ปฐมกาล 33:17 วิจารณ์

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).

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.

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. (w) Bunting's Travels, p. 75. (x) Ib. p. 72. (y) Targum Jon. Jarchi, Aben Ezra & Ben Gersom in loc.

(Verse 17) And Jacob built a house there for himself, and he built shelters for his livestock; therefore he called the name of that place Tabernacles. Where we have tents, it is read in Hebrew as Sochoth. Furthermore, until today, there is a city beyond the Jordan with this name in the region of Scythopolis, about which we have written in the book of Joshua.

Esau, with four hundred men, meets Jacob, Gen 33:1. He places his children under their respective mothers, passes over before them, and bows himself to his brother, Gen 33:2, Gen 33:3. Esau receives him with great affection, Gen 33:4. Receives the homage of the handmaids, Leah, Rachel, and their children, Gen 33:5-7. Jacob offers him the present of cattle, which he at first refuses, but after much entreaty accepts, Gen 33:8-11. Invites Jacob to accompany him to Mount Seir, Gen 33:12. Jacob excuses himself because of his flocks and his children, but promises to follow him, Gen 33:13, Gen 33:14. Esau offers to leave him some of his attendants, which Jacob declines, Gen 33:15. Esau returns to Seir, Gen 33:16, and Jacob journeys to Succoth, Gen 33:17, and to Shalem, in the land of Canaan, Gen 33:18. Buys a parcel of ground from the children of Hamor, Gen 33:19, and erects an altar which he calls El-elohe-Israel, Gen 33:20.

Journeyed to Succoth - So called from סכת succoth, the booths or tents which Jacob erected there for the resting and convenience of his family, who in all probability continued there for some considerable time.

KINDNESS OF JACOB AND ESAU. (Gen 33:1-11) behold, Esau came, and with him four hundred men--Jacob having crossed the ford and ranged his wives and children in order--the dearest last, that they might be the least exposed to danger--awaited the expected interview. His faith was strengthened and his fears gone (Psa 27:3). Having had power to prevail with God, he was confident of the same power with man, according to the promise (compare Gen 32:28).

Jacob journeyed to Succoth--that is, "booths," that being the first station at which Jacob halted on his arrival in Canaan. His posterity, when dwelling in houses of stone, built a city there and called it Succoth, to commemorate the fact that their ancestor, "a Syrian ready to perish" [Deu 26:5], was glad to dwell in booths.

Meeting with Esau. - As Jacob went forward, he saw Esau coming to meet him with his 400 mean. He then arranged his wives and children in such a manner, that the maids with their children went first, Leah with hers in the middle, and Rachel with Joseph behind, thus forming a long procession. But he himself went in front, and met Esau with sevenfold obeisance. ארצה ישׁתּחוּ does not denote complete prostration, like ארצה אפּים in Gen 19:1, but a deep Oriental bow, in which the head approaches the ground, but does not touch it. By this manifestation of deep reverence, Jacob hoped to win his brother's heart. He humbled himself before him as the elder, with the feeling that he had formerly sinned against him. Esau, on the other hand, "had a comparatively better, but not so tender a conscience." At the sight of Jacob he was carried away by the natural feelings of brotherly affection, and running up to him, embraced him, fell on his neck, and kissed him; and they both wept. The puncta extraordinaria above ישּׁקהוּ are probably intended to mark the word as suspicious. They "are like a note of interrogation, questioning the genuineness of this kiss; but without any reason" (Del.). Even if there was still some malice in Esau's heart, it was overcome by the humility with which his brother met him, so that he allowed free course to the generous emotions of his heart; all the more, because the "roving life" which suited his nature had procured him such wealth and power, that he was quite equal to his brother in earthly possessions.