Text -- Genesis 33:18 (NET)

33:18 After he left Paddan Aram, Jacob came safely to the city of Shechem in the land of Canaan, and he camped near the city.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 33:18

Or rather he came safe, or in peace, to the city of Shechem. After a perilous journey, in which he had met with many difficulties, he came safe at last, into Canaan.

JFB: Gen 33:18

That is, "peace"; and the meaning may be that Jacob came into Canaan, arriving safe and sound at the city Shechem--a tribute to Him who had promised such a return (compare Gen 28:15). But most writers take Shalem as a proper name--a city of Shechem, and the site is marked by one of the little villages about two miles to the northeast. A little farther in the valley below Shechem "he bought a parcel of a field," thus being the first of the patriarchs who became a proprietor of land in Canaan.

Clarke: Gen 33:18

And Jacob came to Shalem, a city of Shechem - The word שלם shalem , in the Samaritan שלום shalom , should be translated here in peace, or in safety. After resting some time at Succoth, which was necessary for the safety of his flocks and the comfort of his family, he got safely to a city of Shechem, in health of body, without any loss of his cattle or servants, his wives and children being also in safety. Coverdale and Matthews translate this word as above, and with them agree the Chaldee and the Arabic: it is not likely to have been the name of a city, as it is nowhere else to be found. Shechem is called in Act 7:16, Sychem, and in Joh 4:5, Sychar; in the Arabic it is called Nablous, and to the present day Neapolis. It was near to Samaria; and the place where the wretched remains of the sect of the Samaritans were lately found, from whom Dr. Huntington received a perfect copy of the Samaritan Pentateuch.

TSK: Gen 33:18

Shalem : The word Shalem in the Samaritan Shalom , should probably be rendered ""in peace,""or ""in safety;""as it is translated by the Chaldee, Arabic, Coverdale, and Matthewes. Joh 3:23, Joh 4:5; Act 7:16

a city of Shechem : Or, rather, ""the city Shechem,""which was situated in a narrow valley, abounding with springs, between Mounts Ebal and Gerizim, having the former on the north, and the latter on the south; 10 miles from Shiloh, and 34 from Jerusalem. It became the capital of Samaria, after the ruin of the city of that name. Jos 24:1; Jdg 9:1; Joh 4:5, Sychar, Act 7:16, Sychem, Padan-aram, Gen 25:20, Gen 28:6, Gen 28:7, Gen 35:9, Gen 46:15

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 33:1-20

- Jacob and Esau Meet

17. סכת sûkkôth , Sukkoth, "booths,"consisting of poles forming a roof covered with branches, leaves, or grass.

19. חמור chămôr Chamor, "ass, red, heap." קשׂיטה q^e śı̂yṭâh Qesitah, weighed or measured. Ἀμνὸς Amnos , Septuagint and Onkelos

Jacob has a friendly interview with Esau, and re-+enters Kenaan.

Gen 33:1-3

Jacob, upon seeing Esau approach with his four hundred men, advances with circumspection and lowly obeisance. He divided his family, arranged them according to their preciousness in his eyes, and walks himself in front. In drawing near, he bows seven times, in token of complete submission to his older brother. Esau, the wild hunter, is completely softened, and manifests the warmest affection, which is reciprocated by Jacob. The puncta extraordinaria over וישׁקהוּ vayı̂shēqēhû , "and kissed him,"seemingly intimating a doubt of the reading or of the sincerity of Esau, are wholly unwarranted. Esau then observes the women and children, and inquires who they are. Jacob replies that God had granted, graciously bestowed on him, these children. They approach in succession, and do obeisance. Esau now inquires of the caravan or horde he had already met. He had heard the announcement of the servants; but he awaited the confirmation of the master. "To find grace in the eyes of my lord."Jacob values highly the good-will of his brother. The acceptance of this present is the security for that good-will, and for all the safety and protection which it involved. Esau at first declines the gift, but on being urged by Jacob accepts it, and thereby relieves Jacob of all his anxiety. His brother is now his friend indeed. "Therefore, have I seen thy face,"that I might give thee this token of my affection. "As if I had seen the face of God."The unexpected kindness with which his brother had received him was a type and proof of the kindness of the All-provident, by whom it had been added to all his other mercies. My blessing; my gift which embodies my good wishes. I have all; not only enough, but all that I can wish.

Gen 33:12-16

They now part for the present. "I will qo with thee;"as an escort or vanguard. Jacob explains that this would be inconvenient for both parties, as his tender children and suckling cattle could not keep pace with Esau’ s men, who were used to the road. "At the pace of the cattle;"as fast as the business ( מלאכה melā'kâh ) of traveling with cattle will permit. Unto Selr. Jacob is travelling to the land of Kenaan, and to the residence of his father. But, on arriving there, it will be his first duty to return the fraternal visit of Esau. The very circumstance that he sent messengers to apprise his brother of his arrival, implies that he was prepared to cultivate friendly relations with him. Jacob also declines the offer of some of the men that Esau had with him. He had, doubtless, enough of hands to manage his remaining flock, and he now relied more than ever on the protection of that God who had ever proved himself a faithful and effectual guardian.

Gen 33:17

"Sukkoth"was south of the Jabbok, and east of the Jordan, as we learn from Jdg 8:4-9. From the same passage it appears to have been nearer the Jordan than Penuel, which was at the ford of Jahbok. Sukkoth cannot therefore, be identified with Sakut, which Robinson finds on the other side of the Jordan, about ten miles north of the mouth of the Jabbok. "And built him a house."This indicates a permanent residence. Booths, or folds, composed of upright stakes wattled together, and sheltered with leafy branches. The closed space in the text is properly introduced here, to indicate the pause in the narrative, while Jacob sojourned in this place. Dinah, who is not noticed on the journey, was now not more than six years of age. Six or seven years more, therefore, must have elapsed before the melancholy events of the next chapter took place. In the interval, Jacob may have visited his father, and even returned the visit of Esau.

Gen 33:18-20

Jacob at length crosses the Jordan, and enters again the land of Kenaan. "In peace."The original word ( שׁלם shālēm "safe, in peace") is rendered Shalem, the name of the town at which Jacob arrived, by the Septuagint. The rendering safe, or in peace, is here adopted, because (1) the word is to be taken as a common noun or adjective, unless there be a clear necessity for a proper name; (2) "the place"was called Shekem in the time of Abraham Gen 12:6, and the "town"is so designated in the thirty-fifth chapter Gen 35:4; and (3) the statement that Jacob arrived in safety accounts for the additional clauses, "which is in the land of Kenaan,"and "when he went from Padan-aram,"and is in accordance with the promise Gen 28:21 that he would return in peace. If, however, the Salim found by Robinson to the west of Nablous be the present town, it must be called the city of Shekem, because it belonged to the Shekem mentioned in the following verse and chapter. "Pitched before the city."

Jacob did not enter into the city, because his flocks and herds could not find accommodation there, and he did not want to come into close contact with the inhabitants. "He bought a parcel of the field."He is anxious to have a place he may call his own, where he may have a permanent resting-place. "For a hundred kesitahs."The kesitah may have been a piece of silver or gold, of a certain weight, equal in value to a lamb (see Gesenius). "El-Elohe-Israel."Jacob consecrates his ground by the erection of an altar. He calls it the altar of the Mighty One, the God of Israel, in which he signalizes the omnipotence of him who had brought him in safety to the land of promise through many perils, the new name by which he himself had been lately designated, and the blessed communion which now existed between the Almighty and himself. This was the very spot where Abraham, about one hundred and eighty-five years ago, built the first altar he erected in the promised land Gen 12:6-7. It is now consecrated anew to the God of promise.

Poole: Gen 33:18

Shalem most take it for the proper name of a place belonging to

Shechem as it here follows, called Salim, Joh 3:23 , and Sichem or Sychar, Joh 4:5 . But others take it for an appellative noun, and render the place thus, he came safe or whole to the city of Shechem; to note either that he was then cured of the lameness which the angel gave him; or rather, to note the good providence of God that had brought him safe in his person, family, and estate through all his dangers, first from Laban, then from Esau, till he came to this place, where it seems he intended to make his abode for a good while, had not the following miscarriages obliged him to remove.

Before the city i.e. near to it, but not in it, for the conveniency of his cattle.

Haydock: Gen 33:18

The town of Salem, which was the first town of Chanaan that he came near after his return. It was afterwards called Sichem, and Sichar, John iv. 5, and Naplosa. Salim, mentioned John iii. 23, was probably more to the east. Some translate, "He came quite sound to the city of Sichem;" where, Demetrius says, he dwelt ten years, Eusebius, præp. ix. 21, having stopped at Socoth six months. (Calmet) ---

This seems very probable, as Dina met with her misfortune a little before he left the country; and as she was six years old when she came from Haran, she would be about 15 when she began to go a visiting, &c., chap. xxxiv. 1. (Haydock)

Gill: Gen 33:18

And Jacob came to Shalem, a city of Shechem,.... Not Salem, of which Melchizedek was king, much less Jerusalem, for it was forty miles from it ^w; more likely Salim near Aenon, where John was baptizing, Joh 3:23; though it perhaps is the same with Shechem; for the words may be read, he "came to Shalem, the city Shechem", a city which Hamor had built, and called by the name of his son Shechem, the same with Sychar, Joh 4:5; this was on this side Jordan, and therefore Jacob must have passed over that river, though no mention is made of it; it is said to be about eight miles from Succoth ^x: though some think Shalem is not the name of a place, but an appellative, and to be rendered "safe and sound", or "whole"; and so the Jewish ^y writers generally understand it of his coming in peace, health, and safety:

which is in the land of Canaan; it belonged to that tribe of the Canaanites called Hivites; for Hamor, the father of Shechem, from whom it had its name, was an Hivite, Gen 34:2, so that Jacob was now got into the land of Canaan, his own country, and where his kindred dwelt:

when he came from Padanaram; from Mesopotamia, from Haran there; Shechem was the first place in the land of Canaan he came to, when he came from thence, and whither he came in the greatest safety, he himself, wives, children, and servants, in good health, without any loss of any of his cattle and substance; and without any ill thing befalling: him all the way thither, being delivered from Laban and Esau, and from every danger, and from every enemy: and to signify this is this clause added, which may seem otherwise superfluous:

and pitched his tent before the city; the city of Shechem, not in it, but near it.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 33:18

¹ tn Heb “in front of.”

Commentary -- Verse Range Notes

TSK Synopsis: Gen 33:1-20

1 Jacob and Esau's meeting; and Esau's departure.

17 Jacob comes to Succoth.

18 At Shalem he buys a field, and builds an altar, called El-elohe-Israel.

MHCC: Gen 33:17-20

Jacob did not content himself with words of thanks for God's favour to him, but gave real thanks. Also he kept up religion, and the worship of God in his family. Where we have a tent, God must have an altar. Jacob dedicated this altar to the honour of El-elohe-Israel, God, the God of Israel; to the honour of God, the only living and true God; and to the honour of the God of Israel, as a God in covenant with him. Israel's God is Israel's glory. Blessed be his name, he is still the mighty God, the God of Israel. May we praise his name, and rejoice in his love, through our pilgrimage here on earth, and for ever in the heavenly Canaan.

Matthew Henry: Gen 33:16-20

Here, 1. Jacob comes to Succoth. Having in a friendly manner parted with Esau, who had gone to his own country (Gen 33:16), he comes to a place where, it should seem, he rested for some time, set up booths for his cattle, and other conveniences for himself and family. The place was afterwards known by the name of Succoth, a city in the tribe of Gad, on the other side Jordan (it signifies booths), that when his posterity afterwards dwelt in houses of stone, they might remember that the Syrian ready to perish was their father, who was glad of booths (Deu 26:5); such was the rock whence they were hewn. 2. He comes to Shechem; we read it, to Shalem, a city of Shechem; the critics generally incline to read it appellatively: he came safely, or in peace, to the city of Shechem. After a perilous journey, in which he had met with many difficulties, he came safely, at last, into Canaan. Note, Diseases and dangers should teach us how to value health and safety, and should help to enlarge our hearts in thankfulness, when our going out and coming in have been signally preserved. Here, (1.) He buys a field, Gen 33:19. Though the land of Canaan was his by promise, yet, the time for taking possession not having yet come, he is content to pay for his own, to prevent disputes with the present occupants. Note, Dominion is not founded in grace. Those that have heaven on free-cost must not expect to have earth so. (2.) He builds an altar, Gen 33:20. [1.] In thankfulness to God, for the good hand of his providence over him. He did not content himself with verbal acknowledgments of God's favour to him, but made real ones: [2.] That he might keep up religion, and the worship of God, in his family. Note, Where we have a tent God must have an altar, where we have a house he must have a church in it. He dedicated this altar, where we have a house he must have a church in it. He dedicated this altar to the honour of El-elohe-Israel - God, the God of Israel, to the honour of God, in general, the only living and true God, the best of beings and first of causes; and to the honour of the God of Israel, as a God in covenant with him. Note, In our worship of God we must be guided and governed by the joint-discoveries both of natural and revealed religion. God had lately called him by the name of Israel, and now he calls God the God of Israel; though he is styled a prince with God, God shall still be a prince with him, his Lord and his God. Note, Our honours then become honours indeed to us when they are consecrated to God's honour; Israel's God is Israel's glory.

Keil-Delitzsch: Gen 33:18-20

From Succoth, Jacob crossed a ford of the Jordan, and "came in safety to the city of Sichem in the land of Canaan." שׁלם is not a proper name meaning "to Shalem,"as it is rendered by Luther (and Eng. Vers., Tr .) after the lxx, Vulg., etc.; but an adjective, safe, peaceful, equivalent to בּשׁלום , "in peace,"in Gen 28:21, to which there is an evident allusion. What Jacob had asked for in his vow at Bethel, before his departure from Canaan, was now fulfilled. He had returned in safety "to the land of Canaan;"Succoth, therefore, did not belong to the land of Canaan, but must have been on the eastern side of the Jordan. שׁכם עיר , lit., city of Shechem; so called from Shechem the son of the Hivite prince Hamor

(Note: Mamortha , which according to Plin . ( h. n. v. 14) was the earlier name of Neapolis (Nablus), appears to have been a corruption of Chamor.)

(Gen 33:19, Gen 34:2.), who founded it and called it by the name of his son, since it was not in existence in Abraham's time (vid., Gen 12:6). Jacob pitched his tent before the town, and then bought the piece of ground upon which he encamped from the sons of Hamor for 100 Kesita . קשׂיטה is not a piece of silver of the value of a lamb (according to the ancient versions), but a quantity of silver weighed out, of considerable, though not exactly determinable value: cf. Ges. thes. s. v . This purchase showed that Jacob, in reliance upon the promise of God, regarded Canaan as his own home and the home of his seed. This piece of field, which fell to the lot of the sons of Joseph, and where Joseph's bones were buried (Jos 24:32), was, according to tradition, the plain which stretches out at the south-eastern opening of the valley of Shechem, where Jacob's well is still pointed out (Joh 4:6), also Joseph's grave, a Mahometan wely (grave) two or three hundred paces to the north (Rob. Pal. iii. 95ff.). Jacob also erected an altar, as Abraham had previously done after his entrance into Canaan (Gen 12:7), and called it El-Elohe-Israel , " God (the mighty) is the God of Israel, "to set forth in this name the spiritual acquisition of his previous life, and according to his vow (Gen 28:21) to give glory to the "God of Israel"(as he called Jehovah , with reference to the name given to him at Gen 32:29), for having proved Himself to be El, a mighty God, during his long absence, and that it might serve as a memorial for his descendants.

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 25:19--36:1

C. What became of Isaac 25:19-35:29

A new toledot begins with 25:19. Its theme is "the acquisition of the blessing and its development and protection by the Lord."⁶²⁵

Moses set up the whole Jacob narrative in a chiastic structure that emphasizes the fulfillment of the promise of the seed and the seed's prosperity.

"A Oracle sought; Rebekah struggles in childbirth; bekorah birthright; birth; themes of strife, deception, fertility (25:19-34).

B Interlude: strife; deception; berakah blessing; covenant with foreigner (26).

C Deception; berakah stolen; fear of Esau; flight from land (27:1-28:9).

D Encounter (<paga') with the divine at sacred site near border; berakah (28:10-22).

E Internal cycle opens: arrival; Laban at border; deception; wages; Rachel barren; Leah fertile (29:1-30:21).

F Rachel fertile; Jacob increases the herds (30:22-43).

E' Internal cycle closes: departure; Laban at border; deception; wages (31).

D' Encounters (<paga') with divine beings at sacred sites near border; berakah (32).

C' Deception planned; fear of Esau; berakah gift returned; return to land (33).

B' Interlude: strife; deception; covenant with foreigner (34).

A' Oracle fulfilled; Rachel struggles in childbirth; berakah; death resolutions (35:1-22)."⁶²⁶

The Flood story also has a palistrophic structure, and both stories have a similar statement at the middle (turning point): God remembered Noah (8:1) and God remembered Rachel (30:22). This emphasizes that God controls events and saves His people.

". . . the author of Genesis has deliberately split the Jacob-Joseph story into two parts by putting the family history of Esau 36:1-37:1 in the middle. This allows him to alternate the genealogies of the non-elect lines of Ishmael (25:12-18) and Esau (36:1-37:1) with the fuller family histories of the chosen lines of Terah (Abraham) (11:27-25:11), Isaac (Jacob) (25:19-35:29), and Jacob (Joseph) (37:2-50:26) to produce a total of five patriarchal family histories. This matches the five family histories of pre-patriarchal times . . ."⁶²⁷

Constable: Gen 33:1-20

13. Jacob's meeting with Esau and his return to Canaan ch. 33

Jacob was ready to sacrifice part of his family expecting Esau to attack him, and he approached his brother as though Esau was his lord. In contrast, Esau welcomed Jacob magnanimously, reluctantly received his gift, and offered to host him in Seir. Jacob declined Esau's offer and travelled instead to Succoth where he settled next.

"As Jacob had won God's blessing by capitulating to Him, so now he was to win reconciliation to Esau by capitulating to him . . . ."⁷⁴³

33:1-17 Jacob arranged his family to preserve those who were most precious to him if his brother proved to be violently hostile (vv. 1-3). 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. v. 11).⁷⁴⁴

Jacob gave God the glory for giving him his family; he confessed that his family was a gift from God (vv. 4-5). This attitude is evidence of a basic change in Jacob's approach to life.⁷⁴⁵

"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 (31:24, 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."⁷⁴⁶

"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 (v. 10; cf. 1 Sam 29:9; 2 Sam. 14:17).

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 32:30."⁷⁴⁷

In chapter 33 Jacob saw God and did not die, and in chapter 34 he saw Esau and did not die. God had promised to return Jacob safely to the land (28:15).

Jacob's reasons for declining Esau's offer of an escort evidently did not spring from fear (vv. 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.⁷⁴⁸ Still another view is that Jacob was returning to the Promised Land on God's orders, and that did not include going to Seir.⁷⁴⁹

His reference to visiting Esau in Seir (v. 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 (v. 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."⁷⁵⁰

"This is only the second--and it is the last--conversation between Esau and Jacob mentioned in Genesis. On the first occasion (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."⁷⁵¹

33:18-20 Jacob then crossed the Jordan River and moved his family into the land of Canaan. He chose Shechem ("peaceful") as his home. His purchase of land there shows that he regarded Canaan as his permanent home and the home of his seed. The Israelites eventually buried Joseph at Shechem (Josh. 24:32). Shechem was only a mile or two from the Sychar of Jesus' day (cf. John 4:5, 12).

God had granted Jacob's request by bringing him safely back into the Promised Land (cf. 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 (32:29). He built an altar, Jacob's first, to worship God as Abraham had done at Shechem when he had first entered Canaan (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. Some commentators have felt that Jacob completely backslid and returned to his former lifestyle of self-reliance and deceit.⁷⁵² Most interpreters attribute good motives to Jacob.⁷⁵³ 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 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 this 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 (28:13-15). The Jacob narrative also contains evidence that God was faithful to bless others through Abraham's descendants (12:3), including Laban (cf. 30:27) and Esau (cf. 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.

Guzik: Gen 33:1-20

Genesis 33 - The Meeting of Jacob and Esau

A. Esau's warm welcome.

1. (1-2) Jacob's careful preparations.

Now Jacob lifted his eyes and looked, and there, Esau was coming, and with him were four hundred men. So he divided the children among Leah, Rachel, and the two maidservants. And he put the maidservants and their children in front, Leah and her children behind, and Rachel and Joseph last.

a. He divided the children among Leah, Rachel, and the two maidservants: These preparations were not necessarily carnal. Often the LORD leads us to do very practical things when we follow Him. But the placement of the family shows Jacob was not shy about showing his favoritism to Rachel and Joseph.

b. He put the maidservants and their children in front: At least Leah got more protection than the two maidservants Bilhah and Zilpah did.

2. (3) Jacob demonstrates his submission.

Then he crossed over before them and bowed himself to the ground seven times, until he came near to his brother.

a. He crossed over before them: The best thing about Jacob is now, after being conquered by God, he leads the procession coming to meet Esau.

b. Bowed himself to the ground: Jacob already sent over gifts and showed he didn't want to take anything materially from Esau. But by bowing down, he showed he is submitted to his brother and wanted no social power over him.

i. Of course, if Jacob didn't take things into his own hands more than 20 years ago this would not be necessary. Isaac's promise to Jacob, Let peoples serve you, and nations bow down to you. Be master over your brethren (Genesis 27:29) would be more immediately fulfilled.

ii. We often simply mess things up when we try to "help God out" in the flesh. God never needs us to sin to help Him further His plan in our life.

3. (4-7) Esau warmly greets Jacob and his family.

But Esau ran to meet him, and embraced him, and fell on his neck and kissed him, and they wept. And he lifted his eyes and saw the women and children, and said, "Who are these with you?" So he said, "The children whom God has graciously given your servant." Then the maidservants came near, they and their children, and bowed down. And Leah also came near with her children, and they bowed down. Afterward Joseph and Rachel came near, and they bowed down.

a. Esau ran to meet him: This probably terrified Jacob. Surely, he thought his life would soon end. Instead, God was working in Esau, and he only wanted to bless Jacob.

b. Fell on his neck and kissed him, and they wept: Esau and Jacob did not feel a need to "work out" the past. God worked in both their hearts and there was no need to dredge it all up again. What was past was past.

4. (8-11) Esau receives Jacob's gifts: and he took it.

Then Esau said, "What do you mean by all this company which I met?" And he said, "These are to find favor in the sight of my lord." But Esau said, "I have enough, my brother; keep what you have for yourself." And Jacob said, "No, please, if I have now found favor in your sight, then receive my present from my hand, inasmuch as I have seen your face as though I had seen the face of God, and you were pleased with me. Please, take my blessing that is brought to you, because God has dealt graciously with me, and because I have enough." So he urged him, and he took it.

a. So he urged him, and he took it: This was as important to the reconciliation as Jacob's giving the gifts. When Jacob gave such generous gifts, it was his way of saying to Esau he was sorry and when Esau accepted the gifts, it was his way of accepting Jacob and saying he was forgiven.

i. In that culture, you never accepted a gift from an enemy, only from a friend. To accept the gift was to accept the friendship.

b. I have enough . . . I have enough: Both Esau and Jacob have a blessed testimony: I have enough. Godliness with contentment is great gain (1 Timothy 6:6).

B. Jacob's travels in the Promised Land.

1. (12-17) Jacob and Esau part their ways; Jacob goes to Succoth.

Then Esau said, "Let us take our journey; let us go, and I will go before you." But Jacob said to him, "My lord knows that the children are weak, and the flocks and herds which are nursing are with me. And if the men should drive them hard one day, all the flock will die. Please let my lord go on ahead before his servant. I will lead on slowly at a pace which the livestock that go before me, and the children, are able to endure, until I come to my lord in Seir." And Esau said, "Now let me leave with you some of the people who are with me." But he said, "What need is there? Let me find favor in the sight of my lord." So Esau returned that day on his way to Seir. And Jacob journeyed to Succoth, built himself a house, and made booths for his livestock. Therefore the name of the place is called Succoth.

a. Please let my lord go on ahead before his servant: Jacob was glad to be reconciled with his brother, but didn't want to be too close to him. He was still afraid of Esau.

b. Jacob journeyed to Succoth: Unfortunately, Jacob still acts like "Jacob," because he said he will go far to the south with Esau to the area of Mount Seir. Instead, he allowed Esau to go a few days beyond him and then headed towards the north to Succoth.

i. It's hard to try to be Jacob and Israel at the same time. We could have called him Jak-iel or Israe-ob.

2. (18-20) Jacob comes to Shechem.

Then Jacob came safely to the city of Shechem, which is in the land of Canaan, when he came from Padan Aram; and he pitched his tent before the city. And he bought the parcel of land, where he had pitched his tent, from the children of Hamor, Shechem's father, for one hundred pieces of money. Then he erected an altar there and called it El Elohe Israel.

a. And he pitched his tent before the city: It is good Jacob came to the Promised Land, and he settled there. But he falls short, because it seems God directed him to return to Bethel (Genesis 31:13).

b. Then he erected an altar there and called it El Elohe Israel: Though he made an altar, it was obedience God wanted first, not sacrifice. Jacob will bear bad fruit and waste time because he is in a place he shouldn't be.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Bible Query: Gen 33:18-19

Q: In Gen 33:18-19 and Josh 24:32, did Jacob purchase the land at Shechem, or did Abraham purchase it as Acts 7:15-16 and Gen 23:16-20 say?

A: Abraham purchased land in Mamre near Hebron for Sarah in Genesis 23:16-20, but that is not in the same place. As for the land purchased in Shechem, there are two possible answers.

Jacob and Abraham bought it: Both Joshua 24:32 and Genesis 33:18-19 say Jacob, Abraham’s grandson, was the person who purchased the land near Shechem. Regardless of whether Abraham came to witness the purchase of the land with the money he passed on to Isaac or not, one could say that the clan of Abraham purchased the land. Even today, a teenager, with his father’s consent, can buy a car in his father’s name.   Stephen might be mistaken: Since Jacob purchased the land his sons were buried on, yet Jacob himself was buried at Mamre with Abraham, Stephen might have been accidentally combined these two separate events. Even if Stephen were mistaken, the Bible would still be inerrant. The Bible simply recorded, inerrantly, what Stephen said, mistake and all.

See Bible Difficulties and Seeming Contradictions p.142-145, 1001 Bible Questions Answered p.309,

Encyclopedia of Bible Difficulties 379-381, and the discussion on Genesis 50:13 for more info.

Bible Query: Gen 33:18-19

Q: In Gen 33:18-19 what else do we know about the city of Shechem?

A: Though the city was in ruins in Abraham’s time, the site of the city was known, as Can Archaeology prove the Old Testament? p.26 says. Abraham did not purchase the city, but rather land near Shechem.

The Wycliffe Dictionary of Biblical Archaeology p.518-522 gives a lot of detail on Shechem. It was always being rebuilt because it was on a hill that could be fortified and had an excellent spring. Shechem was rebuilt around 1900 B.C., but Pharaoh Senusert III (ca.1880-1840 B.C.) captured it. Shechem was destroyed again about 1750 B.C. It was rebuilt, but was destroyed again by the Egyptians c.1550 B.C.. It was rebuilt, in the time of the Amarna letters (1500-1200 B.C.) which mention it as the center of the king Lab’ayu who was in confederation with the "Habiru" invaders. It was rebuilt, but destroyed by the Assyrians by the Aramaeans, King Menaham of Israel, and the Assyrians in 723 B.C.

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 33 (Chapter Introduction)

Overview

Gen 33:1, Jacob and Esau’s meeting; and Esau’s departure; Gen 33:17, Jacob comes to Succoth; Gen 33:18, At Shalem he buys a field, and builds an altar, called El-elohe-Israel.

Poole: Genesis 33 (Chapter Introduction)

CHAPTER 33

Jacob sets his wives and children in the order they shall travel, Gen 33:1,2 . Meets his brother; his obeisance to him, Gen 33:3 . Esau kindly embrace Jacob, Gen 33:4 . His wives and children present themselves to Esau, Gen 33:7 . Jacob offers a present to his brother, Gen 33:8 . He refuses it, Gen 33:9 . Jacob presses him, and he accepts, Gen 33:10,11 . They part friendly, Gen 33:12-15 . Esau returns to Seir; Jacob comes to Succoth, Gen 33:17 . From thence he goes to Shalem; where he buys a field for one hundred pieces of money; builds an altar; calls it El-elohe-Israel, Gen 33:18-20 .

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 33 (Chapter Introduction)

(v. 1-16) The friendly meeting of Jacob and Esau.

(Gen 33:17-20) Jacob comes to Succoth and Shalem, He builds an altar.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 33 (Chapter Introduction)

We read, in the former chapter, how Jacob had power with God, and prevailed; here we find what power he had with men too, and how his brother Esau was mollified, and, on a sudden, reconciled to him; for so it is written, Pro 16:7, " When a man's ways please the Lord, he maketh even his enemies to be at peace with him." Here is, I. A very friendly meeting between Jacob and Esau (Pro 16:1-4). II. Their conference at their meeting, in which they vie with each other in civil and kind expressions. Their discourse is 1. About Jacob's family (Pro 16:5-7). 2. About the present he had sent (Pro 16:8-11). 3. About the progress of their journey (Pro 16:12-15). III. Jacob's settlement in Canaan, his house, ground, and altar (Pro 16:16-20).

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

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

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 33 (Chapter Introduction)

INTRODUCTION TO GENESIS 33

In this chapter we find Esau meeting Jacob in a friendly manner, contrary to his fears and expectation, having set his family in order in case of the worst, Gen 33:1; putting questions to Jacob concerning the women and children with him, who make their obeisance to him as Jacob had done before, Gen 33:5; and concerning the drove he met, which was a present to him, and which he refused at first to take, but at the urgency of Jacob accepted of it, Gen 33:8; proposing to travel with him, unto which Jacob desired to be excused, he, with the women, children, and flocks, not being able to keep pace with him, Gen 33:12, and to leave some of his men with him to guard him, which Jacob judged unnecessary, upon which they parted friendly, Gen 33:15; and the chapter is concluded with an account of Jacob's journey, first to Succoth, then to Shalem, where he pitched his tent, bought a field and built an altar, Gen 33:17.