 1: against his brother, which he found himself strangely and unaccountably
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Speaker 1: prevented from executing. Verse five. And he lifted up his
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Speaker 1: eyes and saw the women and the children, and said,
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Speaker 1: who are those with thee? And he said, the children
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Speaker 1: which God hath graciously given thy servant Verse six. Then
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Speaker 1: the haad maidens came near, they and their children, and
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Speaker 1: they bowed themselves verse seven. And Lea, also with her children,
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Speaker 1: came near and bowed themselves. And after came Joseph near,
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Speaker 1: and Rachael, and they bowed themselves verse eight. And he said,
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Speaker 1: what meanest thou by all this drove which I met?
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Speaker 1: And he said, these are to find grace in the
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Speaker 1: sight of my Lord Verse nine. And Esau said, I
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Speaker 1: have enough, my brother, keep that thou hast unto thyself
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Speaker 1: Verse ten. And Jacob said, nay, I pray thee if
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Speaker 1: now I have found grace in thy sight, then received
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Speaker 1: my present at my hand. For therefore I have seen
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Speaker 1: thy face as though I had seen the face of God,
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Speaker 1: and thou hast pleased with me. Verse eleven. Take I
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Speaker 1: pray THEE my blessing that is brought to THEE, because
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Speaker 1: God hath dealt graciously with me, and because I have enough.
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Speaker 1: And he urged him, and he took it. Verse twelve,
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Speaker 1: and he said, let us take our journey, and let
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Speaker 1: us go, And I will go before thee. Verse thirteen,
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Speaker 1: and he said, unto him, my lord knoweth that the
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Speaker 1: children are tender, and the flocks and herds with young
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Speaker 1: are with me, and if men should overdrive them one day,
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Speaker 1: all the flock will die. Verse fourteen. Let my lord,
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Speaker 1: I pray THEE pass over before his servant, and I
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Speaker 1: will lead on softly, according as the cattle that goeth
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Speaker 1: before me, and the children be able to endure until
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Speaker 1: I come unto my lord Untsir Verse fifteen. And Esau said,
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Speaker 1: let me now leave with THEE some of the folk
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Speaker 1: that are with me. And he said, what needeth it.
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Speaker 1: Let me find grace in the side of my lord.
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Speaker 1: We have here the discourse between the two brothers at
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Speaker 1: their meeting, which is very free and friendly, without the
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Speaker 1: least intimation of the old quarrel. It was the best
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Speaker 1: way to say nothing of it. They converse numeral one
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Speaker 1: about Jacob's retinue verse five through seven eleven or twelve
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Speaker 1: little ones, the oldest of them not fourteen years old,
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Speaker 1: followed Jacob closely. Who are these? Says Esau. Jacob had
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Speaker 1: sent him an account of the increase of his estate
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Speaker 1: Chapter thirty two, verse five, but made no mention of
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Speaker 1: his children, perhaps because he would not expose them to
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Speaker 1: his rage if he should meet him as an enemy
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Speaker 1: me or would please him with the unexpected sight if
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Speaker 1: he should meet him as a friend. Esau therefore had
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Speaker 1: reason to ask, who are those with thee to which
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Speaker 1: common question Jacob returns a serious answer, such as became
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Speaker 1: his character. They are the children which God hath graciously
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Speaker 1: given thy servant. It had been a sufficient answer to
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Speaker 1: the question, and fit enough to be given to profane
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Speaker 1: Esau if he had only said, they are my children.
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Speaker 1: But then Jacob would not have spoken like himself, like
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Speaker 1: a man whose eyes were ever towards the Lord. Note
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Speaker 1: it becomes us not only to do common actions, but
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Speaker 1: to speak of them after a godly sword. Third John six.
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Speaker 1: Jacob speaks of his children one as God's gifts. They
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Speaker 1: are a heritage of the Lord Psalm, Chapter one, twenty five,
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Speaker 1: verse three, Chapter one twelve, verse nine, Chapter one O seven,
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Speaker 1: Verse forty one two. As choice gifts he hath graciously
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Speaker 1: given them, though they were many and now much his care,
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Speaker 1: and as yet but slenderly provided for. Yet he accounts
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Speaker 1: them great blessings. His wives and children hereupon come up
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Speaker 1: in order and pay their duty to Esau, as he
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Speaker 1: had done before them Verses six and seven. For it
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Speaker 1: becomes the family to show respect to those to whom
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Speaker 1: the master of the family shows respect Numeral two. About
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Speaker 1: the present he had sent him, number one, Esau modestly
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Speaker 1: refused it because he had enough and did not need it.
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Speaker 1: Verse nine. Note those who wish to be considered men
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Speaker 1: of honor will not seem to mean mercenary in their friendship.
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Speaker 1: Whatever influence Jacob's present had upon Esau to pacify him,
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Speaker 1: he would not have it, thought that it had any,
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Speaker 1: and therefore he refused it. His reason is I have enough.
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Speaker 1: I have much. So the word is so much that
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Speaker 1: he was not willing to take anything that was his brother's.
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Speaker 1: Note one, Many that come short of spiritual blessings and
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Speaker 1: are out of covenant, yet have much of this world's wealth.
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Speaker 1: Esau had what was promised him, the fatness of the
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Speaker 1: earth and a livelihood by his sword. Two. It is
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Speaker 1: a good thing for those that have much to know
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Speaker 1: that they have enough, though they have not so much
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Speaker 1: as some others have. Even Esau can say I have enough.
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Speaker 1: Number three. Those that are content with what they have
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Speaker 1: must show it by not coveting what others have. Esau
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Speaker 1: bids Jacob keep what he had to himself, supposing he
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Speaker 1: had more need of it. Esaw, for his part, needs it,
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Speaker 1: not either to supply him, for he is rich, or
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Speaker 1: to pacify him, for he has reconciled we should take heed,
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Speaker 1: lest at any time our covetousness impose upon the courtesy
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Speaker 1: of others and meanly take advantage of their generosity. Number two.
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Speaker 1: Jacob affectionately urges him to accept it and prevails verse
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Speaker 1: ten and eleven. Jacob sent it through fear Chapter thirty two,
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Speaker 1: verse twenty. But the fear being over, he now importunes
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Speaker 1: his acceptance of it for love to show that he
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Speaker 1: desired his brother's friendship and did not merely dread his wrath.
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Speaker 1: Two things he urges. One, the satisfaction he had in
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Speaker 1: his brother's favor, of which he thought himself bound to
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Speaker 1: make this thankful acknowledgment. It is a very high compliment
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Speaker 1: that he passes upon him. I have seen thy face
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Speaker 1: as though I had seen the face of God. That is,
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Speaker 1: I have seen THEE reconciled to me and at peace
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Speaker 1: with me, as I desire to see God reconciled. Or
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Speaker 1: the meaning is that Jacob saw God's favor to him
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Speaker 1: in Esau's It was a token for good to him
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Speaker 1: that God had accepted his prayers. Note creature comforts are
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Speaker 1: comforts indeed to us when they are granted as answers
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Speaker 1: to prayer, and are tokens of our acceptance with God. Again,
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Speaker 1: it is matter of great joy to those that are
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Speaker 1: of peaceable and affectionate disposition to recover the friendship of
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Speaker 1: those relations with whom they have been at variance Two,
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Speaker 1: the competency he had of this world's goods. God has
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Speaker 1: dealt graciously with me. Note, if what we have in
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Speaker 1: this world increase under our hands, we must take notice
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Speaker 1: of it with thankfulness to the glory of God, and
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Speaker 1: own that therein He has dealt graciously with us better
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Speaker 1: than we deserve. It is he that gives power to
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Speaker 1: get wealth. Deuteronomy, chapter eight, verse eighteen. He adds, and
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Speaker 1: I have enough, I have all. So the word is
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Speaker 1: Esau's enough was much, but Jacob's enough was all. Note
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Speaker 1: a goodly man, though he have but little in the world,
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Speaker 1: yet may truly say I have all one, because he
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Speaker 1: has the God of all and has all in him.
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Speaker 1: All is yours if you be Christ's verse Corinthians three,
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Speaker 1: verse twenty two two. Because he has the comfort of all,
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Speaker 1: I have all and abound. Philammon, chapter four, verse eighteen.
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Speaker 1: He that has much would have more. But he that
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Speaker 1: thinks he has all is sure he has enough. He
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Speaker 1: has all. In prospect he will have all shortly when
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Speaker 1: he comes to heaven. Upon this principle, Jacob urged Esau,
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Speaker 1: and he took his present. Note it is an excellent
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Speaker 1: thing when men's religion makes them generous, free hearted, and
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Speaker 1: open handed, scorning to do a thing that is paltry
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Speaker 1: and sneaking Numeral three about the progress of their journey.
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Speaker 1: Number one. Esau offers himself to be his guide and
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Speaker 1: companion in token of sincere reconciliation verse twelve. We never
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Speaker 1: find that Jacob and Esau were so sociable with one
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Speaker 1: another and so affectionate as they were now. Note as
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Speaker 1: for God, his work is perfect. He made Esau not
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Speaker 1: only an enemy, but a friend. This bone that had
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Speaker 1: been broken, being well set, became stronger than ever. Esau
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Speaker 1: has become fond of Jacob's company, courts him to mount Seer.
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Speaker 1: Let us never despair of any nor distrust God in
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Speaker 1: whose hand all hearts are. Yet Jacob saw caused modestly
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Speaker 1: to refuse his offer verse thirteen and fourteen, wherein he
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Speaker 1: shows a tender concern for his own family and flocks.
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Speaker 1: Like a good shepherd and a good father. He must
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Speaker 1: consider the children and the flocks with young, and not
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Speaker 1: lead the one nor drive the other. To fans asked,
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Speaker 1: this prudence and tenderness of Jacob ought to be imitated
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Speaker 1: by those that have the care in charge of young
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Speaker 1: people in the things of God. They must not be
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Speaker 1: overdriven at first by heavy tasks in religious services, but
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Speaker 1: led as they can there, having their work made as
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Speaker 1: easy to them as possible. Christ the good shepherd does
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Speaker 1: so Isaiah, Chapter forty, verse eleven. Now Jacob will not
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Speaker 1: desire Esau to slacken his pace, nor force his family
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Speaker 1: to quicken theirs, nor leave them to keep company with
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Speaker 1: his brother, as many would have done that love any
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Speaker 1: society better than their own house. But he desires Esau
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Speaker 1: the march before, and promises to follow him leisurely as
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Speaker 1: he could get forward. Note it is an unreasonable thing
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Speaker 1: to tie others to our rate. We may with comfort
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Speaker 1: at last to the same journey's end, though we do
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Speaker 1: not journey together, either in the same path or with
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Speaker 1: the same pace. There may be those with whom we
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Speaker 1: cannot fall in, and yet with whom we need not
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Speaker 1: fall out. By the way, Jacob intimates to him that
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Speaker 1: it was his present design to come to him to
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Speaker 1: Mount Seer, and we may presume he did so after
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Speaker 1: he had settled his family and concerns elsewhere, though that
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Speaker 1: visit is not recorded. Note when we have happily recovered
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Speaker 1: peace with our friends, we must take care to cultivate it,
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Speaker 1: and not to be behighhand with them in civilities. Number two,
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Speaker 1: Esau offers some of his men to be his guard
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Speaker 1: and convoy Verse fifteen, He saw Jacob but poorly attended,
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Speaker 1: no servants but his husbandmen and shepherds, no pages or footmen,
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Speaker 1: And therefore, thinking he was as desirous as himself. If
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Speaker 1: he could afford it to take state upon him and
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Speaker 1: look great, he would needs lend him some of his
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Speaker 1: retinue to attend upon him, that he might appear like
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Speaker 1: Esau's brother. But Jacob humbly refuses his offer, only desiring
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Speaker 1: he would not take it amiss that he did not
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Speaker 1: accept it. What needeth it? One? Jacob is humble and
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Speaker 1: needs it not for state. He desires not to make
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Speaker 1: a fair show in the flesh by encumbering himself with
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Speaker 1: a needless retinue. Note it is the vanity of pomp
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Speaker 1: and grandeur that they are tended with a great deal,
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Speaker 1: of which may be said, what needeth it? Two? Jacob
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Speaker 1: is under the divine protection and needs it not for safety.
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Speaker 1: Note those are so efficiently guarded that have God for
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Speaker 1: their guard, and under a convoy of his hosts, as
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Speaker 1: Jacob was. Those need not beholden to an arm of flesh,
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Speaker 1: that have God for their arm. Every morning, Jacob adds,
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Speaker 1: only let me find grace in the side of my Lord.
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Speaker 1: Having thy favor, I have all I need, all I
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Speaker 1: desire from thee. If Jacob thus valued the good will
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Speaker 1: of a brother, much more reason have we to reckon
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Speaker 1: that we have enough if we have the good will
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Speaker 1: of our God verse sixteen. So Esau returned that day
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Speaker 1: on his way unto Sierr verse seventeen. And Jacob journeyed
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Speaker 1: to Suckoth and built him a house and made booths
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Speaker 1: for his cattle. Therefore the name of the place is
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Speaker 1: called Succoth. Verse eighteen. And Jacob came to Shalem, a
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Speaker 1: city Offseach, which is in the land of Canaan, when
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Speaker 1: he came from padan Aram and pitched his tent before
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Speaker 1: the city verse nineteen. And he bought a parcel of
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Speaker 1: field where he had spread his tent at the hand
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Speaker 1: of the children of Hamor Siechim's father, for a hundred
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Speaker 1: pieces of money verse twenty. And he erected there an
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Speaker 1: altar and called it l Elohe Israel. Here number one,
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Speaker 1: Jacob comes to Sukov, having in a friendly manner parted
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Speaker 1: with Esov, who had gone to his own country. Verse sixteen.
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Speaker 1: He comes to a place where it should seem he
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Speaker 1: rested for some time, set up booths for his cattle,
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Speaker 1: and other conveniences for himself and family. The place was
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Speaker 1: afterwards known by the name of Sukoth, a city in
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Speaker 1: the tribe of Gad on the other side Jordan. It
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Speaker 1: signifies Booths that when his posterity afterwards dwell in houses
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Speaker 1: of stone, they might remember that the Syrian ready to
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Speaker 1: perish was their father, who was glad of Booths. Deuteronomy,
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Speaker 1: Chapter twenty six, Verse five. Such was the rock whence
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Speaker 1: they were hewn. Number two, he comes to siech him.
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Speaker 1: We read it to Shalem, a city of Siechim. The
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Speaker 1: critics generally inclined to read it apellatively. He came safely
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Speaker 1: or in peace, to the city of Sichim, after a
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Speaker 1: perilous journey in which he had met with many difficulties.
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Speaker 1: He came safely at last into Canaan. Note. Diseases and
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Speaker 1: dangers should teach us how to value health and safety,
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Speaker 1: and should help to enlarge our hearts in thankfulness when
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Speaker 1: our going out and coming in have been signally preserved.
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Speaker 1: Here one he buys a field verse nineteen. Though the
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Speaker 1: land of Canaan was his by promise, yet the time
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Speaker 1: for taking possession not having yet come. He is content
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Speaker 1: to pay for his own to prevent disputes with the
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Speaker 1: present occupants. Note dominion is not founded in grace. Those
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Speaker 1: that have heaven for free cost must not expect to
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Speaker 1: have earth. So two, he builds an altar Verse twenty one,
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Speaker 1: in thankfulness to God for the good hand of his
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Speaker 1: providence over him. He did not content himself with verbal
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Speaker 1: acknowledgments of God's favor to him, but made real ones
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Speaker 1: two that he might keep up religion and the worship
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Speaker 1: of God and his family. Note. Where we have a tent,
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Speaker 1: God must have an altar. Where we have a house,
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Speaker 1: he must have a church in it. He dedicated this
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Speaker 1: altar to the honor of El Elahi Israel God, the
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Speaker 1: God of Israel. To the honor of God in general,
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Speaker 1: the only living and true God, the best of beings
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Speaker 1: and first of causes, And to the honor of the
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Speaker 1: God of Israel as a God in covenant with him.
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Speaker 1: Note in our worship of God, we must be guided
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Speaker 1: and governed by the joint discoveries, both of natural and
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Speaker 1: revealed religion. God had lately called him by the name
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Speaker 1: of Israel. Now he calls God the God of Israel.
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Speaker 1: Though he is styled a prince with God, God shall
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Speaker 1: still be a prince with him, his Lord and his God.
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Speaker 1: Note Our honors then become honors, indeed to us, when
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Speaker 1: they are consecrated to God's honor. Israel's God is Israel's glory.
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Speaker 1: End of Chapter thirty three.