Please deliver me from the hand of my brother Esau, for I am afraid that he may come and attack me and the mothers and children with me. Please deliver meThe Hebrew word for "deliver" is "נָצַל" (natsal), which conveys the idea of being snatched away or rescued. This plea for deliverance is a heartfelt cry from Jacob, who finds himself in a vulnerable position. Historically, Jacob's life has been marked by struggle and conflict, particularly with his brother Esau. This moment of prayer reflects a deep reliance on God, acknowledging that only divine intervention can save him from impending danger. It is a reminder of the power of prayer and the importance of seeking God's protection in times of fear and uncertainty. from the hand of my brother
The phrase "from the hand" is a Hebrew idiom that signifies power or control. Jacob is acutely aware of the potential threat posed by Esau, who has previously vowed to kill him. The mention of "my brother" highlights the personal and familial nature of the conflict. This is not just a political or territorial dispute; it is a deeply personal matter that has roots in their shared history. The Bible often uses familial relationships to illustrate broader spiritual truths, and here, the tension between Jacob and Esau serves as a metaphor for the struggles between flesh and spirit, or between human nature and divine calling. from the hand of Esau
Esau, the elder twin of Jacob, represents a significant figure in Jacob's life. Historically, Esau is associated with the Edomites, a nation that often found itself in conflict with Israel. The mention of Esau by name underscores the specific and personal nature of Jacob's fear. It is not just any adversary he faces, but his own brother, with whom he has a complicated and fraught history. This highlights the theme of reconciliation and the hope for peace, even amidst longstanding enmity. For I am afraid of him
Fear is a powerful emotion that can drive individuals to seek divine intervention. The Hebrew word for "afraid" is "יָרֵא" (yare), which can also mean reverence or awe. In this context, it reflects Jacob's genuine concern for his safety and the safety of his family. This admission of fear is significant because it shows Jacob's vulnerability and humanity. It is a moment of humility where he acknowledges his limitations and turns to God for strength and protection. that he may come and attack me
The potential for violence is a real and present danger for Jacob. The word "attack" in Hebrew is "הִכָּה" (hikah), which means to strike or smite. This reflects the physical threat that Esau poses, but it also symbolizes the spiritual battles that believers face. Jacob's concern for an attack is not just about physical harm but also about the disruption of God's promises and plans for his life. It serves as a reminder of the spiritual warfare that Christians are called to engage in, trusting in God's protection and deliverance. and the mothers with the children
This phrase highlights Jacob's concern for his family, emphasizing the patriarchal responsibility he feels. The mention of "mothers with the children" underscores the vulnerability of those who depend on him. It reflects the broader biblical theme of God's care for the family unit and the importance of protecting and nurturing future generations. Jacob's prayer is not just for his own safety but for the well-being of his entire household, illustrating the selfless nature of true leadership and the protective instincts that God instills in those He calls to lead. Persons / Places / Events 1. JacobThe central figure in this passage, Jacob is returning to his homeland after years of living with his uncle Laban. He is fearful of meeting his brother Esau, whom he had wronged years earlier by stealing his birthright and blessing. 2. EsauJacob's elder brother, from whom Jacob is seeking deliverance. Esau had previously vowed to kill Jacob after being deceived out of his blessing. 3. PenuelThe place where Jacob wrestles with God later in this chapter, marking a significant spiritual transformation for him. 4. Mothers and ChildrenRefers to Jacob's family, including his wives Leah and Rachel, and their children, whom he fears may be harmed by Esau. 5. GodThe ultimate deliverer whom Jacob is pleading with for protection and intervention. Teaching Points Fear and FaithJacob's fear of Esau is a natural human response, yet he turns to God in prayer, demonstrating faith. In our own fears, we should also turn to God, trusting in His protection and guidance. Seeking ReconciliationJacob's approach to Esau is a step towards reconciliation. As believers, we are called to seek peace and reconciliation with those we have wronged or who have wronged us. Dependence on GodJacob's plea for deliverance highlights the importance of depending on God rather than our own strength or strategies. We should cultivate a habit of seeking God's help in all situations. Intercession for FamilyJacob's concern for his family reminds us to intercede for our loved ones, asking God to protect and guide them. Transformation through PrayerJacob's prayer marks a turning point in his spiritual journey. Prayer can be transformative, aligning our hearts with God's will and preparing us for His purposes. Bible Study Questions 1. How does Jacob's fear of Esau reflect our own fears, and how can we apply his response to our lives today? 2. In what ways does Jacob's prayer demonstrate his dependence on God, and how can we cultivate a similar dependence in our daily lives? 3. How does the theme of reconciliation in this passage connect with Jesus' teachings in the New Testament? 4. What can we learn from Jacob's concern for his family, and how can we apply this in our own intercessory prayers? 5. How does this passage encourage us to seek transformation through prayer, and what steps can we take to make prayer a more integral part of our spiritual journey? Connections to Other Scriptures Genesis 27Provides the background of Jacob's deception of Esau, which sets the stage for the fear and tension in Genesis 32. Psalm 34:4Relates to seeking God in times of fear and finding deliverance. Matthew 5:23-24Encourages reconciliation with others, similar to Jacob's desire to reconcile with Esau. Philippians 4:6-7Speaks to presenting our requests to God with thanksgiving, paralleling Jacob's prayer for deliverance. People Esau, Isaac, Israelites, Jacob, Laban, Penuel, SeirPlaces Edom, Jabbok River, Jordan River, Mahanaim, Mizpah, Peniel, Penuel, SeirTopics Afraid, Attack, Beside, Brother, Child, Death, Deliver, Esau, Fear, Fearing, Less, Lest, Mothers, Please, Putting, Saviour, Slay, Smite, Smitten, Sons, StrikeDictionary of Bible Themes Genesis 32:11 5057 rest, physical
8754 fear Genesis 32:3-21 5922 prudence Genesis 32:7-11 5567 suffering, emotional Genesis 32:9-12 4360 sand
8610 prayer, asking God 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 ScriptureThe 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 Links Genesis 32:11 NIVGenesis 32:11 NLTGenesis 32:11 ESVGenesis 32:11 NASBGenesis 32:11 KJV
Genesis 32:11 Commentaries
Bible Hub |
