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Genesis 33:16-20; Esau’s return to Seir; Jacob’s journey; Jacob’s Altar erected, called El-elohe-Israel: 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. B.C. 1739
Genesis 33:16-20
16 So Esau returned that day on his way unto Seir. 17 And Jacob journeyed to Succoth, and built him a house, and made booths for his cattle: therefore the name of the place is called Succoth. 18 And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Padan-aram; and pitched his tent before the city. 19 And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem’s father, for a hundred pieces of money. 20 And he erected there an altar, and called it El-elohe-Israel.
Here,
1. Jacob comes to Succoth. Having in a friendly manner parted with Esau, who had gone to his own country (v. 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 (Deut. xxvi. 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, v. 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, v. 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 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.
- Matthew Henry Commentary
Genesis 33:5-15; We have here the discourse between the two brothers; Jacob’s Retinue; Jacob’s choice gifts; Jacob is under divine protection; Those are sufficiently guarded that have God for their guard and are under a convoy of His hosts, as Jacob was. B.C. 1739
Genesis 33:5-15
5 And he lifted up his eyes, and saw the women and the children; and said, Who are those with thee? And he said, The children which God hath graciously given thy servant. 6 Then the handmaidens came near, they and their children, and they bowed themselves. 7 And Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves. 8 And he said, What meanest thou by all this drove which I met? And he said, These are to find grace in the sight of my lord. 9 And Esau said, I have enough, my brother; keep that thou hast unto thyself. 10 And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me. 11 Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it. 12 And he said, Let us take our journey, and let us go, and I will go before thee. 13 And he said unto him, My lord knoweth that the children are tender, and the flocks and herds with young are with me: and if men should overdrive them one day, all the flock will die. 14 Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle that goeth before me and the children be able to endure, until I come unto my lord unto Seir. 15 And Esau said, Let me now leave with thee some of the folk that are with me. And he 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, the eldest of them not fourteen years old, followed Jacob closely: Who are these? says Esau. Jacob had sent him an account of the increase of his estate (ch. xxxii. 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 would not have spoken like himself, like a man whose eyes were ever towards the Lord. Note, It becomes us not only to do common actions, but to speak of them, after a godly sort, 3 John 6. Jacob speaks of his children,
1. As God’s gifts; they are a heritage of the Lord, Ps. cxxviii. 3; cxii. 9; cvii. 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 to whom the master of the family shows respect.
II. About the present he had sent him.
1. Esau modestly refused it because he had enough, and did not need it, 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. xxxii. 20), but, the fear being over, he now importunes his acceptance of it for love, to show that he desired his brother’s friendship, and did not merely dread his wrath; two things he urges:–
(1.) The satisfaction he had in his brother’s favour, of which he thought himself bound to make this thankful acknowledgment. It is a very high compliment that he passes upon him: I have seen thy face, as though I had seen the face of God, that is, “I have seen thee reconciled to me, and at peace with me, as I desire to see God reconciled.” Or the meaning is that Jacob saw God’s favour to him in Esau’s: it was a token for good to him that God had accepted his prayers. Note, Creature-comforts are comforts indeed to us when they are granted as answers to prayer, and are tokens of our acceptance with God. Again, It is matter of great joy to those that are of a peaceable and affectionate disposition to recover the friendship of those relations with whom they have been at variance.
(2.) The competency he had of this world’s goods: God has dealt graciously with me. Note, If what we have in this world increase under our hands, we must take notice of it with thankfulness, to the glory of God, and own that therein he has dealt graciously with us, better than we deserve. It is he that gives power to get wealth, Deut. viii. 18. He adds, “And I have enough; I have all,” so the word is. Esau’s enough was much, but Jacob’s enough was all. Note, a godly man, though he have but little in the world, yet may truly say, “I have all,”
[1.] Because he has the God of all, and has all in him; all is yours if you be Christ’s, 1 Cor. iii. 22.
[2.] Because he has the comfort of all. I have all, and abound, Phil. iv. 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.
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 has become fond of Jacob’s company, courts him to Mount Seir: let us never despair of any, nor distrust God in whose hand all hearts are. Yet Jacob saw cause modestly to refuse this offer (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 the flocks with young, and not lead the one, nor drive the other, too fast. This prudence and tenderness of Jacob ought to be imitated by those that have the care and charge of young people in the things of God. They must not be over-driven, at first, by heavy tasks in religious services, but led, as they can bear, having their work made as easy to them as possible. Christ, the good Shepherd, does so, Isa. xl. 11. Now Jacob will not desire Esau to slacken his pace, nor force his family to quicken theirs, nor leave them, to keep company with his brother, as many would have done, that love any society better than their own house; but he desires Esau to march before, and promises to follow him leisurely, as he could get forward. Note, It is an unreasonable thing to tie others to our rate; we may come with comfort, at last, to the same journey’s end, though we do not journey together, either in the same path or with the same pace. There may be those with whom we cannot fall in and yet with whom we need not fall out by the way. Jacob intimates to him that it was his present design to come to him to Mount Seir; and we may presume he did so, after he had settled his family and concerns elsewhere, though that visit is not recorded. Note, When we have happily recovered peace with our friends we must take care to cultivate it, and not to be behind-hand with them in civilities.
2. Esau offers some of his men to be his guard and convoy, v. 15. He saw Jacob but poorly attended, no servants but his husbandmen and shepherds, no pages or footmen; and therefore, thinking he was as desirous as himself (if he could afford it) to take state upon him, and look great, he would needs lend him some of his retinue, to attend upon him, that he might appear like Esau’s brother; but Jacob humbly refuses his offer, only desiring he would not take it amiss that he did not accept it: What needeth it?
(1.) Jacob is humble, and needs it not for state; he desires not to make a fair show in the flesh, by encumbering himself with a needless retinue. Note, It is the vanity of pomp and grandeur that they are attended with a great deal of which it may be said, What needeth it?
(2.) Jacob is under the divine protection, and needs it not for safety. Note, Those are sufficiently guarded that have God for their guard and are under a convoy of his hosts, as Jacob was. Those need not be beholden to an arm of flesh that have God for their arm every morning. Jacob adds, “Only let me find grace in the sight of my lord; having thy favour, I have all I need, all I desire from thee.” If Jacob thus valued the good-will of a brother, much more reason have we to reckon that we have enough if we have the good-will of our God.
- Matthew Henry Commentary
Genesis 33:1-4; We read, in the former chapter, how Jacob had power with God, and prevailed; here we find what power he had with men too: “When a man’s ways please the Lord, He maketh even his enemies to be at peace with him”. B.C. 1739
Genesis Chapter 33
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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, Prov. xvi. 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, ver. 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, ver. 5-7. 2. About the present he had sent, ver. 8-11. 3. About the progress of their journey, ver. 12-15. III. Jacob’s settlement in Canaan, his house, ground, and altar, ver. 16-20.
Jacob’s Interview with Esau. B. C. 1739.
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Genesis 33:1-4
1 And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids. 2 And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost. 3 And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother. 4 And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.
Here, I. Jacob discovered Esau’s approach, v. 1. Some think that his lifting up his eyes denotes his cheerfulness and confidence, in opposition to a dejected countenance; having by prayer committed his case to God, he went on his way, and his countenance was no more sad, 1 Sam. i. 18. Note, Those that have cast their care upon God may look before them with satisfaction and composure of mind, cheerfully expecting the issue, whatever it may be; come what will, nothing can come amiss to him whose heart is fixed, trusting in God. Jacob sets himself upon his watch-tower to see what answer God will give to his prayers, Hab. ii. 1.
II. He put his family into the best order he could to receive him, whether he should come as a friend or as an enemy, consulting their decency if he came as a friend and their safety if he came as an enemy, v. 1, 2. Observe what a different figure these two brothers made. Esau is attended with a guard of 400 men, and looks big; Jacob is followed by a cumbersome train of women and children that are his care, and he looks tender and solicitous for their safety; and yet Jacob had the birthright, and was to have the dominion, and was every way the better man. Note, It is no disparagement to very great and good men to give a personal attendance to their families, and to their family affairs. Jacob, at the head of his household, set a better example than Esau at the head of his regiment.
III. At their meeting, the expressions of kindness were interchanged in the best manner that could be between them.
1. Jacob bowed to Esau, v. 3. Though he feared Esau as an enemy, yet he did obeisance to him as an elder brother, knowing and remembering perhaps that when Abel was preferred in God’s acceptance before his elder brother Cain, yet God undertook for him to Cain that he should not be wanting in the duty and respect owing by a younger brother. Unto thee shall be his desire, and thou shalt rule over him, ch. iv. 7. Note,
(1.) The way to recover peace where it has been broken is to do our duty, and pay our respects, upon all occasions, as if it had never been broken. It is the remembering and repeating of matters that separates friends and perpetuates the separation.
(2.) A humble submissive carriage goes a great way towards the turning away of wrath. Many preserve themselves by humbling themselves: the bullet flies over him that stoops.
2. Esau embraced Jacob (v. 4): He ran to meet him, not in passion, but in love; and, as one heartily reconciled to him, he received him with all the endearments imaginable, embraced him, fell on his neck, and kissed him. Some think that when Esau came out to meet Jacob it was with no bad design, but that he brought his 400 men only for state, that he might pay so much the greater respect to his returning brother. It is certain that Jacob understood the report of his messengers otherwise, ch. xxxii. 5, 6. Jacob was a man of prudence and fortitude, and we cannot suppose him to admit of a groundless fear to such a degree as he did this, nor that the Spirit of God would stir him up to pray such a prayer as he did for deliverance from a merely imaginary danger: and, if there was not some wonderful change wrought upon the spirit of Esau at this time, I see not how wrestling Jacob could be said to obtain such power with men as to denominate him a prince. Note,
(1.) God had the hearts of all men in his hands, and can turn them when and how he pleases, by a secret, silent, but resistless power. He can, of a sudden, convert enemies into friends, as he did two Sauls, one by restraining grace (1 Sam. xxvi. 21, 25), the other by renewing grace, Acts ix. 21, 22.
(2.) It is not in vain to trust in God, and to call upon him in the day of trouble; those that do so often find the issue much better than they expected.
3. They both wept. Jacob wept for joy, to be thus kindly received by his brother whom he had feared; and Esau perhaps wept for grief and shame, to think of the bad design he had conceived against his brother, which he found himself strangely and unaccountably prevented from executing.
- Matthew Henry Commentary
Squeezing Traditional Education Back into Liberal Universities
When a professor instructs students to write a criticism of Sarah Palin’s “fairy tale image”, or when another instructor offers students course credit to campaign for Obama, then balance has obviously been booted out the door of American higher education.
The liberal domination of American universities has been more than obvious for several decades. Liberal professors have had great freedom to promote their agendas, and have done so boldly. After years of concern, and after pouring their efforts into think tanks, conservative groups are now focused on funding efforts to bring balance back to school. It will be long hard battle, though, before true freedom of thought is allowed on college campuses.
Denver, Colorado
Janna Barber’s English professor had been open about his political views before. The Metropolitan State College instructor had reportedly told students that Bush-bashing was one of his favorite things to do. Barber was shocked, though, when Professor Andrew Hallam told students to write an essay comparing Sarah Palin’s life to a fairy tale like Sleeping Beauty. In the written instructions, Hallam said, “…Using clear reasoning, explain how these sources may undermine or otherwise paint a different picture of Palin as a person and as a politician than what she or the Republican Party wish the American public to believe.”
Hallam said he would give the Republicans in class a chance to speak. “And he asked who in the class was a Republican,” Barber said. “Five of us in the classroom raised our hands. And when that happened, one of the kids in the class said ‘F-you’ to all of us, and the teacher just kind of laughed about it.”
Metropolitan State College spokeswoman Cathy Lucas told FOXNews.com that the college has not received a formal complaint against Hallam, but said the college would take seriously all complaints of bullying and harassment.
Boston, Massachusetts
The University of Massachusetts put the kibosh on an Amherst campus chaplain’s offer of two-credits for students who campaigned for Barack Obama. Chaplain Ken Higgins told students in an email that they could do an independent study through the History Department if they campaigned for Obama in New Hampshire. Once the Associated Press asked the college about it, officials said that no campaign-credit-earning would go on. Higgins responded to criticisms by saying he would have permitted McCain supporters to earn credit too.
New York, NYColumbia University’s Middle East studies department has been long known for its anti-Israel leadership. In former years, anti-Israel activist Edward Said strolled Columbia’s halls, when he wasn’t in Lebanon throwing rocks at Israeli soldiers. Rashid Khalidi now sits in Said’s powerful seat. Khalidi is an internationally known for his scholarship, as well as his pro-Palestinian, anti-Israel views. Now, Columbia’s announced a new addition to its Middle Eastern studies department – Timothy Mitchell. Mitchell is a professor of Arab studies and the head of the graduate studies program in the department. Mitchell doesn’t look like he’ll change the tenor of the department; he’s signed a letter pushing for the boycott of Israeli academics.
Conservatives Answer
These sorts of examples are not new trends in American academics. Conservative groups have long sought to fight the overt liberalization of the universities by forming conservative think tanks and other organizations. Within the past few years, however, wealthy conservative philanthropists have worked to take traditional education back into the actual universities. They have found tenured professors who, while fewer and farther between, have conservative viewpoints, and are funding projects to return pro-American ideas back into American education. Within just the past few years, millions of dollars have gone into building academic centers for truly non-partisan thinking on major campuses.
“These are not ideological courses,” said James Piereson, a senior fellow at the conservative Manhattan Institute, which created the Veritas Fund for Higher Education. The Veritas Fund pushes money through to projects, like the Program in Western Civilization and American Institutions at the University of Texas, or the Program for Constitutionalism and Democracy at the University of Virginia.
There are now 37 of these academic centers, according to the National Association of Scholars. Some of the programs promote capitalism and democratic ideals, or teach about the Constitution. Others promote the great classics of Western literature. Rather than indoctrinating students against the ideas of “dead white men,” these programs simply offer a more traditional Western education.
“The kind of thing that we’re proposing and developing transcends all those political differences whether you’re right, left or center,” said Robert Koons, the director of Texas’ program. University education is not supposed to indoctrinate students to follow one ideological view, after all. It’s supposed to give students information, teach them critical thinking, and provide a forum for the exchange of ideas.
Related Links:
• Prof Tells Students: ‘Undermine’ Palin – WorldNetDaily
• Student Objects To Task Of Refuting GOP’s Sarah Palin ‘Fairy Tale Image’ – AP
• UMass Officials Quash Credit-For-Campaigning Offer – The Boston Herald
• More Anti-Israel Bias at Columbia – American Thinker
• Conservatives Try New Tack on Campuses – The Herald Tribune
• The Search for Conservative Profs. – The New York Times
• About The National Association of Scholars – NAS
The Rapture
We continue to receive many questions concerning the “Rapture” of the church and its apparent contrast with the “Second Coming” of Jesus Christ. Where does this strange view come from? Is the term “rapture” even in the Bible?
The mysterious event known as the Rapture is most clearly presented in Paul’s first letter to the Thessalonians, in which he encourages the grieving Christians that, at the “great snatch,” they will be reunited with those who have died in Christ before them.
But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not precede them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words.
-1 Thessalonians 4:13-18In verse 17, the English phrase “caught up” translates the Greek word harpázô, which means “to seize upon with force” or “to snatch up.”
There are those who claim that the word “rapture” isn’t in their Bible. That’s because they aren’t using the Latin translation. The Latin equivalent of the Greek harpázô is the Latin verb rapio, “to take away by force.” In the Latin Vulgate, one of the oldest Bibles in existence, the appropriate tense of rapio appears in verse 17. (Raptus is the past participle of rapio, and our English words “rapt” and “rapture” stem from this past participle.)
The Bible teaches us to expect Him at any moment. At the Rapture, living believers will be “caught up” in the air, translated into the clouds, in a moment in time, to join the Lord in the air. There are many that hold to the view that emerged in the Medieval church (Catholic and Protestant) that the “Second Coming” of Christ and the “Rapture” are somehow the same. Yet there seems to be a number of indications that these are distinct and separate.
There are, of course, many differing views on the subject of the Rapture. Chuck examines these viewpoints in more detail in his study on The Rapture. To learn more about this subject, click on the links below.
Related Links:
• The Rapture – Audio CD – Special Offer!
• The Rapture – MP3 Download – Koinonia House
• Date Setting? – From Our Mailbag
• Bible Study Resources: The Rapture – Koinonia House
What It Means to be Fireproof
The new movie Fireproof opens in select theaters on Friday. It is the third project by Sherwood Pictures, the Christian filmmakers who brought us Facing the Giants. Fireproof is about a firefighter struggling to save his failing marriage. He accepts a challenge from his father to commit to a 40-day experiment called “The Love Dare.” As he struggles to keep his promise he learns what it means to be a follower of Christ. He also learns how to love his wife unconditionally “even as Christ loved the church.”
The movie demonstrates the power of God’s love and how it can completely transform a marriage. The Greek word for God’s Love is Agape. Agape love is different from natural, human love. The Bible tells us that Agape is a Person. 1 John 4:7-8 says, “Beloved, let us love one another; for Love is of God, and everyone that loveth is born of God, and knoweth God. He that loveth not, knoweth not God; for God is Love (Agape).”
This is what makes Christianity so totally different from all the other religions in the world. Christianity is the only religion where God Himself (who is Love) comes to dwell within each of our hearts. God’s Love can’t be found in a church building, or in a religion, or in different philosophies, real Love can only be found in a Person. Jesus Christ is the embodiment of real Love from the Father to us.
The whole Bible can be summed up in this one word, Agape, God’s Love. The Bible defines it like this: “Love (Agape) is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres (1 Corinthians 13:4-7).”
No Strings Attached
In the scriptures husbands are exhorted to love their wives “even as Christ also loved the church, and gave himself for it.” In other words, a Biblical marriage is one rooted in God’s love rather than human love. C.S. Lewis calls this kind of love a “gift of love.” Whereas, human love is a “need love.” God’s love is a gift because there are “no strings attached” to it. There are no conditions to fill, nothing to earn, nothing to do, and nothing to be. It just loves unconditionally, spontaneously, and continually.
Marriage is one of God’s greatest inventions, offering us partners in the battle through life, to encourage us in times of discouragement, to help us up when we fall. Marriage offers us a constant friend and companion, a second head in trying to solve problems and a second set of hands in doing the work that needs to be done. Marriage is the foundational structure of a whole, happy family, where children can be raised in security and love. To learn more about God’s unconditional love and what makes a marriage last click on the links below.
Related Links:
• The Way of Agape – Book by Nancy Missler – Koinonia House
• The Way of Agape – MP3 Download – Koinonia House
• Why Should I Be The First To Change? – Koinonia House
• The King’s High Way – Free Resources
• Fireproof – Official Movie Website
• Sherwood Pictures – Ministry Homepage
Somebody’s Praying
Devout Muslims believe that Islam will eventually take over the world, which will be ruled by the 12th Imam, the Muslim messiah. There is an effort by militant Islam to get the world to submit to Allah as part of the whole plan. That’s the Muslim idea of the Kingdom of God.
Jesus never told his followers to take up swords and take over the world in order to prepare for his Second Coming. In fact, he said, “The meek shall inherit the earth.” Yet, while we wait for Him, there is a spiritual war going on. Jesus never said we were not to fight. In fact, he said that the “gates of hell” would not prevail against the Church.
That’s good news. Prayer is our first line of offense against the true enemy – the enemy of our souls. Here are some of the things people are doing to use that primary weapon.
Human Trafficking
Millions of children go missing every year. When three-year-old Madeleine McCann was kidnapped out of her parents’ hotel room in Portugal last year, many Christians started to pray for the safe recovery of the little girl. The Madeleine Prayer Circle was formed to continually pray for her safety and recovery. Participants are also praying against human trafficking in Europe in general, where countless children are being bought and sold and put in serious danger.
John Wearne of the Madeleine Prayer Circle explains their purpose. “We feel that the battle is spiritual and by going through prayer that God will listen to the cries of His people and that this will sway the spiritual balance in Madeleine’s favour,” said Wearne.
The Salvation Army also promotes prayer for victims of human trafficking. This past weekend, prayer walks were organized in consolidation with the third annual International Weekend of Prayer and Fasting for the Victims of Sexual Trafficking, to raise awareness of this massive worldwide travesty.
India
Youth With A Mission (YWAM) workers are uniting to pray for the situation in India, where tens of thousands of Christians have been forced to flee their homes in the face of Hindu attacks. An anti-Christian Hindu leader was killed in late August and, in response, radical Hindus have attacked and burned Christian homes and churches. Authorities have declared that Maoists were responsible for the assassination, but attacks against Christians continue. YWAM reports that members of its ministry in the Orissa state of India have been beaten and have lost their homes. Team members are working hard in the area to provide for the basic needs of refugees.
YWAM is calling for its workers around the world to take this Monday, Tuesday, and Wednesday to pray and fast, just as Esther and her maids did when Haman wanted to wipe out the Jews.
“Our brothers and sisters in India are suffering in a way many of us have never faced and we must stand with them, strengthening them with our prayers as they pursue God’s purposes in that nation,” said one of the YWAM leaders in India.
Gangs
Chief Police J.O. Menindez has a heart for gang members and has been reaching out and leading prayers for gangs in his community. The results have been extremely encouraging. After a month, the gang-member-filled youth group at his church has 40 members and is growing. Praying for and reaching out to gang members in the love Christ is much better than having to throw them in jail in a few years.
See You At The PoleThousands of teens across America met at their school flag poles last Wednesday to pray together for their schools and country and the things important to them. This gathering time has become an annual tradition since the movement started in 1990 in Burlseon, Texas. See You At The Pole is held every year on the fourth Wednesday of September.
Forty Days of PrayerThe Bible tells of several 40-day time periods that brought about significant change. With that example in mind, especially Jesus’ own 40 days in the wilderness, churches across America are taking the 40 days before the elections to call people to fasting and prayer.
For the Unborn: Pro-life advocates across America and the U.S. territories are unifying to pray and fast for the unborn in the weeks leading up to the elections. For forty days, these people will pray both on their own and together in groups, and will also gather to hold peaceful vigils at abortion clinics.
For the Nation: Others are taking those same weeks to pray and fast for America as a whole. Hundreds of churches are taking this time to petition God about the economy, moral issues, terrorism, and about the future president. It’s a time for humbling and putting day-to-day concerns aside in order to get at the heart of God.
As one pastor said, the purpose of the time is, “Where people are not consumed with their own things, their own thoughts, their own lives, but are totally dedicated to what God’s will is and what God’s plan is for us as a church.”
All of UsIt’s easy to get overwhelmed by the world’s troubles. There are not enough hours in the day to pray for all the problems out there! It’s easier to focus on the things in our own lives, our own family members and our own finances and troubles. It’s harder to care deeply and daily about people whose faces we’ve never seen.
Yet, even as we pour out our hearts to God for the things important in our own lives, we need to remember something vital Jesus said in Matthew 6:33:
“But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.”
God knows we need to pay our bills. He knows we want Him to protect and guide our children. He knows we need His direction. And, we should definitely keep praying for these things and trusting Him for them daily. Even so, we should also take some time every day to simply seek God’s Kingdom.
How can we partner with God in accomplishing His will in the darkest places on earth? It could be that God is ready to do something wonderful in a life, or a town, or a country, if only His people are willing to ask Him for it.
Seek ye first His Kingdom. Jesus says if we do, all those other things we need taken care of will be taken care of. Keep praying. The gates of Hell will not prevail if we do.
Related Links:
• 40 Days of Prayer and Fasting Underway – CBS
• Police Chief Turns To Prayer For Gangs – KGBT4.com
• Teens, Prayer and the Impact – The Sampson Independent
• North Side Teens Find Unity With Prayer at Pole – The Jackson Sun
• ’40 Days For Life’ Campaign Highlighting Abortion Issues – Medical News Today
• Prayer Walk Planned For Victims of Sexual Trafficking – The Observer
• Christians Pray For Missing Madeleine – Christian Today
• YWAM Issues Call To Prayer and Fasting For India – Christian Today
Genesis 32:24-32; Jacob Wrestles with an Angel: The remarkable story of Jacob’s wrestling with the angel and prevailing; It was a single combat, hand to hand; We are told by the prophet Hosea how Jacob wrestled: He wept, and made supplication; prayers and tears were his weapons: Thus all the spiritual seed of Jacob, that pray in praying, still wrestle with God. B.C. 1739
Genesis 32:24-32
24 And Jacob was left alone; and there wrestled a man with him until the breaking of the day. 25 And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was out of joint, as he wrestled with him. 26 And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. 27 And he said unto him, What is thy name? And he said, Jacob. 28 And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed. 29 And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there. 30 And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved. 31 And as he passed over Penuel the sun rose upon him, and he halted upon his thigh. 32 Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacob’s thigh in the sinew that shrank.
We have here the remarkable story of Jacob’s wrestling with the angel and prevailing, which is referred to, Hos. xii. 4. Very early in the morning, a great while before day, Jacob had helped his wives and his children over the river, and he desired to be private, and was left alone, that he might again more fully spread his cares and fears before God in prayer. Note, We ought to continue instant in prayer, always to pray and not to faint: frequency and importunity in prayer prepare us for mercy. While Jacob was earnest in prayer, stirring up himself to take hold on God, an angel takes hold on him. Some think this was a created angel, the angel of his presence (Isa. lxiii. 9), one of those that always behold the face of our Father and attend on the shechinah, or the divine Majesty, which probably Jacob had also in view. Others think it was Michael our prince, the eternal Word, the angel of the covenant, who is indeed the Lord of the angels, who often appeared in a human shape before he assumed the human nature for a perpetuity; whichsoever it was, we are sure God’s name was in him, Exod. xxiii. 21. Observe,
I. How Jacob and this angel engaged, v. 24. It was a single combat, hand to hand; they had neither of them any seconds. Jacob was now full of care and fear about the interview he expected, next day, with his brother, and, to aggravate the trial, God himself seemed to come forth against him as an enemy, to oppose his entrance into the land of promise, and to dispute the pass with him, not suffering him to follow his wives and children whom he had sent before. Note, Strong believers must expect divers temptations, and strong ones. We are told by the prophet (Hos. xii. 4) how Jacob wrestled: he wept, and made supplication; prayers and tears were his weapons. It was not only a corporal, but a spiritual, wrestling, by the vigorous actings of faith and holy desire; and thus all the spiritual seed of Jacob, that pray in praying, still wrestle with God.
II. What was the success of the engagement.
1. Jacob kept his ground; though the struggle continued long, the angel, prevailed not against him (v. 25), that is, this discouragement did not shake his faith, nor silence his prayer. It was not in his own strength that he wrestled, nor by his own strength that he prevailed, but in and by strength derived from Heaven. That of Job illustrates this (Job xxiii. 6), Will he plead against me with his great power? No (had the angel done so, Jacob had been crushed), but he will put strength in me; and by that strength Jacob had power over the angel, Hos. xii. 4. Note, We cannot prevail with God but in his own strength. It is his Spirit that intercedes in us, and helps our infirmities, Rom. viii. 26.
2. The angel put out Jacob’s thigh, to show him what he could do, and that it was God he was wrestling with, for no man could disjoint his thigh with a touch. Some think that Jacob felt little or no pain from this hurt; it is probable that he did not, for he did not so much as halt till the struggle was over (v. 31), and, if so, this was an evidence of a divine touch indeed, which wounded and healed at the same time. Jacob prevailed, and yet had his thigh put out. Note, Wrestling believers may obtain glorious victories, and yet come off with broken bones; for when they are weak then are they strong, weak in themselves, but strong in Christ, 2 Cor. xii. 10. Our honours and comforts in this world have their alloys.
3. The angel, by an admirable condescension, mildly requests Jacob to let him go (v. 26), as God said to Moses (Exod. xxxii. 10), Let me alone. Could not a mighty angel get clear of Jacob’s grapples? He could; but thus he would put an honour on Jacob’s faith and prayer, and further try his constancy. The king is held in the galleries (Cant. vii. 5); I held him (says the spouse) and would not let him go, Cant. iii. 4. The reason the angel gives why he would be gone is because the day breaks, and therefore he would not any longer detain Jacob, who had business to do, a journey to go, a family to look after, which, especially in this critical juncture, called for his attendance. Note, Every thing is beautiful in its season; even the business of religion, and the comforts of communion with God, must sometimes give way to the necessary affairs of this life: God will have mercy, and not sacrifice.
4. Jacob persists in his holy importunity: I will not let thee go, except thou bless me; whatever becomes of his family and journey, he resolves to make the best he can of this opportunity, and not to lose the advantage of his victory: he does not mean to wrestle all night for nothing, but humbly resolves he will have a blessing, and rather shall all his bones be put out of joint than he will go away without one. The credit of a conquest will do him no good without the comfort of a blessing. In begging this blessing he owns his inferiority, though he seemed to have the upper hand in the struggle; for the less is blessed of the better. Note, Those that would have the blessing of Christ must be in good earnest, and be importunate for it, as those that resolve to have no denial. It is the fervent prayer that is the effectual prayer.
5. The angel puts a perpetual mark of honour upon him, by changing his name (v. 27, 2
: “Thou art a brave combatant” (says the angel), “a man of heroic resolution; what is thy name?” “Jacob,” says he, a supplanter; so Jacob signifies: “Well,” says the angel, “be thou never so called any more; henceforth thou shalt be celebrated, not for craft and artful management, but for true valour; thou shalt be called Israel, a prince with God, a name greater than those of the great men of the earth.” He is a prince indeed that is a prince with God, and those are truly honourable that are mighty in prayer, Israels, Israelites indeed. Jacob is here knighted in the field, as it were, and has a title of honour given him by him that is the fountain of honour, which will remain, to his praise, to the end of time. Yet this was not all; having power with God, he shall have power with men too. Having prevailed for a blessing from heaven, he shall, no doubt, prevail for Esau’s favour. Note, Whatever enemies we have, if we can but make God our friend, we are well off; those that by faith have power in heaven have thereby as much on earth as they have occasion for.
6. He dismisses him with a blessing, v. 29. Jacob desired to know the angel’s name, that he might, according to his capacity, do him honour, Judg. xiii. 17. But that request was denied, that he might not be too proud of his conquest, nor think he had the angel at such an advantage as to oblige him to what he pleased. No, “Wherefore dost thou ask after my name? What good will it do thee to know that?” The discovery of that was reserved for his death-bed, upon which he was taught to call him Shiloh. But, instead of telling him his name, he gave him his blessing, which was the thing he wrestled for: He blessed him there, repeated and ratified the blessing formerly given him. Note, Spiritual blessings, which secure our felicity, are better and much more desirable than fine notions which satisfy our curiosity. An interest in the angel’s blessing is better than an acquaintance with his name. The tree of life is better than the tree of knowledge. Thus Jacob carried his point; a blessing he wrestled for, and a blessing he had; nor did ever any of his praying seed seek in vain. See how wonderfully God condescends to countenance and crown importunate prayer: those that resolve, though God slay them, yet to trust in him, will, at length, be more than conquerors.
7. Jacob gives a new name to the place; he calls it Peniel, the face of God (v. 30), because there he had seen the appearance of God, and obtained the favour of God. Observe, The name he gives to the place preserves and perpetuates, not the honour of his valour or victory, but only the honour of God’s free grace. He does not say, “In this place I wrestled with God, and prevailed;” but, “In this place I saw God face to face, and my life was preserved;” not, “It was my praise that I came off a conqueror, but it was God’s mercy that I escaped with my life.” Note, It becomes those whom God honours to take shame to themselves, and to admire the condescensions of his grace to them. Thus David did, after God had sent him a gracious message (2 Sam. vii. 18), Who am I, O Lord God?
8. The memorandum Jacob carried of this in his bones: He halted on his thigh (v. 31); some think he continued to do so to his dying-day; and, if he did, he had no reason to complain, for the honour and comfort he obtained by this struggle were abundantly sufficient to countervail the damage, though he went limping to his grave. He had no reason to look upon it as his reproach thus to bear in his body the marks of the Lord Jesus (Gal. vi. 17); yet it might serve, like Paul’s thorn in the flesh, to keep him from being lifted up with the abundance of the revelations. Notice is taken of the sun’s rising upon him when he passed over Penuel; for it is sunrise with that soul that has communion with God. The inspired penman mentions a traditional custom which the seed of Jacob had, in remembrance of this, never to eat of that sinew, or muscle, in any beast, by which the hip-bone is fixed in its cup: thus they preserved the memorial of this story, and gave occasion to their children to enquire concerning it; they also did honour to the memory of Jacob. And this use we may still make of it, to acknowledge the mercy of God, and our obligations to Jesus Christ, that we may now keep up our communion with God, in faith, hope, and love, without peril either of life or limb.
- Matthew Henry Commentary
Genesis 32:13-23; Jacob’s Present to Esau: Jacob, having piously made God his friend by prayer, is here prudently endeavouring to make Esau his friend by a present: “Help thyself, and God will help thee”. B.C. 1739
Genesis 32:13-23
13 And he lodged there that same night; and took of that which came to his hand a present for Esau his brother; 14 Two hundred she goats, and twenty he goats, two hundred ewes, and twenty rams, 15 Thirty milch camels with their colts, forty kine, and ten bulls, twenty she asses, and ten foals. 16 And he delivered them into the hand of his servants, every drove by themselves; and said unto his servants, Pass over before me, and put a space betwixt drove and drove. 17 And he commanded the foremost, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee? 18 Then thou shalt say, They be thy servant Jacob’s; it is a present sent unto my lord Esau: and, behold, also he is behind us. 19 And so commanded he the second, and the third, and all that followed the droves, saying, On this manner shall ye speak unto Esau, when ye find him. 20 And say ye moreover, Behold, thy servant Jacob is behind us. For he said, I will appease him with the present that goeth before me, and afterward I will see his face; peradventure he will accept of me. 21 So went the present over before him: and himself lodged that night in the company. 22 And he rose up that night, and took his two wives, and his two womenservants, and his eleven sons, and passed over the ford Jabbok. 23 And he took them, and sent them over the brook, and sent over that he had.
Jacob, having piously made God his friend by a prayer, is here prudently endeavouring to make Esau his friend by a present. He had prayed to God to deliver him from the hand of Esau, for he feared him; but neither did his fear sink into such a despair as dispirits for the use of means, nor did his prayer make him presume upon God’s mercy, without the use of means. Note, When we have prayed to God for any mercy, we must second our prayers with our endeavours; else, instead of trusting god, we tempt him; we must so depend upon God’s providence as to make use of our own prudence. “Help thyself, and God will help thee;” God answers our prayers by teaching us to order our affairs with discretion. To pacify Esau,
I. Jacob sent him a very noble present, not of jewels or fine garments (he had them not), but of cattle, to the number of 580 in all, v. 13-15. Now,
1. It was an evidence of the great increase with which God had blessed Jacob that he could spare such a number of cattle out of his stock.
2. It was an evidence of his wisdom that he would willingly part with some, to secure the rest; some men’s covetousness loses them more than ever it gained them, and, by grudging a little expense, they expose themselves to great damage; skin for skin, and all that a man has, if he be a wise man, he will give for his life.
3. It was a present that he thought would be acceptable to Esau, who had traded so much in hunting wild beasts that perhaps he was but ill furnished with tame cattle with which to stock his new conquests. And we may suppose that the mixed colours of Jacob’s cattle, ring-straked, speckled, and spotted, would please Esau’s fancy. 4. He promised himself that by this present he should gain Esau’s favour; for a gift commonly prospers, which way soever it turns (Prov. xvii. 8), and makes room for a man (Prov. xviii. 16); nay, it pacifies anger and strong wrath, Prov. xxi. 14. Note, [1.] We must not despair of reconciling ourselves even to those that have been most exasperated against us; we ought not to judge men unappeasable, till we have tried to appease them. [2.] Peace and love, though purchased dearly, will prove a good bargain to the purchaser. Many a morose ill-natured man would have said, in Jacob’s case, “Esau has vowed my death without cause, and he shall never be a farthing the better for me; I will see him far enough before I will send him a present:” but Jacob forgives and forgets.
II. He sent him a very humble message, which he ordered his servants to deliver in the best manner, v. 17, 18. They must call Esau their lord, and Jacob his servant; they must tell him the cattle they had was a small present which Jacob had sent him, as a specimen of his acquisitions while he was abroad. The cattle he sent were to be disposed of in several droves, and the servants that attended each drove were to deliver the same message, that the present might appear the more valuable, and his submission, so often repeated, might be the more likely to influence Esau. They must especially take care to tell him that Jacob was coming after (v. 18-20), that he might not suspect he had fled through fear. Note, A friendly confidence in men’s goodness may help to prevent the mischief designed us by their badness: if Jacob will seem not to be afraid of Esau, Esau, it may be hoped, will not be a terror to Jacob.
- Matthew Henry Commentary
Genesis 32:9-12; Jacob’s Prayer; Our rule is to call upon God in the time of trouble: It was now a time of Jacob’s trouble; Times of fear should be times of prayer; whatever frightens us should drive us to our knees, to our God; There are promises to the families of good people, which are improvable in prayer for family-mercies, ordinary and extraordinary; The world’s threatenings should drive us to God’s promises. B.C. 1739
Genesis 32:9-12
9 And Jacob said, O God of my father Abraham, and God of my father Isaac, the LORD which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee: 10 I am not worthy of the least of all the mercies, and of all the truth, which thou hast showed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands. 11 Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children. 12 And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.
Our rule is to call upon God in the time of trouble; we have here an example to this rule, and the success encourages us to follow this example. It was now a time of Jacob’s trouble, but he shall be saved out of it; and here we have him praying for that salvation, Jer. xxx. 7. In his distress he sought the Lord, and he heard him. Note, Times of fear should be times of prayer; whatever frightens us should drive us to our knees, to our God. Jacob had lately seen his guard of angels, but, in this distress, he applied to God, not to them; he knew they were his fellow-servants, Rev. xxii. 9. Nor did he consult Laban’s teraphim; it was enough for him that he had a God to go to. To him he addresses himself with all possible solemnity, so running for safety into the name of the Lord, as a strong tower, Prov. xviii. 10. This prayer is the more remarkable because it won him the honour of being an Israel, a prince with God, and the father of the praying remnant, who are hence called the seed of Jacob, to whom he never said, Seek you me in vain. Now it is worth while to enquire what there was extraordinary in this prayer, that it should gain the petitioner all this honour.
I. The request itself is one, and very express: Deliver me from the hand of my brother, v. 11. Though there was no human probability on his side, yet he believed the power of God could rescue him as a lamb out of the bloody jaws of the loin. Note,
1. We have leave to be particular in our addresses to God, to mention the particular straits and difficulties we are in; for the God with whom we have to do is one we may be free with: we have liberty of speech (parresia) at the throne of grace.
2. When our brethren aim to be our destroyers, it is our comfort that we have a Father to whom we may apply as our deliverer.
II. The pleas are many, and very powerful; never was cause better ordered, Job xxiii. 4. He offers up his request with great faith, fervency, and humility. How earnestly does he beg! Deliver me, I pray thee, v. 11. His fear made him importunate. With what holy logic does he argue! With what divine eloquence does he plead! Here is a noble copy to write after.
1. He addresses himself to God as the God of his fathers, v. 9. Such was the humble self-denying sense he had of his own unworthiness that he did not call God his own God, but a God in covenant with his ancestors: O God of my father Abraham, and God of my father Isaac; and this he could the better plead because the covenant, by divine designation, was entailed upon him. Note, God’s covenant with our fathers may be a comfort to us when we are in distress. It has often been so to the Lord’s people, Ps. xxii. 4, 5. Being born in God’s house, we are taken under his special protection.
2. He produces his warrant: Thou saidst unto me, Return unto thy country. He did not rashly leave his place with Laban, nor undertake this journey out of a fickle humour, or a foolish fondness for his native country, but in obedience to God’s command.
Note, (1.) We may be in the way of our duty, and yet may meet with trouble and distress in that way. As prosperity will not prove us in the right, so cross events will not prove us in the wrong; we may be going whither God calls us, and yet may think our way hedged up with thorns.
(2.) We may comfortably trust God with our safety, while we carefully keep to our duty. If God be our guide, he will be our guard.
3. He humbly acknowledges his own unworthiness to receive any favour from God (v. 10): I am not worthy; it is an unusual plea. Some would think he should have pleaded that what was now in danger was his own, against all the world, and that he had earned it dear enough; no, he pleads, Lord, I am not worthy of it. Note, Self-denial and self-abasement well become us in all our addresses to the throne of grace. Christ never commended any of his petitioners so much as him who said, Lord, I am not worthy (Matt. viii. 8), and her who said, Truth, Lord, yet the dogs eat of the crumbs which fall from their master’s table, Matt. xv. 27. Now observe here,
(1.) How magnificently and honourably he speaks of the mercies of God to him. We have here, mercies, in the plural number, and inexhaustible spring, and innumerable streams; mercies and truth, that is, past mercies given according to the promise, and further mercies secured by the promise. Note, What is laid up in God’s truth, as well as what is laid out in God’s mercies, is the matter both of the comforts and the praises of active believers. Nay, observe, it is all the mercies, and all the truth; the manner of expression is copious, and intimates that his heart was full of God’s goodness.
(2.) How meanly and humbly he speaks of himself, disclaiming all thought of his own merit: “I am not worthy of the least of all thy mercies, much less am I worthy of so great a favour as this I am now suing for.” Jacob was a considerable man, and, upon many accounts, very deserving, and, in treating with Laban, had justly insisted on his merits, but not before God. I am less than all thy mercies; so the word is. Note, The best and greatest of men are utterly unworthy of the least favour from God, and just be ready to own it upon all occasions. It was the excellent Mr. Herbert’s motto, Less than the least of all God’s mercies. Those are best prepared for the greatest mercies that see themselves unworthy of the least.
4. He thankfully owns God’s goodness to him in his banishment, and how much it had outdone his expectations: “With my staff I passed over this Jordan, poor and desolate, like a forlorn and despised pilgrim;” he had no guides, no companions, no attendants, no conveniences for travel, but his staff only, nothing else to stay himself upon; “and now I have become two bands, now I am surrounded with a numerous and comfortable retinue of children and servants:” though it was his distress that had now obliged him to divide his family into two bands, yet he makes use of that for the magnifying of the mercy of his increase.
Note, (1.) The increase of our families is then comfortable indeed to us when we see God’s mercies, and his truth, in it.
(2.) Those whose latter end greatly increases ought, with humility and thankfulness, to remember how small their beginning was. Jacob pleads, “Lord, thou didst keep me when I went out with only my staff, and had but one life to lose; wilt thou not keep me now that so many are embarked with me?”
5. He urges the extremity of the peril he was in: Lord, deliver me from Esau, for I fear him, v. 11. The people of God have not been shy of telling God their fears; for they know he takes cognizance of them, and considers them. The fear that quickens prayer is itself pleadable. It was not a robber, but a murderer, that he was afraid of; nor was it his own life only that lay at stake, but the mothers’ and the children’s, that had left their native soil to go along with him. Note, Natural affection may furnish us with allowable acceptable pleas in prayer.
6. He insists especially upon the promise God had made him (v. 9): Thou saidst, I will deal well with thee, and again, in the close (v. 12): Thou saidst, I will surely do thee good. Note,
(1.) The best we can say to God in prayer is what he has said to us. God’s promises, as they are the surest guide of our desires in prayer, and furnish us with the best petitions, so they are the firmest ground of our hopes, and furnish us with the best pleas. “Lord, thou saidst thus and thus; and wilt thou not be as good as thy word, the word upon which thou had caused me to hope?” Ps. cxix. 49.
(2.) The most general promises are applicable to particular cases. “Thou saidst, I will do thee good; Lord, do me good in this matter.” He pleads also a particular promise, that of the multiplying of his seed. “Lord, what will become of that promise, if they be all cut off?” Note,
[1.] There are promises to the families of good people, which are improvable in prayer for family-mercies, ordinary and extraordinary, ch. xvii. 7; Ps. cxii. 2; cii. 28.
[2.] The world’s threatenings should drive us to God’s promises.
- Matthew Henry Commentary
