Jacob encounters angels at Mahanaim

The Jacob Cycle - Part 11

As Jacob departs Gilead, he encounters angels of God. “Angels,” mal’ake, is, literally, “messengers.” Jacob then sends his own messengers with a gift for Esau, suing for peace.

Structure

The episode is divided into three scenes.1

  1. Divine and human messengers
  2. Jacob prays for protection
  3. Jacob’s plan for protection

Jacob’s return to the land is parallel to Jacob leaving the land in Genesis 28:10-22, where Jacob had a dream of angels and received promises from Yahweh. There are also links to the flood narrative in Genesis 6-7. In Genesis 27:41-42, Esau was set on analogy to God in Genesis 6 (see Part 4.) The threat from Esau is posed as a flood. Will Jacob trust in God’s protection, or will he take his own defensive measures?

Divine and human messengers

Divine messengers

1 Jacob went on his way, and the angels of God met him. 2 And when Jacob saw them he said, “This is God’s camp!” So he called the name of that place Mahanaim.

–Genesis 32:1–2 (ESV)

The phrase “angels of God” occurs only in Jacob’s dream at Bethel (Genesis 28:12) and here, creating a strong link between the scenes.2 Jacob saw angels as he left the land, and he sees them again as he returns. The phrase “And he called the name of that place Bethel/Mahanaim” (wa yiqra’ eth shem ha maqom ha hu’ bethel/mahanayim, note eth isn’t present in Genesis 32:2) is another link. In both instances, Jacob came upon an unnamed “place” and gave it a name corresponding to the revelation he received there. However, Jacob came upon a “place” as he was leaving the land when “the sun had set” (Genesis 28:11.) He re-enters the land in the morning (Genesis 31:55.)

Mahanaim means “two camps.” The two camps are likely Jacob’s camp and a corresponding heavenly one. Given the connection with Bethel, where heaven and earth were connected by a stairway and God promised that he’d return Jacob to the land, be with him, and protect him, the message is that Jacob has supernatural help as he re-enters the land and faces Esau.3 Exodus 23:20 and Psalm 91:11 match the phrasing of Jacob’s vow in the Bethel episode.4

Genesis 28:20b Genesis 32:1 Exodus 23:20a Psalm 91:11
“If God will be with me and will keep [shemara, root shmr] me in this way [derek, root drk] that I go…” Jacob went on his way [dark, root drk], and the angels of God met him. Behold, I send an angel before you to guard [shemar, root shmr] you on the way [darek, root drk]… For he will command his angels concerning you to guard [shemar, root shmr] you in all your ways [dereke’, root *drk]

Interestingly, Psalm 91 is in a group of psalms starting Book IV of Psalms which follows the failure of the Davidic kingship (Book III) and the fall of the temple (Book IV.) This group, comprised of Psalms 90-92, begins with the title “A prayer of Moses, the man of God.” They echo Deuteronomy 32-33, which contemplates a new generation of Israelites entering Canaan.5 The psalm group expresses the need for a new Moses to lead Yahweh’s people to his dwelling place and sabbath rest. Jacob prefigures Moses, who, with the help of the angel of Yahweh will prefigure the Messiah who would lead God’s people back to Eden. Jude identifies Jesus the Messiah as the one who rescued Israel out of Egypt (Jude 5.)

Human messengers

Message

3 And Jacob sent messengers before him to Esau his brother in the land of Seir, the country of Edom, 4 instructing them, “Thus you shall say to my lord Esau: Thus says your servant Jacob, ‘I have sojourned with Laban and stayed until now. 5 I have oxen, donkeys, flocks, male servants, and female servants. I have sent to tell my lord, in order that I may find favor in your sight.’”

–Genesis 32:3–5 (ESV)

Jacob sends his own messengers to Esau in an attempt to discover Esau’s attitude towards him. Terminology is used to remind us of how Jacob tricked and stole from Esau. Esau is covered with hair, se’ar, which sounds like se’ir, “Seir”. He’s a man of the field, sedar, the same word used here for “country.” He was born ’adom, “red,” evoking edom, Edom. Esau came from the field and sold his birthright to Jacob for red stew. His blessing was stolen by Jacob who wore hairy goat skins to deceive Isaac.6

His message to Esau is placating and deferential. He calls Esau “my lord” and himself “his servant.”7 He also describes his wealth, suggesting that he’s willing to pay Esau off. This contrasts with the blessing that Isaac gave to him in Genesis 27:29, where it was said he would be “lord” over his brothers. It also contrasts with the anti-blessing Isaac gave to Esau, where he said Esau would serve his brother (Genesis 27:40.) Even before receiving a response from his messengers, he’s formulating a plan for how to protect himself, despite already having the protection of God’s heavenly camp. Jacob’s tendency to grasp for what God has offered freely led to this moment where Jacob’s intended elevated role has been reversed. Yet, he continues operating in the same way.

Jacob’s states that his motivation is to “find favor” in Esau’s “sight.”8 This re-establishes the connection to the flood narrative first made in Genesis 27 where Esau’s response to Jacob’s theft of the birthright was set on analogy to God’s response to the evil of humanity in Genesis 6. In Genesis 6:8, Noah found “favor” in the “eyes/sight” of Yahweh. The reason is perhaps given in verse 9, where he’s described as “righteous,” “blameless in his generation,” and that he “walked with God.” “Blameless” is tammim, corresponding to Jacob being described, perhaps ironically, as tam in Genesis 25:27. Perhaps, Jacob’s undeniable guilt is being highlighted.

Response

6 And the messengers returned to Jacob, saying, “We came to your brother Esau, and he is coming to meet you, and there are four hundred men with him.” 7 Then Jacob was greatly afraid and distressed. He divided the people who were with him, and the flocks and herds and camels, into two camps, 8 thinking, “If Esau comes to the one camp and attacks it, then the camp that is left will escape.”

–Genesis 32:6–8 (ESV)

The report that Esau is “coming to meet him” with 400 mean is ambiguous and meant to be suspenseful.9 The phrase “coming to meet” in the Bible is used in both violent and non-violent contexts. “400 men” is used in 1 Samuel to describe the size of a militia several times.10

Jacob, afraid of being attacked by Esau, divides his camp into two so that if one is attacked, the other can escape. His lack of trust in the heavenly camp is confirmed. He called the place where he met the angels of God makhanaim, “Two Camps.” He now divides his camp into two camps, makhanot, in case the heavenly camp isn’t enough protection.

The word “left” is nishar (root sh’r), “remnant,” a rare word in Genesis. It was first used in Genesis 7:23, describing the remnant of Noah and his family after the flood.

23 He blotted out every living thing that was on the face of the ground, man and animals and creeping things and birds of the heavens. They were blotted out from the earth. Only Noah was left [yisha’er, root sh’r], and those who were with him in the ark.

–Genesis 7:23 (ESV)

This establishes a link between this episode and the flood narrative, which will be further developed. Jacob, in a way, will build his own ark, but at his own initiative, whereas Noah built one on God’s initiative.

Jacob prays for protection

9 And 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 kindred, that I may do you good,’ 10 I am not worthy of the least of all the deeds of steadfast love and all the faithfulness that you have shown to your servant, for with only my staff I crossed this Jordan, and now I have become two camps. 11 Please deliver me from the hand of my brother, from the hand of Esau, for I fear him, that he may come and attack me, the mothers with the children. 12 But you said, ‘I will surely do you good, and make your offspring as the sand of the sea, which cannot be numbered for multitude.’”

–Genesis 32:9–12 (ESV)

While Jacob turns to prayer in awareness of his vulnerability, he does so only after first trying to protect his camp dividing it in two, leaving half exposed to potential attack. His prayer here recalls Bethel, where God appeared to him before he fled to Haran, and we see him reiterating God’s promises as he calls on the Lord.

Bethel Mahanaim
“I am Yahweh, the god of Abraham your father and the God of Isaac” “O god of my father Abraham and God of my father Isaac, O Yahweh…”
“Your offspring shall be like the dust of the earth” “‘I will…make your offspring as the sand of the sea’”
“I will bring you back to this land” “‘Return to your land’”
“He was afraid” “Jacob was greatly afraid,” “I fear him”

While there are elements of humility and gratitude in his appeal, Jacob’s allegiance seems conflicted. For the first time, he invokes Yahweh’s name sincerely as the God of his fathers. He acknowledges his unworthiness of God’s loyal love (khesed) and faithfulness (’emet), appealing not on the basis of his own merit but on Yahweh’s grace.11 This confession parallels the humility of Abraham’s servant when he prayed after finding Rebekah for Isaac:12

27 “Blessed be the LORD, the God of my master Abraham [yahweh ’elohey ’adoni, y’avraham], who has not forsaken his steadfast love [khasd, root khesed] and his faithfulness [’amit, root ’emet] toward my master.”

–Genesis 24:27a (ESV)

9 And Jacob said, “O God of my father Abraham and God of my father Isaac, O LORD [’elohey ’avi y’avraham we ’elohey ’avi y yitskhaq yahweh] who said to me, ‘Return to your country and to your kindred, that I may do you good,’ 10 I am not worthy of the least of all the deeds of steadfast love [khasadim, root khesed] and all the faithfulness [’emet]…”

–Genesis 32:9-10a

In both instances, the future of the chosen line is at stake. God effectively arranged the marriage between Rebekah and Isaac to overcome the threat in Abraham’s time. He’ll arrange events to protect Jacob, even if Jacob’s faith is weaker than Abraham’s servant was.

Jacob calls himself Yahweh’s servant. However, he just called himself Esau’s servant, illustrating a divided allegiance that he’s willing to give to whomever will keep him safe.13 His reference to his “two camps” acknowledges that God has blessed him, but it also betrays that he doesn’t trust in the protection of God’s camp.

Jacob asks God to deliver (ntsl) him from Esau, using the same term that he did to describe God “rescuing” Laban’s livestock by given them to him in his questionable description of his dream in Genesis 31:9. He now seeks God’s true rescue whereas before he might have used the term deceptively to convince his wives to leave Haran.

His statement that he fears Esau contrasts with the fear that he felt at Bethel after experiencing God (Genesis 28:17.) Who is it that he ultimately fears? His list of those Esau might attack reveals his priorities: first himself, then the mothers, and lastly, the children. This is reinforced (and reversed, somewhat) as the narrative continues.

At this point in the prayer, it appears that Jacob is trying to convince a god to whom he’s not fully committed to protect him.14 It doesn’t occur to him that Yahweh has full knowledge of his heart and intentions. While Jacob perhaps has some hope in Yahweh, that it’s fledgling at best is reinforced by his further action to protect himself immediately after he concludes his prayer.

Nevertheless, Jacob’s final statement serves as assurance that God will protect Jacob.

12 “But you said, ‘I will surely do you good, and make your offspring as the sand of the sea, which cannot be numbered for multitude.’”

–Genesis 32:9–12 (ESV)

If Jacob doesn’t survive this encounter, it would mean Yahweh failed to fulfill his promise, something incompatible with God’s nature as shown throughout Scripture. Yahweh’s commitment to his promises—to rescue and protect his chosen line—demonstrates his unwavering faithfulness, even amid Jacob’s faltering trust.15

Jacob’s plan for protection

13 So he stayed there that night, and from what he had with him he took a present for his brother Esau, 14 two hundred female goats and twenty male goats, two hundred ewes and twenty rams, 15 thirty milking camels and their calves, forty cows and ten bulls, twenty female donkeys and ten male donkeys. 16 These he handed over to his servants, every drove by itself, and said to his servants, “Pass on ahead of me and put a space between drove and drove.” 17 He instructed the first, “When Esau my brother meets you and asks you, ‘To whom do you belong? Where are you going? And whose are these ahead of you?’ 18 then you shall say, ‘They belong to your servant Jacob. They are a present sent to my lord Esau. And moreover, he is behind us.’ ” 19 He likewise instructed the second and the third and all who followed the droves, “You shall say the same thing to Esau when you find him, 20 and you shall say, ‘Moreover, your servant Jacob is behind us.’” For he thought, “I may appease him with the present that goes ahead of me, and afterward I shall see his face. Perhaps he will accept me.” 21 So the present passed on ahead of him, and he himself stayed that night in the camp.

–Genesis 32:13–21 (ESV)

Despite asking Yahweh to rescue him, Jacob decides to yet again take action to protect himself at the expense of others. He sends 550 animals, an exceedingly lavish gift. There’s a record of the town of Hindanu paying the Assyrian king 110 animals as tribute in the 9th century B.C.16 By dividing them into groups, Esau would have to stop multiple times to receive each one for questioning and inspection, potentially slowing him down.17 Jacob positions himself at the back, granting himself the greatest protection at the expense of others.

Other than the practical elements of Jacob’s plan, there are many literary features in this passage. “Present” is minkhah, which is very similar to makheneh, “camp” This signifies that Jacob’s actions are further proof that he doesn’t trust in makhanaim, the “two camps,” a heavenly camp supporting the earthly one.18 minkhah is also the term used for the grain offering, which is connected to first fruit offerings. Jacob offers it to Esau to “appease” him and so that Esau will “accept” him. “Appease” and “accept” are terms used in connection with the burnt offering (Leviticus 3:4,) which served as a way to restore a right relationship with God. While Jacob has wronged Esau, this terminology points to the one he truly needs to make peace with.19

There are also additional links to the flood story. Groups of male and female animals are sent to Esau, reminiscent of God’s command to Noah bring male and female animals into the ark (Genesis 6:19.) Jacob instructs that “space” be set between the groups. “Space” is rewakh, whose root, rwkh means “wind,” “spirit,” “breath,” and is a peculiar word to designate space. A connection to the rukha, “wind” that God send to cause the floodwaters to subside (Genesis 8:1) is likely. Furthermore, the language of Jacob sending the “first,” “second,” and “third,” droves is strikingly similar to God’s direction for Noah to build the ark with “lower, second, and third decks” (Genesis 6:16.)20 Taken together, these links give the sense of Jacob constructing an “ark” as protection against the oncoming “flood” of Esau. He does this on his own initiative, however, not at God’s command.

Finally, there’s an emphasis on “face.” The word is used 7 times in this scene (“ahead of” in the ESV is literally “in front of/before my face”.) The one Jacob next “faces” is the one he must truly content with.

The scene ends with a final juxtaposition of “present,” minkhah, and “camp,” makheneh. The episode has shown Jacob attending much more to his camps than trusting in the heavenly camp. He’ll next be forced to “strive” with the heavenly one.

Bibliography

Bunn Jr, Daniel D. 2015. “‘Return to the Land of Your Fathers’: A Narrative Reading of Genesis 31–33, the Return of Jacob to the Land of Canaan.” PhD diss. Fuller Theological Seminary, Center for Advanced Theological Study.

Ho, Peter C.W. 2016. “The Design of the MT Psalter: A Macrostructrual Analysis.” PhD diss. University of Gloucestershire.

Mackie, Tim. “Session 21: Jacob Builds an Ark.” The BibleProject Classroom: Jacob. Published 2021. https://bibleproject.com/classroom/jacob/notebook/teacher-notes.

Rojas, Ronald, “Nature of the Covenant with Noah in Genesis 6:18” Papers. 5 (2017.) https://digitalcommons.andrews.edu/papers/5.

Peleg, Yitzhak. Going Up and Going Down: A Key to Interpreting Jacob’s Dream (Gen 28.10-22). Translated by Betty Rozen. New York, New York: Bloomsbury Publishing, 2015.

Sarna, Nahum M. Genesis. The JPS Torah Commentary. Philadelphia: The Jewish Publication Society, 1989.

Walton, John H. Genesis. The NIV Application Commentary. E-book ed. Zondervan, 2014.

Wenham, Gordon John. Genesis 16-50, Volume 2. World Biblical Commentary. E-book ed. Zondervan Academic, 2017.

  1. Wenham (Genesis 16-50, 267) considers the encounter with the angels of God as a part of the previous episode; however, Mackie (“Jacob Builds and Ark,” see “Genesis 32:1-22 — Yaaqov Sends for Esau”) compellingly illustrates the parallel between the messengers of God and the messengers Jacob sends to Esau. ↩

  2. Peleg, Jacob’s Dream, 185. ↩

  3. Mackie, “Jacob Builds an Ark,” see section “Yaaqov and Esau Unite.” ↩

  4. Peleg, Jacob’s Dream, 189. ↩

  5. Ho, “The Design of the MT Psalter,” 237. ↩

  6. Sarna, Genesis, 224. ↩

  7. Wenham, Genesis 16-50, 289. ↩

  8. Rojas, “Covenant with Noah,” 14. ↩

  9. Wenham, Genesis 16-50, 289. ↩

  10. Sarna, Genesis, 224. See 1 Samuel 22:2, 1 Samuel 25:13, and 1 Samuel 30:10-17. ↩

  11. Ibid, 225. ↩

  12. Mackie, “Jacob Builds an Ark,” see section “Yaaqov’s Prayer of Faith or Lack Thereof?” ↩

  13. Bunn, “Return of Jacob,” 99-100. ↩

  14. Ibid, 101. ↩

  15. Wenham, Genesis 16-50, 291. ↩

  16. Walton, Genesis, 728. ↩

  17. Sarna, Genesis, 225. ↩

  18. Mackie, “Jacob Builds and Ark,” see section “Yaaqov and Esau Unite.” ↩

  19. Wenham, Genesis 16-50, 291. ↩

  20. Mackie, “Jacob Builds and Ark.” The class notes don’t comment on it, but Mackie suggests the connection between the decks of the ark and Jacob’s droves in the class audio/video. ↩

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