《Expository Notes on the Whole Bible – Genesis》(Thomas Constable) Commentator

31 Chapter 31
Verses 1-16

The increasing antagonism of Laban's household encouraged Jacob to obey God's command to return to the Promised Land (Genesis 31:1-2).

"The true character of Laban is clearly seen from the fact that his daughters entirely sided with Jacob against their own father .... They too had experienced their father's selfishness and greed, and were ready to approve of their husband's project and to go with him." [Note: Thomas, p. 285.]

Verses 1-21

Jacob's departure for Canaan 31:1-21

God had been faithful in blessing Jacob, as He had promised Abraham and Isaac. Moses recorded the testimony to that fact in this section. Jacob acknowledged that God was responsible for his prosperity. God's goodness and His command to return to the Promised Land (Genesis 31:3), as well as Laban's growing hostility (Genesis 31:5), motivated Jacob to leave Paddan-aram.

It is unclear from what Jacob reported to his wives when the Angel of God appeared to him in the dream (Genesis 31:10-13). This may have occurred before or at the same time as the revelation referred to earlier in this passage. It seems likely, however, that this was the same revelation, God's second to Jacob.

In this revelation Jacob learned that God had been responsible for his becoming richer (Genesis 31:12). Jacob credited God with this and with his own survival (Genesis 31:5; Genesis 31:7). This is the first time in the narrative that Jacob emerges as a man of public faith. He finally takes the leadership in his home, and his wives, for the first time, follow his lead.

"This is another case of the 'Ruth effect,' where the foreign wife commits herself and future to the God of her adopted family." [Note: Ibid., p. 510.]

Verses 17-21

"Rachel's theft of her father's idols [teraphim] ... reflects the Hurrian custom of keeping household gods.... Nevertheless, the real significance of what she did, and perhaps the reason for the theft, lies in the fact that according to the Nuzi tablets he who possessed the household gods was the legitimate heir." [Note: West, p. 70.]

Other writers, however, dispute this significance of the household gods at this time, as well as Rachel's motivation.

"The supposed role of the teraphim . . . as constituting the title-deeds to inheritances ... seems also to be fallacious; .... Rachel simply took them for her own protection and blessing." [Note: Kitchen, The Bible . . ., p. 70. Cf. Barker, p. 135.]

These gods were usually small figurines (two to three inches long), sometimes carried on the body as charms, many of which archaeologists have discovered. They may have represented departed ancestors or gods that their makers venerated. [Note: See Wenham, Genesis 16-50, p. 273.] Rachel may also have hoped they would make her a fruitful mother. [Note: See M. Greenberg, "Another Look at Rachel's Theft of the Teraphim," Journal of Biblical Literature 81 (1962):247; Harry A. Hoffner Jr., "The Linguistic Origins of Teraphim," Bibliotheca Sacra (July-September 1967):230-38; Gerhard Mehlman, "Genesis 31:19-39: An Interpretation," Journal of Reform Judaism 29:3 (Summer 1982):33-36; and Mathews, Genesis 11:27-50:26, pp. 518-19.]

"It is curious that Rachel, and not Leah should have almost always turned out to be Jacob's greatest hindrance in life." [Note: Thomas, p. 285.]

The writer identified Jacob's deception as such when he fled from Paddan-aram (Genesis 31:20).

Verses 22-42

God revealed Himself to people other than the patriarchs in these days (Genesis 31:29; cf. Abimelech in Genesis 20:3). Many scholars believe that Job also lived in the patriarchal period.

"Jacob and Rachel are again two of a kind. This time both almost bring ruin on the family by their risk taking: she by her rash theft, he by his rash vow ([Genesis 31:32] cf. his sons' rash vow in Genesis 44:6-12)." [Note: Waltke, Genesis, p. 430.]

The teraphim were already "nothing gods," but they became unclean and suffered humiliation when Rachel, who claimed to be unclean, sat on them while menstruating (Genesis 31:34-35; cf. Leviticus 15:20).

Under traditional ancient Near Eastern law, a shepherd was not held responsible for losses to his master's flocks due to attacking wild beasts and, in some cases, thieves. [Note: Wenham, Genesis 16-50, p. 277.] Yet Jacob had borne these losses (Genesis 31:39). Laban had cheated Jacob.

"God has corked the bottle of his [Laban's] aggressiveness." [Note: Fokkelman, p. 166.]

"Each of the three patriarchs had to be ingloriously extricated from some adventure." [Note: Kidner, p. 165.]

Note the similarity between Jacob's escape from Laban and his descendants' escape from Egypt in the Exodus.

Jacob believed that he was innocent until proved guilty, but Laban felt he was guilty until proved innocent. "The fear of Isaac" (Genesis 31:42; Genesis 31:53) is the God whom Isaac feared. Jacob's words in Genesis 31:42 summarize his whole life in Harran.

Verses 22-55

Laban's confrontation with Jacob 31:22-55

God had promised to be with Jacob and to return him to Canaan (Genesis 28:15). We see God doing this, in spite of Laban's opposition, in this section.

"It was only by divine prospering and protection (24) that Jacob brought anything, even his life, back from exile." [Note: Kidner, p. 165.]

"Whatever wealth Abraham may have forfeited upon leaving the family unit of Terah in Haran comes to his heirs in this most unimaginable way." [Note: Mathews, Genesis 11:27-50:26, p. 517.]

Verses 43-55

Jacob and Laban made a parity covenant, set up a stone pillar (Heb. misbah, standing stone) to mark the spot, and ate a meal together as part of the rite involved in establishing a covenant (Genesis 31:44-48). They may have erected the heap of stones (Heb. gal, cairn, Genesis 31:46) both as a table for the meal and as a memorial of the event. Standing stones sometimes marked supposed dwelling places of the gods (cf. Genesis 28:17-18), and cairns often marked graves (cf. Joshua 7:26; Joshua 8:29; 2 Samuel 18:17).

Galeed ("witness heap," Genesis 31:47) is the name from which Gilead came. Gilead became a common name for this mountainous area east of the Jordan River between the Sea of Galilee (Cinnereth, Hebrew for "lyre" denoting the shape of the lake) and the Dead (Salt) Sea (cf. Genesis 31:21; Genesis 31:23; Genesis 31:25).

The so-called "Mizpah [lit. watchtower] blessing" was not really a promise between friends but a warning between antagonists who did not trust each other (Genesis 31:49). They called on God to keep each other true to the terms of the covenant they had just made. They could not check on each other themselves.

"This covenant also might be called a nonaggression pact." [Note: H. Vos, p. 122.]

"It is impossible to avoid noticing the curious misconception of the term 'mizpah' which characterizes its use today. As used for a motto on rings, Christmas cards, and even as the title of an organization, it is interpreted to mean union, trust, fellowship; while its original meaning was that of separation, distrust, and warning. Two men, neither of whom trusted the other, said in effect: 'I cannot trust you out of my sight. The Lord must be the watchman between us if we and our goods are to be kept safe from each other.'" [Note: Thomas, p. 287.]

Laban had two deities in mind when he said "The God of Abraham and the god of Nahor" (Genesis 31:53), as the Hebrew plural verb translated "judge" indicates. Jacob swore by the "Awesome One of Isaac," which indicates that he was worshipping the God of his fathers. Laban also swore by the pagan god his fathers worshipped.

Those who are obediently following God's call and are experiencing His blessing can be confident that He will protect them.

32 Chapter 32
Verse 1-2

These angels (messengers) must have resembled the angels Jacob had seen at Bethel (Genesis 28:12) for him to have recognized them as angels. They joined his own company of travelers for Jacob's protection (cf. Psalms 34:7). This is the reason for the name "Mahanaim" (i.e., double host or double camp). Jacob probably saw the camp of angels as a source of comfort to his own camp as he prepared to enter the Promised Land.

"Although outside the land of promise, he was not outside the hand of promise." [Note: Mathews, Genesis 11:27-50:26, p. 547.]

Verses 1-21

11. Jacob's attempt to appease Esau 32:1-21

Chapters 32 and 33 can be viewed as one episode in the life of Jacob. They describe his return to the Promised Land including his meeting with Esau. There are thematic parallels between these chapters and chapter 31.

In spite of the vision of God's assisting messengers, Jacob divided his people into two groups as a precaution when he heard Esau was coming to meet him with 400 men. Furthermore he sought to pacify Esau's anger with an expensive gift in addition to praying for God's deliverance.

Jacob had been able to handle his problems himself by hook or by crook until now. At this point in his experience God brought him to the end of his natural resources.

"As Jacob is at the precipice of receiving the promise of Canaan, he is not yet morally ready to carry out the blessing. Jacob must possess his own faith, obtaining the blessing through personal encounter, not by heredity alone." [Note: Mathews, Genesis 11:27-50:26, p. 537.]

"The events of this chapter are couched between two accounts of Jacob's encounter with angels (Genesis 32:1; Genesis 32:25). The effect of these two brief pictures of Jacob's meeting with angels on his return to the land is to align the present narrative with the similar picture of the Promised Land in the early chapters of Genesis. The land was guarded on its borders by angels. The same picture was suggested early in the Book of Genesis when Adam and Eve were cast out of the Garden of Eden and 'cherubim' were positioned on the east of the garden to guard the way to the tree of life. It can hardly be accidental that as Jacob returned from the east, he was met by angels at the border of the Promised Land. This brief notice may also be intended to alert the reader to the meaning of Jacob's later wrestling with the 'man' ... at Peniel (Genesis 32:25-30). The fact that Jacob had met with angels here suggests that the man at the end of the chapter is also an angel." [Note: Sailhamer, "Genesis," p. 208.]

Verses 3-12

Why did Jacob initiate contact with Esau (Genesis 32:3)?

"He knows that there can be no peace and quiet until his relations with Esau are assured and put on a proper footing. Not until that matter was settled could Jacob feel certain of his future." [Note: Thomas, p. 293. Cf. Matthew 5:23-25a.]

Esau may have had a large army because he had had to subjugate the Horite (Hurrian) population of Seir (Genesis 32:6). His soldiers probably consisted of his own servants plus the Canaanite and Ishmaelite relations of his wives.

Jacob's reaction to Esau's apparently hostile advance against him was to try to protect himself (Genesis 32:7-8). This was Jacob's standard response to trouble. Yet this time he knew it would not be enough. So, he called on God for help (Genesis 32:9-12). We need to be right with God before we can be right with our brothers.

Jacob's prayer (his first recorded prayer) reflects his deeply felt need for God's help and his own humility (Genesis 32:9-12). One writer likened its form to the penitential psalms. [Note: Waltke, Genesis, p. 443.] He reminded God of His past dealings with his forefathers and with himself (Genesis 32:9). He confessed his personal unworthiness and lack of any claim upon God's favor (Genesis 32:10). By calling himself "your servant" he became ready to serve others. He requested divine deliverance and acknowledged his own fear (Genesis 32:11). Finally he claimed God's promise of a continuing line of descendants (Genesis 32:12). This is an excellent model prayer.

Verses 13-21

Though he hoped for God's help, Jacob did not fail to do all he could to appease his brother (Genesis 32:13-15). He offered his magnanimous gifts diplomatically to pacify his offended brother.

"As the narrative unfolds, however, it was not Jacob's plan that succeeded but his prayer. When he met with Esau, he found that Esau had had a change of heart. Running to meet Jacob, Esau embraced and kissed him and wept (Genesis 33:4). All of Jacob's plans and schemes had come to naught. In spite of them all, God had prepared Jacob's way." [Note: Sailhamer, "Genesis," p. 209.]

Jacob's ability to give Esau 580 animals proves that God had made him enormously wealthy.

"Jacob's behavioral response was classically narcissistic." [Note: Shepperson, p. 183.]

In view of God's promises believers can pray with confidence for His deliverance and do not need to give away His provisions to appease their enemies.

Verses 22-32

12. Jacob at the Jabbok 32:22-32

"Hebrew narrative style often includes a summary statement of the whole passage followed by a more detailed report of the event. Here Genesis 32:22 is the summary statement, while Genesis 32:23 begins the detailed account." [Note: The NET Bible note on 32:22.]

This site was probably just a few miles east of the Jordan Valley (Genesis 32:22). The Jabbok joins the Jordan River about midway between the Sea of Chinnereth (Galilee) and the Salt (Dead) Sea. [Note: On the location and significance of the Jabbok River, see Bryant G. Wood, "Journey Down the Jabbok," Bible and Spade (Spring 1978):57-64.]

It was when Jacob was alone, having done everything he could to secure his own safety, that God came to him (Genesis 32:24). An unidentified man assaulted Jacob, and he had to fight for his life. The "man" was the Angel of the Lord (Genesis 32:28-30; cf. Hosea 12:4). Note that God took the initiative in wrestling with Jacob, not vice versa. God was bringing Jacob to the end of himself. He was leading him to a settled conviction that God was superior to him and that he must submit to God's leadership in his life (cf. Romans 12:1-2).

"The great encounter with God came when Jacob knew himself to be exposed to a situation wholly beyond him." [Note: Kidner, p. 168.]

This was not a vision or a dream, but a real event. The injury to Jacob's hip joint proves this. It was God's third revelation to Jacob.

Jacob's refusal to release the man indicates the sincerity of his felt need for God's help (Genesis 32:26; cf. John 15:5). Again Jacob demonstrated his strong desire for blessing.

"Jacob completed, by his wrestling with God, what he had already been engaged in even from his mother's womb, viz. his striving for the birthright; in other words, for the possession of the covenant promise and the covenant blessing . . . . To save him from the hand of his brother, it was necessary that God should first meet him as an enemy, and show him that his real opponent was God Himself, and that he must first of all overcome Him before he could hope to overcome his brother. And Jacob overcame God; not with the power of the flesh however, with which he had hitherto wrestled for God against man (God convinced him of that by touching his hip, so that it was put out of joint), but by the power of faith and prayer, reaching by firm hold of God even to the point of being blessed, by which he proved himself to be a true wrestler of God, who fought with God and with men, i.e., who by his wrestling with God overcame men as well." [Note: Keil and Delitzsch, 1:305-6.]

With his wrestling with God Jacob began a new stage in his life (Genesis 32:28); he was a new man because he now began to relate to God in a way new for him. As a sign of this, God gave him a new name that indicated his new relationship to God. "Israel" means "God's warrior."

"The acknowledgment of the old name, and its unfortunate suitability [Jacob, Genesis 32:27], paves the way for the new name [Israel, Genesis 32:28]." [Note: Hamilton, The Book . . . Chapters 18-50, p. 333.]

". . . the name Israel denoted a spiritual state determined by faith; and in Jacob's life the natural state, determined by flesh and blood, still continued to stand side by side with this. Jacob's new name was transmitted to his descendants, however, who were called Israel as the covenant nation. For as the blessing of their forefather's conflict came down to them as a spiritual inheritance, so did they also enter upon the duty of preserving this inheritance by continuing in a similar conflict." [Note: Keil and Delitzsch, 1:307.]

"Elohim" (very strong one) occurs here to bring out the contrast between God and His creature. Jacob prevailed, in the sense of obtaining his request, by acknowledging his dependence and cleaving to God as his deliverer.

"The transformation pertains to the way in which Jacob prevails. Heretofore he prevailed over people by trickery. Now he prevails with God, and so with humans, by his words, not by the physical gifts conferred on him at birth or acquired through human effort." [Note: Waltke, Genesis, p. 446.]

"One wonders if 'Why is it that you inquire about my name?' [Genesis 32:29] is another way of asking, 'Jacob, don't you realize who I am?'" [Note: Hamilton, The Book . . . Chapters 18-50, p. 336.]

Another view is that God withheld His name to heighten Jacob's awe at this great event and to impress the significance of the event on Jacob all the more.

Jacob believed that he had seen God face to face (Genesis 32:30). The ancients believed that anyone who saw God face to face would die (cf. Genesis 16:13; Exodus 33:20; Judges 13:21-22). He was probably also grateful that the Angel had not dealt with him more severely, as he deserved. "Peniel" sounds more like "face of God" in Hebrew than the more common Penuel, which means the same thing. Perhaps Peniel was an older form of the place name and Penuel a newer form. Penuel seems to have been more common (cf. Judges 8:8). Or perhaps these names describe two places located closely together, though this seems less likely.

The result of this spiritual crisis in Jacob's life was obvious to all who observed him from then on (Genesis 32:31). It literally resulted in a change in his walk. [Note: See Harry Foster, "Walking with a Limp," Toward the Mark (September-October 1982):97-100.]

"When God touched the strongest sinew of Jacob, the wrestler, it shriveled, and with it Jacob's persistent self-confidence." [Note: Allen P. Ross, "Jacob at the Jabbok, Israel at Peniel," Bibliotheca Sacra 142:568 (October-December 1985):350.]

Every Christian does not need to have this type of drastic experience. Abraham and Isaac did not. God has told us that we can do nothing without Him (John 15:5) and that we should believe Him. It is only when we do not believe Him that He must teach us this lesson. Sometimes He has to bring us very low to do it. Every Christian should yield himself or herself to the lordship of God (Romans 6:13; Romans 6:19; Romans 12:1-2).

"If only the swimmer yields to the water, the water keeps him up; but if he continues to struggle, the result is disastrous. Let us learn to trust, just as we learn to float." [Note: Thomas, p. 298.]

To become strong in faith the believer must forsake self-sufficiency.

"The narrative is presented in a deliberately enigmatic manner to channel the reader's imagination in certain directions." [Note: Stephen Geller, "The Struggle at the Jabbok: The Uses of Enigma in a Biblical Narrative," Journal of the Ancient Near Eastern Society 14 (1982):39. See also Edward M. Curtis, "Structure, Style and Context as a Key to Interpreting Jacob's Encounter at Peniel," Journal of the Evangelical Theological Society 30:2 (June 1987):129-37.]

33 Chapter 33
Verses 1-17

Jacob arranged his family to preserve those who were most precious to him if his brother proved to be violently hostile (Genesis 33:1-3).

"This kind of ranking according to favoritism no doubt fed the jealousy over Joseph that later becomes an important element in the narrative. It must have been painful to the family to see that they were expendable." [Note: The NET Bible note on 33:2.]

His going ahead of them to meet Esau shows the new Israel overcoming the fear that had formerly dominated the old Jacob. His plan does not seem to me to reflect lack of trust in God as much as carefulness and personal responsibility. However, Jacob was obviously fearful and weak as he anticipated meeting his brother. Faith does not mean trusting God to work for us in spite of our irresponsibility; that is presumption. Faith means trusting God to work for us when we have acted responsibly realizing that without His help we will fail. His insistence on giving presents to Esau may have been an attempt to return to him the blessing that should have been his, to undo his sins of earlier years (cf. Genesis 33:11). [Note: Wenham, Genesis 16-50, pp. 298-99.]

Jacob gave God the glory for giving him his family; he confessed that his family was a gift from God (Genesis 33:4-5). This attitude is evidence of a basic change in Jacob's approach to life. [Note: For some interesting insights into eastern behavior as reflected in Genesis 33:4, see Imad Shehadeh, "Contrasts between Eastern and Western Cultures," Exegesis and Exposition 2:1 (Summer 1987):3-12.] Whereas he had previously been dishonest and devious, now he was honest and forthright about his intentions (Genesis 33:10).

"Now that they are reunited, Esau desires a fraternal relationship, but Jacob is unable to move beyond a formal relationship.

"Only the restraining intervention of God kept Laban from retaliation against Jacob (Genesis 31:24; Genesis 31:29). Esau is apparently in no need of a similar divine check. His own good nature acts as a check on him. Since his rage and hate of ch. 27, Esau himself has undergone his own transformation. No longer is he controlled by vile passions." [Note: Hamilton, The Book . . . Chapters 18-50, p. 345.]

"I see your face as one sees the face of God," means "I see in your face, as expressive of your whole attitude toward me, the friendliness of God. I see this friendliness demonstrated in His making you friendly toward me" (Genesis 33:10; cf. 1 Samuel 29:9; 2 Samuel 14:17). Jacob had seen God's gracious face and had been spared at Peniel, and he now saw Esau's gracious face and was spared.

Jacob's "language shows that he saw the two encounters with his Lord and his brother, as two levels of a single event: cf. 10b with Genesis 32:30." [Note: Kidner, p. 171. Cf. von Rad, pp. 327-28.]

Jacob's reasons for declining Esau's offer of an escort evidently did not spring from fear (Genesis 33:14-15). He gave a legitimate explanation of why it would be better for him to travel separately: the condition of his animals. Jacob may have been counting on God's protection and therefore felt no need of Esau's men. Alternatively Jacob may have mistrusted Esau having been deceived himself and having been deceptive. [Note: von Rad, p. 328.] Still another view is that Jacob was returning to the Promised Land on God's orders, and that did not include going to Seir. [Note: Wenham, Genesis 16-50, p. 299.]

His reference to visiting Esau in Seir (Genesis 33:14) does not mean that Jacob planned to go directly to Seir, where he did not go immediately. He could have been deceiving his brother again. Perhaps Jacob meant that he would visit his brother in his own land in the future. Scripture does not record whether Jacob ever made such a trip.

Jacob and his family settled first at Succoth ("Booths") east of the Jordan River (Genesis 33:17). Evidently he lived there for some time since he built a house and huts for his livestock.

This incident illustrates the truth of Proverbs 16:7, "When a man's ways are pleasing to the Lord, He makes even his enemies to be at peace with him."

"At almost every point in this story, Esau emerges as the more appealing, more humane, and more virtuous of the two brothers." [Note: Hamilton, The Book . . . Chapters 18-50, p. 347.]

"This is only the second-and it is the last-conversation between Esau and Jacob mentioned in Genesis. On the first occasion (Genesis 25:29-34) Esau failed to perceive Jacob's capacity for exploitation. On the second occasion he fails to perceive Jacob's hesitancy and lack of excitement about going to Seir. In both cases, Jacob succeeds in deceiving Esau." [Note: Ibid., p. 348.]

Verses 18-20

Jacob then crossed the Jordan River and moved his family into the land of Canaan. He chose Shechem ("peaceful") as his home. By purchasing land there he showed that he regarded Canaan as his permanent home and the home of his seed. The Israelites eventually buried Joseph at Shechem (Joshua 24:32). Shechem was only about a mile from the Sychar of Jesus' day (cf. John 4:5; John 4:12).

God had granted Jacob's request by bringing him safely back into the Promised Land (cf. Genesis 28:20-21). As he had vowed, Jacob worshipped the God of his father as his God. He called Yahweh "El-Elohe-Israel" meaning, "The mighty God is the God of Israel." Jacob used his own new name, Israel (Genesis 32:29). He built an altar, Jacob's first, to worship God as Abraham had done at Shechem when he had first entered Canaan (Genesis 12:6-7). The altar would have served the double purpose of providing a table for Jacob's sacrifice and serving as a memorial for Jacob's descendants in the years to come.

What were Jacob's motivation and relationship to God when he met Esau? This question rises often in the study of this chapter. The answer is not obvious. Some commentators have felt that Jacob completely backslid and returned to his former lifestyle of self-reliance and deceit. [Note: E.g., Thomas, pp. 309-16.] Most interpreters attribute good motives to Jacob. [Note: E.g., Keil and Delitzsch, 1:307-11; Aalders, pp. 148-53.] I believe the truth probably lies somewhere between these extremes. It seems to me that Jacob's experience at Peniel had a life-changing impact on him. Jacob seems to be referring to it in Genesis 33:10. Nevertheless his former lifestyle had become so ingrained-Jacob was over 90 years old at this time-that he easily slipped back into his former habits. I believe we have a clue to this in the use of his name "Jacob" in the text rather than "Israel." In short, Jacob seems to have had a genuine experience of coming to grips with himself and yielding his life to God at Peniel. Nevertheless from then on, his motives and attitudes vacillated. At times he trusted God as he should have, but at others, many others, he failed to trust God.

The divine Author's main concern in this section was not Jacob's motivation, however; He could have clarified that for us. Rather it seems to have been the faithfulness of God in sparing Jacob's life and returning him to the Promised Land as He had promised (Genesis 28:13-15). The Jacob narrative also contains evidence that God was faithful to bless others through Abraham's descendants (Genesis 12:3), including Laban (cf. Genesis 30:27) and Esau (cf. Genesis 33:11).

A major lesson of this chapter is that those who have received God's grace may trust in God's promise of protection when they seek reconciliation with others.