Page:An Exposition of the Old and New Testament (1828) vol 1.djvu/207

Rh said, What needeth it? Let me find grace in the sight of my lord.

We have here the discourse between the two brothers at their meeting, which is very free and friendly, without the least intimation of the old quarrel. It was the best way to say nothing of it. They converse,

I. About Jacob's retinue, v. 5..7. Eleven or twelve little ones followed Jacob close, the eldest of them not fourteen years old; Who are these? says Esau. Jacob had sent him an account of the increase of his estate, (ch. 32. 5.) but made no mention of his children; perhaps, because he would not expose them to his rage, if he should meet him as an enemy, or would please him with the unexpected sight, if he should meet him as a friend: Esau therefore had reason to ask, Who are those with thee? To which common question Jacob returns a serious answer; such as became his character, They are the children which God hath graciously given thy servant. It had been a sufficient answer to the question, and fit enough to be given to profane Esau, if he had only said, "They are my children;" but then Jacob had not spoken like himself, like a man whose eyes were ever toward the Lord. Note, It becomes us, not only to do common actions, but to speak of them, after a godly sort, 3 John 6. Jacob speaks of his children, 1. As God's gifts; they are a heritage of the Lord, Ps. 127. 3.—113. 9.—107. 41. 2. As choice gifts; he hath graciously given them. Though they were many, and now much his care, and as yet but slenderly provided for, yet he accounts them great blessings; his wives and children hereupon come up in order, and pay their duty to Esau, as he had done before them; (v. 6, 7.) for it becomes the family to show respect to those whom the master of the family shows respect to.

II. About the present he had sent him.

1. Esau modestly refused it, because he had enough, and did not need it, v. 9. Note, Those who wish to be considered men of honour, will not seem to be mercenary in their friendship: whatever influence Jacob's present had upon Esau to pacify him, he would not have it thought that it had any, and therefore he refused it. His reason is, I have enough, I have much; so the word is; so much, that he was not willing to take any thing that was his brother's. Note, (1.) Many that come short of spiritual blessings, and are out of covenant, yet have much of this world's wealth. Esau had what was promised him, the fatness of the earth, and a livelihood by his sword. (2.) It is a good thing for those that have much, to know that they have enough, though they have not so much as some others have. Even Esau can say, I have enough. (3.) Those that are content with what they have, must show it by not coveting what others have. Esau bids Jacob keep what he had to himself, supposing he had more need of it; Esau, for his part, needs it not, either to supply him, for he was rich, or to pacify him, for he was reconciled: we should take heed, lest at any time our covetousness impose upon the courtesy of others, and meanly take advantage of their generosity.

2. Jacob affectionately urges him to accept it, and prevails, v. 10, 11. Jacob sent it through fear, (ch. 32. 20.) but, the fear being over, he now importunes his acceptance of it, for love, to show that he desired his brother's friendship, and did not merely dread his wrath; two things he urges, (1.) The satisfaction he had in his brother's favour, which he thought himself bound to make this thankful acknowledgment of. It is a very high compliment that he passes upon him, I have seen thy face, as though I had seen the face of God, that is, "I have seen thee reconciled to me, and at peace with me, as I desire to see God reconciled." Or, the meaning is, that Jacob saw God's favour to him in Esau's: it was a token for good to him, that God had accepted his prayers. Note, [1.] Creature-comforts are then comforts indeed to us, when they are granted as answers to prayer, and are tokens of our acceptance with God. [2.] It is matter of great joy to those that are of a peaceable and affectionate disposition, to recover the friendship of their relations that they have been at variance with. (2.) The competency he had of this world's goods, God has dealt graciously with me. Note, If what we have in this world, increase under our hands, we must take notice of it with thankfulness, to the glory of God, and own that therein he has dealt graciously with us, better than we deserve: it is he that gives power to get wealth, Deut. 8. 18. He adds, " And I have enough; I have all," so the word is. Esau's enough was much, but Jacob's enough was all. Note, A Godly man, though he have but little in the world, yet may truly say, "I have all," [1.] Because he has the God of all, and has all in him; all is your's if ye be Christ's, 1 Cor. 3. 22. [2.] Because he has the comfort of all; I have all, and abound, Phil. 4. 18. He that has much, would have more; but he that thinks he has all, is sure he has enough. He has all in prospect; he will have all shortly, when he comes to heaven: upon this principle, Jacob urged Esau, and he took his present. Note, It is an excellent thing when men's religion makes them generous, free-hearted, and open-handed, scorning to do a thing that is paltry and sneaking.

III. About the progress of their journey. In which,

1. Esau offers himself to be his guide and companion, in token of sincere reconciliation, v. 12. We never find that Jacob and Esau were so sociable with one another, and so affectionate, as they were now. Note, As for God, his work is perfect. He made Esau, not only not an enemy, but a friend. This bone that had been broken, being well set, became stronger than ever. Esau is become fond of Jacob's company, courts him to mount Seir: let us never despair of any, nor distrust God, in whose hand all hearts are. Yet Jacob saw cause modestly to refuse this offer, (v. 13, 14. ) wherein he shows a tender concern for his own family and flocks, like a good shepherd and a good father. He must consider the children and flocks with young, and not lead the one, or drive the other, too fast. This prudence and tenderness of Jacob ought to be imitated by those that have the care and charge of young people in the things of God. They must not be over-driven, at first, by heavy tasks in religious services, but led as they can bear, having their work made as easy to them as possible. Christ, the good shepherd does so, Isa. 40. 11. Now Jacob will neither desire Esau to slacken his pace, nor force his family to quicken their's, nor leave them, to keep company with his brother, as many would have done, that love any society better than those of their own house; but he desires Esau to march before, and promises to follow him leisurely, as he could get forward. Note, It is an unreasonable thing to tie others to our rate; we may come with comfort, at last to the same journey's end, though we do not journey together, either in the same path, or with the same pace. There may be those, with whom we cannot fall in, and yet with whom we need not fall out by the way. Jacob intimates to him, that it was his present design to come to him to mount Seir; and we may presume he did so, after he had settled his family and concerns elsewhere, though that visit is not recorded. Note, When we have happily recovered peace with our friends, we