Genesis 32.7-12-Jacob Divides His Family and Prays to God for Deliverance
Thursday August 3, 2006
Genesis: Genesis 32:7-12-Jacob Divides His Family and Prays to God for Deliverance
Lesson # 190
Please turn in your Bibles to Genesis 32:1.
On Tuesday evening we began a study of Genesis 32 by noting verses one and two, which present to us the record of Jacob encountering the angels of God as he was returning to the land of Canaan and naming the place, “Mahanaim,” which means, “two camps.”
Jacob’s encounter with the elect angels of God was designed to reassure him once again of the divine presence and protection.
Last night we noted Genesis 32:3-6, where Jacob sends a delegation to his brother in order to communicate to him his desire to reconcile with him but Jacob receives information from the messengers that Esau is coming with four hundred men to meet him.
This evening we will study Genesis 32:7-8, which records Jacob’s response to this information, which was to divide his family into two companies in order to save lives.
Also, this evening we will study Genesis 32:9-12 where Jacob prays for protection from Esau and claims the covenant promises of God (32:9-12) in order to meet his fear of Esau.
Genesis 32:1, “Now as Jacob went on his way, the angels of God met him.”
Genesis 32:2, “Jacob said when he saw them, ‘This is God's camp.’ So he named that place Mahanaim.”
Genesis 32:3, “Then Jacob sent messengers before him to his brother Esau in the land of Seir, the country of Edom.”
Genesis 32:4-5, “He also commanded them saying, ‘Thus you shall say to my lord Esau: ‘Thus says your servant Jacob, ‘I have sojourned with Laban, and stayed until now; I have oxen and donkeys and flocks and male and female servants; and I have sent to tell my lord, that I may find favor in your sight.’”
Genesis 32:6, “The messengers returned to Jacob, saying, ‘We came to your brother Esau, and furthermore he is coming to meet you, and four hundred men are with him.’”
Genesis 32:7-8, “Then Jacob was greatly afraid and distressed; and he divided the people who were with him, and the flocks and the herds and the camels, into two companies; for he said, ‘If Esau comes to the one company and attacks it, then the company which is left will escape.’”
The knowledge of Esau’s desire to kill him, his inability to retreat because of the treaty with Laban, the fact that he was encumbered by small children and livestock cause Jacob to come to the conclusion that Esau’s intention is to attack him.
In the event of an attack, all he can do is minimize his losses since he can’t retreat and he is slowed by the children and livestock.
Jacob’s fear of Esau does not paralyze him but in fact he keeps his head as evidenced by his acting decisively, which demonstrated great leadership.
He expects the worst and so he makes every effort to avoid a total catastrophe.
To deal with this impending confrontation with Esau, Jacob takes three actions.
Jacob’s first act was to take defensive measures by splitting his party into two camps allowing at least the rear to escape, and which measures are recorded in Genesis 32:7-8.
Jacob’s second act was offensive, which was to pray to the Father for deliverance as recorded in Genesis 32:9-11.
The third act that Jacob took to deal with the advance of Esau was also offensive in nature, which was to present Esau with gifts, which is recorded in Genesis 32:13-22.
Jacob follows the custom often employed by endangered caravans and divided his company into two divisions, with a view to giving one a chance to escape while Esau’s army subdued the other.
He realized that they would require God’s protection and he was fully intending to go to God in prayer to ask for this protection, which he does as recorded in Genesis 32:9-12.
However, he also realizes it was wise as well as in keeping with God’s will for him to take whatever precautions that were open to him as soon as possible, after which he could pray in faith, knowing that he had done all he could and the Lord would have to take charge the rest of the way.
Jacob does not scheme and plan and cry out to God until afterwards.
He does not come to God as a last resort but in fact goes to God and communicates his fear to Him, which is not sin but what God wants him to do.
Genesis 32:9-12 is Jacob’s first recorded prayer and the only extended prayer in the book of Genesis.
Genesis 32:9-10, “Jacob said, ‘O God of my father Abraham and God of my father Isaac, O LORD, who said to me, ‘Return to your country and to your relatives, and I will prosper you, I am unworthy of all the lovingkindness and of all the faithfulness which You have shown to Your servant; for with my staff only I crossed this Jordan, and now I have become two companies.’”
Jacob addresses God, “O God of my father Abraham and God of my father Isaac” which echoes the Lord’s identification of Himself to Jacob at Bethel, which is recorded in Genesis 28:13.
In Genesis 28:13, the Lord identifies Himself to Jacob as “the Lord, the God of your father Abraham and the God of Isaac” in order to reassure Jacob that he will be protected by Him.
In Genesis 32:9, Jacob aims to hold the Lord to His promise of protection by addressing God, “the God of my father Abraham and the God of my father Isaac.”
Jacob’s statement “God of my father Abraham and God of my father Isaac” is an acknowledgment that God has been faithful to him as He was to his grandfather Abraham and his father Isaac.
“God” is the noun Elohim, which emphasizes the sovereignty of God, thus indicating Jacob’s desire that God sovereignly intervene in his life and protect him from Esau.
The noun Elohim, also expresses that God is omnipotent or all-powerful and was able to bring to pass that which He has determined to take place, thus Jacob is expressing his desire that God use His omnipotence to protect him from harm.
“Lord” is the proper noun Yahweh, which is the covenant name of God thus Jacob is reminding God that he has a covenant relationship with Him.
The term “Lord” also emphasizes the “immanency” of God indicating Jacob’s desire that the Lord involve Himself in and concern Himself with and intervene in his life and bless him in fulfillment of His promises to him.
Therefore, we see Jacob approaching God in prayer based upon his covenant relationship with God that was possessed by both his grandfather Abraham and his father Isaac.
The command “Return to your country and to your relatives, and I will prosper you” is a reference to the Lord’s command to Jacob to “return to the land of your fathers and I will be with you,” which is recorded in Genesis 31:3.
By using this command when addressing God in prayer, Jacob is reminding God that he was obedient to His command and thus in this predicament with Esau because of it and so Jacob is holding God to His promise to bless him, which is an expression of faith on the part of Jacob.
Jacob states in the prayer, “I am unworthy,” which is an acknowledgement on his part that he merits nothing with God and that all He has been promised and has received from God is a gift of His sovereign grace and is casting himself upon God’s mercy and compassion.
His use of this expression expresses Jacob’s humility and that he has finally come to realize that all the prophecies about him and all the blessings were based not upon His merits but upon God’s grace.
Ephesians 2:8-9, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast.”
“Lovingkindness” is the noun chesedh (ds#j#) (kheh-sed), which means, “loyal or faithful love” to Jacob and which loyal or faithful love Jacob attributes to God who remained faithful to His covenant promises to Jacob by remaining with him and protecting and prospering him while he was in exile with Laban.
Micah 7:20, “You will be true to Jacob, and show mercy to Abraham, as you pledged on oath to our fathers in days long ago.”
Therefore, we see that Jacob has an awareness and knowledge of God’s character.
This word chesedh involves the inferior partner depending on the kindness of the superior to meet a desperate need.
Therefore, we see that Jacob attributes his prospering to God’s loyalty and prays that he can count on the Lord again to follow through for him on this dangerous journey and meet his need as a covenant partner and give him protection from Esau.
“Faithfulness” is the noun `emeth (tm#a$) (eh-meth), which is used by Jacob to praise the Lord’s faithfulness, and reliability and trustworthiness in keeping His promises to prosper and protect him while with Laban.
Psalm 33:4, “For the word of the LORD is right and true; he is faithful in all he does.”
When taken together, these two noun chesedh, “lovingkindness” and `emeth, “faithfulness” express the continued stability and reliability of God’s unconditional love towards Jacob.
Psalm 25:10, “All the ways of the LORD are loving and faithful for those who keep the demands of his covenant.”
Jacob also acknowledges the Lord’s providential care of him while in exile with Laban.
Proverbs 3:6, “In all your ways acknowledge Him, and He will make your paths straight.”
Jacob calls himself the Lord’s “servant” which is the noun `evedh (db#u#) (eh-ved) which refers to one who is under authority to another for protection.
The term is a reminder to God that since Jacob is under His authority that Jacob is therefore, under God’s protection as well.
Jacob’s statement, “for with my staff only I crossed this Jordan, and now I have become two companies” is an acknowledgement that God has fulfilled His promises to prosper him while in exile.
By making this statement, Jacob is implying that since God has given Jacob so much material prosperity in life to enjoy, is this prosperity to be brought to nothing by the loss of his life and the lives of his family?
Genesis 32:11, “Deliver me, I pray, from the hand of my brother, from the hand of Esau; for I fear him, that he will come and attack me and the mothers with the children.”
Jacob acknowledges his fear of Esau in this prayer to God, and which fear is not sin but rather faith in God since Jacob demonstrates His confidence in God by going to Him in prayer to meet this fear of Esau and asking God to deliver him from Esau and his men.
The acknowledgement of fear in one’s life is not sin but becomes sin when we don’t go to God to meet the fear and trust Him to handle the situation.
Jacob’s fear would have become sin if he attempted to deal with this problem with Esau solely by means of his own devices and leave God out of the situation.
The fact that Jacob prayed and did not attempt to deal with this problem with Esau by means of his own power and schemes demonstrates that he is no longer self-confident but rather confident in God.
The twenty years with Laban has broken Jacob of relying upon himself to deal with his problems and has taught him to turn to God to solve his problems.
Proverbs 3:5-6, “Trust in the LORD with all your heart and do not lean on your own understanding. In all your ways acknowledge Him, and He will make your paths straight.”
Fear is a result of unbelief and unbelief is failure to trust that God will protect and provide for us.
So we see quite clearly that Jacob is resting in the promises of the Lord and is therefore, operating in faith rather than unbelief.
Biblical faith is trusting in the promises of God regardless of the circumstances or consequences and resting in them and is confident obedience to God’s Word in spite of circumstances and consequences.
The principle of faith operates quite simply: (1) God speaks and we hear His Word. (2) We trust His Word and act on it no matter what the circumstances are or what the consequences may be.
The circumstances may be impossible, and the consequences frightening and unknown but we obey God’s Word just the same and believe Him to do what is right and what is best.
Jacob is not looking at Esau but looking to God and is thus operating in faith and concentrating on the Lord’s promise to protect him.
Principle: Unbelief is the failure to take into account and acknowledge the character and nature of God, His presence and His Word.
Unbelief operates in the sphere of the old Adamic sin nature and contradicts faith and leaves God out.
The fact that Jacob goes to God in prayer to deal with this situation and doesn’t leave God out is an expression of his confidence in God.
Remember, Jacob does not know Esau’s intentions and so his fear is justified.
The fact that Jacob entered into fear of Esau is not a sin but would have been if he left God out of the situation and did not ask Him to deliver him from Esau.
The fact that Jacob was “not” paralyzed by fear but in fact took these measures and even prays indicates that he is not sinning but rather meeting his fear with practical common sense and appropriating the divine provision of prayer to overcome his fear of Esau.
Fear is not sin but becomes sin when we do not turn to God in prayer to overcome that fear and do not claim the promise of divine protection.
Jacob met his fear and anxiety with prayer and claiming the promises that God had made to him in the past of the divine presence, protection and prosperity.
Philippians 4:6, “Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.”
1 Peter 5:7, “casting all your anxiety on Him, because He cares for you.”
Psalm 56:3-4, “When I am afraid, I will put my trust in You. In God, whose word I praise, in God I have put my trust; I shall not be afraid. What can mere man do to me?”
So to meet his fear of Esau, Jacob asks God to deliver or rescue him from Esau and his men.
Psalm 31:2, “Incline Your ear to me, rescue me quickly; Be to me a rock of strength, a stronghold to save me.”
Psalm 34:17, “The righteous cry, and the LORD hears and delivers them out of all their troubles.”
Psalm 143:9, “Deliver me, O LORD, from my enemies; I take refuge in You.”
Genesis 32:12, “For You said, ‘I will surely prosper you and make your descendants as the sand of the sea, which is too great to be numbered.’”
The phrase “for You (Lord) said” is a reference to the personal, national and universal promises that the Lord made to Jacob at Bethel, which are recorded in Genesis 28:13-15 and expresses Jacob’s confidence in God and his motivation for his petition and that he bases his entire future on God’s promises.
The statement “I will make your descendants as the sand of the sea” is a reference to the promise God made to Jacob to make his descendants like the dust of the earth, which is recorded in Genesis 28:14.
“Your descendants” refers to Isaac’s “biological” descendants, which would be the nation of Israel and it refers to his “spiritual” descendants, which would be anyone, Jew or Gentile who believes in Jesus Christ as their Savior.
In a “near” sense “Your descendants” refers the nation of Israel (saved and unsaved) and in a “far” sense it refers to saved Israel during the millennial reign of Christ.
The comparative clauses “like the dust of the earth” in Genesis 28:14 and “as the sand of the sea” in Genesis 32:12 were fulfilled in a “near” sense in the days of Solomon (see 1 Kings 4:20) and will be fulfilled in a “far” sense during the millennial reign of Christ (see Hosea 1:10).
The fact that Jacob reminds God of this promise indicates his concern for his family and posterity and not just himself.
The fact that Jacob reminds God of His promise that his descendants would be as the sand of the sea, demonstrates that he is operating in faith in this situation with Esau since he is claiming the promises of God or in other words, he is resting on God’s Word.
Psalm 130:5, “I wait for the LORD, my soul does wait, and in His word do I hope.”
The fact that Jacob is claiming the promise that his descendants would be as the sand of the sea indicates Jacob’s desire to see that God’s Word is fulfilled, which would ultimately result in the glorification of God since it would demonstrate God’s faithfulness and veracity.
Therefore, Jacob’s prayer is not selfish since he desires to see God’s Word fulfilled in his life, which leads to the glorification of God.
He does not let go and let God but rather does all that is humanly possible to protect himself and then also goes to God to communicate his fear of Esau and claims the promise of divine protection to meet that fear and then trusts God to work out the details of his deliverance.
Therefore, we see that Jacob is demonstrating tremendous spiritual leadership in this situation and faith in God by taking these measures.
Truly, Jacob is a changed man since prior to his exile, he would have never prayed to God to solve a problem but now he prays to solve his problem of anxiety, fear and worry.
If you recall, Jacob left Laban secretly because of fear of Laban, which was an expression of unbelief since he did not pray for deliverance from Laban and did not claim the promise of divine protection.
However, here we see Jacob in fear of Esau but handling it differently in that he figures God into the equation by communicating his fear to God and reminding God that He promised to protect and prosper him, which was an expression of his faith.