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Genesis 30:43
And the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses.

Genesis 31:1,16
And he heard the words of Laban's sons, saying, Jacob hath taken away all thatwas our father's; and ofthat whichwas our father's hath he gotten all this glory…

Genesis 33:11
Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he tookit.

may find.

Genesis 33:8,15
And he said, Whatmeanest thou by all this drove which I met? And he said,These are to find grace in the sight of my lord…

Genesis 47:25
And they said, Thou hast saved our lives: let us find grace in the sight of my lord, and we will be Pharaoh's servants.

Ruth 2:2
And Ruth the Moabitess said unto Naomi, Let me now go to the field, and glean ears of corn afterhim in whose sight I shall find grace. And she said unto her, Go, my daughter.

I have sent this message to inform my master,
Jacob's use of the term "my master" when referring to Esau is significant. It reflects a posture of humility and submission, which is crucial given their past conflict over the birthright and blessing (Genesis 27). By sending this message, Jacob seeks to reconcile with Esau, acknowledging his brother's potential authority and power. This act of sending messengers ahead is a strategic move to gauge Esau's disposition and to prepare for their meeting. It also demonstrates Jacob's cautious and diplomatic approach, which is consistent with his character throughout his narrative.

so that I may find favor in your sight.’”
The desire to find favor in Esau's sight indicates Jacob's hope for reconciliation and peace. This phrase echoes the biblical theme of seeking favor, which often involves humility, repentance, and the desire for restored relationships. In the broader biblical context, finding favor is associated with God's grace and mercy, as seen in figures like Noah (Genesis 6:8) and Mary (Luke 1:30). Jacob's approach to Esau can be seen as a type of Christ's ministry of reconciliation, where humility and seeking peace are central. This phrase underscores the importance of mending broken relationships and the transformative power of forgiveness and grace.

Jacob starts by naming an asset that signified strength and productive power. God had multiplied his cattle during the twenty years in Paddan-Aram (Genesis 30:43). By stating this plainly, Jacob:

• Confesses the tangible blessing God has given, echoingGenesis 12:16 where Abram’s livestock showed divine favor.

• Signals to Esau that he is not returning to claim more of the family estate; the Lord has already enriched him.

• Demonstrates readiness to share these blessings, anticipating the later gift of herds recorded inGenesis 32:13–15.

Donkeys were indispensable for transport and agriculture. Their mention recalls Balaam’s donkey (Numbers 22:21–33) that served faithfully and Abigail’s quick peace mission on a donkey (1 Samuel 25:20). Jacob’s words therefore communicate:

• Practical resources for travel should Esau need escort or trade.

• A servant-minded posture—donkeys often symbolize humble service, prefiguring the Messiah who rode one inZechariah 9:9.

Sheep and goats had exploded under Jacob’s care (Genesis 31:10–12). Mentioning them shows:

• The sheer breadth of the Lord’s provision (Psalm 23:1).

• Willingness to make restitution; flocks were standard for peace offerings (Leviticus 3:6).

• That his success came honestly after Laban’s scheming, preparing Esau to see a changed brother.

Male servants highlight managerial responsibility (Genesis 14:14). Jacob implies:

• His household can travel independently, so he will not burden Esau’s resources.

• He now stands as a patriarch able to protect, not just to grasp, fulfilling God’s promise inGenesis 28:15.

• Servants under authority mirror the centurion’s words inMatthew 8:9, stressing ordered, respectful relationships.

Female servants such as Bilhah and Zilpah (Genesis 29:24; 30:4) remind us:

• Jacob’s family has grown into twelve tribes in embryo—God’s covenant blessing in motion (Genesis 35:11–12).

• In caring for these women he models stewardship (Proverbs 27:23).

• Their inclusion assures Esau that Jacob acknowledges every life entrusted to him, not just wealth.

Jacob acts before encountering Esau, echoingProverbs 15:1: “A gentle answer turns away wrath.” By sending messengers he:

• Takes initiative for reconciliation (Matthew 5:23–24).

• Lowers tension by declaring motives up front.

• Obeys God’s earlier command to return (Genesis 31:3) while using prudent means.

Calling Esau “my master” reverses the rivalry over the birthright and blessing (Genesis 27:29). This phrase shows:

• Genuine humility—Jacob bows to the one he once deceived (Genesis 33:3).

• A desire to honor Esau’s position, in line with1 Peter 2:17: “Honor everyone.”

• Trust that God, not manipulation, secures the covenant promise (Romans 12:18).

Jacob seeks mercy, not entitlement. This appeal:

• Mirrors Ruth’s plea to Boaz (Ruth 2:13) and Esther’s to the king (Esther 8:5), acknowledging dependence on another’s goodwill.

• Shows repentance for past wrongs, aligning withEphesians 4:32: “Be kind and compassionate… forgiving one another.”

• Anticipates the reconciliation that will culminate in Esau’s embrace (Genesis 33:4), living proof ofProverbs 16:7: “When a man’s ways please the LORD, He makes even his enemies to be at peace with him.”

Genesis 32:5 reveals Jacob’s transformed heart. By cataloging his God-given assets, sending a peace delegation, addressing Esau with respect, and openly seeking favor, Jacob abandons manipulation for humility and trust. The verse teaches that genuine repentance pairs honest confession of blessing with proactive steps toward reconciliation, confident that the Lord who grants wealth also grants peace.

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