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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.
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Summary
Genesis 32:21 encapsulates Jacob's shrewd and prayerful strategy as he prepared to confront his estranged brother Esau. This verse details the final step in his elaborate plan: sending a substantial, multi-faceted gift ahead of him as an appeasement, while he himself strategically remained behind for the night with his remaining family and possessions. It highlights Jacob's blend of human prudence and reliance on divine protection, setting the stage for the pivotal and transformative encounter that would follow.
Context
Literary Context
Genesis 32:21 is situated at a critical juncture in Jacob's life, following two decades of exile and his departure from Laban. The immediate literary context is dominated by Jacob's profound fear and anxiety regarding his impending reunion with Esau, whom he had previously defrauded of his birthright and blessing (Genesis 27:36). Upon hearing that Esau was approaching with 400 men (Genesis 32:6), Jacob responded with a series of deliberate actions: he divided his company into two camps, prayed a fervent and humble prayer for deliverance (Genesis 32:9-12), and then devised an intricate plan to pacify Esau. The sending of the gifts, described in the preceding verses and culminating in this verse, is the final preparatory step before Jacob's solitary encounter at Peniel, where he would wrestle with God (Genesis 32:24-32). This verse serves as a transition point, marking the end of Jacob's human strategizing and the beginning of his direct, personal confrontation with his past and with God.
Historical & Cultural Context
In the ancient Near East, diplomatic relations between powerful individuals or tribal leaders often involved the exchange of gifts or tribute, particularly when seeking to avert conflict or gain favor. A "present" (Hebrew minchah) could signify respect, submission, or an attempt at appeasement, functioning as a form of "face-saving" or a pre-emptive peace offering. The large number of animals sent by Jacob (200 she-goats, 20 he-goats, 200 ewes, 20 rams, 30 camels with their colts, 40 cows, 10 bulls, 20 she-donkeys, and 10 he-donkeys, as detailed in Genesis 32:14-15) was an exceptionally lavish offering, designed to convey deep respect and a desire for reconciliation, while also demonstrating Jacob's considerable wealth. Furthermore, the practice of dividing a company into multiple groups was a common military and survival tactic, aimed at ensuring that if one group was attacked, the other might escape, reflecting a pragmatic approach to security in a volatile environment. Jacob's actions reflect the cultural norms of his time regarding diplomacy, protection, and the significance of familial honor and reconciliation.
Key Themes
Genesis 32:21 contributes significantly to several overarching themes within the book of Genesis and biblical theology. Foremost is the theme of Reconciliation and Peacemaking, as Jacob actively seeks to mend a fractured relationship, demonstrating that genuine reconciliation often requires humility, strategic effort, and a willingness to make amends, even when fear is present. This verse also powerfully illustrates the interplay between Divine Sovereignty and Human Responsibility. Jacob, having received divine promises and having earnestly prayed for deliverance (Genesis 32:9-12), nevertheless takes meticulous human precautions. This highlights the biblical principle that faith in God's protection does not negate the need for wise and diligent human action; rather, it often inspires it. Furthermore, the verse touches on the theme of Preparation for Encounter, showing Jacob's physical and psychological readiness for the meeting with Esau, which inadvertently prepares him for a deeper, more profound encounter with God later that same night. Jacob's journey and his actions in this chapter underscore the Transformative Power of God, as he moves from a deceptive past to a future where his identity will be redefined by a divine encounter.
Exposition and Analysis
Genesis 32:21 describes the culmination of Jacob's immediate preparatory actions before his direct confrontation with Esau. The verse states, "So went the present over before him: and himself lodged that night in the company." This highlights Jacob's deliberate and calculated strategy to manage the impending encounter.
Key Word Analysis
From an unused root meaning "to apportion, i.e., bestow," this word refers to a donation, tribute, or specifically a sacrificial offering (usually bloodless and voluntary). In this context, it functions as an appeasement gift, specifically intended to "pacify" or "turn away wrath." Jacob's hope was that this substantial offering, sent in multiple waves, would soften Esau's heart and avert potential conflict. This aligns with the wisdom found in Proverbs 21:14, which states, "A gift in secret pacifieth anger: and a reward in the bosom strong wrath." Jacob's actions reflect a practical application of this principle.
A primitive root meaning "to stop (usually over night); by implication, to stay permanently." It can also carry the negative connotation of "to be obstinate" or "to complain," but here it simply denotes staying or tarrying for the night. Jacob's decision to send the gifts ahead and then lodge separately with his immediate family and remaining possessions was a strategic move. It implies a deliberate pause, a moment of waiting and perhaps final preparation before the direct confrontation.
From the root meaning "to encamp," this word refers to an encampment (of travelers or troops), an army, or a band. It can refer to soldiers, angels, or even cattle. In this context, machaneh refers to Jacob's remaining camp or division, emphasizing that he had carefully split his entire traveling group. This separation allowed the gifts to precede him, potentially absorbing the initial shock or anger of Esau, while Jacob himself remained behind, perhaps to observe Esau's reaction or to prepare himself mentally and spiritually for the direct meeting. It also ensured the safety of his most vulnerable family members and possessions by keeping them separate from the initial point of contact.
Verse Breakdown
"So went the present over before him:"
This clause describes the execution of Jacob's strategic plan to send the lavish gifts (the "present" or minchah) ahead of his own arrival. The phrase "went over before him" emphasizes the deliberate and calculated nature of this action, intended to precede and potentially disarm Esau's anticipated anger. It signifies a proactive and diplomatic maneuver, designed to soften the emotional ground before the brothers' direct encounter.
"and himself lodged that night in the company."
This second clause highlights Jacob's personal decision to remain behind with his main camp (the "company" or machaneh) after dispatching the gifts. This was not merely a logistical arrangement but a strategic choice, allowing a buffer zone between the gifts' arrival and his own appearance. It also provided him a night of waiting, reflection, and perhaps final prayer, setting the stage for the deeply personal and spiritual encounter that would unfold later that night at Peniel.
Literary Devices
The verse employs several literary devices that enrich its meaning and underscore the narrative's tension. Juxtaposition is evident in the contrast between the "present" going ahead and Jacob himself lodging behind. This highlights Jacob's strategic cunning and his desire to control the terms of the reunion, creating a buffer for his own safety and that of his family. The entire sequence of events, culminating in this verse, serves as Foreshadowing for the pivotal, solitary struggle Jacob will face later that night at Peniel. His physical separation from his family and the gifts underscores his isolation and vulnerability, preparing the reader for the intensely personal nature of his wrestling match with God. Furthermore, the "present" itself functions as Symbolism, representing not only a diplomatic offering but also Jacob's attempt to atone for past wrongs and appease a wrathful brother, echoing themes of sacrifice and reconciliation that permeate the biblical narrative.
Theological and Thematic Connections
Jacob's meticulous efforts to send gifts and prepare for his encounter with Esau powerfully illustrate the biblical imperative to pursue peace and reconciliation, even in the face of deep-seated fear and past conflict. This narrative underscores that while God's sovereignty is absolute, human responsibility and wise action are not negated but often work in conjunction with divine providence. Jacob's blend of earnest prayer and strategic planning serves as a profound model for believers, demonstrating that faith is not passive but actively engages with the realities of life, seeking to honor God through prudent and peacemaking endeavors. His actions reveal a theology that values proactive engagement in resolving disputes and making amends, reflecting a commitment to living peaceably as far as it depends on us.
Reflection and Application
Genesis 32:21 offers valuable lessons for believers today, particularly concerning strained relationships and challenging circumstances. It underscores the importance of proactive efforts in seeking reconciliation and peace, even when fear or past hurts are significant. While prayer is foundational and indispensable, this verse reminds us that God often expects us to act on our prayers with wisdom, diligence, and strategic planning. Jacob's example encourages us to prepare thoughtfully for difficult situations, blending spiritual reliance on God's protection with practical, responsible human action, recognizing that faith is often expressed through our prudent steps. It challenges us to consider what "presents" or peace offerings we might need to extend in our own lives to mend broken relationships, whether they be apologies, forgiveness, or tangible acts of service.
Questions for Reflection
FAQ
What was the primary purpose of Jacob's "present"?
The "present" (Hebrew minchah) was a strategic appeasement gift intended to "pacify" or "turn away wrath." Jacob hoped that this lavish offering, sent ahead of him in multiple waves, would soften Esau's anger and prevent a violent confrontation, thus paving the way for reconciliation and a peaceful reunion.
Does Jacob's elaborate plan indicate a lack of faith in God's protection?
Jacob's actions demonstrate a profound blend of faith and prudence, rather than a lack of faith. He had already prayed earnestly for deliverance and reminded God of His promises in Genesis 32:9-12. His subsequent strategic planning, including sending the gifts and dividing his camp, shows that he understood God often works through human means and that responsible, wise action is a complement to, not a substitute for, prayer and trust in divine providence.
Why did Jacob separate himself from the gifts and lodge apart?
Jacob's decision to send the gifts ahead and lodge separately was a deliberate strategic move. It allowed the gifts to precede him, potentially diffusing Esau's initial anger and assessing his reaction, while keeping Jacob and his immediate family safe from the first point of contact. This separation also gave Jacob time to mentally and spiritually prepare for the direct encounter, which ultimately led to his transformative wrestling match with God at Peniel (Genesis 32:24-32).
Christ-Centered Fulfillment
Jacob's desperate attempt to reconcile with Esau through a strategic "present" foreshadows the ultimate act of reconciliation accomplished by Jesus Christ. While Jacob's gift was an earthly offering intended to appease human wrath and mend a broken familial bond, Christ Himself is the perfect, divine "present"—the ultimate sacrifice and offering that truly pacifies God's righteous wrath against sin and reconciles humanity to God (Romans 5:8). Unlike Jacob, who acted out of fear and human cunning, Christ willingly laid down His life, becoming the "gift" that brings eternal peace and true reconciliation, not just between brothers, but between God and humanity (2 Corinthians 5:18-19). His coming was the ultimate "present" sent ahead, preparing the way for a new covenant of grace and peace, breaking down the dividing wall of hostility and creating one new humanity in Himself (Ephesians 2:14-16). Through Christ, the "Lamb of God who takes away the sin of the world" (John 1:29), humanity receives not merely a temporary appeasement but a complete and everlasting peace with God, making Him the fulfillment of all such human efforts for reconciliation.