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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 32:3–8. His two-level outline is real structure in the source text, so it is rendered as structure.
Now that Jacob was re-entering Canaan God, by the vision of angels, reminded him of the friends he had when he left it, and thence he takes occasion to remind himself of the enemies he had, particularly Esau. It is probable that Rebekah had sent him word of Esau's settlement in Seir, and of the continuance of his enmity to him. What shall poor Jacob do? He longs to see his father, and yet he dreads to see his brother. He rejoices to see Canaan again, and yet cannot but rejoice with trembling because of Esau.
I.He sends a very kind and humble message to Esau.
It does not appear that his way lay through Esau's country, or that he needed to ask his leave for a passage; but his way lay near it, and he would not go by him without paying him the respect due to a brother, a twin-brother, an only brother, an elder brother, a brother offended. Note,
1.Though our relations fail in their duty to us, yet we must make conscience of doing our duty to them.
2.It is a piece of friendship and brotherly love to acquaint our friends with our condition, and enquire into theirs. Acts of civility may help to slay enmities. Jacob's message to him is very obliging, v. 4, 5. (1.) He calls Esau his lord, himself his servant, to intimate that he did not insist upon the prerogatives of the birthright and blessing he had obtained for himself, but left it to God to fulfil his own purpose in his seed. Note, Yielding pacifies great offences, Ecc 10:4. We must not refuse to speak in a respectful an submissive manner to those that are ever so unjustly exasperated against it (2.) He gives him a short account of himself, that he was not a fugitive and a vagabond, but, though long absent, had had a certain dwelling-place, with his own relations: I have sojourned with Laban, and staid there till now; and that he was not a beggar, nor did he come home, as the prodigal son, destitute of necessaries and likely to be a charge to his relations; no, I have oxen and asses. This he knew would (if any thing) recommend him to Esau's good opinion. And, (3.) He courts his favour: I have sent, that I might find grace in thy sight. Note, It is no disparagement to those that have the better cause to become petitioners for reconciliation, and to sue for peace as well as right.
II.He receives a very formidable account of Esau's warlike preparations against him (Gen 32:6), not a word, but a blow, a very coarse return to his kind message, and a sorry welcome home to a poor brother: He comes to meet thee, and four hundred men with him. He is now weary of waiting for the days of mourning for this good father, and even before they come he resolves to slay his brother.
1.He remembers the old quarrel, and will now be avenged on him for the birthright and blessing, and, if possible, defeat Jacob's expectations from both. Note, malice harboured will last long, and find an occasion to break out with violence a great while after the provocations given. Angry men have good memories.
2.He envies Jacob what little estate he had, and, though he himself was now possessed of a much better, yet nothing will serve him but to feed his eyes upon Jacob's ruin, and fill his fields with Jacob's spoils. Perhaps the account Jacob sent him of his wealth did but provoke him the more.
3.He concludes it easy to destroy him, now that he was upon the road, a poor weary traveller, unfixed, and (as he thinks) unguarded. Those that have the serpent's poison have commonly the serpent's policy, to take the first and fairest opportunity that offers itself for revenge.
4.He resolves to do it suddenly, and before Jacob had come to his father, lest he should interpose and mediate between them. Esau was one of those that hated peace; when Jacob speaks, speaks peaceably, he is for war, Psa 120:6, Psa 120:7. Out he marches, spurred on with rage, and intent on blood and murders; four hundred men he had with him, probably such as used to hunt with him, armed, no doubt, rough and cruel like their leader, ready to execute the word of command though ever so barbarous, and now breathing nothing but threatenings and slaughter. The tenth part of these were enough to cut off poor Jacob, and his guiltless helpless family, root and branch. No marvel therefore that it follows (Gen 32:7), then Jacob was greatly afraid and distressed, perhaps the more so from having scarcely recovered the fright Laban had put him in. Note, Many are the troubles of the righteous in this world, and sometimes the end of one is but the beginning of another. The clouds return after the rain. Jacob, though a man of great faith, yet was now greatly afraid. Note, A lively apprehension of danger, and a quickening fear arising from it, may very well consist with a humble confidence in God's power and promise. Christ himself, in his agony, was sorely amazed.
III.He puts himself into the best posture of defence that his present circumstances will admit.
It was absurd to think of making resistance, all his contrivance is to make an escape, Gen 32:7, Gen 32:8. He thinks it prudent not to venture all in one bottom, and therefore divides what he had into two companies, that, if one were smitten, the other might escape. Like a tender careful master of a family, he is more solicitous for their safety than for his own. He divided his company, not as Abraham (Gen 14:15), for fight, but for flight.
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Summary
Genesis 32:8 captures Jacob's pragmatic and fear-driven strategy to mitigate potential disaster upon encountering his estranged brother Esau. Recognizing the deep-seated animosity and the formidable force accompanying Esau, Jacob meticulously divided his entire company—including his family, servants, and vast possessions—into two distinct camps. This calculated measure was a desperate contingency plan, designed to ensure that if one portion of his household were attacked and destroyed, the other would have a chance to escape, thereby preserving at least a remnant of his family and the covenant line.
Context
Literary Context
This verse is a pivotal moment within the larger narrative of Jacob's return to Canaan after two decades with Laban. Immediately prior, Jacob has sent messengers to Esau, hoping to reconcile and secure safe passage. However, the alarming news that Esau is approaching with four hundred men (Genesis 32:6) plunges Jacob into profound fear and distress. His strategic division of his camp in Genesis 32:7-8 is his immediate, human response to this perceived threat, preceding his desperate and fervent prayer for deliverance in Genesis 32:9-12. This sequence highlights the tension between human planning and divine reliance, setting the stage for his transformative encounter at Peniel.
Historical & Cultural Context
In the ancient Near East, family honor, birthright, and blessings were matters of profound significance, often leading to blood feuds if perceived as violated. Jacob's deception of Esau regarding the birthright and the patriarchal blessing (Genesis 27) had created a deep and lasting animosity, with Esau vowing to kill Jacob (Genesis 27:41). Jacob's fear was not unfounded; a large armed retinue like Esau's could easily signify hostile intent. Dividing a large caravan into smaller, more manageable units was a common defensive tactic for travelers in dangerous territories, aiming to prevent total annihilation in the event of an ambush or attack. The preservation of one's lineage and possessions was paramount for survival and continuity in this tribal society.
Key Themes
Genesis 32:8 contributes significantly to several overarching themes in the book of Genesis and Jacob's narrative. It underscores the theme of divine providence amidst human fear and planning, as Jacob's meticulous strategy is ultimately overshadowed by God's sovereign hand in the reconciliation. It also highlights the consequences of past actions, as Jacob's fear stems directly from his earlier deception of Esau. Furthermore, it touches upon the preservation of the covenant line, as Jacob's desperate measures are aimed at protecting his family, through whom God's promises to Abraham and Isaac (Genesis 12:1-3; Genesis 26:3-4) were to be fulfilled. The verse also sets up the theme of transformation, as Jacob's reliance on human strategy gives way to a profound spiritual encounter.
Exposition and Analysis
Genesis 32:8 encapsulates Jacob's immediate, pragmatic, and fear-driven response to the alarming news of Esau's approach. His division of his camp into two distinct groups was not merely a logistical arrangement but a calculated act of self-preservation, reflecting his deep-seated fear of Esau's potential wrath and his desperate desire to protect his family and all he had accumulated.
Key Word Analysis
This term (H4264) refers to an encampment, a camp, or even an army. In this context, it signifies a distinct, self-contained division or group, suggesting a deliberate and organized separation of Jacob's entire household, including his family, servants, and livestock. The use of this word emphasizes the military-like precision of Jacob's defensive strategy, treating his vulnerable family as a potential target for an armed force.
The verb (H5221) means to strike, beat, or kill. This potent choice of word clearly indicates the violent and potentially lethal attack Jacob anticipated from Esau. It highlights the severity of the danger he perceived, suggesting not a minor skirmish but a devastating assault aimed at annihilation, underscoring the depth of his fear and the perceived threat to his very existence and lineage.
This feminine noun (H6413) signifies deliverance, survival, or a remnant. It emphasizes Jacob's desperate hope that even if one part of his household were utterly destroyed, at least the other would be saved from total annihilation. This word highlights the core objective of his strategy: to ensure the continuation of his family line and possessions, even if at a great cost.
Verse Breakdown
"And said,"
This opening phrase indicates Jacob's internal deliberation or his direct instruction to his household regarding the immediate course of action. It signifies a decisive moment of strategic planning in response to the perceived threat.
"If Esau come to the one company, and smite it,"
This clause articulates the specific, feared scenario Jacob is preparing for. It envisions a direct and destructive confrontation where Esau attacks and successfully devastates one of the two divisions Jacob has created. The use of "smite" implies a violent, possibly fatal, assault.
"then the other company which is left shall escape."
This final clause reveals the contingency plan's desired outcome. It expresses Jacob's desperate hope that by dividing his forces, at least the second group, the "remnant" that remains, will evade destruction and survive, ensuring the preservation of a portion of his family and possessions.
Literary Devices
The verse employs Foreshadowing, as Jacob's fear-driven strategy and the anticipation of conflict set the stage for his subsequent wrestling match with God at Peniel, a struggle that ultimately transforms him. There is also an element of Contrast between Jacob's human ingenuity and strategic planning on one hand, and the divine providence that ultimately secures his safety and reconciliation with Esau on the other. The division of the companies also presents a form of Antithesis, where one company is envisioned as potentially "smitten" while the other is intended to "escape," highlighting the stark, life-or-death stakes of the situation.
Theological and Thematic Connections
Jacob's strategic division of his company in Genesis 32:8 serves as a profound illustration of the interplay between human prudence and divine sovereignty. While driven by intense fear, Jacob's actions demonstrate a responsible approach to perceived danger, highlighting that faith in God's protection does not negate the importance of wise planning and diligent preparation. This passage underscores the biblical principle that while God is ultimately in control, He often works through human means and wisdom. Jacob's subsequent fervent prayer in the chapter further emphasizes that human effort is to be coupled with, not replace, ultimate reliance on God for deliverance.
Reflection and Application
Jacob's calculated move in Genesis 32:8 offers valuable lessons for believers today. While we are called to trust implicitly in God's sovereign providence and protection, this does not negate the importance of human prudence, wise planning, and responsible action in the face of challenges. This passage encourages us to confront our fears with both strategic preparation and fervent prayer, understanding that God often works through our prepared efforts and that diligence in planning, as seen in Jacob's actions, is a complement to, not a replacement for, ultimate reliance on God's protection. We are to be wise as serpents and innocent as doves, balancing our faith with practical wisdom in navigating life's uncertainties, remembering that true peace comes from casting our anxieties upon the Lord even as we take responsible steps.
Questions for Reflection
FAQ
Why did Jacob divide his company into two?
Jacob divided his company into two distinct groups as a strategic contingency plan to mitigate potential disaster from his brother Esau. His rationale, as stated in the verse, was that if Esau attacked and destroyed one company, the other would have a chance to escape, thus ensuring the survival of at least part of his family and possessions. This decision was driven by his deep fear and a desperate desire for preservation in the face of a perceived existential threat.
Does Jacob's plan show a lack of faith in God?
No, Jacob's strategic planning in Genesis 32:8 does not inherently indicate a lack of faith. Immediately following this action, Jacob engages in a fervent and desperate prayer to God for deliverance in Genesis 32:9-12. This sequence demonstrates a biblical balance between human prudence and reliance on divine providence. It suggests that responsible preparation can complement, rather than negate, one's trust in God's ability to protect and deliver. Many biblical figures, including Jesus himself (Luke 14:28-32), exemplified wisdom in planning while simultaneously trusting God.
Christ-Centered Fulfillment
Jacob's desperate strategy to divide his household for survival in the face of a perceived threat from Esau powerfully foreshadows humanity's inherent vulnerability and inability to secure ultimate salvation through its own devices. While Jacob's plan was a human attempt at preservation, born of fear and limited foresight, it ultimately points to the profound need for a divine Deliverer. Christ is the ultimate "escape" and "deliverance" for humanity, providing not a partial survival through division, but complete and eternal salvation through His unified, perfect work on the cross. Where Jacob feared and divided his company in hopes that a remnant might escape, Christ perfectly trusted the Father and, through His sacrifice and resurrection, united all who believe in Him into one body, the Church (Ephesians 2:14-16). He offers a security and preservation far beyond any human strategy, ensuring that "none shall perish" who are in Him (John 3:16; John 10:28), guaranteeing a complete and everlasting escape from the ultimate enemy, sin and death, through His victory (1 Corinthians 15:54-57).