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 vv9, 10, 11, 13, 14, 22, 24, 25, 26, 28, 29, 30, 31 9. O God of my father Abraham. Having arranged…
9. O God of my father Abraham. Having arranged his affairs as the necessity of the occasion suggested, he now retakes himself to prayer. And this prayer is evidence that the holy man was not so oppressed with fear as to prevent faith from proving victorious. For he does not, in a hesitating manner, commend himself and his family to God; but trusting both to God’s promises and to the benefits already received, he casts his cares and his troubles into his heavenly Father’s bosom. We have declared before, what is the point aimed at in assigning these titles to God; in calling God the God of his fathers Abraham and Isaac, and what the terms mean; namely, that since men are so far removed from God, that they cannot, by their own power, ascend to his throne, he himself comes down to the faithful. God in thus calling himself the God of Abraham and Isaac, graciously invites their son Jacob to himself: for, access to the God of his fathers was not difficult to the holy man. Again, since the whole world had sunk under superstition, God would have himself to be distinguished from all idols, in order that he might retain an elect people in his own covenant. Jacob, therefore, in expressly addressing God as the God of his fathers, places fully before himself the promises given to him in their person, that he may not pray with a doubtful mind, but may securely rely on this stay, that the heir of the promised blessing will have God propitious towards him. And indeed we must seek the true rule of prayer in the word of God, that we may not rashly break through to Him, but may approach him in the manner in which he has revealed himself to us. This appears more clearly from the adjoining context, where Jacob, recalling the command and promise of God to memory, is supported as by two pillars. Certainly the legitimate method of praying is, that the faithful should answer to God who calls them; and thus there is such a mutual agreement between his word and their vows, that no sweeter and more harmonious symphony can be imagined. “O Lord,” he says, “I return at thy command: thou also didst promise protection to me returning; it is therefore right that thou shouldest become the guide of my journey.” This is a holy boldness, when, having discharged our duty according to God’s calling, we familiarly ask of him whatsoever he has promised; since he, by binding himself gratuitously to us, becomes in a sense voluntarily our debtor. But whoever, relying on no command or promise of God, offers his prayers, does nothing but cast vain and empty words into the air. This passage gives stronger confirmation to what has been said before, that Jacob did not falsely pretend to his wives, that God had commanded him to return. For if he had then spoken falsely, no ground of hope would now be left to him. But he does not scruple to approach the heavenly tribunal with this confidence, that he shall be protected by the hand of God, under whose auspices he had ventured to return to the land of Canaan.
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 vv10, 11, 13, 20, 24, 25, 26, 28, 30, 31 That is, poor and without all provision.
That is, poor and without all provision.
Hebrew, I am less than all thy mercies.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv9, 10, 11, 12, 13, 14, 16, 17, 18, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32 Gen 32:9 And Jacob said, O God of my…
Gen 32:9 And Jacob said, O God of my father Abraham, and God of my father Isaac, the LORD which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee:
Ver 9. The Lord which saidst unto me.] Promises must be prayed over. God loves to be burdened with, and to be importuned in, his own words; to be sued upon his own bond. Prayer is a putting the promises into suit. And it is no arrogancy nor presumption, to burden God, as it were, with his promise; and of duty to claim and challenge his aid, help, and assistance, in all perils, said Robert Glover, martyr, in a letter to his wife. {a} Such prayers will be nigh the Lord day and night, {1Ki 8:59} he can as little deny them, as deny himself.
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{a} Act. and Mon., fol. 1553.
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 vv9, 10, 11, 13, 16, 18, 20, 22, 24, 25, 26, 28, 29, 30, 32 It is observable, that Jacob directs his prayers to…
It is observable, that Jacob directs his prayers to God immediately, and not to the angels, though now, if ever, he had reason and obligation to do so, from their visible apparition to him for his succour and comfort.
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 vv9, 13, 24 Our rule is to call upon God in the…
Our rule is to call upon God in the time of trouble; we have here an example to this rule, and the success encourages us to follow this example. It was now a time of Jacob's trouble, but he shall be saved out of it; and here we have him praying for that salvation, Jer 30:7. In his distress he sought the Lord, and he heard him. Note, Times of fear should be times of prayer; whatever frightens us should drive us to our knees, to our God. Jacob had lately seen his guard of angels, but, in this distress, he applied to God, not to them; he knew they were his fellow-servants, Rev 22:9. Nor did he consult Laban's teraphim; it was enough for him that he had a God to go to. To him he addresses himself with all possible solemnity, so running for safety into the name of the Lord, as a strong tower, Pro 18:10. This prayer is the more remarkable because it won him the honour of being an Israel, a prince with God, and the father of the praying remnant, who are hence called the seed of Jacob, to whom he never said, Seek you me in vain. Now it is worth while to enquire what there was extraordinary in this prayer, that it should gain the petitioner all this honour.
I. The request itself is one, and very express: Deliver me from the hand of my brother, Gen 32:11. Though there was no human probability on his side, yet he believed the power of God could rescue him as a lamb out of the bloody jaws of the loin. Note, 1. We have leave to be particular in our addresses to God, to mention the particular straits and difficulties we are in; for the God with whom we have to do is one we may be free with: we have liberty of speech (parresia) at the throne of grace. 2. When our brethren aim to be our destroyers, it is our comfort that we have a Father to whom we may apply as our deliverer.
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II. The pleas are many, and very powerful; never was cause better ordered, Job 23:4. He offers up his request with great faith, fervency, and humility. How earnestly does he beg! Deliver me, I pray thee, Gen 32:11. His fear made him importunate. With what holy logic does he argue! With what divine eloquence does he plead! Here is a noble copy to write after.
1. He addresses himself to God as the God of his fathers, Gen 32:9. Such was the humble self-denying sense he had of his own unworthiness that he did not call God his own God, but a God in covenant with his ancestors: O God of my father Abraham, and God of my father Isaac; and this he could the better plead because the covenant, by divine designation, was entailed upon him. Note, God's covenant with our fathers may be a comfort to us when were are in distress. It has often been so to the Lord's people, Psa 22:4, Psa 22:5. Being born in God's house, we are taken under his special protection.
2. He produces his warrant: Thou saidst unto me, Return unto thy country. He did not rashly leave his place with Laban, nor undertake this journey out of a fickle humour, or a foolish fondness for his native country, but in obedience to God's command. Note, (1.) We may be in the way of our duty, and yet may meet with trouble and distress in that way. As prosperity will not prove us in the right, so cross events will not prove us in the wrong; we may be going whither God calls us, and yet may think our way hedged up with thorns. (2.) We may comfortably trust God with our safety, while we carefully keep to our duty. If God be our guide, he will be our guard.
3. He humbly acknowledges his own unworthiness to receive any favour from God (Gen 32:10): I am not worthy; it is an unusual plea. Some would think he should have pleaded that what was now in danger was his own, against all the world, and that he had earned it dear enough; no, he pleads, Lord, I am not worthy of it. Note, Self-denial and self-abasement well become us in all our addresses to the throne of grace. Christ never commended any of his petitioners so much as him who said, Lord, I am not worthy (Mat 8:8), and her who said, Truth, Lord, yet the dogs eat of the crumbs which fall from their master's table, Mat 15:27. Now observe here, (1.) How magnificently and honourably he speaks of the mercies of God to him. We have here, mercies, in the plural number, and inexhaustible spring, and innumerable streams; mercies and truth, that is, past mercies given according to the promise, and further mercies secured by the promise. Note, What is laid up in God's truth, as well as what is laid out in God's mercies, is the matter both of the comforts and the praises of active believers. Nay, observe, it is all the mercies, and all the truth; the manner of expression is copious, and intimates that his heart was full of God's goodness. (2.) How meanly and humbly he speaks of himself, disclaiming all thought of his own merit: "I am not worthy of the least of all thy mercies, much less am I worthy of so great a favour as this I am now suing for." Jacob was a considerable man, and, upon many accounts, very deserving, and, in treating with Laban, had justly insisted on his merits, but not before God. I am less than all thy mercies; so the word is. Note, The best and greatest of men are utterly unworthy of the least favour from God, and just be ready to own it upon all occasions. It was the excellent Mr. Herbert's motto, Less than the least of all God's mercies. Those are best prepared for the greatest mercies that see themselves unworthy of the least.
4. He thankfully owns God's goodness to him in his banishment, and how much it had outdone his expectations: "With my staff I passed over this Jordan, poor and desolate, like a forlorn and despised pilgrim;" he had no guides, no companions, no attendants, no conveniences for travel, but his staff only, nothing else to stay himself upon; "and now I have become two bands, now I am surrounded with a numerous and comfortable retinue of children and servants:" though it was his distress that had now obliged him to divide his family into two bands, yet he makes use of that for the magnifying of the mercy of his increase. Note, (1.) The increase of our families is then comfortable indeed to us when we see God's mercies, and his truth, in it. (2.) Those whose latter end greatly increases ought, with humility and thankfulness, to remember how small their beginning was. Jacob pleads, "Lord, thou didst keep me when I went out with only my staff, and had but one life to lose; wilt thou not keep me now that so many are embarked with me?"
5. He urges the extremity of the peril he was in: Lord, deliver me from Esau, for I fear him, Gen 32:11. The people of God have not been shy of telling God their fears; for they know he takes cognizance of them, and considers them. The fear that quickens prayer is itself pleadable. It was not a robber, but a murderer, that he was afraid of; nor was it his own life only that lay at stake, but the mothers' and the children's, that had left their native soil to go along with him. Note, Natural affection may furnish us with allowable acceptable pleas in prayer.
6. He insists especially upon the promise God had made him (Gen 32:9): Thou saidst, I will deal well with thee, and again, in the close (Gen 32:12): Thou saidst, I will surely do thee good. Note, (1.) The best we can say to God in prayer is what he has said to us. God's promises, as they are the surest guide of our desires in prayer, and furnish us with the best petitions, so they are the firmest ground of our hopes, and furnish us with the best pleas. "Lord, thou saidst thus and thus; and wilt thou not be as good as thy word, the word upon which thou had caused me to hope?" Psa 119:49. (2.) The most general promises are applicable to particular cases. "Thou saidst, I will do thee good; Lord, do me good in this matter." He pleads also a particular promise, that of the multiplying of hes seed. "Lord, what will become of that promise, if they be all cut off?" Note, [1.] There are promises to the families of good people, which are improvable in prayer for family-mercies, ordinary and extraordinary, Gen 17:7; Psa 112:2; Psa 102:28. [2.] The world's threatenings should drive us to God's promises.
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 vv9–32 And Jacob said, O God of my father Abraham,…
And Jacob said, O God of my father Abraham, and God of my father Isaac,.... In this distress he does not consult the teraphim Rachel had taken from her father; nor does he call upon the hosts of angels that had just appeared to him, to help, protect, and guard him; but to God only, the God of his fathers, who had promised great things to them, and had done great things for them; who was their God in covenant, as he was his also, though he makes no mention of it, and who was heir of the promises made to them, the birthright and blessing being entailed upon him:
the Lord which saidst unto me, return unto thy country, and to thy kindred; the same God had appeared to him, when in Laban's house, and bid him return to his own country, and father's house; in obedience to which command he was now on his journey thither, and being in the way of his duty, and acting according to the will of God, though he had no dependence on, nor put any confidence in anything done by him, as appears by what follows; yet he hoped God of his grace and goodness would have a regard unto him, as he was doing what he was directed to by him, and especially since he had made the following gracious promise:
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and I will deal well with thee: bestow good things on thee, both temporal and spiritual, and among the former, preservation from evils and dangers is included.
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 vv9, 10, 11, 12, 13, 17, 24, 25, 26, 27, 29, 30, 31 He addresseth himself to God as the God of…
He addresseth himself to God as the God of his fathers: such was the sense he had of his own unworthiness, that he did not call God his own God, but a God in covenant with his ancestors. O God of my father Abraham, and God of my father Isaac. And this he could better plead, because the covenant was entailed upon him. Thou saidst unto me, Return unto thy country - He did not rashly leave his place with Laban, out of a foolish fondness for his native country; but in obedience to God's command.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv9, 10, 11, 12, 13, 14, 15, 22, 24, 25, 26, 28, 29, 31, 32 Verse 9. O God of my father Abraham, c.]…
Verse 9. O God of my father Abraham, c.] This prayer is remarkable for its simplicity and energy and it is a model too for prayer, of which it contains the essential constituents: -
1. Deep self-abasement.
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2. Magnification of God's mercy.
3. Deprecation of the evil to which he was exposed.
4. Pleading the promises that God had made to him. And,
5. Taking encouragement from what God had already wrought.
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 vv9, 10, 11, 13, 24, 25, 26, 27, 29, 31 Gen 32:9. He has recourse to God in his…
Gen 32:9. He has recourse to God in his distress by prayer, the only effectual means of obtaining relief in trouble. And surely a finer model of genuine prayer can hardly be met with or imagined. It was evidently dictated by the feelings of his heart in this trying season. He addressed himself to God as the God of his fathers, not presuming to call him his own God, because of the sense he had of his unworthiness. O God of my father Abraham, and father Isaac — This he could better plead, because the government was entailed upon him. Thou saidst, Return unto thy country — He had not rashly left his place with Laban; but in obedience to God’s command.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv9, 10, 11, 15, 20, 22, 23, 24, 25, 28, 29, 30, 31, 32 God of...Isaac. It is not true, therefore, that God…
God of...Isaac. It is not true, therefore, that God never has the title of God of any man, while living, as some assert, chap. xxxi. 42. Jacob addresses him by those very titles which he had assumed at Bethel, chap. xxviii. 13. (Haydock)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv9, 13, 16, 17, 21, 22, 24, 26, 28, 29, 31, 32 Jacob said, O God of my father Abraham--In this…
Jacob said, O God of my father Abraham--In this great emergency, he had recourse to prayer. This is the first recorded example of prayer in the Bible. It is short, earnest, and bearing directly on the occasion. The appeal is made to God, as standing in a covenant relation to his family, just as we ought to put our hopes of acceptance with God in Christ. It pleads the special promise made to him of a safe return; and after a most humble and affecting confession of unworthiness, it breathes an earnest desire for deliverance from the impending danger. It was the prayer of a kind husband, an affectionate father, a firm believer in the promises.
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 vv9, 13, 20, 21, 22, 24, 25, 26, 27, 28, 29, 30, 32 9. Jacob said — Having made all prudent arrangements…
9. Jacob said — Having made all prudent arrangements possible, he betakes himself to prayer. He has been pursued from behind by his uncle and father-in-law Laban, and by the help of his father’s God he has been redeemed from evil on that side. Now a danger threatens from the opposite direction, an enemy, though a brother. His prayer, under this sore distress, arose to a lofty height of poetic fervor. It was ever afterwards remembered, and repeated by generations of his children until Moses wrote it in this book.
O God of my father Abraham, And God of my father Isaac; Jehovah, who saidst to me, Return to thy land and to thy kindred, And I will do well with thee, I am less than all the mercies, And than all the fidelity, Which thou hast done thy servant.
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For with my staff I passed over this Jordan, And now I have become two bands.
Deliver me, now, from the hand of my brother, From the hand of Esau, For I fear him, Lest he come and smite me, Mother upon children. And thou didst say, Doing well I will do well with thee, And I have set thy seed as the sand of the sea, Which is not numbered from multitude.
In this fervent prayer we note with interest the following: 1) He appeals to the God of his fathers. 2) He makes use of the covenant name Jehovah. 3) He pleads the promises. 4) He humbly acknowledges the mercies of God. 5) God’s truth or fidelity is honoured as against the untruthfulness of Jacob. 6) He acknowledges his great temporal prosperity as a blessing of God. 7) He prays for deliverance from Esau. 8) He confesses his fear. 9) He pleads for the mothers and children. 10) He pleads, in conclusion, the promises again.
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 vv9, 10, 11, 12, 13, 14, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32 9. O God, &c.] Jacob’s prayer consists of (1)…
9. O God, &c.] Jacob’s prayer consists of (1) an invocation; (2) a reminder of the promise; (3) a humble acknowledgment of mercies; (4) an entreaty (a) for protection, and (b) for the fulfilment of the covenant promise. Jacob’s prayer, followed by the symbolic scene of the wrestling with the angel (Gen_32:24-32), is an indication that, through discipline, the patriarch’s character has been made ready for the exercise of the faith of which it was capable, and for submission to the Will which it had begun to recognize. The absence of confession of sin has been remarked upon. The self-sufficiency still lingers; see Gen_32:11.
which saidst] The reference is to Gen_31:3.
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 vv9, 13, 14, 16, 20, 22, 23, 24, 25, 26, 28, 29, 30, 31, 32 (9) Jacob said.—Jacob’s prayer, the first recorded in the…
(9) Jacob said.—Jacob’s prayer, the first recorded in the Bible, is remarkable for combining great earnestness with simplicity. After addressing God as the Elohim of his. fathers, he draws closer to Him as the Jehovah who had personally commanded him to return to his birthplace (Gen_31:13). And next, while acknowledging his own unworthiness, he shows that already he had been the recipient of the Divine favour, and prays earnestly for deliverance, using the touching words “and smite me, mother upon children.” His mind does not rest upon his own death, but upon the terrible picture of the mother, trying with all a mother’s love to protect her offspring, and slain upon their bodies. In Hos_10:14 this is spoken of as the most cruel and pitiable of the miseries of war. But finally he feels that this sad end is impossible; for he has God’s promise that his seed shall be numerous as the sand of the sea. In prayer to man it may be ungenerous to remind another of promises made and favours expected, but with God each first act of grace and mercy is the pledge of continued favour.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv9, 13, 14, 16, 17, 21, 24, 25, 26, 27, 28, 29, 30, 31, 32 Vers. 9-12. And Jacob said, the combined beauty and…
Vers. 9-12. And Jacob said, the combined beauty and power, humility and boldness, simplicity and sublimity, brevity and comprehensiveness of this prayer, of which Kalisch somewhat hypercritically complains that it ought to have been offered before resorting to the preceding precautions, has been universally recognizedO God of my father Abraham, and God of my father Isaac, the Lord Jacob"s invocation is addressed not to Deity in general, but to the living personal Elohim who had taken his fathers Abraham and Isaac into covenant, i.e. to Jehovah who had enriched them with promises of which he was the heir, and who had specially appeared unto himself (cf. Gen_28:13 Gen_31:3, Gen_31:13) which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee: here was a clear indication that Jacob had in faith both obeyed the command and embraced the promise made known to him in HaranI am not worthy of the least of (literally, I am less than) all the mercies, and (of) all the truth, which thou hast showed unto thy servant; the profound humility which these words breathe is a sure indication that the character of Jacob had either undergone a great inward transformation, if that was not experienced twenty years before at Bethel, or had shaken off the moral and spiritual lethargy under which he too manifestly labored while in the service of Labanfor with my staff (i.e. possessing nothing but my staff) I passed over this Jordan (the Jabbok was situated near, indeed is a tributary of the Jordan); and now I am become two bands (or Macha-noth). Deliver me, I pray thee, from the hand of my brother, from the hand of Esau (thus passing from thanksgiving to direct petition, brief, explicit, and fervent): for I fear him, lest he will come and smite me (i.e. my whole clan, as Ishmael, Israel, Edom signify not individuals, but races), and the mother with the children. Literally, mother upon the children, a proverbial expression for unsparing cruelty (Rosenm Keil), or complete extirpation (Kalisch), taken from the idea of destroying a bird while sitting upon its young (cf. Hos_10:14) And thou saidst, I will surely do thee good, literally, doing good, I will do good to thee. (vide Gen_28:13) Jacob here pleads the Divine promises at Bethel (Gen_28:13-15) and at Haran, (Gen_31:3) as an argument why Jehovah should extend to him protection against Esau conduct at which Tuch is scandalized as "somewhat inaptly reminding God of his commands and promises, and calling upon him to keep his word; but just this is what God expects his people to do, (Isa_43:26) and according to Scripture the Divine promise is always the petitioner"s best warrantand make thy seed as the sand of the sea, this was the sense, without the ipsissima verb? of the Bethel promise, which likened Jacob s descendants to the dust upon the ground, as Abraham"s seed had previously been compared to the dust of the earth, (Gen_13:16) the stars of heaven, (Gen_15:5) and the sand upon the sea-shore (Gen_22:17) which cannot be numbered for multitude.
Vers. 9-12.
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Jacob"s prayer.
1. It was the prayer of humility.
2. Of faith faith in a covenant God, faith in him who had already revealed himself, faith in promises made to the individual as well as to God"s people generally, faith founded on experience of the past, faith which has been mingled with obedience, and therefore lays hold of Divine righteousness. He has commanded me to return; I am in the way of his commandments. Faith in the great purpose of God and his kingdom: "I will make thy seed as the sand of the sea," &c. So Luther, in his sense of personal weakness in a troubled world, cried, "The Lord must save his own Church. ;
3. It was the prayer of gratitude. I was alone; I am now two bands; not worthy of the least of thy mercies," &c., "yet abundantly blessed. 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 vv9, 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.
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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 Preacher's Complete Homiletical Commentary 1892 · Public Domain On v24 Gen_32:24. Wrestled.] The Heb. word only occurs in this…
CRITICAL NOTES.—
Gen_32:24. Wrestled.] The Heb. word only occurs in this place. It seems to be derived from a word signifying “dust,” and the allusion is probably to the dust excited by the combatants in wrestling. A man. In Hos_12:4-5, the man who wrestled with Jacob is called the angel, and the Lord of Hosts. In Gen_32:30, Jacob calls him God.
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Gen_32:25. The hollow of his thigh.] “Lit., the socket of the hip. It is not said that he struck it a blow (Knobel) (for it is God who is spoken of); needs but to touch its object, and the full result is secured.” (Lange). And the hollow of Jacob’s thigh was out of joint. “This is explained more fully in Gen_32:32. The sinews of his thigh (nervus ischradicus) were paralyzed through the extreme tension and distortion. But this bodily paralysis does not paralyze the persevering Jacob.” (Lange).
Gen_32:28. Israel.] Signifies, “princely prevailer with God.” One part of the word signifies the same as the name Sarah, “princess.” Such names in Scripture designate the character, rather than the common appellation of those to whom they are applied. (Isa_9:6; Isa_7:14). See also what our Lord says to His disciples, (St. Joh_15:15). As a prince hast thou power with God. The same word occurs in Hos_12:4; “He had power with God”; where the Heb. has, “he was a prince with God.”
Gen_32:30. Peniel.] Heb. “face of God,” called also Penuel, in Gen_32:31. But the two words have precisely the same import.
Gen_32:32. Therefore the children of Israel eat not of the sinew which shrank.] This custom is not mentioned elsewhere in the O.T., but the Jews rigidly observe it unto this day. Delitzsch says, “This exemption exists still, but since the ancients did not distinguish clearly 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.”
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_32:24-32
JACOB WRESTLING WITH THE ANGEL
Consider this incident:—
I. As to its outward form. Jacob had sent his company on before, and is now left all alone. He entrusts his all to God on whom he had cast himself in prayer. A strange and mysterious being, having at first the form of a man, wrestles with him “until the breaking of the day.” (Gen_32:24). When this “man” saw that he prevailed not, he touched the hollow of Jacob’s thigh and put it out of joint. He confesses himself vanquished, and says, “let me go, for the day breaketh,” (Gen_32:26) when Jacob replies “I will not let thee go, except thou bless me.” Jacob’s unknown combatant asks his name, when he changes that name in commemoration of Jacob’s power with God, and prevailing with men. Jacob then turns towards his unknown antagonist and asks what is his name. He blesses Jacob, but refuses to tell his name. (Gen_32:29.) This mysterious being is, at first called a “man,” then an “angel,” and then “God.” When the conquest is over Jacob declares, “I have seen God face to face.” (Gen_32:30). We cannot take this incident as a dream, but must regard it as history. For it is stated as a fact that the sinew of Jacob’s thigh shrank (Gen_32:32). The features of this incident are true to all what we know of Jacob’s character. He had been a taker of the heel from his very birth. He had contended successfully with adversaries. True to his character, he struggles with this mysterious combatant while any strength remains. And even when his strength is suddenly withered, he hangs upon his conquerer. He learns to depend upon one mightier than himself.
II. As to its spiritual meaning. This transaction is clearly intended to have a spiritual meaning. If the outward form of it seems strange to us, we must consider that God can adapt the mode in which He shall convey His revelation to the condition of the person receiving it. When God has things of a spiritual nature to reveal, it is not strange that He should begin with the senses. God takes man on the ground on which He finds him, and through the senses leads him to the higher things of reason, of conscience, of faith, and of communion with Himself. These are some of the spiritual truths and lessons to be learned from this incident:—
1. That the great struggle of life is to know and feel after God. We know that we are in the hands of some mysterious and mighty Power. We want to know the secret of that Power, and who is that mysterious Being behind it all. Truly to know God’s name is to know the meaning of it, and not merely the ability to recite words. With the Hebrews of the old time, names stood for realities. To know God’s name was to know His nature. This is our great struggle—our deepest desire. Jacob now stood in dread of his brother Esau, but says not a word regarding his danger. He requests only to be blest by God, and to know His nature. We, too, feel that this universe reposes upon a solemn mystery, and we ask, what is that Name above every name; who is that Being in whom all things have their beginning, and seek their end? Are all our aspirations after God and immortality, only the echo of our own minds and wishes; or, are they some living being outside of us?
2. That God reveals Himself through mystery and awe. The Divine antagonist seemed anxious to depart before the dawn, but Jacob held him, as if in fear, lest the daylight should rob him of the blessing. The darkness of the night was the favourable time. The light of day might dissolve the charm. God is felt more in awe and wonder than in clear conceptions. We feel God most when some dark mystery presses upon us. Darkness shows us more of God than the light. The infinite grandeur of heaven strikes us more by night than by day.
3. That God reveals Himself to us in blessing. God refused to tell Jacob His Name, but “He blessed him there.” This is the chief thing we want. Through blessing imparted to us we shall learn all of that great Name that we can possibly know. If we depend only on words, we may come to mistake them for knowledge. Jacob had to learn and to feel after God by the experience of His goodness, and not merely to satisfy himself with a name. Words would only have limited and circumscribed the Infinite.
4. That God’s revelation of Himself to us is intended to change our character. The name of Jacob was changed to that of Israel. He is no more supplanter (Jacob), but prevailer with God (Israel). He had now put off the old man, and put on the new man; and this change in his character is signified by a new name. He now walks in “newness of life.” Twenty years before this, God had appeared to him and Heaven was opened to him in forgiveness and blessing. But all through and since this the essential principles of his character were not altered. There was still something subtle in him, deep cunning and craft,—a lack of reality. Jacob was tender and devout after his manner; but he was still the subtle supplanter, and only half honest. But now that he is overcome by the awful God, his subtlety departs from him. He becomes real and true. When God lays hold upon us, it is for the purpose of removing us from the old life to the new.
4. That God is conquered by prayer and supplication. “When He saw that He prevailed not against him.” (Gen_32:25.) Here is the strange spectacle of Omnipotence unable to vanquish “the worm, Jacob.” But the strength by which Jacob wrestled was not the strength of bone and muscle, and the angel’s inability was nothing but the inability to withstand the power of faith in His own promises. The strength by which he prevailed was God’s own strength. Every true Israelite pleads the promises of God with an importunity that will take no denial, and God is pleased to suffer Himself to be thus overcome. God’s contest with us is friendly.
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.—(Lange).
SUGGESTIVE COMMENTS ON THE VERSES
Gen_32:24. This strife was not only corporeal but spiritual; as well by the force of his faith as strength of body. “He prevailed” by prayers and tears. (Hos_12:4.) Our Saviour also prayed Himself into “an agony,” (Luk_22:44.) and we are bidden to “strive in prayer,” even to an agony. (Rom_15:30.) Every sound is not music; so neither is every uttering petitions to God a prayer. It is not the labour of the lips, but the travail of the heart. A man must wrestle with God, and wring the blessing out of His hands, as the woman of Canaan did. He must “stir up himself to take hold of God.” (Isa_64:7.)—(Trapp.)
Gen_32:25. But what a wonder is this? Jacob received not so much hurt from all his enemies as from his best friend. Not one of his hairs perished by Laban or Esau, yet he lost a joint by the angel, and was sent halting to his grave. He that knows our strength, yet will wrestle with us for our exercise, and loves our violence and importunity.—(Bp. Hall.)
This was the turning point in Jacob’s life. Henceforth he will put less dependence on the flesh, and fleshly means, and more upon God his deliverer. He prevailed, indeed, but bore about in his body the marks of the struggle, and succeeded only by prayer and faith. The thigh is the pillar of a man’s strength, and the hip-joint is the seat of physical force for him who would stand his ground as a wrestler.—(Jacobus.)
In all the gains of godliness there is yet something inflicted to keep us humble.
Gen_32:26. Jacob conquers at the moment his physical strength is crippled. (2Co_12:10.) The All-powerful cannot go without Jacob’s leave. And Jacob will not let Him go except He bless him. What loving condescension of the covenant God, binding Himself to the sinner! “I will not leave thee nor forsake thee.” (Heb_13:5.) “Concerning the work of my hands command ye me.” What power of faith to hold on, and not to let go the Covenant Angel without a blessing!—(Jacobus.)
This teaches us as our Saviour did, by the parable of the importunate widow (Luk_18:1), to persevere in prayer, and to devour all discouragements. Jacob holds with his hands, when his joints were out of joint. The woman of Canaan will not be put off, either with silence or sad answers.—(Trapp.)
The highest heroism of faith shines forth in these words. Doubtless the power of Jacob’s antagonist was sufficient to have freed himself from this death-like embrace. But His omnipotence was limited in its operation by his promise to his servant “to do him good.” Nor did He really desire that Jacob should free him from the obligation to do him good. He rather aimed to have the pleasure of seeing how firm, by His grace, are the hearts of His children, even when many waters of affliction go over them, and how the seed of God remains in them. God Himself is the author of this constancy, and hence it is that it is so pleasing in His sight; for He takes pleasure in all His works.—(Bush.)
Gen_32:27. The mention of his name not only reminded him of his predicted ascendancy over Esau, but also of all the rich blessings and prerogatives of the covenant established with his fathers. And what could more tend to cheer and encourage him on this occasion than such refreshing recollections? Yet the ensuing words disclose a still deeper drift in the question.
Gen_32:28. 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 afterwards 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 apostles’ 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.” (Php_2:12-13.)—(Murphy).
Proper names in scripture are frequently used to designate the character rather than the common appellation of those to whom they are applied. Thus it was predicted of Christ that “His name should be called Wonderful, Immanuel,” etc. (Isa_9:6; Isa_7:14), the meaning of which is, that His nature should be wonderful, should be Immanuel, etc. So our Lord says to His disciples, “I have called you friends” (Joh_15:15), i.e., I declare you to be friends. Jacob should now be declared to be possessed of a new character by the significant designation assigned him. In allusion to his “power with God,” the Most High says by His prophet, “I said not to the seed of Jacob, seek ye me in vain.” (Isa_45:19.) The seed of Jacob is specified rather than the seed of Abraham, from this eminent instance of Jacob’s praying and prevailing in a season of extremity, and thus carrying an implication that his “seed” would inherit their father’s spirit in this respect.—(Bush.)
No longer Jacob the supplanter, but Israel the Prince of God—the champion of the Lord, who had fought with God and conquered; and who, henceforth, will fight for God and be His true loyal soldier; a larger and more unselfish man—honest and true at last. No man becomes honest till he has got face to face with God. There is a certain insincerity about us all—a something dramatic. One of those dreadful moments which throw us upon ourselves, and strip off the hollowness of our outside show, must come before the insincere is true.—(Robertson.)
All God’s Israel are wrestlers by calling. (Eph_6:12.) As “good soldiers of Jesus Christ,” they must “suffer hardness.” (2Ti_2:3.) The Lord Christ stands over us as He did over Stephen (Act_7:53), with a crown upon His head and another in His hand, with this inscription, “To him that overcometh.” (Revelation 2, 3)—(Trapp.)
Gen_32:29. Names have a power, a strange power of hiding God. Speech has been bitterly defined as the art of hiding thought. That sarcastic definition has in it a truth. The Eternal word is the revealer of God’s thought; and every true word of man is originally the expression of a thought; but by degrees the word hides the thought. Words often hide from us our ignorance of even earthly truth. The child asks for information, and we satiate his curiosity with words. Who does not know how we satisfy ourselves with the name of some strange bird or plant, or the name of some new law in nature? We get the name, and fancy we understand something more than we did before; but, in truth, we are more hopelessly ignorant. We fancy we possess it, because we have got the name by which it is known; and the word covers over the abyss of our ignorance. If Jacob had got a word, that word might have satisfied him. He would have said, now I understand God, and know all about Him. God’s plan was not to give names and words, but truths of feeling. That night, in that strange scene, He impressed on Jacob’s soul a religious awe, which was hereafter to develop,—not a set of formal expressions, which would have satisfied with husks the cravings of the intellect, and shut up the soul:—Jacob felt the Infinite, who is more truly felt when least named. Words would have reduced that to the Finite; for, oh! to know all about God is one thing—to know the living God is another.—(Robertson).
Gen_32:30. Bethel, Mahanaim, Peniel, divine stations in the journey of the pilgrim of faith.—(Lange).
To see God face to face and live is the marvel of human experience.—(Jacobus).
The Christian also has his memorable places: Bethlehem, Capernaum, Jerusalem, Calvary, and the Mount of Olives, are among them. Every Christian has his particular Peniel, in which God revealed himself to him in an especial manner—his closet, the sanctuary, a book, a sermon, a company, a solitary hour, which continue consecrated in his grateful memory.—(Bush).
His words are equivalent to the declaration, “I am preserved, and shall be preserved.” Here, then, is the echo of faith, “Although new tribulations may befall me, according to the will of God, yet I shall be preserved, and He will at length deliver me from all evil. Of this I am assured, for I know in whom I have believed.” His subsequent history shows that his confidence was well founded.—(Bush.)
Gen_32:31. Nature without was in harmony with the new feelings awakened within his soul. The Sun of Righteousness, the day-spring from on high, had risen upon him. He went lame, but he was blessed. While he rejoices in the exceeding mercy of God, he is, at the same time, reminded of his own nothingness and humbled.
The wrenching of the tendons and muscles was mercifully healed, yet so as to leave a permanent monument in Jacob’s halting gait, that God had overcome his self-will.—(Murphy).
Gen_32:32. This story contains three points which are specially interesting to every Jew in a national point of view. It explained to him why he was called an Israelite. It traces the origin of his own name to a distant ancestor, who had been a wrestler with God, from whence he had obtained the name Israel. It casts much deep and curious interest round an otherwise insignificant village, Peniel, where this transaction had taken place, and which derived its name from it—Peniel, the face of God. And, besides, it explained the origin of a singular custom, which might seem a superstitious one, of not suffering a particular muscle to be eaten, and regarding it with a kind of religious awe, as the part in which Jacob is said by tradition to have been injured, by the earnest tension of his frame during the struggle.—(Robertson.)
The preceding narrative teaches us,
1. That great trials often befall the people of God when in the way of commanded duty.
2. The surest way of prevailing with man is to prevail with God.
3. Prevailing at last will recompense all our striving.—(Bush.)
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.
Alexander MacLaren 1905 · Public Domain On v9 Gen 32:9 - Gen 32:12.
Genesis
THE TWOFOLD WRESTLE - GOD’S WITH JACOB AND JACOB’S WITH GOD
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Gen 32:9 - Gen 32:12.
Jacob’s subtlety and craft were, as is often the case, the weapons of a timid as well as selfish nature. No wonder, then, that the prospect of meeting his wronged and strong brother threw him into a panic, notwithstanding the vision of the camp of angels by the side of his defenceless caravan of women and children. Esau had received his abject message of propitiation in grim silence, sent no welcome back, but with ominous haste and ambiguous purpose began his march towards him with a strong force. A few hours will decide whether he means revenge. Jacob’s fright does not rob him of his ready wit; he goes to work at once to divide his party, so as to ensure safety for half of it. He schemes first, and prays second. The order might have been inverted with advantage, but is like the man-in the lowest phase of his character. His prayer shows that he is beginning to profit by the long years of schooling. Though its burden is only deliverance from Esau, it pleads with God on the grounds of His own command and promise, of Jacob’s unworthiness of God’s past mercies, and of His firm covenant. A breath of a higher life is stirring in the shifty schemer who has all his life been living by his wits. Now he has come to a point where he knows that his own power can do nothing. With Laban, a man of craft like himself, it was diamond cut diamond; and Jacob was equal to the position. But the wild Bedouin brother, with his four hundred men, is not to be managed so; and Jacob is driven to God by his conscious helplessness. It is the germ, but only the germ, and needs much tending and growth before it matures. The process by which this faint dawning of a better life is broadened into day is begun in the mysterious struggle which forms the main part of this lesson, and is God’s answer to his prayer.
1. We have, first, the twofold wrestling. The silent night-long wrestle with the ‘traveller unknown’ is generally regarded as meaning essentially the same thing as the wonderful colloquy which follows. But I venture to take a somewhat different point of view, and to suggest that there are here two well-marked stages. In the first, which is represented as transacted in unbroken silence, ‘a man’ wrestles with Jacob, and does not prevail; in the second, which is represented as an interchange of speech, Jacob strives with the ‘man,’ and does prevail. Taken together, the two are a complete mirror, not only of the manner of the transformation of Jacob into Israel, but of universal eternal truths as to God’s dealings with us, and our power with Him.
As to the former stage, the language of the narrative is to be noted, ‘There wrestled a man with him.’ The attack, so to speak, begins with his mysterious antagonist, not with the patriarch. The ‘man’ seeks to overcome Jacob, not Jacob the man. There, beneath the deep heavens, in the solemn silence of night, which hides earth and reveals heaven, that strange struggle with an unknown Presence is carried on. We have no material for pronouncing on the manner of it, whether ecstasy, vision, or an objective and bodily fact. The body was implicated in the consequences, at all events, and the impression which the story leaves is of an outward struggle. But the purpose of the incident is the same, however the question as to its form be answered. Nor can we pronounce, as some have done, on the other question, of the personality of the silent wrestler. Angel, or ‘the angel of the covenant,’ who is a transient, and possibly only apparent, manifestation in human form of Him who afterwards became flesh and dwelt among us, or some other supernatural embodiment, for that one purpose, of the divine presence,-any of these hypotheses is consistent with the intentionally reticent text. What it leaves unspoken, we shall wisely leave undetermined. God acts and speaks through ‘the man.’ That is all we can know or need.
What, then, was the meaning of this struggle? Was it not a revelation to Jacob of what God had been doing with him all his life, and was still doing? Was not that merciful striving of God with him the inmost meaning of all that had befallen him since the far-off day when he had left his father’s tents, and had seen the opened heavens, and the ladder, which he had so often forgotten? Were not his disappointments, his successes, and all the swift changes of life, God’s attempts to lead him to yield himself up, and bow his will? And was not God striving with him now, in the anxieties which gnawed at his heart, and in his dread of the morrow? Was He not trying to teach him how crime always comes home to roost, with a brood of pains running behind it? Was not the weird duel in the brooding stillness a disclosure, which would more and more possess his soul as the night passed on, of a Presence which in silence strove with him, and only desired to overcome that He might bless? The conception of a Divine manifestation wrestling all night long with a man has been declared ‘crude,’ ‘puerile,’ and I know not how many other disparaging adjectives have been applied to it. But is it more unworthy of Him, or derogatory to His nature, than the lifelong pleading and striving with each of us, which He undoubtedly carries on? The idea of a man contending with God has been similarly stigmatised; but is it more mysterious than that awful power which the human will does possess of setting at naught His counsels and resisting His merciful strivings?
The close of the first stage of the twofold wrestle is marked by the laming of Jacob. The paradox that He, who could not overcome, could yet lame by a touch, is part of the lesson. If His finger could do that, what would the grip of His hand do, if He chose to put out His power? It is not for want of strength that He has not crushed the antagonist, as Jacob would feel, with deepening wonder and awe. What a new light would be thus thrown on all the previous struggle! It was the striving of a power which cared not for a mere outward victory, nor put forth its whole force, lest it should crush him whom it desired to conquer only by his own yielding. As Job says, ‘Will He plead against me with His great power?’ No; God mercifully restrains His hand, in His merciful striving with men. Desiring to overcome them, He desires not to do so by mere superior power, but by their willing yielding to Him.
That laming of Jacob’s thigh represents the weakening of all the life of nature and self which had hitherto been his. He had trusted to his own cunning and quick-wittedness; he had been shrewd, not over-scrupulous, and successful. But he had to learn that ‘by strength shall no man prevail,’ and to forsake his former weapons. Wrestling with his hands and limbs is not the way to prevail either with God or man. Fighting with God in his own strength, he is only able to thwart God’s merciful purpose towards him, but is powerless as a reed in a giant’s grasp if God chooses to summon His destructive powers into exercise. So this failure of natural power is the turning-point in the twofold wrestle, and marks as well as symbolises the transition in Jacob’s life and character from reliance upon self and craft to reliance upon his divine Antagonist become his Friend. It is the path by which we must all travel if we are to become princes with God. The life of nature and of dependence on self must be broken and lamed in order that, in the very moment of discovered impotence, we may grasp the hand that smites, and find immortal power flowing into our weakness from it.
2. So we come to the second stage, in which Jacob strives with God and does prevail. ‘Let me go, for the day breaketh.’ Then did the stranger wish to go; and if he did, why could not he, who had lamed his antagonist, loose himself from his grasp? The same explanation applies here which is required in reference to Christ’s action to the two disciples at Emmaus: ‘He made as though He would have gone further.’ In like manner, when He came to them on the water, He appeared as though He ‘would have passed by.’ In all three cases the principle is the same. God desires to go, if we do not desire Him to stay. He will go, unless we keep Him. Then, at last, Jacob betakes himself to his true weapons. Then, at last, he strangely wishes to keep his apparent foe. He has learned, in some dim fashion, whom he has been resisting, and the blessedness of having Him for friend and companion. So here comes in the account of the whole scene which Hosea gives {Hos 12:4}: ‘He wept, and made supplication unto Him.’ That does not describe the earlier portion, but is the true rendering of the later stage, of which our narrative gives a more summary account. The desire to retain God binds Him to us. All His struggling with us has been aimed at evoking it, and all His fulness responds to it when evoked. Prayer is power. It conquers God. We overcome Him when we yield. When we are vanquished, we are victors. When the life of nature is broken within us, then from conscious weakness springs the longing which God cannot but satisfy. ‘When I am weak, then am I strong.’ As Charles Wesley puts it, in his grand hymn on this incident:-
‘Yield to me now, for I am weak,
But confident in self-despair.’
And God prevails when we prevail. His aim in all the process of His mercy has been but to overcome our heavy earthliness and selfishness, which resists His pleading love. His victory is our yielding, and, in that yielding, obtaining power with Him. He delights to be held by the hand of faith, and ever gladly yields to the heart’s cry, ‘Abide with me.’ I will not let Thee go, except Thou bless me,’ is music to His ear; and our saying so, in earnest, persistent clinging to Him, is His victory as well as ours.
3. We have, next, the new name, which is the prize of Jacob’s victory, and the sign of a transformation in his character. Before this time he had been Jacob, the worker with wiles, who supplanted his brother, and met his foes with duplicity and astuteness like their own. He had been mainly of the earth, earthy. But that solemn hour had led him into the presence-chamber, the old craft had been mortally wounded, he had seen some glimpse of God as his friend, whose presence was not ‘awful,’ as he had thought it long ago, nor enigmatical and threatening, as he had at first deemed it that night, but the fountain of blessing and the one thing needful. A man who has once learned that lesson, though imperfectly, has passed into a purer region, and left behind him his old crookedness. He has learned to pray, not as before, prayers for mere deliverance from Esau and the like, but his whole being has gone out in yearning for the continual nearness of his mysterious antagonist-friend. So, though still the old nature remains, its power is broken, and he is a new creature. Therefore he needs a new name, and gets it from Him who can name men, because He sees the heart’s depths, and because He has the right over them. To impose a name is the sign of authority, possession, insight into character. The change of name indicates a new epoch in a life, or a transformation of the inner man. The meaning of ‘Israel’ is ‘He {who} strives with God’; and the reason for its being conferred is more accurately given by the Revised Version, which translates, ‘For thou hast striven with God and with men,’ than in the Authorised rendering. His victory with God involved the certainty of his power with men. All his life he had been trying to get the advantage of them, and to conquer them, not by spear and sword, but by his brains. But now the true way to true sway among men is opened to him. All men are the servants of the servant and the friend of God. He who has the ear of the emperor is master of many men.
Jacob is not always called Israel in his subsequent history. His new name was a name of character and of spiritual standing, and that might fluctuate, and the old self resume its power; so he is still called by the former appellation, just as, at certain points in his life, the apostle forfeits the right to be ‘Peter,’ and has to hear from Christ’s lips the old name, the use of which is more poignant than many reproachful words; ‘Simon, Simon, behold, Satan hath desired to have you.’ But in the last death-bed scene, when the patriarch lifted himself in his bed, and with prophetic dignity pronounced his parting benediction on Joseph’s sons, the new name reappears with solemn pathos.
That name was transmitted to his descendants, and has passed over to the company of believing men, who have been overcome by God, and have prevailed with God. It is a charter and a promise. It is a stringent reminder of duty and a lofty ideal. A true Christian is an ‘Israel.’ His office is to wrestle with God. Nor can we forget how this mysterious scene was repeated in yet more solemn fashion, beneath the gnarled olives of Gethsemane, glistening in the light of the paschal full moon, when the true Israel prayed with such sore crying and tears that His body partook of the struggle, and ‘His sweat was as it were great drops of blood falling down to the ground.’ The word which describes Christ’s agony is that which is often rendered ‘wrestling,’ and perhaps is selected with intentional allusion to this incident. At all events, when we think of Jacob by the brook Jabbok, and of a ‘greater than our father Jacob’ by the brook Kedron, we may well learn what persistence, what earnestness and effort of the whole nature, go to make up the ideal of prayer, and may well blush for the miserable indifference and torpor of what we venture to call our prayers. These are our patterns, ‘as many as walk according to this rule,’ and are thereby shown to be ‘the Israel of God,’-upon them shall be peace.
4. We have, as the end of all, a deepened desire after closer knowledge of God, and the answer to it. Some expositors {as, for instance, Robertson of Brighton, in his impressive sermon on this section} take the closing petition, ‘Tell me, I pray thee, Thy name,’ as if it were the centre point of the whole incident. But this is obviously a partial view. The desire to know that name does not come to Jacob, as we might have expected, when he was struggling with his unknown foe in the dark there. It is the end, and, in some sense, the issue, of all that has gone before. Not that he was in any doubt as to the person to whom he spoke; it is just because he knows that he is speaking with God, who alone can bless, that he longs to have some deeper, clearer knowledge still of Him. He is not asking for a word by which he may call Him; the name is the expression of the nature, and his parting request is for something far more intimate and deep than syllables which could be spoken by any lips. The certain sequel of the discovery of God as striving in mercy with a man, and of yielding to him, is the thirst for deeper acquaintance with Him, and for a fuller, more satisfying knowledge of His inmost heart. If the season of mysterious intercourse must cease, and day hide more than it discloses, and Jacob go to face Esau, and we come down from the mount to sordid cares and mean tasks, at least we long to bear with us as a love-token some whisper in our inmost hearts that may cheer us with the peaceful truth about Him and be a hidden sweetness. The presence of such a desire is a sure consequence, and therefore a good test, of real prayer.
The Divine answer, which sounds at first like refusal, is anything but that. Why dost thou ask after My name? surely I need not to give thee more revelation of My character. Thou hast enough of light; what thou needest is insight into what thou hast already. We have in what God has made known of Himself already to us-both in His outward revelation, which is so much larger and sweeter to us than it was to Jacob, but also in His providences, and in the inward communion which we have with Him if we have let Him overcome us, and have gained power to prevail with Him-sources of certain knowledge of Him so abundant and precious that we need nothing but the loving eye which shall take in all their beauty and completeness, to have our most eager desires after His name more than satisfied. We need not ask for more sunshine, but take care to spread ourselves out in the full sunshine which we have, and let it drench our eyes and fire our hearts. ‘And He blessed him there.’ Not till now was he capable of receiving the full blessing. He needed to have self beaten out of him; he needed to recognise God as lovingly striving with Him; he needed to yield himself up to Him; he needed to have his heart thus cleansed and softened, and then opened wide by panting desire for the presence and benediction of God; he needed to be made conscious of his new standing, and of the higher life budding within him; he needed to experience the yearning for a closer vision of the face, a deeper knowledge of the name,-and then it was possible to pour into his heart a tenderness and fulness of blessing which before there had been no room to receive, and which now answered in sweetest fashion the else unanswered desire, ‘Tell me, I pray thee, Thy name.’
In like manner we may each be blessed with the presence and benediction of Him whose merciful strivings, when we knew Him not, came to us in the darkness; and to whom, if we yield, there will be peace and power in our hearts, and upon us, too, the sun will rise as we pass from the place where our foe became our friend, and by faith we saw Him face to face, and drank in life by the gaze.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv24, 28 and there wrestled
and there wrestled
Jacob’s crisis. Cf. Jos 5:13-15; Job 42:5; Job 42:6; Isa 6:1-8; Jer 1:4-9; Eze 1:28; Eze 2:1-7; Dan 10:1-12; Act 9:1-6; Rev 1:13-18.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv9, 13, 24 Jacob’s Prayer
Jacob’s Prayer
v. 9. And Jacob said, O God of my father Abraham, and God of my father Isaac, the Lord which saidst unto me, Return unto thy country and to thy kindred, and I will deal well with thee:
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v. 10. I am not worthy of the least of all the mercies, and of all the truth which Thou hast showed unto Thy servant; for with my staff I passed over this Jordan; and now I am become two bands. This was the proper reaction from the abject fear and panic with which Jacob had been suffering, carrying the matter to the true God in humble prayer. His prayer had the proper form, for he reminded God of His promises, at the same time declaring his own unworthiness so far as all the mercies and all the truth of the Lord were concerned, for his entire possessions twenty years before, when he crossed the Jordan near this point, had consisted of a staff, and now there were two bands of animals and of servants whom he was taking back to his home country.
v. 11. 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, literally, upon the children, since a mother will protect her children against the enemy with her body. The situation was so serious in the eyes of Jacob that he utterly despaired of all human help.
v. 12. And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude. Because an attack such as was now threatening him would tend to defeat the divine promise in the patriarchal blessing, therefore Jacob once more reminded the Lord of this promise, Gen 28:14. Faith clings to the divine promises, and he that prays properly always refers the Lord to His own Word with its many assurances of mercy, blessing, help, and assistance.
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 vv9, 11, 13, 17, 19, 22, 24, 27, 29, 31 God of my father Abraham, and God of my…
God of my father Abraham, and God of my father Isaac, Yahweh
This does not refer to different gods, but to the one God they all worship. AT: "Yahweh, who is God of my grandfather Abraham and my father Isaac" (See: Assumed Knowledge and Implicit Information)
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Yahweh, who said to me, 'Return to your country and to your kindred, and I will prosper you,'
This is a quotation within a quotation. It can be stated an indirect quotation. AT: "Yahweh, you who said that I should return to my country and to my kindred, and that you would prosper me," (See: Quotes Within Quotes and Direct and Indirect Quotations)
to your kindred
"to your family"
I will prosper you
"I will do good for you" or "I will treat you well"
I am not worthy of all your acts of covenant faithfulness and of all the trustworthiness that you have done for your servant
The abstract nouns "faithfulness" and "trustworthiness" can be stated as "faithful" and "loyal." AT: "I do not deserve for you to remain faithful to your covenant or for you to be loyal to me, your servant" (See: Active or Passive)
your servant
This is a polite way of saying "me."
now I have become two camps
Here the phrase "I have become" is an idiom meaning what he now possesses. AT: "and now I have enough people, flocks, and possessions with me to make two camps" (See: Idiom)
translationWords
God
ancestor
Abraham
Isaac
Yahweh
prosper
worthy
covenant faithfulness
trust
servant
staff
Jordan River
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 vv9, 13, 22, 24, 25, 26, 27, 28, 29, 30, 31, 32 32:9-12 Jacob’s prayer is a wonderful example of how…
32:9-12 Jacob’s prayer is a wonderful example of how to address God. He based his appeal on God’s will, reminding God of his relationship with him, his command for him to return to the land, and his promise (32:9). He had a correct attitude of genuine humility and total dependence on God (32:10). Finally, he asked that God rescue him from his brother, and he repeated God’s promises (see 22:17).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.