Genesis 32 commentary

The angels of God appeared to Jacob, to encourage him with the assurance of the Divine protection. When God designs his people for great trials, he prepares them by great comforts. While Jacob, to whom the promise belonged, had been in hard service, Esau was become a prince. Jacob sent a message, showing that he did not insist upon the birth-right. Yielding pacifies great offences, Ec 10:4. We must not refuse to speak respectfully, even to those unjustly angry with us. Jacob received an account of Esau's warlike preparations against him, and was greatly afraid. A lively sense of danger, and quickening fear arising from it, may be found united with humble confidence in God's power and promise.

Times of fear should be times of prayer: whatever causes fear, should drive us to our knees, to our God. Jacob had lately seen his guards of angels, but in this distress he applied to God, not to them; he knew they were his fellow-servants, Re 22:9. There cannot be a better pattern for true prayer than this. Here is a thankful acknowledgement of former undeserved favours; a humble confession of unworthiness; a plain statement of his fears and distress; a full reference of the whole affair to the Lord, and resting all his hopes on him. The best we can say to God in prayer, is what he has said to us. Thus he made the name of the Lord his strong tower, and could not but be safe. Jacob's fear did not make him sink into despair, nor did his prayer make him presume upon God's mercy, without the use of means. God answers prayers by teaching us to order our affairs aright. To pacify Esau, Jacob sent him a present. We must not despair of reconciling ourselves to those most angry against us.

A great while before day, Jacob being alone, more fully spread his fears before God in prayer. While thus employed, One in the likeness of a man wrestled with him. When the spirit helpeth our infirmities, and our earnest and vast desires can scarcely find words to utter them, and we still mean more than we can express, then prayer is indeed wrestling with God. However tried or discouraged, we shall prevail; and prevailing with Him in prayer, we shall prevail against all enemies that strive with us. Nothing requires more vigour and unceasing exertion than wrestling. It is an emblem of the true spirit of faith and prayer. Jacob kept his ground; though the struggle continued long, this did not shake his faith, nor silence his prayer. He will have a blessing, and had rather have all his bone put out of joint than go away without one. Those who would have the blessing of Christ, must resolve to take no denial. The fervent prayer is the effectual prayer. The Angel puts a lasting mark of honour upon him, by changing his name. Jacob signifies a supplanter. From henceforth he shall be celebrated, not for craft and artful management, but for true valour. Thou shalt be called Israel, a prince with God, a name greater than those of the great men of the earth. He is a prince indeed that is a prince with God; those are truly honourable that are mighty in prayer. Having power with God, he shall have power with men too; he shall prevail, and gain Esau's favour. Jacob gives a new name to the place. He calls it Peniel, the face of God, because there he had seen the appearance of God, and obtained the favour of God. It becomes those whom God honours, to admire his grace towards them. The Angel who wrestled with Jacob was the second Person in the sacred Trinity, who was afterwards God manifest in the flesh, and who, dwelling in human nature, is called Immanuel, Ho 12:4, 5. Jacob halted on his thigh. It might serve to keep him from being lifted up with the abundance of the revelations. The sun rose on Jacob: it is sun-rise with that soul, which has had communion with God.

1. And Jacob went on his way. After Jacob has escaped from the hands of his father-in-law, that is, from present death, he meets with his brother, whose cruelty was as much, or still more, to be dreaded; for by the threats of this brother he had been driven from his country; and now no better prospect lies before him. He therefore proceeds with trepidation, as one who goes to the slaughter. Seeing, however, it was scarcely possible but that he should sink oppressed by grief, the Lord affords him timely succor; and prepares him for this conflict, as well as for others, in such a manner that he should stand forth a brave and invincible champion in them all. Therefore, that he may know himself to be defended by the guardianship of God, angels go forth to meet him, arranged in ranks on both sides. Hebrew interpreters think that the camp of the enemy had been placed on one side; and that the angels, or rather God, stood on the other. But it is much more probable, that angels were distributed in two camps on different sides of Jacob, that he might perceive himself to be everywhere surrounded and fortified by celestial troops; as in Psalm 34:7, it is declared that angels, to preserve the worshippers of God, pitch their tents around them. Yet I am not dissatisfied with the opinion of those who take the dual number simply for the plural; understanding that Jacob was entirely surrounded with an army of angels. Now the use of this vision was twofold; for, first, since the holy man was very anxious about the future, the Lord designed early to remove this cause of terror from him; or, at least, to afford him some alleviation, lest he should sink under temptation. Secondly, God designed, when Jacob should have been delivered from his brother, so to fix the memory of the past benefit in his mind, that it should never be lost. We know how prone men are to forget the benefits of God. Even while God is stretching out his hand to help them, scarcely one out of a hundred raises his eyes towards heaven. Therefore it was necessary that the visible protection of God should be placed before the eyes of the holy man; so that, as in a splendid theater, he might perceive that he had been lately delivered, not by chance, out of the hand of Laban; but that he had the angels of God fighting for him; and might certainly hope, that their help would be ready for him against the attempts of his brother; and finally, that, when the danger was surmounted, he might remember the protection he had received from them. This doctrine is of use to us all, that we may learn to mark the invisible presence of God in his manifested favors. Chiefly, however, it was necessary that the holy man should be furnished with new weapons to endure the approaching contest. He did not know whether his brother Esau had been changed for the better or the worse. But he would rather incline to the suspicion that the sanguinary man would devise nothing but what was hostile. Therefore the angels appear for the purpose of confirming his faith in future, not less than for that of calling past favors to his remembrance. The number of these angels also encourages him not a little: for although a single angel would suffice as a guardian for us, yet the Lord acts more liberally towards us. Therefore they who think that each of us is defended by one angel only, wickedly depreciate the kindness of God. And there is no doubt that the devil, by this crafty device, has endeavored, in some measure, to diminish our faith. The gratitude of the holy man is noted by Moses, in the fact that he assigns to the place a name, (Galeed,) as a token of perpetual remembrance.

3. And Jacob sent messengers. It now happened, by the providence of God, that Esau, having left his father, had gone to Mount Seir of his own accord; and had thus departed from the land of promise, by which means the possession of it would remain void for the posterity of Jacob, without slaughter among brethren. For it was not to be believed that he had changed his habitation, either because he was compelled by his father’s command, or because he was willing to be accounted inferior to his brother. I rather conjecture that he had become greatly enriched, and that this induced him to leave his father’s house. For we know that profane persons and men of this world so vehemently pant for present advantages, that when anything offers itself in accordance with their desire, they are hurried towards it with a brutish impetuosity. Esau was imperious and ferocious; he was incensed against his mother; had shaken off all reverence for his father, and knew that he was himself also obnoxious to them both: his wives were engaged in incessant contentions; it seemed to him hard and troublesome, to be in the condition of a child in the family, when he was now advancing to old age; for proud men do not regard themselves as free, so long as any one has the preeminence over them. Therefore, in order to pass his life free from the authority of others, he chose to live in a state of separation from his father; and, allured by this attraction, he disregarded the promised inheritance, and left the place for his brother. I have said that this was done by the divine will: for God himself declares by Malachi, that it was by a species of banishment that Esau was led to Mount Seir. (Malachi 1:3) “I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.” — English Translation. For although he departed voluntarily, yet, by the secret counsel of God was he deprived of that land which he had earnestly desired. But, attracted by the present lust of dominion, he was blinded in his choice; since the land of Seir was mountainous and rugged, destitute of fertility and pleasantness. Moreover, he would appear to himself a great man, in giving his own name to the country. Nevertheless, it is probable that Moses called that country the land of Edom by the figure prolepsis, because it afterwards began to be so called. The question now occurs, Whence did Jacob know that his brother dwelt in that region? Though I assert nothing as certain; yet the conjecture is probable, that he had been informed of it by his mother; for, in the great number of her servants, a faithful messenger would not be wanting. And it is easily gathered from the words of Moses, that Jacob, before he had entered the land, knew the fact respecting the new residence of his brother. And we know that many things of this kind were omitted by Moses, which may easily suggest themselves to the mind of the reader.

4. Thus shall ye speak unto my lord Esau. Moses here relates the anxiety of Jacob to appease his brother. For this suppliant deprecation was extorted only by great and severe torture of mind. It seems, however, to be an absurd submission, whereby he cedes to his brother that dominion for which he had contended at the hazard of his life. For if Esau has the primogeniture, what does Jacob reserve for himself? For what end did he bring upon himself such hatred, expose himself to such dangers, and at length endure twenty years of banishment, if he does not refuse to be in subjection to his brother? I answer, that though he gives up the temporal dominion, he yields nothing of his right to the secret benediction. He knows that the effect of the divine promise is still suspended: and therefore, being content with the hope of the future inheritance, he does not hesitate, at present, to prefer his brother in honor to himself, and to profess himself his brother’s servant. Nor was there anything feigned in these words; because he was willing to bear his brother on his shoulders; so that he might not lose his own future right, which was as yet concealed.

5. I have oxen. Jacob does not proclaim his riches for the sake of boasting, but that by this method Esau might be inclined to humanity. For it would have been exceedingly disgraceful, cruelly to drive away one who had been enriched, by the favor of God, in a distant land. Besides, he cuts off occasion of future emulation: for if he had come empty and famishing, Esau might conceive fresh indignation against him, through fear of the expense which might be entailed on himself. Therefore Jacob declares, that he does not come for the purpose of consuming his father’s substance, nor of being made rich by his brother’s ruin: as if he had said, “Let thy earthly inheritance be secure; thy claim shall not be injured by me; only suffer me to live.” By this example we are taught in what way we are to cultivate peace with the wicked. The Lord does not indeed forbid us to defend our own right, so far as our adversaries allow; but we must rather recede from that right, than originate contention by our own fault.

6. And the messengers returned. Esau advances to meet his brother with a feeling of benevolence: but Jacob, reflecting on his cruel ferocity, inflated spirits, and savage threats, expects no humanity from him. And the Lord willed that the mind of his servant should be oppressed by this anxiety for a time, although without any real cause, in order the more to excite the fervor of his prayer. For we know what coldness, on this point, security engenders. Therefore, lest our faith, being stirred up by no stimulants, should become torpid, God often suffers us to fear things which are not terrible in themselves. For although he anticipates our wishes, and opposes our evils, he yet conceals his remedies until he has exercised our faith. Meanwhile it is to be noted, that the sons of God are never endued with a constancy so steadfast, that the infirmity of the flesh does not betray itself in them. For they who fancy that faith is exempt from all fear, have had no experience of the true nature of faith. For God does not promise that he will be present with us for the purpose of removing the sense of our dangers, but in order that fear may not prevail, and overwhelm us in despair. Moreover our faith is never so firm at every point, as to repel wicked doubts and sinful fears, in the way that might be wished.

7. And he divided the people. Moses relates that Jacob formed his plans according to the existing state of affairs. He divides his family into two parts, “Into two bands,” more literally, “into two camps or encampments;” לשני מחנות, (leshenai machanoth). The word here used is the same in which the host of God is described in the second verse, and from which the name of the city Mahanaim is derived. — Ed and puts his maids in the foremost place, that they may bear the first assault, if necessary; but he places his free wives further from the danger. Hence indeed we gather, that Jacob was not so overcome with fear as to be unable to arrange his plans. We know that when a panic seizes the mind, it is deprived of discretion; and they who ought to look after their own concerns, become stupid and inanimate. Therefore it proceeded from the spirit of faith that Jacob interposed a certain space between the two parts of his family, in order that if any destruction approached, the whole seed of the Church might not perish. For by this scheme, he offered the half of his family to the slaughter, that, at length, the promised inheritance might come to the remainder who survived.

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.

10. I am not worthy of the least of all the mercies Minor sum cunctis misericordiis: “I am less than all the mercies.” — Margin of English Translation. Although this expression sounds harsh to Latin ears, the sense is not obscure. Jacob confesses, that greater mercies of God had been heaped upon him than he had dared to hope for: and therefore, far be it from him that he should plead anything of dignity or merit, for the purpose of obtaining what he asks. He therefore says, that he is less than God’s favors; because he felt himself to be unworthy of those excellent gifts which the Lord had so liberally bestowed upon him. Moreover, that the design of the holy patriarch may more clearly appear, the craft of Satan is to be observed: for, in order to deter us from praying, through a sense of our unworthiness, he would suggest to us this thought, “Who art thou that thou shouldst dare to enter into the presence of God?” Jacob early anticipates this objection, in declaring beforehand that he is unworthy of God’s former gifts, and at the same time acknowledges that God is not like men, in ever becoming weary to continue and increase his acts of kindness. Meanwhile, Jacob collects materials for confidence from the fact, that he has so often found God benignant towards him. Therefore, he had a double end in view; first, because he wished to counteract the distrust which might steal upon him in consequence of the magnitude of God’s gifts; and then, he turns those gifts to a different purpose, to assure himself that God would be the same to him that he had hitherto been. He uses two words, mercies and truth, to show that God is inclined by his mere goodness to benefit us; and in this way proves his own faithfulness. This combination of mercy with truth frequently occurs in the Scriptures, to teach us that all good things flow to us through the gratuitous favor of God; but that we are made capable of receiving them, when by faith we embrace his promises.

For with my staff That is, “poor, naked, and weak.” — Rivet. in Gen., p. 676. Jacob does not enumerate separately the mercies of God, but under one species comprises the rest; namely, that whereas he had passed over Jordan, a poor and solitary traveler, he now returns rich, and replenished with abundance. The antithesis between a staff and two troops is to be noticed; in which he compares his former solitude and poverty with his present affluence.

11. Deliver me. After he has declared himself to be bound by so many of God’s benefits that he cannot boast of his own merits, and thus raised his mind to higher expectation, he now mentions his own necessity, as if he would say, “O Lord, unless thou choosest to reduce so many excellent gifts to nothing, now is the time for thee to succor one, and to avert the destruction which, through my brother, is suspended over me.” But having thus expressed his fear, he adds a clause concerning the blessing promised him, that he may confirm himself in the promises made to him. To slay the mother with the children, I suppose to have been a proverbial saying among the Jews, which means to leave nothing remaining. It is a metaphor taken from birds, when hawks seize the young with their dams, and empty the whole nest. Perhaps Calvin’s interpretation would appear more striking, had the original been more literally rendered, “the mother upon the children,” (על בנים,) which would represent the hawk as pouncing upon the parent bird when seated on her young, or protecting them beneath her feathers. — Ed

13. And took of that which came to his hand. In endeavoring to appease his brother by presents, he does not act distrustfully, as if he doubted whether he should be safe under the protection of God. This, indeed, is a fault too common among men, that when they have prayed to God, they turn themselves hither and thither, and contrive vain subterfuges for themselves: whereas the principal advantage of prayer is, to wait for the Lord in silence and quietness. But the design of the holy man was not to busy and to vex himself, as one discontented with the sole help of God. For although he was certainly persuaded that to have God propitious to him would alone be sufficient, yet he did not omit the use of the means which were in his power, while leaving success in the hand of God. For though by prayer we cast our cares upon God, that we may have peaceful and tranquil minds; yet this security ought not to render us indolent. For the Lord will have all the aids which he affords us applied to use. But the diligence of the pious differs greatly from the restless activity of the world; because the world, relying on its own industry, independently of the blessing of God, does not consider what is right or lawful; moreover it is always in trepidation, and by its bustling, increases more and more its own disquietude. The pious, however, hoping for the success of their labor, only from the mercy of God, apply their minds in seeking out means, for this sole reason, that they may not bury the gifts of God by their own torpor. When they have discharged their duty, they still depend on the same grace of God; and when nothing remains which they can attempt, they nevertheless are at rest.

14. Two hundred she-goats. Hence we perceive the value which Jacob set upon the promise given to him, seeing he does not refuse to make so great a sacrifice of his property. We know that those things which are obtained with great toil and trouble are the more highly esteemed. So that generally they who are enriched by their own labor are proportionally sparing and tenacious. It was, however, no trivial diminution even of great wealth, to give forty cows, thirty camels with their young, twenty bulls, and as many asses with their foals, two hundred she-goats, and as many sheep, with twenty rams, and the same number of he-goats. But Jacob freely lays upon himself this tax, that he may obtains a safe return to his own country. Certainly it would not have been difficult to find some nook where he might live with his property entire: and an equally commodious habitations might have been found elsewhere. But, that he might not lose the benefit of the promise, he purchases, at so great a price, from his brother, a peaceable abode in the land of Canaan. Therefore should we be ashamed of our effeminacy and tardiness, who wickedly turn aside from the duty of our calling, as soon as any loss is to be sustained. With a clear and loud voice the Lord commands us to do what he pleases; but some, because they find it troublesome to take up their burdens, lie in idleness; pleasures also keep back some; riches or honors impede others; finally, few follow God, because scarcely one in a hundred will bear to be losers. In putting a space between the messengers, and in sending them at different times from each other, he does it to mitigate by degrees the ferocity of his brother: Whence we infer again, that he was not so seized with fear, as to be unable prudently to order his affairs.

22. And he rose up that night. After he has prayed to the Lord, and arranged his plans, he now takes confidence and meets the danger. By which example the faithful are taught, that whenever any danger approaches, this order of proceeding is to be observed; first, to resort directly to the Lord; secondly, to apply to immediate use whatever means of help may offer themselves; and thirdly, as persons prepared for any event, to proceed with intrepidity whithersoever the Lord commands. So Jacob, that he might not fail in this particular, does not dread the passage which he perceives to be full of hazard, but, as with closed eyes, pursues his course. Therefore, after his example, we must overcome anxiety in intricate affairs, lest we should be hindered or retarded in our duty. He remains alone, — having sent forward his wives and children, “Over the brook Jabbok.” יבק is the proper name of a stream near Mount Gilead, on the northern border of the Ammonites, flowing into Jordan on the east, now called Wady Zurka, i.e., blue river. The name is alluded to in verse 25, as if it were from the root אבק, (Abak,) which in Niphal means to wrestle. — See Gesenius’ Lexicon. The name is, therefore, here given proleptically. — Ed — not that he might himself escape if he heard of their destruction, but because solitude was more suitable for prayer. And there is no doubt that, fearing the extremity of his peril, he was completely carried away with the ardor of supplication to God.

24. There wrestled a man with him יאבק, yebek, from אבק, dust, because in wrestling the dust is raised. — Gesenius. Although this vision was particularly useful to Jacob himself, to teach him beforehand that many conflicts awaited him, and that he might certainly conclude that he should be the conqueror in them all; there is yet not the least doubt that the Lord exhibited, in his person, a specimen of the temptations — common to all his people — which await them, and must be constantly submitted to, in this transitory life. Wherefore it is right to keep in view this designs of the vision, which is to represent all the servants of God in this world as wrestlers; because the Lord exercises them with various kinds of conflicts. Moreover, it is not said that Satan, or any mortal man, wrestled with Jacob, but God himself: to teach us that our faith is tried by him; and whenever we are tempted, our business is truly with him, not only because we fight under his auspices, but because he, as an antagonist, descends into the arena to try our strength. This, though at first sight it seems absurd, experience and reason teaches us to be true. For as all prosperity flows from his goodness, so adversity is either the rod with which he corrects our sins, or the test of our faith and patience. And since there is no kind of temptations by which God does not try his faithful people, the similitude is very suitable, which represents him as coming, hand to hand, to combat with them. Therefore, what was once exhibited under a visible form to our father Jacob, is daily fulfilled in the individual members of the Church; namely, that, in their temptations, it is necessary for them to wrestle with God. He is said, indeed, to tempt us in a different manner from Satan; but because he alone is the Author of our crosses and afflictions, and he alone creates light and darkness, (as is declared in Isaiah,) he is said to tempt us when he makes a trial of our faith. But the question now occurs, Who is able to stand against an Antagonist, at whose breath alone all flesh perishes and vanishes away, at whose look the mountains melt, at whose word or beck the whole world is shaken to pieces, and therefore to attempt the least contest with him would be insane temerity? But it is easy to untie the knot. For we do not fight against him, except by his own power, and with his own weapons; for he, having challenged us to this contest, at the same time furnishes us with means of resistance, so that he both fights against us and for us. In short, such is his apportioning of it is conflict, that, while he assails us with one hand, he defends us with the other; yea, inasmuch as he supplies us with more strength to resist than he employs in opposing us, we may truly and properly say, that he fights against us with his left hand, and for us with his right hand. For while he lightly opposes us, he supplies invincible strength whereby we overcome. It is true he remains at perfect unity with himself: but the double method in which he deals with us cannot be otherwise expressed, than that in striking us with a human rod, he does not put forth his full strength in the temptation; but that in granting the victory to our faith, he becomes in us stronger than the power by which he opposes us. And although these forms of expression are harsh, yet their harshness will be easily mitigated in practice. For if temptations are contests, (and we know that they are not accidental, but are divinely appointed for us,) it follows hence, that God acts in the character of an antagonist, and on this the rest depends; namely, that in the temptation itself he appears to be weak against us, that he may conquer in us. Some restrict this to one kind of temptation only, where God openly and avowedly manifests himself as our adversary, as if armed for our destruction. And truly, I confess, that this differs from common conflicts, and requires, beyond all others, a rare, and even heroic strength. Yet I include willingly every kind of conflict in which God exercises the faithful: since in all they have God for an antagonist, although he may not openly proclaim himself hostile unto them. That Moses here calls him a man whom a little after he declares to have been God, is a sufficiently usual form of speech. For since God appeared under the form of a man, the name is thence assumed; just as, because of the visible symbol, the Spirit is called a dove; and, in turn, the name of the Spirit is transferred to the dove. That this disclosure was not sooner made to the holy man, I understand to be for this reason, because God had resolved to call him, as a soldier, robust and skillful in war, to more severe contests. For as raw recruits are spared, and young oxen are not immediately yoked to the plough; so the Lord more gently exercises his own people, until, having gathered strength, they become more inured to toil. Jacob, therefore, having been accustomed to bear sufferings, is now led forth to real war. Perhaps also, the Lord had reference to the conflict which was then approaching. But I think Jacob was admonished, at his very entrance on the promised land, that he was not there to expect a tranquil life for himself. For his return to his own country might seem to be a kind of release; and thus Jacob, like a soldier who had kept his term of service, would have given himself up to repose. Wherefore it was highly necessary for him to be taught what his future conditions should be. We, also, are to learn from him, that we must fight during the whole course of our life; lest any one, promising himself rest, should wilfully deceive himself. And this admonition is very needful for us; for we see how prone we are to sloth. Whence it arises, that we shall not only be thinking of a truce in perpetual war; but also of peace in the heat of the conflict, unless the Lord rouse us.

25. And when he saw that he prevailed not against him. Here is described to us the victory of Jacob, which, however, was not gained without a wound. In saying that the wrestling angel, or God, wished to retire from the contest, because he saw he should not prevail, Moses speaks after the manner of men. For we know that God, when he descends from his majesty to us, is wont to transfer the properties of human nature to himself. The Lord knew with certainty the event of the contest, before he came down to engage in it; he had even already determined what he would do: but his knowledge is here put for the experience of the thing itself.

He touched the hollow of his thigh. Though Jacob gains the victory; yet the angel strikes him on the thigh, from which cause he was lame even to the end of his life. And although the vision was by night, yet the Lord designed this mark of it to continue through all his days, that it might thence appear not to have been a vain dream. Moreover, by this sign it is made manifest to all the faithful, that they can come forth conquerors in their temptations, only by being injured and wounded in the conflict. For we know that the strength of God is made perfect in our weakness, in order that our exaltation may be joined with humility; for if our own strength remained entire, and there were no injury or dislocation produced, immediately the flesh would become haughty, and we should forget that we had conquered by the help of God. But the wound received, and the weakness which follows it, compel us to be modest.

26. Let me go. God concedes the praise of victory to his servant, and is ready to depart, as if unequal to him in strength: not because a truce was needed by him, to whom it belongs to grant a truce or peace whenever he pleases; but that Jacob might rejoice over the grace afforded to him. A wonderful method of triumphing; where the Lord, to whose power all praise is entirely due, yet chooses that feeble man shall excel as a conqueror, and thus raises him on high with special eulogy. At the same time he commends the invincible perseverance of Jacob, who, having endured a long and severe conflict, still strenuously maintains his ground. And certainly we adopt a proper mode of contending, when we never grow weary, till the Lord recedes of his own accord. We are, indeed, permitted to ask him to consider our infirmity, and, according to his paternal indulgence, to spare the tender and the weak: we may even groan under our burden, and desire the termination of our contests; nevertheless, in the meantime, we must beware lest our minds should become relaxed or faint; and rather endeavor, with collected mind and strength, to persist unwearied in the conflict. The reason which the angel assigns, namely, that the day breaketh, is to this effect, that Jacob may now that he has been divinely taught by the nocturnal vision. There might be other reasons why the angel should say, “Let me go, for the day breaketh.” The vision was intended for Jacob alone; had the struggle been continued till daylight, others would have witnessed it, and a vain curiosity would have been excited, which God did not design to gratify. The break of day, also, would be the time when Jacob himself must set about the work of conducting his family; and, therefore, on his account, it was important that no farther delay should take place. — Ed.

I will not let thee go, except. Hence it appears, that at length the holy man knew his antagonist; for this prayer, in which he asks to be blessed, is no common prayer. The inferior is blessed by the greater; and therefore it is the property of God alone to bless us. Truly the father of Jacob did not otherwise bless him, than by divine command, as one who represented the person of God. A similar office also was imposed on the priests under the law, that, as ministers and expositors of divine grace, they might bless the people. Jacob knew, then, that the combatant with whom he had wrestled was God; because he desires a blessing from him, which it was not lawful simply to ask from mortal man. So, in my judgment, ought the place in Hosea (Hosea 12:3) to be understood, Jacob prevailed over the angel, and was strengthened; he wept, and made supplication to him. For the Prophet means, that after Jacob had come off conqueror, he was yet a suppliant before God, and prayed with tears. Moreover, this passage teaches us always to expect the blessing of God, although we may have experienced his presence to be harsh and grievous, even to the disjointing of our members. For it is far better for the sons of God to be blessed, though mutilated and half destroyed, than to desire that peace in which they shall fall asleep, or than they should withdraw themselves from the presence of God, so as to turn away from his command, that they may riot with the wicked.

28. Thy name shall be called no more Jacob. Jacob, as we have seen, received his name from his mother’s womb, because he had seized the heel of his brother’s foot, and had attempted to hold him back. God now gives him a new and more honorable name; not that he may entirely abolish the other, which was a token of memorable grace, but that he may testify a still higher progress of his grace. Therefore, of the two names the second is preferred to the former, as being more honorable. The name is derived from שרה(sarah) or שור (sur,) which signifies to rule, as if he were called a Prince of God: for I have said, a little before, that God had transferred the praise of his own strength to Jacob, for the purpose of triumphing in his person. The explanation of the name which is immediately annexed, is thus given literally by Moses, “Because thou hast ruled with, or, towards God and towards man, and shalt prevail.” Yet the sense seems to be faithfully rendered by Jerome: Quoniam si contra Deum fortis fuisti, quanto magis contra homines praevalebis? If thou hast been so strong against God, how much more shalt thou prevail against men? — Vulgate. but if Jacob acted thus heroically with God, much more should he prove superior to men; for certainly it was the purpose of God to send forth his servant to various combats, inspired with the confidence resulting from so great a victory, lest he should afterwards become vacillating. For he does not merely impose a name, as risen are accustomed to do, but with the name he gives the thing itself which the name implies, that the event may correspond with it.

29. Tell me, I pray thee, thy name. This seems opposed to what is declared above; for I have lately said, that when Jacob sought a blessing, it was a token of his submission. Why, therefore, as if he were of doubtful mind, does he now inquire the name of him whom he had before acknowledged to be God? But the solution of the question is easy; for, though Jacob does acknowledge God, yet, not content will an obscure and slight knowledge, he wishes to ascend higher. And it is not to be wondered at, that the holy man, to whom God had manifested himself under so many veils and coverings, that he had not yet obtained any clear knowledge of him, should break forth in this wish; nay, it is certain that all the saints, under the law, were inflamed with this desire. Such a prayer also of Manoah, is read in Judges 13:18, to which the answer from God is added, except that there, the Lord pronounces his name to be wonderful and secret, in order that Manoah may not proceed further. The sum therefore is this, that though Jacob’s wish was pious, the Lord does not grant it, because the time of full revelation was not yet completed: for the fathers, in the beginning, were required to walk in the twilight of morning; and the Lord manifested himself to them, by degrees, until, at length, Christ the Sun of Righteousness arose, in whom perfect brightness shines forth. This is the reason why he rendered himself more conspicuous to Moses, who nevertheless was only permitted to behold his glory from behind: yet because he occupied an intermediate place between patriarchs and apostles, he is said, in comparison with them, to have seen, face to face, the God Who had been hidden from the fathers. But now, since God has approached more nearly unto us, our ingratitude is most impious and detestable, if we do not run to meet with ardent desire to obtain such great grace; as also Peter admonishes us in the first chapter of his first epistle. (1 Peter 1:12,13.) It is to be observed, that although Jacob piously desires to know God more fully, yet, because he is carried beyond the bounds prescribed to the age in which he lived, he suffers a repulse: for the Lord, cutting short his wish, commands him to rest contented with his own blessing. But if that measure of illumination which we have received, was denied to the holy man, how intolerable will be our curiosity, if it breaks forth beyond the contended limit now prescribed by God.

30. And Jacob called the name of the place פניאל, (Peniel,) the face of God. The gratitude of our father Jacob is again commended, because he took diligent care that the memory of God’s grace should never perish. He therefore leaves a monument to posterity, from which they might know that God had appeared there; for this was not a private vision, but had reference to the whole Church. Moreover, Jacob not only declares that he has seen the face of God, but also gives thanks that he has been snatched from death. This language frequently occurs in the Scriptures, and was common among the ancient people; and not without reason; for, if the earth trembles at the presence of God, if the mountains melt, if darkness overspreads the heavens, what must happen to miserable men! Nay, since the immense majesty of God cannot be comprehended even by angels, but rather absorbs them; were his glory to shine on us it would destroy us, and reduce us to nothing, unless he sustained and protected us. So long as we do not perceive God to be present, we proudly please ourselves; and this is the imaginary life which the flesh foolishly arrogates to itself when it inclines towards the earth. But the faithful, when God reveals himself to them, feel themselves to be more evanescent than any smoke. Finally; would we bring down the pride of the flesh, we must draw near to God. So Jacob confesses that, by the special indulgence of God, he had been rescued from destruction when he saw God. It may however be asked, “Why, when he had obtained so slight a taste only of God’s glory, he should boast that he had seen him, face to face?” I answer, it is in no way absurd that Jacob highly celebrates this vision above all others, in which the Lord had not so plainly appeared unto him; and yet, if it be compared with the splendor of the gospel, or even of the law, it will appear like sparks, or obscure rays. The simple meaning then is, that he saw God in an unwonted and extraordinary manner. Now, if Jacob so greatly exults and congratulates himself in that slender measure of knowledge; what ought we to do at this day, to whom Christ, the living image of God, is evidently set before our eyes in the mirror of the gospel! Let us therefore learn to open our eyes, lest we be blind at noonday, as Paul exhorts us in 2 Corinthians 3:1-4:1.

31. And he halted upon his thigh. It is probable, and it may be gathered even from the words of Moses, that this halting was without the sense of pain, in order that the miracle might be the more evident. For God, in the flesh of his servant, has exhibited a spectacle to all ages, from which the faithful may perceive that no one is such a powerful combatant as not to carry away some wound after a spiritual convict, for infirmity ever cleaves to all, that no one may be pleased with himself above measure. Whereas Moses relates that the Jews abstained from the shrunken sinew, or that part of the thigh in which it was placed: this was not done out of superstition. The sinew which shrank; “that sinew or tendon which fastens the hip-bone in its socket, which comprehends the flesh of that muscle which is connected to it. He that ate of this was to be beaten, as the Jewish masters tell us.” — Patrick. See also Ainsworth on this passage. Professor Bush says, “At present the Jews do not know what sinew this was, nor even which thigh it was in; and the effect of this uncertainty is, that they judge it necessary to abstain from both the hind quarters, lest they should inadvertently eat the interdicted sinew. They sell those parts to Christians.” — Ed. For that age, as we know, was the infancy of the Church; wherefore the Lord retained the faithful, who then lived, under the teaching of the schoolmaster. And now, though, since the coming of Christ, our condition is more free; the memory of the fact ought to be retained among us, that God disciplined his people of old by external ceremonies.

chapter 33.

Genesis 33:1-20

1. And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids.

1. Levavit autem Iahacob oculos suos, et vidit, et ecce Esau veniebat, et cum eo erant quadringenti viri: et divisit liberos cum Leah et cum Rachel, et cum ambabus ancillis.

2. And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost.

2. Tunc posuit ancillas et liberos earum prius, et Leah et liberos ejus posteriores, Rachel autem et Ioseph postremos.

3. And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother.

3. Et ipse transivit ante eos, et incurvavit se super terram septem vicibus, donec appropinquaret fratri suo.

4. And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.

4. Cucurrit vero Esau in occursum ejus, et complexus est eum, et jactavit se super collum ejus, et dixit, Qui isti tibi? Et dixit, Liberi sunt, quos donavit Deus servo tuo.

5. And he lifted up his eyes, and saw the women and the children; and said, Who are those with thee? And he said, The children which God hath graciously given thy servant.

5. Postea levavit oculos suos, et vidit uxores et liberos, et dixit, Qui isti tibi? Et dixit, Liberi sunt, quos donavit Deus servo tuo.

6. Then the handmaidens came near, they and their children, and they bowed themselves.

6. Et appropinquaverunt ancillae ipsae, et liberi earum, et incurvaverunt se.

7. And Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves.

7. Et appropinquavit etiam Leah, et liberi ejus, et incurvaverunt se: et subinde appropinquavit Ioseph et Rachel, et incurvaverunt se.

8. And he said, What meanest thou by all this drove which I met? And he said, These are to find grace in the sight of my lord.

8. Et dixit, Qui isti? tuane omnis turma illa, quam obviam habui? Et dixit, Ut invenirem gratiam in oculis domini mei.

9. And Esau said, I have enough, my brother; keep that thou hast unto thyself.

9. Et dixit Esau, Est mihi multum, frater mi, sit tuum quod tuum est.

10. And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me.

10. Ait autem Iahacob, Ne quaeso: si nunc inveni gratiam in oculis tuis, accipe munus meum e manu mea: quia idcirco vidi faciem tuam, acsi viderem faciem Angeli: et propitius eris erga me.

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

11. Cape quaeso benedictionem meam, quae allata est tibi: quia donavit mihi Deus, et quia sunt mihi omnia. Et coegit eum, et accepit.

12. And he said, Let us take our journey, and let us go, and I will go before thee.

12. Tunc dixit, Proficiscamur, et ambulemus, et ambulabo ante to.

13. And he said unto him, My lord knoweth that the children are tender, and the flocks and herds with young are with me: and if men should overdrive them one day, all the flock will die.

13. Sed dixit ad eum, Dominus meus scit, quod pueri teneri sunt: et pecudes, et boves foetae sunt mihi: et si pulsaverint eas die una, morientur omnes pecudes.

14. Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle that goeth before me and the children be able to endure, until I come unto my lord unto Seir.

14. Transeat quaeso dominus meus ante servum suum, et ego ducam me pedetentim ad pedem gregis, qui est ante me, et ad pedem puerorum, donec veniam ad dominum meum in Sehir.

15. And Esau said, Let me now leave with thee some of the folk that are with me. And he said, What needeth it? let me find grace in the sight of my lord.

15. Et dixit Esau, Stare faciam nunc tecum de populo, qui est mecum. Et dixit, Utquid hoc? inveniam gratiam in oculis domini mei.

16. So Esau returned that day on his way unto Seir.

16. Reversus est itaque in die ipsa Esau per viam suam in Sehir.

17. And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth.

17. Iahacob autem profectus est in Suchoth, et aedificavit sibi domum, et pecudibus suis fecit tabernacula: idcirco vocavit nomen loci Suchoth.

18. And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Padanaram; and pitched his tent before the city.

18. Et venit Iahacob incolumis in civitatem Sechem, quae erat in terra Chenaan, quando venit ipse de Padan Aram, et mansit ante urbem.

19. And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem’s father, for an hundred pieces of money.

19. Et emit partem agri, in quo tetendit tabernaculum suum, de manu filiorum Hamor patris Sechem, centum nummis.

20. And he erected there an altar, and called it Elelohe-Israel.

20. Et statuit ibi altare: et vocavit illud, Fortis Deus Israel.

CHAPTER 32

Ge 32:1, 2. Vision of Angels.

1. angels of God met him--It is not said whether this angelic manifestation was made in a vision by day, or a dream by night. There is an evident allusion, however, to the appearance upon the ladder (compare Ge 28:12), and this occurring to Jacob on his return to Canaan, was an encouraging pledge of the continued presence and protection of God (Psa 34:7; He 1:14).

2. Mahanaim--"two hosts," or "camps." The place was situated between mount Gilead and the Jabbok, near the banks of that brook.

Ge 32:3-32. Mission to Esau.

3. Jacob sent messengers before him to Esau--that is, "had sent." It was a prudent precaution to ascertain the present temper of Esau, as the road, on approaching the eastern confines of Canaan, lay near the wild district where his brother was now established.

land of Seir--a highland country on the east and south of the Dead Sea, inhabited by the Horites, who were dispossessed by Esau or his posterity (De 11:12). When and in what circumstances he had emigrated thither, whether the separation arose out of the undutiful conduct and idolatrous habits of his wives, which had made them unwelcome in the tent of his parents, or whether his roving disposition had sought a country from his love of adventure and the chase, he was living in a state of power and affluence, and this settlement on the outer borders of Canaan, though made of his own free will, was overruled by Providence to pave the way for Jacob's return to the promised land.

4. Thus shall ye speak unto my lord Esau--The purport of the message was that, after a residence of twenty years in Mesopotamia, he was now returning to his native land, that he did not need any thing, for he had abundance of pastoral wealth, but that he could not pass without notifying his arrival to his brother and paying the homage of his respectful obeisance. Acts of civility tend to disarm opposition and soften hatred (Ec 10:4).

Thy servant Jacob--He had been made lord over his brethren (compare Ge 27:29). But it is probable he thought this referred to a spiritual superiority; or if to temporal, that it was to be realized only to his posterity. At all events, leaving it to God to fulfil that purpose, he deemed it prudent to assume the most kind and respectful bearing.

6. The messengers returned to Jacob--Their report left Jacob in painful uncertainty as to what was his brother's views and feelings. Esau's studied reserve gave him reason to dread the worst. Jacob was naturally timid; but his conscience told him that there was much ground for apprehension, and his distress was all the more aggravated that he had to provide for the safety of a large and helpless family.

9-12. 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.

13-23. took ... a present for Esau--Jacob combined active exertions with earnest prayer; and this teaches us that we must not depend upon the aid and interposition of God in such a way as to supersede the exercise of prudence and foresight. Superiors are always approached with presents, and the respect expressed is estimated by the quality and amount of the gift. The present of Jacob consisted of five hundred fifty head of cattle, of different kinds, such as would be most prized by Esau. It was a most magnificent present, skilfully arranged and proportioned. The milch camels alone were of immense value; for the she camels form the principal part of Arab wealth; their milk is a chief article of diet; and in many other respects they are of the greatest use.

24-25. There wrestled a man with him--This mysterious person is called an angel (Ho 12:4) and God (Ge 32:28, 30; Ho 12:5); and the opinion that is most supported is that he was "the angel of the covenant," who, in a visible form, appeared to animate the mind and sympathize with the distress of his pious servant. It has been a subject of much discussion whether the incident described was an actual conflict or a visionary scene. Many think that as the narrative makes no mention in express terms either of sleep, or dream, or vision, it was a real transaction; while others, considering the bodily exhaustion of Jacob, his great mental anxiety, the kind of aid he supplicated, as well as the analogy of former manifestations with which he was favored--such as the ladder--have concluded that it was a vision [Calvin, Hessenberg, Hengstenberg]. The moral design of it was to revive the sinking spirit of the patriarch and to arm him with confidence in God, while anticipating the dreaded scenes of the morrow. To us it is highly instructive; showing that, to encourage us valiantly to meet the trials to which we are subjected, God allows us to ascribe to the efficacy of our faith and prayers, the victories which His grace alone enables us to make.

26. I will not let thee go, except thou bless me--It is evident that Jacob was aware of the character of Him with whom he wrestled; and, believing that His power, though by far superior to human, was yet limited by His promise to do him good, he determined not to lose the golden opportunity of securing a blessing. And nothing gives God greater pleasure than to see the hearts of His people firmly adhering to Him.

28. Thy name shall be called no more Jacob, but Israel--The old name was not to be abandoned; but, referring as it did to a dishonorable part of the patriarch's history, it was to be associated with another descriptive of his now sanctified and eminently devout character.

29. Jacob asked, Tell me ... thy name--The request was denied that he might not be too elated with his conquest nor suppose that he had obtained such advantage over the angel as to make him do what he pleased.

31. halted upon his thigh--As Paul had a thorn in the flesh given to humble him, lest he should be too elevated by the abundant revelations granted him [2Co 12:7], so Jacob's lameness was to keep him mindful of this mysterious scene, and that it was in gracious condescension the victory was yielded to him. In the greatest of these spiritual victories which, through faith, any of God's people obtain, there is always something to humble them.

32. the sinew which shrank--the nerve that fastens the thigh bone in its socket. The practice of the Jews in abstaining from eating this in the flesh of animals, is not founded on the law of Moses, but is merely a traditional usage. The sinew is carefully extracted; and where there are no persons skilled enough for that operation, they do not make use of the hind legs at all.

The angels of God met him - Our word angel comes from the Greek αγγελος aggelos, which literally signifies a messenger; or, as translated in some of our old Bibles, a tidings-bringer. The Hebrew word מלאך malach, from לאך laach, to send, minister to, employ, is nearly of the same import; and hence we may see the propriety of St. Augustine's remark: Nomen non naturae sed officii, "It is a name, not of nature, but of office;" and hence it is applied indifferently to a human agent or messenger, 2Sam 2:5; to a prophet, Hag 1:13; to a priest, Mal 2:7; to celestial spirits, Psa 103:19, Psa 103:20, Psa 103:22; Psa 104:4. "We often," says Mr. Parkhurst, "read of the מלאך יהוה malach Yehovah, or מלאכי אלהים malakey Elohim, the angel of Jehovah, or the angels of God, that is, his agent, personator, mean of visibility or action, what was employed by God to render himself visible and approachable by flesh and blood." This angel was evidently a human form, surrounded or accompanied by light or glory, with or in which Jehovah was present; see Gen 19:1, Gen 19:12, Gen 19:16; Jdg 13:6, Jdg 13:21; Exo 3:2, Exo 3:6. "By this vision," says Mr. Ainsworth, "God confirmed Jacob's faith in him who commanded his angels to keep his people in all their ways, Psa 91:11. Angels are here called God's host, camp, or army, as in wars; for angels are God's soldiers, Luk 2:13; horses and chariots of fire, 2Kgs 2:11; fighting for God's people against their enemies, Dan 10:20; of them there are thousand thousands, and ten thousand times ten thousand, Dan 7:10; and they are all sent forth to minister for them that shall be heirs of salvation, Heb 1:14; and they pitch a camp about them that fear God, Psa 34:7." One of the oldest of the Greek poets had a tolerably correct notion of the angelic ministry: - Αυταρ επειπεν τουτο γενος κατα γαια καλυψεν Τοι μεν Δαιμονες εισι, Διος μεγαλου δια βουλας, Εσθλοι, επιχθονιοι, φυλακες θνητων ανθρωπων· κ. τ. λ.

Hesiod. Op. &Dies, l. i., ver. 120.

When in the grave this race of men was laid, Soon was a world of holy demons made, Aerial spirits, by great Jove design'd To be on earth the guardians of mankind. Invisible to mortal eyes they go, And mark our actions good or bad below; The immortal spies with watchful care preside, And thrice ten thousand round their charges glide: They can reward with glory or with gold, A power they by Divine permission hold - Cooke.

Mahanaim - The two hosts, if read by the points, the angels forming one, and Jacob and his company forming another; or simply hosts or camps in the plural. There was a city built afterwards here, and inhabited by the priests of God, Jos 21:38. For what purpose the angels of God met Jacob, does not appear from the text; probably it was intended to show him that he and his company were under the care of an especial providence, and consequently to confirm his trust and confidence in God.

The doctrine of the ministration of angels has been much abused, not only among the heathens, but also among Jews and Christians, and perhaps most among the latter. Angels with feigned names, titles, and influences, have been and still are invoked and worshipped by a certain class of men; because they have found that God has been pleased to employ them to minister to mankind; and hence they have made supplications to them to extend their protection, to shield, defend, instruct, etc. This is perfectly absurd.

1. They are God's instruments, not self-determining agents.

2. They can only do what they are appointed to perform, for there is no evidence that they have any discretionary power.

3. God helps man by ten thousand means and instruments; some intellectual, as angels; some rational, as men; some irrational, as brutes; and some merely material, as the sun, wind, rain, food, raiment, and the various productions of the earth. He therefore helps by whom he will help, and to him alone belongs all the glory; for should he be determined to destroy, all these instruments collectively could not save. Instead therefore of worshipping them, we should take their own advice: See thou do it not - Worship God.

Jacob sent messengers - מלאכים malachim, the same word which is before translated angels. It is very likely that these messengers had been sent some time before he had this vision at Mahanaim, for they appear to have returned while Jacob encamped at the brook Jabbok, where he had the vision of angels; see Gen 32:6, Gen 32:23.

The land of Seir, the country of Edom - This land, which was, according to Dr. Wells, situated on the south of the Dead Sea, extending from thence to the Arabian Gulf, 1Kgs 9:26, was formerly possessed by the Horites, Gen 14:6; but Esau with his children drove them out, destroyed them, and dwelt in their stead, Deu 2:22; and thither Esau went from the face of his brother Jacob, Gen 36:6, Gen 36:7. Thus we find he verified the prediction, By thy sword shalt thou live, Gen 27:40.

Thus shall ye speak unto my lord Esau - Jacob acknowledges the superiority of his brother; for the time was not yet come in which it could be said, The elder shall serve the younger.

Esau - cometh - and four hundred men with him - Jacob, conscious that he had injured his brother, was now apprehensive that he was coming with hostile intentions, and that he had every evil to fear from his displeasure. Conscience is a terrible accuser. It was a fine saying of a heathen,

Hic murus aheneus esto,

Nil conscire sibi, nulla pallescere culpa.

Hor. Ep., l. i., E. i., v. 60.

Be this thy brazen bulwark of defense,

Still to preserve thy conscious innocence,

Nor e'er turn pale with guilt.

Francis.

In other words, He that has a good conscience has a brazen wall for his defense; for a guilty conscience needs no accuser; sooner or later it will tell the truth, and not only make the man turn pale who has it, but also cause him to tremble even while his guilt is known only to himself and God.

It does not appear that Esau in this meeting had any hostile intention, but was really coming with a part of his servants or tribe to do his brother honor. If he had had any contrary intention, God had removed it; and the angelic host which Jacob met with before might have inspired him with sufficient confidence in God's protection. But we find that when he needed faith most, he appears to have derived but little benefit from its influence, partly from the sense he had of the injury he had done to his brother, and partly from not attending sufficiently to the assurance which God had given him of his gracious protection.

He divided the people, etc. - His prudence and cunning were now turned into a right channel, for he took the most effectual method to appease his brother, had he been irritated, and save at least a part of his family. This dividing and arranging of his flocks, family, and domestics, has something in it highly characteristic. To such a man as Jacob such expedients would naturally present themselves.

O God of my father Abraham, etc. - 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. 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.

I am not worthy of the least of all the mercies - The marginal reading is more consistent with the original: קטנתי מכל החסדים ומכל האמת katonti miccol hachasadim umiccol haemeth, I am less than all the compassions, and than all the faithfulness, which thou hast showed unto thy servant. Probably St Paul had his eye on this passage when he wrote, Unto me, who am less than the least of all saints. A man who sees himself in the light of God will ever feel that he has no good but what he has received, and that he deserves nothing of all that he has. The archangels of God cannot use a different language, and even the spirits of just men consummated in their plenitude of bliss, cannot make a higher boast.

For with my staff - i.e., myself alone, without any attendants, as the Chaldee has properly rendered it.

And the mother with the children - He must have had an awful opinion of his brother when he used this expression, which implies the utmost cruelty, proceeding in the work of slaughter to total extermination. See Hos 10:14.

Make thy seed as the sand - Having come to the promise by which the covenant was ratified both to Abraham and Isaac, he ceased, his faith having gained strong confirmation in a promise which he knew could not fail, and which he found was made over to him, as it had been to his father and grandfather.

And took of that which came to his hand - הבא בידו habba beyado, which came under his hand, i.e., what, in the course of God's providence, came under his power.

Two hundred she-goats, etc. - This was a princely present, and such as was sufficient to have compensated Esau for any kind of temporal loss he might have sustained in being deprived of his birthright and blessing. The thirty milch camels were particularly valuable, for milch camels among the Arabs constitute a principal part of their riches, the creature being every way so serviceable that the providence of God appears peculiarly kind and wise in providing such a beast for those countries where no other animal could be of equal service. "The she-camel gives milk continually, not ceasing till great with young; the milk of which," as Pliny has remarked, "when mixed with three parts of water, affords the most pleasant and wholesome beverage." Cameli lac habent, donec iterum gravescant, suavissimumque hoc existimatur, ad unam mensuram tribus aquae additis - Hist. Nat., lib. 11., chap. 41.

Ten bulls - The Syriac and Vulgate have twenty; but ten is a sufficient proportion to the forty kine. By all this we see that Jacob was led to make restitution for the injury he had done to his brother. Restitution for injuries done to man is essentially requisite if in our power. He who can and will not make restitution for the wrongs he has done, can have no claim even on the mercy of God.

Passed over the ford Jabbok - This brook or rivulet rises in the mountains of Galaad, and falls into the Jordan at the south extremity of the lake of Gennesaret.

And there wrestled a man with him - This was doubtless the Lord Jesus Christ, who, among the patriarchs, assumed that human form, which in the fullness of time he really took of a woman, and in which he dwelt thirty-three years among men. He is here styled an angel, because he was μεγαλης βουλης Αγγελος, (see the Septuagint, Isa 9:7), the Messenger of the great counsel or design to redeem fallen man from death, and bring him to eternal glory; see Gen 16:7.

But it may be asked, Had he here a real human body, or only its form? The latter, doubtless. How then could he wrestle with Jacob? It need not be supposed that this angel must have assumed a human body, or something analogous to it, in order to render himself tangible by Jacob; for as the soul operates on the body by the order of God, so could an angel operate on the body of Jacob during a whole night, and produce in his imagination, by the effect of his power, every requisite idea of corporeity, and in his nerves every sensation of substance, and yet no substantiality be in the case.

If angels, in appearing to men, borrow human bodies, as is thought, how can it be supposed that with such gross substances they can disappear in a moment? Certainly they do not take these bodies into the invisible world with them, and the established laws of matter and motion require a gradual disappearing, however swiftly it may be effected. But this is not allowed to be the case, and yet they are reported to vanish instantaneously. Then they must render themselves invisible by a cloud, and this must be of a very dense nature in order to hide a human body. But this very expedient would make their departure still more evident, as the cloud must be more dense and apparent than the body in order to hide it. This does not remove the difficulty. But if they assume a quantity of air or vapor so condensed as to become visible, and modified into the appearance of a human body, they can in a moment dilate and rarefy it, and so disappear; for when the vehicle is rarefied beyond the power of natural vision, as their own substance is invisible they can instantly vanish.

From Hos 12:4, we may learn that the wrestling of Jacob, mentioned in this place, was not merely a corporeal exercise, but also a spiritual one; He wept and made supplication unto him. See Clarke on Hos 12:4 (note).

The hollow of Jacob's thigh was out of joint - What this implies is difficult to find out; it is not likely that it was complete luxation of the thigh bone. It may mean no more than he received a stroke on the groin, not a touch; for the Hebrew word נגע naga often signifies to smite with violence, which stroke, even if comparatively slight, would effectually disable him for a time, and cause him to halt for many hours, if not for several days. I might add that in this place - the groin, a blow might be of fatal consequence; but as the angel gave it only as a proof of his power, and to show that he could not prevail because he would not, hence the blow was only disabling, without being dangerous; and he was probably cured by the time the sun arose.

Let me go, for the day breaketh - Probably meaning, that as it was now morning, Jacob must rejoin his wives and children, and proceed on their journey. Though phantoms are supposed to disappear when the sun rises, that could be no reason in this case. Most of the angelic appearances mentioned in the Old and New Testaments took place in open day, which put their reality out of question.

Thy name shall be called no more Jacob, but Israel - ושראל Yisrael, from שר sar, a prince, or שרה sarah, he ruled as a prince, and אל el, God; or rather from איש ish, a man, (the א aleph being dropped), and ראה raah, he saw, אל el, God; and this corresponds with the name which Jacob imposed on the place, calling it פניאל peniel, the faces of God, or of Elohim, which faces being manifested to him caused him to say, Gen 32:30, ראיתי אלהים פנים אל פנים raithi Elohim panim el panim, i.e., "I have seen the Elohim faces to faces, (i.e., fully and completely, without any medium), ותנצל נפשי vattinnatsel napshi, and my soul is redeemed." We may learn from this that the redemption of the soul will be the blessed consequence of wrestling by prayer and supplication with God: "The kingdom of heaven suffereth violence, and the violent take it by force." From this time Jacob became a new man; but it was not till after a severe struggle that he got his name, his heart, and his character changed. After this he was no more Jacob the supplanter, but Israel - the man who prevails with God, and sees him face to face.

And hast prevailed - More literally, Thou hast had power with God, and with man thou shalt also prevail. עם אלהים Im Elohim, with the strong God; עם אנשים im anashim, with weak, feeble man. There is a beautiful opposition here between the two words: Seeing thou hast been powerful with the Almighty, surely thou shalt prevail over perishing mortals; as thou hast prevailed with God, thou shalt also prevail with men: God calling the things that were not as though they had already taken place, because the prevalency of this people, the Israelites, by means of the Messiah, who should proceed from them, was already determined in the Divine counsel. He has never said to the seed of Jacob, Seek ye my face in vain. He who wrestles must prevail.

Tell me, I pray thee, thy name - It is very likely that Jacob wished to know the name of this angel, that he might invoke him in his necessities: but this might have led him into idolatry, for the doctrine of the incarnation could be but little understood at this time; hence, he refuses to give himself any name, yet shows himself to be the true God, and so Jacob understood him; (see Gen 32:28); but he wished to have heard from his own lips that name by which he desired to be invoked and worshipped.

Wherefore is it that thou dost ask after my name? - Canst thou be ignorant who I am? And he blessed him there - gave him the new heart and the new nature which God alone can give to fallen man, and by the change he wrought in him, sufficiently showed who he was. After this clause the Aldine edition of the Septuagint, and several MSS., add ὁ εστι θαυμαστον, or και τουτο εστι θαυμαστον, which is wonderful; but this addition seems to have been taken from Jdg 13:18.

The sun rose upon him - Did the Prophet Malachi refer to this, Mal 4:2 : Unto you that fear my name shall the Sun of righteousness arise with healing in his wings? Possibly with the rising of the sun, which may here be understood as emblematical of the Sun of righteousness - the Lord Jesus, the pain and weakness of his thigh passed away, and he felt both in soul and body that he was healed of his plagues.

Therefore the children of Israel eat not of the sinew - What this sinew was neither Jew nor Christian can tell; and it can add nothing either to science, or to a true understanding of the text, to multiply conjectures. I have already supposed that the part which the angel touched or struck was the groin; and if this be right, the sinew, nerve, or muscle that shrank, must be sought for in that place.

The serious reader must meet with much instruction in this chapter.

1. After his reconciliation with Laban, Jacob proceeds on his way to Canaan; and as God, who was continually watching for his welfare, saw the trials to which he would shortly be exposed, therefore he provided for him the instructive vision of angels, that he might see that those who were for him were more than those who could be against him. A proper consideration of God's omniscience is of the utmost advantage to every genuine Christian. He knows whereof we are made, he remembers that we are but dust, he sees our trials and difficulties, and his eye affects his heart. Hence he is ever devising means that his banished - be not expelled from him.

2. Jacob's recollection of his unkindness and injustice to his brother, when he hears that he is coming to meet him, fills his soul with fear, and obliges him to betake himself to God by prayer and supplication. How important is the office of conscience! And how necessary are times of trial and difficulty when its voice is loudest, and the heart is best prepared to receive its reproofs! In how many cases has conscience slumbered till it pleased God to send some trial by which it has been powerfully awakened, and the salvation of the sinner was the result! Before I was afflicted I went astray.

3. Though salvation be the free gift of God, yet he gives it not to any who do not earnestly seek it. The deeper the conviction of guilt and helplessness is, the more earnest the application to God for mercy is likely to be. They whose salvation costs them strong crying and tears, are not likely (humanly speaking) to part with it lightly; they remember the vinegar and the gall, and they watch and pray that they enter not into temptation.

4. In the strife and agony requisite to enter in at the strait gate, it is highly necessary that we should know that the grace and salvation of God are not purchased by our tears, etc.; for those things which are only proofs and arguments that we have sinned, can never remove the iniquity of our transgressions. A sensible and pious man observes on this subject, "That prayer and wrestling with God should be made as though no other means were to be practiced, and then the best means be adopted as though no prayer or wrestling had been used." God marks even this strife, though highly pleasing in his sight, with such proofs of its own utter insufficiency, that we may carry about with us the memorial of our own weakness, worthlessness, and slowness of heart to believe. God smote the thigh of Jacob, 1. That he might know he had not prevailed by his own strength, but by the power and mercy of his God. 2. That he might, have the most sensible evidence of the reality of the Divine interposition in his behalf. 3. That he might see God's displeasure against his unbelief. And 4. That men in general might be taught that those who will be the disciples of Christ must deny themselves, take up their cross daily, and mortify their members which are upon the earth. Those who have not cut off a right hand or foot, or plucked out a right eye, for the kingdom of heaven's sake, are never likely to see God. The religion that costs us nothing, is to us worth nothing.

And the Angel of God met him - In a visible appearance; whether in a vision by day, or in a dream by night, as when he saw them upon the ladder, is uncertain. They met him to bid him welcome to Canaan again; a more honourable reception than ever any prince had that was met by the magistrates of a city. They met him to congratulate his arrival, and his escape from Laban. They had invisibly attended him all along, but now they appeared, because he had greater dangers before him. When God designs his people for extraordinary trials, he prepares them by extraordinary comforts.

This is God's house - A good man may, with an eye of faith, see the same that Jacob saw with his bodily eyes. What need we dispute whether he has a guardian angel, when we are sure he has a guard of angels about him? To preserve the remembrance of this favour, Jacob gave a name to the place from it, Mahanaim, two hosts, or two camps probably they appeared to him in two hosts, one on either side, or one in the front, and the other in the rear, to protect him from Laban behind, and Esau before, that they might be a compleat guard. Here was Jacob's family that made one army, representing the church militant and itinerant on earth; and the angels another army, representing the church triumphant, and at rest in heaven.

He calls Esau his lord, himself his servant, to intimate that he did not insist upon the prerogatives of the birth - right and blessing he had obtained for himself, but left it to God to fulfil his own purpose in his seed. He gives him a short account of himself, that he was not a fugitive and a vagabond, but though long absent had dwelt with his own relations. I have sojourned with Laban, and staid there till now: and that he was not a beggar, nor likely to be a charge to his relations; no, I have oxen and asses - This he knew would (if any thing) recommend him to Esau's good affection. And, he courts his favour; I have sent that I may find grace in thy sight - It is no disparagement to those that have the better cause to become petitioners for reconciliation, and to sue for peace as well as right.

He cometh to meet thee, and four hundred men with him - He is now weary of waiting for the days of mourning for his father, and before those come resolves to slay his brother. Out he marches with four hundred men, probably such as used to hunt with him, armed no doubt, ready to execute the word of command.

Then Jacob was greatly afraid and distressed - A lively apprehension of danger, may very well consist with a humble confidence in God's power and promise.

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.

I am not worthy - It is a surprising plea. One 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. Of the least of all the mercies - Here is mercies in the plural number, an inexhaustible spring, and innumerable streams; mercies and truth, past mercies given according to the promise and farther mercies secured by the promise. I am not worthy of the least of all the mercies, much less am I worthy of so great a favour as this I am now suing for. Those are best prepared for the greatest mercies that see themselves unworthy of the least. For 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. And now I am become two bands - Now I am surrounded with a numerous retinue of children and servants. Those whose latter end doth greatly increase, ought with humility and thankfulness to remember how small their beginning was.

Lord, deliver me from Esau, for I fear him - 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 childrens.

Thou saidst, I will surely do thee good - The best we can say to God in prayer is, what he hath 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. 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 his seed. Lord, what will become of that promise, if they be all cut off?

Jacob having piously made God his friend by a prayer, is here prudently endeavouring to make Esau his friend by a present. He had prayed to God to deliver him from the hand of Esau - His prayer did not make him presume upon God's mercy, without the use of means.

He sent him also a very humble message, which he ordered his servants to deliver in the best manner. They must call Esau their lord, and Jacob his servant: they must tell him the cattle they had was a small present which Jacob had sent him. They must especially take care to tell him that Jacob was coming after, that he might not suspect him fled. A friendly confidence in mens goodness may help to prevent the mischief designed us by their badness.

Very early in the morning, a great while before day. Jacob had helped his wives and children over the river, and he desired to be private, and was left alone, that he might again spread his cares and fears before God in prayer. While Jacob was earnest in prayer, stirring up himself to take hold on God, an angel takes hold on him. Some think this was a created angel, one of those that always behold the face of our Father. Rather it was the angel of the covenant, who often appeared in a human shape, before he assumed the human nature. We are told by the prophet, Hos 12:4, how Jacob wrestled, he wept and made supplication; prayers and tears were his weapons. It was not only a corporal, but a spiritual wrestling by vigorous faith and holy desire.

The angel prevailed not against him - That is, this discouragement did not shake his faith, nor silence his prayer. It was not in his own strength that he wrestled, nor by his own strength that he prevails; but by strength derived from heaven. That of Job illustrates this, Job 23:6. Will he plead against me with his great power? No; had the angel done so, Jacob had been crushed; but he would put strength in me: and by that strength Jacob had power over the angel, Hos 12:3. The angel put out Jacob's thigh, to shew him what he could do, and that it was God he was wrestling with, for no man could disjoint his thigh with a touch. Some think that Jacob felt little or no pain from this hurt; it is probable be did not, for he did not so much as halt 'till the struggle was over, Ge 32:31, and if so, that was an evidence of a divine touch indeed, which wounded and healed at the same time.

Let me go - The angel, by an admirable condescension, speaks Jacob fair to let him go, as God said to Moses, Exo 32:10. Let me alone. Could not a mighty angel get clear of Jacob's grapples? He could; but thus he would put an honour upon Jacob's faith and prayer. The reason the angel gives why he would be gone is because the day breaks, and therefore he would not any longer detain Jacob, who had business to do, a journey to go, a family to look after. And he said, I will not let thee go except thou bless me - He resolves he will have a blessing, and rather shall all his bones be put out of joint, than he will go away without one. Those that would have the blessing of Christ must be in good earnest, and be importunate for it.

What is thy name? - Jacob (saith he) a supplanter, so Jacob signifies. Well, (faith the angel) be thou never so called any more: thou shalt be called Israel, a prince with God. He is a prince indeed, that is a prince with God; and those are truly honourable that are mighty, in prayer. Yet this was not all; having, power with God, he shall have power with men too; having prevailed for a blessing from heaven, he shall, no doubt, prevail for Esau's favour. Whatever enemies we have, if we can but make God our friend, we are well enough; they that by faith have power in heaven, have thereby as much power on earth as they have occasion for.

Wherefore dost thou ask after my name? - What good will it do thee to know that? The discovery of that was reserved for his death - bed, upon which he was taught to call him Shiloh. But instead of telling him his name, he gave him his blessing, which was the thing he wrestled for; he blessed him there, repeated and ratified the blessing formerly given him. See how wonderfully God condescends to countenance and crown importunate prayer? Those that resolve though God slay them, yet to trust in him, will at length be more than conquerors.

Peniel - That is, the face of God, because there he had seen the appearance of God, and obtained the favour of God.

He halted on his thigh - And some think he continued to do so to his dying day. If he did, he had no reason to complain, for the honour and comfort he obtained by his struggle was abundantly sufficient to countervail the damage, though he went limping to his grave.

1 AND Jacob went on his way, and the Angels of God met him

In visible, humane, and glorious shape, as they frequently appeared to the Patriarchs.

2 And when Jacob saw them, he said, This is Gods host : and he called the name of that place Mahanaim .

So the Angels are justly called for their great number, Dan. 7. 10. Luk. 2. 13. excellent order, mighty power, and for their use and service to God, and to his Church, for whose protection they are sent. See 2 King. 6. 17. Psal. 34. 7.

(i. e.) Two hosts, so called, either because the Angels divided themselves into two companies, and placed themselves some before, others behind him, or some on each side of him for his greater comfort and security: or, because the Angels made one host, and his family another.

Marginal references: That is, two hosts or camps.

3 And Jacob sent messengers before him to Esau his brother, unto the land of Seir , the countrey of Edom .

Of which see Gen. 14. 6. and 36. 9, 20, 21. whither Esau had removed his habitation from Canaan, partly out of discontent at his Parents; partly as most convenient for his course of life; and principally by direction of Divine Providence, that Canaan might be left free and clear for Iacob and his posterity.

So that Seir and Edom either are one and the same place; or rather Seir was a part of Edom. Some say both names are put here for distinction. For they make two lands of Edom, the one Southward from Canaan, the other Eastward, and this latter they understand here alledging that the other or Southern was so remote from mount Gilead, whence Iacob was now descending, that Iacob need not fear Esau at that distance, nor send to him. But as that distinction seems to be without solid ground, so this reason seems to have but little weight in it, both because though this History immediately follows his descent from Mount Gilead, yet it might be done some competent time after it, and because Iacob in his journey to those parts where his father Isaac lived and whither he was going was still drawing nearer and nearer to Esau.

Marginal references: Heb. field.

4 And he commanded them, saying, Thus shall ye speak unto my lord Esau, Thy servant Jacob saith thus; I have sojourned with Laban, and stayed there untill now .

Which Title being but a civil respect commonly given in Scripture to such persons as have no authority nor superiority over them who use it, as Gen. 23. 6. and 24. 18. Iacob doth not hereby renounce his right of Primogeniture which was devolved upon him, nor return it to Esau. Nor if he did hereby acknowledge Esau his Superiour for the present, would this have been injurious to that right, because Iacob was not yet in actual possession of it, for it was not to commence till his Fathers death, and indeed did more belong to his posterity, than to his person, and as to his person, did more respect his spiritual advantages, then his worldly greatness. See Gen. 27. 29.

As a stranger and exile, and so a more proper object for thy pity, then for thy envy.

5 And I have oxen, and asses, flocks, and Menservants, and women-servants : and I have sent to tell my Lord , that I may find grace in thy sight .

Yet in my exile God hath blessed me with a competency of worldly goods, and therefore I am not likely to be either a burden to thee, or a disgrace to our Family.

To acquaint him with my coming and with the state of my affairs.

That I may obtain pardon for my former errours, and thy favour and friendship for the future.

6 And the messengers returned to Jacob, saying, We came to thy brother Esau , and also he cometh to meet thee, and four hundred men with him .

Who gave them but an imperfect and a doubtful answer as appears from Iacobs fear, ver. 7.

Which he brought either as his usual guard, he being then a great man in those parts: or in ostentation of his power and greatness in spight of all the injury which his Father or Brother did him: or because at first he designed mischief to Iacob, as may seem by his dismissing of his messengers without any testimony of his favour, though afterwards upon Iacobs prayer, God changed his mind.

Marginal references: chap. 33. 1.

7 Then Jacob was greatly afraid , and distressed, and he divided the people that was with him, and the flocks, and herds, and the camels into two bands,

Notwithstanding the renewed promise of God, and the late apparition of Angels; wherein he shewed the weakness of his Faith, to which God left him for his Trial and Exercise, and to quicken him to prayer, that so God might have more Glory and he more Comfort in the mercy.

8 And said, If Esau come to the one company, and smite it, then the other company which is left, shall escape .

Either by flight, or because he supposed Esaus revenge would be satisfied with the first slaughter.

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 countrey, and to thy kindred, and I will deal well with thee:

It is observable that Iacob 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.

Marginal references: chap. 31. 13.

10 I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant : for with my staff ▪ I passed over this Jordan , and now I am become two bands ▪

In fulfilling thy promises made to me, and much more am I unworthy of those further mercies which I am now about to beg of thee.

Having nothing with me but my travelling staff for my support.

[illegible: 1+ letters], that Iordan, either which I now see, as being at this time upon an high hill; or, which my mind is set upon as that river which I am going to repass that I may go to my Father and to that good Land which thou hast given to me and mine for ever.

Or two Troops, or companies: into which he had now divided his people and cattel, ver. 7.

Marginal references: Heb. I am le[illegible: 1+ letters]t then all, &c.

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 .

A proverbial speech noting a total destruction. Compare Deut. 22. 6. Hos. 10. 14.

Marginal references: Heb. upon.

13 And he lodged there that same night, and took of that which came to his hand , a present for Esau his brother:

Either that which was in his hand and power: or rather that which was nearest at hand and most ready for him, because the approaching night and his own great fear gave him not leave to make so scrupulcus a choice as otherwise he would have made.

16 And he delivered them into the hand of his servants, every drove by themselves, and said unto his servants, Pass over before me, and put a space betwixt drove and drove .

That his gift might be represented to Esau with most advantage, and his mind might by little and little be sweetned towards him.

18 Then thou shalt say, They be thy servant Jacobs: it is a present sent unto my lord Esau: and behold also, he is behind us .

Coming to see thy face and beg thy favour.

20 And say ye moreover, Behold, thy servant Jacob is behind us: for he said, I will appease him with the present that goeth before me, and afterward I will see his face: peradventure he will accept of me .

Heb. appease or allay his anger: for the Hebrew word panim signifies both anger, as Psal. 21. 9. and 34. 16. and face, as every where, because a mans anger, is most discernable in his face or countenance, Prov. 21. 14.

Heb. will lift up my face or countenance, which now is dejected with the sence of his displeasure. Compare Gen. 4. 6. or, will accept of my person, as this phrase is oft used.

Marginal references: Heb▪ my face.

22 And he rose up that night, and took his two wives, and his two women-servants, and his eleven sons , and passed over the ford Jabbok .

And Di[illegible: 1+ letters]h, though she be not here mentioned, as the women are oft omitted in Scripture, as being comprehended under the men.

Which is here generally related, but the time and manner of it is particularly described in the following verses. Of this ford Iabbok see Numb. 21. 24. Deut. 3. 16.

24 And Jacob was left alone : and there wrestled a man with him, untill the breaking of the day.

In some private place, it matters not on which side Iabbok, that he might more freely and ardently pour out his soul unto God.

An Angel, yea, the Angel of the Covenant, the Son of God, as it is plain from ver. 28, 30. and Hos. 12. 3, 4. who did here, as oft elsewhere, assume the shape and body of a man, that he might do this work: For this wrestling was real and corporeal in its nature, though it was also mystical and spiritual in its signification, as we shall see, and it was accompanied with an inward wrestling by ardent prayers joyned with tears, Hos. 12. 4.

Marginal references: Heb. as[illegible: 1+ letters]nding of the morning.

25 And when he saw that he prevailed not against him , he touched the hollow of his thigh : and the hollow of Jacobs thigh was out of joynt, as he wrestled with him .

Not through impotency, but in design, he suffered himself to be conquered, to encourage Iacobs faith and hope against the approaching danger.

The joint of his Hip-bone, or rather the hollow in which that joynt was.

Which was done that Iacob might see that it was not his own strength, but onely Gods grace, which got him this Victory, and could give him the deliverance which he hoped for.

Marginal references: See Mat. 26. 41. 2 Cor. 12. 7.

26 And he said, Let me go ? for the day breaketh ▪ and he said, I will not let thee go, except thou bless me .

He saith this partly to shew the prevailing power of his prayer with God, and partly to quicken and encourage Iacob to persist in his conflict. Compare Exod. 32. 10. Deut. 9. 14.

And I am not willing that there should be any spectatours or witnesses of these things.

With the blessings which thou hast promised to Abraham and to me, among which one is protection in this hour of my danger. For Iacob now began to think that it was no man, nor ordinary Angel, that was with him, but God himself, as he saith ver. 30.

Marginal references: Hos. 12. 4.

28 And he said, Thy name shall be called no more Jacob , but Israel : for as a Prince hast thou power with God and with men , and hast prevailed .

Not Iacob onely. See the like manner of expression, 1 Sam. 8. 7. Ier. 23. 7. Ioh. 7. 16. 1 Cor. 1. 17.

Which signifies a Prince or [illegible: 1 word] with God: or a Prince of God, i. e. a great Prince and Conquerour.

Thou hast in some sort conquered both God, in this conflict, and men, Laban, Esau, &c.

Or, and shalt prevail over Esau of whom thou art afraid.

Marginal references: chap. 35. 10.

29 And Jacob asked him, and said, Tell me, I pray thee, thy name ; and he said, Wherefore is it that thou dost ask after my name ? and he blessed him there .

That I may give thee the honour due to it. Art thou a created Angel, or art thou the ever-blessed God?

A question which carries in it both a denial of his request, as Iudg. 13. 17, 18. and a reproof of his curiosity.

In an eminent and peculiar manner, which was a real answer to Iacobs question, and gave him to understand both his name and nature.

30 And Jacob called the name of the place Peniel: for I have seen God face to face , and my life is preserved .

Not in his Essence, for so no man ever saw God, Ioh. 1. 18. nor yet in a dream or vision, but in a most evident, sensible, familiar and friendly manifestation of himself.

And I am now well assured of my safety from Esau whose approach threatned my life. Or he speaks of it with wonder, as others did, that he should see God, and not be struck dead by the Glory of his presence. Compare Gen. 16 13. Exod. 20. 19. Iudg. 6. 22, 23. and 13. 22.

Marginal references: That is, the face of God.; Exod. 24. 11. and 33. 20. Deut. 5. 24. Isa. 6. 5.

32 Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day: because he touched the [illegible: 1+ letters]ollow of Jacobs thigh, in the sinew that shrank.

Not from any superstitious conceit about it, but onely for a memorial of this admirable conflict, the blessed effects whereof even the future generations received.

Gen 32:1-3

The Host of God. - When Laban had taken his departure peaceably, Jacob pursued his journey to Canaan. He was then met by some angels of God, in whom he discerned an encampment of God; and he called the place where they appeared Mahanaim, i.e., double camp or double host, because the host of God joined his host as a safeguard. This appearance of angels necessarily reminded him of the vision of the ladder, on his flight from Canaan. Just as the angels ascending and descending had then represented to him the divine protection and assistance during his journey and sojourn in a foreign land, so now the angelic host was a signal of the help of God for the approaching conflict with Esau of which he was in fear, and a fresh pledge of the promise (Gen 28:15), “I will bring thee back to the land,” etc. Jacob saw it during his journey; in a waking condition, therefore, not internally, but out of or above himself: but whether with the eyes of the body or of the mind (cf. 2Ki 6:17), cannot be determined. Mahanaim was afterwards a distinguished city, which is frequently mentioned, situated to the north of the Jabbok; and the name and remains are still preserved in the place called Mahneh (Robinson, Pal. Appendix, p. 166), the site of which, however, has not yet been minutely examined (see my Comm. on Joshua, p. 259).

Gen 32:4-7

From this point Jacob sent messengers forward to his brother Esau, to make known his return in such a style of humility (“thy servant,” “my lord”) as was adapted to conciliate him. אחר (Gen 32:5) is the first pers. imperf. Kal for אאחר, from אחר to delay, to pass a time; cf. Pro 8:17, and Ges. §68, 2. The statement that Esau was already in the land of Seir (Gen 32:4), or, as it is afterwards called, the field of Edom, is not at variance with Gen 36:6, and may be very naturally explained on the supposition, that with the increase of his family and possessions, he severed himself more and more from his father’s house, becoming increasingly convinced, as time went on, that he could hope for no change in the blessings pronounced by his father upon Jacob and himself, which excluded him from the inheritance of the promise, viz., the future possession of Canaan. Now, even if his malicious feelings towards Jacob had gradually softened down, he had probably never said anything to his parents on the subject, so that Rebekah had been unable to fulfil her promise (Gen 27:45); and Jacob, being quite uncertain as to his brother’s state of mind, was thrown into the greatest alarm and anxiety by the report of the messengers, that Esau was coming to meet him with 400 men. The simplest explanation of the fact that Esau should have had so many men about him as a standing army, is that given by Delitzsch; namely, that he had to subjugate the Horite population in Seir, for which purpose he might easily have formed such an army, partly from the Canaanitish and Ishmaelitish relations of his wives, and partly from his own servants. His reason for going to meet Jacob with such a company may have been, either to show how mighty a prince he was, or with the intention of making his brother sensible of his superior power, and assuming a hostile attitude if the circumstances favoured it, even though the lapse of years had so far mitigated his anger, that he no longer seriously thought of executing the vengeance he had threatened twenty years before. For we are warranted in regarding Jacob’s fear as no vain, subjective fancy, but as having an objective foundation, by the fact that God endowed him with courage and strength for his meeting with Esau, through the medium of the angelic host and the wrestling at the Jabbok; whilst, on the other hand, the brotherly affection and openness with which Esau met him, are to be attributed partly to Jacob’s humble demeanour, and still more to the fact, that by the influence of God, the still remaining malice had been rooted out from his heart.

Gen 32:8-11

Jacob, fearing the worst, divided his people and flocks into two camps, that if Esau smote the one, the other might escape. He then turned to the Great Helper in every time of need, and with an earnest prayer besought the God of his fathers, Abraham and Isaac, who had directed him to return, that, on the ground of the abundant mercies and truth (cf. Gen 24:27) He had shown him thus far, He would deliver him out of the hand of his brother, and from the threatening destruction, and so fulfil His promises.

Gen 32:12-13

“For I am in fear of him, that (פּן ne) he come and smite me, mother with children.” בּנים על אם is a proverbial expression for unsparing cruelty, taken from the bird which covers its young to protect them (Deu 22:6, cf. Hos 10:14). על super, una cum, as in Exo 35:22.

Gen 32:14-22

Although hoping for aid and safety from the Lord alone, Jacob neglected no means of doing what might help to appease his brother. Having taken up his quarters for the night in the place where he received the tidings of Esau’s approach, he selected from his flocks (“of that which came to his hand,” i.e., which he had acquired) a very respectable present of 550 head of cattle, and sent them in different detachments to meet Esau, “as a present from his servant Jacob,” who was coming behind. The selection was in harmony with the general possessions of nomads (cf. Job 1:3; Job 42:12), and the proportion of male to female animals was arranged according to the agricultural rule of Varro (de re rustica 2, 3). The division of the present, “drove and drove separately,” i.e., into several separate droves which followed one another at certain intervals, was to serve the purpose of gradually mitigating the wrath of Esau. פּנים כּפּר, Gen 32:21, to appease the countenance; פּנים נשׁא to raise any one’s countenance, i.e., to receive him in a friendly manner. This present he sent forward; and he himself remained the same night (mentioned in Gen 32:14) in the camp.

Gen 32:23-24

The Wrestling with God. - The same night, he conveyed his family with all his possessions across the ford of the Jabbok. Jabbok is the present Wady es Zerka (i.e., the blue), which flows from the east towards the Jordan, and with its deep rocky valley formed at that time the boundary between the kingdoms of Sihon at Heshbon and Og of Bashan. It now separates the countries of Moerad or Ajlun and Belka. The ford by which Jacob crossed was hardly the one which he took on his outward journey, upon the Syrian caravan-road by Kalaat-Zerka, but one much farther to the west, between Jebel Ajlun and Jebel Jelaad, through which Buckingham, Burckhardt, and Seetzen passed; and where there are still traces of walls and buildings to be seen, and other marks of cultivation.

Gen 32:25

When Jacob was left alone on the northern side of the Jabbok, after sending all the rest across, “there wrestled a man with him until the breaking of the day.” נאבק, an old word, which only occurs here (Gen 32:25, Gen 32:26), signifying to wrestle, is either derived from אבק to wind, or related to חבק to contract one’s self, to plant limb and limb firmly together. From this wrestling the river evidently received its name of Jabbok (יבּק = יאבּק).

Gen 32:26-30

“And when He (the unknown) saw that He did not overcome him, He touched his hip-socket; and his hip-socket was put out of joint (תּקע from רקע) as He wrestled with him.” Still Jacob would not let Him go until He blessed him. He then said to Jacob, “They name shall be called no more Jacob, but Israel (ישׂראל, God’s fighter, from שׂרה to fight, and אל God); for thou hast fought with God and with men, and hast prevailed.” When Jacob asked Him His name, He declined giving any definite answer, and “blessed him there.” He did not tell him His name; not merely, as the angel stated to Manoah in reply to a similar question (Jdg 13:18), because it was פּלא wonder, i.e., incomprehensible to mortal man, but still more to fill Jacob’s soul with awe at the mysterious character of the whole event, and to lead him to take it to heart. What Jacob wanted to know, with regard to the person of the wonderful Wrestler, and the meaning and intention of the struggle, he must already have suspected, when he would not let Him go until He blessed him; and it was put before him still more plainly in the new name that was given to him with this explanation, “Thou hast fought with Elohim and with men, and hast conquered.” God had met him in the form of a man: God in the angel, according to Hos 12:4-5, i.e., not in a created angel, but in the Angel of Jehovah, the visible manifestation of the invisible God. Our history does not speak of Jehovah, or the Angel of Jehovah, but of Elohim, for the purpose of bringing out the contrast between God and the creature.

This remarkable occurrence is not to be regarded as a dream or an internal vision, but fell within the sphere of sensuous perception. At the same time, it was not a natural or corporeal wrestling, but a “real conflict of both mind and body, a work of the spirit with intense effort of the body” (Delitzsch), in which Jacob was lifted up into a highly elevated condition of body and mind resembling that of ecstasy, through the medium of the manifestation of God. In a merely outward conflict, it is impossible to conquer through prayers and tears. As the idea of a dream or vision has no point of contact in the history; so the notion, that the outward conflict of bodily wrestling, and the spiritual conflict with prayer and tears, are two features opposed to one another and spiritually distinct, is evidently at variance with the meaning of the narrative and the interpretation of the prophet Hosea. Since Jacob still continued his resistance, even after his hip had been put out of joint, and would not let Him go till He had blessed him, it cannot be said that it was not till all hope of maintaining the conflict by bodily strength was taken from him, that he had recourse to the weapon of prayer. And when Hosea (Hos 12:4-5) points his contemporaries to their wrestling forefather as an example for their imitation, in these words, “He took his brother by the heel in the womb, and in his human strength he fought with God; and he fought with the Angel and prevailed; he wept and made supplication unto Him,” the turn by which the explanatory periphrasis of Jacob’s words, “I will not let Thee go except Thou bless me,” is linked on to the previous clause by בּכה without a copula or vav consec., is a proof that the prophet did not regard the weeping and supplication as occurring after the wrestling, or as only a second element, which was subsequently added to the corporeal struggle. Hosea evidently looked upon the weeping and supplication as the distinguishing feature in the conflict, without thereby excluding the corporeal wrestling. At the same time, by connecting this event with what took place at the birth of the twins (Gen 25:26), the prophet teaches that Jacob merely completed, by his wrestling with God, what he had already been engaged in even from his mother’s womb, viz., his striving for the birthright; in other words, for the possession of the covenant promise and the covenant blessing. This meaning is also indicated by the circumstances under which the event took place. Jacob had wrested the blessing of the birthright from his brother Esau; but it was by cunning and deceit, and he had been obliged to flee from his wrath in consequence. And now that he desired to return to the land of promise and his father’s house, and to enter upon the inheritance promised him in his father’s blessing; Esau was coming to meet him with 400 men, which filled him with great alarm. As he felt too weak to enter upon a conflict with him, he prayed to the covenant God for deliverance from the hand of his brother, and the fulfilment of the covenant promises. The answer of God to this prayer was the present wrestling with God, in which he was victorious indeed, but not without carrying the marks of it all his life long in the dislocation of his thigh. Jacob’s great fear of Esau’s wrath and vengeance, which he could not suppress notwithstanding the divine revelations at Bethel and Mahanaim, had its foundation in his evil conscience, in the consciousness of the sin connected with his wilful and treacherous appropriation of the blessing of the first-born. To save him from the hand of his brother, it was necessary that God should first meet him as an enemy, and show him that his real opponent was God Himself, and that he must first of all overcome Him before he could hope to overcome his brother. And Jacob overcame God; not with the power of the flesh however, with which he had hitherto wrestled for God against man (God convinced him of that by touching his hip, so that it was put out of joint), but by the power of faith and prayer, reaching by firm hold of God even to the point of being blessed, by which he proved himself to be a true wrestler of God, who fought with God and with men, i.e., who by his wrestling with God overcame men as well. And whilst by the dislocation of his hip the carnal nature of his previous wrestling was declared to be powerless and wrong, he received in the new name of Israel the prize of victory, and at the same time directions from God how he was henceforth to strive for the cause of the Lord. - By his wrestling with God, Jacob entered upon a new stage in his life. As a sign of this, he received a new name, which indicated, as the result of this conflict, the nature of his new relation to God. But whilst Abram and Sarai, from the time when God changed their names (Gen 17:5 and Gen 17:15), are always called by their new names; in the history of Jacob we find the old name used interchangeably with the new. “For the first two names denoted a change into a new and permanent position, effected and intended by the will and promise of God; consequently the old names were entirely abolished. But the name Israel denoted a spiritual state determined by faith; and in Jacob’s life the natural state, determined by flesh and blood, still continued to stand side by side with this. Jacob’s new name was transmitted to his descendants, however, who were called Israel as the covenant nation. For as the blessing of their forefather’s conflict came down to them as a spiritual inheritance, so did they also enter upon the duty of preserving this inheritance by continuing in a similar conflict.

Gen 32:31

The remembrance of this wonderful conflict Jacob perpetuated in the name which he gave to the place where it had occurred, viz., Pniel or Pnuel (with the connecting wound וּ or י), because there he had seen Elohim face to face, and his soul had been delivered (from death, Gen 16:13).

Gen 32:32

With the rising of the sun after the night of his conflict, the night of anguish and fear also passed away from Jacob’s mind, so that he was able to leave Pnuel in comfort, and go forward on his journey. The dislocation of the thigh alone remained. For this reason the children of Israel are accustomed to avoid eating the nervus ischiadicus, the principal nerve in the neighbourhood of the hip, which is easily injured by any violent strain in wrestling. “Unto this day:” the remark is applicable still.

Jacob Pursuing His Journey. (b. c. 1739.)

1 And Jacob went on his way, and the angels of God met him. 2 And when Jacob saw them, he said, This is God's host: and he called the name of that place Mahanaim.

Jacob, having got clear of Laban, pursues his journey homewards towards Canaan: when God has helped us through difficulties we should go on our way heaven-ward with so much the more cheerfulness and resolution. Now, 1. Here is Jacob's convoy in his journey (v. 1): The angels of God met him, in a visible appearance, whether in a vision by day or in a dream by night, as when he saw them upon the ladder (ch. xxviii. 12), is uncertain. Note, Those that keep in a good way have always a good guard; angels themselves are ministering spirits for their safety, Heb. i. 14. Where Jacob pitched his tents, they pitched theirs about him, Ps. xxxiv. 7. They met him, to bid him welcome to Canaan again; a more honourable reception this was than ever any prince had, that was met by the magistrates of a city in their formalities. They met him to congratulate him on his arrival, as well as on his escape from Laban; for they have pleasure in the prosperity of God's servants. They had invisibly attended him all along, but now they appeared to him, because he had greater dangers before him than those he had hitherto encountered. Note, When God designs his people for extraordinary trials, he prepares them by extraordinary comforts. We should think it had been more seasonable for these angels to have appeared to him amidst the perplexity and agitation occasioned first by Laban, and afterwards by Esau, than in this calm and quiet interval, when he saw not himself in any imminent peril; but God will have us, when we are in peace, to provide for trouble, and, when trouble comes, to live upon former observations and experiences; for we walk by faith, not by sight. God's people, at death, are returning to Canaan, to their Father's house; and then the angels of God will meet them, to congratulate them on the happy finishing of their servitude, and to carry them to their rest. 2. The comfortable notice he took of this convoy, v. 2. This is God's host, and therefore, (1.) It is a powerful host; very great is he that is thus attended, and very safe that is thus guarded. (2.) God must have the praise of this protection: "This I may thank God for, for it is his host." A good man may with an eye of faith see the same that Jacob saw with his bodily eyes, by believing that promise (Ps. xci. 11), He shall give his angels charge over thee. What need have we to dispute whether every particular saint has a guardian angel, when we are sure he has a guard of angels about him? To preserve the remembrance of this favour, Jacob gave a name to the place from it, Mahanaim, two hosts, or two camps. That is, say some of the rabbin, one host of the guardian angels of Mesopotamia, who conducted Jacob thence, and delivered him safely to the other host of the angels of Canaan, who met him upon the borders where he now was. Rather, they appeared to him in two hosts, one on either side, or one in the front and the other in the rear, to protect him from Laban behind and Esau before, that they might be a complete guard. Thus he is compassed with God's favour. Perhaps in allusion to this the church is called Mahanaim, two armies, Cant. vi. 13. Here were Jacob's family, which made one army, representing the church militant and itinerant on earth; and the angels, another army, representing the church triumphant and at rest in heaven.

3 And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of Edom. 4 And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now: 5 And I have oxen, and asses, flocks, and menservants, and womenservants: and I have sent to tell my lord, that I may find grace in thy sight. 6 And the messengers returned to Jacob, saying, We came to thy brother Esau, and also he cometh to meet thee, and four hundred men with him. 7 Then Jacob was greatly afraid and distressed: and he divided the people that was with him, and the flocks, and herds, and the camels, into two bands; 8 And said, If Esau come to the one company, and smite it, then the other company which is left shall escape.

Now that Jacob was re-entering Canaan God, by the vision of angels, reminded him of the friends he had when he left it, and thence he takes occasion to remind himself of the enemies he had, particularly Esau. It is probable that Rebekah had sent him word of Esau's settlement in Seir, and of the continuance of his enmity to him. What shall poor Jacob do? He longs to see his father, and yet he dreads to see his brother. He rejoices to see Canaan again, and yet cannot but rejoice with trembling because of Esau.

I. He sends a very kind and humble message to Esau. It does not appear that his way lay through Esau's country, or that he needed to ask his leave for a passage; but his way lay near it, and he would not go by him without paying him the respect due to a brother, a twin-brother, an only brother, an elder brother, a brother offended. Note, 1. Though our relations fail in their duty to us, yet we must make conscience of doing our duty to them. 2. It is a piece of friendship and brotherly love to acquaint our friends with our condition, and enquire into theirs. Acts of civility may help to slay enmities. Jacob's message to him is very obliging, v. 4, 5. (1.) He calls Esau his lord, himself his servant, to intimate that he did not insist upon the prerogatives of the birthright and blessing he had obtained for himself, but left it to God to fulfil his own purpose in his seed. Note, Yielding pacifies great offences, Eccl. x. 4. We must not refuse to speak in a respectful and submissive manner to those that are ever so unjustly exasperated against it. (2.) He gives him a short account of himself, that he was not a fugitive and a vagabond, but, though long absent, had had a certain dwelling-place, with his own relations: I have sojourned with Laban, and staid there till now; and that he was not a beggar, nor did he come home, as the prodigal son, destitute of necessaries and likely to be a charge to his relations; no, I have oxen and asses. This he knew would (if any thing) recommend him to Esau's good opinion. And, (3.) He courts his favour: I have sent, that I might find grace in thy sight. Note, It is no disparagement to those that have the better cause to become petitioners for reconciliation, and to sue for peace as well as right.

II. He receives a very formidable account of Esau's warlike preparations against him (v. 6), not a word, but a blow, a very coarse return to his kind message, and a sorry welcome home to a poor brother: He comes to meet thee, and four hundred men with him. He is now weary of waiting for the days of mourning for this good father, and even before they come he resolves to slay his brother. 1. He remembers the old quarrel, and will now be avenged on him for the birthright and blessing, and, if possible, defeat Jacob's expectations from both. Note, malice harboured will last long, and find an occasion to break out with violence a great while after the provocations given. Angry men have good memories. 2. He envies Jacob what little estate he had, and, though he himself was now possessed of a much better, yet nothing will serve him but to feed his eyes upon Jacob's ruin, and fill his fields with Jacob's spoils. Perhaps the account Jacob sent him of his wealth did but provoke him the more. 3. He concludes it easy to destroy him, now that he was upon the road, a poor weary traveller, unfixed, and (as he thinks) unguarded. Those that have the serpent's poison have commonly the serpent's policy, to take the first and fairest opportunity that offers itself for revenge. 4. He resolves to do it suddenly, and before Jacob had come to his father, lest he should interpose and mediate between them. Esau was one of those that hated peace; when Jacob speaks, speaks peaceably, he is for war, Ps. cxx. 6, 7. Out he marches, spurred on with rage, and intent on blood and murders; four hundred men he had with him, probably such as used to hunt with him, armed, no doubt, rough and cruel like their leader, ready to execute the word of command though ever so barbarous, and now breathing nothing but threatenings and slaughter. The tenth part of these were enough to cut off poor Jacob, and his guiltless helpless family, root and branch. No marvel therefore that it follows (v. 7), then Jacob was greatly afraid and distressed, perhaps the more so from having scarcely recovered the fright Laban had put him in. Note, Many are the troubles of the righteous in this world, and sometimes the end of one is but the beginning of another. The clouds return after the rain. Jacob, though a man of great faith, yet was now greatly afraid. Note, A lively apprehension of danger, and a quickening fear arising from it, may very well consist with a humble confidence in God's power and promise. Christ himself, in his agony, was sorely amazed.

III. He puts himself into the best posture of defence that his present circumstances will admit. It was absurd to think of making resistance, all his contrivance is to make an escape, v. 7, 8. He thinks it prudent not to venture all in one bottom, and therefore divides what he had into two companies, that, if one were smitten, the other might escape. Like a tender careful master of a family, he is more solicitous for their safety than for his own. He divided his company, not as Abraham (ch. xiv. 15), for fight, but for flight.

Jacob's Prayer. (b. c. 1739.)

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: 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. 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. 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.

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. xxx. 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. xxii. 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, Prov. xviii. 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, v. 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 lion. 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.

II. The pleas are many, and very powerful; never was cause better ordered, Job xxiii. 4. He offers up his request with great faith, fervency, and humility. How earnestly does he beg! Deliver me, I pray thee, v. 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, v. 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, Ps. xxii. 4, 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 (v. 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 (Matt. viii. 8), and her who said, Truth, Lord, yet the dogs eat of the crumbs which fall from their master's table, Matt. xv. 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, v. 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 (v. 9): Thou saidst, I will deal well with thee, and again, in the close (v. 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?" Ps. cxix. 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 his 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, ch. xvii. 7; Ps. cxii. 2; cii. 28. [2.] The world's threatenings should drive us to God's promises.

Jacob's Present to Esau. (b. c. 1739.)

13 And he lodged there that same night; and took of that which came to his hand a present for Esau his brother; 14 Two hundred she goats, and twenty he goats, two hundred ewes, and twenty rams, 15 Thirty milch camels with their colts, forty kine, and ten bulls, twenty she asses, and ten foals. 16 And he delivered them into the hand of his servants, every drove by themselves; and said unto his servants, Pass over before me, and put a space betwixt drove and drove. 17 And he commanded the foremost, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee? 18 Then thou shalt say, They be thy servant Jacob's; it is a present sent unto my lord Esau: and, behold, also he is behind us. 19 And so commanded he the second, and the third, and all that followed the droves, saying, On this manner shall ye speak unto Esau, when ye find him. 20 And say ye moreover, Behold, thy servant Jacob is behind us. For he said, I will appease him with the present that goeth before me, and afterward I will see his face; peradventure he will accept of me. 21 So went the present over before him: and himself lodged that night in the company. 22 And he rose up that night, and took his two wives, and his two womenservants, and his eleven sons, and passed over the ford Jabbok. 23 And he took them, and sent them over the brook, and sent over that he had.

Jacob, having piously made God his friend by a prayer, is here prudently endeavouring to make Esau his friend by a present. He had prayed to God to deliver him from the hand of Esau, for he feared him; but neither did his fear sink into such a despair as dispirits for the use of means, nor did his prayer make him presume upon God's mercy, without the use of means. Note, When we have prayed to God for any mercy, we must second our prayers with our endeavours; else, instead of trusting god, we tempt him; we must so depend upon God's providence as to make use of our own prudence. "Help thyself, and God will help thee;" God answers our prayers by teaching us to order our affairs with discretion. To pacify Esau,

I. Jacob sent him a very noble present, not of jewels or fine garments (he had them not), but of cattle, to the number of 580 in all, v. 13-15. Now, 1. It was an evidence of the great increase with which God had blessed Jacob that he could spare such a number of cattle out of his stock. 2. It was an evidence of his wisdom that he would willingly part with some, to secure the rest; some men's covetousness loses them more than ever it gained them, and, by grudging a little expense, they expose themselves to great damage; skin for skin, and all that a man has, if he be a wise man, he will give for his life. 3. It was a present that he thought would be acceptable to Esau, who had traded so much in hunting wild beasts that perhaps he was but ill furnished with tame cattle with which to stock his new conquests. And we may suppose that the mixed colours of Jacob's cattle, ring-straked, speckled, and spotted, would please Esau's fancy. 4. He promised himself that by this present he should gain Esau's favour; for a gift commonly prospers, which way soever it turns (Prov. xvii. 8), and makes room for a man (Prov. xviii. 16); nay, it pacifies anger and strong wrath, Prov. xxi. 14. Note, [1.] We must not despair of reconciling ourselves even to those that have been most exasperated against us; we ought not to judge men unappeasable, till we have tried to appease them. [2.] Peace and love, though purchased dearly, will prove a good bargain to the purchaser. Many a morose ill-natured man would have said, in Jacob's case, "Esau has vowed my death without cause, and he shall never be a farthing the better for me; I will see him far enough before I will send him a present:" but Jacob forgives and forgets.

II. He sent him a very humble message, which he ordered his servants to deliver in the best manner, v. 17, 18. They must call Esau their lord, and Jacob his servant; they must tell him the cattle they had was a small present which Jacob had sent him, as a specimen of his acquisitions while he was abroad. The cattle he sent were to be disposed of in several droves, and the servants that attended each drove were to deliver the same message, that the present might appear the more valuable, and his submission, so often repeated, might be the more likely to influence Esau. They must especially take care to tell him that Jacob was coming after (v. 18-20), that he might not suspect he had fled through fear. Note, A friendly confidence in men's goodness may help to prevent the mischief designed us by their badness: if Jacob will seem not to be afraid of Esau, Esau, it may be hoped, will not be a terror to Jacob.

Jacob Wrestles with an Angel. (b. c. 1739.)

24 And Jacob was left alone; and there wrestled a man with him until the breaking of the day. 25 And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint, as he wrestled with him. 26 And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. 27 And he said unto him, What is thy name? And he said, Jacob. 28 And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed. 29 And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there. 30 And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved. 31 And as he passed over Penuel the sun rose upon him, and he halted upon his thigh. 32 Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacob's thigh in the sinew that shrank.

We have here the remarkable story of Jacob's wrestling with the angel and prevailing, which is referred to, Hos. xii. 4. Very early in the morning, a great while before day, Jacob had helped his wives and his children over the river, and he desired to be private, and was left alone, that he might again more fully spread his cares and fears before God in prayer. Note, We ought to continue instant in prayer, always to pray and not to faint: frequency and importunity in prayer prepare us for mercy. While Jacob was earnest in prayer, stirring up himself to take hold on God, an angel takes hold on him. Some think this was a created angel, the angel of his presence (Isa. lxiii. 9), one of those that always behold the face of our Father and attend on the shechinah, or the divine Majesty, which probably Jacob had also in view. Others think it was Michael our prince, the eternal Word, the angel of the covenant, who is indeed the Lord of the angels, who often appeared in a human shape before he assumed the human nature for a perpetuity; whichsoever it was, we are sure God's name was in him, Exod. xxiii. 21. Observe,

I. How Jacob and this angel engaged, v. 24. It was a single combat, hand to hand; they had neither of them any seconds. Jacob was now full of care and fear about the interview he expected, next day, with his brother, and, to aggravate the trial, God himself seemed to come forth against him as an enemy, to oppose his entrance into the land of promise, and to dispute the pass with him, not suffering him to follow his wives and children whom he had sent before. Note, Strong believers must expect divers temptations, and strong ones. We are told by the prophet (Hos. xii. 4) how Jacob wrestled: he wept, and made supplication; prayers and tears were his weapons. It was not only a corporal, but a spiritual, wrestling, by the vigorous actings of faith and holy desire; and thus all the spiritual seed of Jacob, that pray in praying, still wrestle with God.

II. What was the success of the engagement. 1. Jacob kept his ground; though the struggle continued long, the angel, prevailed not against him (v. 25), that is, this discouragement did not shake his faith, nor silence his prayer. It was not in his own strength that he wrestled, nor by his own strength that he prevailed, but in and by strength derived from Heaven. That of Job illustrates this (Job xxiii. 6), Will he plead against me with his great power? No (had the angel done so, Jacob had been crushed), but he will put strength in me; and by that strength Jacob had power over the angel, Hos. xii. 4. Note, We cannot prevail with God but in his own strength. It is his Spirit that intercedes in us, and helps our infirmities, Rom. viii. 26. 2. The angel put out Jacob's thigh, to show him what he could do, and that it was God he was wrestling with, for no man could disjoint his thigh with a touch. Some think that Jacob felt little or no pain from this hurt; it is probable that he did not, for he did not so much as halt till the struggle was over (v. 31), and, if so, this was an evidence of a divine touch indeed, which wounded and healed at the same time. Jacob prevailed, and yet had his thigh put out. Note, Wrestling believers may obtain glorious victories, and yet come off with broken bones; for when they are weak then are they strong, weak in themselves, but strong in Christ, 2 Cor. xii. 10. Our honours and comforts in this world have their alloys. 3. The angel, by an admirable condescension, mildly requests Jacob to let him go (v. 26), as God said to Moses (Exod. xxxii. 10), Let me alone. Could not a mighty angel get clear of Jacob's grapples? He could; but thus he would put an honour on Jacob's faith and prayer, and further try his constancy. The king is held in the galleries (Cant. vii. 5); I held him (says the spouse) and would not let him go, Cant. iii. 4. The reason the angel gives why he would be gone is because the day breaks, and therefore he would not any longer detain Jacob, who had business to do, a journey to go, a family to look after, which, especially in this critical juncture, called for his attendance. Note, Every thing is beautiful in its season; even the business of religion, and the comforts of communion with God, must sometimes give way to the necessary affairs of this life: God will have mercy, and not sacrifice. 4. Jacob persists in his holy importunity: I will not let thee go, except thou bless me; whatever becomes of his family and journey, he resolves to make the best he can of this opportunity, and not to lose the advantage of his victory: he does not mean to wrestle all night for nothing, but humbly resolves he will have a blessing, and rather shall all his bones be put out of joint than he will go away without one. The credit of a conquest will do him no good without the comfort of a blessing. In begging this blessing he owns his inferiority, though he seemed to have the upper hand in the struggle; for the less is blessed of the better. Note, Those that would have the blessing of Christ must be in good earnest, and be importunate for it, as those that resolve to have no denial. It is the fervent prayer that is the effectual prayer. 5. The angel puts a perpetual mark of honour upon him, by changing his name (v. 27, 28): "Thou art a brave combatant" (says the angel), "a man of heroic resolution; what is thy name?" "Jacob," says he, a supplanter; so Jacob signifies: "Well," says the angel, "be thou never so called any more; henceforth thou shalt be celebrated, not for craft and artful management, but for true valour; thou shalt be called Israel, a prince with God, a name greater than those of the great men of the earth." He is a prince indeed that is a prince with God, and those are truly honourable that are mighty in prayer, Israels, Israelites indeed. Jacob is here knighted in the field, as it were, and has a title of honour given him by him that is the fountain of honour, which will remain, to his praise, to the end of time. Yet this was not all; having power with God, he shall have power with men too. Having prevailed for a blessing from heaven, he shall, no doubt, prevail for Esau's favour. Note, Whatever enemies we have, if we can but make God our friend, we are well off; those that by faith have power in heaven have thereby as much on earth as they have occasion for. 6. He dismisses him with a blessing, v. 29. Jacob desired to know the angel's name, that he might, according to his capacity, do him honour, Judg. xiii. 17. But that request was denied, that he might not be too proud of his conquest, nor think he had the angel at such an advantage as to oblige him to what he pleased. No, "Wherefore dost thou ask after my name? What good will it do thee to know that?" The discovery of that was reserved for his death-bed, upon which he was taught to call him Shiloh. But, instead of telling him his name, he gave him his blessing, which was the thing he wrestled for: He blessed him there, repeated and ratified the blessing formerly given him. Note, Spiritual blessings, which secure our felicity, are better and much more desirable than fine notions which satisfy our curiosity. An interest in the angel's blessing is better than an acquaintance with his name. The tree of life is better than the tree of knowledge. Thus Jacob carried his point; a blessing he wrestled for, and a blessing he had; nor did ever any of his praying seed seek in vain. See how wonderfully God condescends to countenance and crown importunate prayer: those that resolve, though God slay them, yet to trust in him, will, at length, be more than conquerors. 7. Jacob gives a new name to the place; he calls it Peniel, the face of God (v. 30), because there he had seen the appearance of God, and obtained the favour of God. Observe, The name he gives to the place preserves and perpetuates, not the honour of his valour or victory, but only the honour of God's free grace. He does not say, "In this place I wrestled with God, and prevailed;" but, "In this place I saw God face to face, and my life was preserved;" not, "It was my praise that I came off a conqueror, but it was God's mercy that I escaped with my life." Note, It becomes those whom God honours to take shame to themselves, and to admire the condescensions of his grace to them. Thus David did, after God had sent him a gracious message (2 Sam. vii. 18), Who am I, O Lord God? 8. The memorandum Jacob carried of this in his bones: He halted on his thigh (v. 31); some think he continued to do so to his dying-day; and, if he did, he had no reason to complain, for the honour and comfort he obtained by this struggle were abundantly sufficient to countervail the damage, though he went limping to his grave. He had no reason to look upon it as his reproach thus to bear in his body the marks of the Lord Jesus (Gal. vi. 17); yet it might serve, like Paul's thorn in the flesh, to keep him from being lifted up with the abundance of the revelations. Notice is taken of the sun's rising upon him when he passed over Penuel; for it is sunrise with that soul that has communion with God. The inspired penman mentions a traditional custom which the seed of Jacob had, in remembrance of this, never to eat of that sinew, or muscle, in any beast, by which the hip-bone is fixed in its cup: thus they preserved the memorial of this story, and gave occasion to their children to enquire concerning it; they also did honour to the memory of Jacob. And this use we may still make of it, to acknowledge the mercy of God, and our obligations to Jesus Christ, that we may now keep up our communion with God, in faith, hope, and love, without peril either of life or limb.

CHAP. XXXII.

ANd Iakob went on his way: and the Angels of God, met him. And Iakob said, when he saw them; This is Gods host: and hee called the name of that place, Machanaim.

AND IAKOB SENT messengers, before him; to Esau, his brother: unto the land of Seir, the field of Edom. And hee commanded them, saying; Thus shall yee say, to my Lord, to Esau: thus saith thy servant Iakob; I haue sojourned with Laban; and taried, untill now. And I have, oxen and asses; flockes, and men-servants and women-servants: and I have sent, to tell my Lord; to finde grace in thine eyes. And the messengers returned unto Iakob, saying: wee came to thy brother, to Esau; and also hee is comming to meet thee, and foure hundred men with him. And Iakob feared greatly, and was distressed: and hee divided the people that was with him; and the flockes, and the herds, and the camels, into two companies. And he said; if Esau come to the one companie, and smite it: yet the companie that is left, shall escape. And Iakob said; ô God, of my Father Abraham; and God, of my Father Isaak: Iehovah, that saydst unto me, Returne unto thy land, and to thy kindred, and I will doe thee good. I am lesse then all the mercies, and then all the truth, which thou hast done unto thy servant: for with my staffe, I passed over this Iordan; and now I am become two companies. Deliuer mee I pray thee, from the hand of my brother, from the hand of Esau: for I, feare him, lest he will come and smite mee; the mother with the sonnes. And thou saidst, doing good, I will doe thee good: and will put thy seed, as the sand of the sea; which shall not bee numbred, for multitude. And hee lodged there, the same night: and tooke of that which came into his hand, a present, for Esau his brother. Two hundred she-goats, and twenty hee-goats: two hundred ewes, and twenty rammes. Thirty milch camels, and their yong-ones: forty shee-bullocks, and ten hee-bullocks, twenty shee-asses, and ten hee asse-colts. And he gaue them, into the hand of his servants; every herd by it selfe alone: and said unto his servants, passe over before mee; and put a space betweene herd and herd. And he commanded the first, saying; when Esau my brother shall meet thee, and shall aske thee saying; whose art thou, and whither goest thou; and whose are these before thee? Then thou shalt say, (they be) thy servant Iakobs; it is a present sent to my Lord, to Esau: and behold hee also, is behinde us. And hee commanded also the second, and the third, and all that went after the herds, saying: according to this speech, shall ye speake unto Esau; when you finde him. And ye shall say also, Behold thy servant Iakob, is behinde us: for hee said, I will appease his face, with the present that goeth before me; and afterward, I will see his face; peradventure, he will accept my face. And the present passed-over, before his face: and himselfe, lodged that night, in the company. And hee rose up that night, and tooke his two wives, and his two hand-maides; and his eleven children: and hee passed over the foord Iabbok. And hee tooke them, and caused them to passe over the brooke: and caused to passe over, that which hee had. And Iakob was left, him-selfe alone: and there wrastled a man with him, untill the rising-up of the morning. And hee saw that hee prevailed not against him; and he touched the hollow of his thigh: and the hollow of Iakobs thigh was out of joynt, as he wrastled with him. And he said, let me goe; for the morning riseth-up: and hee said, I will not let thee goe, except thou blesse mee. And hee said unto him, what is thy name? and hee said, Iakob. And hee said, thy name shall not bee called any more, Iakob; but Israel: for as-a-Princehast-thou-power with God, and with men, and hast prevailed. And Iakob asked, and said, Tell mee I pray thee thy name; and hee said, wherefore is it, that thou askest for my name? And hee blessed him there. And Iakob called the name of the place, Peniel: for I have seene God face to face; and my soule is delivered. And the Sunne arose unto him, as hee passed over Penuel: and hee halted upon his thigh. Therefore, the sonnes of Israel eate not, of the sinew that shranke; which is upon the hollow of the thigh; unto this day: because hee touched the hollow of Iakobs thigh; in the sinew that shranke.

Annotations. ANgels] by interpretation Messengers, and so the word is used in the 3. vers. but these were heauenly spirits; of whom see the notes on Gen. 16. 7. By this vision, God confirmed Iakobs faith in him, who commanded his Angels to keepe his people in all their waies, Psal. 91. 11. host] or campe, armie; as in warres: for Angels are heavenly souldiers, Luk. 2. 13. horses and charrets of fire, 2 King. 9. 17. fighting for Gods people against their enemies, Dan. 10. 20. Of them there are thousand thousands, and tenne thousand times ten thousand, Dan. 7 10. and they are all sent forth, to minister for them who shal be heyrs of salvation, Heb. 1. 14. and they pitch a campe about them that feare God, Psal. 34. 8. The heathens retained the knowledge hereof, though corruptly; for the Greeke Poet saith, there be thrise ten thousands of the immortall (Angels) of God, here upon the earth, keepers of mortall men, and observers of their workes both just and unjust; they are clad with the ayre, and goe abroad all over the earth. Hesiod. Oper. & Dies, l. 1. Machanaim] that is, two hosts (or campes:) either because the Angels appeared in two companies, for Iakob to goe betweene them: or because there was one campe of Angels, and one of Iakobs family. About this place, there was a citie afterwards called Machanaim, inhabited by the Priests of God, Ios. 21. 38. This also hath a spirituall application to the Church of God, in Song 6. 13. Vers. 3. AND IAKOB] Here beginneth the eight section, or lecture of the law, called of the first word Vajishlak, that is, And he sent. But it it not distinguished with great letters, as usually they are. See Gen. 6. 9. messengers] the same word which before was translated Angels, verse 1. Seir] a mountainy land possessed before by the Chorims, Gen. 14. 6. but Esau with his children destroyed them, and dwelt in their stead, Deut. 2. 22. Thither was Esau gone from the face of his brother Iakob. See Gen. 36. 6. 7. field] that is, as the Greeke translateth it, country of Edom, that is, Esau. See Gen. 14. 7. & 25. 30. Vers. 4. my Lord] by this title Iakob honoured and submitted to him as to his elder brother, Gen. 4. 7. 1 Pet. 3. 6. For Iakobs superiority foregiven in Gen. 27. 29. the time was not yet come, that it should be fulfilled. So David caried himselfe to Saul[illegible: 1 letter] 1 Sam. 24. 7. 9. &c. Vers. 5. Oxen] Hebr. Oxe and Asse, &c. singular for plurall: see Gen. 3. 2. to finde] that is, that I may finde, as Gen. 6. 19. The Greeke translateth, that thy servant may finde grace before thee. Vers. 6. and 400. men] armed for warre, as seemeth by vers. 8. Here the ancient quarrell 20. years before (Gen. 27. 41.) was remembred, and Iakobs danger and trouble renewed. In Pirkei R. Eliezer, c. 37. it is said, Iakobs case, was; As if a man did flee from a Lion, and a Beare met him, (Amos 5. 19.) The Lion was Laban, that pursued after Iakob, to teare his soule: the Beare was Esau, which stood by the way, as a Beare robbed of her whelpes, and came to slay the mother with the children. And the Lion hath shamefastnesse, but the Beare hath no shamefastnesse. Vers. 7. companies] or camps: the word used before, in verse 2. Vers. 8. smite] that is slay (or kill) it: as Gen. 14. 17. So after, vers. 11. shall escape] Hebr. shall bee to escaping, or shall have evasion: the Greeke saith, shall be saved. Vers. 9. will doe thee good] or, will deale well with thee: thus Iakob understood the promise, I will bee with thee: Gen. 31. 3. So after in vers. 12. Vers. 10. lesse] to weet, in worth, that is, am unworthy all (or any) of the mercies. So the Chaldee translateth, Lesse are my deserts, then all the mercies and all the benefits, which thou hast done to thy servant. with my staffe,] that is, having nothing else: the Chaldee expounds it, my selfe alone. Vers. 11. mother with the sonnes] in Greeke, and the mother with the children: (or upon them.) It meaneth great cruelty, in sparing none, as Hos. 10. 14. For smite, the Chaldee translateth kill me. Vers. 12. doing good &c.] that is, I will surely doe thee good. put] that is, make thy seed: see this promise, Gen. 28. 14. Vers. 13. came into his hand] that is, such as he had, and could send for the present. And it was a rich gift; of five hundred and fiftie beasts, of sundry sorts, for store. A mans gift, maketh roome for him; and bringeth him before great men: Prov. 18. 16. Vers. 15. yong-ones] or colts: in Hebrew, sonnes: see Gen. 18. 7. Verse 16. every herd] or drove. Hebr. herdherd: see the like phrase in Gen. 14. 10. and herd] Hebr. and betweene herd. This was done, that by distant spaces, the heat of Esaus rage might bee abated, verse 20. Vers. 20. is behinde] or, as the Chaldee explains it, commeth after us. appease his face] or cover (and pacifie) his face, that is, his anger, as the Chaldee interpreteth it; for anger (as favour) appeareth in the face. See the like in Lev. 20. 6. Psal. 21. 10. And appeasing, is the word so often used in the law, for covering or taking-away offences, and so pacifying the anger by gifts, and making atonement: Exod. 19. 36. Levit. 1. 4. and 4. 20. 26. and 5. 6. 10. 13. &c. the present] for, a gift in secret pacifieth anger, Prov. 21. 14. my face] that is, favour me, and grant my request: see Gen. 19. 21. Vers. 22. handmaids] or bondwomen: the Chaldee translateth them concubines. See Gen. 35. 22. the foord] or the passage: so the Greeke saith the passage of Iaboch. A river mentioned also in Deut. 2. 37. and 3. 16. Vers. 24. wrastled] or combated, by taking hold one of another. A peculiar word, not used but in this historie. It figureth the spirituall wrastling, strife and conflict of the children of God; Phil. 1. 27. Ephes. 6. 12. Rom. 15. 30. Heb. 10. 32. a man] called after, and by the Prophet Hosee, God, and an Angell, verse 28. 30. Hos. 12. 3. 4. It was therefore Christ, appearing in the forme of a man, (as before to Abraham, Gen. 18. 2. 22.) the Angel that redeemed Iakob from al evil, Gen. 48. 16. God wrastleth with men, by tentations; and wee with him, by prayers and teares, as Iakob now also did, for he wept and made supplications unto him, Hos. 12. 4. Rom. 15. 30. and Christ playeth in the earth, and hath his delights with the sonnes of Adam, Prov. 8. 31. And the ancient Iewish Rabbines acknowledged this Angell to be Christ; Our Doctors of blessed memory (saith R. D. Kimchi, on Hos. 12. 4.) haue said, this Angell was Michael; and of him hee saith, (Genes. 48. 16.) the Angell that redeemed me from all evill. Michael, is Christ the Archangel, Dan. 10. 21. Iude 9. Revel. 12. 7. Later Rabbines doe feigne, that this was Esaus Angell, who sought to hinder Iakob: but Iakob himselfe refuteth this, vers. 30. the rising vp of the morning] or ascending of the day dawning, that is, till the breake of the day. So. vers. 26. A phrase much like the looking forth of the morning, whereof see Gen. 24. 63. Exod. 14. 27. This time, in the night, and the continuance of it, setteth forth the greatnesse of this tentation. So Abrams vision was in the night, Gen. 15. 12. 17. And the night, is figuratively the time of troubles, feares, and dangers, Iob 36. 20. Song. 3. 8. and 5. 2. Psal. 91. 5. Vers. 25. he] that is, the man (the Angel) prevailed not. For faith prevaileth even over Christ him-selfe, as in Matth. 15. 22. 24. 27. 28. touched] and so did hurt the hollow place wherin the hucklebone moveth. Which being so hard a place for man to come unto, Iakob by this touch, perceived he was no ordinary man, with whom he wrastled. was out of joint] or, hung loose; the Greek translateth, was benummed. This was to humble Iakob the conquerour, that he should not be exalted out of measure, as 2 Cor. 12. 7. and to teach him that he could not overcome the troubles in the world, without sorrow and paine unto his flesh, by the hand and worke of God. Vers. 26. let me goe] or, send me away: the Angell craveth to be dismissed of Iakob, and so giveth him the victory, who held him fast, and gave not over, though he had hurt him; for when Gods people are weake, then are they strong, 2 Cor. 12. 10. Thus God said to Moses, Let me alone, Exod. 32. 10. and men by zealous prayer, are said to take hold on God, Esay 64. 7. riseth up] or, ascendeth: and so would reveale more clearly what manner of one hee was that wrastled with Iakob: but hee would not yet have his glory manifested, for hee dwelleth in the darke cloud, 2 Chron. 6. 1. and in the light that none can attaine unto, 1 Tim 6. 16. Besides, as the night signifieth the time of afflictions; so the day is the time of deliverance, joy, and comfort, when our wrastling shall have an end, Esay 60. 20. will not] Iakob perceiving him to be a divine person, would not let him goe without a blessing, for which (with the feeling of his owne infirmity) he wept and prayed unto him, Hos. 12. 4. and in all his temptations got a full conquest through him that loved him, as Rom. 8. 37. So in Song. 3. 4. the spowse of Christ holdeth him, and will not let him goe: and such importunacy in prayer offendeth not, but pleaseth God, Luk. 18. 1.—7. 8. Vers. 28. any more] meaning, not Iakob onely, or not so much as Israel: for he and his posterity, are often in the Scripture called Iakob, but much more often Israel. This change of name signifieth a change and more excellency of his estate; as in Abrahams before; see Gen. 17. 5. 15. Esa. 62. 2. Israel] that is, one that hath princely power with God; as the words following doe manifest. He had both his names given him of striving and wrastling; but the first, Iakob, was at his birth, where hee strove to be the firstborne, but prevailed not till afterward, Gen. 25. 26. and 27. 36. this latter is upon victory prevailing with God and men. This new name, God giveth him the second time, Gen. 35. 10. Hereupon the Church, when speech is of her infirmity, is often called Iakob; and when her glory and valour is signified, she is called Israel, as throughout the Scriptures may bee obserued. See Amos 7. 2. 5. 8. Esay 41. 14. Galat. 6. 16. as a Prince hast thou power] or, thou hast behaved thy selfe princely, hast had princely power, or got the princedome and dominion. The Greeke translateth, hast beenestrong, or, prevailed-with-power. The Chaldee thus, for thou art a Prince before the Lord, and with men. with God] or, with the gods, that is, the Angels, as the word sometime signifieth, (Psal. 8. 6. so interpreted by the Apostle, Heb. 2. 7.) But the Greek translateth it, with God; and the Prophet useth both words, He had princely power with God, he had princely power over the Angel, Hos. 12. 3. 4. with men] as with Esau, Gen. 25. 31. and 27. 36. and with Laban, Gen. 31. Thus was hee confirmed against the feare of his brother, which now distressed him, vers. 7. Vers. 29. Wherefore] This was a refusall to tell it; as the like was in Iudg. 13. 17. 18. The Greeke here addeth, wherefore thus askest thou my name which is marvellous? blessed him] so granting Iakobs first request, vers. 26. confirming the former blessings given him, Gen. 27. 28. and 28. 3. 4. and comforting him against the hurt in his thigh, v. 25. God so shewing himselfe, the smiter and the healer, Hos. 6. 1. Vers. 30. Peniel] and Penuel, vers. 31. and after the Greeke pronunciation Phanouel; that is, The face of God; the Greeke expounds it, the shape of God: the reason whereof followeth. This memoriall of Gods mercy, Iakob thankfully set upon the place. So before in Gen. 28. 19. In this place afterward a City and Tower was builded, Iudg. 8. 8. 17. It was about forty miles distant from Ierusalem. God] the Chaldee translateth it, the Angel of the Lord. face to face] that is, after a manifest manner: spoken by way of comparison with other visions; as elsewhere of Moses, whom God knew & spake with face to face, Deut. 34. 10. Exod. 33. 11. But as touching the proper being of God, no man can see his face, and liue; Exod. 33. 20. 23. soule is delivered] namely, from death; which the godly feared when they saw visions of God, being privy to their great weaknesse and unworthinesse, Iudg. 13. 22. and 6. 22. Vers. 31. arose unto him] as the sonne of righteousnesse (Christ) riseth to them that feare the name of God, Mal. 4. 2. Contrariwise, the sun of the wicked, goeth downe while it is yet day, Ier. 15. 9. Amos 18. 9 See Gen. 19. 23. The Greek translateth, The Sun arose, when the shape (or appearance) of God passed away. halted] which signifieth infirmity, which the best doe bewray in their tentations and wrastlings with God, 2 Cor. 12. 7. 9. Psal. 35. 15. & 38. 18 Vers. 32. eat not] or, shall not (may not) eat. For it seemeth to be a law set of God, that as the halting upon this thigh, figured our infirmities; so the abstinence from the eating of that sinew, should figure our mortification, and abstayning from evill. The Hebrew Doctors say, Iakobs sinew being touched, became like the fat of a dead thing: therefore it is unlawfull for the sonnes of Israel to eat of the sinew, &c. Pirkei R. Eliez. ch. 37. that shranke] or, that was removed; or, forgate his place. The Greek translateth, the sinew that was benummed. By the Hebrew Canons, they were bound to abstaine from eating this sinew, both within the land (of Israel) and without the land, in common meates, and in holy: in cattell and in wild beasts; in the right thigh (of the beast) and in the left. But not infowles, because they have no hollow (in the thigh:) And whose eateth of the sinew that shranke, the quantity of an Olive, is beaten with 40 s[illegible: 1 span]es. Thalmud. Bab. in Cholin; ch. 7. and Maimony in treat. of Forbidden meats, ch. 8. Therefore the Iewes are carefull to cut away, out of all beasts which they kill and eat, this sinew, with all the branches of it underneath, and the muscle of flesh wherein they are, for more assurance. Also in their sacrifices, when the members of the burnt offring were cut in peeces, and salted; then all the peeces were laid upon the Altar: and they tooke out the sinew that shranke, being upon the top of the Altar, and threw it upon the ashes, which was in the midst of the altar: saith Maimony in Misn. treat. of Offring the sacrifices, ch. 6. S. 4. Among the Hebrewes also, that paine in the thigh, with vs named the Sciatica, is by them called Gid hannasheh, that is, The sinew that shranke.