Genesis 32:3
Jacob sent messengers ahead of him to his brother Esau in the land of Seir, the country of Edom.
Jacob sent messengers
The act of sending messengers reflects Jacob's strategic and cautious nature. The Hebrew word for "messengers" is מַלְאָכִים (mal'akhim), which can also mean "angels." This dual meaning is significant, as it underscores the divine protection and guidance Jacob experienced throughout his journey. Historically, sending messengers was a common practice in ancient times to convey intentions and seek peace, especially when approaching a potentially hostile party.

ahead of him
This phrase indicates Jacob's proactive approach. He is not waiting for Esau to come to him; instead, he takes the initiative. This action demonstrates Jacob's desire to reconcile and his understanding of the importance of humility and preparation. In a broader spiritual sense, it reflects the Christian principle of taking the first step towards reconciliation, as taught by Jesus in the New Testament.

to his brother Esau
The mention of "his brother Esau" is loaded with historical and emotional significance. Esau, whom Jacob had deceived years earlier, represents a broken relationship that needs mending. The Hebrew name עֵשָׂו (Esav) is associated with the color red and the land of Edom, symbolizing earthly desires and conflicts. This encounter is a pivotal moment in Jacob's life, highlighting themes of forgiveness and redemption.

in the land of Seir
Seir, a mountainous region, is historically associated with Esau and his descendants. The name Seir (שֵׂעִיר) means "hairy" or "shaggy," possibly referring to the rugged terrain or Esau's own physical characteristics. This geographical detail emphasizes the separation between Jacob and Esau, both physically and relationally, and sets the stage for their eventual reconciliation.

the country of Edom
Edom, derived from the Hebrew word אֱדוֹם (Edom), meaning "red," is a significant location in biblical history. It is the land settled by Esau and his descendants, often in conflict with Israel. The mention of Edom serves as a reminder of the longstanding enmity between the two nations, rooted in the personal conflict between Jacob and Esau. This context enriches the narrative, as Jacob's journey towards reconciliation with Esau also symbolizes the hope for peace between their descendants.

Persons / Places / Events
1. Jacob
The son of Isaac and Rebekah, and the twin brother of Esau. Jacob is a central figure in Genesis, known for his journey from deception to becoming Israel, the father of the twelve tribes.

2. Esau
Jacob's elder twin brother, known for selling his birthright to Jacob and being deceived out of his father's blessing. Esau is the ancestor of the Edomites.

3. Messengers
Individuals sent by Jacob to communicate with Esau. This act signifies Jacob's attempt to reconcile with his brother after years of estrangement.

4. Seir
A mountainous region where Esau settled, located in the land of Edom. It is significant as the territory associated with Esau and his descendants.

5. Edom
The nation descended from Esau, often in conflict with Israel throughout biblical history. The name Edom is derived from Esau's red appearance at birth and his red stew.
Teaching Points
Reconciliation and Humility
Jacob's sending of messengers to Esau demonstrates a proactive approach to reconciliation. Believers are encouraged to seek peace and humility in resolving conflicts.

Facing Past Mistakes
Jacob's actions show the importance of confronting past wrongs and seeking forgiveness. Christians are called to address their past with honesty and repentance.

Trust in God's Promises
Despite fear and uncertainty, Jacob's journey reflects a reliance on God's promises. Believers can trust in God's faithfulness even when facing difficult situations.

The Power of Prayer
Jacob's preparation for meeting Esau includes prayer, highlighting the necessity of seeking God's guidance in challenging times.

Family Relationships
The account of Jacob and Esau underscores the complexity of family dynamics and the need for grace and forgiveness within familial relationships.
Bible Study Questions
1. How does Jacob's approach to Esau in Genesis 32:3 reflect a change in his character since their last encounter?

2. In what ways can Jacob's actions towards Esau serve as a model for resolving conflicts in our own lives?

3. How does the history between Jacob and Esau illustrate the long-term consequences of deception and rivalry?

4. What role does prayer play in Jacob's preparation to meet Esau, and how can we apply this to our own lives when facing difficult situations?

5. How does the reconciliation between Jacob and Esau in Genesis 33 provide a framework for understanding forgiveness and restoration in relationships?
Connections to Other Scriptures
Genesis 27
The background of Jacob's deception of Esau and Isaac, which sets the stage for the estrangement between the brothers.

Genesis 33
The subsequent meeting and reconciliation between Jacob and Esau, highlighting the resolution of their conflict.

Obadiah 1
A prophecy against Edom, reflecting the ongoing tension between the descendants of Jacob and Esau.

Hebrews 12
A New Testament reference to Esau, emphasizing the spiritual implications of his choices and the importance of valuing spiritual inheritance.
Angelic MinistrationH. W. Beecher.Genesis 32:1-9
Angelic MinistrationsDean Vaughan.Genesis 32:1-9
Angels on the Path of LifeArchdeacon Farrar.Genesis 32:1-9
God's HostW. H. Randall.Genesis 32:1-9
God's Host Always NearD. March, D. D.Genesis 32:1-9
Hosts of AngelsSpurgeon, Charles HaddonGenesis 32:1-9
Jacob's Visible and Invisible WorldT. H. Leale.Genesis 32:1-9
LessonsG. Hughes, B. D.Genesis 32:1-9
MahanaimDean Vaughan.Genesis 32:1-9
Meeting with AngelsA. Maclaren, D. D.Genesis 32:1-9
The Ministry of AngelsA. Raleigh, D. D.Genesis 32:1-9
Faith and FellowshipR.A. Redford Genesis 32:3-8
Jacob At MahanaimJ. C. Gray.Genesis 32:3-9
Jacob's Preparation for Meeting His Angry BrotherT. H. Leale.Genesis 32:3-9
Jacob's Return from Padan-AramT. Jackson.Genesis 32:3-9
LessonsG. Hughes, B. D.Genesis 32:3-9
LessonsG. Hughes, B. D.Genesis 32:3-9
The AlarmE. Craig.Genesis 32:3-9
People
Esau, Isaac, Israelites, Jacob, Laban, Penuel, Seir
Places
Edom, Jabbok River, Jordan River, Mahanaim, Mizpah, Peniel, Penuel, Seir
Topics
Ahead, Brother, Edom, Esau, Face, Field, Fields, Front, Jacob, Messengers, Seir, Se'ir, Servants, Towards
Dictionary of Bible Themes
Genesis 32:3

     4112   angels, messengers
     5408   messenger

Genesis 32:3-21

     5922   prudence

Library
Mahanaim: the Two Camps
And Jacob went on his way, and the angels of God met him. And when Jacob saw them, he said, This is God's host: and he called the name of that place Mahanaim' (i.e. Two camps).--GENESIS xxxii. 1, 2. This vision came at a crisis in Jacob's life. He has just left the house of Laban, his father-in-law, where he had lived for many years, and in company with a long caravan, consisting of wives, children, servants, and all his wealth turned into cattle, is journeying back again to Palestine. His road
Alexander Maclaren—Expositions of Holy Scripture

The Twofold Wrestle --God's with Jacob and Jacob's with God
'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: I am not worthy of the least of all the mercies, and of all the truth, which Thou hast shewed unto Thy servant; for with my staff I passed over this Jordan; and now I am become two bands. 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
Alexander Maclaren—Expositions of Holy Scripture

"And He Said, Let Me Go, for the Day Breaketh. " --Genesis xxxii. 26
"And he said, Let me go, for the day breaketh."--Genesis xxxii. 26. Let me go, the day is breaking, Dear companions, let me go; We have spent a night of waking In the wilderness below; Upward now I bend my way, Part we here at break of day. Let me go, I may not tarry, Wrestling thus with doubts and fears, Angels wait my soul to carry, Where my risen Lord appears; Friends and kindred, weep not so, If you love me let me go. We have travell'd long together, Hand in hand, and heart in heart, Both
James Montgomery—Sacred Poems and Hymns

Of the Name of God
Exod. iii. 13, 14.--"And Moses said unto God, Behold, when I come unto the children of Israel and shall say unto them, The God of your fathers hath sent me unto you and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." We are now about this question, What God is. But who can answer it? Or, if answered, who can understand it? It should astonish us in
Hugh Binning—The Works of the Rev. Hugh Binning

Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Jacob-Wrestling
"Lord, teach us to pray."--Luke xi. 1. "Jacob called the name of the place Peniel."--Gen. xxxii. 30. ALL the time that Jacob was in Padan-aram we search in vain for prayer, for praise. or for piety of any kind in Jacob's life. We read of his marriage, and of his great prosperity, till the land could no longer hold him. But that is all. It is not said in so many words indeed that Jacob absolutely denied and forsook the God of his fathers: it is not said that he worshipped idols in Padan-aram: that
Alexander Whyte—Lord Teach Us To Pray

The Great Shepherd
He shall feed his flock like a shepherd; He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young. I t is not easy for those, whose habits of life are insensibly formed by the customs of modern times, to conceive any adequate idea of the pastoral life, as obtained in the eastern countries, before that simplicity of manners, which characterized the early ages, was corrupted, by the artificial and false refinements of luxury. Wealth, in those
John Newton—Messiah Vol. 1

Pleading
We shall consider our text, then, as one of the productions of a great master in spiritual matters, and we will study it, praying all the while that God will help us to pray after the like fashion. In our text we have the soul of a successful pleader under four aspects: we view, first, the soul confessing: "I am poor and needy." You have next, the soul pleading, for he makes a plea out of his poor condition, and adds, "Make haste unto me, O God!" You see, thirdly, a soul in it's urgency, for he cries,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Explanatory and Biographical
INTRODUCTION TO [202]BOOK I English lyrical religious poetry is less easily divisible than our secular verse into well-marked periods, whether in regard to matter or to manner. Throughout its long course it has in great measure the groundwork of a common Book, a common Faith, and a common Purpose. And although incidents from human life and aspects of nature are not excluded (and have in this selection, when possible, been specially gathered, with the view of varying the garland here presented)--yet
Francis Turner Palgrave—The Treasury of Sacred Song

The Worst Things Work for Good to the Godly
DO not mistake me, I do not say that of their own nature the worst things are good, for they are a fruit of the curse; but though they are naturally evil, yet the wise overruling hand of God disposing and sanctifying them, they are morally good. As the elements, though of contrary qualities, yet God has so tempered them, that they all work in a harmonious manner for the good of the universe. Or as in a watch, the wheels seem to move contrary one to another, but all carry on the motions of the watch:
Thomas Watson—A Divine Cordial

The Angel of the Lord in the Pentateuch, and the Book of Joshua.
The New Testament distinguishes between the hidden God and the revealed God--the Son or Logos--who is connected with the former by oneness of nature, and who from everlasting, and even at the creation itself, filled up the immeasurable distance between the Creator and the creation;--who has been the Mediator in all God's relations to the world;--who at all times, and even before He became man in Christ, has been the light of [Pg 116] the world,--and to whom, specially, was committed the direction
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Meditations for the Morning.
1. Almighty God can, in the resurrection, as easily raise up thy body out of the grave, from the sleep of death, as he hath this morning wakened thee in thy bed, out of the sleep of nature. At the dawning of which resurrection day, Christ shall come to be glorified in his saints; and every one of the bodies of the thousands of his saints, being fashioned like unto his glorious body, shall shine as bright as the sun (2 Thess. i. 10; Jude, ver. 14; Phil. iii. 21; Luke ix. 31;) all the angels shining
Lewis Bayly—The Practice of Piety

St. Malachy's Apostolic Labours, Praises and Miracles.
[Sidenote: 1140, October] 42. (23). Malachy embarked in a ship, and after a prosperous voyage landed at his monastery of Bangor,[576] so that his first sons might receive the first benefit.[577] In what state of mind do you suppose they were when they received their father--and such a father--in good health from so long a journey? No wonder if their whole heart gave itself over to joy at his return, when swift rumour soon brought incredible gladness even to the tribes[578] outside round about them.
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

A Treatise of the Fear of God;
SHOWING WHAT IT IS, AND HOW DISTINGUISHED FROM THAT WHICH IS NOT SO. ALSO, WHENCE IT COMES; WHO HAS IT; WHAT ARE THE EFFECTS; AND WHAT THE PRIVILEGES OF THOSE THAT HAVE IT IN THEIR HEARTS. London: Printed for N. Ponder, at the Peacock in the Poultry, over against the Stocks market: 1679. ADVERTISEMENT BY THE EDITOR. "The fear of the Lord is the beginning of wisdom," and "a fountain of life"--the foundation on which all wisdom rests, as well as the source from whence it emanates. Upon a principle
John Bunyan—The Works of John Bunyan Volumes 1-3

Thirdly, for Thy Actions.
1. Do no evil, though thou mightest; for God will not suffer the least sin, without bitter repentance, to escape unpunished. Leave not undone any good that thou canst. But do nothing without a calling, nor anything in thy calling, till thou hast first taken counsel at God's word (1 Sam. xxx. 8) of its lawfulness, and pray for his blessings upon thy endeavour; and then do it in the name of God, with cheerfulness of heart, committing the success to him, in whose power it is to bless with his grace
Lewis Bayly—The Practice of Piety

Fragrant Spices from the Mountains of Myrrh. "Thou Art all Fair, My Love; There is no Spot in Thee. " --Song of Solomon iv. 7.
FRAGRANT SPICES FROM THE MOUNTAINS OF MYRRH. HOW marvellous are these words! "Thou art all fair, My love; there is no spot in thee." The glorious Bridegroom is charmed with His spouse, and sings soft canticles of admiration. When the bride extols her Lord there is no wonder, for He deserves it well, and in Him there is room for praise without possibility of flattery. But does He who is wiser than Solomon condescend to praise this sunburnt Shulamite? Tis even so, for these are His own words, and were
Charles Hadden Spurgeon—Till He Come

A Believer's Privilege at Death
'For to me to live is Christ, and to die is gain.' Phil 1:1I. Hope is a Christian's anchor, which he casts within the veil. Rejoicing in hope.' Rom 12:12. A Christian's hope is not in this life, but he hash hope in his death.' Prov 14:42. The best of a saint's comfort begins when his life ends; but the wicked have all their heaven here. Woe unto you that are rich! for ye have received your consolation.' Luke 6:64. You may make your acquittance, and write Received in full payment.' Son, remember that
Thomas Watson—A Body of Divinity

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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