Genesis · Chapter 32

V. 1. 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.

Verse 1. The angels of God met him.] Our word angel comes from the Greek aggelov aggelos, which literally signifies a messenger; or, as translated in some of our old Bibles, a tidings-bringer. The Hebrew word Ëalm malach, from Ëal 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, 2 Samuel 2:5; to a prophet, Haggai 1:13; to a priest, Malachi 2:7; to celestial spirits, Psalm 103:19,20,22; 104:4. “We often,” says Mr. Parkhurst, “read of the hwhy Ëalm malach Yehovah, or אלהים ykalm 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 Genesis 19:1,12,16; Judges 13:6,21; Exodus 3:2,6. “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, Psalm 91:11. Angels are here called God’s host, camp, or army, as in wars; for angels are God’s soldiers, Luke 2:13; horses and chariots of fire, 2 Kings 2:11; fighting for God’s people against their enemies, Daniel 10:20; of them there are thousand thousands, and ten thousand times ten thousand, Daniel 7:10; and they are all sent forth to minister for them that shall be heirs of salvation, Hebrews 1:14; and they pitch a camp about them that fear God, Psalm 34:7.” One of the oldest of the Greek poets had a tolerably correct notion of the angelic ministry:— Autar epeipen touto genov kata gaia kaluyen

Toi men daimonev eisi, diov megalou dia boulav,

Esqloi, epicqonioi, fulakev qnhtwn anqrwpwn. k. t. l.

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.

Verse 1. The angels of God met him — In some visible and glorious forms, as they frequently appeared to the patriarchs. Probably only Jacob saw them. They met him to bid him welcome to Canaan again; a more honourable reception than ever any prince had that was met by the magistrates of a city. They met him to congratulate his arrival, and his escape from Laban. They had invisibly attended him all along, but now they appeared, because he had greater dangers before him. When God designs his people for extraordinary trials, he prepares them by extraordinary comforts.

JACOB AT MAHANAIM AND PENIEL, 1-32.

Jacob now approaches the great crisis in his spiritual life. After twenty years’ absence from the land of promise, he again comes upon its eastern border; and as the angels of God appeared to him at Beth-el on his departure, so now, on his return, they appear again, as if to welcome him back to the Lord’s land.

1. Jacob went on his way — From the place of his covenant with Laban, southwards, through the hills and valleys of Gilead. Angels of God met him — How or in what form, we are not told. Some suppose he had another dream, like that at Beth-el; but the absence of any mention of dream, or night vision, and the statement in verse 2 that “Jacob saw them,” argues rather that the vision was an open one by day. His eyes were probably opened, as were those of the servant of Elisha, (2 Kings 6:17,) and he beheld all around him a host of the angels of God.

V. 2. 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.

Verse 2. 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, Joshua 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, &c. 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.

Verse 2. This is God’s host — Or army; so the angels are justly called, because of their great number, their excellent order, their mighty power, and the service they perform for God and his church, for the protection of which they are sent. A good man may see by faith what Jacob saw with his bodily eyes. To preserve the remembrance of this favour Jacob named the place 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, and be a complete guard: or Jacob’s family 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.

Verse 2. Mahanaim, two camps or hosts, or the camp of God; a city in Gilead, mentioned in Joshua 13:26. 21:38; denoting that the angel of the Lord encampeth round about them that fear him. Psalm 34:7.

2. This is God’s host — Or, God’s band. He at once recognises them as the same class of heavenly powers that had appeared to him in the vision of Beth-el. He has around him his own company, no small host; and behold, he is also encompassed by another camp, God’s company of holy watchers, set to guard and guide him in his way. Mahanaim — Two camps; his own and that of the angels. Comp. Psalm 34:7. The great lesson of this event was that of the immanent providence of God. His angels ever guard the ways of his chosen. The site of Mahanaim is probably the modern Maneh, on the north of mount Ajlun. It was on the border of Gad and Manasseh, (Joshua 13:26, 30,) and was a city of the Levites. Joshua 21:38. Here Ishbosheth, Saul’s son, reigned two years. 2 Samuel 2:8-12.

Verse 3. 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 Genesis 32:6, 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, 1 Kings 9:26, was formerly possessed by the Horites, Genesis 14:6; but Esau with his children drove them out, destroyed them, and dwelt in their stead, Deuteronomy 2:22; and thither Esau went from the face of his brother Jacob, Genesis 36:6,7. Thus we find he verified the prediction, By thy sword shalt thou live, Genesis 27:40.

3. Sent messengers — To conciliate his brother, open the way for a friendly meeting, and discover the spirit and circumstances of Esau. The land of Seir, the country (or field) of Edom — From this it appears that at that time Esau had entered the mountainous district south of Palestine, afterwards called after his name. This does not necessarily imply that he had already removed his wives and children and possessions thither. On the contrary, it appears from Genesis 36:6-8, that his removal with all his effects to Mount Seir, took place at a later date. The probability is, that Esau was at this time engaged, with a warlike band, in driving out the Horites from the strongholds of Edom. Comp. Deuteronomy 2:12, 22. Jacob’s messengers, learning of his whereabouts, went and found him with a band of warriors. On receiving Jacob’s message, and not knowing altogether what to make of it, and purposing not to be surprised or wronged by any new stratagem of the brother who had cheated him so sorely in the past, he proceeded at once with four hundred of his men to meet him.

V. 4. 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.

Verse 4. 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.

Verse 4. Speak unto my lord Esau — He calls Esau his lord, and himself his servant, to intimate that he did not insist on the prerogatives of the birthright and blessing which he had obtained for himself, but left it to God to fulfil his own purpose in his seed. And he gives him a short account of himself and of his property, and where he had sojourned, expressing withal a desire for his favour and friendship.

Ver. 4. My lord Esau. Jacob salutes his brother as a prince, but he says nothing of the birthright. That being the gift of God, must not be given to another.

JACOB AT MAHANAIM AND PENIEL, 1-32.

Jacob now approaches the great crisis in his spiritual life. After twenty years’ absence from the land of promise, he again comes upon its eastern border; and as the angels of God appeared to him at Beth-el on his departure, so now, on his return, they appear again, as if to welcome him back to the Lord’s land.

1. Jacob went on his way — From the place of his covenant with Laban, southwards, through the hills and valleys of Gilead. Angels of God met him — How or in what form, we are not told. Some suppose he had another dream, like that at Beth-el; but the absence of any mention of dream, or night vision, and the statement in verse 2 that “Jacob saw them,” argues rather that the vision was an open one by day. His eyes were probably opened, as were those of the servant of Elisha, (2 Kings 6:17,) and he beheld all around him a host of the angels of God.

Verse 5. I have sent to tell my lord — This message of Jacob shows great prudence in him; for had he returned into Canaan without informing his brother, and making him acquainted with the substance he had brought with him from Haran, Esau, who lived at a distance from his father Isaac, probably would have thought, when he came to take possession of Isaac’s property on his death, that Jacob had obtained all his substance from his father, to Esau’s prejudice, which might have created an irreconcilable misunderstanding between them.

JACOB AT MAHANAIM AND PENIEL, 1-32.

Jacob now approaches the great crisis in his spiritual life. After twenty years’ absence from the land of promise, he again comes upon its eastern border; and as the angels of God appeared to him at Beth-el on his departure, so now, on his return, they appear again, as if to welcome him back to the Lord’s land.

1. Jacob went on his way — From the place of his covenant with Laban, southwards, through the hills and valleys of Gilead. Angels of God met him — How or in what form, we are not told. Some suppose he had another dream, like that at Beth-el; but the absence of any mention of dream, or night vision, and the statement in verse 2 that “Jacob saw them,” argues rather that the vision was an open one by day. His eyes were probably opened, as were those of the servant of Elisha, (2 Kings 6:17,) and he beheld all around him a host of the angels of God.

V. 6. 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.

Verse 6. 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 defence,

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 defence; 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 honour. 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.

Verses 6, 7. 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 they come resolves to slay thee. Then was Jacob greatly afraid and distressed — He was conscious how deeply he had offended his brother, and remembered the enmity which his brother cherished against him, and hence was not without an apprehension that he might now execute the threatened revenge. We see here how a consciousness of sin tends to weaken faith, and to produce fear and dread. For, notwithstanding the repeated experience Jacob had had of the divine protection; though he had just seen himself surrounded with a host of guardian angels; though he had undertaken his journey in obedience to God’s express command, and had God’s renewed promise to assure him of a safe return, (Genesis 28:15, and 31:13,) yet a consciousness of having injured his brother, and of his brother’s having it in his power, should God permit him, to avenge himself, damps his faith, and fills him with the most painful and distressing apprehensions. A lively sense of danger, however, may very well consist with a degree of confidence in God’s power and goodness.

Ver. 6. Four hundred men. A rabbi remarks here, that Laban followed Jacob with some shame, but that Esau came to meet him bare faced, as a bear. The dismissal of Jacob’s messengers in silence, followed by the approach of this armed host, are sufficient indications of Esau’s intentions, and fully justified all Jacob’s fears.

JACOB AT MAHANAIM AND PENIEL, 1-32.

Jacob now approaches the great crisis in his spiritual life. After twenty years’ absence from the land of promise, he again comes upon its eastern border; and as the angels of God appeared to him at Beth-el on his departure, so now, on his return, they appear again, as if to welcome him back to the Lord’s land.

1. Jacob went on his way — From the place of his covenant with Laban, southwards, through the hills and valleys of Gilead. Angels of God met him — How or in what form, we are not told. Some suppose he had another dream, like that at Beth-el; but the absence of any mention of dream, or night vision, and the statement in verse 2 that “Jacob saw them,” argues rather that the vision was an open one by day. His eyes were probably opened, as were those of the servant of Elisha, (2 Kings 6:17,) and he beheld all around him a host of the angels of God.

V. 7. 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.

Verse 7. He divided the people, &c.] 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.

Verses 6, 7. 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 they come resolves to slay thee. Then was Jacob greatly afraid and distressed — He was conscious how deeply he had offended his brother, and remembered the enmity which his brother cherished against him, and hence was not without an apprehension that he might now execute the threatened revenge. We see here how a consciousness of sin tends to weaken faith, and to produce fear and dread. For, notwithstanding the repeated experience Jacob had had of the divine protection; though he had just seen himself surrounded with a host of guardian angels; though he had undertaken his journey in obedience to God’s express command, and had God’s renewed promise to assure him of a safe return, (Genesis 28:15, and 31:13,) yet a consciousness of having injured his brother, and of his brother’s having it in his power, should God permit him, to avenge himself, damps his faith, and fills him with the most painful and distressing apprehensions. A lively sense of danger, however, may very well consist with a degree of confidence in God’s power and goodness.

7. Jacob was greatly afraid — The report of his messengers might naturally have this effect on Jacob. He had fled from his brother because of his threat to kill him, (Genesis 27:41,) and now his coming with a body of four hundred men seemed ominous of a purpose of vengeance. “His excited imagination saw his wives and children murdered; his ill-gotten flocks destroyed; and himself struck by the fatal blow or chained in ignominious fetters. Agony and fear overpowered him, but that agony was his atonement; it was a suffering commensurate with his guilt; it was at once his retribution and his justification. But though it was a torture to his heart, it did not unbend his energy. All his faculties, feelings, and affections were roused to their utmost power, and his whole nature was quickened into vigorous activity.” — Kalisch.

JACOB AT MAHANAIM AND PENIEL, 1-32.

Jacob now approaches the great crisis in his spiritual life. After twenty years’ absence from the land of promise, he again comes upon its eastern border; and as the angels of God appeared to him at Beth-el on his departure, so now, on his return, they appear again, as if to welcome him back to the Lord’s land.

1. Jacob went on his way — From the place of his covenant with Laban, southwards, through the hills and valleys of Gilead. Angels of God met him — How or in what form, we are not told. Some suppose he had another dream, like that at Beth-el; but the absence of any mention of dream, or night vision, and the statement in verse 2 that “Jacob saw them,” argues rather that the vision was an open one by day. His eyes were probably opened, as were those of the servant of Elisha, (2 Kings 6:17,) and he beheld all around him a host of the angels of God.

V. 9. 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.

Verse 9. O God of my father Abraham, &c.] This prayer is remarkable for its simplicity and energy; and it is a model too for prayer, of which it contains the essential constituents:—

1. Deep self-abasement.

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.

Verse 9. He has recourse to God in his distress by prayer, the only effectual means of obtaining relief in trouble. And surely a finer model of genuine prayer can hardly be met with or imagined. It was evidently dictated by the feelings of his heart in this trying season. He addressed himself to God as the God of his fathers, not presuming to call him his own God, because of the sense he had of his unworthiness. O God of my father Abraham, and father Isaac — This he could better plead, because the government was entailed upon him. Thou saidst, Return unto thy country — He had not rashly left his place with Laban; but in obedience to God’s command.

Ver. 9. Oh God of my father Abraham. Jacob in terror has recourse to God, to his covenant and promises. He pleads that God had bade him return; that he had already done great things for him, though not worthy of the least of his mercies; and surely he would not now allow an angry brother to frustrate the riches of his grace. What a model is this prayer for christians in the time of trouble!

9. Jacob said — Having made all prudent arrangements possible, he betakes himself to prayer. He has been pursued from behind by his uncle and father-in-law Laban, and by the help of his father’s God he has been redeemed from evil on that side. Now a danger threatens from the opposite direction, an enemy, though a brother. His prayer, under this sore distress, arose to a lofty height of poetic fervor. It was ever afterwards remembered, and repeated by generations of his children until Moses wrote it in this book.

O God of my father Abraham,

And God of my father Isaac;

Jehovah, who saidst to me,

Return to thy land and to thy kindred,

And I will do well with thee;

I am less than all the mercies,

And than all the fidelity,

Which thou hast done thy servant.

For with my staff I passed over this Jordan,

And now I have become two bands.

Deliver me, now, from the hand of my brother,

From the hand of Esau;

For I fear him,

Lest he come and smite me, Mother upon children.

And thou didst say,

Doing well I will do well with thee,

And I have set thy seed as the sand of the sea,

Which is not numbered from multitude.

In this fervent prayer we note with interest the following: 1) He appeals to the God of his fathers. 2) He makes use of the covenant name Jehovah. 3) He pleads the promises. 4) He humbly acknowledges the mercies of God. 5) God’s truth or fidelity is honoured as against the untruthfulness of Jacob. 6) He acknowledges his great temporal prosperity as a blessing of God. 7) He prays for deliverance from Esau. 8) He confesses his fear. 9) He pleads for the mothers and children. 10) He pleads, in conclusion, the promises again.

V. 10. 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.

Verse 10. I am not worthy of the least of all the mercies] The marginal reading is more consistent with the original: tmah lkmw µydsjh lkm ytncq 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.

Verse 10. 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 thy mercies — Much less am I worthy of so great a favour as this I am now suing for. For with my staff I passed over this Jordan — Poor and desolate, like a forlorn and despised pilgrim; having 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.

JACOB AT MAHANAIM AND PENIEL, 1-32.

Jacob now approaches the great crisis in his spiritual life. After twenty years’ absence from the land of promise, he again comes upon its eastern border; and as the angels of God appeared to him at Beth-el on his departure, so now, on his return, they appear again, as if to welcome him back to the Lord’s land.

1. Jacob went on his way — From the place of his covenant with Laban, southwards, through the hills and valleys of Gilead. Angels of God met him — How or in what form, we are not told. Some suppose he had another dream, like that at Beth-el; but the absence of any mention of dream, or night vision, and the statement in verse 2 that “Jacob saw them,” argues rather that the vision was an open one by day. His eyes were probably opened, as were those of the servant of Elisha, (2 Kings 6:17,) and he beheld all around him a host of the angels of God.

V. 11. 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.

Verse 11. 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 Hosea 10:14.

Verses 11, 12. Deliver me from my brother 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 children’s. Thou saidst, I will surely do thee good — 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.

JACOB AT MAHANAIM AND PENIEL, 1-32.

Jacob now approaches the great crisis in his spiritual life. After twenty years’ absence from the land of promise, he again comes upon its eastern border; and as the angels of God appeared to him at Beth-el on his departure, so now, on his return, they appear again, as if to welcome him back to the Lord’s land.

1. Jacob went on his way — From the place of his covenant with Laban, southwards, through the hills and valleys of Gilead. Angels of God met him — How or in what form, we are not told. Some suppose he had another dream, like that at Beth-el; but the absence of any mention of dream, or night vision, and the statement in verse 2 that “Jacob saw them,” argues rather that the vision was an open one by day. His eyes were probably opened, as were those of the servant of Elisha, (2 Kings 6:17,) and he beheld all around him a host of the angels of God.

V. 12. 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?

Verse 12. 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.

Verses 11, 12. Deliver me from my brother 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 children’s. Thou saidst, I will surely do thee good — 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.

JACOB AT MAHANAIM AND PENIEL, 1-32.

Jacob now approaches the great crisis in his spiritual life. After twenty years’ absence from the land of promise, he again comes upon its eastern border; and as the angels of God appeared to him at Beth-el on his departure, so now, on his return, they appear again, as if to welcome him back to the Lord’s land.

1. Jacob went on his way — From the place of his covenant with Laban, southwards, through the hills and valleys of Gilead. Angels of God met him — How or in what form, we are not told. Some suppose he had another dream, like that at Beth-el; but the absence of any mention of dream, or night vision, and the statement in verse 2 that “Jacob saw them,” argues rather that the vision was an open one by day. His eyes were probably opened, as were those of the servant of Elisha, (2 Kings 6:17,) and he beheld all around him a host of the angels of God.

V. 13. 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.

Verse 13. And took of that which came to his hand] wdyb abh habba beyado, which came under his hand, i.e., what, in the course of God’s providence, came under his power.

Verses 13-16. A present for Esau his brother — As he prays and trusts in God, so he uses the means; and having piously made God his friend by prayer, prudently endeavours to make Esau his friend by a present. Put a space between drove and drove — To mitigate his displeasure by degrees.

13. Of that which came to his hand — The present was a large and princely one, probably a very large proportion of all that he possessed. He would fain give all to be reconciled to his warlike brother, and will spare no pains or sacrifice on his part that his prayer may be answered. The skilful arrangement of this present, which was to go over before him, is thus noticed by Lange: “Observe: 1) The climax; goats, sheep, camels, cattle, asses. 2) The spaces (breathing places) between the droves. Each impression must be made, and its force felt by Esau, before the next comes on. 3) The ever-repeated form of homage; thy servant Jacob; a present; my lord Esau. 4) The final aim: friendly treatment; thy servant, Jacob himself, is behind us.”

Verse 14. Two hundred she-goats, &c.] 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 aquæ additis.-Hist. Nat., lib. xi., chap. 41.

Verses 13-16. A present for Esau his brother — As he prays and trusts in God, so he uses the means; and having piously made God his friend by prayer, prudently endeavours to make Esau his friend by a present. Put a space between drove and drove — To mitigate his displeasure by degrees.

JACOB AT MAHANAIM AND PENIEL, 1-32.

Jacob now approaches the great crisis in his spiritual life. After twenty years’ absence from the land of promise, he again comes upon its eastern border; and as the angels of God appeared to him at Beth-el on his departure, so now, on his return, they appear again, as if to welcome him back to the Lord’s land.

1. Jacob went on his way — From the place of his covenant with Laban, southwards, through the hills and valleys of Gilead. Angels of God met him — How or in what form, we are not told. Some suppose he had another dream, like that at Beth-el; but the absence of any mention of dream, or night vision, and the statement in verse 2 that “Jacob saw them,” argues rather that the vision was an open one by day. His eyes were probably opened, as were those of the servant of Elisha, (2 Kings 6:17,) and he beheld all around him a host of the angels of God.

Verse 15. 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.

Verses 13-16. A present for Esau his brother — As he prays and trusts in God, so he uses the means; and having piously made God his friend by prayer, prudently endeavours to make Esau his friend by a present. Put a space between drove and drove — To mitigate his displeasure by degrees.

JACOB AT MAHANAIM AND PENIEL, 1-32.

Jacob now approaches the great crisis in his spiritual life. After twenty years’ absence from the land of promise, he again comes upon its eastern border; and as the angels of God appeared to him at Beth-el on his departure, so now, on his return, they appear again, as if to welcome him back to the Lord’s land.

1. Jacob went on his way — From the place of his covenant with Laban, southwards, through the hills and valleys of Gilead. Angels of God met him — How or in what form, we are not told. Some suppose he had another dream, like that at Beth-el; but the absence of any mention of dream, or night vision, and the statement in verse 2 that “Jacob saw them,” argues rather that the vision was an open one by day. His eyes were probably opened, as were those of the servant of Elisha, (2 Kings 6:17,) and he beheld all around him a host of the angels of God.

Verses 13-16. A present for Esau his brother — As he prays and trusts in God, so he uses the means; and having piously made God his friend by prayer, prudently endeavours to make Esau his friend by a present. Put a space between drove and drove — To mitigate his displeasure by degrees.

JACOB AT MAHANAIM AND PENIEL, 1-32.

Jacob now approaches the great crisis in his spiritual life. After twenty years’ absence from the land of promise, he again comes upon its eastern border; and as the angels of God appeared to him at Beth-el on his departure, so now, on his return, they appear again, as if to welcome him back to the Lord’s land.

1. Jacob went on his way — From the place of his covenant with Laban, southwards, through the hills and valleys of Gilead. Angels of God met him — How or in what form, we are not told. Some suppose he had another dream, like that at Beth-el; but the absence of any mention of dream, or night vision, and the statement in verse 2 that “Jacob saw them,” argues rather that the vision was an open one by day. His eyes were probably opened, as were those of the servant of Elisha, (2 Kings 6:17,) and he beheld all around him a host of the angels of God.

V. 17. 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.

JACOB AT MAHANAIM AND PENIEL, 1-32.

Jacob now approaches the great crisis in his spiritual life. After twenty years’ absence from the land of promise, he again comes upon its eastern border; and as the angels of God appeared to him at Beth-el on his departure, so now, on his return, they appear again, as if to welcome him back to the Lord’s land.

1. Jacob went on his way — From the place of his covenant with Laban, southwards, through the hills and valleys of Gilead. Angels of God met him — How or in what form, we are not told. Some suppose he had another dream, like that at Beth-el; but the absence of any mention of dream, or night vision, and the statement in verse 2 that “Jacob saw them,” argues rather that the vision was an open one by day. His eyes were probably opened, as were those of the servant of Elisha, (2 Kings 6:17,) and he beheld all around him a host of the angels of God.

JACOB AT MAHANAIM AND PENIEL, 1-32.

Jacob now approaches the great crisis in his spiritual life. After twenty years’ absence from the land of promise, he again comes upon its eastern border; and as the angels of God appeared to him at Beth-el on his departure, so now, on his return, they appear again, as if to welcome him back to the Lord’s land.

1. Jacob went on his way — From the place of his covenant with Laban, southwards, through the hills and valleys of Gilead. Angels of God met him — How or in what form, we are not told. Some suppose he had another dream, like that at Beth-el; but the absence of any mention of dream, or night vision, and the statement in verse 2 that “Jacob saw them,” argues rather that the vision was an open one by day. His eyes were probably opened, as were those of the servant of Elisha, (2 Kings 6:17,) and he beheld all around him a host of the angels of God.

JACOB AT MAHANAIM AND PENIEL, 1-32.

Jacob now approaches the great crisis in his spiritual life. After twenty years’ absence from the land of promise, he again comes upon its eastern border; and as the angels of God appeared to him at Beth-el on his departure, so now, on his return, they appear again, as if to welcome him back to the Lord’s land.

1. Jacob went on his way — From the place of his covenant with Laban, southwards, through the hills and valleys of Gilead. Angels of God met him — How or in what form, we are not told. Some suppose he had another dream, like that at Beth-el; but the absence of any mention of dream, or night vision, and the statement in verse 2 that “Jacob saw them,” argues rather that the vision was an open one by day. His eyes were probably opened, as were those of the servant of Elisha, (2 Kings 6:17,) and he beheld all around him a host of the angels of God.

20. I will appease him — Here is a notable instance of metaphorical language. Literally, he says: “I will cover his face with the present which goes before me, and afterwards I will see his face; perhaps he will lift up my face. The word cover (rpk) is that so often used afterwards in connexion with expiation and atonement for sin. He would cover Esau’s face, so that he whom he had sinned against might cease to see the transgressions of the past. Those past offences hidden, he hopes himself to look on Esau’s face, as on one so far appeased as not to turn away from him, and refuse to see him. Then he hopes that there will come the further favour of Esau condescending to lift up his (Jacob’s) face — the downcast face of one prostrate in humility and contrition before him.

21. That night — The night following the day on which the messengers returned from Esau. Verse 6. His successive movements seem to have been as follows: 1) Report of Esau’s coming. 2) Great fear and excitement, and first plans and arrangements for escape. Verse 7. 3) He betakes himself to earnest prayer. Verses 9-12. 4) Having encamped for the night, he selects the present for Esau, and sends it on at once, over the ford, while he proposes to stay all night in the encampment. Verses 13-21. 5) After the present has passed over, he is restless still, and rises up that same night, and sees his wives and all his family safely over the Jabbok, he only remaining behind. Verses 22-24.

Verse 22. 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.

Ver. 22. The ford Jabbok. This river runs between Amma or Philadelphia, and Gerazan, and joins the Jordan about four miles from the latter place. Jacob therefore now entered the promised land, and retired for devotion, on his critical but safe arrival.

22. The ford Jabbok — Or, the crossing place of the Jabbok. This stream is believed to be identical with the modern Wady Zerka, which runs north of Mount Jelad, and empties into the Jordan directly east of Shechem.

JACOB AT MAHANAIM AND PENIEL, 1-32.

Jacob now approaches the great crisis in his spiritual life. After twenty years’ absence from the land of promise, he again comes upon its eastern border; and as the angels of God appeared to him at Beth-el on his departure, so now, on his return, they appear again, as if to welcome him back to the Lord’s land.

1. Jacob went on his way — From the place of his covenant with Laban, southwards, through the hills and valleys of Gilead. Angels of God met him — How or in what form, we are not told. Some suppose he had another dream, like that at Beth-el; but the absence of any mention of dream, or night vision, and the statement in verse 2 that “Jacob saw them,” argues rather that the vision was an open one by day. His eyes were probably opened, as were those of the servant of Elisha, (2 Kings 6:17,) and he beheld all around him a host of the angels of God.

V. 24. 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, Hosea 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.

Verse 24. 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 fulness 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 megalhv boulhv aggelov, (see the Septuagint, Isaiah 9:7,) the Messenger of the great counsel or design to redeem fallen man from death, and bring him to eternal glory; see Genesis 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 analagous 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 vapour 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 Hosea 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 the notes there. See Clarke on “Hosea 12:4”.

Verse 24. Jacob was left alone — In some private place, that he might more freely and ardently pour out his soul in prayer, and again spread his cares and fears before God. There wrestled a man with him — The eternal Word, or Son of God, who often appeared in a human shape, before he assumed the human nature. We are told by Hosea 12:4, how Jacob wrestled with him; 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; and this circumstance shows that the person with whom he wrestled was not a created angel, but the angel of the covenant; for surely he would not pray and make supplication to a creature. Indeed, in the passage just referred to, Hosea terms him Jehovah, God of hosts, and says, Jehovah is his memorial.

Ver. 24. A man. This being the only place in which Jehovah, the angel, is expressly called a man, there can be no doubt but Jacob took the stranger for a man of the country. But from his age and aspect, and more so from his conversation, he soon discovered him to be a personage of a very superior order; and therefore solicited of him a patriarch’s blessing, with more eagerness and tears than Esau had solicited the blessing of Isaac.

24. Left alone — He doubtless sought to be alone with God that night, and called up the memories of all his past life. All the deception and wrong that had stained his record pressed sorely on his awakened conscience. He had all along leaned too much to his own devices, and had not fully relied on God. He probably repeated over and over again the prayer of verses 9-12, until it became fixed in his soul; and then there came a tangible presence, as of a human form; there wrestled a man with him until the rising of the dawn; a fact which we can understand and explain only as a supernatural visitation of the angel of Jehovah. See note on Genesis 16:7. The prophet Hosea (Hosea 12:3, 4) refers to this conflict, and his words may be rendered thus:

In the womb he took his brother by the heel.

And by his vigour he was a prince with God;

And he acted the prince towards the angel, and prevailed. He wept, and made supplication to him.

The exact nature of this struggle it is impossible for us to tell, but the whole drift of the narrative is against our explaining it as a dream, or an inner vision which had no external reality. The experience, however, may have gone on through alternate sleeping and waking, as often, when greatly agitated, the spirit of man rises above the weakness and weariness of the flesh. Doubtless Jacob’s praying wrought his soul into impassioned fervour. In such a state the coming of a man to him would have excited, comparatively, little or no additional alarm. In the first hours of struggle he as little apprehended the nature of his combatant as did Abraham and Lot when they entertained angels unawares; but towards the close of the struggle, as the morning drew on, he began to realize that he wrestled not with flesh and blood, but with Jehovah’s angel.

V. 25. 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, Hosea 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, Genesis 32:31, and if so, that was an evidence of a divine touch indeed, which wounded and healed at the same time.

Verse 25. 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 [gn 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.

Verse 25. He prevailed not against him — The angel suffered himself to be conquered, to encourage Jacob’s faith and hope against the approaching danger: nay, he even imparted strength to him to maintain the conflict. For it was not in his own strength that Jacob wrestled, nor by his own strength that he prevailed, but by strength derived from Heaven, by which alone he had power over the angel, Hosea 12:3. Jacob’s thigh was out of joint as he wrestled with him — This was to humble him, and make him sensible of his own weakness, that he might ascribe his victory, not to his own power, but to the grace of God, and might be encouraged to depend on that grace for the deliverance he was so much concerned to obtain. It is probable Jacob felt little or no pain from this hurt, for he did not so much as halt till the struggle was over, verse 31. If so, it evidenced itself to be a divine touch indeed, wounding and healing at the same time.

Ver. 25. The hollow of Jacob’s thigh was out of joint, being distended, and so much so, that he limped a little all his future years. Is this a law of the invisible world, that he who sees his Maker, though in vision, shall bear till death a thorn in the flesh?

25. When he saw that he prevailed not — That is, when the angel saw this. Let us not marvel at such an anthropomorphism, but remember that the angel of Jehovah yielded to Abraham’s intercession; ate with him like a man; found Hagar in the desert; led Lot by the hand out of Sodom, and said, “I cannot do any thing till thou escape.” These self-limitations of the Divine One are manifesting themselves continually through all the history of his revealing himself to the chosen people, and we are not competent to say that he could have revealed himself as well in any other way. Touched the hollow of his thigh — The socket of the hip-joint, which is here called caph, (ãk,) from its resembling the hollow palm of the hand. The angel’s touch dislocated this joint; and gave Jacob to know that the mighty wrestler could at any moment disable him, and in so far contending with him had only been graciously condescending to his weakness. “The reason of this act of the angel was very probably lest Jacob should be puffed up by the ‘abundance of the revelations.’ He might think that of his own strength, and not by grace, he had prevailed with God; as St. Paul had the thorn in the flesh sent to him lest he ‘should be exalted above measure.’ 2 Corinthians 12:7.” — Speaker’s Commentary.

V. 26. Let me go-The angel, by an admirable condescension, speaks Jacob fair to let him go, as God said to Moses, Exodus 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.

Verse 26. 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.

Verse 26. Let me go — Thus the angel, by an admirable condescension, speaks to Jacob as God did to Moses, Exodus 32:10, Let me alone, and that to show the prevalency of his prayer with God, and also to encourage him to persist in the conflict. For the day breaketh — Therefore he would not any longer detain Jacob, who had business to do, a family to look after, a journey to take. 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 suffer the angel to leave him without a blessing. Those who would be blessed by Christ, and have his salvation, must be in good earnest and importunate for it. Reader, art thou so? Dost thou pray and not faint?

26. Let me go — He had power to free himself from Jacob’s grasp as easily as he touched his thigh. But still he accommodates himself to Jacob’s condition and needs, that he may teach a lesson for all ages. For the day breaketh — Hebrews, the morning ariseth. This is not to be explained as a part of the superstitious notion that spirits perform their earthly ministries in the dark hours of the night, and cannot abide the morning air. The three angels appeared at midday to Abraham. Genesis 18:1, 2. But the rising dawn required that Jacob should be now moving on to look after his family and to meet Esau. I will not let thee go, except thou bless me — Thus “he wept and made supplication unto him.” Hosea 12:4. It is the language of earnest, persistent prayer. “Yield to me now, for I am weak,

But confident in self-despair;

Speak to my heart, in blessing speak,

Be conquered by my instant prayer.”

V. 27. 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.

Verses 27, 28. What is thy name? And he said, Jacob — That is, a supplanter, as the word signifies. He said, Thy name shall be called no more Jacob — Or, as the words should rather be rendered, shall not only be called Jacob, but Israel, or Israel rather than Jacob, a man prevailing with God, rather than a supplanter. It is evident he was afterward called Jacob, as well as Israel, but the latter name, in his posterity, nearly swallowed up the former, who were generally termed Israel, and Israelites. The word Israel means 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 is 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. Accordingly the latter part of the verse, literally translated, is, Because, as a prince, thou hast prevailed with God, with men thou shalt also powerfully prevail, — a translation as perfectly agreeable to the Septuagint as to the Hebrew, oti eniscusav meta qeou, kai meta anqrwpwn dunatov esh, and also countenanced by the Chaldee Paraphrase, and the Vulgate. Whatever enemies we have, if we can but make God our friend, we are sufficiently safe and happy: they that, by faith, have power in heaven, have thereby as much power on earth as they have need of.

27. What is thy name — This question was the introduction of the answer to Jacob’s petition for a blessing. The answer of Jacob was the confession of his name, Jacob, supplanter; the man who took his brother by the heel, and had been guilty of many an act of wrong. Thus to confess one’s name is to confess one’s sins, and “if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” 1 John 1:8.

Verse 28. Thy name shall be called no more Jacob, but Israel] larcw Yisrael, from rc sar, a prince, or hrc sarah, he ruled as a prince, and la el, God; or rather from vya ish, a man, (the a aleph being dropped,) and har raah, he saw, la el, God; and this corresponds with the name which Jacob imposed on the place, calling it laynp peniel, the faces of God, or of Elohim, which faces being manifested to him caused him to say, Genesis 32:30, פנים la פנים אלהים ראיתי raithi Elohim panim el panim, i.e., “I have seen the Elohim faces to faces, (i.e., fully and completely, without any medium,) yvpn lxntw 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. אלהים µ[ Im Elohim, with the strong God; אנשים µ[ 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.

Verses 27, 28. What is thy name? And he said, Jacob — That is, a supplanter, as the word signifies. He said, Thy name shall be called no more Jacob — Or, as the words should rather be rendered, shall not only be called Jacob, but Israel, or Israel rather than Jacob, a man prevailing with God, rather than a supplanter. It is evident he was afterward called Jacob, as well as Israel, but the latter name, in his posterity, nearly swallowed up the former, who were generally termed Israel, and Israelites. The word Israel means 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 is 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. Accordingly the latter part of the verse, literally translated, is, Because, as a prince, thou hast prevailed with God, with men thou shalt also powerfully prevail, — a translation as perfectly agreeable to the Septuagint as to the Hebrew, oti eniscusav meta qeou, kai meta anqrwpwn dunatov esh, and also countenanced by the Chaldee Paraphrase, and the Vulgate. Whatever enemies we have, if we can but make God our friend, we are sufficiently safe and happy: they that, by faith, have power in heaven, have thereby as much power on earth as they have need of.

28. No more Jacob, but Israel — No more the supplanter; no more the self-seeker, filled with all artifice, and cunning, and deceit. This was the grand crisis and turning-point in Jacob’s life and history. Hereafter he shall be called Israel, princely contender with God. This was the new name by which the chosen people should be chiefly known among themselves, and in their sacred books. Israel, rather than Hebrews, and rather than Jews, shall be their covenant name. The word is compounded of la, God, and rcy, from hrc, akin to rwc and rrc, in which are combined the ideas of prince and power. The common version beautifully and forcibly presents both meanings, as a prince hast thou power. The oft-occurring word rcD, sar — prince, noble, chief — is of the same root. We deem it best in every rendering of the verb to preserve the idea of princely power. In this new name is suggested the glorious attainments and prerogatives of the true spiritual sons of God. They become “a kingdom of priests,” (Exodus 19:6,) or, according to Revelation 5:10, “a kingdom and priests.” In every case, the leading thought is that of princely power before God and from God.

V. 29. 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.

Verse 29. 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 Genesis 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 d esti qaumaston, or kai touto esti qaumaston, which is wonderful; but this addition seems to have been taken from Judges 13:18.

Verses 29, 30. Wherefore dost thou ask after my name? — Canst thou be at any loss to know who I am? 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 Jacob 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 him, will at length be more than conquerors. Peniel — That is, the face of God. For I have seen God face to face — Not in his divine essence, for no man ever saw God in that respect, John 1:18; but manifested in a more satisfactory, familiar, and friendly manner, than in dreams or visions.

29. Tell me… thy name — In the loftiest attainments of soul-struggle with God this is the profoundest prayer that can be uttered. It is a rising above human desires, a ceasing even to ask for blessings, and a yearning to know the sacred name. It is equivalent to, Reveal to me thy nature; or, as in Exodus 33:18, “Show me thy glory.” Such was Manoah’s prayer. Judges 13:17. But he learned that he might not ask too deeply after the Wonderful, alp. He blessed him there — In what particular form or manner, besides the giving him the new name, we are not told. But Jacob’s prayer for a blessing was answered. At the same time an implied rebuke was administered for his asking after the angel’s name. When shocks of divine power are felt, sufficient to prove the personal presence of Omnipotence, it is presumptuous for feeble man to essay to “find out the Almighty to perfection.”

V. 30. Peniel-That is, the face of God, because there he had seen the appearance of God, and obtained the favour of God.

Verses 29, 30. Wherefore dost thou ask after my name? — Canst thou be at any loss to know who I am? 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 Jacob 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 him, will at length be more than conquerors. Peniel — That is, the face of God. For I have seen God face to face — Not in his divine essence, for no man ever saw God in that respect, John 1:18; but manifested in a more satisfactory, familiar, and friendly manner, than in dreams or visions.

30, 31. Peniel… Penuel — The two words mean the same thing, and differ only by the changing of the vowel-letter y into w. Elsewhere it is always written Penuel, and possibly the form Peniel is a corruption that has here crept into the text. The name means face or presence of God, and the deep and lasting impression made on Jacob, as having struggled face to face with God, made this a fitting name of the place. He had there a vision of God such as he had not before, and though now he halted upon his thigh, he was thankful for the preservation of his life.

V. 31. 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.

Verse 31. The sun rose upon him] Did the Prophet Malachi refer to this, Malachi 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.

Verse 31. He halted on his thigh — And many 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 were abundantly sufficient to countervail the damage, though he went limping to his grave.

30, 31. Peniel… Penuel — The two words mean the same thing, and differ only by the changing of the vowel-letter y into w. Elsewhere it is always written Penuel, and possibly the form Peniel is a corruption that has here crept into the text. The name means face or presence of God, and the deep and lasting impression made on Jacob, as having struggled face to face with God, made this a fitting name of the place. He had there a vision of God such as he had not before, and though now he halted upon his thigh, he was thankful for the preservation of his life.

Verse 32. 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, &c.; 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 practised, 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.

GENESIS

32. Eat not… the sinew which shrank — This is understood of the ischiadic, or sciatic nerve, extending from the thigh bone downwards. Even to the present day the Jews religiously abstain from eating this sinew in animals.

The narrative of Jacob’s experiences in this chapter is wonderfully suggestive. We trace the struggles of a man of great natural endowments from the period of a mighty awakening to a mighty triumph. Released from Laban, he turns his face towards the Land of Promise, but before he enters it, he must be made to know more of himself and more of God. His acquaintance with God, thus far, has been only general, formal, and not sufficient to work any deep spiritual change in his inner life. He has stood altogether in his own strength. He obtained Esau’s birthright by taking advantage of him at an hour of want. He obtained Isaac’s blessing by guile. He had practiced many an artifice against Laban, and in their recent interview he had said much more about his own works than about the blessing of God. It is time for him to be humbled. First, then, comes the vision of angels at Mahanaim. But immediately after that he sends messengers to Esau with words that show great leaning to his own devices. Then follows the report of Esau’s coming with four hundred men, and fear and trembling take hold of Jacob’s soul. In his excitement and distress he plans for possible escape; but having little hope in that way, he turns to God in prayer. See notes on verses 9-12. Then he sets apart a princely present for his brother. He would fain make restitution for the wrongs of other days. He sends the present on by night. Still he cannot rest, and gets up in the night, and sends his family forward over the Jabbok. He is all excitement and emotion; and now, having done all he can, he lingers behind alone. Then comes the wonderful struggle with the angel, which was, in its first hours, like all the course of his life thus far, a struggle against God. God lets him wrestle, to know all his strength, and to find in the end that it is altogether weakness. At last a touch of the divine power breaks all Jacob’s energy, and opens his eyes to see that he struggles not with man, but with God. It is a wondrous revelation that thus bursts upon his soul. It brings to him at once a conviction of the divine mercy as well as of divine power. Thus he is made “confident in self-despair,” and learns, what every child of saving faith may know, that victory with God is had, not by a wrestling against him, but a confident clinging to him. Then and thus he obtained the new and princely name, and the blessing of God.