Genesis 33: “I Have Seen Your Face as One Sees the Face of God”
1. The Approach of the Reconciled Man
“And Jacob lifted up his eyes and looked, and behold, Esau was coming, and four hundred men with him. So he divided the children among Leah and Rachel and the two maids.” (Gen 33:1)
The moment has come — the feared confrontation.
Jacob’s heart must have trembled; the 400 men still symbolise possible revenge.
Yet, the Jacob who approaches now is Israel — wounded, humbled, and changed.
St Bede the Venerable comments:
“He who wrestled with God now bows before man; for humility before our brother follows victory with God.” (Commentary on Genesis, 33)
This is the spiritual order: prayer precedes peace; reconciliation with God makes reconciliation with others possible.
2. The Order of the Family
“He put the maids with their children in front, Leah with her children next, and Rachel and Joseph last of all.” (v. 2)
The arrangement reflects Jacob’s humanity — he still protects what he loves most.
Grace does not erase affection, but purifies it. It reminds us that holiness grows within ordinary family bonds.
St Augustine observes:
“Jacob divides his company prudently, yet trusts God entirely; for prudence is not unbelief, but the handmaid of faith.” (City of God XVI.42)
Faith does not forbid caution; it sanctifies it.
3. Jacob’s Sevenfold Bow
“He himself went on before them, bowing himself to the ground seven times, until he came near to his brother.” (v. 3)
Sevenfold bowing expresses complete humility — the number of perfection joined to the posture of repentance.
The deceiver now lowers himself utterly before the brother he wronged.
St John Chrysostom comments:
“What words could suffice where gestures speak repentance? He who once supplanted now supplicates. The proud man is made humble, the cunning man truthful.” (Homilies on Genesis LX.1)
This humility prefigures Christ, who “emptied Himself, taking the form of a servant.” (Phil 2:7)
4. The Embrace of Mercy
“But Esau ran to meet him, and embraced him, and fell on his neck, and kissed him, and they wept.” (v. 4)
This single verse is the gospel in miniature.
Human history began with fraternal conflict — Cain and Abel; here, by grace, it turns to reconciliation.
St Ambrose exclaims:
“Behold, the wrathful man runs, the wronged man forgives, and tears wash away deceit. Thus mercy triumphs over justice.” (On Jacob and the Happy Life 15)
The embrace is both human and divine: a visible sign of forgiveness inspired by grace.
Jacob’s prayer — “Deliver me from my brother” — is answered not by defence but by love.
St Bede writes:
“The kiss of Esau prefigures the reconciliation of Jew and Gentile in Christ, when hatred gives way to peace.” (Commentary on Genesis, 33)
5. The Weeping Brothers
“They wept.” (v. 4b)
No words follow for a time — only tears. Tears are the language of reconciliation.
St Augustine reflects:
“They wept, for charity does what the tongue cannot; tears are the speech of hearts made new.” (City of God XVI.42)
Even after years of deceit, division, and resentment, grace creates a moment of pure communion.
In every age, the Church sees here the pattern for sacramental reconciliation: confession, forgiveness, embrace, and peace.
6. The Introduction of the Family
“When Esau lifted up his eyes and saw the women and children, he said, ‘Who are these with you?’ Jacob said, ‘The children whom God has graciously given your servant.’” (v. 5)
Jacob now recognises all as gift: no longer his own achievement but “graciously given.”
The word grace enters Jacob’s vocabulary — a sign of inner renewal.
St Bede notes:
“He who once grasped what was not his now acknowledges all as gift; for grace turns possession into thanksgiving.” (Commentary on Genesis, 33)
To call himself “your servant” to Esau is not mere politeness — it is the fruit of humility born of grace.
7. The Gifts Presented
“Then the maids drew near, they and their children, and bowed down. Leah likewise and her children drew near and bowed down; and last Joseph and Rachel drew near, and they bowed down. Esau said, ‘What do you mean by all this company which I met?’ Jacob answered, ‘To find favour in the sight of my lord.’” (vv. 6–8)
Jacob’s peace offering is not refused in pride, but now Esau’s heart is changed:
“Esau said, ‘I have enough, my brother; keep what you have for yourself.’” (v. 9)
Generosity meets generosity — the fruit of grace in both hearts.
St Ambrose comments:
“When forgiveness enters, envy departs; for the reconciled soul rejoices more in the other’s blessing than its own.” (On Jacob and the Happy Life 16)
Peace is more than absence of conflict — it is mutual delight in the other’s good.
8. Jacob’s Reply: The Face of God
“Jacob said, ‘No, I pray you, if I have found favour in your sight, then accept my gift; for truly to see your face is like seeing the face of God, and you have received me favourably.’” (v. 10)
This is one of Scripture’s most beautiful lines.
Having seen God’s face at Peniel (Gen 32:30), Jacob now recognises divine mercy reflected in human forgiveness.
St Bede explains:
“He who saw God in the night now sees Him in his brother’s mercy; for every act of forgiveness mirrors the countenance of Christ.” (Commentary on Genesis, 33)
This verse anticipates Christ’s words: “Whatever you did to one of the least of these, you did to Me.” (Matt 25:40)
Forgiveness is the sacrament of God’s image restored.
9. Acceptance of the Gift
“Jacob urged him, and he took it.” (v. 11)
To accept another’s gift is to accept reconciliation — an outward seal of inward peace.
What was once stolen (the blessing) is now freely given and freely received.
St John Chrysostom remarks:
“He who once took without asking now gives without demanding. The blessing once stolen is now shared.” (Homilies on Genesis LX.2)
This gesture restores moral balance and reveals divine justice fulfilled through mercy.
10. The Separation in Peace
“Esau said, ‘Let us journey on our way, and I will go before you.’ But Jacob said, ‘My lord knows that the children are frail, and that the flocks… are a care to me.’” (vv. 12–13)
Jacob declines Esau’s offer, not in distrust but in prudence.
They are reconciled, yet their paths differ. True peace does not always mean identical paths — unity need not erase distinction.
“So Esau returned that day on his way to Seir. But Jacob journeyed to Succoth.” (vv. 16–17)
The brothers part in friendship; each returns to his calling.
St Augustine writes:
“The peace of the righteous is not uniformity but charity; they may dwell apart, yet their hearts are one.” (City of God XVI.42)
11. Jacob’s Altar at Shechem
“Jacob came safely to the city of Shechem… and he erected there an altar and called it El-Elohe-Israel (God, the God of Israel).” (vv. 18–20)
This is the first time Jacob calls God “the God of Israel” — acknowledging the new name given through struggle.
His reconciliation with Esau ends in worship; peace with man culminates in thanksgiving to God.
St Bede beautifully summarises:
“The man who feared death now builds an altar; for every reconciliation among men is perfected only in sacrifice to God.” (Commentary on Genesis, 33)
True peace leads always to worship.
12. Theological Summary
| Theme | Revelation |
| Jacob’s approach | Humility born of repentance |
| Esau’s embrace | Mercy triumphing over vengeance |
| Tears of reconciliation | The healing of the Fall’s first wound |
| “Face of God” | Divine image restored in forgiveness |
| Separation in peace | Charity without domination |
| Altar at Shechem | Worship as the fruit of peace |
St Augustine summarises:
“Peace among brethren is the image of divine reconciliation; for the brother’s face is the mirror of God’s mercy.” (City of God XVI.42)
13. Moral and Spiritual Application
Face those you have wronged. Reconciliation begins with humility and tangible reparation.
Bow seven times. Make your repentance complete; confession must be matched by humility.
Let mercy run to meet you. God often sends forgiveness before you ask.
See the face of God. In every act of compassion, recognise the presence of Christ.
Seal peace with worship. Reconciliation must lead to thanksgiving — peace is not finished until it is consecrated.
14. Christ the True Brother
The Fathers saw in Jacob and Esau a figure of Christ and fallen humanity:
| Jacob | Christ |
| Returns from exile to meet his brother | Descends from heaven to reconcile mankind |
| Bows seven times | Humbles Himself in obedience unto death |
| Esau runs to embrace | The Father runs to meet the prodigal son |
| Tears of peace | The mercy of Calvary |
| Gift accepted | Salvation freely received |
| Builds altar at Shechem | Establishes the Church as the place of thanksgiving |
St Ambrose writes:
“In Esau’s embrace we see the Father running to meet the prodigal; in Jacob’s humility, the Son’s obedience; in their tears, the Spirit’s joy.” (On the Mysteries 14)
15. Closing Prayer
God of peace and reconciliation,
You who turned fear into forgiveness and wrath into mercy,
teach us to humble ourselves before one another,
to confess our wrongs and to seek the face of Christ in our brother’s eyes.
Heal the wounds of division in our hearts, our families, and our Church.
Make every altar we build an altar of thanksgiving,
where Your peace is renewed in the Body and Blood of Christ.
Through the same Jesus Christ our Lord,
who makes peace by the blood of His Cross,
and lives and reigns with You in the unity of the Holy Spirit,
one God, for ever and ever. Amen.
St. Mary's, St. John Bosco and St. Edward's 