Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Genesis 32:4 - Strong Concordance

Verse	Translation	Text
Ge 32:4	Strong Concordance	And he commanded [06680] them, saying [0559], Thus shall ye speak [0559] unto my lord [0113] Esau [06215]; Thy servant [05650] Jacob [03290] saith [0559] thus, I have sojourned [01481] with Laban [03837], and stayed there [0309] until now:
	King James	And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now:

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Thus shall ye speak unto my lord Esau--The purport of the message was that, after a residence of twenty years in Mesopotamia, he was now returning to his native land, that he did not need any thing, for he had abundance of pastoral wealth, but that he could not pass without notifying his arrival to his brother and paying the homage of his respectful obeisance. Acts of civility tend to disarm opposition and soften hatred (Ecc 10:4). Thy servant Jacob--He had been made lord over his brethren (compare Gen 27:29). But it is probable he thought this referred to a spiritual superiority; or if to temporal, that it was to be realized only to his posterity. At all events, leaving it to God to fulfil that purpose, he deemed it prudent to assume the most kind and respectful bearing.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Thus shall ye speak unto my lord Esau--The purport of the message was that, after a residence of twenty years in Mesopotamia, he was now returning to his native land, that he did not need any thing, for he had abundance of pastoral wealth, but that he could not pass without notifying his arrival to his brother and paying the homage of his respectful obeisance. Acts of civility tend to disarm opposition and soften hatred (Ecc 10:4).

Thy servant Jacob--He had been made lord over his brethren (compare Gen 27:29). But it is probable he thought this referred to a spiritual superiority; or if to temporal, that it was to be realized only to his posterity. At all events, leaving it to God to fulfil that purpose, he deemed it prudent to assume the most kind and respectful bearing.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
From this point Jacob sent messengers forward to his brother Esau, to make known his return in such a style of humility ("thy servant," "my lord") as was adapted to conciliate him. אחר (Gen 32:5) is the first pers. imperf. Kal for אאחר, from אחר to delay, to pass a time; cf. Pro 8:17, and Ges. 68, 2. The statement that Esau was already in the land of Seir (Gen 32:4), or, as it is afterwards called, the field of Edom, is not at variance with Gen 36:6, and may be very naturally explained on the supposition, that with the increase of his family and possessions, he severed himself more and more from his father's house, becoming increasingly convinced, as time went on, that he could hope for no change in the blessings pronounced by his father upon Jacob and himself, which excluded him from the inheritance of the promise, viz., the future possession of Canaan. Now, even if his malicious feelings towards Jacob had gradually softened down, he had probably never said anything to his parents on the subject, so that Rebekah had been unable to fulfil her promise (Gen 27:45); and Jacob, being quite uncertain as to his brother's state of mind, was thrown into the greatest alarm and anxiety by the report of the messengers, that Esau was coming to meet him with 400 men. The simplest explanation of the fact that Esau should have had so many men about him as a standing army, is that given by Delitzsch; namely, that he had to subjugate the Horite population in Seir, for which purpose he might easily have formed such an army, partly from the Canaanitish and Ishmaelitish relations of his wives, and partly from his own servants. His reason for going to meet Jacob with such a company may have been, either to show how mighty a prince he was, or with the intention of making his brother sensible of his superior power, and assuming a hostile attitude if the circumstances favoured it, even though the lapse of years had so far mitigated his anger, that he no longer seriously thought of executing the vengeance he had threatened twenty years before. For we are warranted in regarding Jacob's fear as no vain, subjective fancy, but as having an objective foundation, by the fact that God endowed him with courage and strength for his meeting with Esau, through the medium of the angelic host and the wrestling at the Jabbok; whilst, on the other hand, the brotherly affection and openness with which Esau met him, are to be attributed partly to Jacob's humble demeanour, and still more to the fact, that by the influence of God, the still remaining malice had been rooted out from his heart.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

From this point Jacob sent messengers forward to his brother Esau, to make known his return in such a style of humility ("thy servant," "my lord") as was adapted to conciliate him. אחר (Gen 32:5) is the first pers. imperf. Kal for אאחר, from אחר to delay, to pass a time; cf. Pro 8:17, and Ges. 68, 2. The statement that Esau was already in the land of Seir (Gen 32:4), or, as it is afterwards called, the field of Edom, is not at variance with Gen 36:6, and may be very naturally explained on the supposition, that with the increase of his family and possessions, he severed himself more and more from his father's house, becoming increasingly convinced, as time went on, that he could hope for no change in the blessings pronounced by his father upon Jacob and himself, which excluded him from the inheritance of the promise, viz., the future possession of Canaan. Now, even if his malicious feelings towards Jacob had gradually softened down, he had probably never said anything to his parents on the subject, so that Rebekah had been unable to fulfil her promise (Gen 27:45); and Jacob, being quite uncertain as to his brother's state of mind, was thrown into the greatest alarm and anxiety by the report of the messengers, that Esau was coming to meet him with 400 men. The simplest explanation of the fact that Esau should have had so many men about him as a standing army, is that given by Delitzsch; namely, that he had to subjugate the Horite population in Seir, for which purpose he might easily have formed such an army, partly from the Canaanitish and Ishmaelitish relations of his wives, and partly from his own servants. His reason for going to meet Jacob with such a company may have been, either to show how mighty a prince he was, or with the intention of making his brother sensible of his superior power, and assuming a hostile attitude if the circumstances favoured it, even though the lapse of years had so far mitigated his anger, that he no longer seriously thought of executing the vengeance he had threatened twenty years before. For we are warranted in regarding Jacob's fear as no vain, subjective fancy, but as having an objective foundation, by the fact that God endowed him with courage and strength for his meeting with Esau, through the medium of the angelic host and the wrestling at the Jabbok; whilst, on the other hand, the brotherly affection and openness with which Esau met him, are to be attributed partly to Jacob's humble demeanour, and still more to the fact, that by the influence of God, the still remaining malice had been rooted out from his heart.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
He calls Esau his lord, himself his servant, to intimate that he did not insist upon the prerogatives of the birth - right and blessing he had obtained for himself, but left it to God to fulfil his own purpose in his seed. He gives him a short account of himself, that he was not a fugitive and a vagabond, but though long absent had dwelt with his own relations. I have sojourned with Laban, and staid there till now: and that he was not a beggar, nor likely to be a charge to his relations; no, I have oxen and asses - This he knew would (if any thing) recommend him to Esau's good affection. And, he courts his favour; I have sent that I may find grace in thy sight - It is no disparagement to those that have the better cause to become petitioners for reconciliation, and to sue for peace as well as right.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

He calls Esau his lord, himself his servant, to intimate that he did not insist upon the prerogatives of the birth - right and blessing he had obtained for himself, but left it to God to fulfil his own purpose in his seed. He gives him a short account of himself, that he was not a fugitive and a vagabond, but though long absent had dwelt with his own relations. I have sojourned with Laban, and staid there till now: and that he was not a beggar, nor likely to be a charge to his relations; no, I have oxen and asses - This he knew would (if any thing) recommend him to Esau's good affection. And, he courts his favour; I have sent that I may find grace in thy sight - It is no disparagement to those that have the better cause to become petitioners for reconciliation, and to sue for peace as well as right.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Thus shall ye speak unto my lord Esau - Jacob acknowledges the superiority of his brother; for the time was not yet come in which it could be said, The elder shall serve the younger.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Thus shall ye speak unto my lord Esau - Jacob acknowledges the superiority of his brother; for the time was not yet come in which it could be said, The elder shall serve the younger.

Top