Jacob went on his way, and the angels of God met him. When he saw them, Jacob said, “This is God’s army.” He called the name of that place Mahanaim.
Jacob sent messengers in front of him to Esau, his brother, to the land of Seir, the field of Edom. He commanded them, saying, “This is what you shall tell my lord, Esau: ‘This is what your servant, Jacob, says. I have lived as a foreigner with Laban, and stayed until now. I have cattle, donkeys, flocks, male servants, and female servants. I have sent to tell my lord, that I may find favor in your sight.’ ” The messengers returned to Jacob, saying, “We came to your brother Esau. He is coming to meet you, and four hundred men are with him.” Then Jacob was greatly afraid and was distressed. He divided the people who were with him, and the flocks, and the herds, and the camels, into two companies; and he said, “If Esau comes to the one company, and strikes it, then the company which is left will escape.” Jacob said, “God of my father Abraham, and God of my father Isaac, Yahweh, who said to me, ‘Return to your country, and to your relatives, and I will do you good,’ I am not worthy of the least of all the loving kindnesses, and of all the truth, which you have shown to your servant; for with just my staff I crossed over this Jordan; and now I have become two companies. Please deliver me from the hand of my brother, from the hand of Esau; for I fear him, lest he come and strike me and the mothers with the children. You said, ‘I will surely do you good, and make your offspring as the sand of the sea, which can’t be counted because there are so many.’ ”
He stayed there that night, and took from that which he had with him a present for Esau, his brother: two hundred female goats and twenty male goats, two hundred ewes and twenty rams, thirty milk camels and their colts, forty cows, ten bulls, twenty female donkeys and ten foals. He delivered them into the hands of his servants, every herd by itself, and said to his servants, “Pass over before me, and put a space between herd and herd.” He commanded the foremost, saying, “When Esau, my brother, meets you, and asks you, saying, ‘Whose are you? Where are you going? Whose are these before you?’ Then you shall say, ‘They are your servant, Jacob’s. It is a present sent to my lord, Esau. Behold, he also is behind us.’ ” He commanded also the second, and the third, and all that followed the herds, saying, “This is how you shall speak to Esau, when you find him. You shall say, ‘Not only that, but behold, your servant, Jacob, is behind us.’ ” For, he said, “I will appease him with the present that goes before me, and afterward I will see his face. Perhaps he will accept me.”
So the present passed over before him, and he himself stayed that night in the camp.
He rose up that night, and took his two wives, and his two servants, and his eleven sons, and crossed over the ford of the Jabbok. He took them, and sent them over the stream, and sent over that which he had. Jacob was left alone, and wrestled with a man there until the breaking of the day. When he saw that he didn’t prevail against him, the man touched the hollow of his thigh, and the hollow of Jacob’s thigh was strained as he wrestled. The man said, “Let me go, for the day breaks.” Jacob said, “I won’t let you go unless you bless me.”
He said to him, “What is your name?” He said, “Jacob”.
He said, “Your name will no longer be called Jacob, but Israel; for you have fought with God and with men, and have prevailed.”
Jacob asked him, “Please tell me your name.” He said, “Why is it that you ask what my name is?” He blessed him there.
Jacob called the name of the place Peniel; for he said, “I have seen God face to face, and my life is preserved.” The sun rose on him as he passed over Peniel, and he limped because of his thigh. Therefore the children of Israel don’t eat the sinew of the hip, which is on the hollow of the thigh, to this day, because he touched the hollow of Jacob’s thigh in the sinew of the hip.
John Calvin 1540 · Public Domain On vv1, 3, 4, 5, 6, 7, 9, 10, 11, 13, 14, 22, 24, 25, 26, 28, 29, 30, 31 1. And Jacob went on his way. After Jacob…
1. And Jacob went on his way. After Jacob has escaped from the hands of his father-in-law, that is, from present death, he meets with his brother, whose cruelty was as much, or still more, to be dreaded; for by the threats of this brother he had been driven from his country; and now no better prospect lies before him. He therefore proceeds with trepidation, as one who goes to the slaughter. Seeing, however, it was scarcely possible but that he should sink oppressed by grief, the Lord affords him timely succor; and prepares him for this conflict, as well as for others, in such a manner that he should stand forth a brave and invincible champion in them all. Therefore, that he may know himself to be defended by the guardianship of God, angels go forth to meet him, arranged in ranks on both sides. Hebrew interpreters think that the camp of the enemy had been placed on one side; and that the angels, or rather God, stood on the other. But it is much more probable, that angels were distributed in two camps on different sides of Jacob, that he might perceive himself to be everywhere surrounded and fortified by celestial troops; as in Psalm 34:7, it is declared that angels, to preserve the worshippers of God, pitch their tents around them. Yet I am not dissatisfied with the opinion of those who take the dual number simply for the plural; understanding that Jacob was entirely surrounded with an army of angels. Now the use of this vision was twofold; for, first, since the holy man was very anxious about the future, the Lord designed early to remove this cause of terror from him; or, at least, to afford him some alleviation, lest he should sink under temptation. Secondly, God designed, when Jacob should have been delivered from his brother, so to fix the memory of the past benefit in his mind, that it should never be lost. We know how prone men are to forget the benefits of God. Even while God is stretching out his hand to help them, scarcely one out of a hundred raises his eyes towards heaven. Therefore it was necessary that the visible protection of God should be placed before the eyes of the holy man; so that, as in a splendid theater, he might perceive that he had been lately delivered, not by chance, out of the hand of Laban; but that he had the angels of God fighting for him; and might certainly hope, that their help would be ready for him against the attempts of his brother; and finally, that, when the danger was surmounted, he might remember the protection he had received from them. This doctrine is of use to us all, that we may learn to mark the invisible presence of God in his manifested favors. Chiefly, however, it was necessary that the holy man should be furnished with new weapons to endure the approaching contest. He did not know whether his brother Esau had been changed for the better or the worse. But he would rather incline to the suspicion that the sanguinary man would devise nothing but what was hostile. Therefore the angels appear for the purpose of confirming his faith in future, not less than for that of calling past favors to his remembrance. The number of these angels also encourages him not a little: for although a single angel would suffice as a guardian for us, yet the Lord acts more liberally towards us. Therefore they who think that each of us is defended by one angel only, wickedly depreciate the kindness of God. And there is no doubt that the devil, by this crafty device, has endeavored, in some measure, to diminish our faith. The gratitude of the holy man is noted by Moses, in the fact that he assigns to the place a name, (Galeed,) as a token of perpetual remembrance.
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.
Geneva Bible translators 1599 · Public Domain On vv2, 4, 7, 10, 11, 13, 20, 24, 25, 26, 28, 30, 31 Or, tents.
Or, tents.
He acknowledgeth God’s benefits: who for the preservation of his, sendeth hosts of Angels.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 16, 17, 18, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32 Gen 32:1 And Jacob went on his way, and…
Gen 32:1 And Jacob went on his way, and the angels of God met him.
Ver. 1. Angels of God met him.] Sensibly and visibly, as servants meet their masters, as the guard their prince. Oh, the dignity and safety of the saints! who are in five respects, say some, above the angels. (1.) Our nature is more highly advanced in Christ. (2.) The righteousness whereby we come to glory is more excellent than theirs; which, though perfect in its kind, is but the righteousness of mere creatures, such as God may find fault with, {Job 4:18} such as may need mercy; therefore the cherubims are said to stand upon the mercy seat, and to be made of the matter thereof. (3.) The sonship of the saints is founded in a higher right than theirs - viz., in the Sonship of the second Person in Trinity. (4.) They are members of Christ, and so in nearer union than any creature. (5.) They are the spouse, the bride; angels only servants of the Bridegroom, and "ministering spirits, sent out (as here) to minister for them that shall be heirs of salvation". {Heb 1:14} They meet us still, as they did Jacob: they minister many blessings to us, yet will not be seen to receive any thanks of us: they stand at our right hands, {Luk 1:11} as ready to relieve us as the devils to mischief us. {Zec 3:1} If Satan, for terror, show himself like the great "leviathan"; or, for fraud, like a "crooked" and "piercing serpent"; or, for violence and fury, like "the dragon in the seas"; yet the Lord will smite him by his angels, as with his "great, and sore, and strong sword". {Isa 27:1} Angels are in heaven as in their watch tower {whence they are called watchers, Dan 4:13}, to keep the world, the saints especially, their chief charge, in whose behalf, they "stand ever before the face of God," {Mat 18:10} waiting and wishing to be sent upon any design or expedition, for the service and safety of the saints. They are like masters or tutors, to whom the great King of heaven commits his children: these they bear in their bosoms, as the nurse doth her babe, or as the servants of the house do their young master, glad to do them any good office; ready to secure them from that roaring lion, that rangeth up and down, seeking to devour them. The philosopher told his friends, when they came into his little and low cottage, Eντευθεν ουκ απεισι θεοι, The gods are here with me. The true Christian may say, though he dwell never so meanly, God and his holy angels are ever with him, &c.
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.
Matthew Poole 1685 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 13, 16, 18, 20, 22, 24, 25, 26, 28, 29, 30, 32 In visible, human, and glorious shape, as they frequently…
In visible, human, and glorious shape, as they frequently appeared to the patriarchs.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 3, 9, 13, 24 Jacob, having got clear of Laban, pursues his journey…
Jacob, having got clear of Laban, pursues his journey homewards towards Canaan: when God has helped us through difficulties we should go on our way heaven-ward with so much the more cheerfulness and resolution. Now, 1. Here is Jacob's convoy in his journey (Gen 32:1): The angels of God met him, in a visible appearance, whether in a vision by da or in a dream by night, as when he saw them upon the ladder (Gen 28:12), is uncertain. Note, Those that keep in a good way have always a good guard; angels themselves are ministering spirits for their safety, Heb 1:14. Where Jacob pitched his tents, they pitched theirs about him, Psa 34:7. They met him, to bid him welcome to Canaan again; a more honourable reception this was than ever any prince had, that was met by the magistrates of a city in their formalities. They met him to congratulate him on his arrival, as well as on his escape from Laban; for they have pleasure in the prosperity of God's servants. They had invisibly attended him all along, but now they appeared to him, because he had greater dangers before him than those he had hitherto encountered. Note, When God designs his people for extraordinary trials, he prepares them by extraordinary comforts. We should think it had been more seasonable for these angels to have appeared to him amidst the perplexity and agitation occasioned first by Laban, and afterwards by Esau, than in this calm and quiet interval, when he saw not himself in any imminent peril; but God will have us, when we are in peace, to provide for trouble, and, when trouble comes, to live upon former observations and experiences; for we walk by faith, not by sight. God's people, at death, are returning to Canaan, to their Father's house; and then the angels of God will meet them, to congratulate them on the happy finishing of their servitude, and to carry them to their rest. 2. The comfortable notice he took of this convoy, Gen 32:2. This is God's host, and therefore, (1.) It is a powerful host; very great is he that is thus attended, and very safe that is thus guarded. (2.) God must have the praise of this protection: "This I may thank God for, for it is his host." A good man may with an eye of faith see the same that Jacob saw with his bodily eyes, by believing that promise (Psa 91:11), He shall give his angels charge over thee. What need have we to dispute whether every particular saint has a guardian angel, when we are sure he has a guard of angels about him? To preserve the remembrance of this favour, Jacob gave a name to the place from it, Mahanaim, two hosts, or two camps. That is, say some of the rabbin, one host of the guardian angels of Mesopotamia, who conducted Jacob thence, and delivered him safely to the other host of the angels of Canaan, who met him upon the borders where he now was. Rather, they appeared to him in two hosts, one on either side, or one in the front and the other in the rear, to protect him from Laban behind and Esau before, that they might be a complete guard. Thus he is compassed with God's favour. Perhaps in allusion to this the church is called Mahanaim, two armies, Sol 6:13. Here were Jacob's family, which made one army, representing the church militant and itinerant on earth; and the angels, another army, representing the church triumphant and at rest in heaven.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–32 And Jacob went on his way,.... From Gilead towards…
And Jacob went on his way,.... From Gilead towards the land of Canaan:
and the angels of God met him; to comfort and help him, to protect and defend him, to keep him in all his ways, that nothing hurt him, Psa 91:11; these are ministering spirits sent forth by God to minister to his people, the heirs of salvation; and such an one Jacob was.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 4, 6, 7, 9, 10, 11, 12, 13, 17, 24, 25, 26, 27, 29, 30, 31 We have here Jacob still upon his journey towards…
We have here Jacob still upon his journey towards Canaan. Never did so many memorable things occur in any march, as in this in Jacob's little family. By the way he meets,
I. With good tidings from his God, ver. 1, 2.
Read full note →
II. With bad tidings from his brother, to whom he sent a message to notify his return, ver. 2-7. In his distress,
1. He divides his company, ver. 8.
2. He makes his prayer to God, ver. 9-12.
3. He sends a present to his brother, ver. 13-23.
4. He wrestles with the angel, ver. 24-32.
And the Angel of God met him - In a visible appearance; whether in a vision by day, or in a dream by night, as when he saw them upon the ladder, is uncertain. They met him to bid him welcome to Canaan again; a more honourable reception than ever any prince had that was met by the magistrates of a city. They met him to congratulate his arrival, and his escape from Laban. They had invisibly attended him all along, but now they appeared, because he had greater dangers before him. When God designs his people for extraordinary trials, he prepares them by extraordinary comforts.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 6, 7, 9, 10, 11, 12, 13, 14, 15, 22, 24, 25, 26, 28, 29, 31, 32 Jacob, proceeding on his Journey, is met by the…
CHAPTER XXXII
Jacob, proceeding on his Journey, is met by the angels of God, 1, 2.
Read full note →
Sends messengers before him to his brother Esau, requesting
to be favourably received, 3-5.
The messengers return without an answer, but with the intelligence
that Esau, with four hundred men, was coming to meet Jacob, 6.
He is greatly alarmed, and adopts prudent means for the safety of
himself and family, 7, 8.
His affecting prayer to God, 9-12.
Prepares a present of five droves of different cattle for his
brother, 13-15.
Sends them forward before him, at a certain distance from each
other, and instructs the drivers what to say when met by Esau,
15-20.
Sends his wives, servants, children and baggage, over the brook
Jabbok, by night, 21-23.
Himself stays behind, and wrestles with an angel until the break
of day, 24.
He prevails and gets a new name, 25-29.
Calls the name of the place Peniel, 30.
Is lame in his thigh in consequence of his wrestling with the
angel, 31, 32.
NOTES ON CHAP. XXXII
Verse 1. The angels of God met him.] Our word angel comes from the Greek αγγελος aggelos, which literally signifies a messenger; or, as translated in some of our old Bibles, a tidings-bringer. The Hebrew word מלאך malach, from לאך laach, to send, minister to, employ, is nearly of the same import; and hence we may see the propriety of St. Augustine's remark: Nomen non naturae sed officii, "It is a name, not of nature, but of office;" and hence it is applied indifferently to a human agent or messenger, 2Sa 2:5; to a prophet, Hag 1:13; to a priest, Mal 2:7; to celestial spirits, Ps 103:19-20, Ps 103:22; Ps 104:4. "We often," says Mr. Parkhurst, "read of the מלאך יהוה malach Yehovah, or מלאכי אלהים malakey Elohim, the angel of Jehovah, or the angels of God, that is, his agent, personator, mean of visibility or action, what was employed by God to render himself visible and approachable by flesh and blood." This angel was evidently a human form, surrounded or accompanied by light or glory, with or in which Jehovah was present; see Ge 19:1, Ge 19:12, Ge 19:16; Jdg 13:6, Jdg 13:21; Ex 3:2, Ex 3:6. "By this vision," says Mr. Ainsworth, "God confirmed Jacob's faith in him who commanded his angels to keep his people in all their ways, Ps 91:11. Angels are here called God's host, camp, or army, as in wars; for angels are God's soldiers, Lu 2:13; horses and chariots of fire, 2Kg 2:11; fighting for God's people against their enemies, Da 10:20; of them there are thousand thousands, and ten thousand times ten thousand, Da 7:10; and they are all sent forth to minister for them that shall be heirs of salvation, Heb 1:14; and they pitch a camp about them that fear God, Ps 34:7." One of the oldest of the Greek poets had a tolerably correct notion of the angelic ministry: -
Αυταρ επειπεν τουτο γενος κατα γαια καλυψεν
Τοι μεν Δαιμονες εισι, Διος μεγαλου δια βουλας,
Εσθλοι, επιχθονιοι, φυλακες θνητων ανθρωπων· κ. τ. λ.
HESIOD. Op. Dies, l. i., ver. 120.
When in the grave this race of men was laid,
Soon was a world of holy demons made,
Aerial spirits, by great Jove design'd
To be on earth the guardians of mankind.
Invisible to mortal eyes they go,
And mark our actions good or bad below
The immortal spies with watchful care preside,
And thrice ten thousand round their charges glide:
They can reward with glory or with gold,
A power they by Divine permission hold. COOKE.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 4, 5, 6, 9, 10, 11, 13, 24, 25, 26, 27, 29, 31 Gen 32:1. The angels of God met him —…
Gen 32:1. The angels of God met him — In some visible and glorious forms, as they frequently appeared to the patriarchs. Probably only Jacob saw them. They met him to bid him welcome to Canaan again; a more honourable reception than ever any prince had that was met by the magistrates of a city. They met him to congratulate his arrival, and his escape from Laban. They had invisibly attended him all along, but now they appeared, because he had greater dangers before him. When God designs his people for extraordinary trials, he prepares them by extraordinary comforts.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v1 - Jacob Wrestles in Prayer
- Jacob Wrestles in Prayer
3. מחנים machănāyı̂m, Machanaim, “two camps.”
Read full note →
22. יבק yaboq, Jabboq; related: בקק bāqaq “gush or gurgle out” or אבק 'ābaq in niphal, “wrestle.” Now Wady Zurka.
29. ישׂראל yı̂śrā'ēl, Jisrael, “prince of God.”
31. פניאל penı̂y'ēl = פנוּאל penû'ēl, Peniel, Penuel, “face of God.”
After twenty years spent in Aram, Jacob now returns to Kenann. As his departure was marked by a great moment in his spiritual life, so he is now approaching to a crisis in his life of no less significance
Gen 32:1-3
Jacob has a vision of the heavenly host. This passage, recording Laban’s farewell and departure, closes the connection of Jacob with Haran and all its toils of servitude, and is hence, annexed to the previous chapter in the English version. In the distribution of the original text, it is regarded as the counterpart of the two following verses, in which Jacob’s onward progress is mentioned, and so placed with them at the beginning of a new chapter. “The angels of God met him.” Twenty years ago Jacob saw the mystical ladder connecting heaven and earth, and the angels of God thereupon ascending and descending from the one to the other. Now, in circumstances of danger, he sees the angels of God on earth, encamped beside or around his own camp Psa 34:8. He recognizes them as God’s camp, and names the place Mahanaim, from the double encampment. This vision is not dwelt upon, as it is the mere sequel of the former scene at Bethel. Mahanaim has been identified with Mahneh, about eight miles from the cairn of Laban and Jacob.
Gen 32:4-9
Jacob now sends a message to Esau apprising him of his arrival. Unto the land of Seir. Arabia Petraea, with which Esau became connected by his marriage with a daughter of Ishmael. He was now married 56 years to his first two wives, and 20 to his last, and therefore, had a separate and extensive establishment of children and grandchildren. Jacob endeavors to make amends for the past by an humble and respectful approach to his older brother, in which he styles himself, “thy servant” and Esau, “my lord.” He informs him of his wealth, to intimate that he did not expect anything from him. “Four hundred men with him.” This was a formidable force. Esau had begun to live by the sword Gen 27:40, and had surrounded himself with a numerous body of followers. Associated by marriage with the Hittites and the Ishmaelites, he had rapidly risen to the rank of a powerful chieftain. It is vain to conjecture with what intent Esau advanced at the head of so large a retinue. It is probable that he was accustomed to a strong escort, that he wished to make an imposing appearance before his brother, and that his mind was in that wavering state, when the slightest incident might soothe him into good-will, or arouse him to vengeance. Jacob, remembering his own former dealings with him, has good cause for alarm. He betakes himself to the means of deliverance. He disposes of his horde into two camps, that if one were attacked and captured, the other might meanwhile escape. He never neglects to take all the precautions in his power.
Gen 32:10-13
Next, he betakes himself to prayer. He appeals to the God of Abraham and Isaac, to Yahweh the God of promise and performance. “I am less than;” unworthy of all the mercy and truth of God. “With my staff.” Jacob seems to have left his home without escort and without means. It was evidently intended that he should return in a short time; but unforeseen circumstances lengthened the period. “Me, the mother with the children.” Me is used here in that pregnant sense which is familiar in Scripture, to include his whole clan; as Ishmael, Israel, Edom, often stand for their respective races. He then pleads the express promise of God Gen 28:13-15; Gen 31:3.
Gen 32:14-22
Jacob sends forward a present to Esau. “He lodged there that night.” Mahanaim may have been about twenty-five miles from the Jabbok. At some point in the interval he awaited the return of his messengers. Abiding during the night in the camp, not far from the ford of the Jabbok, he selects and sends forward to Esau his valuable present of five hundred and fifty head of cattle. “That which was come into his hand,” into his possession. The cattle are selected according to the proportions of male and female which were adopted from experience among the ancients (Varro, de re rust. II. 3). “Every drove by itself,” with a space between, that Esau might have time to estimate the great value of the gift. The repetition of the announcement of the gift, and of Jacob himself being at hand, was calculated to appease Esau, and persuade him that Jacob was approaching him in all brotherly confidence and affection. “Appease him.” Jacob designs this gift to be the means of propitiating his brother before he appears in his presence. “Lift up my face,” accept me. “Lodged that night in the camp;” after sending this present over the Jabbok. This seems the same night referred to in Gen 32:14.
Gen 32:23-32
Jacob wrestles with a man. “Passed over the ford of Jabbok.” The Jabbok rose near Rabbath Ammon, and flowed into the Jordan, separating North Gilead from South, or the kingdom of Og from that of Sihon. “Jacob was left alone,” on the north side, after all had passed over. “A man wrestled with him.” When God has a new thing of a spiritual nature to bring into the experience of man, he begins with the senses. He takes man on the ground on which he finds him, and leads him through the senses to the higher things of reason, conscience, and communion with God.
Jacob seems to have gone through the principles or foundations of faith in God and repentance toward him, which gave a character to the history of his grandfather and father, and to have entered upon the stage of spontaneous action. He had that inward feeling of spiritual power which prompted the apostle to say, “I can do all things.” Hence, we find him dealing with Esau for the birthright, plotting with his mother for the blessing, erecting a pillar and vowing a vow at Bethel, overcoming Laban with his own weapons, and even now taking the most prudent measures for securing a welcome from Esau on his return. He relied indeed on God, as was demonstrated in many of his words and deeds; but the prominent feature of his character was a strong and firm reliance on himself. But this practical self-reliance, though naturally springing up in the new man and highly commendable in itself, was not yet in Jacob duly subordinated to that absolute reliance which ought to be placed in the Author of our being and our salvation. Hence, he had been betrayed into intrusive, dubious, and even sinister courses, which in the retributive providence of God had brought, and were yet to bring him, into many troubles and perplexities. The hazard of his present situation arose chiefly from his former unjustifiable practices toward his brother. He is now to learn the lesson of unreserved reliance on God.
“A man” appeared to him in his loneliness; one having the bodily form and substance of a man. Wrestled with him - encountered him in the very point in which he was strong. He had been a taker by the heel from his very birth, and his subsequent life had been a constant and successful struggle with adversaries. And when he, the stranger, saw that he prevailed not over him. Jacob, true to his character, struggles while life remains, with this new combatant. touched the socket of his thigh, so that it was wrenched out of joint. The thigh is the pillar of a man’s strength, and its joint with the hip the seat of physical force for the wrestler. Let the thigh bone be thrown out of joint, and the man is utterly disabled. Jacob now finds that this mysterious wrestler has wrested from him, by one touch, all his might, and he can no longer stand alone. Without any support whatever from himself, he hangs upon the conqueror, and in that condition learns by experience the practice of sole reliance on one mightier than himself. This is the turning-point in this strange drama. Henceforth Jacob now feels himself strong, not in himself, but in the Lord, and in the power of his might. What follows is merely the explication and the consequence of this bodily conflict.
And he, the Mighty Stranger, said, Let me go, for the dawn ariseth. The time for other avocations is come: let me go. He does not shake off the clinging grasp of the now disabled Jacob, but only calls upon him to relax his grasp. “And he, Jacob, said, I will not let thee go except thou bless me”. Despairing now of his own strength, he is Jacob still: he declares his determination to cling on until his conqueror bless him. He now knows he is in the hand of a higher power, who can disable and again enable, who can curse and also bless. He knows himself also to be now utterly helpless without the healing, quickening, protecting power of his victor, and, though he die in the effort, he will not let him go without receiving this blessing. Jacob’s sense of his total debility and utter defeat is now the secret of his power with his friendly vanquisher. He can overthrow all the prowess of the self-reliant, but he cannot resist the earnest entreaty of the helpless.
Gen 32:28-30
“What is thy name?” He reminds him of his former self, Jacob, the supplanter, the self-reliant, self-seeking. But now he is disabled, dependent on another, and seeking a blessing from another, and for all others as well as himself. No more Jacob shall thy name be called, but Israel - a prince of God, in God, with God. In a personal conflict, depending on thyself, thou wert no match for God. But in prayer, depending on another, thou hast prevailed with God and with men. The new name is indicative of the new nature which has now come to its perfection of development in Jacob. Unlike Abraham, who received his new name once for all, and was never afterward called by the former one, Jacob will hence, be called now by the one and now by the other, as the occasion may serve. For he was called from the womb Gen 25:23, and both names have a spiritual significance for two different aspects of the child of God, according to the apostle’s paradox, “Work out your own salvation with fear and trembling, for it is God that worketh in you both to will and to do of his good pleasure” Phi 2:12-13. “Tell now thy name.”
Disclose to me thy nature. This mysterious Being intimates by his reply that Jacob was to learn his nature, so far as he yet required to know it, from the event that had just occurred; and he was well acquainted with his name. And he blessed him there. He had the power of disabling the self-sufficient creature, of upholding that creature when unable to stand, of answering prayer, of conferring a new name, with a new phase of spiritual life, and of blessing with a physical renovation, and with spiritual capacity for being a blessing to mankind. After all this, Jacob could not any longer doubt who he was. There are, then, three acts in this dramatic scene: first, Jacob wrestling with the Omnipresent in the form of a man, in which he is signally defeated; second, Jacob importunately supplicating Yahweh, in which he prevails as a prince of God; third, Jacob receiving the blessing of a new name, a new development of spiritual life, and a new capacity for bodily action.
Gen 32:31-32
Peniel - the face of God. The reason of this name is assigned in the sentence, “I have seen God face to face.” He is at first called a man. Hosea terms him the angel (Hos 12:4-5 (3, 4). And here Jacob names him God. Hence, some men, deeply penetrated with the ineffable grandeur of the divine nature, are disposed to resolve the first act at least into an impression on the imagination. We do not pretend to define with undue nicety the mode of this wrestling. And we are far from saying that every sentence of Scripture is to be understood in a literal sense. But until some cogent reason be assigned, we do not feel at liberty to depart from the literal sense in this instance. The whole theory of a revelation from God to man is founded upon the principle that God can adapt himself to the apprehension of the being whom he has made in his own image. This principle we accept, and we dare not limit its application “further than the demonstrative laws of reason and conscience demand.” If God walk in the garden with Adam, expostulate with Cain, give a specification of the ark to Noah, partake of the hospitality of Abraham, take Lot by the hand to deliver him from Sodom, we cannot affirm that he may not, for a worthy end, enter into a bodily conflict with Jacob. These various manifestations of God to man differ only in degree. If we admit anyone, we are bound by parity of reason to accept all the others.
We have also already noted the divine method of dealing with man. He proceeds from the known to the unknown, from the simple to the complex, from the material to the spiritual, from the sensible to the super-sensible. So must he do, until he have to deal with a world of philosophers. And even then, and only then, will his method of teaching and dealing with people be clearly and fully understood. The more we advance in the philosophy of spiritual things, the more delight will we feel in discerning the marvelous analogy and intimate nearness of the outward to the inward, and the material to the spiritual world. We have only to bear in mind that in man there is a spirit as well as a body; and in this outward wrestling of man with man we have a token of the inward wrestling of spirit with spirit, and therefore, an experimental instance of that great conflict of the Infinite Being with the finite self, which grace has introduced into our fallen world, recorded here for the spiritual edification of the church on earth.
“My life is preserved.” The feeling of conscience is, that no sinner can see the infinitely holy God and live. “And he halted upon his thigh.” The wrenching of the tendons and muscles was mercifully healed, so as to leave a permanent monument, in Jacob’s halting gait, that God had overcome his self-will.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 6, 9, 10, 11, 15, 20, 22, 23, 24, 25, 28, 29, 30, 31, 32 Angels. Guardians of Chanaan and Mesopotamia. (Jarchi.) --- The…
Angels. Guardians of Chanaan and Mesopotamia. (Jarchi.) --- The latter escorted him as far as the torrent Jaboc. That angels guard different provinces, is well attested, Daniel xii. 1, and Acts xvi. 9. (Calmet) --- Michael protected Chanaan and the people of God. (Diodorus of Tarsus.) (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v3 Jacob’s return. His fear of Esau. His night wrestlings…
FIFTH SECTION
Jacob’s return. His fear of Esau. His night wrestlings with God. Peniel. The name Israel. Meeting and reconciliation with Esau.
Read full note →
Gen_32:3 to Gen_33:16
3And Jacob sent messengers before him to Esau his brother, unto the land of Seir, the country of Edom. 4And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned [have been a stranger] with Laban, and stayed there until now: 5And I have oxen, and asses, flocks, and men-servants, and women-servants: and I have sent [and now I must send, the ה paragogic] to tell my lord, that I may find grace in thy sight.
6And the messengers returned to Jacob, saying, We came to thy brother Esau, and also he cometh to meet thee, and four hundred men with him. 7Then Jacob was greatly afraid, and distressed: and he divided the people that was with him, and the flocks, and 8herds, and the camels into two bands: And said [thought], If Esau come to the one company, and smite it, then the other company which is left shall escape.
9And Jacob said, O God of my father Abraham, and God of my father Isaac, the Lord which saidst [art saying] unto me, Return unto thy country, and to thy kindred [birth- place], and I will deal well with thee: 10I am not worthy [too little for] of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant: for with my staff 11[alone] I passed over this Jordan, and now I am become two bands [camps]. Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest Hebrews 12 will come and smite me, and the mother with [upon, over] the children. And thou saidst, I will surely do thee good, and make [establish] thy seed as the sand of the sea, which cannot be numbered for multitude.
13And he lodged there that same night,1 and took of that which came to his hand a present for Esau his brother; 14Two hundred she-goats and twenty he-goats, two hundred ewes and twenty rams, 15Thirty milch camels with their colts, forty kine and ten bulls, twenty she-asses and ten foals. 16And he delivered them into the hand of his servants, every drove by themselves; and said unto his servants, Pass over before me, and put a space betwixt drove and drove. 17And he commanded the foremost, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee [what he drives before him]. 18Then thou shalt say, They be thy servant Jacob’s: it is a present sent unto my lord Esau: and behold, also, he is behind us. 19And so commanded he the second, and the third, and all that followed the droves, saying, On this manner shall ye speak unto Esau, when ye find him. 20And say ye moreover, Behold, thy servant Jacob is behind us. For he said [thought], I will appease2 him with the present that goeth before me, and afterward I will see his face; peradventure he will accept [make cheerful my face] of me. 21So went the present over before him; and himself lodged that night in the company. 22And he rose up that night, and took his two wives, and his two women-servants, and his eleven sons, and passed over the ford Jabbok. 23And he took them, and sent them over the brook, and [then] sent over that he had [his herds].
24And Jacob was left alone; and there wrestled3 a man with him, until the breaking of the day. 25And when he saw that he prevailed not against him, he touched the hollow of his thigh [hip-joint or socket]: and the hollow of Jacob’s thigh was out of joint, as he wrestled with him. 26And he said, Let me go, for the day breaketh: and he said, I will not let thee go, except thou bless me. 27And he said unto him, What is thy name? 28And he said, Jacob. And he said, Thy name shall be called no more Jacob, but Israel [Yisrael]: for as a prince hast thou power [thou hast contested] with God, and with men, and hast prevailed. 29And Jacob asked him, and said, Tell me, I pray thee, thy name: and he said, Wherefore is it that thou dost ask after my name? And he blessed him there. 30And Jacob called the name of the place Peniel [face of God]: for I have seen God face to face, and my life [soul] is preserved. 31And as he passed over Penuel [Peniel], the sun rose upon him, and he halted [was lame] upon his thigh. 32Therefore the children of Israel eat not of the sinew [sciatic nerve], which shrank, which is upon the hollow of the thigh, unto this day; because he touched the hollow of Jacob’s thigh in the sinew that shrank.
Gen_33:1. And Jacob lifted up his eyes, and looked, and behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids. 2And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost [at the last], 3And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother. 4And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept. 5And he lifted up his eyes, and saw [now] the women and the children, and said, Who are those with thee4 [whom hast thou there]? And he said, The children which God hath graciously given thy servant. 6Then the handmaidens came near, they and their children, and they bowed themselves. 7And Leah also with her children came near, and bowed themselves; and after came Joseph near and Rachel, and they bowed themselves. 8And he said, What meanest thou by all this drove [camp] which I me?5 And he said, These are to find grace in the sight of my lord. 9And Esau said, I have enough, my brother; keep that thou hast unto thyself. 10And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore [now] I have seen thy face, as though I had seen the face of God, and thou wast pleased with me. 11Take, 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 took it. 12And he said, Let us 13take our journey, and let us go, and I will go before thee. And [But] he said unto him, My lord knoweth that the children are tender, and the flocks and herds with young6 are with me, and if men should over-drive them one day, all the flock will die. 14Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according7 as the cattle that goeth before me and the children be able to endure; until 1 come unto my lord unto Seir. 15And Esau said, Let me now leave with thee some of the folk that are with me: And he said, What needeth it? Let me find grace in the sight of my lord.
16So Esau returned that day on his way unto Seir.
PRELIMINARY REMARKS
Knobel supposes here an artificial mingling of heterogeneous and even contradictory parts, taken from different sources, a supposition resting, as is often the case, upon a want of insight as to the connection, which is the great law in that kind of criticism. The sending of messengers by Jacob to Esau, is regarded as a proof that he was not afraid of his brother, while the Jehovist represents him as being in terror of him, etc. (p. 256). All parts of this section turn upon Jacob’s relation to Esau: 1. The sending of messengers (Gen_32:3-6); 2. the fear of Jacob, and his preliminary division of the train into two bands (Gen_32:7-8); 3. Jacob’s prayer (Gen_32:9-12); 4. the delegation of new messengers with his presents (Gen_32:13-21); 5. the night passage of the train over Jabbok, and Jacob’s wrestling; Peniel (Gen_32:21-32); 6. Esau’s approach, the new arrangements of the train, and the greetings (Gen_33:1-11); 7. Esau’s offer and return (Gen_32:12-16).
EXEGETICAL AND CRITICAL
1. The sending of the messengers (Gen_32:3-6).—Sent messengers before him.—The measure was precautionary, to inspect what the danger was, and to conciliate his brother.—Unto the land of Seir.—The natural taste for hunting and the thirst for power, must have led Esau, even during the lifetime of Isaac, to think of a location more suitable to him, since the thickly settled region of Hebron was not favorable either for hunting or for the establishment of a strong power. The region of Seir, or the mountians of Edom (see Bible Dictionaries and geographies, and books of travels) seemed more favorable in both respects. We thus see that Esau had already made a decided progress in his occupation of the new land, without having completely transferred his residence from Hebron to Seir, which followed afterwards (see Gen_36:6). The same distinction between the chief residence, and an out-station or colony, meets us in the life of Isaac. Keil says he severed the relations which bound him to his father’s house and possessions, “because he was more and more thoroughly convinced that the blessing pronounced by his father upon Jacob, and which excluded him from the inheritance of the promise, the future possession of Canaan, could not be changed.” But this would ascribe too much to Jacob’s obedience of faith to Esau. The fact takes place, doubtless, upon natural grounds. Esau’s power did not lie in his faith, but in his strong hand. This man of might had gathered his sons, servants, and confederates, and already partially completed the conquest of the Horites. He deems the momentary possession of power of greater value than the promise of a religious dominion, the actual possession of which lay in the dim future. He entertains, no doubt, therefore, that he has already surpassed his brother, and this may, first of all, have predisposed him to peaceful thoughts towards him, especially after Jacob’s humble message, whose prominent thought was that he now cheerfully conceded to him the external honors of the first-born. In his present state of mind Esau is satisfied to leave his brother to struggle a little longer with his fear, and to harass and distress him with a pompous show of his forces. The messengers return without bringing back any friendly counter-greeting. He comes as a princely sheik of the desert, with his retainers. This is the preliminary answer. The text here presupposes that Jacob had received some notice of Esau’s operations at Seir. [There is no contradiction between this text and Gen_36:6. It is not said here that Esau had any fixed abode or dwelling in Seir. The fact that he appears with his armed band shows that he was out upon a warlike expedition, and probably with the design of driving the Horites from Seir. It was not his home. His family and possessions were still in Canaan, and were first removed to Seir (Gen_36:6) when it had been freed from his enemies, and thus made a safe abode for his wives and children.—A. G.]
2. The fear of Jacob, and his preliminary division of the train into two bands (Gen_32:7-8).— Was greatly afraid.—Jacob’s fear was not groundless. Rebekah had not called him back. Esau has not intimated that he was reconciled or would be easily appeased. The messengers had not brought back any counter-greeting. Esau was coming with his four hundred men. The promise at Bethel, too, relates definitely only to the journey and the return, and the vision at Mahanaim was a disclosure as to his deliverance from the hand of Laban, but not accompanied with new promises. The main thing, however, was this, he is ill at ease in his conscience, with regard to his offence against Esau. His fear, therefore, as well as his prudence, appears in the division of his train into two bands. This measure precedes his prayer, as the last act of his overhasty and impatient cunning, which does not appear to have been exercised after his prayer and struggle. The measure itself has little to do with the name Mahanaim, to which Knobel refers it. It may serve to explain the fact that the Bedouins usually march in divisions.
3. The prayer of Jacob (Gen_32:9-12). Jacob is conscious now that all his cunning cannot give his heart rest.—Which saidst unto me.—Here begins the third link in the chain; God of Abraham and God of Isaac. He appeals to the repeated promise of the covenant God of his fathers, given to him in the divine intimation and warning to return.—I will deal Well with thee.—He strives to draw from this vague expression a promise of protection against Esau. On the other hand, he cannot appeal with any confidence to the blessing of his father Isaac, which he had stolen.—I am not worthy of the least.—Literally, am less than. Humiliation and gratitude underlie the joyful confidence in asking for deliverance.—This Jordan.—We must conceive of the ford of Jabbok, as lying in the neighborhood of the Jordan.—The mother with the children.—Literally, upon the children, since she protects the children against the raging foe. Used proverbially (see Deu_22:6; Hos_10:14). Knobel, Keil, Delitzsch, reject the rendering, upon the children.—As the sand of the Sea.—This is the import of the promise Gen_28:14, as the dust of the earth; and thus he increases the imagery of the Abrahamic promise, Gen_22:17. Such a destructive attack as now threatens him, would oppose and defeat the divine promise. Faith clings to the promise, and is thus developed. [The objection that it is unbecoming in Jacob to remind God of his promise, shows an utter misconception of true prayer, which presupposes the promise of God just as truly as it implies the consciousness of wants. Faith, which is the life of prayer, clings to the divine promises, and pleads them.—A. G.]
4. The delegation of new messengers with his presents (Gen_32:13-21).—And took of that, etc.—His prayer led him to better means of help than the division of his train in fear, and for a flight near at hand. He passes from the defensive to the offensive. He will not flee from Esau, but go to meet him, and overcome him with deeds of love. Delitzsch thinks he did not select the present until the next morning. Keil, however, says, correctly, that the prayer, the delegation with the present, the transfer across the Jabbok, and Jacob’s struggle, all took place on the same night (Gen_32:14). Delitzsch, indeed, admits that the crossing of the Jabbok, and Jacob’s struggle, occur in the same night. The present which Jacob chose for an immediate departure during the night, was a great propitiatory sacrifice to the injured brother, and an humble homage to the mighty prince of the desert, consisting of five hundred and fifty head of cattle. And thus, while making an atonement to Esau, he actually atones also for his cunning course towards Laban. The selections corresponded with the possession of the Nomadic chiefs, as to the kinds of animals (comp. Job_1:3; Job_42:12), and as to the proportion between the males and females to the rule of Varro, De re rustica. Keil. The present is broken up into divisions with intervening spaces [lit., breathing places.—A. G.], and thus approaches Esau, that by the regular appearance of these different droves, he might, by one degree after another, soften the fierce disposition of his brother. Observe: 1. The climax; goats, sheep, camels, cattle, asses. 2. The spaces between the droves. Each impression must be made, and its force felt by Esau, before the next comes on. 3. The ever repeated form of homage: Thy servant, Jacob. A present. My lord Esau. 4. The final aim: friendly treatment: Thy servant, Jacob himself, is behind us. Knobel supposes that he finds here even, a difference between the interpretation of the Jehovist, and the design of his predecessor to describe the procession according to oriental custom (p. 230).—For he said.—We meet here, for the first time, the later important כִּפֵּ־ (comp. xx.16). Esau’s face is to be covered by atoning presents, so that he should not see, any more, the offence which Jacob had committed against him. Jacob had, in an ideal sense, deprived him of princely honor; he now recognizes, in a true and real sense (and one entirely suited to Esau’s thought and disposition), his princely honor, and thus atones, in fact, for his fault, since Esau cared nothing for the ideal element in and by itself. כִּפֵּר here, at its first occurrence, refers to the reconciling of one who is angry, and to the atonement for guilt. Since the offence is covered for Esau’s face, so even Esau’s face is covered as to the offence. It is very remarkable, moreover, that the word “face” here occurs three times. Esau’s face is covered towards Jacob’s obligation and guilt. Then Jacob beholds the face of Esau, and is comforted, and Esau lifts up Jacob’s face, i. e., cheers, enlightens it, since he receives him kindly.
5. The night-crossing of the train over Jabbok, and Jacob’s wrestling (Gen_32:21-32).—And he rose up that night.—The confidence of Jacob, rising out of his prayer and the sending of his present, is so strong that he does not defer the crossing of his train over the ford of Jabbok until the morning. Jabbok is now called the Zerka, i. e., the blue, from its deep-blue mountain water. “It rises near the caravan route at Castell Zerka; its deep mountain valley then forms the boundary between Moered on the north and Belka on the south. It empties into the Jordan about midway between the Sea of Tiberias and the Dead Sea, and about an hour and a half from the point at which it breaks through the mountain.” Von Raumer: “Palestine,” p. 74. The Jabbok comes from the east nearly opposite to Sichem. It was at one time the boundary between the tribes of Gad and Manasseh. For further details, see the Bible Dictionaries.—Although it is quite customary in the East to travel during the night (see Knobel, p. 258), yet still the crossing of his train over a rapid mountain stream would be difficult. The ford which Jacob used was not that upon its upper course, near the route of the Syrian caravans, at Kŭla’t Zerka, “but the one farther to the west, through which Buckingham, Burkhardt (‘Syria,’ p. 597), and Seetzen (‘Travels,’ I. p. 392) passed, between Jebel Adschlun and Jebel Jelaad, and at which are still to be seen traces of walls, buildings, and the signs of an older civilization (Ritter, ed. 15. p. 1040).” Keil.—And he was left alone.—It is generally supposed that Jacob remained on the north side of the Jabbok. Keil, p. 218; Delitzsch, p. 334. [Jacobus; Wordsworth, p. 136.—A. G.] Rosenmüller and Knobel reject the idea that Jacob recrossed the stream, although nothing there claimed his attention, the latter indeed, on the incorrect assumption that Jacob crossed the Jabbok going from the south, northwards. In Gen_32:23 it is, he passed over, i.e., he himself, without mentioning that he took his family, which is specially related elsewhere. [It seems probable that he first went over himself, and then, finding the crossing safe, he returned and sent over his herds and his family.—A. G.] Then, too, it is not necessary that וַיִּוָּתֵר should be understood in a local sense (see Ges. under יתר). Moreover, we find him (Gen_32:32), when leaving the place of his wrestling, Peniel, ready to proceed on his journey. Lastly, it would seem an act of cowardice if Jacob had sent his wives and children across the brook, which was a protection against the danger, while he himself remained behind. [Still, the narrative plainly implies that Jacob remained on the north of the Jabbok. And whatever courage may have prompted to do, as to protect his own with his life, Jacob was dimly conscious that the crisis of his life was now upon him, and that he must be alone with God. It was not the want of courage, but the sense that help must come from God, and the working of his faith which led him to cling to the arm of God, which kept him here for the prayer and struggle and victory.—A. G.]—And there wrestled a man with him.—Now, when he supposed everything arranged, the greatest difficulty meets him. The unmeasured homage, with which he thought to reconcile Esau, touches the violation or at least puts in peril the promise which was given to him. Moreover, he has not only injured Esau, but offended God (Elohim), who is the God of Esau, and will not suffer him to be injured with impunity.—There wrestled a man.—This archaic form occurs only here and in Gen_32:25-26. Dietrich traces it to the idea of “struggling or freeing oneself from;” Delitzsch to חבק, to limit, to touch each other closely, member to member. We prefer the reference to the kindred form, אפק, to hold fast, to adhere firmly, etc. Hithpael, to hold to oneself. There seems to be an allusion in the word to the name Jabbok (Knobel), or rather, the brook derives its name from this struggle, יַבּק instead of יְאַבֹּק (Keil). An older derivation traces the word, “to dust,” to raise dust in the struggle. The question arises whether the sense of the word here is, that the nameless man came upon Jacob, as if he had been his enemy, or that Jacob seized the man, as he appeared to him, and held him fast, while he strives to free himself from the grasp. According to Gen_32:27, the last sense is the true one. If we take the other supposition, we must conceive that Jacob, during the night-wrestling, recognized as a friend the man who came upon him as an enemy. Still there is no intimation of a hostile attack. The passage in Hos_12:4, also supports the idea that Jacob held fast the mysterious man, and not vice versâ. “He took his brother by the heel in the womb—and by his strength he had power with God—he had power over the angel and prevailed—he wept and made supplication unto him—he found him in Bethel.”—And when he saw that he prevailed not against him.—That is, Gen_32:27, he could not compel him to let him go.—For the day breaketh.—In regard to this, and to the circumstance that Jacob remained alone, Knobel remarks, “that the acts of God are not spectacles for the eyes of impious mortals (see Gen_19:17; Gen_22:13; Exo_12:29).” There is, however, a broad distinction between the heathen and theocratic interpretation of this event. There is no reference here to any fear or dread of the day-light on the part of spirits.—The hollow of his thigh.—Lit., the socket of the hip. It is not said that he struck it a blow (Knobel); the finger of God (for it is God who is spoken of) needs but to touch is object, and the full result is secured.—And the hollow of Jacob’s thigh was out of joint.—This is explained more fully in the thirty-fourth verse. The sinews of his thigh (nervus ischiadicus) were paralyzed through the extreme tension and distortion’. But this bodily paralysis does not paralyze the persevering Jacob.—I will not let thee go.—Now the blessing which he obtained from his father by cunning and deceit, must be sought with tears from this mysterious divine man. And then he blesses him when he gives him the name Israel, i. e., the God-wrestler or fighter (from שׂרת and אל). [The captain and prince of God, from sarah, to marshal in battle, to lead, to command, to fight, and hast prevailed, שָׂרִיתָ, as a prince. Wordsworth, p. 138.—A. G.] Instead of a supplanter, he has now become the holy wrestler with God, hence his name is no longer Jacob, but Israel. There is no trace in his after- of the application of his wisdom to mere selfish and cunning purposes. But the new name confirms to him in a word the theocratic promise, as the name Abraham confirmed it to Abram. For the connection of this passage with Gen_38:10, see the Exegetical note upon that passage.—And hast prevailed.—Has he overcome in his wrestling with God, he need have no further fears as to his meeting with Esau.—Wherefore is it, that thou dost ask after my name?—The asking after his name in this particular way, not the general inquiry, is the point which occasions this answer. The believer is not to learn all the names of the Lord in this theoretic manner, but through the experience of faith; thus even the name Immanuel. Indeed, he had already learned his name substantially.—Thou hast wrestled with God and men.—It does not rest upon “the view which the Jews have when they regard the name Jehovah as ἄῤῥητον,” as Knobel asserts.—And he blessed him.—The blessing contained already in the name Israel, is now definitely completed.—Peniel, or Penuel with the ו conj., face of God. The locality of this place has not been definitely fixed (V. Raumer, p. 255), but if it could be identified it would be idle to look for it upon the north of the Jabbok. Knobel refers for an analogy to the Phœnician promontoryΘεοῦ πρόσωπον. [Keil thinks Peniel was upon the north of the Jabbok, though he does not regard it as certain. Kiepert locates it on the Jabbok. It was certainly east of Succoth (see Jdg_8:8-9), and was most probably on the north of the Jabbok.—A. G.]—Face to face.—With his face he had seen the face of God (Exodus 33.; Deu_34:10). Exo_33:20 is not in contradiction to this, since that passage speaks of the seeing of God beyond and above the form of his revelation in its legal development.—And my life is preserved.—Luther’s translation and my soul is healed, saved, is equally beautiful and correct. For it is impossible that the idea here is that of the later popular notion: he rejoices that he had seen the face of God and did not die.—The sun rose upon him. The sun not only rose, but rose especially upon him; and with a joyful mind he begins with the sunrise his journey to meet Esau.—And he halted upon his thigh.—He appears not to have noticed this before. In the effort of the wrestling it had escaped him, just as the wounded soldier oftentimes first becomes aware that he is wounded by the blood and gash, long after the wound was received.—Therefore the children of Israel eat not.—“The author explains the custom of the Israelites, in not eating of the sinew of the thigh, by a reference to this touch of the hip of their ancestor by God. Through this divine touch, this sinew, like the blood (Gen_9:4) was consecrated and sanctified to God. This custom is not mentioned elsewhere in the Old Testament; the Talmudists, however (Tract. Cholin, Mischna, 7), regard it as a law, whose transgression was to be punished with several stripes.” Knobel. Delitzsch adds: “This exemption exists still, but since the ancients did not distinguish clearly in גִּיד (גיד הנשׁה, the large, strong cord of the sinew of the thigh), between muscle, vein, and nerve, the sinew is now generally understood, i.e., the interior cord and nerve of the so-called hind-quarter, including the exterior also, and the ramifications of both.”
6. Esau’s approach, the new arrangement of the train, and the greeting (Gen_33:1-11).—And Jacob lifted up his eyes.—In contrast to his previous inward contemplation, and in confident expectation.—And he divided the children.—We read no more of the two bands or trains. He now separates his family into three divisions. He himself, as the head of the family, as its protector and representative, takes the lead; then follow the handmaids with their children; then Leah with hers; and at last, Rachel with Joseph. This inverted order, by which the most loved came last, is not merely chosen from a careful and wise prudence, but at the same time the free expression of the place which they occupied in his affections.—To the ground seven times.—Not that he cast himself seven times to the ground, which would have been expressed by אפים ארצה, but he bowed himself seven times with the low inclination of the head [the low oriental bow, in which one bends the head nearly to the ground without touching it. Keil.—A. G.]. But even this courtesy far excels the usual degree in oriental greetings, and finds its explanation in the number seven. The bowing itself expresses the recognition of an external princely prerogative, from which Esau believed that he had robbed him; the seven-fold utterance of this recognition stamps it with the mimic (Ger., mimische) seal of the certainty which belongs to the covenant. Thus Jacob atones for his offence against Esau. The manifestation of this courtesy is at the same time, however, a barrier which in the most favorable issue protects him, before mingling with the spirit and temper of the Edomitic army.—And Esau ran to meet him.—He is overcome; his anger and threats are forgotten; the brother’s heart speaks. Jacob’s heart, too, now released from fear, is filled with like affection, and in their common weeping these gray-headed men are twins once more. “The unusual pointing of יַשָּׁקֵהוּ probably indicates a doubt as to the sincerity of this kiss. But the doubt is groundless. The Scriptures never authorize us to regard Esau as inhuman. He is susceptible of noble desires and feelings. The grace of God which ruled in his paternal home has not left him without its influence.” Delitzsch. The assertion of Knobel, “that the author of Gen_27:1 ff; Gen_32:8 ff. could not thus write if he wrote proprio marte,” is critically on the same level with the remark of Tuch upon Jacob’s prayer, Gen_32:9—“it is unseemly in the narrator that he allows Jacob to remind God of his promises.” The old Jewish exegesis has indeed outbid this modern zeal in effacing this great and beautiful moral feature in the narrative. “The Breschith Rabba and Kimchi inform us that some in the earlier time held that יִשָּׁקֵהוּ meant here that he bit him. The Targum of Jonath. says that Jacob’s weeping sprung from a pain in his neck, and Esau’s from a toothache.” Knobel.—The children which God.—The name Elohim, out of regard to Esau’s point of view [and, as Delitzsch and Keil suggest, in order not to remind Esau of the blessing of Jehovah, of which he was now deprived.—A. G.]—Joseph and Rachel.—It is a fine trait in the picture that the order is here reversed, so that Joseph comes before his mother. The six-year-old lad seems to break through all the cumbrous ceremonial, and to rush confidently into the arms of his uncle.—By all this drove (camp or train).—Knobel thinks that he here discovers a third explanation of the name Mahanaim, and finds in the answer of Jacob, these are to find grace, etc., an offensive fawning, or cringing humility. But in fact, it is not a mere present which is here in question, but a voluntary atonement—an indirect confession that he needed forgiveness. We find this same thought also in Esau’s refusal.—I have enough.—Esau had a two-fold reason for his refusal, for he doubtless possessed a large share of the paternal estate, while Jacob had earned all that he had by the labor of his hands. It is nevertheless a noble strife, when Esau says, keep that thou hast,I have enough, and Jacob overcomes him, take, I pray thee, my blessing,I have enough of all, or briefly all.—For therefore I have seen.—This cannot mean, I have gained the friendly aspect of thy face by my present, but therefore, for this purpose, is it. As things now stand, the present is an offering of gratitude.—As though I had seen the face of God.—The words sound like flattery, but they bear a good sense, since in the friendly face of his brother he sees again in full manifestation the friendliness of God watching over his life’s path (Job_33:26; Psa_11:7). [He refers either to his wrestling with the angel, in which he had “learned that his real enemy was God and not Esau, or in the fact that the friendly face of his brother was the pledge to him that God was reconciled. “In the surprising, unexpected change in his brother’s disposition, he recognizes the work of God, and in his brother’s friendliness, the reflection of the divine.” Delitzsch.—A. G.] The words, take, I pray thee, my blessing, are just as select and forcible. It is as if, in allusion to the blessing he had taken away, he would say, in so far as that blessing embraced present and earthly things, and is of value to you, I give it back. Knobel explains the choice of the expression from the benedictions which accompanied the present. “The presents to the clergy in the middle ages were called benedictions.” But the idea of homage lies nearer here. In the reception of his present he has the assurance that Esau is completely reconciled to him. The friendliness in Esau’s countenance is a confirmation to him of the friendliness of the divine countenance, a seal of the grace of God, which he saw in his face at Peniel.
7. Esau’s offer and return (vers.12–16).—I will go before thee.—The kindness of Esau assumes a confidential and officious character. He will take the lead in the way, go before as the protector of his caravan. But that could have happened only at the expense of Jacob’s freedom. Besides this, the caravan, with tender children, and sucklings among the cattle, could not keep pace with a train of Bedouin. Jacob urges this strenuously, in order to effect a separation. It is no pretence on his part, but it is the only reason he ventures to offer to the powerful Esau, whose superficial nature unfitted him to appreciate the other reasons. He reveals to him also, in a striking way, his purpose to come to him at Seir. Is this the new Israel or the old Jacob who speaks? The words are ambiguous, even if he actually visited him in after years at Seir, as some have urged as an excuse. There is, indeed, a peculiar emphasis upon the word לְאִטִי, in connection with the verb, which excludes any obligation to hasten there. He declines, also, the offer of a protecting band.—What needeth it?—He is conscious of a higher protector. He desires nothing from Esau but a peaceful and friendly deportment. [Jacob’s promise of a visit was honestly made. His course led him to Canaan, probably to Hebron, and from thence he contemplated a visit to Esau at Seir. Whether it was ever made, or not, we do not know. The narrative does not record all the events of Jacob’s life, and this may well have been one of those less important, which it passes over in silence. There is no ground, in any case, to question his sincerity, or to think that it is the old Jacob who speaks.—A. G.]
DOCTRINAL AND ETHICAL
1. This section belongs to the more important parts of Genesis, especially of the patriarchal history, holding in the life of Jacob a position like Genesis 15, 17, 18, , 22, in the life of Abraham, Genesis 27 in the life of Isaac, and Genesis 41, 45. in the life of Joseph. We have here, indeed, the full development of patriarchalism, the bud which shall open into its most perfect flower, and which unfolds itself completely in the blessing of Jacob. As the institution of a sacred sacrifice reached its full development in the offering of Abraham (Genesis 22), and the mysterious fact of election comes into prominence in the blessing of Isaac (Genesis 27), so this narrative brings out in a clear, distinct form: 1. The prayer of faith, based upon the promise and the clear consciousness of the contrast between human unworthiness and divine grace; 2. the actual occurrence of a believing wrestling with God, and its result, the prelude to the theanthropic life; 3. the contrast between the old and new man, between Jacob and Israel, the token of the new birth growing out of the circumcision of the heart; hence, also, 4. the dawn of the love of one’s enemies, and of the triumph of that affection over the hatred of our enemies, through confidence in God and the proofs of his reconciliation; and 5. lastly, that divine law, according to which believers inwardly and truly overcome the world, by their outward subjection to the demands of its power. In the struggle with Jacob, moreover, the form of the Angel of the Lord passes already into the form of the angel of his face, which afterwards, in the book of Exodus, develops itself more completely. Thus, also, we find here already clearly intimated the germ of the distinction between the external aspect of the kingdom of God (the blessing of Isaac), and its inward essence, a distinction winch was not fully comprehended by Israel at the time of Christ, and over which, even in our own day, many toil and labor without clear conceptions. This section contains also a representation of the nightly and sacred birth hour of Israel, and in a formal point of view is well fitted to introduce a true insight into the fundamental form of revelation.
2. The intellectual movement and progress in the narrative, correspond to the most subtle laws of the spiritual and intellectual life of the soul. After Jacob had seen the divine messengers, the angels, in his journey, he takes heart, and sends a human embassy to greet Esau. The contents of their message is determined by his prudence. He greets his lord Esau, as Jacob his servant. The unpleasant and dangerous recollections of the events which had occasioned his long absence, are passed over; on the contrary, he speaks of his rich possessions in herds and flocks, which he had acquired while with Laban, lest Esau should think that he was now returning, longing for the paternal goods. He wishes only to find favor in the eyes of Esau. In thus rendering homage to him, he recognizes the earthly and temporal prerogatives of the first-born, and at the same time makes indirectly a confession of his guilt. When the messengers return without any counter-greeting, and announcing that Esau was drawing near, the mere human prudence of Jacob again suggests his course. As he apprehends a hostile attack from Esau, so he thinks of resisting force with force, but with the prospect of being vanquished. Hence the division of his caravan into two bands. But this measure gives him no rest. His pressing wants drove him to faith and prayer, a prayer which marks already a great development of the patriarchal life and faith. His soul was thus so sustained and comforted, that he can no more rest or sleep during the night. He now boldly crosses the Jabbok (his Rubicon, or better, his Kedron) with his whole train. And then, in the loneliness and solitude, he meets with the decisive struggle of his life. After the victory of his faith in this struggle, he is, as Jacob, lame in his thigh; he no longer expects salvation from his natural struggles with Esau, but has found, in the grace of Jehovah, the source of his world subduing humility and love. He thinks no longer of the two bands for mutual self-defence or flight, but on the contrary, he sends his five bands to the attack, five different acts of homage embodied in presents, which, as a continuous train, has the most impressive aspect, and gives the highest satisfaction to Esau in the presence of his four hundred men. The closing word of the messengers was that Jacob was coming after them; he himself, and thus the strongest expression of his confidence toward his brother. Upon the five droves which designate the completed act of homage, as an actual outward occurrence (since five is the number of free choice), there follows now the seven-fold bowing of Jacob himself, as a sacred assurance of his intellectual, real homage, as to the prerogatives of the first-born which belonged to Esau. Hence his family also, in three intervals and acts, which follow the salutation, must render the same homage. Jacob, in offering so large a portion of his herds, had made a great sacrifice; so that probably it may be literally true that his children, who at first rode upon camels, now that so few of the camels were left, were obliged to walk. But it was both noble and wise not to take advantage of Esau’s magnanimous feelings, as he had formerly done of his natural and sensual infirmity in the matter of the lentile pottage. And now he has completely overcome him, and even more than this. As he had at first to guard against his former threats, and his alarming appearance, so now against his amiable importunity, which might have led him into the danger of mingling and developing his cause and future history with those of Esau. Esau actually yields to his request, and returns. He overcomes him in this, too, but not as Jacob the supplanter, but as Israel the warrior of God [the prince with God.—A. G.].
3. Jacob’s prayer. The great development of faith which marked this prayer: 1. The resting of the prayer upon the divine promises, and the more definite development of prayer in its general idea; 2. the contrast: I am not worthy, etc. [literally, I am too little for, less than.—A. G.], an ancient denial of any righteousness of works, a watchword of humility for all time; 3. the connection of the divine goodness and grace (here in the plural) and truth, or faithfulness, which henceforth runs through the sacred scriptures; 4. the beautiful description of the divine blessing, for with my staff I passed over this Jordan, etc. [Jacob’s faith appears in the very terms by which he addresses God, in his confidence in the divine promise and command, the two pillars of his hope, in his expectation of deliverance, not-withstanding his deep sense of his personal unworthiness, and in the clear, sharp contrast which he makes between the destruction he feared and the divine promise. How could the promise: I will make thy seed as the sand of the sea, be saved, if the mother was to be slain with the children? As Luther has said, this is a beautiful specimen of all hearty prayer, and has all the attributes of real prayer.—A. G.]
4. The prayer of Jacob precedes his choice of his presents for Esau. We must first deal with God, be reconciled with him, then with men. First faith, then works.
5. Jacob’s present. A great sacrifice of penitence and restitution, of large value in itself, but far more glorious in its spiritual form and import.
6. Jacob’s wrestling. We must distinguish: 1. The motive of the struggle; 2. its elements; 3. its greatness; 4. the fruits of victory. Its motive cannot lie in Jacob’s fear of Esau, although he was not yet free from all fear. For as to the main thing, his fears have been removed by the foregoing prayer and the sending of the present, with which, indeed, is connected also the announcement that Jacob himself was coming to meet Esau. The motive arises from the fact, that a new, and indeed the final and greatest necessity, sprang from this act of homage which Jacob had just performed. He had restored to Esau in spirit as well as in his outward arrangements the honor of the first-born, as to its earthly aspects. But had he not thus resigned also his theocratic birthright, the Abrahamic blessing? This question rested upon his mind with great weight, since the external aspect of the blessing was apparently inseparably connected with the inward. To how many of his descendants has the external theocracy occupied the place of the inward and real kingdom of God! Abraham must distinguish the present from the future, Isaac between patient endurance and dominion, but Jacob must now learn to distinguish between the external attributes and the internal and real possession of the birthright and the blessing. And since these things have hitherto been inseparably blended in his mind, there must now be, as it were, a rent in his very soul; it is only through the sorest birth-throes that he can attain a faith in the blessing, stripped of its outward and temporal glory. If he will retain the real blessing, then apparently he must recall the messengers who have gone to render homage to Esau. If he suffers these to go on, then all his hopes for the future seem to vanish. And still this is impossible, since his hope is inscribed, as a destination, in his innermost being, his election. Like Abraham upon Moriah, he must also, through his readiness to make the sacrifice, attain the full assurance in its great gain, the new life springing out from this sacrifice. Hence his wrestling. According to Hosea, it consisted essentially and fundamentally in weeping and tears; a weeping and tears that he might secure the assurance of the blessing in his very sacrifice of the blessing. His sacrifice must be completed in his heart, for it is the genuineness of his repentance, but he must also have the certainty of his blessing, for it is the genuineness and certainty of his faith. And all that he can present to the God of revelation, for redemption and deliverance from this fearful appearance of opposition in his inward life, is his sighs and tears. There his prayer becomes a vision of the most intensive form and nature. Jehovah appears to him in his Angel, the Angel appears to him in human form, in the form, indeed, of some individual man. The man in a certain measure is his alter ego in an objective form, in so far as he is the image of his innermost individuality in its communion with Jehovah, or the type of the Son of Man, the God-man. But the man meets him as a stranger. He must in him become certain of his own inward election, as Moses was made certain of the law in his own heart, in the law of the two tables of stone. At first he meets him as a mighty wrestler, who will cast him to the ground, and then proceed on his way. That is, the Angel of his election will cast him down and then leave him lying in his repentance in bitter anguish over his life lost through his sin and guilt. But Jacob wrestles with him, although unable, and even not choosing, to make use of his strivings as Jacob, of his supplanting and crafty efforts. His human prudence discerns no way of escape from this fearful inward sorrow, nor does it seek any. But what was the very core and centre of his nature as Jacob, his adherence to his faith in the future, that is preserved, even now; he does not yield in his wrestling. The day dawns upon the struggle, and now the strange man seems to get the upper hand; he puts Jacob’s thigh out of joint. The human strength and elasticity of the patriarch were gone. And now the trial culminates, when the man says: Let me go. But now also the precise thought of Jacob, and the purpose of his heart, comes out in the words: I will not let thee go except thou bless me. He struggles no more, but throws his arms around the neck of the divine man and clings to him. This is the full renunciation, and the full and determined embracing of faith, both in one act, and there lies his victory. The mysterious stranger asks after his name and his name is now as an acknowledgment, a confession, Jacob. His new name, Israel, which is now given to him, on the other hand, imports not only his absolution, but also his restitution, indeed, his exaltation above his previous blessed condition. From this time onwards he is the warrior of God. He not only overcomes Esau, but God suffers him to prevail over him in that specific way of wrestling which he has just learned. Jacob now asks after his name. He must not seek this name, however, prematurely, but learn it in his actual experience. The names Peniel, Shiloh, Immanuel, are for him to be developed from the name Israel. But when the parting one gives him a special blessing, that is the assurance, that in bringing the offering of the external qualities of the blessing to Esau, he has perfectly and fully gained the essential blessing of Abraham. As in the very beginning of his new birth he had learned to distinguish between the old and new life, between Jacob and Israel, between the wrestlings of Jacob and the strength of Israel, so also he has now been taught to distinguish between the rights of the natural human birth, and the rights of the new divine birth. [There is another view of this wrestling, which bases it upon the character and previous history of Jacob. He was not, indeed, destitute of faith and reliance upon God, but the prominent feature of his character was a strong reliance upon his own resources and strength. He had thus fallen into doubtful and censurable courses. In this confidence he had wrestled with Esau for the birthright, and with Laban for the reward of his wages and his present possessions. God had dealt with him by chastisements. He had been involved in difficulties and trials which he could not well have failed to connect with his sins. Still his fault was not corrected. And now, on his return to the land of promise, and his paternal home, to inherit the blessing he had so striven to secure, he is met by Esau with his four hundred men. Conscious of his weakness, and reminded of his sins, feeling as he doubtless did that Esau’s anger was not unprovoked, he flies to God for help (Gen_32:10-13). His prayer gives him relief from his fears. But it does not necessarily wean him from his self-reliance. He must feel that his crimes against men are at the same time sins against God. And to teach him this, and at the same time bring him to unreserved reliance upon God, is the purpose with which God meets him here. The progress of the struggle and its issue show this. He struggles with this new combatant to the very end, or as long as he had any strength, but when his thigh was thrown out of joint, then he saw how vain the struggle in this form was. In his disabled state he merely hangs upon the conqueror, and thus overcomes him. He is no longer strong in himself, but in the Lord. It is his faith, the divine principle planted in him, in one sense “the divine energy” working in him, which secures the victory. The lesson which Jacob here learned reveals its power in his whole after-life. He is no longer the supplanter. His life is not marked by his own strivings, but by his reliance upon God. And this is in accordance with the prophet Hosea (Gen_12:4 ff.), who not only teaches that the sighs and tears were prominent features in the struggle, but that in his wrestling with God in this way, Jacob has completely secured what he had been striving for from his birth, the inheritance of the first-born, the promise and blessing of the covenant; secured it, however, not by his own strength, but by casting himself upon God.—A. G.]
7. With regard to the form of the struggle, it cannot on the one hand be a dream-vision which is spoken of (Rosenm. and others), nor on the other hand an external event (Kurtz: “History of the Old Covenant,” i. p. 260; Auberlen, in the article “Jacob,” in Herzog’s Encyclopædic.) [Jacobus: “Notes,” ii. p. 134; Murphy, p. 414; Wordsworth, p. 137.—A. G.]; for the mythical explanation may be entirely left out of view. For moral struggles and decisions are not wrought in dreams or in dream-visions. Against an external bodily wrestling, Hengstenberg reminds us forcibly that an outward wrestling does not occur in the form of weeping and supplication. Kurtz attempts to evade this difficulty by assuming two acts in the struggle, in which the external bodily wrestling precedes the spiritual wrestling with tears and prayers. He thus seeks to exclude the vision and the ecstasy (conditions which in our view are only two aspects of one and the same state). Keil rejects the idea of a natural corporeal wrestling, but thinks that an ecstasy, of a like or related condition of the body and soul, must be received. We have often seen already that the condition of vision or ecstasy does not exclude the objective manifestation. We now see, also, that the soul-struggles in vision, might present themselves under the form of bodily labor, and wrestlings of the soul, since in the vision the whole spiritual process is represented in pictures; and further, that such a struggle may even produce bodily effects, as here the lameness of Jacob’s thigh. Kurtz replies, on the contrary, that such effects of the inward life upon the body are not certainly ascertained; that, indeed, the reverse is for the most part true in such cases, the germinant bodily complaint giving its peculiar form to the dream. But how can one confound these mere natural dreams with the very highest religious events in the world of mind? Should we suppose that the whole history of the despised one rested upon a mere illusion, still the history of Gethsemane would not stand there in vain with reference to the event here before us. It has been denied that such a lameness as that described here, could result from any corporeal wrestling. [It may be said, however, that there is no necessity here for departing from the obvious and literal sense of the passage. The idea of close personal corporeal conflict seems to be suggested in the very terms which the sacred writer has chosen to describe this wrestling. It is certainly implied in the crippling of the thigh. And if God walked in the garden with Adam, and partook of the feast which Abraham prepared, there is no reason why he should not enter into bodily conflict with Jacob. The other events in the narrative, the crossing of the Jabbok, the rising of the sun, seem also to require that we should understand this wrestling as real, objective, corporeal, without any attempt, however, to define too closely its precise mode.—A. G.]
8. The man who wrestled with Jacob. “Some have absurdly held that he was an assassin sent by Esau. Origen: The night-wrestler was an evil spirit (Eph_6:12). Other fathers held that he was a good angel. The correct view is that he was the constant revealer of God, the Angel of the Lord” Schröder. Delitzsch holds “that it was a manifestation of God, who through the angel was represented and visible as a man.” The well-known refuge from the reception of the Angel of the Incarnation! In his view, earlier explained and refuted, Jacob could not be called the captain, prince of God, but merely the captain, prince of the Angel. “No other writer in the Pentateuch,” Knobel says, “so represents God under the human form of things as this one.” Jacob surely, with his prayers and tears, has brought God, or the Angel of the Lord, more completely into the human form and likeness than had ever occurred before. The man with whom he wrestles is obviously not only the angel, but the type also of the future incarnation of God. As the angel of his face, however, he marks a development of the form of the angel of revelation which is taken Up and carried on in Exodus.
9. The angel and type of the incarnation, is at the same time an angel and type of atonement. When Kurtz (p. 257) says “that God here meets Jacob as an enemy, that he makes an hostile attack,” the expressions are too strong. There is an obvious distinction between a wrestler and one who attacks as an enemy, leaving out of view the fact, that there is nothing said here as to which party makes the assault. After the revelations which Jacob received at Bethel, Haran, and Mahanaim, a peculiar hostile relation to God is out of the question So much, certainly, is true, that Jacob, to whom no mortal sins are imputed for which he must overcome the wrath of God (Kurtz, p. 258, the divine wrath is not overcome but atoned), must now be brought to feel that in all his sins against men he has striven and sinned against God, and that he must first of all be reconciled to him, for all the hitherto unrecognized sins of his life.
10. The wrestling of Jacob has many points of resemblance to the restoration of Peter (John 21). As this history of Peter does not treat of the reconstituting of his general relation to Jesus, but rather of the perfecting of that relation, and with this of the restitution of his apostolic calling and office, so here the struggle of Jacob does not concern so much the question of his fundamental reconciliation with Jehovah, but the completion of that reconciliation and the assurance of his faith in his patriarchal calling. And if Christ then spake to Peter, when thou wast young thou girdedst thyself, etc., in order that he might know that henceforth an entire reliance upon the leading and protection of God must take the place of his sinful feeling of his own strength and his attachment to his own way, so, doubtless, the lameness of Jacob’s thigh has the same significance, with this difference, that as Peter must be cured of the self-will of his rash, fiery temperament, so Jacob from his selfish prudence, tending to mere cunning.
11. A like relation holds between their old and new names. The name Simon, in the narrative of Peter’s restoration, points to his old nature, just as here the name Jacob to the old nature of Israel. Simon’s nature, however, was not purely evil, but tainted with evil. This is true also of Jacob. He must be purified and freed from his sinful cunning, but not from his prudence and constant perseverance. Into these latter features of his character he was consecrated as Israel. The name Abram passes over into the name Abraham, and is still ever included in it; the name Isaac has in itself a two-fold significance, which intimates the laughter of doubt, and that of a joyful faith; but the name Jacob goes along with that of Israel, not merely because the latter was preëminently the name of the people, nor because in the new-birth the old life continues side by side, and only gradually disappears, but also because it designates an element of lasting worth, and still further, because Israel must be continually reminded of the contrast between its merely natural and its sacred destination.
12. The sacred and honored name of the Israelitish people, descends from this night-wrestling of Israel, just as the name Christian comes from the birth and name of Christ. The peculiar destination of the Old-Testament children of the covenant is that they should be warriors, princes of God, men of prayer, who carry on the conflicts of faith to victory. Hence the name Israelites attains completeness in that of Christians, those who are divinely blessed, the anointed of God. The name Jews, in its derivation from Judah, and in its Messianic import, forms the transition between these names, since it designates those who are praised, who are a praise and glory to God. But the contrast between the cunning, running into deceit, which characterized the old nature of Jacob, and the persevering struggle of faith and prayer of Israel, pervades the whole history of the Jewish people, and hence Hosea, Gen_12:1 ff., applies it to the Jewish people (see Kurtz, p. 259, with reference to the “Practical Com.” of Umbreit, iv. p. 82). The force of this contrast lies in this, that in the true Israelite there is no guile, since he is purified from guile (Joh_1:47), and that Christ, the king of Israel (Gen_32:44), is without guile, while the deceit of the Jacob nature reaches its most terrible and atrocious perfection in the kiss of Judas.
13. The natural night, through which Jacob carried on his long wrestling, not only figures symbolically the inner night which brooded over his soul, but also the mystery of his new-birth, determined of course by its Old-Testament limits. Hence the dawn and sunrise indicate not only the blessed state of faith which he had now gained, but also the fact that he, as the halting and lame, now appeared as a new man in the light of the breaking day.
14. When it is said of Israel that he had prevailed with God, we must not forget that he prevailed with him because God permitted him to do so. The idea that God permits himself to be overcome, assumes a gross and dangerous form if we should apply it to our selfish prayers according to our own selfish thoughts. In the entire concession to the grace of God, the believer first reaches that turning-point in his life where the will of God becomes even his own will, where God can yield and confide himself to the will of his faith.
15. In the apparent rejection of Jacob’s question, Tell me, I pray thee, thy name? the angel proceeds in the same way with Christ in his public ministrations. He does not immediately call himself Christ. Believers must attain the true idea of his name from the experience of its effects.
16. The growth in Jacob’s life of faith is marked by the names Bethel, Mahanaim, Peniel. But it. is surely an entirely unallowable explanation of the words “I have seen God face to face, and my life is preserved,” when they are explained upon the prevalent Jewish notion, that whoever has seen Jehovah must die. Leaving out of view the essential germ of that notion, that the sight of the glory of God terrifies sinful men and mortifies sin within them, which takes place in this case also, it might be held more plausibly that this very notion grew out of a misunderstanding of these words (comp. the similar expression of Hagar, Gen_16:13). Delitzsch: “The sun which rose upon Jacob at Peniel has its antitype in the sun of the resurrection morning.”
17. The glorious reconciliation between Jacob and Esau is based upon the perfect reconciliation of Jacob with God. For the old way in which he hoped to overcome Esau, he now makes amends in the new method by which he actually overcomes him. We shall do injustice to the history if we do not distinguish here the elements of humility, satisfaction, reconciling love, and confidence. Jacob’s humiliation before Esau implies his humiliation before God; his satisfaction to Esau, his reconciliation with God; and the strength of his love and confidence by which he overcomes Esau, comes from Jehovah’s grace and truth.
18. The fact that Jacob after his reconciliation with Esau, could not be prevailed upon by any consideration whatever, either of fear or favor, to mingle with him, is the clearest proof of the strength of his patriarchal consciousness.
19. For the mythical traditions which resemble this wrestling of Jacob with God, see Delitzsch, Bunsen, Schröder, upon the passage.
HOMILETICAL AND PRACTICAL
See the Doctrinal paragraphs.—Jacob between Laban and Esau on his homeward journey.—Jacob’s progress from struggle to struggle.—His conflict with Laban compared with that with Esau.—His struggle with men, in comparison with that with God.—How the sins of youth are punished after a long period of years. How Jacob, through his prayer, passes from the plan of flight from Esau, suggested by his human fears, to the method of attacking him with the weapons of humility and love; from a mere human defensive, to a divine offensive.—The prayer of Jacob.—The distinction between his prayer and his wrestling.—Jacob’s act of faith in crossing the Jabbok.—Jacob’s struggle and victory, or how from Jacob he became Israel.—The features of the development of revealed faith in Jacob’s wrestling: 1. The germ of the incarnation (Godhead and humanity wrestling with each other; the Godhead in the form of a man); 2. the germ of the atonement (sacrifice of the human will); 3. the germ of justification by faith (I will not let thee go, etc.); 4. the germ of the new-birth (Jacob, Israel); 5. the germ of the principle of love to one’s enemies (the reconciliation with God, reconciliation with the world).—Jacob’s night and Jacob’s dawn.—The sacrifice of human prudence upon the altar of God, one of the most difficult sacrifices (more so than that of human strength).—Bethel, Mahanaim, Peniel, divine stations in the journey of the pilgrim of faith.—The shepherd train of Jacob, and the warlike procession of Esau.—Civility a barrier against injury, and a source of security and protection.—In their tears Jacob and Esau are twins once more.—Thus the nobler life of the world and the life of faith have twin elements and moments.—The permanent friendship between Jacob and Esau (persons so in antipathy with each other, the children of God and men of the world, the church and the state), under proper conditions and at proper distances.—The triumph of departing Esau, and Jacob (the future Bedouin sheik and the ancestor of Israel).—Jacob between the Jabbok and the Jordan.—The return of the banished to his fatherland.—The native country.—The bloom of patriarchalism.
First Section, 4–7. Starke: Christians must be open to reconciliation with their enemies (Rom_12:18).—Schröder: If his mother had sent him the message, as was agreed upon: Thy brother has now laid aside his anger, then Jacob would have had an easier journey than now, when he returns leaning upon the hand of the invisible God (Baumgarten).—The little ship nears the haven, all depends on this last moment.—Esau as prince in Mount Seir.—Thus he chooses with perfect freedom what God has from the beginning determined (Baum. and Calvin).
Second Section, Gen_32:8-9. Schröder: We must not overlook the name of Jehovah in his prayer. The danger is so great that a mere general belief in a general providence will not sustain him (Hengstenberg).
Third Section, Gen_32:10-13. Starke: Nothing is more humbling than the grace of God.—Cramer: There is no better way to avoid danger than by be lieving prayer (Psa_27:8).—Schröder: His humility does not blush at the recollection: for with my staff, etc.—The mother with the children. The words describe the most relentless cruelty.—The death of a mother, over and with her children, is the most cruel way of taking life imaginable (Baumgarten).—God saved his promise in saving Jacob.—Taube: The school of the cross is the most glorious school, for: 1. It reveals his God to the Christian; 2. it reveals also the Christian heart before God and the world.
Fourth Section, Gen_32:14-22. Starke: If we may infer from his presents, as to the size of his flocks of different kinds, we shall easily see how abundantly God has blessed Jacob, and fulfilled to him his promise of prosperity.—Schröder: He chooses milchcamels because they are more valuable for their milk, which is used by the Arabians as a drink. The camel’s milk becomes intoxicating when it has stood a few hours, but when fresh has no such property (Michaelis).
Fifth Section, Gen_32:23-32. Starke: Cramer: When a Christian has prayed, he is not to sit down in idleness and security, but should consider well how he may best accomplish his end.—There is no better way to win the heart of an enemy than by good deeds (1Sa_25:18).—Bibl. Tub.: There is no conflict more blessed and glorious than when we wrestle with God in faith and prayer, and thus take heaven by violence.—Osiander: God is often accustomed thus to try his saints, and prove their faith; he sends upon them many afflictions at the same time, but still sustains his saints so that they shall not sink (Exo_4:24; Psa_38:6 ff.).—We bear about with us the marks of our sin, our misery, and our mortality, that we may not become proud (2Co_12:7).—(Gen_32:26. The Jews, who hold this man to have been an angel, suppose that in thus addressing Jacob he wished to remind him that it was time for him to sing his morning song. For the Jews believed that at the dawn the angels raised their hymns of praise to God.
Gen_32:28 (no more; No, here, is equivalent with not alone).—Luther: Here the temptation to despair often enters, a temptation by which the greatest saints are wont to be tried. Whoever stands the test, he comes to the perfect knowledge of the will of God, so that he can say, I have seen God face to face.—Hall: When the angel of the covenant has once blessed, no trial can make us miserable (Joh_10:28).—(Gen_32:32. The Jews think that Jacob was healed at Sichem, and hence the city was called Shalem.)—Compare the conflict of Jacob after he had crossed the Jabbok, with the conflict of Jesus in Gethsemane, after he had crossed the Kedron. [Wordsworth also has a long and suggestive note, in which Jacob is held up as a type of Christ, and this comparison is carried out into various minute points.—A. G.]—Jacob a type of the New-Testament church.—Bibl. Tub.: They are blessed who see the face of God in faith, for thus their souls are healed.—Cramer: To see God is the best food for souls, their strength and courage (1Co_13:12).—Gerlach, upon the 28th verse: In the words, with men, God reminds him of the more consolatory aspect of the events of his former life, of the opposition which first Esau, then Isaac, etc (We must remember, however, that in the previous struggles he was victorious as Jacob merely.)—Calw. Hand.: Although all human power is weakness compared with God, yet he suffers himself to be overcome by faith and prayer.—His name truly was a confession of his sin.—Schröder: Quotations from G. D. Krummacher’s “Contest and Victory of Jacob.”—The thigh is the very basis of the body; when it is put out of joint the body falls (Krummacher: Jacob, however, did not fall).—There was nothing left for him but to hang upon his neck if he would not fall.—Hope maketh not ashamed—The wrestler first for himself and with men, then with God and with men, lastly for God and for men.—The name of Christian is the completion of the name Israel.—Taube: Jacob’s conflict and victory: 1. The contest; 2. the victory.
Sixth Section, Gen_33:1-11. Starke: In this manner we Christians are in the eyes of the world the most miserable, subject to every one, but in truth we are and remain the heirs of heaven and earth.
Gen_33:7. The wives of Jacob. Now when they thought to reach his father’s house and their kindred, they are in fear of death. This was certainly a severe test.—How beautiful when contending parties come together; but then previous difficulties must not be called up (Rom_12:10).—In the world, among all outward means there are none more effectual than presents and gifts (Pro_17:8).—Gerlach: An atoning present is indeed blessing (1Sa_25:27).—Lisco: His victory of faith is typical for all the children of God.
Seventh Section, Gen_32:12-16. Starke: (Gen_32:14.) Some are offended at Jacob and have charged him with deceit (Calvin). But it rather seems that at the first he was willing to go thither. Perhaps God had warned him, as he did the wise men (Mat_2:12).
Gen_33:15. Osiander: All official persons in ecclesiastical or worldly positions should use wise precaution, that they may direct affairs according to the power of those who are entrusted to them, lest they should be rather injured than helped.—Schröder: Luther: Note, the justified and those resting in their good works cannot walk together.—Calw. Hand.: Persons so widely different as Esau and Jacob are the best friends when they do not come into too close relations.—Schröder: The sacred Scriptures are indeed sacred. As the dark side of the elect is revealed without any attempt at concealment, so they do not pass without notice the brighter features of those who are without. We find traces of the divine image in every one, and it is too frequently true that the world teaches morality to the believer.
Footnotes:
[1][Gen_32:13.—The night after the return of the messengers, and his arrangement of his company.—A. G.]
[2][Gen_32:20.—Heb., cover his face; and so, in the last clause: he will lift up my face.—A. G.]
[3][Gen_32:24.—יֵאָבֵק, an antique form, only used here and Gen_32:25-26, from אָבַק,to struggle with, or the kindred root חָבַק, to limit, enclose, as one member the other. Keil, p. 219.—A. G.]
[4][Gen_33:5.—Lit., Who these to thee.—A. G.]
[5][Gen_33:8.—What to thee all this train.—A. G.]
[6][Gen_33:13.—Heb., which are milking.—A. G.]
[7][Gen_33:14.—According to the foot, or pace.—A. G.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 4, 6, 9, 13, 16, 17, 21, 22, 24, 26, 28, 29, 31, 32 Mahanaim--"two hosts," or "camps." The place was situated between…
Mahanaim--"two hosts," or "camps." The place was situated between mount Gilead and the Jabbok, near the banks of that brook.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 7, 9, 13, 20, 21, 22, 24, 25, 26, 27, 28, 29, 30, 32 1. Jacob went on his way — From the…
1. Jacob went on his way — From the place of his covenant with Laban, southwards, through the hills and valleys of Gilead.
Angels of God met him — How or in what form, we are not told. Some suppose he had another dream, like that at Beth-el; but the absence of any mention of dream, or night vision, and the statement in Gen_32:2 that “Jacob saw them,” argues rather that the vision was an open one by day. His eyes were probably opened, as were those of the servant of Elisha, (2Ki_6:17,) and he beheld all around him a host of the angels of God.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 9, 10, 11, 12, 13, 14, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32 1. the angels of God] See note on Gen_28:12.…
1. the angels of God] See note on Gen_28:12. The appearance of the angels to Jacob on his return from Haran, as on his journey thither, gives him the assurance of God’s presence. In chap. 28 it was a dream; here we are told the angels “met him.”
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 7, 9, 13, 14, 16, 20, 22, 23, 24, 25, 26, 28, 29, 30, 31, 32 (1) Jacob went on his way.—The meeting of Jacob…
XXXII.
(1) Jacob went on his way.—The meeting of Jacob and Laban had been on the dividing line between the Aramean and the Canaanite lands, and consequently at a spot where Laban would have found no allies in the natives, but rather the contrary. Delivered thus from danger from behind, Jacob now takes his journey through the country that was to be the heritage of his seed, and doubtless he was harassed by many anxious thoughts; for Esau might prove a fiercer foe than Laban. It was fit therefore that he should receive encouragement, and so after some days, probably after about a week’s journey southward, he has a vision of “angels of God.”
Read full note →
Angels of God.—Numberless conjectures have been hazarded as to who were these “messengers of Elohim,” and how they were seen by Jacob. Some, taking the word in its lower sense, think they were prophets; others, that it was a caravan, which gave Jacob timely information about Esau’s presence in Seir; others, that it was a body of men sent by Rebekah to aid Jacob in repelling Esau. More probably, as Jacob on his road to Padan-aram had been assured of God’s watchful care of him by the vision of the angels ascending and descending the stairs, so now also in a dream he sees the angels encamped on each side of him, to assure him of protection against his brother.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain On v1 Genesis 32
Genesis 32
And Jacob went on his way, and the angels of God met him." Still God’s grace follows him, notwithstanding all. "Nothing changeth God’s affection." Whom He loves, and as He loves, He loves to the end. His love is like "Himself," the same yesterday, today, and for ever." But how little effect "God’s host" had upon Jacob may be seen by his actings, as here set before us. "and Jacob sent messengers before him to Esau his brother, unto the land of Seir, the country of Edom." He evidently feels uneasy in reference to Esau, and not without reason;. He had treated him badly, and his conscience was not et ease; but instead of casting himself unreservedly upon God, he betakes himself to his usual planning again, in order to avert Esau’s wrath. He tries to manage Esau, instead of leaning on God.
Read full note →
And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now." ALL this bespeaks a soul very much off its centre in God. "My lord," and "thy servant," is not like the language of a brother, or of one in the conscious dignity of the presence of God; but it was the language of Jacob, and of Jacob, too, with a bad conscience.
"And the messengers returned to Jacob, saying, We came to thy brother Esau, and also he cometh to meet thee, and four hundred men with him. Then Jacob was greatly afraid and distressed." But what does he first do? Does he at once cast himself upon God? No; he begins to manage. "He divided the people that was with him, and the flocks, and herds, and the camels, into two bands; and said, If Esau come to the one company and smite it, then the other company which is left shall escape." Jacob’s first thought was always a plan, and in this we have a true picture of the poor human heart. True, he turns to God, after he makes his plan, and cries to Him for deliverance; but no sooner does he cease praying than he resumes the planning. Now, praying and planning will never do together. If I plan, I am leaning more or less on my plan; but when I pray, I should lean exclusively upon God. Hence, the two things are perfectly incompatible; they virtually destroy each other. When my eye is filled with my own management of things, I am not prepared to see God acting for me; and, in that case, prayer is not the utterance of my need, but the mere superstitious performance of something which I think ought to be done, or it may be, asking God to sanctify my plans. This will never do. It is not asking God to sanctify and bless my means, but it is asking Him to do it all Himself.*
{*No doubt, when faith allows God to act, He will use His own agency; but this is a totally different thing from His owning and blessing the plans and arrangements of unbelief and impatience. This distinction is not sufficiently understood.}
Though Jacob asked God to deliver him from his brother Esau, he evidently was not satisfied with that, and therefore he tried to "appease him with a present." Thus his confidence was in the "present," and not entirely in God. "The heart is deceitful above all things, and desperately wicked." It is often hard to detect what is the real ground of the heart’s confidence. We imagine, or would fain persuade ourselves, that we are leaning upon God, when we are, in reality, leaning upon some scheme of our own devising. Who, after hearkening to Jacob’s prayer, wherein he says," Deliver me, I pray thee, from the hand of my brother, from the hand of Esau; for I fear him, lest he will come and smite me, and the mother with the children," could imagine him saying, "I will appease him with a present." Had he forgotten his prayer? Was he making a God of his present? Did he place more confidence in a few cattle than in Jehovah, to whom he had just been committing himself? These are questions which naturally arise out of Jacob’s actings in reference to Esau, and we can readily answer them by looking into the glass of our own hearts. There we learn, as well as on the page of Jacob’s history, how much more apt we are to lean on our own management than on God; but it will not do; we must be brought to see the end of our management, that it is perfect folly, and that the true path of wisdom is to repose in full confidence upon God.
Nor will it do to make our prayers part of our management. We often feel very well satisfied with ourselves when we add prayer to our arrangement, or when we have used all lawful means, and called upon God to bless them. When this is the case, our prayers are worth about as much as our plans, inasmuch as we are leaning upon them instead of upon God. We must be really brought to the end of everything with which self has ought to do; for until then, God cannot show Himself. But we can never get to the end of our plans until we have been brought to the end of ourselves. We must see that "all flesh is grass, and all the goodliness thereof is as the flower of the field." (Isa. 40: 6)
Thus it is in this interesting chapter; when Jacob had made this prudent arrangements, we read, "And Jacob was left alone; and there wrestled a man with him until the breaking of the day." This is a turning point in the history of this very remarkable man. To be left alone with God is the only true way of arriving at a just knowledge of ourselves and our ways. We can never get a true estimate of nature and all its actings, until we have weighed them in the balance of the sanctuary, and there we ascertain their real worth, No matter what we may think about ourselves, nor yet what man may think about us; the great question is, what does God think about us? and the answer to this question can only be heard when we are "left alone." Away from the world; away from self; away from all the thoughts, reasonings, imaginations, and emotions of mere nature, and "alone" with God - thus, and thus alone, can we get a correct judgement about ourselves.
"Jacob was left alone; and there wrestled a man with him." Mark, it was not Jacob wrestling with a man; but a man wrestling with Jacob. This scene is very commonly referred to as an instance of Jacob’s power in prayer. That it is not this is evident from the simple wording of the passage. My wrestling with a man, and a man wrestling with me, present two totally different ideas to the mind. In the former case I want to gain some object from him; in the latter, he wants to gain some object from me. Now, in Jacob’s case, the divine object was to bring him to see what a poor, feeble, worthless creature he was, and when Jacob so pertinaciously held out against the divine dealing with him, "he touched the hollow of his thigh; and the hollow of Jacob’s thigh was out of joint as he wrestled with him." The sentence of death must be written on the flesh - the power of the cross must be entered into before we can steadily and happily walk with God. We have followed Jacob so far, amid all the windings and workings of his extraordinary character - we have seen him planning and managing during his twenty years sojourn with Laban; but not until he "was left alone," did he get a true idea of what a perfectly helpless thing he was in himself. Then, the seat of his strength being touched, he learnt to say, "I will not let thee go."
"Other refuge have I none;
Clings my helpless soul to thee."
This was a new era in the history of the supplanting, planning, Jacob. Up to this point he had held fast by his own ways and means; but now he is brought to say, "I will not let thee go." Now, my reader remark, that Jacob did not express himself thus until "the hollow of his thigh was touched." This simple fact is quite sufficient to settle the true interpretation of the whole scene. God was wrestling with Jacob to bring him to this point. We have already seen that, as to Jacob’s power in prayer, he had no sooner uttered a few words to God than he let out the real secret of his soul’s dependence, by saying, "I will appease him (Esau) with a present." Would he have said this if he had really entered into the meaning of prayer, or true dependence upon God? Assuredly not. If he had been looking to God alone to appease Esau, could he have said, "I will appease him by a present" Impossible: God and the creature must be kept distinct, and will be kept so in every soul that knows much of the sacred reality of a life of faith.
But, alas here is where we fail, if one may speak for another. Under the plausible and apparently pious formula of using means, we really cloke the positive infidelity of our poor deceitful hearts; we think we are looking to God to bless our means, while, in reality, we are shutting Him out by leaning on the means, instead of leaning on Him. Oh! may our hearts be taught the evil of thus acting. May we learn to cling more simply to God alone, that so our history May be more characterised by that holy elevation above the circumstances through which we are passing. It is not, by any means, an easy matter so to get to the end of the creature, in every shape and form, as to be able to say, "I Will not let thee go except thou bless me." To say this from the heart, and to abide in the power of it, is the secret of all true strength. Jacob said it when the hollow of his thigh was touched; but not till then. He struggled long, ere he gave way, because his confidence in the flesh was strong. But God can bring down to the dust the stoutest character. He knows how to touch the spring of nature’s strength, and write the sentence of death thoroughly upon it; and until this is done, there can be no real "Power with God or man." We must be "weak" ere we can be "strong." "The power of Christ" can only "rest on us" in connection with the knowledge of our infirmities. Christ cannot put the seal of His approval upon nature’s strength, its wisdom, or its glory: all these must sink that He may rise. Nature can never form, in any one way, a pedestal on which to display the grace or power of Christ; for if it could, then might flesh glory in His presence; but this, we know, can never be.
And, inasmuch as the display of God’s glory, and God’s name or character, is connected with the entire setting aside of nature, so, until this latter is set aside the soul can never enjoy the disclosure of the former. Hence, though Jacob, is called to tell out his name, to own that his name is Jacob, or a supplanter," he yet receives no revelation of the name of Him mho had been wrestling with him, and bringing him down into the dust. He received for himself the name of Israel, or prince," which was a great step in advance?; but when he says, "Tell me, I pray thee, thy name;" he received the reply, "Wherefore is it that thou dost ask after my name?" The Lord refuses to tell His name, though he had elicited from Jacob the truth as to himself, and He blesses him accordingly. How often is this the case in the annals of God’s family! There is the disclosure of self in all its moral deformity; but we fail to get hold practically of what God is, though He has come so very close to us, and blessed us, too, in connection with the discovery of ourselves. Jacob received the new name of Israel when the hollow of his thigh had been touched. He became a mighty prince when he had been brought to know himself as a weak man; but still the Lord had to say, "Wherefore is it that thou dost ask after my name?" There is no disclosure of the name of Him who, nevertheless, had brought out the real name and condition of Jacob.
From all this me learn that it is one thing to be blessed by the Lord and quite another thing to have the revelation of His character, by the Spirit, to our hearts. "He blessed him there;" but he did not tell His name. There is blessing in being brought, in any measure, to know ourselves, for therein we are led into a path, in which we are able, more clearly, to discern what God is to us in detail. Thus it was with Jacob. When the hollow of his thigh was touched he found himself in a condition in which it was either God or nothing. A poor halting man could do little, it therefore behoved him to cling to one who was almighty.
I would remark, ere leaving this chapter, that the book of Job is, in a certain sense, a detailed commentary on this scene in Jacob’s history. Throughout the first thirty-one chapters, Job grapples with his friends, and maintains his point against all their arguments; but in Job 32 God, by the instrumentality of Elihu, begins to wrestle with him; and in Job 38 He comes down upon Him directly with all the majesty of His power, overwhelms him by the display of His greatness and glory, and elicits from him the well-known words, "I have heard of thee by the hearing of the ear: but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes." (Job. 42: 5, 6) This was really touching the hollow of his thigh. And mark the expression, "mine eye seeth thee." He does not say, "I see myself" merely; no; but "thee." Nothing But a view of what God is, can really lead to repentance and self-loathing. Thus it will be with the people of Israel, whose history is very analogous with that of Job. When they shall look upon Him whom they have pierced, they will mourn, and then there will be full restoration and blessing. Their latter end, Like Job’s, will be better than their beginning. They will learn the full meaning of that word, "O Israel, thou hast destroyed thyself; but in Me is thine help." (Hosea 13: 9)
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 6, 7, 9, 13, 14, 16, 17, 21, 24, 25, 26, 27, 28, 29, 30, 31, 32 And Jacob (after Laban"s departure) went on his way…
And Jacob (after Laban"s departure) went on his way (from Galeed and Mizpah, in a southerly direction towards the Jabbok), and the angels of God literally, the messengers of Elohim, not chance travelers who informed him of Esau"s being in the vicinity (Abarbanel), but angels (Psa_104:4) met him. Not necessarily came in an opposite direction, fuerunt ei obviam (Vulgate), but simply fell in with him, lighted on him as innthsan Gen_28:11, sunh aujtw (LXX), forgathered with him (Scottish); but whether this was in a waking vision (Kurtz, Keil, Inglis) or a midnight dream (Hengstenberg) is uncertain, though-the two former visions enjoyed by Jacob were at night (cf. Gen_28:12 Gen_31:10) Cajetan, approved by Pererius, translating wOB "in him," makes it appear that the vision was purely subjective, non fuisse visionem corporalem, sed internam: the clause interpolated by the LXX, kaiyav eijde parembolhn qeou parmebeblhkuian, seems rather to point to an objective manifestation. The appearance of this invisible host may have been designed to celebrate Jacob"s triumph over Laban, as after Christ"s victory over Satan in the wilderness angels came and ministered unto him (Rupertus, Wordsworth), or to remind him that he owed his deliverance to Divine interposition (Calvin, Bush, Lange), but was more probably intended to assure him of protection in his approaching interview with Esau (Josephus, Chrysostom, Rosenm Keil, Murphy, "Speaker"s Commentary"), and perhaps also to give him welcome in returning home again to Canaan (Kurtz), if not in addition to suggest that his descendants would require to fight for their inheritance (Kalisch).
Vers. 1-23.
Read full note →
Mahanaim, or preparing for Esau.
I THE ANGELIC APPARITION.
1. The time when it occurred.
(1) After Jacob had concluded a covenant of peace with Laban. Celestial visitations of a peaceful and encouraging character are never vouchsafed to those who are living in a state of enmity with their fellow-men. The troubled sea reflects not the shining face of heaven, and neither does the wrathful soul invite approaches of God.
(2) When Jacob was proceeding on his way to Canaan. The road which Jacob now pursued was the path of duty, inasmuch as it had been prescribed by God, and led to the covenant inheritance; and only then need the saints expect to meet with either God or his angels, when they are walking in the way of his commandments, and making for the better country, even an heavenly.
1. The impression which it made. Whether completely surrounding him, or divided into two companies, one on either side of him, Jacob"s angelic visitors, from their number, their orderly array, their military dispositions, assumed the appearance of a heavenly army lying encamped over against His own; and the sight of the two companies immediately suggested the ejaculation, "This is God"s host," and caused him to name the place Mahanaim.
2. The purpose which it served. For an enumeration of the different ends which this sublime vision is supposed to have been intended to subserve the Exposition may be consulted. The greatest probability attaches to that which regards it as having been designed to prepare Jacob for his rapidly-approaching interview with Esau. It was fitted to remind him of the heavenly reinforcements that are always at hand to succor saints in their extremities (cf. 2Ki_6:17; Psa_34:6; Zec_9:8; Heb_1:14)
II THE FRIENDLY EMBASSY.
1. The dispatch of the messengers.
(1) Their destination to Mount Seir, to Esau;
(2) their instructions to inform Esau of Jacob"s prosperous estate and immediate return;
(3) their design to deprecate the wrath of Esau, and find grace for Jacob in his sight.
2. The return of the messengers.
(1) Their alarming report that Esau was on the way with 400 men;
(2) the terror it produced Jacob was greatly afraid and distressed;
(3) the acts to which it led stratagem, supplication, conciliation.
III THE SUDDEN STRATAGEM. Jacob divided the people that were with him, and the flocks and herds and camels, into two bands.
1. An evidence of Jacob"s self-possession. The fear inspired by Esau"s approach had not been so great as to make him lose command of his faculties. Men that have God upon their side should not allow themselves to be thrown by evil tidings into excessive trepidation. (Psa_27:1-3; Rom_8:31)
2. A proof of Jacob"s prudence. The division of his company into two bands afforded to one at least of the portions a chance of escaping the sword of Esau. Though contrary to the Divine word to resist evil, it is not wrong to use all lawful endeavors to avoid it.
3. A testimony to Jacob"s chivalry. In a time of danger he thinks of the safety of others, of the women and children, rather than of himself.
4. A sign of Jacob"s meekness. He contemplates not armed resistance to the onset of his infuriated brother, but prepares by peaceful means to elude at least the full force of his attack.
IV THE EARNEST PRAYER. Characterized by
1. Lofty faith. Jacob addresses himself to God as to a living personality, and not as to an impersonal force; to the God of the covenant, God of my father Abraham," &c., and not simply to God in the abstract, as the inscrutable power that presides over men and things, and bases his appeal upon the promises which God in virtue of that covenant had extended to himself. ;
2. Profound humility. He not only acknowledges the Divine hand in his remarkable prosperity, which is always difficult for the proud spirit of the worldling to do, but he distinctly describes "all the mercies" he has received to the pure, unmerited grace of God, declaring himself to be utterly less than the least of them. Language such as this is either impious hypocrisy or lowly humility.
3. Beautiful simplicity. Plain, direct, artless, and confiding, it is such a prayer as a loving child might breathe into a mother"s ear when driven by impending danger to seek shelter in her bosom: me, I pray thee, from the hand of Esau my brother: for I fear him.
V THE CONCILIATORY PRESENT. "A man"s gift maketh room for him," says Solomon.; (Pro_18:16) and again, "A gift in secret pacifieth anger, and a rewared in the bosom strong wrath". (Pro_21:14) The gift of Jacob to his brother was
1. Handsomely prepared. It was munificently and generously selected from the best of the flocks and herds in his possession.
2. Skillfully arranged. The sheep, goats, camels, asses, kine that composed it were drawn up in a series of droves, which were dispatched in succession under the care of as many drivers.
3. Promptly dispatched. The measures just recited were adopted on the very day that Jacob"s messengers returned, and the several droves dispatched upon their journey ere the night fell.
4. Peacefully designed. They were meant to appease the wrath of Esau.
Lessons:
1. The ministry of angels.
2. The courage inspired by true religion.
3. The value of prayer.
4. The use of a present.
HOMILIES BY R.A. REDFORD
Vers. 1, 2.
Divine protection.
The pilgrim on his way is met by the angels of God. They are two hosts that is, twofold defense, before and behind. There was fear in the man, but there was trust and prayer. He saw the objective vision, but the inward preparation of heart enabled him to see it. On our way we may reckon on supernatural protection protection for ourselves, protection for those who are Divinely appointed to be with us. The double host is an emblem of that angelic guardianship which we are told (Psalm 34, and 91.) "encampeth round about them that fear the Lord, and delivereth them," "keepeth them in all their ways. R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 3, 9, 10, 11, 13, 21, 24, 26, 28, 29, 31 Gen_32:1; Gen_32:9
Gen_32:1; Gen_32:9
And Jacob went on his way, and the angels of God met him.
Read full note →
And when Jacob saw them, he said, This is Gods host: and he called the name of that place Mahanaim
The ministry of angels
I. THE ANGELS THEMSELVES.
1. Their number is very great.
2. They are swift as the flames of fire.
3. They are strong.
4. They seem to be all young.
5. They are evidently endowed with corresponding moral excellences.
II. THE MINISTRY OF ANGELS HAS THESE CHARACTERISTICS. It is a ministry of--
1. Guardianship.
2. Cheerfulness.
3. Animation.
4. Consolation.
5. Fellowship and convoy through death to life, and from earth to heaven.
III. THE WHOLE SUBJECT SHOWS IN A VERY STRIKING MANNER--
1. The exceeding greatness of the glory of Christ.
2. The value and greatness of salvation. (A. Raleigh, D. D.)
Angelic ministrations
Every man has two lives--an outward and an inward. The one is that denoted here: Jacob went on his way, &c. The other is denoted in Gen_32:24 : Jacob was left alone, &c. In either state God dealt with him.
I. THE ANGELS OF GOD MET HIM, We do not know in what form they appeared, or by what sign Jacob recognized them. In its simplicity the angelic office is a doctrine of revelation. There exists even now a society and a fellowship between the sinless and the fallen. As man goes on his way, the angels of God meet him.
II. ARE THERE ANY SPECIAL WAYS IN WHICH WE MAY RECOGNIZE AND USE THIS SYMPATHY?
1. The angelic office is sometimes discharged in human form. We may entertain angels unawares. Let us count common life a ministry; let us be on the look-out for angels.
2. We must exercise a vigorous self-control lest we harm or tempt. Our Saviour has warned us of the presence of the angels as a reason for not offending His little ones. Their angels He calls them, as though to express the closeness of the tie that binds together the unfallen and the struggling. We may gather from the story two practical lessons.
(1) The day and the night mutually act and react. A day of meeting with angels may well be followed by a night of wrestling with God.
(2) Earnestness is the condition of success. Jacob had to wrestle a whole night for his change of name, for his knowledge of God. Never will you say, from the world that shall be, that you laboured here too long or too earnestly to win it. (Dean Vaughan.)
Meeting with angels
I. The angels of God meet us on THE DUSTY ROAD OF COMMON LIFE.
II. Gods angels meet us PUNCTUALLY at the hour of need.
III. The angels of God come IN THE SHAPE WHICH WE NEED. Jacobs want was protection; therefore the angels appear in warlike guise, and present before the defenceless man another camp. Gods gifts to us change their character; as the Rabbis fabled that manna tasted to each man what each most desired. In that great fulness each of us may have the thing we need. (A. Maclaren, D. D.)
Jacobs visible and invisible world
I. JACOBS VISIBLE WORLD. He had just escaped the persecutions of his father-in-law, and was now expecting to meet with a fiercer enemy in his brother. All was dread and anxiety.
II. JACOBS INVISIBLE WORLD. What a different scene is presented to him when his spiritual eye is opened, and God permits him to see those invisible forces which were engaged on his side. We are told that the angels of God met him. He was weak to all human appearance; but he was really strong, for Gods host had come to deliver him from any host of men that might oppose. The host of God is described as parting into two bands, as if to protect him behind and before; or to assure him that as he had been delivered from one enemy, so he would be delivered from another enemy, which was coming forth to meet him. Thus Jacob was taught--
1. To whom he owed his late mercies.
2. The true source of his protection.
3. His faith is confirmed. It is justified for the past, and placed upon a firmer basis for the future. (T. H. Leale.)
Hosts of angels
1. God has a multitude of servants, and all these are on the side of believers. His camp is very great, and all the hosts in that camp are our allies. Some of these are visible agents, and many more are invisible, but none the less real and powerful.
2. We know that a guard of angels always surrounds every believer. Omnipotence has servants everywhere. These servants of the strong God are all filled with power; there is not one that fainteth among them all, they run like mighty men, they prevail as men of war. We know that they excel in strength, as they do His commandments, hearkening unto the voice of His word. Rejoice, O children of God! There are vast armies upon your side, and each one of the warriors is clothed with the strength of God.
3. All these agents work in order, for it is Gods host, and the host is made up of beings which march or fly, according to the order of command. Neither shall one thrust another; they shall walk every one in his path. All the forces of nature are loyal to their Lord. They are perfectly happy, because consecrated; full of delight, because completely absorbed in doing the will of the Most High. Oh that we could do His will on earth as that will is done in heaven by all the heavenly ones!
4. Observe that in this great host they were all punctual to the Divine command. Jacob went on his way, and the angels of God met him. The patriarch is no sooner astir than the hosts of God are on the wing. They did not linger till Jacob had crossed the frontier, nor did they keep him waiting when he came to the appointed rendezvous; but they were there to the moment. When God means to deliver you, beloved, in the hour of danger, you will find the appointed force ready for your succour. Gods messengers are neither behind nor before their time; they will meet us to the inch and to the second in the time of need; therefore let us proceed without fear, like Jacob, going on our way even though an Esau with a band of desperadoes should block up the road.
5. Those forces of God, too, were all engaged personally to attend upon Jacob. I like to set forth this thought: Jacob went on his way, and the angels of God met him; he did not chance to fall in with them. They did not happen to be on the march, and so crossed the patriarchs track; no, no; he went on his way, and the angels of God met him with design and purpose. They came on purpose to meet him: they had no other appointment. Squadrons of angels marched to meet that one lone man He was a saint, but by no means a perfect one; we cannot help seeing many flaws in him, even upon a superficial glance at his life, and yet the angels of God met him. All came to wait upon Jacob, on that one man: The angel of the Lord encampeth round about them that fear Him; but in this case it was to one man with his family of children that a host was sent. The man himself, the lone man who abode in covenant with God when all the rest of the world was given up to idols, was favoured by this mark of Divine favour. One delights to think that the angels should be willing, and even eager, troops of them, to meet one man. Are ye not well cared for, oh ye sons of the Most High!
6. Those forces, though in themselves invisible to the natural senses, are manifest to faith at certain times. There are times when the child of God is able to cry, like Jacob, The angels of God have met me. When do such seasons occur? Our Mahanaims occur at much the same time as that in which Jacob beheld this great sight. Jacob was entering upon a more separated life. He was leaving Laban and the school of all those tricks of bargaining and bartering which belong to the ungodly world. By a desperate stroke he cut himself clear of entanglements; but he must have felt lonely, and as one cast adrift. He missed all the associations of the old house of Mesopotamia, which, despite its annoyances, was his home. The angels come to congratulate him. Their presence said, You are come to this land to be a stranger and sojourner with God, as all your fathers were. We have, some of us, talked with Abraham, again and again, and we are now coming to smile on you. You recollect how we bade you good-bye that night, when you had a stone for your pillow at Bethel; now you have come back to the reserved inheritance, over which we are set as guardians, and we have come to salute you. Take up the nonconforming life without fear, for we are with you. Welcome I welcome I we are glad to receive you under our special care. Again, the reason why the angels met Jacob at that time was, doubtless, because he was surrounded with great cares. He had a large family of little children; and great flocks and herds and many servants were with him. Again, the Lords host appeared when Jacob felt a great dread. His brother Esau was coming to meet him armed to the teeth, and, as he feared, thirsty for his blood. In times when our danger is greatest, if we are real believers, we shall be specially under the Divine protection, and we shall know that it is so. This shall be our comfort in the hour of distress. And, once again, when you and I, like Jacob, shall be near Jordan, when we shall just be passing into the better land, then is the time when we may expect to come to Mahanaim. The angels of God and the God of angels, both come to meet the spirits of the blessed in the solemn article of death.
7. Thus I have mentioned the time when these invisible forces become visible to faith; and there is no doubt whatever that they are sent for a purpose. Why were they sent to Jacob at this time? Perhaps the purpose was first to revive an ancient memory which had well-nigh slipped from him. I am afraid he had almost forgotten Bethel. Surely it must have brought his vow at Bethel to mind, the vow which he made unto the Lord when he saw the ladder, and the angels of God ascending and descending upon it. Here they were; they had left heaven and come down that they might hold communion with him. Mahanaim was granted to Jacob, not only to refresh his memory, but to lift him out of the ordinary low level of his life. Jacob, you know, the father of all the Jews, was great at huckstering: it was the very nature of him to drive bargains. Jacob had all his wits about him, and rather more than he should have had, well answering to his name of supplanter. He would let no one deceive him, and he was ready at all times to take advantage of those with whom he had any dealings. Here the Lord seems to say to him, O Jacob, My servant, rise out of this miserable way of dealing with Me, and be of a princely mind. Oh for grace to live according to our true position and character, not as poor dependents upon our own wits or upon the help of man, but as grandly independent of things seen, because our entire reliance is fixed upon the unseen and eternal. Believe as much in the invisible as in the visible, and act upon your faith. This seems to me to be Gods object in giving to any of His servants a clearer view of the powers which are engaged on their behalf. If such a special vision be granted to us, let us keep it in memory. Jacob called the name of that place Mahanaim. I wish we had some way in this western world, in these modern times, of naming places, and children, too, more sensibly. We must needs either borrow some antiquated title, as if we were too short of sense to make one for ourselves, or else our names are sheer nonsense, and mean nothing. Why not choose names which should commemorate our mercies? (C. H.Spurgeon.)
Gods host
I. THE PATH OF COMMON DUTIES IN DAILY LIFE IS THE BEST AND SUREST WAY TO HEAVENLY VISIONS. Jacobs track lay downward to the deep valley, and through its shadows to the fords of Jordan. So, if our life is led downward, through toil and care and sorrow, heaven may open as freely above it as on the hill-tops. All know how the proof of a soldier is given on the march as much as in battle; and it is so in common life. But in spiritual application there is a difference: the rewards of men are won only on the field; but our Divine Commander observes and honours equally those equally faithful in the daily march, in farm, or shop, or household, or in the shut-in camp of sickness those faithful in that which is least.
II. GODS CARE OVER THOSE THAT FEAR HIM.
III. GODS WAY OF APPEARING FOR MANS HELP. (W. H. Randall.)
Lessons
1. Labans departure and Jacobs progress are adjoining. Oppressors retreat and saints advance.
2. Gods servants are careful to move in their own way enjoined by God.
3. In their way commanded, God appoints His angels to meet them Psa_91:2; Psa_91:4). God with His angels appears to comfort His, after conflicts with their adversaries (verse 1).
5. God sometimes affords His visible helps unto visible troubles for His saints support.
6. Gods angels are Gods mighty host indeed, and that in the judgment of the saints.
7. Not single angels but troops God appoints for the guard of single saints.
8. Gods saints desire to call mercies by their right names. Gods angels are called Gods hosts.
9. It is proper to Gods saved ones, to leave memorials of Gods strength in saving them (verse 2). (G. Hughes, B. D.)
Mahanaim
I cannot tell, for Scripture says not, in what form they appeared, or by what sign Jacob recognized them. It is perhaps in the most general view of the passage that its truest comfort lies. It matters not to us what the Patriarchs thought or knew of the ministry of angels, so long as we ourselves recognize the true place of that ministry in the economy of God. In its simplicity, the angelic office is a doctrine of revelation. There are beings beside and (for the present) above man; beings, like him, intelligent, rational, spiritual; beings capable, like him, of knowing, loving, and communing with God; beings, unlike him, pure from the stain of sin--tried once, as all moral natures must be tried, by the alternative of loyalty or self-pleasing--yet faithful among the faithless through that great ordeal, and now for ever secured by the seal of that holiness which they have chosen. Man is not yet, save in one single aspect, the head and the chief of all Gods creation. In the person of the God-Man he has the pledge indeed that one day he shall be so. But as yet, when the eye of faith looks upward through the infinite space, it discerns essences in all things equal to the human, and in their sinlessness superior; it sees those who in heavens primeval warfare sided with God and conquered--left not their original estate, nor despised their first habitation. The existence of a nature purer than mans, more refined in its enjoyments and more elevated in its converse, presents no practical difficulty to the thoughtful. We find nothing but refreshment and nothing but encouragement in the belief that above as well as beneath us are beings performing perfectly the law of their creation; spirits that see Gods face, as well as animals instinctively true to Gods order. Man only mars the sweet accord: higher existences have not fallen, lower existences could not fall. If for man God has provided a redemption, then may there be in the end a restoration of that original perfection in which God saw everything that He had made, and, behold, it was very good. That contrast which shames shall also comfort. But how much more when we read in the sure word of revelation that there exists even now a society and a fellowship between the sinless and the fallen! As man goes on his way, the angels of God meet him. In all his ways they have charge of him, that he dash not his foot against a stone. That which God has done for man, angels desire to look into. Angels are ministering spirits, sent forth to minister to the heirs of salvation. Angels spend not their immortal age in abject prostration, or in delicious dreamy contemplation: rather do they excel in strength, doing Gods commandments, hearkening (for obedience sake) to the voice of Gods Word. When God spake to man from a material mountain, His holy ones were around Him: The chariots of God are twenty thousand, even thousands of angels; and the Lord is among them, as in the holy place of Sinai. Theirs were those wondrous utterances, which Israel took for the voice of the trumpet, sounding long, and waxing louder and louder; theirs those fearful manifestations of blinding smoke and consuming fire, amidst which the Lord descended, while all the people that was in the camp trembled; theirs, it may be, the hewing and the graving of those tables of stone, on which were written, as by Gods finger, the words of His first testimony. The law was ordained by angels; the law was given by the disposition of angels; the word spoken by angels was steadfast. And if even that temporary, that parenthetical dispensation was thus introduced by the ministry of angels; if mans recovery was dear to them, even in its earlier and more imperfect stages, while he was but learning his lesson of weakness, and heaving his first sighs after forgiveness and sanctification--well can we understand how they might herald a Saviours birth, and soothe a Saviours sorrows; strengthen Him in His agony, and minister in His tomb; proclaim His resurrection, predict His advent, and greet at the everlasting doors the return of the King of glory. Not even there, nor then, did their ministry terminate. He Himself has told us how in heaven, in the presence of the angels of God, there is joy still over each sinner that repenteth; how His little ones below, His weak and tempted disciples, have their angels ever in heaven, beholding the face of His Father; how angels carry dying saints into Abrahams bosom; and how, in the last great crisis of the worlds harvest, it is they who shall execute the reapers office, gather together His elect from the four winds, and gather also out of His kingdom all things that offend. Wheresoever there is a work to be done as between God and man, there is the great ladder still reared, and the angels of God are ascending and descending by it. Ministering spirits are they still; and mans best wish for himself is that he may at last be enabled to do as well as to suffer Gods will, even as they, the inmates of heaven, have from the beginning borne and done it. Thy will be done, he prays, as in heaven, so on earth. Jacob went on his way, and the angels of God met him. We know not how extensive, and we know not how minute, may be that ministration even in the things that are seen. We know not what angelic workings may be concealed behind the phenomena of nature, or latent in the accidents and the escapes of human life. We know not how, in seasons of mortal weakness or of fiendish temptation, we may be indebted to their instrumentality for the reviving courage or the resisting strength. We dare not say but that even the indwelling Spirit may avail Himself of their ministry to assist or to protect, to invigorate or to reanimate. This we know--for the Word of God has told us--that one portion of that holy communion and fellowship to which the citizen of the heavenly Jerusalem has come, not only in hope, but in present union and incorporation, is an innumerable company of angels. I read not these words as glimpses only of a glorious future, but as expressive of a present trust and a practical help and aid. The sympathy of angels is one of the Christians privileges. Are there any special ways in which we may recognize and use this sympathy? As we go on our way, can we in any special manner hope to meet the angels?
1. An apostle speaks of entertaining angels unawares. He says that the duty of hospitality may be exercised in this remembrance--thereby some have entertained angels. It is so still. The angelic office is discharged sometimes in human form. Let us count common life a ministry: let us, in common life, be on the look-out for angels!
2. And more especially, in the exercise of a vigilant self-control, lest we harm or tempt. Our Saviour Himself has warned us of the presence of the angels as a reason for not offending--that is, for not thwarting and not tempting--His little ones. Beware, careless parent! beware, sinful brother! beware, false friend! That child, that boy, that youth, has his angel, and the home of that angel is the heaven of God l (Dean Vaughan.)
Gods host always near
We who live in this matter-of-fact and mechanical age are apt to think that it was a wrapt and wondrous life which the patriarch led in that old time, when he could meet Gods host among the hills, and could see convoys of bright angels like the burning clouds of sunset hovering round him in the solitudes of the mountains. But Gods host is always nearer than we are apt to suppose in the dark hours of trial and conflict. The angels have not yet forsaken the earth, nor have they ceased to protect the homes and journeys of good men. Heaven and earth are nearer each other now than they were when Jacob saw Gods host in the broad day and Abraham entertained the Divine messengers under the shadow of the oak at noon. The spiritual world is all around us, and its living inhabitants are our fellow-servants and companions in all our work for God and for our own salvation. The inhabitants of heaven find more friends and acquaintances on earth now than they did in former times. It is not from any want of interest in the affairs of men that they do not now meet us in the daily walks of life or speak to us in the dreams of the night. If we do not see angels come and take us by the hand and lead us out of danger, as they led Lot out of Sodom, it is not because they have ceased to come, or because they fail to guard us when we need protection. We must not think that God was more interested in the world in ancient times, when He spoke by miracles and prophets and apostles, than He is now when He speaks by His written word and by His holy providence. The heart of the Infinite Father never yearned toward His earthly children with a deeper or more tender compassion than now. There never was a time when God was doing more to govern, to instruct, and to save the world than He is doing now. To those who look for Him the tokens of His presence are manifest everywhere; the voice of His providence is in every wind; every path of life is covered with the overshadowings of His glory. To the devout mind this world, which has been consecrated by the sacrificial blood of the cross, is only the outer court of the everlasting temple in which God sits enthroned, with the worshipping hosts of the blessed around Him. We need only a pure heart to see God as much in the world now as He was when He talked with men face to face. He speaks in all the discoveries of science, in all the inventions of heart, in all the progress of the centuries, in everything which enriches life and enlarges the resources of men. All the great conflicts and agitations of society prove that God is on the field. We need only add the faith of the patriarchs to the science of the philosophers, and we shall find Bethels in the city and in the solitude, Mahanaims in every days march in the journey of life (D. March, D. D.)
Angelic ministration
I did not see, early in the morning, the flight of all those birds that filled all the bushes and all the orchard trees, but they were there, though I did not see their coming, and heard their songs afterwards. It does not matter whether you have ministered to you yet those perceptions by which you perceive angelic existence. The fact that we want to bear in mind is, that we are environed by them, that we move in their midst. How, where, what the philosophy is, whether it be spiritual philosophy, no man can tell, and they least that think they know most about it. The fact which we prize and lay hold of is this, that angelic ministration is a part, not of the heavenly state, but of the universal condition of men, and that as soon as we become Christs we come not to the home of the living God, but to the innumerable company of angels. (H. W.Beecher.)
Angels on the path of life
Though no vision is vouchsafed to our mortal eyes, yet angels of God are with us oftener than we know, and to the pure heart every home is a Bethel, and every path of life a Penuel and a Mahanaim. In the outer world and the inner world, we see and meet continually these messengers of God. Wrestle with them in faith and prayer they are angels with hands full of immortal gifts; to those who neglect or use them ill they are angels with drawn sword and scathing flame.
I. The earliest angel is the angel of youth. Do not think that you can retain him long. Use, as wise stewards, this blessed portion of your lives. Remember that as your faces are setting into the look which they shall wear in later years, so is it with your lives.
II. Next is the angel of innocent pleasure. Trifle not with this angel. Remember that in heathen mythology the Lord of Pleasure is also the God of Death. Guilty pleasure there is; guilty happiness there is not on earth.
III. There are the angels of time and opportunity. They are with us now, and we may unclench from their conquered hands garlands of immortal flowers. Hallow each new day in your morning prayer, for prayer, too, is an angel--an angel who can turn pollution into purity, sinners into penitents, and penitents into saints.
IV. There is one angel with whom we must wrestle whether we will or no, and whose power of curse or blessing we cannot alter--the angel of death. (Archdeacon Farrar.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Genesis 32
JACOB AT PENIEL
Genesis 32
Read full note →
"Humble yourselves in the sight of the Lord, and he shall lift you up." Jam_4:10
JACOB had a double reason for wishing to leave Padan-aram. He believed in the promise of God to give him Canaan: and he saw that Laban was a man with whom he could never be on a thoroughly good understanding. He saw plainly that Laban was resolved to make what he could out of his skill at as cheap a rate as possible-the characteristic of a selfish, greedy, ungrateful, and therefore, in the end, ill-served master. Laban and Esau were the two men who had hitherto chiefly influenced Jacobs life. But they were very different in character. Esau could never see that there was any important difference between himself and Jacob-except that his brother was trickier. Esau was the type of those who honestly think that there is not much in religion, and that saints are but white-washed sinners. Laban, on the contrary, is almost superstitiously impressed by the distinction between Gods people and others. But the chief practical, issue of this impression is, not that he seeks Gods friendship for himself, but that he tries to make a profitable use of Gods friends. He seeks to get Gods blessing, as it were, at secondhand. If men could be related to God indirectly, as if in law and not by blood, that would suit Laban. If God would admit men to his inheritance on any other terms than being sons in the direct line, if there were some relationship once removed, a kind of sons-in-law, so that mere connection with the godly, though not with God, would win His blessing, this would suit Laban.
Laban is the man who appreciates the social value of virtue, truthfulness, fidelity, temperance, godliness, but wishes to enjoy their fruits without the pain of cultivating the qualities themselves. He is scrupulous as to the character of those he takes into his employment, and seeks to connect himself in business with good men. In his domestic life he acts on the idea which his experience has suggested to him, that persons really godly will make his home more peaceful, better regulated, safer than otherwise it might be. If he holds a position of authority, he knows how to make use, for the preservation of order and for the promotion of his own ends, of the voluntary efforts of Christian societies, of the trustworthiness of Christian officials, and of the support of the Christian community. But with all this recognition of the reality and influence of godliness, he never for one moment entertains the idea of himself becoming a godly man. In all ages there are Labans, who clearly recognise the utility and worth of a connection with God, who have been much mixed up with persons in whom that worth was very conspicuous, and who yet, at the last, "depart and return unto their place," like Jacobs father-in-law, without having themselves entered into any affectionate relations with God.
From Laban, then, Jacob was resolved to escape. And though to escape with large droves of slow-moving sheep and cattle, as well as with many women and children, seemed hopeless, the cleverness of Jacob did not fail him here. He did not get beyond reach of pursuit; he could never have expected to do so. But he stole away to such a distance from Haran as made it much easier for him to come to terms with Laban, and much more difficult for Laban to try any further device for detaining him.
But, delivered as he was from Laban, he had an even more formidable person to deal with, As soon as Labans company disappear on the northern horizon, Jacob sends messengers south to sound Esau. His message is so contrived as to beget the idea in Esaus mind that his younger brother is a person of some importance, and yet is prepared to show greater deference to himself than formerly. But the answer brought back by the messengers is the curt and haughty despatch of the man of war to the man of peace. No notice is taken of Jacobs vaunted wealth. No proposal of terms as if Esau had an equal to deal with, is carried back. There is only the startling announcement: "Esau cometh to meet thee, and four hundred men with him." Jacob at once recognises the significance of this armed advance on Esaus part. Esau has not forgotten the wrong he suffered at Jacobs hands, and he means to show him that he is entirely in his power.
Therefore was Jacob "greatly afraid and distressed." The joy with which, a few days ago, he had greeted the host of God, was quite overcast by the tidings brought him regarding the host of Esau. Things heavenly do always look so like a mere show; visits of angels seem so delusive and fleeting; the exhibition of the powers of heaven seems so often but as a tournament painted on the sky, and so unavailable for the stern encounters that await us on earth, that one seems, even after the most impressive of such displays, to be left to fight on alone. No wonder Jacob is disturbed. His wives and dependants gather round him in dismay; the children, catching the infectious panic, cower with cries and weeping about their mothers; the whole camp is rudely shaken out of its brief truce by the news of this rough Esau, whose impetuosity and warlike ways they had all heard of and were now to experience. The accounts of the messengers would no doubt grow in alarming descriptive detail as they saw how much importance was attached to their words. Their accounts would also be exaggerated by their own unwarlike nature, and by the indistinctness with which they had made out the temper of Esaus followers, and the novelty of the equipments of war they had seen in his camp. Could we have been surprised had Jacob turned and fled when thus he was made to picture the troops of Esau sweeping from his grasp all he had so laboriously earned, and snatching the promised inheritance from him when in the very act of entering on possession? But though in fancy he already hears their rude shouts of triumph as they fall upon his defenceless band, and already sees the merciless horde dividing the spoil with shouts of derision and coarse triumph, and though all around him are clamouring to be led into a safe retreat, Jacob sees stretched before him the land that is his, and resolves that, by Gods help, he shall win it. What he does is not the act of a man rendered incompetent through fear, but of one who has recovered from the first shock of alarm and has all his wits about him. He disposes his household and followers in two companies, so that each might advance with the hope that it might be the one which should not meet Esau; and having done all that his circumstances permit, he commends himself to God in prayer.
After Jacob had prayed to God, a happy thought strikes him, which he at once puts in execution. Anticipating the experience of Solomon, that "a brother offended is harder to be won than a strong city," he, in the style of a skilled tactician, lays siege to Esaus wrath, and directs against it train after train of gifts, which, like successive battalions pouring into a breach, might at length quite win his brother. This disposition of his peaceful battering trains having occupied him till sunset, he retires to the short rest of a general on the eve of battle. As soon as he judges that the weaker members of the camp are refreshed enough to begin their eventful march, he rises and goes from tent to tent awaking the sleepers, and quickly forming them into their usual line of march, sends them over the brook in the darkness, and himself is left alone, not with the depression of a man who waits for the inevitable, but with the high spirits of intense activity, and with the return of the old complacent confidence of his own superiority to his powerful but sluggish-minded brother-a confidence regained now by the certainty he felt, at least for the time, that Esaus rage could not blaze through all the relays of gifts he had sent forward. Having in this spirit seen all his camp across the brook, he himself pauses for a moment; end looks with interest at the stream before him, and at the promised land on its southern bank. This stream, too, has an interest for him as bearing a name like his own-a name that signifies the "struggler," and was given to the mountain torrent from the pain and difficulty with which it seemed to find its way through the hills. Sitting on the bank of the stream, he sees gleaming through the darkness the foam that it churned as it writhed through the obstructing rocks, or heard through the night the roar of its torrent as it leapt downwards, tortuously finding its way towards Jordan; and Jacob says, So will I, opposed though I be, win my way, by the circuitous routes of craft or by the impetuous rush of courage, into the land whither that stream is going. With compressed lips, and step as firm as when, twenty years before, he left the land, he rises to cross the brook and enter the land-he rises, and is seized in a grasp that he at once owns as formidable. But surely this silent close, as of two combatants who at once recognise one anothers strength, this protracted strife, does not look like the act of a depressed man, but of one whose energies have been strung to the highest pitch, and who would have borne down the champion of Esaus host had he at that hour opposed his entrance into the land which Jacob claimed as his own, and into which, as his glove, pledging himself to follow, he had thrown all that was dear to him in the world. It was no common wrestler that would have been safe to meet him in that mood.
Why, then, was Jacob thus mysteriously held back while his household were quietly moving forward in the darkness? What is the meaning, purpose, and use of this opposition to his entrance? These are obvious from the state of mind Jacob was in. He was going forward to meet Esau under the impression that there was no other reason why he should not inherit the land but only his wrath, and pretty confident that by his superior talent, his mother-wit, he could make a tool of this stupid, generous brother of his. And the danger was, that if Jacobs device had succeeded, he would have been confirmed in these impressions, and have believed that he had won the land from Esau, with Gods help certainly, but still by his own indomitable pertinacity of purpose and skill in dealing with men. Now, this was not the state of the case at all. Jacob had, by his own deceit. become an exile from the land, had been, in fact, banished for fraud; and though God had confirmed to him the covenant, and promised to him the land, yet Jacob had apparently never come to any such thorough sense of his sin and entire incompetency to win the birthright for himself, as would have made it possible for him to receive simply as Gods gift this land which as Gods gift was alone valuable. Jacob does not yet seem to have taken up the difference between inheriting a thing as Gods gift, and inheriting it as the meed of his own prowess to such a man God cannot give the land; Jacob cannot receive it. He is thinking only of winning it, which is not at all what God means, and which would, in fact, have annulled all the covenant, and lowered Jacob and his people to the level simply of other nations who had to win and keep their territories at their risk, and not as the blessed of God. If Jacob then is to get the land, he must take it as a gift, which he is not prepared to do. During the last twenty years he has got many a lesson which might have taught him to distrust his own management, and he had, to a certain extent, acknowledged God; but his Jacob-nature, his subtle, scheming nature, was not so easily made to stand erect, and still he is for wriggling himself into the promised land. He is coming back to the land under the impression that God needs to be managed; that even though we have His promises it requires dexterity to get them fulfilled; that a man will get into the inheritance all the readier for knowing what to veil from God and what to exhibit; when. to cleave to His word with great profession of most humble and absolute reliance on Him, and when to take matters into ones own hand. Jacob, in short, was about to enter the land as Jacob, the supplanter, and that would never do; he was going to win the land from Esau by guile, or as he might; and not to receive it from God. And therefore, just as he is going to step into it, there lays hold of him, not an armed emissary of his brother, but a far more formidable antagonist-if Jacob will win the land, if it is to be a mere trial of skill, a wrestling match, it must at least be with the right person. Jacob is met with his own weapons. He has not chosen war, so no armed opposition is made; but with the naked force of his own nature, he is prepared for any man who will hold the land against him; with such tenacity, toughness, quick presence of mind, elasticity, as nature has given him, he is confident he can win and hold his own. So the real proprietor of the land strips himself for the contest, and lets him feel, by the first hold he takes of him, that if the question be one of mere strength he shall never enter the land.
This wrestling therefore was by no means actually or symbolically prayer. Jacob was not aggressive, nor did he stay behind his company to spend the night in praying for them. It was God who came and laid hold on Jacob to prevent him from entering the land in the temper he was in, and as Jacob. He was to be taught that it was not only Esaus appeased wrath, or his own skilful smoothing down of his brothers ruffled temper, that gave him entrance; but that a nameless Being, Who came out upon him from the darkness, guarded the land, and that by His passport only could he find entrance. And henceforth, as to every reader of this history so much more to Jacobs self, the meeting with Esau and the overcoming of his opposition were quite secondary to and eclipsed by his meeting and prevailing with this unknown combatant.
This struggle had, therefore, immense significance for the history of Jacob. It is, in fact, a concrete representation of the attitude he had maintained towards God throughout his previous history; and it constitutes the turning point at which he assumes a new and satisfactory attitude. Year after year Jacob had still retained confidence in himself; he had never been thoroughly humbled, but had always felt himself able to regain the land he had lost by his sin. And in this struggle he shows this same determination and self-confidence. He wrestles on indomitably. As Kurtz, whom I follow in his interpretation of this incident, says, "All along Jacobs life had been the struggle of a clever and strong, a pertinacious and enduring, a self-confident and self-sufficient person, who was sure of the result only when he helped himself-a contest with God, who wished to break his strength and wisdom, in order to bestow upon him real strength in divine weakness, and real Wisdom in divine folly." All this self-confidence culminates now, and in one final and sensible struggle, his Jacob-nature, his natural propensity to wrest what he desires and win what he aims at, from the most unwilling opponent, does its very utmost and does it in vain. His steady straining, his dexterous feints, his quick gusts of vehement assault, make no impression on this combatant and move him not one foot off his ground. Time after time his crafty nature puts out all its various resources, now letting his grasp relax and feigning defeat, and then with gathered strength hurling himself on the stranger, but all in vain. What Jacob had often surmised during the last twenty years, what had flashed through him like a sudden gleam of light when he found himself-married to Leah, that he was in the hands of one against whom it is quite useless to struggle, he now again begins to suspect. And as the first faint dawn appears, and he begins dimly to make out the face, the quiet breathing of which he had felt on his own during the contest, the man with whom he wrestles touches the strongest sinew in Jacobs body, and the muscle on which the wrestler most depends shrivels at the touch and reveals to the falling Jacob how utterly futile had been all his skill and obstinacy, and how quickly the stranger might have thrown and mastered him.
All in a moment, as he falls, Jacob sees how it is with him, and Who it is that has met him thus. As the hard, stiff, corded muscle shrivelled, so shrivelled his obdurate, persistent self-confidence. And as he is thrown, yet cleaves with the natural tenacity of a wrestler to his conqueror; so, utterly humbled before this Mighty One whom now he recognises and owns, he yet cleaves to Him and entreats His Blessing. It is at this touch, which discovers the Almighty power of Him with whom he has been contending, that the whole nature of Jacob goes down before God. He sees how foolish and vain has been his obstinate persistence in striving to trick God out of His blessing, or wrest it from Him, and now he owns his utter incapacity to advance one step in this way, he admits to himself that he is stopped, weakened in the way, thrown on his back, and can effect nothing, simply nothing, by what he thought would effect all; and, therefore, he passes from wrestling to praying, and with tears, as Hosea says, sobs out from the broken heart of the strong man, "I will not let thee go except thou bless me." In making this transition from the boldness and persistence of self-confidence to the boldness of faith and humility, Jacob becomes Israel-the supplanter, being baffled by his conqueror, rises a Prince. Disarmed of all other weapons, he at last finds and uses the weapons wherewith God is conquered, and with the simplicity and guilelessness now of an Israelite indeed, face to face with God, hanging helpless with his arms around Him, he supplicates the blessing he could not win.
Thus, as Abraham had to become Gods heir in the simplicity of humble dependence on God; as Isaac had to lay himself on Gods altar with absolute resignation, and so become the heir of God, so Jacob enters on the inheritance through the most thorough humbling. Abraham had to give up all possessions and live on Gods promise; Isaac had to give up life itself; Jacob had to yield his very self, and abandon all dependence on his own ability. The new name he receives signalizes and interprets this crisis in his life. He enters his land not as Jacob, but as Israel. The man who crossed the Jabbok was not the same as he who had cheated Esau and outwitted Laban and determinedly striven this morning with the angel He was Israel, Gods prince, entering on the land freely bestowed on him by an authority, none could resist; a man who had learned that in order to receive from God, one must ask.
Very significant to Jacob in his after life must. have been the lameness consequent on this nights struggle. He, the wrestler, had to go halting all his days. He who had carried all his. weapons in his own person, in his intelligent watchful eye and tough right arm, he who had felt sufficient for all emergencies and a match for all men, had now to limp along as one who had been worsted and baffled and could not hide his shame from men. So it sometimes happens that a man never recovers the severe handling he has received at some turning point in his life. Often there is never again the same elastic step, the same free and confident bearing, the same apparent power, the same appearance to our fellow-men of completeness in our life; but, instead of this, there is a humble decision which, if it does not walk with so free a gait, yet knows better what ground it is treading and by what right. To the end some men bear the marks of the heavy stroke by which God first humbled them. It came in a sudden shock that broke their health, or in a disappointment which nothing now given can ever quite obliterate the trace of, or in circumstances painfully and permanently altered. And the man has to say with Jacob, I shall never now be what I might have been; I was resolved to have my own way, and though God in His mercy did not suffer me to destroy myself, yet to drive me from my purpose He was forced to use a violence, under the effects of which I go halting all my days, saved and whole, yet maimed to the end of time. I am not ashamed of the mark, at least when I think of it as Gods signature I am able to glory in it, but it never fairs to remind me of a perverse wilfulness I am ashamed of. With many men God is forced to such treatment; if any of us are under it, God forbid we should mistake its meaning and lie prostrate and despairing in the darkness instead of clinging to Him Who has smitten and will heal us.
For the treatment which Jacob received at Peniel must not be set aside as singular or exceptional. Sometimes God interposes between us and a greatly-desired possession which we have been counting upon as our right and as the fair and natural consequence of our past efforts and ways. The expectation of this possession has indeed determined our movements and shaped our life for some time past, and it would not only be assigned to us by men as fairly ours, but God also has Himself seemed to encourage us to win it. Yet when it is now within sight, and when we are rising to pass the little stream which seems alone to separate us from it, we are arrested by a strong, an irresistible hand. The reason is, that God wishes us to be in such a state of mind that we shall receive it as His gift, so that it becomes ours by an indefeasible title.
Similarly, when advancing to a spiritual possession, such checks are not without their use. Many men look with longing to what is eternal and spiritual, and they resolve to win this inheritance. And this resolve they often make as if its accomplishment depended solely on their own endurance. They leave almost wholly out of account that the possibility of their entering the state they long for is not decided by their readiness to pass through any ordeal, spiritual or physical, which may be required of them, but by Gods willingness to give it. They act as if by taking advantage of Gods promises, and by passing through certain states of mind and prescribed duties, they could, irrespective of Gods present attitude toward them and constant love, win eternal happiness. In the life of such persons there must therefore come a time when their own spiritual energy seems all to collapse in that painful, utter way in which, when the body is exhausted, the muscles are suddenly found to be cramped and heavy and no longer responsive to the will. They are made to feel that a spiritual dislocation has taken place, and that their eagerness to enter life everlasting no longer stirs the active energies of the soul.
In that hour the man learns the most valuable truth he can learn, that it is God Who is wishing to save him, not he who must wrest a blessing from an unwilling God. Instead of any longer looking on himself as against the world, he takes his place as one who has the whole energy of Gods will at his back, to give him rightful entrance into all blessedness. So long as Jacob was in doubt whether it was not some kind of man that was opposing him, he wrestled on; and our foolish ways of dealing with God terminate, when we recognise that He is not such a one as ourselves. We naturally act as if God had some pleasure in thwarting us-as if we could, and even ought to, maintain a kind of contest with God. We deal with Him as if He were opposed to our best purposes and grudged to advance us in all good, and as if He needed to be propitiated by penitence and cajoled by forced feelings and sanctimonious demeanour. We act as if we could make more way were God not in our way, as if our best prospects began in our own conception and we had to win God over to our views. If God is unwilling, then there is an end: no device nor force will get us past Him. If He is willing, why all this unworthy dealing with Him., as if the whole idea and accomplishment of salvation did not proceed from Him?
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 3, 24 MAIN HOMILETICS OF THE PARAGRAPH.—Gen_32:1-2
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_32:1-2
JACOB’S VISIBLE AND INVISIBLE WORLD
Read full note →
I. Jacob’s visible world. He had just escaped the persecutions of his father-in-law, and was now expecting to meet with a fiercer enemy in his brother. All was dread and anxiety. He is scarcely delivered from one host of enemies when another is coming forth to meet him. Such was the gloomy and hopeless condition of the outward world as it appeared to Jacob’s natural eye.
II. Jacob’s invisible world. What a different scene is presented to him when his spiritual eye is opened, and God permits him to see those invisible forces which were engaged on his side. We are told that “the angels of God met him.” He was weak to all human appearance; but he was really strong, for God’s host had come to deliver him from any host of men that might oppose. So far as we know, the angels of God have only appeared to man in times of great danger. Thus, when the host of the Syrians encompassed Dothan in order to take Elisha, the servant of the prophet was alarmed, and cried out, “Alas! Master, how shall we do?” And the prophet’s assuring answer was, “Fear not; for they that be with us are more than they that be with them.” (2Ki_6:17). There was no visible help, no earthly powers to protect the prophet, but in answer to his prayer, “the young man’s eyes were opened, and he saw the mountain full of horses and chariots of fire round about Elisha.” God’s hosts stood revealed to allay the fear of man’s hosts. So it was in Jacob’s case. The host of God is described as parting into two bands, as if to protect him behind and before; or to assure him that as he had been delivered from one enemy, so he would be delivered from another enemy, which was coming forth to meet him. Thus Jacob was taught—
1. To whom he owed his late mercies.
2. The true source of his protection.
3. His faith is confirmed. It is justified for the past, and placed upon a firmer basis for the future.
SUGGESTIVE COMMENTS ON THE VERSES
Gen_32:1. As the angels appeared to him in a dream on his way to Laban, so now they appear to him more visibly on his return home. This sight is assuring, like that vision of the ladder, which he had seen twenty years before, traversed by the angel guards. Here they are encamped around him. (Psa_34:8). The promise made to him that he should be returned to his own land in peace was to be made good. (Gen_28:15).—(Jacobus.)
Jacob here obtains a clear assurance of God’s protection and guidance. We see, therefore, in him the union of two classes of feelings—fear for the future, and trust in God; and such must be ever our Christian life: not an entire life of rest, for we have sinned; nor an entire life of unrest, for God has forgiven us; but in all life a mixture of the two. Christ alone had perfect peace, for He had perfect purity.—(Robertson.)
Gen_32:2. Why the angels are called hosts.
1. From their multitude.
2. From their order.
3. From their power for the protection of the saints, and the resistance and punishment of the wicked.
4. From their rendering a cheerful obedience as become a warlike host.—(Lange.)
All God’s children may call death, as Jacob did this place, Mahanaim; because there the angels meet them.—(Trapp).
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 Gen 32:1-2
Gen 32:1-2
I. Notice first the angels themselves. (1) Their number is very great. (2) They are swift as the flames of fire. (3) They are also strong: "Bless the Lord, ye His angels that excel in strength." (4) They seem to be all young. (5) They are evidently endowed with corresponding moral excellences.
Read full note →
II. The ministry of angels has these characteristics. (1) It is a ministry of guardianship. (2) It is a ministry of cheerfulness. (3) It is a ministry of animation. (4) It is a ministry of consolation. (5) It is a ministry of fellowship and convoy through death to life and from earth to heaven.
III. The whole subject shows in a very striking manner (1) the exceeding greatness of the glory of Christ; (2) the value and greatness of salvation.
A. Raleigh, Quiet Resting-places, p. 182.
Jacob called the name of that place Mahanaim (i.e., two camps). One camp was the little one containing his women and children and his frightened and defenceless self, and the other was the great one up there, or rather in shadowy but most real spiritual presence round about him as a bodyguard, making an impregnable wall between him and every foe. We may take some plain lessons from the story.
I. The angels of God meet us on the dusty road of common life. "Jacob went on his way and the angels of God met him."
II. God’s angels meet us punctually at the hour of need.
III. The angels of God come in the shape which we need. Jacob’s want was protection; therefore the angels appear in warlike guise, and present before the defenceless man another camp. God’s gifts to us change their character; as the Rabbis fabled that the manna tasted to each man what each most desired. In that great fulness each of us may have the thing we need.
A. Maclaren, Christ in the Heart, p. 195.
References: Gen 32:1.—S. Baring-Gould, Preacher’s Pocket, p. 1. Gen 32:1, Gen 32:2.—Spurgeon, Sermons, vol. xxvi., No. 1544. Gen 32:1-32.—Clergyman’s Magazine, vol. v., p. 101.
Gen 32:1, Gen 32:24
Every man lives two lives—an outward and an inward. The one is that denoted in the former text: Jacob went on his way. The other is denoted in the latter text: Jacob was left alone. In either state God dealt with him.
I. The angels of God met him. We do not know in what form they appeared, or by what sign Jacob recognised them.
In its simplicity the angelic office is a doctrine of revelation. There exists even now a society and a fellowship between the sinless and the fallen. As man goes on his way, the angels of God meet him.
II. Are there any special ways in which we may recognise and use this sympathy? (1) The angelic office is sometimes discharged in human form. We may entertain angels unawares. Let us count common life a ministry; let us be on the look-out for angels. (2) We must exercise a vigorous self-control lest we harm or tempt. Our Saviour, has warned us of the presence of the angels as a reason for not offending His little ones. Their angels He calls them, as though to express the closeness of the tie that binds together the unfallen and the struggling. We may gather from the story two practical lessons. (a) The day and the night mutually act and react. A day of meeting with angels may well be followed by a night of wrestling with God. (b) Earnestness is the condition of success. Jacob had to wrestle a whole night for his change of name, for his knowledge of God. Never will you say, from the world that shall be, that you laboured here too long or too earnestly to win it.
C. J. Vaughan, Last Words at Doncaster, p. 197.
Reference: Gen 32:2.—Clergyman’s Magazine, vol. xvi., p. 90.
Gen 32:7, Gen 32:11, Gen 32:24, Gen 32:28
From this description of a day and a night in the life of Jacob we learn three things. (1) This is a crisis, a turning-point in his career. His experience at the ford of Jabbok is his "conversion" from the craft and cunning and vulturous greed of years to the sweet subjection of his will to the Eternal, and consequent victory over himself and his brother. (2) God is in this crisis from first to last and at every moment of these twenty-four hours. (3) The crisis closes in the victory of the patient and loving Lord over the resisting selfishness of Jacob. Note these points:—
I. It must have been a welcome fore-gleam of approaching victory, and a pledge of the sustaining presence of Jehovah in the "valley of the shadow of death," that as this day of crisis broke on the pilgrim the angels of God met him.
II. What is the significance of this terrific conflict? It means this assuredly. Jacob having gone to God in quaking fear, God holds him and will not let him go; goads and harrows his soul, till his heart swells and is ready to break; urges him to such a relentless and soul-consuming struggle with his self-will that he feels as though he is held in the grip of a giant and cannot escape. He resists, he struggles, he writhes, and in his furious contortions is at last lamed and helpless, and therefore compelled to trust himself and his all to God.
III. Jacob wrestled against God, but at last yielding, his soul is suffused with the blessedness of the man whose trust is in the Lord. Faber asks, with mingled beauty and force, "What is it will make us real?" and answers, "The face of God will do it." It is so. Israel is a new creation: Jacob is dead. Dark as the night was, Jacob passed through it, saw the Face of God at day-dawn, and became himself, met his brother with serenity, and spent the rest of his days in the love and service of God.
J. Clifford, Daily Strength for Daily Living, p. 39.
References: Gen 32:7, Gen 32:8.—S. Baring-Gould, One Hundred Sermon Sketches, p. 204. Gen 32:9-11.—Sermons for Boys and Girls (1880), p. 122. Gen 32:9-12.—Preacher’s Monthly, vol. i., p. 186.
Gen 32:10
I. The contrast here presented between the early loneliness and poverty of life and its growing riches is universal. (1) What is life but a constant gathering of riches? Compare the man and the woman of forty with their childhood. They have made themselves a name and a place in life; they are centres of attraction to troops of friends. How rich has life become to them! how full its storehouses of knowledge, power, and love! (2) That which is stored in the mind, that which is stored in the heart, is the true treasure; the rest is mere surplusage. To know and to love: these are the directions in which to seek our riches. (3) There is no other way to make life a progress, but to root it in God.
II. Consider the higher development of the law of increase, the deeper and more solemn sense in which, through the ministry of the angel of death, we become "two bands." (1) Through death there has been a constant progress in the forms and aspects of creation. The huge, coarse, unwieldy types which ruled of old in both the animal and vegetable worlds have vanished, and out of their ashes the young phoenix of creation has sprung which is the meet satellite of man. (2) This is the counsel of God: to make the darkness of death beautiful for us; to make it the one way home; to show us that the progress is not rounded, but prolonged and completed, and that the increase is not gathered, but consecrated by death as the possession of eternity. To bring heaven easily within our reach God separates the bands,—part have crossed the flood, part are on the hither side, and the instinct of both tells them that they are one. At the last great day of God they shall be one band once more, met again and met for ever.
J. Baldwin Brown, Aids to the Development of the Divine Life, No. VII.
"I am not worthy of the least of all the mercies, and of all the truth, which Thou hast shewed unto Thy servant"
Thankfulness is eminently a Christian grace, and is enjoined on us in the New Testament. Jacob knew not of those great and wonderful acts of love with which God has visited the race of men since his day. But he knew that Almighty God had shown him great mercies and great truth.
I. Jacob’s distinguishing grace was a habit of affectionate musing upon God’s providence towards him in times past and of overflowing thankfulness for it. Abraham appears ever to have been looking forward in hope—Jacob looking back in memory; the one rejoicing in the future, the other in the past; the one making his way towards the promises, the other musing over their fulfilment. Abraham was a hero; Jacob was a plain man, dwelling in tents.
II. It would be well for us if we had the character of mind instanced in Jacob and enjoined on his descendants,—the temper of dependence on God’s providence and thankfulness under it and careful memory of all He has done for us. We are not our own, any more than what we possess is our own. We are God’s property by creation, by redemption, by regeneration. It is our happiness thus to view the matter. We are creatures, and being such, we have two duties: to be resigned, and to be thankful.
III. Let us view God’s providence towards us more religiously than we have hitherto done. Let us humbly and reverently attempt to trace His guiding hand in the years which we have already lived. He has not made us for nought; He has brought us thus far in order to bring us farther, in order to bring us on to the end. We may cast all our care upon Him who careth for us.
J. H. Newman, Selection from Parochial and Plain Sermons, p. 52; also vol. v., p. 72.
References: Gen 32:10.—Spurgeon, Sermons, vol. xxx., No. 1787 Gen 32:12.—Spurgeon, Evening by Evening, p. 109.
Gen 32:24
There are two decisive and determining moments in the life of Jacob. The wrestling with the angel of the Lord was the second of these, even as that marvellous vision in the field of Luz had been the first. The work which that began, this completes.
I. In that "Let me go" of the angel, and that "I will not let thee go except thou bless me" of Jacob, we have a glimpse into the very heart and deepest mystery of prayer,—man conquering God, God suffering Himself to be conquered by man. The power which prevails with Him is a power which has itself gone forth from Him. Not in his natural strength shall man prevail with God,—at the lightest touch of His hand all this comes to nothing,—but in the power of faith; and the after-halting of Jacob, so far from representing his loss, did rather represent his gain. There was in this the outward token of an inward strength which he had won therein, of a breaking in him of the power of the flesh and of the fleshly mind; while the further fact that he halted not merely then, but from that day forth, was a testimony that this was no gain made merely for the moment, from which he should presently fall back to a lower spiritual level again, but that he was permanently lifted up into a higher region of the spiritual life.
II. The new name does not, in the case of Jacob, abolish and extinguish the old, as for Abraham it does. The names Jacob and Israel subsist side by side, and neither in the subsequent history of his life wholly abolishes the other. In Abraham’s name are incorporated and sealed the promises of God. These evermore abide the same. Israel, on the other hand, is the expression not of the promises of God, but of the faith of man. But this faith of man ebbs and flows, waxes and wanes. Jacob is not wholly Israel, Israel has not entirely swallowed up Jacob, during the present time; and in sign and witness to this the new name only partially supersedes and effaces the old.
R. C. Trench, Sermons Preached in Ireland, p. 1.
I. In what position do we find Jacob’s spiritual state up to the time of this second incident in his life? During the first period of his life he was simply a man of the world. After the vision at Bethel he was a religious man; the sense of religious influence was seen in his life; after the conflict at the ford Jabbok he became a spiritually minded man. He was going home with his sin yet weighty on his soul, unpardoned, unforgiven, uncleansed by the Divine power. Bethel was the house of God, to teach him that he could not set his foot upon a single acre of soil without finding that the Governor of the world was there; here we have the unfolding of the wider thought of the intercommunion and personal relationship between the soul of man and his Maker.
II. Those who trust in the God of Bethel and providence are looking to Him for what He gives; but the aspirations of the spiritual man are wholly different. At Bethel Jacob said, "If Thou wilt be with me and wilt do me good." At Jabbok his first thought was, "Tell me Thy name." He desired to know more of God, not to get more from God. To gain further spiritual experience—this is the thirst of the spiritual man. To make a friend of God for the good that we can get—this is the idea of the merely religious man.
Bishop Boyd Carpenter, Penny Pulpit, No. 608.
I. All the evidence here goes to prove that the wonderful wrestler, who contended with Jacob, was the one only true God.
II. Being God and being man, we are right in calling Him Christ, and in placing this incident as the second of the anticipatory advents of the Messiah which lie scattered over the Old Testament.
III. As Jacob wrestled with God in human form, so it is with God in the Lord Jesus Christ that in all our spiritual conflicts, in all our deep repentances, in all our struggling prayers, we must wrestle.
IV. There were two things which Christ gave in this encounter—a wound and a blessing. The wound first and then the blessing. The wound was small and for a season; the blessing was infinite and for ever.
J. Vaughan, Fifty Sermons (1874). p. 235.
We see here the supernatural appearing in the world of the natural. We see God veiling Himself in human form, as He veiled Himself in the form of Christ His Son in after years. We must look at this story of miracle in the light of the miracle of the Incarnation.
I. In this striving of the patriarch with God, and in the blessing he won at the end of the striving, we see the very height and picture of our life, if into that life has passed the life of Christ our Lord.
II. It is by wrestling that we win the Divine blessing, but whether in struggling against doubt, against temptation, or against the enemies of the Church, we must take heed that we fight wisely as well as earnestly. We may strive, and we must strive; but let us strive wisely and lawfully if we would win the blessing.
III. The homeliest, the least eventful life, may and should be a supernatural life—a life in which Christ dwells, a life which the Holy Spirit sanctifies. If we can thus strive and wrestle on, the dawn comes at last, and we are blessed of God.
Bishop Magee, Penny Pulpit, No. 1078.
I. Any attempt to make Jacob a hero, or even a good man, at the time of his deception of his father, must fail. At that time he represented the very lowest quality of manhood. We can call him a man only by courtesy; while Esau, a venturous and kind-hearted child of nature, stands up as a prince, uncrowned indeed, but only because a thief had robbed him of his crown. In the fact that God chose Jacob we find the germ of the redemptive idea at work.
II. Jacob was not at once promoted to his high place. As a wanderer and a stranger, he underwent most humiliating discipline, and on this night his old and wretched past was replaced by a new name and a new hope.
III. There must be such a night in every life—a night in which the sinful past shall go down for ever into the depths of unfathomable waters. The wrestling of Jacob was (1) long, (2) desperate, (3) successful.
IV. The night of wrestling was followed by a morning of happy reconciliation with his brother.
Parker The City Temple (1870), p. 373.
(With 1Sa 2:27; Act 1:11; Act 16:9)
I. There are anonymous ministries in life which teach the great facts of spirituality and invisibleness.
II. There are anonymous ministries in life which pronounce upon human conduct the judgment of Almighty God.
III. There are anonymous ministries in life which recall men from useless contemplation and reverie.
IV. There are anonymous ministries in life which urgently call men to benevolent activity. Two important and obvious lessons arise from the subject. (1) We are to view our own position and duty in the light of humanity as distinct from mere personality. We are parts of a whole. We belong to one another. In watering others we are watered ourselves. (3) We are not to wait for calls to service that are merely personal. We do not lift the gospel into dignity. It catches no lustre from our genius. It asks to be spoken that it may vindicate its own claim.
Parker, The City Temple, vol. i., p. 1.
Genesis 32
I. God selects men for His work on earth, not because of their personal agreeableness, but because of their adaptation to the work they have to perform.
II. There is something affecting in the way in which guilty persons invoke the God of their fathers. Conscious that they deserve nothing at the hands of God, they seek to bring down on themselves the blessing of the God of their father and mother.
III. When a man is overtaken in his transgression, and all his wickedness seems to come down upon him, how true it is that then there rises up before him the concurrent suffering of all his household! It takes hold on him through his wife and his children and all that he loves.
IV. Men’s sins carry with them a punishment in this life. Different sins are differently punished.
V. Nothing but a change of heart will put a man right with himself, right with society, and right with God.
VI. No man who is in earnest need ever despair because of past misdoing.
H. W. Beecher, Sermons, 2nd series, p. 106.
References: Gen 32:24.—Clergyman’s Magazine, vol. x., p. 88; Congregationalist, vol. xi., p. 6; W. M. Taylor, Limitation of Life, p. 30; Bishop Ewing, Revelation Considered as Light, p. 1; A. P. Stanley, Good Words (1874), p. 63; W. J. Keay, Christian World Pulpit, vol. xv., p. 277; F. Langbridge, Sunday Magazine (1885), p. 675; Parker, Pulpit Notes, p. 15; Homiletic Quarterly, vol. ii., p. 118, and vol. iii., pp. 531, 541, 558. Gen 32:24-28.—Expositor, 1st series, vol. x., p. 241. Gen 32:24-32.—R. S. Candlish, Book of Genesis, vol. ii., p. 74.
Gen 32:26
Esau, with all his amiable qualities, was a man whose horizon was bounded by the limitations of the material world. He never rose above earth; he was a man after this world; he lived an eminently natural life. Jacob, on the other hand, was a man of many faults, yet there was a continuous testimony in his life to the value of things unseen. He had had wonderful dealings of God with him, and these had only the effect of whetting his spiritual appetite. When the opportunity came he availed himself of it to the full, and received from the hands of God Himself that blessing for which his soul had been longing. Notice:
I. He was thoroughly in earnest; he wrestled till he got the blessing.
II. If we wish to gain a blessing like Jacob’s we must be alone with God. It is possible to be alone with God, even in the midst of a multitude.
III. Jacob’s heart was burdened with a load of sin. It crushed his spirit, it was breaking his heart; he could bear it no more, and so he made supplication. He wanted to be lifted out of his weakness and made a new man.
IV. In the moment of his weakness Jacob made a great discovery. He found that when we cannot wrestle we can cling; so he wound his arms round the great Angel like a helpless child. He clings around those mighty arms and looks up into His face and says, "I will not let Thee go except Thou bless me."
V. He received the blessing he had wrestled for. As soon as Jacob was brought to his proper place, and in utter weakness was content to accept the blessing of God’s free gift, that moment the blessing came. He received his royalty on the field of battle, was suddenly lifted up into a heavenly kingdom and made a member of a royal family.
W. Hay Aitken, Mission Sermons, 3rd series, p. 38.
Though no vision is vouchsafed to our mortal eyes, yet angels of God are with us oftener than we know, and to the pure heart every home is a Bethel and every path of life a Penuel and a Mahanaim. In the outer world and the inner world do we see and meet continually these messengers of God. There are the angels of youth, and of innocence, and of opportunity; the angels of prayer, and of time, and of death. To those who wrestle with them in faith and prayer they are angels with hands full of immortal gifts; to those who neglect or use them ill they are angels with drawn sword and scathing flame.
I. The earliest angel is the angel of youth. Do not think that you can retain him long. Use, as wise stewards, this blessed portion of your lives. Remember that as your faces are setting into the look which they shall wear in later years, so is it with your lives.
II. Next is the angel of innocent pleasure. Trifle not with this angel. Remember that in heathen mythology the Lord of Pleasure is also the God of Death. Guilty pleasure there is; guilty happiness there is not on earth.
HI. There are the angels of time and opportunity. They are with us now, and we may unclench from their conquered hands garlands of immortal flowers. Hallow each new day in your morning prayer, for prayer, too, is an angel—an angel who can turn "pollution into purity, sinners into penitents, and penitents into saints."
IV. There is one angel with whom we must wrestle whether we will or no, and whose power of curse or blessing we cannot alter—the angel of death.
F. W. Farrar, The Fall of Man and other Sermons, p. 236.
References: Gen 32:26.—J. Van Oosterzee, The Year of Salvation, vol. ii., p. 363; I. Burns, Select Remains, p. 87; M. Dix, Sermons—Doctrinal and Practical, p. 180; Preacher’s Monthly, vol. i., p. 192.
Gen 32:28
Some surprise may be felt at first at the term prince being applied to the patriarch Jacob; for whatever good qualities distinguish his character, we hardly regard him as possessing princely ones. He has the quiet virtues of resignation, meekness and caution, but we hardly attribute to him that spirit and mettle, that vigorous temper and fire, which belong to the princely character. Yet when we consider Jacob we find that he had virtues which lie at the foundation of the royal and grand form of human character.
I. His patience was a princely virtue. How patiently he bore the long delays in Laban’s service! the plots of his sons Simeon and Levi! We sometimes think of patience as the virtue of the weak, the sufferer, the inferior. Yet a great prime minister of England, when asked what was the most important virtue for a prime minister, gave this answer: "Patience is the first, patience is the second, patience is the third."
II. Hopefulness was another of Jacob’s regal virtues. He looked forward with trust and confidence to the future; he believed firmly in God’s promises. His was a religious spirit; the religious mind is sustained by hope. "I have waited for Thy salvation, O Lord," he says in his last address, when he summed up the purpose of his life. He had waited, but never ceased to hope; the Divine reward had always been before him.
III. But it was in prayer specially that Jacob showed his princely character. What a nobility is attributed to prayer in this episode of Jacob’s life! What a description the text gives us of the royal attributes of prayer—that it sets in motion the sovereign agency which settles all human events! Jacob had in the midst of all his worldly sorrows and depressions a religious greatness. While to human eyes he was a dejected man, in the presence of God he was a prince, and prevailed.
J. B. Mozley, Sermons—Parochial and Occasional, p. 347.
I. The very twofold name of Jacob and of Israel is but the symbol of the blending of contradictions in Jacob’s character. The life of Jacob comes before us as a strange paradox, shot with the most marvellous diversities. He is the hero of faith, and the quick, sharp-witted schemer. To him the heavens are opened, and his wisdom passes into the cunning which is of the earth earthy.
II. The character of Jacob is a form which is to be found among the Gentiles no less than among the Jews. There are in our own day prudential vices, marring what would otherwise be worthy of all praise. And that which makes them most formidable is that they are the cleaving, besetting temptations of the religious temperament. The religious man who begins to look on worldlings with the feeling of one who gives God thanks that he is not like them is in the way to fall short even of their excellences. (1) Untruthfulness, the want of perfect sincerity and frankness, is, it must be owned with shame and sorrow, the besetting sin of the religious temperament. (2) It is part of the same form of character that it thinks much of ease and comfort, and shrinks from hardship and from danger. Cowardice and untruthfulness are near of kin and commonly go together, and that which makes the union so perilous is that they mask themselves as virtues.
III. The religious temperament, with all its faults, may pass into the matured holiness of him who is not religious only, but godly. How the work is to be done "thou knowest not now, but thou shalt know hereafter," when thou too hast wrestled with the angel and hast become a prince with God.
E. H. Plumptre, Theology and Life, p. 296.
References: Gen 32:28.—G. Litting, Thirty Children’s Sermons, p. 154; Weekly Pulpit, vol. i. (1887), p. 271; Homiletic Quarterly, vol. iii., p. 551; Clergyman’s Magazine, vol. x., p. 339. Gen 32:28, Gen 32:20.—F. W. Robertson, Sermons, 1st series, p. 36; Spurgeon, My Sermon Notes (1884), pp. 13, 16.
Gen 32:29
This is the question of all questions. For the name of God denotes His nature and His essence, the sum of all His properties and attributes.
I. It is a question worth the asking. There is a despair of religious knowledge in the world, as though in God’s rich universe, Theology, which is the science of God Himself, were the one field in which no harvest could be reaped, no service of sacred knowledge gained.
II. The knowledge of God is the one thing needful. He who seeks to do the work of a Paley in presenting Christian evidences in a sense conformable to the intellectual state of thoughtful men, as the shadows are folding themselves about this wearied century—above all, he who cultivates and disciplines his spirituality until it has become the central fact of his being—it is he who offers in a right and reverent spirit the prayer of Jacob at Peniel, "Tell me, I pray Thee, Thy name."
III. It is necessary not only to ask the great question of the Divine nature, but to ask it in a right spirit. Jacob acted as though there were no other way of asking the question aright than by prayer; he must also ask it at the cost of personal suffering.
IV. What is the answer when it comes? Jacob’s question was asked, but was not answered; or, rather, it was answered not directly and in so many words, but effectually: "He blessed him there." It is not knowledge that God gives to striving souls, but blessing. He stills your doubtings; He helps you to trust Him. You go forth no longer as Jacob, the supplanter, mean, earthly, temporal, but in the power of a Divine enthusiasm, as an Israel, a prince with God.
J. E. C. Welldon, The Anglican Pulpit of To-day, p. 428.
Reference: A. Fletcher, Thursday Penny Pulpit, vol. xi., p. 413.
Gen 32:29
God blessed Jacob at Peniel because he asked to be blessed, and his desire for it constituted at once his worthiness and his capacity. He began the blessing by the agony of prayer, and he completed it with the discipline of sorrow.
I. Life being itself a blessing, and to one who believes in God and hopes for Him the greatest of all blessings, God makes it a yet greater blessing by ordaining for it a fixed plan.
II. God does not expect perfect characters to fulfil His purpose. He chooses the fittest instruments He can find for His purest purposes, and trains them and bears with them until their work is done.
III. God uses circumstances as His angels and voices to us, and He has special epochs and crises in which He visits our souls and lives.
IV. The perfection of youth is eagerness without impetuosity; the perfection of old age is wisdom without cynicism, and a faith in the purpose of God which deepens and widens with the years.
Bishop Thorold, Christian World Pulpit, vol. xxi., p. 145.
Gen 32:31
I. From the great conflict with sin none come off without many a scar. We may wrestle and prevail, but there will be touches of the enemy, which will leave their long and bitter memories. The way to heaven is made of falling down and rising up again. The battle is no steady, onward fight, but rallies and retreats, retreats and rallies.
II. The reason of our defeats is that the old sin of the character continues, and continues with unabated force, in the heart of a child of God. There are two ways in which sin breaks out and gains an advantage over a believer. (1) A new temptation suddently presents itself. (2) The old habit of sin recurs—recurs, indeed, sevenfold, but still the same sin.
III. All sin in a believer must arise from a reduction of grace. This is the result of grieving the Holy Ghost by a careless omission of prayer or other means of grace. There was an inward defeat before there was an outward and apparent one.
IV. Defeat is not final. It is not the end of the campaign. It is but one event in the war. It may even be converted into a positive good to the soul, for God can and will overrule guilt to gain. He allows the defeat to teach us repentance and humility.
J. Vaughan, Fifty Sermons, 6th series, p. 33.
References: Gen 32:31.—Parker, vol. i., p. 363. Gen 32—F. W. Robertson, Notes on Genesis, p. 116; H. W. Beecher, Sermons, 2nd series, p. 106; R. S. Candlish, Book of Genesis, vol. ii., p. 63; M. Dods, Isaac, Jacob, and Joseph, p. 99; R. Lorimer, Bible Studies in Life and Truth, p. 1; Expositor, 1st series, vol. viii., p. 409. Gen 33:9.—Parker, vol. i., p. 363. Gen 33:17.—Homiletic Quarterly, vol. iii., P 543.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 Section 3. (Gen 32:1-32; Gen 33:1-20; Gen 34:1-31; Gen…
Section 3. (Gen 32:1-32; Gen 33:1-20; Gen 34:1-31; Gen 35:1-29; Gen 36:1-43; Gen 37:1.)
Israel: the prince with God, and the holiness of the house of God.
Read full note →
We now follow Jacob on his return to his own land. This, in its application to the nation, brings us into the field of prophecy: for them, as for their father, Peniel must prepare the way to Bethel; that they may not fall into the hands of their enemies, God, whose name is yet unknown to them, must take them into His own, crippling the human strength with which they contend with Him, that in weakness they may hold Him fast for blessing. Thus broken down in repentance, and purged from idolatry, they will have their second Bethel, when God will reveal to them His name so long hidden, and confirm to them the promise to their father Abraham. Christ, Son of His Father’s right hand, will then take His place among them; and so they will come to Mamre and to Hebron -to the riches of a portion which is henceforth to be enjoyed in fellowship with God.
The individual application we can trace more fully. Here it is good to note how, ere Jacob reaches the land really, the angels of God meet him; God Himself not yet, for not yet is Jacob prepared for this. "This is God’s host," or "camp," he says; and he calls the place "Mahanaim," -that is, "two camps." Here he must have taken in his own, of which he speaks directly in his message to Esau: "I have oxen and asses, flocks and men-servants and women-servants." Yet in a little while we find him dividing this into "two camps," saying, "If Esau come to the one camp and smite it, then the other camp which is left shall escape"! Such is our strength when built upon, although we would fain, perhaps, associate God’s power with it. But then in the time of need, our own, what is it? and God’s, where shall it be found?
The dread of Esau is upon Jacob’s soul. His messengers bring him only the alarming news that his brother is on his way with four hundred men to meet him. He betakes himself to his devices, and then to God, and then once more to his planning. In solitude and in the night God meets him, -unknown, and as an antagonist, the attitude to which Jacob’s own has forced Him; and when Jacob’s stubbornness stands out against Him, He cripples his strength by dislocating his hip-joint. Then he can wrestle no more, but only cling in helplessness, and thus he prevails: when did man’s weakness ever fail to constrain the power of God? He is blest; but God cannot yet disclose His name. He gives Jacob a new one. Crippled, he becomes Israel -a prince with God: the secret of power is disclosed to him; God is not: when the day breaks, He has disappeared.
Jacob calls the place Peniel; "for," he says, "I have seen God face to face"; but his conduct as yet shows nothing of this. He cringes before Esau, though God has disarmed him, -returns to his old deceit, telling him he will follow him to Seir, and going off in another direction, to build him a house at Succoth, which again he leaves to pitch his tent at Shechem on a piece of ground which he purchases, there to meet a deep dishonor, and to witness its bloody retribution, impotent to avert it.
The power of his name it is evident he has not yet got. His altar proclaims God to be his God (El-elohe-Israel); but this, it would seem, he uses only to walk in his own ways more unblushingly than before: his house at Succoth, his purchase at Shechem, both tell the same tale. He is scarcely now the pilgrim, and losing his separateness Dinah is defiled. The slaughter of the Shechemites follows: judgment so cruel, and with such deceit in it, that it is itself pronounced accursed by the Spirit of God in Jacob afterward. And now he is shaken out of his ease and security, and plunged into distress and fear once more. God’s grace will not comfort those who will not use it holily.
But now He comes in again, and discloses the remedy: "Arise, go up to Bethel and dwell there, and make there an altar to God that appeared unto thee when thou fleddest from the face of Esau thy brother." Yes, he had forgotten Bethel, God’s house, in building his own; he must get up to a higher level, and build his altar to El-Beth-el -the God of His own house. Hitherto he had known only a God that belonged to him; now he is to learn and own that he belongs to God. At once the difference is apparent: the false gods tolerated at Shechem, spite of his altar there, must now be put away, and they must be clean. Then the fear passes from their hearts to those of the nations round them, and they journey to Bethel in peace.
Every thing shows that now he has really reached the goal. All his journeyings in the land are passed over in the quiet words which treat him as just come back to it: "And God appeared to Jacob again after he had come from Paddan Aram." He had spoken to him before, wrestled with him before, blessed him before, and Jacob had spoken of having seen His face at Peniel, in the dark, where he could not see it! But now God appears to him, and, as if to show how practically ineffective Peniel had been, gives him afresh the name which he had given him there. "And God said to him, Thy name is Jacob" -still Jacob! -"thy name shall not henceforth be called Jacob, but Israel shall be thy name. And He called his name ’Israel.’" Thus we learn that if weakness be the secret of strength (as it is,) it is only strength to walk in God’s ways. Israel must come to Bethel to be Israel. How good to remember this!
And now God reveals Himself almighty, as with Abraham, and confirms to him the promise he had made to Abraham; and Jacob sets up his pillar of stone, and pours his drink-offering and oil upon it; and he too names the place afresh -Bethel, as if he had never named it before. Nor intelligently had he done so.
And now we find Benjamin’s birth, and Rachel’s death at Ephrath: a notable combination of things in this place! Ephrath means "fruitfulness," for now Israel is to be fruitful. But how? Benjamin is Christ in power upon the earth, as we have seen: Christ in us it is who is our power. That we may have it, Rachel herself passes away; for Rachel typifies, as we have seen, that subjective state we seek after, but which must, as a substantial presence with us, pass (as Abel gave place to Seth), that Christ may be alone our occupation. Once more, the "I, yet not I," of which we need again and again to be reminded.
This truth, the fall of Reuben, -"my might, the beginning of my strength, the excellency of dignity and the excellency of power," says Jacob afterward, -confirms from the other side. It is a more emphatic "Enos." But here comes in this new name of Jacob’s beautifully. All awake he is, but without a murmur bows his head at his own dishonor, -"Israel heard it."
And so this chequered history ends with Mamre and with Hebron, where now Isaac gives up his place to him as the vessel of testimony for God upon the earth. Only now is he ready to fill the place.
But before the story is closed up as ended, Esau’s seed is shown us for many generations, prematurely ripening into dukes and kings. Isaac’s prophecy becomes, in one part of it, soon fulfilled. Esau leaves Canaan for Seir, and his posterity soon, as their names would seem to show, live by their sword in this barren region. Two texts for us here have special significance: first, that "Esau took his wives and his sons and his daughters, and all the persons of his house, and his cattle, and his beasts, and all his substance which he had got in the land of Canaan, and went into the country from the face of his brother Jacob;" while the section closes with one verse which, in its brevity, speaks volumes to the ear that hears, contrasting Jacob’s portion with that of his brother, -"And Jacob dwelt in the land in which his father was a stranger -in the land of Canaan."
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv1, 9 Gen 32:1 - Gen 32:2.
Genesis
MAHANAIM: THE TWO CAMPS
Read full note →
Gen 32:1 - Gen 32:2.
This vision came at a crisis in Jacob’s life. He has just left the house of Laban, his father-in-law, where he had lived for many years, and in company with a long caravan, consisting of wives, children, servants, and all his wealth turned into cattle, is journeying back again to Palestine. His road leads him close by the country of Esau. Jacob was no soldier, and he is naturally terrified to meet his justly incensed brother. And so, as he plods along with his defenceless company trailing behind him, as you may see the Arab caravans streaming over the same uplands to-day, all at once, in the middle of his march, a bright-harnessed army of angels meets him. Whether visible to the eye of sense, or, as would appear, only to the eye of faith, they are visible to this troubled man; and, in a glow of confident joy, he calls the name of that place ‘Mahanaim,’ two camps. One camp was the little one of his down here, with the helpless women and children and his own frightened and defenceless self, and the other was the great one up there, or rather in shadowy but most real spiritual presence around about him, as a bodyguard making an impregnable wall between him and every foe. We may take some very plain and everlastingly true lessons out of this story.
1. First, the angels of God meet us on the dusty road of common life. ‘Jacob went on his way, and the angels of God met him.’
As he was tramping along there, over the lonely fields of Edom, with many a thought on his mind and many a fear at his heart, but feeling ‘There is the path that I have to walk on,’ all at once the air was filled with the soft rustle of angel wings, and the brightness from the flashing armour of the heavenly hosts flamed across his unexpecting eye. And so is it evermore. The true place for us to receive visions of God is in the path of the homely, prosaic duties which He lays upon us. The dusty road is far more likely to be trodden by angel feet than the remote summits of the mountain, where we sometimes would fain go; and many an hour consecrated to devotion has less of the manifest presence of God than is granted to some weary heart in its commonplace struggle with the little troubles and trials of daily life. These make the doors, as it were, by which the visitants draw near to us.
It is the common duties, ‘the narrow round, the daily task,’ that not only give us ‘all we ought to ask,’ but are the selected means and channels by which, ever, God’s visitants draw near to us. The man that has never seen an angel standing beside him, and driving his loom for him, or helping him at his counter and his desk, and the woman that has never seen an angel, according to the bold realism and homely vision of the old German picture, working with her in the kitchen and preparing the meal for the household, have little chance of meeting such visitants at any other point of their experience or event of their lives.
If the week be empty of the angels, you will never catch sight of a feather of their wings on the Sunday. And if we do not recognise their presence in the midst of all the prose, and the commonplace, and the vulgarity, and the triviality, and the monotony, the dust of the small duties, we shall go up to the summit of Sinai itself and see nothing there but cold grey stone and everlasting snows. ‘Jacob went on his way, and the angels of God met him.’ The true field for religion is the field of common life.
And then another side of the same thought is this, that it is in the path where God has bade us walk that we shall find the angels round us. We may meet them, indeed, on paths of our own choosing, but it will be the sort of angel that Balaam met, with a sword in his hand, mighty and beautiful, but wrathful too; and we had better not front him! But the friendly helpers, the emissaries of God’s love, the apostles of His grace, do not haunt the roads that we make for ourselves. They confine themselves rigidly to ‘the paths in which God has before ordained that we should walk in them.’ A man has no right to expect, and he will not get, blessing and help and divine gifts when, self-willedly, he has taken the bit between his teeth, and is choosing his own road in the world. But if he will say, ‘Lord! here I am; put me where Thou wilt, and do with me what Thou wilt,’ then he may be sure that that path, though it may be solitary of human companionship, and leading up amongst barren rocks and over bare moorlands, where the sun beats down fiercely, will not be unvisited by a better presence, so that in sweet consciousness of sufficiency of rich grace, he will be able to say, ‘I, being in the way, the Lord met me.’
2. Still further, we may draw from this incident the lesson that God’s angels meet us punctually at the hour of need.
Jacob is drawing nearer and nearer to his fear every step. He is now just on the borders of Esau’s country, and close upon opening communications with his brother. At that critical moment, just before the finger of the clock has reached the point on the dial at which the bell would strike, the needed help comes, the angel guards draw near and camp beside him. It is always so. ‘The Lord shall help her, and that right early.’ His hosts come no sooner and no later than we need. If they appeared before we had realised our danger and our defencelessness, our hearts would not leap up at their coming, as men in a beleaguered town do when the guns of the relieving force are heard booming from afar. Often God’s delays seem to us inexplicable, and our prayers to have no more effect than if they were spoken to a sleeping Baal. But such delays are merciful. They help us to the consciousness of our need. They let us feel the presence of the sorrow. They give opportunity of proving the weakness of all other supports. They test and increase desire for His help. They throw us more unreservedly into His arms. They afford room for the sorrow or the burden to work its peaceable fruits. So, and in many other ways, delay of succour fits us to receive succour, and our God makes no tarrying but for our sakes.
It is His way to let us come almost to the edge of the precipice, and then, in the very nick of time, when another minute and we are over, to stretch out His strong right hand and save us. So Peter is left in prison, though prayer is going up unceasingly for him-and no answer comes. The days of the Passover feast slip away, and still he is in prison, and prayer does nothing for him. The last day of his life, according to Herod’s purpose, dawns, and all the day the Church lifts up its voice-but apparently there is no answer, nor any that regarded. The night comes, and still the vain cry goes up, and Heaven seems deaf or apathetic. The night wears on, and still no help comes. But in the last watch of that last night, when day is almost dawning, at nearly the last minute when escape would have been possible, the angel touches the sleeping Apostle, and with leisurely calmness, as sure that he had ample time, leads him out to freedom and safety. It was precisely because Jesus loved the Household at Bethany that, after receiving the sisters’ message, He abode still for two days in the same place where He was. However our impatience may wonder, and our faithlessness venture sometimes almost to rebuke Him when He comes, with words like Mary’s and Martha’ s-’Lord, if Thou hadst been here, such and such sorrows would not have happened, and Thou couldst so easily have been here’-we should learn the lesson that even if He has delayed so long that the dreaded blow has fallen, He has come soon enough to make it the occasion for a still more glorious communication of His power. ‘Rest in the Lord, wait patiently for Him, and He shall give thee the desires of thine heart.’
3. Again, we learn from this incident that the angels of God come in the shape which we need.
Jacob’s want at the moment was protection. Therefore the angels appear in warlike guise, and present before the defenceless man another camp, in which he and his unwieldy caravan of women and children and cattle may find security. If his special want had been of some blessing of another kind, no doubt another form of appearance, suited with precision to his need, would have been imposed upon these angel helpers. For God’s gifts to us change their character; as the Rabbis fabled that the manna tasted to each man what each most desired. The same pure heavenly bread has the varying savour that commends it to varying palates. God’s grace is Protean. It takes all the forms that man’s necessities require. As water assumes the shape of any vessel into which it is put, so this great blessing comes to each of us, moulded according to the pressure and taking the form of our circumstances and necessities. His fulness is all-sufficient. It is the same blood that, passing to all the members, ministers to each according to the needs and fashion of each. And it is the same grace which, passing to our souls, in each man is shaped according to his present condition and ministers to his present wants.
So, dear brethren, in that great fulness each of us may have the thing that we need. The angel who to one man is protection, to another shall be teaching and inspiration; to another shall appear with chariots of fire and horses of fire to sweep the rapt soul heavenward; to another shall draw near as a deliverer from his fetters, at whose touch the bonds shall fall from off him; to another shall appear as the instructor in duty and the appointer of a path of service, like that vision that shone in the castle to the Apostle Paul, and said, ‘Thou must bear witness for me at Rome’; to another shall appear as opening the door of heaven and letting a flood of light come down upon his darkened heart, as to the Apocalyptic seer in his rocky Patmos. And ‘all this worketh that one and the self-same’ Lord of angels ‘dividing to every man severally as He will,’ and as the man needs. The defenceless Jacob has the manifestation of the divine presence in the guise of armed warriors that guard his unwarlike camp.
I add one last word. Long centuries after Jacob’s experience at Mahanaim, another trembling fugitive found himself there, fearful, like Jacob, of the vengeance and anger of one who was knit to him by blood. When poor King David was flying from the face of Absalom his son, the first place where he made a stand, and where he remained during the whole of the rebellion, was this town of Mahanaim, away on the eastern side of the Jordan. Do you not think that to the kingly exile, in his feebleness and his fear, the very name of his resting-place would be an omen? Would he not recall the old story, and bethink himself of how round that other frightened man
‘Bright-harnessed angels stood in order serviceable’
and would he not, as he looked on his little band of friends, faithful among the faithless, have his eyesight cleared to behold the other camp? Such a vision, no doubt, inspired the calm confidence of the psalm which evidently belongs to that dark hour of his life, and made it possible for the hunted king, with his feeble band, to sing even then, ‘I will both lay me down in peace and sleep, for Thou, Lord, makest me dwell in safety, solitary though I am.’
Nor is the vision emptied of its power to stay and make brave by all the ages that have passed. The vision was for a moment; the fact is for ever. The sun’s ray was flashed back from celestial armour, ‘the next all unreflected shone’ on the lonely wastes of the desert-but the host of God was there still. The transitory appearance of the permanent realities is a revelation to us as truly as to the patriarch; and though no angel wings may winnow the air around our road, nor any sworded seraphim be seen on our commonplace march, we too have all the armies of heaven with us, if we tread the path which God has marked out, and in our weakness and trembling commit ourselves to Him. The heavenly warriors die not, and hover around us to-day, excelling in the strength of their immortal youth, and as ready to succour us as they were all these centuries ago to guard the solitary Jacob.
Better still, the ‘Captain of the Lord’s host’ is ‘come up’ to be our defence, and our faith has not only to behold the many ministering spirits sent forth to minister to us, but One mightier than they, whose commands they all obey, and who Himself is the companion of our solitude and the shield of our defencelessness. It was blessed that Jacob should be met by the many angels of God. It is infinitely more blessed that ‘the Angel of the Lord’-the One who is more than the many-’encampeth round about them that fear Him, and delivereth them.’
The postscript of the last letter which Gordon sent from Khartoum closed with the words, ‘The hosts are with me-Mahanaim.’ Were they not, even though death was near? Was that sublime faith a mistake-the vision an optical delusion? No, for their ranks are arrayed around God’s children to keep them from all evil while He wills that they should live, and their chariots of fire and horses of fire are sent to bear them to heaven when He wills that they should die.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Approach of Esau. Jacob Wrestles with the Angel
The Approach of Esau. Jacob Wrestles with the Angel
1. The angels of God] God had given Jacob, by an angelic vision, a pledge of His watchful love, when he left his home (Gen_28:12). Now that he was returning to Canaan after twenty years, and with dangers at hand, God renews this assurance by another heavenly vision.
Read full note →
2. God's host] Heb. Mahanaim. It was an important city in Gilead.
3. The land of Seir] or Edom, S. of the Dead Sea, where Esau settled (Gen_36:8).
6, 7. Esau's large retinue alarms Jacob, since their parting had been a hostile one.
9-12. Jacob's prayer is a pattern of humility, earnestness, and faith in God's promises.
10. With my staff, etc.] When Jacob first left Canaan he was a lonely way-farer with no companion but his staff: now, blest by, God, he returns with a numerous family and large possessions.
22. The ford Jabbok] i.e. 'wrestler.' Read, 'the ford of the Jabbok,' a stream which flows from the neighbourhood of Rabbath Amnion into the Jordan opposite Shechem.
24-32. The writer of this passage, it can hardly be doubted, was thinking of a physical wrestling. Like the men of his day, he had not reached the idea of the purely spiritual nature of God, and could only conceive of Him in a materialistic way. Practically, it is thus God is still thought and spoken of, as pure spirit is a condition of being which it is hardly possible for us to understand. In the narrative there is portrayed a spiritual experience through which Jacob passed at a critical moment of his life, and in which he received the final lesson that humbled and broke down his self-will, and convinced him that he could not snatch the blessing from God's hand, but must accept it as a gift of grace.
28. Israel] 'Perseverer with God.' 'As the name was to the Hebrews the symbol or expression of the nature, the change of name is significant of the moral change in the patriarch himself; he is no longer Jacob the Supplanter, the Crafty one, the Overreacher, but Israel the Perseverer with God, who is worthy also to prevail': cp. Hos_12:4. 'The incident serves to explain further the name Penuel, “Face of God” “for,” said Jacob, “I have seen God face to face, and yet my life is preserved” (in allusion to the belief that no one could “see God and live,” Exo_19:21; Exo_33:20; Jdg_6:22; Jdg_13:22). The narrator deduces also from this incident the custom of not eating in animals the muscle corresponding to the one which was strained in Jacob's thigh; it was treated as sacred through the touch of God.' See HDB. art. 'Jacob.' As a prince hast thou power] RV 'Thou hast striven.'
29. Wherefore is it, etc.] i.e. Surely you must know who I am.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv1, 2, 3, 24, 28 (See Scofield "Heb 1:4").
angel
(See Scofield "Heb 1:4").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 CHAPTER 32 Jacob’s Fear of Esau and Prayer at…
CHAPTER 32 Jacob’s Fear of Esau and Prayer at Peniel
1. The vision at Mahanaim (Gen 32:1-2)
Read full note →
2. The message to Esau (Gen 32:3-5)
3. Esau’s coming and Jacob’s fear (Gen 32:6-8)
4. Jacob’s prayer (Gen 32:9-12)
5. Preparing to meet Esau (Gen 32:13-23)
6. Jacob’s prayer at Peniel (Gen 32:24-32)
What a welcome it was when he came near to his land, that the angels of God met him. They were like divine ambassadors sent to welcome him back to assure him of God’s presence and protection. When the remnant of Israel returns in the future to the promised land, the angelic hosts will not be absent. They have a share in the regathering and restoration of the people Israel (Mat 24:31). But he faced the greatest trouble, his brother Esau. Fear drives him to prayer. It is a remarkable prayer: 1. He acknowledges his utter unworthiness; 2. He gives God the glory for all he has received; 3. He cries for deliverance; 4. He reminds God of the promises given at Bethel. And the Lord heard and answered his prayer. The returning remnant of Israel during the great tribulation will confess and pray in the same manner.
The night experience at Jabbok was not a dream, nor a vision, but an actual occurrence. The same person who appeared to Abraham at Mamre (chapter 18) appeared to Jacob that night. It is often stated that Jacob wrestled with the Lord who came to him that night; it is the other way, the Lord wrestled with Jacob. And He appeared in that memorable night as Jacob’s enemy and opponent. Jacob uses the same carnal weapons with which he had in the past contended against God; he meets Him in his own natural strength. That stubbornness is overcome by the Lord touching the hip-joint of Jacob, dislocating it. In this way He completely crippled his strength and now Jacob could wrestle no more. In utter weakness and helplessness he could but cling to Him and ask a blessing. “By his strength he had power with God, yea he had power over the angel and prevailed; he wept and made supplication unto Him” (Hos 12:3-4). The weeping and supplication was his strength. His name is changed. From now on his name is “Israel”-a Prince with God. And the descendants of Jacob, at the time of Jacob’s trouble (Jer 30:7), will make a similar experience and have their Peniel.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 9, 13, 24 The Messengers to Esau
The Messengers to Esau
v. 1. And Jacob went on his way, and the angels of God met him, literally, they came up with him, joined him. Their protection had shielded him on Mount Gilead, and the meeting with them at this time gave him the assurance of their further assistance.
Read full note →
v. 2. And when Jacob saw them, he said, This is God’s host; and he called the name of that place Mahanaim (double host). He thus commemorated in the name of the place where he was shown this vision the fact that the army of the Lord joined his own little band for the sake of protection. The camp of the angels may have been invisible to all eyes but his own, but he had received his encouragement nevertheless, and went his way with greater cheer.
v. 3. And Jacob sent messengers before him to Esau, his brother, unto the land of Seir, the country of Edom. As Esau’s family grew, he gradually loosened the bonds which tied him to the home of his parents, since he felt that he really had no part in the patriarchal blessing. He made the wilderness of Zin, with Mount Hor, his home, the level portion of which was known as the fields of Seir.
v. 4. And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now;
v. 5. and I have oxen, and asses, flocks, and men-servants, and women-servants; and I have sent to tell my lord that I may find grace in thy sight. This message with its humble, almost abject submissiveness was intended to conciliate Esau; it was purposely held like the report of a subordinate to his superior officer, otherwise the details may well have been omitted.
v. 6. And the messengers returned to Jacob, saying, We came to thy brother Esau, and also he cometh to meet thee, and four hundred men with him. The return of Jacob’s messengers without a friendly greeting was intended by Esau to make an ominous impression. As a princely sheik of the desert he came with his retainers, his sons, his servants, and other adherents, with whose aid he was gradually driving out the Horites from the land of Seir. If nothing else, Esau wanted to have his brother feel his superior power, for this he valued more highly than the promise of a religious dominion in the dim and distant future.
v. 7. Then Jacob was greatly afraid and distressed. Rebekah, who had not been informed as to a change of mind in Esau, had not called her favorite son back, nor had Esau given any sign that he would now easily be reconciled. Even the believers still have their weak flesh to contend with, and this is very easily discouraged. And he divided the people that was with him, and the flocks, and herds, and the camels, into two bands;
v. 8. and said, If Esau come to the one company, and smite it, then the other company which is left shall escape. This division of the entire caravan into two companies was a precaution intended to save at least one half of his possessions. It shows that Jacob, although in an advanced state of panic, had not lost his natural cunning, overhasty and impatient though it was. The actual experience of danger often causes even firm Christians to forget their simple trust in the Lord’s almighty power for a while.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 6, 9, 11, 13, 17, 19, 22, 24, 27, 29, 31 Translators may also add a footnote that says "The…
Mahanaim
Translators may also add a footnote that says "The name Mahanaim means 'two camps.'"
Read full note →
translationWords
Jacob
angel
God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 3, 7, 9, 13, 22, 24, 25, 26, 27, 28, 29, 30, 31, 32 32:1 God assured Jacob of his protection at a…
32:1 God assured Jacob of his protection at a time when Jacob most needed such consolation. His journey was both a physical return to his homeland and a spiritual return to the land of God’s promised blessing. God protects his people and fulfills his plan.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.