And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.
4. And Esau ] Esau’s conduct on this occasion is that of a good-natured and forgiving disposition. There is no statement of his having intended any mischief to Jacob. His appearance with four hundred men seems to have been accidental, and not with hostile intent against Jacob. He behaves throughout magnanimously and simply.
fell on his neck ] In Gen 45:14, Gen 46:29 (J), this demonstration of feeling is followed by “weeping.”
kissed him ] On the Hebrew word for “kissed him” the Massoretic, or traditional, Hebrew text has this note: “All of it punctuated,” i.e. every letter dotted. Probably the text was at an early date uncertain. The Rabbinic explanation is strange, i.e. “because he did not come to kiss him, but to bite him,” and the tradition goes on to say that Jacob’s neck was turned into marble!
they wept ] The strong emotion of orientals; cf. Gen 45:2.
The Targum of pseudo-Jonathan, following up the absurd Rabbinic tradition arising from the Israelite hatred of Edom, explains that Jacob wept because his neck was painful, and Esau because he had pain in his teeth!
Fuente: The Cambridge Bible for Schools and Colleges
Verse 4. Esau ran to meet him] How sincere and genuine is this conduct of Esau, and at the same time how magnanimous! He had buried all his resentment, and forgotten all his injuries; and receives his brother with the strongest demonstrations, not only of forgiveness, but of fraternal affection.
And kissed him] valyishshakehu. In the Masoretic Bibles each letter of this word is noted with a point over it to make it emphatic. And by this kind of notation the rabbins wished to draw the attention of the reader to the change that had taken place in Esau, and the sincerity with which he received his brother Jacob. A Hindoo when he meets a friend after absence throws his arms round him, and his head across his shoulders, twice over the right shoulder and once over the left, with other ceremonies according to the rank of the parties.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
4. Esau ran to meet himWhat asudden and surprising change! Whether the sight of the princelypresent and the profound homage of Jacob had produced this effect, orit proceeded from the impulsive character of Esau, the cherishedenmity of twenty years in a moment disappeared; the weapons of warwere laid aside, and the warmest tokens of mutual affectionreciprocated between the brothers. But doubtless, the efficient causewas the secret, subduing influence of grace (Pr21:1), which converted Esau from an enemy into a friend.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Esau ran to meet him,…. If he rode on any creature, which is likely, he alighted from it on sight of his brother Jacob, and to express his joy on that occasion, and affection for him, made all the haste he could to meet him, as did the father of the prodigal,
Lu 15:20,
and embraced him; in his arms, with the greatest respect and tenderness:
and fell on his neck; laid his head on his neck, where it remained for a while, not being able to lift it up, and speak unto him; the word is in the dual number, and signifies, as Ben Melech thinks, the two sides of the neck, the right and the left; and he might lay his head first on one side, and then on the other, to show the greatness of his affection:
and kissed him; in token of the same: there are three pricks over this word in the original more than ordinary, directing the attention of the reader to it, as something wonderful and worthy of observation: the Jewish writers n are divided about it; some think that this points at the insincerity of Esau in kissing his brother when he hated him; others, on the contrary, to his sincerity and heartiness in it, and which was matter of admiration, that he who laid up hatred in his heart against his brother, and had bore him a grudge for so many years, and it may be came out now, with an intention to destroy him, should have his heart so turned toward him, as to behave in this affectionate manner, which must be owing to the power of God working upon his heart, changing his mind, and making him thus soft, flexible, and compassionate; and to Jacob’s humble submission to him, subservient to divine Providence as a means; and thus as he before had power with God in prayer on this same account, the effect of which he now perceived, so he had power with men, with his brother, as it was intimated to him he should:
and they wept; they “both” wept, as the Septuagint version adds, both Jacob and Esau, for joy at the sight of each other, and both seriously; and especially there can be no doubt of Jacob, who must be glad of this reconciliation, if it was only outward, since hereby his life, and the lives of his wives and children, would be spared.
n Zohar in Gen. fol. 99. 1. Bereshit Rabba, sect. 78. fol. 68. 3. Jarchi in loc.
Fuente: John Gill’s Exposition of the Entire Bible
4. And Esau ran to meet him. That Esau meets his brother with unexpected benevolence and kindness, is the effect of the special favor of God. Therefore, by this method, God proved that he has the hearts of men in his hand, to soften their hardness, and to mitigate their cruelty as often as he pleases: in short, that he tames them as wild beasts are wont to be tamed; and then, that he hearkened to the prayers of his servant Jacob. Wherefore, if at any time the threats of enemies alarm us, let us learn to resort to this sacred anchor. God, indeed, works in various ways, and does not always incline cruel minds to humanity; but, while they rage, he restrains them from doing harm by his own power: but if it is right, he can as easily render them placable towards us; and we here see that Esau became so towards his brother Jacob. It is also possible, that even while cruelty was pent up within, the feeling of humanity may have had a temporary ascendancy. And as we see that the Egyptians were constrained, for a moment, to the exercise of humanity, although they were rendered nothing better than before, as their madness, which soon afterwards broke out, bears witness: so it is credible that the malice of Esau was now under constraint; and not only so, but that his mind was divinely moved to put on fraternal affection. For even in the reprobate, God’s established order of nature prevails, not indeed in an even tenor, but as far as he restrains them, to the end that they may not mingle all things in one common slaughter. And this is most necessary for the preservation of the human race. For few are so governed by the spirit of adoption, as sincerely to cultivate mutual charity among themselves, as brethren. Therefore, that men spare each other, and do not furiously rush on each other’s destruction, arises from no other cause than the secret providence of God, which watches for the protection of mankind. But to God the life of his own faithful people is still more precious, so that he vouchsafes to them peculiar care. Wherefore it is no wonder, that for the sake of his servant Jacob, he should have composed the fierce mind of Esau to gentleness.
Fuente: Calvin’s Complete Commentary
(4) Esau ran to meet him.Whatever may have been Esaus intention when he started, no sooner does he see his brother than the old times of their childhood return to his heart, and he is overcome with love; nor does he ever seem afterwards to have wavered in his fraternal affection. We have had a proof before (in Gen. 27:38) of Esau being a man of warm feelings, and similarly now he is again overmastered by his loving impulses. It is curious that the Hebrew word for he kissed him has had what are called extraordinary vowels attached to it, and the Masorites are supposed to signify thereby that Esaus kiss was not a sign of genuine love. For such an ill-natured supposition there is no warrant whatsoever.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Ran to meet embraced fell kissed wept Five forms in which they exhibited the first fervent emotions of brotherly affection . The whole interview is characterized with a life-like simplicity, as though detailed by an eye-witness of the scene .
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Esau ran to meet him and embraced him, and fell on his neck and kissed him, and they wept.’
Esau had dismounted which must have been a great relief to Jacob. Esau is clearly genuinely pleased to see his brother and feels very emotionally about it. But we cannot doubt that Jacob’s tears had within them something of relief.
Esau’s pleasure appears to be real. He has long forgotten any falling out and is happy to see his brother. He runs to embrace him. He is quite satisfied with his life as it is and holds no grudges. This is one of the many things in Esau we must admire. Yet the fact that he cares so little about what he has lost demonstrates how little the covenant promises meant to him. He would not really have been suitable to carry on the succession.
Fuente: Commentary Series on the Bible by Peter Pett
Gen 33:4. Embraced him, and fell on his neck, and kissed him They who are more intimately acquainted, or of equal age or dignity, among the Easterns, mutually kiss the hand, the head, or shoulder of each other. Dr. Shaw, in his learned Observations on Scripture, p. 237, has not applied this observation to any passage in the Bible; but it cannot be amiss to remark that such passages as, like the present, speak of falling on the neck and kissing a person, seem to have a reference to the eastern way of kissing the shoulder in an embrace; although in the present case it is evident there was much more than bare ceremony. See ch. Gen 45:14. Act 20:37. Luk 15:20.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 48
RECONCILIATION OF ESAU AND JACOB
Gen 33:4. And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.
SUCH are the dispositions of men in general, that they cannot pass any considerable time without feeling in themselves, and exciting in others, some malignant tempers. The more nearly men come in contact with each other, the more do they disagree. Nations are most inveterate against those who are most in their vicinity. Societies are for the most part distracted by opposing interests. Families are rarely to be found, where the demon of Discord has not raised his throne: yea, even the dearest friends and relatives are too often filled with animosity against each other. Happy would it be, if disagreements were found only among the ungodly: but they not unfrequently enter into the very church of God, and kindle even in good men a most unhallowed fire. Paul and Barnabas were a lamentable instance of human weakness in this respect. But on the present occasion we are called to consider, not a quarrel, but a reconciliation. The quarrel indeed had been rancorous in the extreme; but the reconciliation, as described in the text, was most cordial and most affecting.
We would call your attention to a few observations arising from the circumstances before us
I.
The resentments of brethren are usually exceeding deep
[If a stranger injure us in any respect, the irritation produced by the offence is, for the most part, of very short duration. But if a brother, or a friend, and more especially a person with whom we have been united in the bonds of the Spirit, provoke us to anger, the wound is more severe, and the impression more lasting. In many cases the difficulty of effecting a reconciliation is so great, as almost to preclude a hope of restoring the former amity. One who was thoroughly conversant with human nature, has told us, that a brother offended is harder to be won than a strong city. We should be ready to imagine that in proportion as the previous union was close and affectionate, the restoration of that union would be easy; and that the spirits which had suffered a momentary separation, would, like the flesh which has been lacerated, join together again readily, and, as it were, of their own accord. But the reverse of this is true: nor is it difficult to be accounted for. The disappointment of the two parties is greater. From strangers we expect nothing: and if we find rudeness or selfishness or any other evil quality, though we may be offended at it, we are not disappointed. But from friends, and especially religious friends, we expect all that is kind and amiable; and therefore we are the more keenly affected when any thing of a contrary aspect occurs. Moreover the aggravating circumstances are more numerous. Between friends there are a thousand little circumstances taken into the account, which could find no place among strangers, and which. in fact, often operate more forcibly on the mind than the more immediate subject in dispute. Above all, the foundations of their regard are overthrown. Each thinks himself in the right. Each thought highly of the honour, the integrity, the friendship, or perhaps the piety of the other: and behold, each imagines that the others conduct towards him has violated all these principles, and given him reason to fear, that he was deceived in his judgment of the other; or at least, that he was not deserving of that high opinion which he had entertained of him.
From some such considerations as these, the alienation of the parties from each other, if not more fierce and violent, is usually more fixed and settled, in proportion to their previous intimacy and connexion.]
But,
II.
However deep the resentment of any one may be, we may hope by proper means to overcome it
We cannot have a better pattern in this respect than that which Jacob set before us. The means we should use, are,
1.
Prayer to God
[God has access to the hearts of men, and can turn them whithersoever he will. The instances wherein he has exerted his influence upon them, to induce them either to relieve his friends, or to punish his enemies, are innumerable. By prayer his aid is obtained. It was by prayer that Jacob prevailed. He had experienced the seasonable and effectual interposition of the Deity when Laban pursued him with such wrath and bitterness: he therefore again applied to the same almighty Friend, and again found him ready to save. Prayer, if fervent and believing, shall be as effectual as ever: there is nothing for the obtaining of which it shall not prevail. To this then we should have recourse in the first instance. Nothing should be undertaken without this. We should not neglect other means; but our chief dependence should be placed on this; because nothing but the blessing of God can give success to any means we use.]
2.
A conciliatory conduct to man
[Nothing could be more conciliatory, nothing more ingenious, than the device of Jacob, in sending so many presents to his brother, in so many distinct and separate parts, and with the same information so humbly and so continually repeated in his ears. Vehement as Esaus anger was, it could not withstand all this kindness, humility, and gentleness. The submission of his brother perfectly disarmed him: and the gift in his bosom pacified his strong wrath [Note: Pro 21:14.].
Thus we may hope to overcome evil with good [Note: Rom 12:21.]. As stones are melted by being subjected to the action of intense heat, so are the hardest of men melted by love: it heaps coals of fire upon their head [Note: Rom 12:20.], and turns their rancorous hostilities into self-condemning accusations [Note: 1Sa 24:16-17.]. We say not indeed that the victory shall be certain and uniform in all cases; for even the Saviours meekness did not prevail to assuage the malice of his enemies: but, as a means, we may reasonably expect it to conduce to that end. As a proud, distant, and vindictive carriage serves to confirm the hatred of an adversary, so, on the other hand, a kind, gentle, and submissive deportment has a direct tendency to effect a reconciliation with him.]
Not that a short and transient care will suffice: on the contrary,
III.
When once a reconciliation is effected, extreme caution is necessary to preserve and maintain it
A wound that has been lately closed, may easily be rent open again: and friendship that has been dissolved by any means, does not speedily regain its former stability. To cement affection, much attention is required. We must aim at it,
1.
By mutual kindnesses and endearments
[Exceeding tender was the interview between the brothers, after their long absence, and alienation from each other. Nor should we deem it beneath us to yield thus to the emotions of love, or to express our regards by salutations and tears. These may possibly be counterfeited by a consummate hypocrite: but, in general, they are the involuntary effusions of a loving heart. And as denoting cordiality, they have the strongest tendency to unite discordant minds, and to efface from the memory all painful recollections.]
2.
By abstaining from all mention of past grievances
[The revival of things which have been matters in dispute, generally revive the feelings which the dispute occasioned. And, as few are ever found to acknowledge that the fault or error has been wholly on their own side, recriminations will arise from accusations, and the breach perhaps be made wider than ever. To bury matters in oblivion is the readiest way to the maintenance of peace. In this respect the reconciled brothers acted wisely: explanations would only have led to evil consequences; and therefore they avoided them altogether. And we in similar circumstances shall do well to follow their example.]
3.
By guarding against that kind or degree of intercourse that may rekindle animosities
[There are some whose dispositions are so opposite, that they cannot long move in harmony with each other: not being agreed, they cannot walk comfortably together. It is thus particularly with those whose spiritual views are different: for, what communion hath light with darkness, or Christ with Belial? It was prudent in Jacob to decline the proffered civilities of Esau, when he saw the mutual sacrifices that would be necessary in order to carry them into effect: it was prudent that Esau with his four hundred armed men should prosecute their journey without needless incumbrances and delays; and that Jacob should be left at liberty to consult the comfort of his children, and the benefit of his flocks. Had the two endeavoured to make concessions, and to accommodate themselves to each other, neither would have been happy; and their renewed amity would have been endangered. Thus, where the dispositions and habits are so dissimilar as to bid defiance, as it were, to mutual concessions, the best way to preserve peace is to interfere with each other as little as possible.]
Application
[Are there any who are involved in disputes and quarrels? Follow after peace: and be forbearing and forgiving to others, if ever you would that God should be so to you [Note: Mat 18:35]. Are there any who desire reconciliation with an offended friend? Be willing rather to make, than to exact, submission: and let generosity and kindness be exercised to the uttermost, to soften the resentments which have been harboured against you. And lastly, are there any who have an opportunity of promoting peace? Embrace it gladly, and exert yourselves with impartiality. And instead of widening a breach. by carrying tales, endeavour to heal it by all possible offices of love. Let the quarrels of brethren be regarded as a fire, which it is every ones duty and desire to extinguish. Thus shall you yourselves have the blessing promised to peace-makers, and be numbered among the children of God [Note: Mat 5:9.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
See what grace can accomplish! Read that Scripture, Pro 16:7 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 33:4 And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.
Ver. 4. And kissed him. ] The word kissed hath a prick over every letter in the original: to note, say the Hebrew doctors, that this was a false and hypocritical kiss, a Judas-kiss. Hebrew Text Note K , saith Philo: Amos non semper est in osculo. But our interpreters are agreed that this kiss was a sign that his heart was changed from his former hatred, a and that those extraordinary pricks do denote the wonder of God’s work therein; which is further confirmed in that they both wept, which could not easily be counterfeit, though they were in Ishmael, that notable hypocrite, Jer 41:6 and in the emperor Andronicus, who, when he had injuriously caused many of the nobility to be put to death, pretended himself sorry for them, and that with tears plentifully running down his aged cheeks, as if he had been the most sorrowful man alive. So the Egyptian crocodile, having killed some living beast, lieth upon the dead body, and washeth the head thereof with her warm tears, which she afterward devoureth, with the dead body. b We judge more charitably of Esau here. And yet we cannot be of their mind, that herehence conclude his true conversion and salvation. We must take heed we neither make censure’s whip nor charity’s cloak too long: we may offend in both, and incur the curse, as well by “calling evil good,” as “good evil”. Isa 5:20 Latomus of Lovain wrote, that there was no other a faith in Abraham than in Cicero. Another wrote a long defence and commendation of Cicero, and makes him a very good Christian, and true penitentiary, because he saith, somewhere, Reprehendo peccata mea, quid Pompeio conflsus, eiusque partes secutus fuerim. I believe neither of them. c
a Qui probabilius loquuntur, aiunt eo ipso notari animi Esauici conversionem. – Am.
b Turk. Hist., fol. 50, 175.
c Joh. Manlii, loc. com., 496, 483.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
and kissed him. This is one of the Hebrew words with “extraordinary points”, to show that the Massorites thought it should be omitted. See App-31. It should read, “and fell on his neck and wept”; without kissing. This is the custom in Genesis. Compare Gen 45:14; Gen 46:29.
Fuente: Companion Bible Notes, Appendices and Graphics
embraced: Gen 32:28, Gen 43:30, Gen 43:34, Gen 45:2, Gen 45:15, Job 2:12, Neh 1:11, Psa 34:4, Pro 16:7, Pro 21:1
fell on: Gen 45:14, Gen 45:15, Gen 46:29, Luk 15:20, Act 20:37
Reciprocal: Gen 29:11 – kissed Gen 31:55 – and kissed Exo 18:7 – kissed 1Sa 24:16 – Saul lifted 2Sa 14:33 – kissed Absalom Luk 7:45 – gavest
Fuente: The Treasury of Scripture Knowledge
Gen 33:4. Esau ran to meet him Not in anger, but in love: so wonderfully and suddenly had God, who hath the hearts of all men in his hands, and can turn them when and how he pleases, changed his heart; and of an implacable enemy, made him a kind and affectionate friend! Embraced him, fell on his neck, and kissed him God is the God of nature, and to be without natural affection is to be without God. They wept Jacob wept for joy to be thus kindly received; Esau, perhaps, with grief and shame, to think of the ill design he had conceived against his brother.