TRV
- English
- King James KJV
- Complete Jewish CJB
- World English WEBM
- Berean Standard BSB
- American Standard ASV
- Geneva GNV
- Young's Literal YLT
- Douay-Rheims DRC
- International
- Shqip ALB
- العربية SVD
- বাংলা BN-IRV
- မြန်မာ Judson
- 简体文 CUV-S
- 繁體中文 CUV-T
- Čeština BKR
- Nederlands STVE
- Français LSG
- Deutsch SCH
- Ελληνικά Vamvas
- ગુજરાતી GU-IRV
- Hausa HCB
- עברית Hebrew
- हिन्दी HCV
- Magyar KAROLI
- Bahasa Indonesia INDO-TB
- Italiano Diodati
- 日本語 Kougo
- 한국어 Korean
- മലയാളം MAL
- मराठी MRCV
- Norsk DNB
- فارسی OPV
- Polski BG
- Português Almeida
- Română Cornilescu
- Русский Synodal
- Español RVG
- Kiswahili Neno
- Svenska SV1917
- Tagalog TAG-ADB
- தமிழ் TCV
- తెలుగు TSA
- ภาษาไทย THAI-KJV
- Українська Ohienko
- Tiếng Việt CADMAN
- Yorùbá YCB
See on the biblical-era map
Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 32:13–23. His two-level outline is real structure in the source text, so it is rendered as structure.
Jacob, having piously made God his friend by a prayer, is here prudently endeavouring to make Esau his friend by a present. He had prayed to God to deliver him from the had of Esau, for he feared him; but neither did his fear sink into such a despair as dispirits for the use of means, nor did his prayer make him presume upon God's mercy, without the use of means. Note, When we have prayed to God for any mercy, we must second our prayers with our endeavours; else, instead of trusting god, we tempt him; we must so depend upon God's providence as to make use of our own prudence. "Help thyself, and God will help thee;" God answers our prayers by teaching us to order our affairs with discretion. To pacify Esau,
I.Jacob sent him a very noble present, not of jewels or fine garments (he had them not), but of cattle, to the number of 580 in all, Gen 32:13-15. Now,
1.It was an evidence of the great increase with which God had blessed Jacob that he could spare such a number of cattle out of his stock.
2.It was an evidence of his wisdom that he would willingly part with some, to secure the rest; some men's covetousness loses them more than ever it gained them, and, by grudging a little damage; skin for skin, and all that a man has, if he be a wise man, he will give for his life.
3.It was a present that he thought would be acceptable to Esau, who had traded so much in hunting wild beasts that perhaps he was but ill furnished with tame cattle with which to stock his new conquests. And we may suppose that the mixed colours of Jacob's cattle, ring-straked, speckled, and spotted, would please Esau's fancy.
4.He promised himself that by this present he should gain Esau's favour; for a gift commonly prospers, which way soever it turns (Pro 17:8), and makes room for a man (Pro 18:16); nay, it pacifies anger and strong wrath, Pro 21:14. Note, [1.] We must not despair of reconciling ourselves even to those that have been most exasperated against us; we ought not to judge men unappeasable, till we have tried to appease them. [2.] Peace and love, though purchased dearly, will prove a good bargain to the purchaser. Many a morose ill-natured man would have said, in Jacob's case, "Esau has vowed my death without cause, and he shall never be a farthing the better for me; I will see him far enough before I will send him a present:" but Jacob forgives and forgets.
II.He sent him a very humble message, which he ordered his servants to deliver in the best manner, Gen 32:17, Gen 32:18.
They must call Esau their lord, and Jacob his servant; they must tell him the cattle they had was a small present which Jacob had sent him, as a specimen of his acquisitions while he was abroad. The cattle he sent were to be disposed of in several droves, and the servants that attended each drove were to deliver the same message, that the present might appear the more valuable, and his submission, so often repeated, might be the more likely to influence Esau. They must especially take care to tell him that Jacob was coming after (Gen 32:18-20), that he might not suspect he had fled through fear. Note, A friendly confidence in men's goodness may help to prevent the mischief designed us by their badness: if Jacob will seem not to be afraid of Esau, Esau, it may be hoped, will not be a terror to Jacob.
Continue studying Genesis 32:20 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Genesis 32:20 captures Jacob's meticulously crafted strategy to reconcile with his estranged brother Esau, whom he was poised to meet after two decades of separation. Overwhelmed by deep apprehension regarding his past deception, Jacob orchestrated a sophisticated plan involving multiple waves of lavish gifts sent ahead, instructing his servants to announce his presence only after the offerings had been received. His profound hope was that these generous overtures would "appease" Esau's anticipated wrath, thereby pacifying his brother's disposition and securing a peaceful, rather than hostile, reception.
Context
Literary Context
This verse is situated within a pivotal narrative arc detailing Jacob's return to Canaan from Laban's household, a journey that inescapably leads him to confront Esau. Having sent messengers ahead, Jacob receives alarming news that Esau is approaching with 400 men, plunging him into profound fear and distress, as vividly described in Genesis 32:7. In response, Jacob demonstrates a remarkable blend of spiritual reliance and practical wisdom: he divides his camp into two to mitigate potential losses (Genesis 32:7-8), then pours out an earnest prayer for divine deliverance, appealing to God's covenant promises (Genesis 32:9-12). Following this prayer, Jacob meticulously organizes a series of valuable gifts—herds of goats, sheep, camels, cows, and donkeys—divided into separate droves, each to be presented sequentially. Genesis 32:20 articulates Jacob's precise instructions to his servants, emphasizing that his own appearance should strategically follow the softening effect of these substantial offerings.
Historical & Cultural Context
In the ancient Near East, the giving of gifts, particularly to a superior or one whose favor was sought, was a common and highly significant diplomatic practice. Such offerings, often termed minchah (as seen in this verse), served multiple purposes: expressing respect, seeking protection, establishing alliances, or, as in Jacob's case, appeasing anger and facilitating reconciliation. The act of sending gifts ahead of oneself was a gesture of humility and deference, designed to disarm potential hostility and create a favorable impression before a direct encounter. Furthermore, the concept of "seeing one's face" (H6440, pânîym) carried profound cultural weight, signifying a direct, personal encounter that could be either hostile or favorable. For Jacob, the prospect of seeing Esau's face was fraught with the memory of his past deception regarding the birthright and blessing, making the appeasement strategy culturally astute and personally urgent.
Key Themes
Genesis 32:20 contributes significantly to several overarching themes within the book. Firstly, it highlights the consequences of past sin and the arduous path to reconciliation. Jacob's elaborate preparations and profound fear are direct outgrowths of his earlier manipulative actions against Esau (Genesis 27:36). Secondly, the verse underscores the interplay between divine sovereignty and human prudence. While Jacob has prayed for God's deliverance, he simultaneously employs every human means at his disposal to ensure a peaceful outcome, illustrating that faith does not negate responsible action. Thirdly, it reveals Jacob's newfound humility; the supplanter, who once grasped for advantage, now adopts the posture of a "servant" before his wronged brother. Finally, the strategic use of gifts to "appease" foreshadows the broader biblical theme of atonement or "covering" for sin, hinting at the need for a divine provision to truly reconcile estranged parties. This entire episode precedes Jacob's transformative encounter at Peniel, where he wrestles with God and his identity is profoundly reshaped (Genesis 32:24-32).
Exposition and Analysis
Key Word Analysis
This adverb, translated "moreover" or "also," serves to emphasize the additional instruction Jacob gives his servants. It highlights the layered nature of his strategy, adding a further detail to his already elaborate plan. It underscores the meticulousness and thoroughness of Jacob's approach to appeasing Esau, indicating that no stone was left unturned in his attempt to secure a peaceful encounter.
Translated "appease," this primitive root literally means "to cover." In this context, Jacob's intention is to "cover over" or pacify Esau's anger. While famously used in the context of atonement for sin (e.g., the Day of Atonement, where sin is "covered"), here it signifies a human attempt to mitigate hostility and reconcile a fractured relationship through a tangible offering. It reveals Jacob's hope that the gifts would act as a barrier or a soothing balm over Esau's potential wrath.
This verb, translated "accept" or "lift," carries a wide range of meanings, including to lift, bear, carry, or receive. In Jacob's plea, "peradventure he will accept of me," it conveys the idea of Esau "lifting up" his countenance in favor toward Jacob, or "receiving" him with goodwill rather than hostility. It encapsulates Jacob's deep uncertainty and vulnerability, as he recognizes that despite his best efforts, the ultimate outcome of the encounter rests on Esau's disposition and, implicitly, God's sovereign hand.
Verse Breakdown
"And say ye moreover, Behold, thy servant Jacob [is] behind us."
This clause reveals Jacob's calculated instruction to his servants, emphasizing a deliberate posture of humility and strategic positioning. By having the gifts arrive first, followed by the announcement that Jacob himself was trailing, he aimed to create a sense of anticipation and allow the presents to take effect before his personal encounter. This positioning underscores Jacob's acknowledgment of his subordinate status in this fraught reunion, a stark contrast to his earlier deceptive actions.
"For he said, I will appease him with the present that goeth before me,"
This part lays bare the core of Jacob's plan. The "present" (minchâh) is a significant offering, a tribute designed to gain favor. Jacob's intent to "appease" (kâphar) Esau signifies his desire to "cover over" or pacify his brother's anger, hoping the generosity would disarm any hostility and pave the way for a peaceful meeting. It highlights Jacob's proactive, yet fearful, approach to reconciliation.
"and afterward I will see his face;"
This phrase highlights the critical sequence of Jacob's strategy. He understood the power of a first impression and sought to mitigate the immediate emotional impact of his presence by allowing the gifts to precede him. "Seeing his face" (pânîym) implies a direct, personal confrontation, and Jacob wanted to ensure that this encounter would occur under the most favorable conditions possible, with Esau's anger already softened.
"peradventure he will accept of me."
This concluding phrase lays bare Jacob's deep uncertainty and desperation. Despite his elaborate preparations and shrewd planning, he recognized that the outcome was not entirely within his control. The word "peradventure" (perhaps, by chance) underscores his profound fear of Esau's potential vengeance and his humble acknowledgment that ultimate acceptance rested outside his own power, hinting at a reliance on a higher power, or at least a recognition of Esau's free will.
Literary Devices
Genesis 32:20 employs several powerful literary devices. There is a strong sense of Irony as Jacob, the "supplanter" who once deceived his brother for advantage, now adopts the humble posture of "thy servant Jacob" and sends lavish gifts to gain favor. This reversal of roles underscores the transformative power of time, consequences, and perhaps, a burgeoning spiritual maturity. The act of sending gifts to "appease" or "cover" Esau's anger serves as Symbolism, where the material offerings represent a bridge over the chasm of past wrongdoing and a shield against anticipated wrath. Furthermore, the use of kaphar (Foreshadowing) subtly hints at the broader biblical theme of atonement. While Jacob's attempt is human and limited to covering anger, it prefigures the ultimate divine provision for covering sin and reconciling humanity to God. The entire passage is structured around Anticipation and Suspense, building tension towards the inevitable meeting between the brothers, with Jacob's detailed preparations heightening the reader's awareness of the high stakes involved.
Theological and Thematic Connections
Jacob's elaborate strategy in Genesis 32:20 beautifully illustrates the complex interplay between human responsibility and divine sovereignty. While Jacob meticulously plans and humbly seeks to "appease" Esau, his concluding "peradventure he will accept of me" reveals his profound awareness that the outcome ultimately rests beyond his control. This passage teaches that genuine reconciliation often demands costly humility and proactive effort on our part, even as we trust God to work in the hearts of others. It underscores that while God is sovereign and faithful to His promises, He often works through the diligent and humble actions of His people, especially in mending broken relationships.
Reflection and Application
Genesis 32:20 offers profound insights into navigating difficult relationships and seeking reconciliation, particularly when we bear responsibility for past wrongs. Jacob's example encourages believers to take proactive, wise, and humble steps to de-escalate conflict and pursue peace, even when facing the daunting consequences of our actions. It teaches us to acknowledge our part in brokenness, to be willing to humble ourselves (even adopting a "servant" posture), and to make tangible, sacrificial efforts towards mending fractured relationships. While we are called to trust in God's ultimate sovereignty and His ability to soften hearts, this passage demonstrates that our human efforts, guided by prudence, humility, and a genuine desire for peace, are often integral to God's process of bringing about reconciliation and healing. It challenges us to move beyond passive hope to active peacemaking, even when the outcome remains uncertain.
Questions for Reflection
FAQ
Does Jacob's strategy of sending gifts imply a lack of faith in God's protection?
Jacob's actions in Genesis 32:20 do not necessarily imply a lack of faith, but rather a practical application of wisdom and prudence alongside his trust in God. Immediately before this, Jacob prayed fervently for deliverance, reminding God of His promises and appealing for protection from Esau (Genesis 32:9-12). His strategic gifts can therefore be seen not as a substitute for faith, but as a responsible human effort, using the means available to him, while still acknowledging that the ultimate outcome rested with God ("peradventure he will accept of me"). This illustrates a biblical principle of combining earnest prayer and faith with responsible, wise action, recognizing that God often works through human instrumentality.
What is the significance of the Hebrew word kaphar ("appease") in this context?
The Hebrew word kaphar (כָּפַר) literally means "to cover." While it is most famously associated with atonement for sin, particularly in the context of sacrificial offerings that "cover" sin and reconcile humanity with God, in Genesis 32:20, Jacob uses it to express his desire to "cover over" or pacify Esau's anger. He hoped his gifts would act as a "covering" for Esau's hostile feelings, allowing for a peaceful encounter rather than a violent confrontation. This usage highlights the versatility of the term, extending from human efforts to mitigate anger and seek reconciliation to the profound divine provision for covering sin and achieving ultimate reconciliation.
Why did Jacob choose to send the gifts before himself?
Jacob's decision to send the lavish gifts ahead of his own appearance was a highly strategic and culturally astute move designed to soften Esau's disposition and mitigate his anger before their direct confrontation. By having the presents arrive first, Jacob aimed to create a positive impression and allow Esau's initial wrath to subside, making him more receptive to a peaceful reunion. This sequence also served to demonstrate Jacob's profound humility and his acknowledgment of Esau's superior position, as such gifts were typically sent to influential persons to gain favor or secure goodwill. It was a calculated effort to disarm potential hostility and set a conciliatory tone for the impending encounter, as seen in the surprising outcome in Genesis 33:4.
Christ-Centered Fulfillment
Jacob's desperate attempt to "appease" Esau through gifts and profound humility, using the word kaphar (to cover), finds its ultimate and perfect fulfillment in Christ. While Jacob's efforts were human, uncertain ("peradventure"), and aimed at covering a brother's anger, Christ's work on the cross is the perfect and final kaphar, the true and complete atonement that decisively covers humanity's sin and appeases the righteous wrath of God. Jacob sought reconciliation with a wronged brother, but Christ achieved reconciliation between a holy God and sinful humanity, bridging the infinite chasm of sin through His own sacrificial death (Romans 5:8-10). Through Christ, we receive not a "peradventure" of acceptance, but a sure and certain peace (Ephesians 2:14-16) and an unbreakable adoption into God's family (Galatians 4:4-7), transforming those who were once enemies into beloved children and co-heirs with Him (Colossians 1:21-22). Unlike Jacob's gifts, which merely softened a human heart, Christ's sacrifice permanently satisfies divine justice, offering eternal acceptance and a face-to-face relationship with God that is no longer fraught with fear, but filled with grace and love (Hebrews 10:19-22).