And the messengers returned to Jacob, saying, We came to thy brother Esau, and also he cometh to meet thee (vide Genesis 33:1), and four hundred men with him. That Esau was attended by 400 armed followers was a proof that he had grown to be a powerful chieftain. If the hypothesis be admissible that he had already begun to live by the sword (Genesis 27:40), and was now invading the territory of the Horites, which he afterwards occupied (Delitzsch, Keil, Kurtz), it will serve to explain his appearance in the land of Seir, while as yet he had not finally retired from Canaan. That he came with such a formidable force to meet his brother has been set down to personal vanity, or a desire to show how powerful a prince he had become (Lyra, Menochius); to fraternal kindness, which prompted him to do honor to his brother (Poole, Calvin, Clarke), to a distinctly hostile intention (Willet, Ainsworth, Candlish), at least if circumstances should seem to call for vengeance (Keil), though it is probable that Esau's mind, on first hearing of his brother's nearness, was simply excited, and "in that wavering state which the slightest incident might soothe into good will, or rouse into vengeance" (Murphy).
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 hostility—and 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 assigns—And 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 (Rosenmüller), and a truly-religious spirit ('Speaker's Commentary'), since in his terror he betakes himself to prayer.