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Commentary on Genesis 33 verses 5–15
We have here the discourse between the two brothers at their meeting, which is very free and friendly, without the least intimation of the old quarrel. It was the best way to say nothing of it. They converse,
I. About Jacob's retinue, Gen 33:5-7. Eleven or twelve little ones, the eldest of them no fourteen years old, followed Jacob closely: Who are these? says Esau. Jacob had sent him an account of the increase of his estate (Gen 32:5), but made no mention of his children; perhaps because he would not expose them to his rage if he should meet him as an enemy, or would please him with the unexpected sight if he should meet him as a friend: Esau therefore had reason to ask, Who are those with thee? to which common question Jacob returns a serious answer, such as became his character: They are the children which God hath graciously given they servant. It had been a sufficient answer to the question, and fit enough to be given to profane Esau, if he had only said, "They are my children;" but then Jacob would not have spoken like himself, like a man whose eyes were ever towards the Lord. Note, It becomes us not only to do common actions, but to speak of them, after a godly sort, Jo3 1:6. Jacob speaks of his children, 1. As God's gifts; they are a heritage of the Lord, Psa 128:3; Psa 112:9; Psa 107:41. 2. As choice gifts; he hath graciously given them. Though they were many, and now much his care, and as yet but slenderly provided for, yet he accounts them great blessings. His wives and children, hereupon, come up in order, and pay their duty to Esau, as he had done before them (Gen 33:6, Gen 33:7); for it becomes the family to show respect to those to whom the master of the family shows respect.
II. About the present he had sent him.
1.Esau modestly refused it because he had enough, and did not need it, Gen 33:9. Note, Those who wish to be considered men of honour will not seem to be mercenary in their friendship: whatever influence Jacob's present had upon Esau to pacify him, he would not have it thought that it had any, and therefore he refused it. His reason is I have enough, I have much (so the word is), so much that he was not willing to take any thing that was his brother's. Note, (1.) Many that come short of spiritual blessings, and are out of covenant, yet have much of this world's wealth. Esau had what was promised him, the fatness of the earth and a livelihood by his sword. (2.) It is a good thing for those that have much to know that they have enough, though they have not so much as some others have. Even Esau can say, I have enough. (3.) Those that are content with what they have must show it by not coveting what others have. Esau, for his part, needs it not, either to supply him, for he was rich, or to pacify him, for he was reconciled: we should take heed lest at any time our covetousness impose upon the courtesy of others, and meanly take advantage of their generosity.
2.Jacob affectionately urges him to accept it, and prevails, Gen 33:10, Gen 33:11. Jacob sent it, through fear (Gen 32:20), but, the fear being over, he now importunes his acceptance of it for love, to show that he desired his brother's friendship, and did not merely dread his wrath; two things he urges: - (1.) The satisfaction he had in his brother's favour, of which he thought himself bound to make this thankful acknowledgment. It is a very high compliment that he passes upon him: I have seen thy face, as though I had seen the face of God, that is, "I have seen thee reconciled to me, and at peace with me, as I desire to see God reconciled." Or the meaning is that Jacob saw God's favour to him in Esau's: it was a token for good to him that God had accepted his prayers. Note, Creature-comforts are comforts indeed to us when they are granted as answers to prayer, and are tokens of our acceptance with God. Again, It is matter of great joy to those that are of a peaceable and affectionate disposition to recover the friendship of those relations with whom they have been at variance. (2.) The competency he had of this world's goods: God has dealt graciously with me. Note, If what we have in this world increase under our hands, we must take notice of it with thankfulness, to the glory of God, and own that therein he has dealt graciously with us, better than we deserve. It is he that gives power to get wealth, Deu 8:18. He adds, "And I have enough; I have all," so the word is. Esau's enough was much, but Jacob's enough was all. Note, a godly man, though he have but little in the world, yet may truly say, "I have all," [1.] Because he has the God of all, and has all in him; all is yours if you be Christ's, Co1 3:22. [2.] Because he has the comfort of all. I have all, and abound, Phi 4:18. He that thinks he has all is sure he has enough. He has all in prospect; he will have all shortly, when he comes to heaven: upon this principle Jacob urged Esau, and he took his present. Note, It is an excellent thing when men's religion makes them generous, free-hearted, and open-handed, scorning to do a thing that is paltry and sneaking.
III. About the progress of their journey. 1. Esau offers himself to be his guide and companion, in token of sincere reconciliation, Gen 33:12. We never find that Jacob and Esau were so sociable with one another, and so affectionate, as they were now. Note, As for God his work is perfect. He made Esau, not only not an enemy, but a friend. This bone that had been broken, being well set, became stronger than ever. Esau has become fond of Jacob's company, courts him to Mount Seir: let us never despair of any, nor distrust God in whose hand all hearts are. Yet Jacob saw cause modestly to refuse this offer (Gen 33:13, Gen 33:14), wherein he shows a tender concern for his own family and flocks, like a good shepherd and a good father. He must consider the children, and the flocks, with young, and not lead the one, nor drive the other, too fast. This prudence and tenderness of Jacob ought to be imitated by those that have the care and charge of young people in the things of God. They must not be over-driven, at first, by heavy tasks in religious services, but led, as they can bear, having their work made as easy to them as possible. Christ, the good Shepherd, does so, Isa 40:11. Now Jacob will not desire Esau to slacken his pace, nor force his family to quicken theirs, nor leave them, to keep company with his brother, as many would have done, that love any society better than their own house; but he desires Esau to march before, and promises to follow him leisurely, as he could get forward. Note, It is an unreasonable thing to tie others to our rate; we may come with comfort, at last, to the same journey's end, though we do not journey together, either in the same path or with the same pace. There may be those with whom we cannot fall in and yet with whom we need not fall out by the way. Jacob intimates to him that it was his present design to come to him to Mount Seir; and we may presume he did so, after he had settled his family and concerns elsewhere, though that visit is not recorded. Note, When we have happily recovered peace with our friends we must take care to cultivate it, and not to be behind-hand with them in civilities. 2. Esau offers some of his men to be his guard and convoy, Gen 33:15. He saw Jacob but poorly attended, no servants but his husbandmen and shepherds, no pages or footmen; and therefore, thinking he was as desirous as himself (if he could afford it) to take state upon him, and look great, he would needs lend him some of his retinue, to attend upon him, that he might appear like Esau's brother; but Jacob humbly refuses his offer, only desiring he would not take it amiss that he did not accept it: What needeth it? (1.) Jacob is humble, and needs it not for state; he desires not to make a fair show in the flesh, by encumbering himself with a needless retinue. Note, It is the vanity of pomp and grandeur that they are attended with a great deal of which it may be said, What needeth it? (2.) Jacob is under the divine protection, and needs it not for safety. Note, Those are sufficiently guarded that have God for their guard and are under a convoy of his hosts, as Jacob was. Those need not be beholden to an arm of flesh that have God for their arm every morning. Jacob adds, "Only let me find grace in the sight of my lord; having thy favour, I have all I need, all I desire from thee." If Jacob thus valued the good-will of a brother, much more reason have we to reckon that we have enough if we have the good-will of our God.
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SUMMARY
Genesis 33:7 meticulously details the climactic and highly anticipated moment of Jacob's family approaching his estranged brother Esau, decades after their contentious separation. This verse specifically highlights the second and third groups of Jacob's household—Leah with her children, followed by Rachel and Joseph—each drawing near and performing a deep bow of prostration. This collective act of profound humility and strategic presentation by Jacob's most cherished family members underscores their earnest desire for reconciliation, peace, and the disarming of any lingering wrath, culminating a long period of tension and uncertainty.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs Repetition of the phrase "came near, and bowed themselves," which serves to emphasize the pervasive humility and strategic intent of Jacob's entire family. This repetition builds a cumulative effect, highlighting the depth of their obeisance. Symbolism is evident in the act of bowing itself; it is not merely a physical action but a powerful visual symbol of submission, respect, and a plea for favor, signifying Jacob's transformed character and his family's shared desire for peace. Furthermore, the careful Juxtaposition of the two groups—Leah and her children, then Rachel and Joseph—reveals Jacob's strategic prioritization and protective instincts, placing his most beloved last, hoping to mitigate any initial wrath. This deliberate ordering also adds to the dramatic tension of the encounter.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 33:7 vividly illustrates the profound theological principle that genuine reconciliation often necessitates a deliberate and humble posture. The collective prostration of Jacob's entire family before Esau is a powerful demonstration of laying aside pride, acknowledging past wrongs (or at least the perception of them), and actively seeking peace. This act, while strategic, also reflects a deep reliance on God's intervention, as Jacob had wrestled with God just prior to this encounter, emerging with a new name and a transformed spirit. The peaceful outcome, contrary to Jacob's fears, underscores the interplay between human responsibility in pursuing peace and divine sovereignty in softening hearts and orchestrating reconciliation.
REFLECTION AND APPLICATION
Genesis 33:7 offers profound insights for navigating our own relationships and exercising faith in the face of conflict or estrangement. It challenges us to consider the radical humility required for true reconciliation. Jacob, once a deceiver, now leads his entire family in an act of profound submission, demonstrating a willingness to humble himself before the very brother he wronged. This encourages believers to proactively pursue peace, even when it feels daunting or risky, by laying aside pride and demonstrating genuine respect and a desire for restoration. While we are called to act responsibly and prepare diligently, as Jacob did with his meticulous arrangements, the ultimate success of our endeavors, especially in mending broken relationships, rests in trusting God's sovereign hand to work in hearts and circumstances. The collective action of Jacob's family also underscores the strength found in unity and shared commitment when seeking peace and demonstrating a desire for reconciliation within a community or family.
Questions for Reflection
FAQ
Why did Jacob arrange his family in this specific order?
Answer: Jacob's arrangement of his family—maidservants and their children first, then Leah and hers, and finally Rachel and Joseph—was a deeply strategic act driven by both protection and prioritization. By placing his most beloved wife, Rachel, and his favorite son, Joseph, last in the procession, he likely hoped to absorb the initial brunt of Esau's potential anger with those he considered less vulnerable or, tragically, less precious, thereby shielding Rachel and Joseph from immediate harm. This order also served as a deepening display of humility and respect, with the most significant and cherished members offering their obeisance last, maximizing the emotional impact of the gesture and demonstrating the extent of Jacob's desire for peace. This careful planning is evident throughout Genesis 32.
What is the significance of the repeated act of "bowing themselves"?
Answer: The Hebrew word for "bowed themselves" (Hebrew: shâchâh) signifies a deep act of prostration, respect, and submission. In this context, it was a crucial and culturally understood gesture of humility and supplication, intended to disarm Esau's potential wrath and demonstrate Jacob's earnest desire for reconciliation. It visually communicated Jacob's changed heart and his willingness to yield, acknowledging Esau's position and seeking his favor. The repetition of this act by each group within Jacob's family—maidservants, Leah's household, and Rachel's household—emphasizes the collective and profound nature of their humility, underscoring the gravity of the moment and their unified plea for peace and acceptance, as seen in the subsequent embrace in Genesis 33:4.
CHRIST-CENTERED FULFILLMENT
The scene of Jacob's family bowing in profound humility before Esau, seeking reconciliation and peace, serves as a poignant and powerful foreshadowing of the ultimate act of reconciliation achieved through Jesus Christ. While Jacob's family prostrated themselves to appease an estranged brother and avert potential wrath, Christ, though divine and equal with God, humbled himself to the point of death on a cross. He became the ultimate sacrifice, not to appease an earthly brother, but to reconcile sinful humanity to a holy God. His perfect obedience and atoning work disarmed divine wrath, bridging the infinite chasm of sin and bringing true and lasting peace between God and humanity, as proclaimed in Colossians 1:19-20. The universal bowing of every knee before Christ, prophesied in passages like Philippians 2:10-11, signifies the ultimate submission and worship that will be rendered to Him, the true King and Reconciler, who perfectly fulfills the longing for peace and restoration seen in Jacob's family's humble approach. He is the Lamb of God who takes away the sin of the world (John 1:29), making true reconciliation possible.