Genesis 32:7

Gen 32:7 Then Jacob was greatly afraid and distressed: and he divided the people that [was] with him, and the flocks, and herds, and the camels, into two bands;

Ver. 7. Then Jacob was greatly afraid.] This was his weakness, and may be ours in like case, as looking to the present peril, and "forgetting the consolation," as the apostle speaketh, Heb 12:5, that he might have drawn from the promise of God, and presence of angels. Faith quelleth and killeth distrustful fears: but Satan, in a distress, hides from us that which should support us, and greatens that that may appal us. But what saith the Spanish proverb? The lion is not so fierce as he is painted; nor danger, usually, so great as it is represented. Some hold that Esau was here wronged, by being presumed an enemy, when he was a friend. Pessimus in dubiis augur Timor.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

32:7-8 Jacob divided his company into two groups or camps (Hebrew makhanoth, related to “Mahanaim” in 32:2) because he was afraid, remembering Esau’s character and his threat to kill Jacob (see 25:25; 27:41).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Albeit he was comforted by the Angels, yet the infirmity of the flesh doth appear.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 7. He divided the people, &c.] His prudence and cunning were now turned into a right channel, for he took the most effectual method to appease his brother, had he been irritated, and save at least a part of his family. This dividing and arranging of his flocks, family, and domestics, has something in it highly characteristic. To such a man as Jacob such expedients would naturally present themselves.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

7. And he divided the people. Moses relates that Jacob formed his plans according to the existing state of affairs. He divides his family into two parts, and puts his maids in the foremost place, that they may bear the first assault, if necessary; but he places his free wives further from the danger. Hence indeed we gather, that Jacob was not so overcome with fear as to be unable to arrange his plans. We know that when a panic seizes the mind, it is deprived of discretion; and they who ought to look after their own concerns, become stupid and inanimate. Therefore it proceeded from the spirit of faith that Jacob interposed a certain space between the two parts of his family, in order that if any destruction approached, the whole seed of the Church might not perish. For by this scheme, he offered the half of his family to the slaughter, that, at length, the promised inheritance might come to the remainder who survived.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(7) Jacob was greatly afraid.—Jacob’s message to his brother had been very humble, for he calls Esau his lord, and himself a servant. He hopes also to “find grace in his sight,” and by enumerating his wealth shows that he required no aid, nor need claim even a share of Isaac’s property. But Esau had given no answer, being probably undecided as to the manner in which he would receive his brother. The “four hundred men with him” formed probably only a part of the little army with which he had invaded the Horite territory. Some would be left with the spoil which he had gathered, but he took so many with him as to place Jacob completely in his power. And Jacob’s extreme distress, in spite of the Divine encouragement repeatedly given him, shows that his faith was very feeble; but it was real, and therefore he sought refuge from his terror in prayer.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. two companies] The word for “companies” is the same as that rendered “host” in Gen_32:2, except that it occurs in the plural (mahanoth). This is evidently another explanation of the origin of the name Mahanaim. It is a pity that the same word, “camp,” has not been used here and in Gen_32:2; Gen_32:8; Gen_32:10; Gen_32:21, in order to bring out the two etymologies that were current.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then Jacob was greatly afraid and distressed,.... Knowing what he had done to his brother in getting the birthright and blessing from him, and what an enmity he had conceived in his mind against him on that account, and remembering what he had said he would do to him; and therefore might fear that all his professions of respect to him were craftily and cunningly made to take him off of his guard, and that he might the more easily fall into his hands, and especially when he heard there were four hundred men with him; this struck a terror into him, and made him suspicious of an ill design against him; though herein Jacob betrayed much weakness and want of faith, when God has promised again and again that he would he with him, and keep him, and protect him, and return him safe to the land of Canaan; and when he had just had such an appearance of angels to be his helpers, guardians, and protectors:

and he divided the people that was with him, and the flocks, and the herds, and the camels, into two bands: some of his servants and shepherds, with a part of the flocks and herds, in one band or company, and some with the rest of them, and the camels, and his wives, and his children, in the other.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Notwithstanding the renewed promise of God, and the late apparition of angels,

Jacob was greatly afraid; wherein he showed the weakness of his faith, to which God left him for his trial and exercise, and to quicken him to prayer, that so God might have more glory, and he more comfort in the mercy.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

7. Jacob was greatly afraid — The report of his messengers might naturally have this effect on Jacob. He had fled from his brother because of his threat to kill him, (Gen_27:41,) and now his coming with a body of four hundred men seemed ominous of a purpose of vengeance. “His excited imagination saw his wives and children murdered; his ill-gotten flocks destroyed; and himself struck by the fatal blow or chained in ignominious fetters. Agony and fear overpowered him, but that agony was his atonement; it was a suffering commensurate with his guilt; it was at once his retribution and his justification. But though it was a torture to his heart, it did not unbend his energy. All his faculties, feelings, and affections were roused to their utmost power, and his whole nature was quickened into vigorous activity.” — Kalisch.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 7, 8. Then Jacob was greatly afraid and distressed: literally, it was narrow to him; i.e. he was perplexed. Clearly the impression left on Jacob"s mind by the report of his ambassadors was that he had nothing to expect but hostilityand he divided the people that was with him, and the flocks, and herds, and the camels, into two bands; according to Gerlach, caravans are frequently divided thus in the present day, and for the same reason as Jacob assignsAnd said, If Esau come to the one company, and smite it, then the other company which is left shall escape. It is easy to blame Jacob for want of faith in not trusting to God instead of resorting to his own devices (Candlish), but his behavior in the circumstances evinced great self-possession, non ita expavefactum fuisse Jacob quin res suns eomponeret (Calvin), considerable prudence (Lange), if not exalted chivalry (Candlish), a peaceful disposition which did not wish vim armata repellere (Rosenm and a truly-religious spirit ("Speaker"s Commentary"), since in his terror he betakes himself to prayer.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Then Jacob was greatly afraid and distressed - A lively apprehension of danger, may very well consist with a humble confidence in God's power and promise.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

באנו אל אחיך אל עשו WE CAME TO THY BROTHER, TO ESAU — to him of whom you said he is my brother, but he behaves towards you as Esau, the wicked — he is still harbouring hatred (Genesis Rabbah 75:7).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND THE MESSENGERS RETURNED TO JACOB, SAYING. These messengers had fulfilled their mission, but Scripture did not relate this for it would serve no purpose. The meaning of the expression, And moreover he cometh to meet thee, is that “even as you go to meet him, so he goes to meet you, and you will quickly encounter one another.”

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

וישובו...אל אחיך אל עשו, they mentioned the name Esau after having referred to him as אחיך, “your brother.” They meant that “Esau still holds the old grudge against you.”

וגם הולך לקראתך, he also reveals his hatred of you by marching with 400 men against you now that he knows you are in the vicinity. וארבע מאות איש עמו, he does not walk toward you with peaceful intentions but he is on his way in order to fight you.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.