Matthew Poole and continuators on Genesis 32

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.