Genesis 33:1–20

Here, I. Jacob discovered Esau's approach, Gen 33:1. 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, Sa1 1:18. 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 2:1. 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, Gen 33:1, Gen 33:2. 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, Gen 33:3. 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, Gen 4:7. 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 (Gen 33:4): 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, Gen 32:5, Gen 32:6. 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 (Sa1 26:21, Sa1 26:25), the other by renewing grace, Act 9:21, Act 9:22. (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.

And Jacob lifted up his eyes. We have said how greatly Jacob feared for himself from his brother; but now when Esau himself approaches, his terror is not only renewed, but increased. For although he goes forth like a courageous and spirited combatant to this contest, he is still not exempt from a sense of danger; whence it follows, that he is not free, either from anxiety or fear. For his cruel brother had still the same cause of hatred against him as before. And it was not probable, that, after he had left his father's house, and had been living as he pleased, he had become more mild. Therefore, as in a doubtful affair, and one of great danger, Jacob placed his wives and children in the order described; that, if Esau should attempt anything hostile, the whole seed might not perish, but part might have time for flight. The only thing which appears to be done by him out of order is, that he prefers Rachel and her son Joseph to all the rest; whereas the substance of the benediction is really in Judah. But his excuse in reference to Judah is, that the oracle had not yet been revealed; nor, in fact, was made known till shortly before his death, in order that he might become at once its witness and its herald. Meanwhile, it is not to be denied, that he was excessively indulgent to Rachel. It is, indeed, a proof of distinguished courage, that, from a desire to preserve a part of his seed, he precedes his companies, and offers himself as a victim, if necessity demanded it. For there is no doubt that the promise of God was his authority and his guide in this design; nor would he have been able, unless sustained by the contident expectation of celestial life, thus bravely to meet death. It happens, indeed, sometimes, that a father, regardless of himself, will expose his life to danger for his children: but holy Jacob's reason was different; for the promise of God was so deeply fixed in his mind, that he, disregarding the earth, looked up towards heaven. But while he follows the word of God, yet by the affection of the flesh, he is slightly drawn aside from the right way. For the faith of the holy fathers was not so pure, in all respects, but that they were liable to swerve to one side or the other. Nevertheless, the Spirit always so far prevailed, that the infirmity of the flesh might not divert them from their aim, but that they might hold on their course. So much the more ought every one of us to be suspicious of himself, lest he should deem himself perfectly pure, because he intends to act rightly; for the flesh ever mingles itself with our holy purpose, and many faults and corruptions steal in upon us. But God deals kindly with us, and does not impute faults of this kind to us.

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, Gen 33:5-7. Eleven or twelve little ones, the eldest of them no fourteen years old, followed Jacob closely: Who are these? says Esau. Jacob had sent him an account of the increase of his estate (Gen 32:5), 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 they 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, Jo3 1:6. Jacob speaks of his children, 1. As God's gifts; they are a heritage of the Lord, Psa 128:3; Psa 112:9; Psa 107:41. 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 (Gen 33:6, Gen 33:7); 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, Gen 33:9. 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, 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, Gen 33:10, Gen 33:11. Jacob sent it, through fear (Gen 32:20), 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, Deu 8:18. 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, Co1 3:22. [2.] Because he has the comfort of all. I have all, and abound, Phi 4:18. 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, Gen 33:12. 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 (Gen 33:13, Gen 33:14), 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 40:11. 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, Gen 33:15. 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.

And bowed himself to the ground seven times. This, indeed, he might do for the sake of giving honor: for we know that the people of the east are addicted to far more ceremonies than are in use with us. To me, however, it seems more probable, that Jacob did not pay this honor simply to his brother, but that he worshipped God, partly to give him thanks, and partly to implore him to render his brother propitious; for he is said to have bowed down seven times before he approached his brother. Therefore, before he came in sight of his brother, he had already given the token of reverence or worship. Hence we may conjecture, as I have said, that this homage was paid to God and not to man: yet this is not at variance with the fact, that he also approached as a suppliant, for the purpose of assuaging his brother's ferocity by his humiliation. [112] If any one object, that in this manner he depreciated his right of primogeniture; the answer is easy, that the holy man, by the eyes of faith, was looking higher; for he knew that the effect of the benediction was deferred to its proper season, and was, therefore, now like the decaying seed under the earth. Therefore, although he was despoiled of his patrimony, and lay contemptible at his brother's feet; yet since he knew that his birthright was secured to him, he was contented with this latent right, counted honors and riches as nothing, and did not shrink from being regarded as an inferior in the presence of his brother.

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.

And he lifted up his eyes. Moses relates the conversation held between the brothers. And as Esau had testified his fraternal affection by tears and embraces, there is no doubt that he inquires after the children in a spirit of congratulation. The answer of Jacob breathes piety as well as modesty; for when he replies, that his numerous seed had been given him by God, he acknowledges and confesses that children are not so produced by nature as to subvert the truth of the declaration, that the fruit of the womb is a reward and gift of God. And truly, since the fecundity of brute animals is the gift of God, how much more is this the case with men, who are created after his own image. Let parents then learn to consider, and to celebrate the singular kindness of God, in their offspring. It is the language of modesty, when Jacob calls himself the servant of his brother. Here again it is proper to recall to memory what I have lately touched upon, that the holy man caught at nothing either of earthly advantage or honor in the birthright; because the hidden grace of God was abundantly sufficient for him, until the appointed time of manifestation. And it becomes us also, according to his example, while we sojourn in this world, to depend upon the word of the Lord; that we may not deem it wearisome, to be held wrapped in the shadow of death, until our real life be manifested. For although apparently our condition is miserable and accursed, yet the Lord blesses us with his word; and, on this account only, pronounces us happy, because he owns us as sons.

Then the handmaidens came near. The wives of Jacob, having left their country, had come as exiles into a distant land. Now, at their first entrance, the terror of death meets them; and when they prostrate themselves in the presence of Esau, they do not know whether they are not doing homage to their executioner. This trial was very severe to them, and grievously tormented the mind of the holy man: but it was right that his obedience should be thus tried, that he might become an example to us all. Moreover, the Holy Spirit here places a mirror before us, in which we may contemplate the state of the Church as it appears in the world. For though many tokens of the divine favor are manifest in the family of Jacob; nevertheless we perceive no dignity in him while lying with unmerited contempt in the presence of a profane man. Jacob also himself thinks that he is well treated, if he may be permitted by his brother, as a matter of favor, to dwell in the land of which he was the heir and lord. Therefore let us bear it patiently, if, at this day also, the glory of the Church, being covered with a sordid veil, is an object of derision to the wicked.

What meanest thou by all this drove? He does not inquire as if he were altogether ignorant; seeing he had heard from the servants, that oxen and camels and asses and other cattle were sent him as a present; but for the purpose of refusing the gift offered to him: for when anything does not please us, we are wont to make inquiry as concerning a thing unknown to us. Jacob, however; is urgent; nor does he cease to ask, till he induces his brother to receive the gift: for this was as a pledge of reconciliation. Besides, for the purpose of persuading his brother, he declares, that it would be taken as a great kindness not to refuse what was given. For we do not willingly receive anything but what we certainly know to be offered to us freely and with a ready mind. And because it is not possible that we should willingly honor any but those we love, Jacob says that he rejoiced in the sigh of his brother as if he had seen God or an angel: by which words he means, not only that he truly loved his brother, but also that he held him in esteem. But it may seem, that he does wrong to God, in comparing Him with a reprobate man; and that he speaks falsely, because had the choice been given him, he would have desired nothing more earnestly than to avoid this meeting with his brother. Both these knots are easily untied. It is an accustomed form of speaking among the Hebrews, to call whatever is excellent, divine. And certainly Esau being thus changed, was no obscure figure of the favor of God: so that Jacob might properly say, that he had been exhilarated by that friendly and fraternal reception, as if he had seen God or an angel; that is, as if God had given some sign of his presence. And, indeed, he does not speak feignedly, nor pretend something different from what he has in his mind. For, being himself perfectly free from all hatred, it was his chief wish, to discharge whatever duty he could towards his brother; provided that Esau, in return, would show himself a brother to him.

Receive my present at my hand. This noun may be taken passively as well as actively. If understood actively, the sense will be, "Accept the present by which I desire to testify my goodwill towards thee." If understood passively, it may be referred to God, as if Jacob had said, "Those things which the Lord has bestowed upon me by his grace, I liberally impart to thee, that thou mayest be, in some measure, a partaker with me of that divine blessing which I have received." But not to insist upon a word, Jacob immediately afterwards clearly avows that whatever he possesses, is not the fruit of his labor or industry, but has been received by him through the grace of God, and by this reasoning he attempts to induce his brother to accept the gift; as if he had said, "The Lord has poured upon me an abundance, of which some part, without any loss to me, may overflow to thee." And though Jacob thus speaks under the impulse of present circumstances, he yet makes an ingenuous confession by which he celebrates the grace of God. Nearly the same words are on the tongues of all; but there are few who truly ascribe to God what they possess: the greater part sacrifice to their own industry. Scarcely one in a hundred is convinced, that whatever is good flows from the gratuitous favor of God; and yet by nature this sense is engraven upon our minds, but we obliterate it by our ingratitude. It has appeared already, how labourious was the life of Jacob: nevertheless, though he had suffered the greatest annoyances, he celebrates only the mercy of God.

Let us take our journey. Although Esau was inclined to benevolence, Jacob still distrusts him: not that he fears to be ensnared, or that he suspects perfidy to lie hidden under the garb of friendship; but that he cautiously avoids new occasions of offense: for a proud and ferocious man might easily be exasperated again by light causes. Now, though just reason for fear was not wanting to the holy man, yet I dare not deny that his anxiety was excessive. He suspected the liberality of Esau; but did he not know that a God was standing between them, who, as he was convinced by clear and undoubted experience, watched for his salvation? For, whence such an incredible change of mind in Esau, unless he had been divinely transformed from a wolf into a lamb? Let us then learn, from this example, to restrain our anxieties, lest when God has provided for us, we tremble, as in an affair of doubt.

My lord knoweth. The things which Jacob alleges, as grounds of excuse, are true; nevertheless he introduces them under false pretexts; except, perhaps, as regards the statement, that he was unwilling to be burdensome and troublesome to his brother. But since he afterwards turns his journey in another direction, it appears that he feigned something foreign to what was really in his mind. He says that he brings with him many encumbrances, and therefore requests his brother to precede him. "I will follow" (he says) "at the feet of the children;" that is, I will proceed gently as the pace of the children will bear; and thus I will follow at my leisure, until I come to thee in Mount Seir. In these words he promises what he was not intending to do; for, leaving his brother, he journeyed to a different place. [113] But truth is so precious to God, that he will not allow us to lie or deceive, even when no injury follows. Wherefore, we must take care, when any fear of danger occupies our minds, that we do not turn aside to these subterfuges.

And Jacob journeyed to Succoth. In the word Succoth, as Moses shortly afterwards shows, there is a prolepsis. It is probable that Jacob rested there for some days, that he might refresh his family and his flock after the toil of a long journey; for he had found no quiet resting-place till he came thither. And therefore he gave to that place the name of Succoth, or "Tents," because he had not dared firmly to plant his foot elsewhere. For though he had pitched tents in many other places; yet on this alone he fixes the memorial of divine grace, because now at length it was granted to him that he might remain in some abode. But since it was not commodious as a dwelling-place, Jacob proceeded farther till he came to Sichem. Now, whereas the city has its recent name from the son of Hamor, its former name is also mentioned, (Genesis 32:18;) for I agree with the interpreters who think Salem to be a proper name. Although I do not contend, if any one prefers a different interpretation; namely, that Jacob came in safety to Sichem. [114] But though this city may have been called Salem, we must nevertheless observe, that it was different from the city afterwards called Jerusalem; as there were also two cities which bore the name of Succoth. As respects the subject in hand, the purchase of land which Moses records in the nineteenth verse, may seem to have been absurd. For Abraham would buy nothing all his life but a sepulcher; and Isaac his son, waiving all immediate possession of lands, was contented with that paternal inheritance; for God had constituted them lords and heirs of the land, with this condition, that they should be strangers in it unto death. Jacob therefore may seem to have done wrong in buying a field for himself with money, instead of waiting the proper time. I answer, that Moses has not expressed all that ought to come freely into the mind of the reader. Certainly from the price we may readily gather that the holy man was not covetous. He pays a hundred pieces of money; could he acquire for himself large estates at so small a price, or anything more shall some nook in which he might live without molestation? Besides, Moses expressly relates that he bought that part on which he had pitched his tent opposite the city. Therefore he possessed neither meadows, nor vineyards, nor stable land. But since the inhabitants did not grant him an abode near the city, he made an agreement with them, and purchased peace at a small price. [115] This necessity was his excuse; so that no one might say, that he had bought from man what he ought to have expected as the free gift of God: or that, when he ought to have embraced, by hope, the dominion of the promised land, he had been in too great haste to enjoy it.

he bowed himself . . . seven times--The manner of doing this is by looking towards a superior and bowing with the upper part of the body brought parallel to the ground, then advancing a few steps and bowing again, and repeating his obeisance till, at the seventh time, the suppliant stands in the immediate presence of his superior. The members of his family did the same. This was a token of profound respect, and, though very marked, it would appear natural; for Esau being the elder brother, was, according to the custom of the East, entitled to respectful treatment from his younger brother. His attendants would be struck by it, and according to Eastern habits, would magnify it in the hearing of their master.

Esau ran to meet him--What a sudden and surprising change! Whether the sight of the princely present and the profound homage of Jacob had produced this effect, or it proceeded from the impulsive character of Esau, the cherished enmity of twenty years in a moment disappeared; the weapons of war were laid aside, and the warmest tokens of mutual affection reciprocated between the brothers. But doubtless, the efficient cause was the secret, subduing influence of grace (Pro 21:1), which converted Esau from an enemy into a friend.

Who are those with thee?--It might have been enough to say, They are my children; but Jacob was a pious man, and he could not give even a common answer but in the language of piety (Psa 127:3; Psa 113:9; Psa 107:41).

He urged him and he took it--In the East the acceptance by a superior is a proof of friendship, and by an enemy, of reconciliation. It was on both accounts Jacob was so anxious that his brother should receive the cattle; and in Esau's acceptance he had the strongest proofs of a good feeling being established that Eastern notions admit of.

THE PARTING. (Gen 33:12-20) And he said, Let us take our journey--Esau proposed to accompany Jacob and his family through the country, both as a mark of friendship and as an escort to guard them. But the proposal was prudently declined. Jacob did not need any worldly state or equipage. Notwithstanding the present cordiality, the brothers were so different in spirit, character, and habits--the one so much a man of the world, and the other a man of God, that there was great risk of something occurring to disturb the harmony. Jacob having alleged a very reasonable excuse for the tardiness of his movements, the brothers parted in peace.

until I come unto my lord--It seems to have been Jacob's intention, passing round the Dead Sea, to visit his brother in Seir, and thus, without crossing the Jordan, go to Beer-sheba to Isaac; but he changed his plan, and whether the intention was carried out then or at a future period has not been recorded.

Jacob journeyed to Succoth--that is, "booths," that being the first station at which Jacob halted on his arrival in Canaan. His posterity, when dwelling in houses of stone, built a city there and called it Succoth, to commemorate the fact that their ancestor, "a Syrian ready to perish" [Deu 26:5], was glad to dwell in booths.

[417] Gen. xxxiii. 1-7. As Jacob’s family returned to the land of Canaan, after Jacob had been long banished from thence, so it is probable will be the return of the spiritual Israel to God, its resting-place, and as it were to the promised land, to the land flowing with milk and honey, to a state of glorious rest, plenty, prosperity, and spiritual joy and delights, in the latter days, which is often represented by the prophets as bringing God’s people into the land of Israel, and recovering them from foreign lands, where he had driven them. Jacob, at his first entrance, meets with great opposition from those professors who are often in Scripture represented by the elder brother, as Cain, and Ishmael, and Zarah, the son of Judah, who first put forth his hand, and David’s eldest brother, and the elder brother of the prodigal. But Jacob’s meek and humble behaviour towards his opposing brother, to soften and turn his heart, teaches the duty of Christians. Jacob’s family was divided into several companies, one going before another with a space between; so the return of the church of God will be by several companies, that will come in one after another in successive seasons of the pouring out of the Spirit of God, with a space between. In Jacob’s family, the lowest and meanest went first, and afterwards the more honourable and most amiable, and best beloved; so, in the spiritual return of the church of Christ, God will first bring in the inferior sort of people; he will save the tents of Judah first, agreeable to the prophecy, Zech. xii. 7. “The Lord also shall save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitants of Jerusalem, do not magnify themselves against Judah.” And the first outpouring of the Spirit will be the least glorious, and they that are first brought in are not only inferior among men, but the least pure, beautiful, and amiable as Christians in their experiences and practice. In Jacob’s family went first the hand-maids and their children; so this is the blemish of the first children of Christ that shall be brought in at the glorious day of the church, that though they will be true children of Jacob, yet shall they be as it were children of the handmaids, with much of a legal spirit, i. e. spiritual pride and self-confidence. After these comes Leah and her children, who were more honourable and better beloved than the former; she was a true wife, but yet less beautiful and less beloved than his other wife: so after the first outpouring of the Spirit there will be a work of God that will break forth, that will be more glorious and more pure than the first. In Jacob’s family came last of all the beautiful Rachel and Joseph, Jacob’s best beloved and dearest child of all the family; so will it be in the church of God in days approaching. Jacob goes before them all, leads them all, and defends them all; so doth Christ go before his church as their leader and defence.

And Jacob lifted up his eyes, and looked,.... After he had passed over the brook, and was come to his wives and children; which was done either accidentally or on purpose, to see if he could espy his brother coming: some think this denotes his cheerfulness and courage, and that he was now not distressed and dejected, as he had been before: and, behold, Esau came, and with him four hundred men; see Genesis 32:6, and he divided the children unto Leah, and unto Rachel, and unto the two handmaids; some think he made four divisions of them; Leah and her children, Rachel and her son, Bilhah and hers, and Zilpah and hers: but others are of opinion there were but three: the two handmaids and their children in one division, Leah and her children in another, and Rachel and her son in the third; which seems to be confirmed in Genesis 33:2, though the word for "divide" signifies to halve or divide into two parts; according to which, the division then must be of the two wives and their children in one company, and of the two handmaids and theirs in the other: and this Jacob did partly for decency and partly for safety.

And he put the handmaids and their children foremost,.... In the first division, as being less honourable and less beloved by him: and Leah and her children after; still according to the degree of honour and affection due unto them; Leah being a wife that was imposed and forced upon him: and Rachel and Joseph hindermost; being most beloved by him, and therefore most careful of them; Rachel being his principal and lawful wife, and who had the greatest share in his affection, and Joseph his only child by her.

And he passed over before them,.... At the head of them, as the master of the family, exposing himself to the greatest danger for them, and in order to protect and defend them in the best manner he could, or to endeavour to soften the mind of his brother by an address, should there be any occasion for it: and bowed himself to the ground seven times; in a civil way, as was the manner in the eastern countries towards great personages; and this he did to Esau as being his elder brother, and as superior to him in grandeur and wealth, being lord of a considerable country; and at the same time religious adoration might be made to God; while he thus bowed to the ground, his heart might be going up to God in prayer, that he would appear for him at this instant, and deliver him and his family from perishing by his brother; and so the Targum of Jonathan introduces this clause,"praying, and asking mercies of the Lord, and bowed, &c.''seven times, perhaps, may not design an exact number, but that he bowed many times as he came along: until he came near to his brother; he kept bowing all the way he came until they were within a small space of one another.

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, Luke 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.

And he lift up his eyes, and saw the women and children,.... After the salutation had passed between him and his brother Jacob, he looked, and saw behind him women and children, Jacob's two wives and his two handmaids, and twelve children he had by them: and said, who are those with thee? who do those women and children belong to that follow thee? for Jacob had made no mention of his wives and children, when he sent his messengers to him, Genesis 32:5; and therefore Esau might very well ask this question, which Jacob replied to: and he said, the children which God hath graciously given thy servant; he speaks of his children as gifts of God, and as instances and pledges of his favour and good will to him, which he thankfully acknowledges; and at the same time speaks very respectfully to his brother, and in great condescension and humility owns himself his servant, but says nothing of his wives; not that he was ashamed, as Abarbinel suggests, that he should have four wives, when his brother, who had less regard for religion, had but three; but he mentions his children as being near kin to Esau, and by whom he might conclude who the women were, and of whom also he might give a particular account, though the Scripture is silent about it; since Leah and Rachel were his own first cousins, Genesis 29:10; and who they were no doubt he told him, as they came to pay their respects to him, as follows.

Then the handmaids came near, they and their children,.... Being foremost, and next to, Jacob, as Bilhah and her two sons, Dan and Naphtali, and Zilpah and her two sons, Gad and Asher: and they bowed themselves; in token of respect to Esau, as Jacob had done before them, and set them an example, and no doubt instructed them to do it.

And Leah also with her children came near, and bowed themselves,.... Who were in the next division or company; their children were seven, Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and Dinah, six sons and one daughter: and after came Joseph near and Rachel, and they bowed themselves; it is observed that Joseph is mentioned before his mother; it may be, because they might put him before her in the procession, for greater safety; or she might present him to Esau, being a child of little more than six years of age, and teach him how to make his obeisance to him, which she also did herself.

And he said, what meanest thou by all this drove which I met?.... Not as being ignorant of the design of it; for no doubt the several drovers, according to their instructions from Jacob, had acquainted him with it; but he chose not to take the present on what they said, but was willing to have it from Jacob's own mouth, and that he might have the opportunity of refusing it: and he said, these are to find grace in the sight of my lord; to gain his favour and good will; and which, as it was a token of Jacob's good will to him, so, by his acceptance of it, he would know that he bore the same to him also. It was usual in the eastern countries to carry presents to friends, and especially to great men, whenever visits were paid, as all travellers in general testify to be still the usage in those parts, to this day.

And Esau said, I have enough, my brother,.... Or "I have much" (o), and stand in no need of this present, or have much more than thou hast: keep that thou hast unto thyself; for the use of himself and family, which is large; in this Esau showed himself not only not a covetous man, but that he was truly reconciled to his brother, and needed not anything from him, to make up the difference between them. (o) "est mihi multum", Pagninus, Montanus, Drusius; "plurima", V. L. "quamplurima", Vatablus.

And Jacob said, nay, I pray thee,.... Do not say so, as the Targum of Jonathan supplies it, or do not refuse my present: if now I have found grace in thy sight, then receive my present at my hand; signifying, that the acceptance of his present would be a token to him, and give him full satisfaction that he bore a good will to him, and did not retain anger and resentment against him: for therefore I have seen thy face, as though I had seen the face of God; or of princes, as Onkelos, as the face of some great personage, as he was; or as the face of an angel, very pleasant and lovely; or as the face of God himself, he observing the love and favour of God to him, in working upon the heart of Esau, and causing him to carry it so lovingly to him; wherefore for this reason receive it, because I have had such an agreeable sight of thee: and thou wast pleased with me; accepted of me, and kindly received me:

Take, I pray thee, my blessing that is brought to thee,.... The present he had sent him, now carrying home to his house, which was a part of what God had blessed Jacob with; and which he from a beneficent generous spirit gave his brother, wishing the blessing of God to go along with it; it was an insinuation, and so he would have it taken, that he wished him all happiness and prosperity: because God hath dealt graciously with me; in giving him so much substance, and now in giving him so much favour in the sight of Esau, whom he dreaded: and because I have enough; a sufficiency of all good things, being thoroughly contented with his state and circumstance; or "I have all things" (p), all kind of good things, everything that was necessary for him; the expression is stronger than Esau's; and indeed Jacob had besides a large share of temporal mercies, all spiritual ones; God was his covenant God and Father, Christ was his Redeemer, the Spirit his sanctifier; he had all grace bestowed on him, and was an heir of glory: and he urged him, and he took it: being pressing on him, or importunate with him, he accepted of his present. (p) "sunt mihi omnia", Pagninus, Montanus, Munster, Vatablus, Drusius, Cartwright.

And he said, let us take our journey, and let us go,.... To Seir, where Esau lived, and whither he invited Jacob to stop a while, and refresh himself and his family: and I will go before thee; to show him the way to his palace, and to protect him on the road from all dangers; or "besides thee" (q), alongside of him, keeping equal pace with him, thereby showing great honour and respect, as well as in order to converse with him as they, travelled. (q) "e regione tui", Montanus, Fagius, Drusius; "a latere tuo", Vatablus; "juxta te", Cartwright.

And he said unto him, my lord knoweth the children are tender,.... The eldest being but thirteen years of age, and the youngest about six; and Esau might easily perceive by their stature that they were young and tender, and not able to bear either riding or walking very fast: and the flocks and herds with young are with me; or "upon me" (r); the charge of them was upon him, it was incumbent on him to take care of them, and especially in the circumstances in which they were, being big with young, both sheep and kine; or "suckling", giving milk to their young, as the Targums of Onkelos and Jonathan, and so having lambs and calves, some of them perhaps just yeaned and calved, they required more attendance and greater care in driving them, not being able to travel far in a day: and if men should overdrive them one day, all the flock will die; if he, and the servants under him, should push them on too fast, beyond their strength, even but one day, all in the above circumstances would be in danger of being lost through overmuch fatigue and weariness. (r) "super me", Montanus, Vatablus, "incumbere mihi", Junius & Tremellius, so Aben Ezra.

Let my lord, I pray thee, pass over before his servant,.... He desired in a very respectable manner that he would not keep his pace in complaisance to him, but proceed on in his journey, and go on with his men, and he with his family and flocks would follow after as fast as he could, and their circumstances would admit of: and I will lead on softly; slowly, gently, easily, step by step: according as the cattle that goeth before me, and the children be able to endure; or "according to the foot" (s) of them; of the cattle, whom he calls the "work" (t), because his business lay in the care of them, and these were the chief of his substance; and of the children, as the feet of each of them were able to travel; or because of them, for the sake of them, as Aben Ezra, consulting their strength, he proposed to move on gently, like both a wise, careful, and tender father of his family, and shepherd of his flock: until I come unto my lord unto Seir; whither, no doubt, he intended to come when he parted with Esau; but for reasons which after appeared to him he declined it: or more probably he did go thither then, or quickly after; though the Scripture makes no mention of it, he might go with some of his servants directly, and send his family, flocks, and herds, under the care of other servants, forward on their journey, and quickly come up to them again; for that he should tell a lie is not likely, nor does he seem to be under any temptation to it: and besides, it would have been dangerous to have disobliged his brother when on his borders, who could easily have come upon him again with four hundred men, and picked a quarrel with him for breach of promise, and destroyed him and his at once. (s) "ad pedem", Pagninus, Montanus, Vatablus, Drusius, Cartwright. (t) "operis", Montanus, Munster, Fagius, Drusius, Cartwright, Schmidt.

And Esau said, let me now leave with thee some of the folk that are with me,.... To show him the way, and guard him on the road, and he appear the more honourable when he entered into Seir: and he said, what needeth it? Jacob saw not the necessity of it; he knew the direct way very probably; he thought himself in no danger, since he was at peace with Esau, and he did not affect the grandeur of an equipage: let me find grace in the sight of my lord; having his favour and good will, that was enough for him; and among the rest of the favours he received from him, he begged this might be added, that he might be excused retaining any of his retinue with him.

So Esau returned that day on his way unto Seir. Took his leave of Jacob the same day he met him, and proceeded on in his journey towards Seir; whether he arrived there the same day is not certain, probably it was more than a day's journey.

And Jacob journeyed to Succoth,.... Perhaps after he had been at Seir, and stayed there some little time. Succoth was on the other side of Jordan, so called by anticipation, for it had its name from what follows; as yet there was no city built here, or at least of this name; afterwards there was, it lay in a valley, and belonged to Sihon king of Heshbon, and was given to the tribe of Gad, Joshua 13:27; it is mentioned along with Penuel, and was not far from it, Judges 8:8. It is said to be but two miles distant from it (u), but one would think it should be more: and built him an house, and made booths for his cattle; an house for himself and family, and booths or tents for his servants or shepherds, and for the cattle they had the care of, some for one, and some for the other. This he did with an intention to stay some time here, as it should seem; and the Targum of Jonathan says he continued here a whole year, and Jarchi eighteen months, a winter and two summers; but this is all uncertain: therefore the name of the place is called Succoth; from the booths or tents built here, which this word signifies. (u) Bunting's Travels, p. 72.

Here, 1. Jacob comes to Succoth. Having in a friendly manner parted with Esau, who had gone to his own country (Gen 33:16), 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 (Deu 26:5); 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, Gen 33:19. 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, Gen 33:20. [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, 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.

And he erected there an altar. Jacob having obtained a place in which he might provide for his family, set up the solemn service of God; as Moses before testified concerning Abraham and Isaac. For although, in every place, they gave themselves up to the pure worship of God in prayers and other acts of devotion; nevertheless they did not neglect the external confession of piety, whenever the Lord granted them any fixed place in which they might remain. For (as I have elsewhere stated) whenever we read that an altar was built by them, we must consider its design and use: namely, that they might offer victims, and might invoke the name of God with a pure rite; so that, by this method, their religion and faith might be made known. I say this, lest any one should think that they rashly trifled with the worship of God; for it was their care to direct their actions according to the divinely prescribed rule which was handed down to them from Noah and Shem. Wherefore, under the word "altar," let the reader understand, by synecdoche, the external testimony of piety. Moreover, it may hence be clearly perceived how greatly the love of divine worship prevailed in the holy man; because though broken down by various troubles, he nevertheless was not forgetful of the altar. And not only does he privately worship God in the secret feeling of his mind; but he exercises himself in ceremonies which are useful and commanded by God. For he knew that men want helps, as long as they are in the flesh, and that sacrifices were not instituted without reason. He had also another purpose; namely, that his whole family should worship God with the same sense of piety. For it behaves a pious father of a family diligently to take care that he has no profane house, but rather that God should reign there as in a sanctuary. Besides, since the inhabitants of that region had fallen into many superstitions, and had corrupted the true worship of God, Jacob wished to make a distinction between himself and them. The Shechemites and other neighboring nations had certainly altars of their own. Therefore Jacob, by establishing a different method of worship for his household, thus declares theft he has a God peculiar to himself, and has not degenerated from the holy fathers, from whom the perfect and genuine religion had proceeded. This course could not but subject him to reproach, because the Shechemites and other inhabitants would feel that they were despised: but the holy man deemed anything preferable to mixing himself with idolaters.

Shalem--that is, "peace"; and the meaning may be that Jacob came into Canaan, arriving safe and sound at the city Shechem--a tribute to Him who had promised such a return (compare Gen 28:15). But most writers take Shalem as a proper name--a city of Shechem, and the site is marked by one of the little villages about two miles to the northeast. A little farther in the valley below Shechem "he bought a parcel of a field," thus being the first of the patriarchs who became a proprietor of land in Canaan.

and he erected . . . an altar--A beautiful proof of his personal piety, a most suitable conclusion to his journey, and a lasting memorial of a distinguished favor in the name "God, the God of Israel." Wherever we pitch a tent, God shall have an altar. Next: Genesis Chapter 34

And Jacob came to Shalem, a city of Shechem,.... Not Salem, of which Melchizedek was king, much less Jerusalem, for it was forty miles from it (w); more likely Salim near Aenon, where John was baptizing, John 3:23; though it perhaps is the same with Shechem; for the words may be read, he "came to Shalem, the city Shechem", a city which Hamor had built, and called by the name of his son Shechem, the same with Sychar, John 4:5; this was on this side Jordan, and therefore Jacob must have passed over that river, though no mention is made of it; it is said to be about eight miles from Succoth (x): though some think Shalem is not the name of a place, but an appellative, and to be rendered "safe and sound", or "whole"; and so the Jewish (y) writers generally understand it of his coming in peace, health, and safety: which is in the land of Canaan; it belonged to that tribe of the Canaanites called Hivites; for Hamor, the father of Shechem, from whom it had its name, was an Hivite, Genesis 34:2, so that Jacob was now got into the land of Canaan, his own country, and where his kindred dwelt: when he came from Padanaram; from Mesopotamia, from Haran there; Shechem was the first place in the land of Canaan he came to, when he came from thence, and whither he came in the greatest safety, he himself, wives, children, and servants, in good health, without any loss of any of his cattle and substance; and without any ill thing befalling: him all the way thither, being delivered from Laban and Esau, and from every danger, and from every enemy: and to signify this is this clause added, which may seem otherwise superfluous: and pitched his tent before the city; the city of Shechem, not in it, but near it. (w) Bunting's Travels, p. 75. (x) Ib. p. 72. (y) Targum Jon. Jarchi, Aben Ezra & Ben Gersom in loc.

And he bought a parcel of a field,.... Not the whole, but a part of it; this he did, though he was heir of the whole country, because, as yet, the time was not come for him or his to take possession of it: where he had spread his tent; the ground that it stood upon, and what was adjoining to it, for the use of his cattle: this he bought at the hand of the children of Hamor; of some one of them, in whose possession it was, and perhaps with the consent of the rest, and before them, as witnesses: for an hundred pieces of money; Onkelos, the Septuagint, Vulgate Latin, Samaritan, Syriac, and Arabic versions render it a hundred lambs or sheep, cattle being used to be given in exchange for things in trade and commerce; but as money was in use before the times of Jacob, and Stephen expresses it as a "sum of money", Acts 7:16; and this best agrees with the use of the word in Job 42:11, the only place besides this, excepting Joshua 24:32, in which it is used, it seems best so to interpret it here; and the pieces of money might be such as were of the value of a lamb or sheep, or rather had the figure of one impressed upon them. Laban, from whom Jacob might have them, or his neighbours, and also Jacob himself, being shepherds, might choose thus to impress their money; but the exact value of these pieces cannot be ascertained: the Jewish writers generally interpret them of a "meah", which was the value of one penny of our money, and twenty of them went to a shekel; so that a hundred of these must make a very small and contemptible sum to purchase a piece of ground with.

And he erected there an altar,.... To offer sacrifice upon to God, by way of thanksgiving, for the many mercies he had received since he went out of the land of Canaan, whither he was now returned; and especially for his safety in journeying hither from Padanaram, and for deliverance from Laban and Esau, and for all other favours that he and his had been partakers of. And this he also erected for the sake of religious worship, to be continued in his family; he intending to reside here for some time, as appears by the purchase he had made, and as it is certain he did: and called it Elelohe-Israel: God, the God of Israel; that is, he called the altar the altar of God, who is the God of Israel, who had been his God, his preserver and protector; and had lately given him the name of Israel, and had made good what answered to it, and was designed by it, that as he had had power with God, and prevailed, so he should with man; and as a memorial of all these favours and mercies, he erected this altar, and devoted it to God and his service, and called it by this name: or "he called upon God, the God of Israel", as the Septuagint and Vulgate Latin versions; he prayed unto him at the time he offered sacrifice on the altar, and gave him praise for all the great and good things he had done for him. Jacob must have stayed at Succoth, and at this place, many years, especially at the latter; since, when he came into those parts, Dinah was a child of little more than six years of age, and Simeon and Levi were very young, not above eleven or twelve years of age; and yet, before he left Shechem, Dinah was marriageable, and Simeon and Levi were grown strong and able bodied men, and did a most strange exploit in slaying all the males in Shechem, as recorded in the next chapter.

an hundred pieces of money--literally, "lambs"; probably a coin with the figure of a lamb on it.