Genesis 32:24–32:32

Genesis 32:1-32 1. And Jacob went on his way, and the angels of God met him. 1. Postea Iahacob abiit in viam suam, et occurrerunt ei Angeli Dei. 2. And when Jacob saw them, he said, This is God's host: and he called the name of that place Mahanaim. 2. Et dixit Iahacob, quando vidit eos, Castra Dei sunt haec: et vocavit nomen loci illius Mahanaim. 3. And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of Edom. 3. Misit autem Iahacob nuntios ante se ad Esau fratrem suum ad terram Sehir in regionem 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: 4. Et praecepit eis dicendo, Sic dicentis domino meo Esau, Sic dixit servus tuus Iahacob, Cum Laban havitavi et moratus sum huc usque. 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. 5. Et sunt mihi boves et asini, pecudes et servi, et ancillae, et misi ut nuntiarem domino meo, ut invenirem gratiam in oculis tuis. 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. 6. Reversi autem sunt nuntii ad Iahacob, dicendo, Venimus ad fratrem tuum, ad Essau, et etiam pergit in occursum tuum, et quadringenti viri cum eo. 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; 7. Et timuit Iahacob valde, et angustiis affectus est; et divisit populum, qui erat secum, et pecudes, et boves, et camelos in duas turmas. 8. And said, If Esau come to the one company, and smite it, then the other company which is left shall escape. 8. Dixit enim, Si veniret Essau ad turmam unam, et percusserit eam, turma, quae remanserit, evadet. 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: 9. Et dixit Iahacob, Deus patris mei Abraham, et Deus patris mei Ishac, Domine, qui dixisti ad me, Revertere ad terram tuam et cognationem tuam, et benefaciam tibi. 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. 10. Minor sum cunctis misericordiis, et omni veritate, quam fecisti cum servo tuo: quai in baculo meo transivi Iordanem hunc, et nunc factus sum in duas turmas. 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. 11. Erue me nunc de manu fratris mei, de manu Esau: timeo enim eum, ne ferte veniat, et percutiat me, matremque cum filiis. 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. 12. Et tu dixisti, Benefaciendo benefaciam tibi, et ponam semen tuum sicut arenam maris, quae non numeratur prae multitudine. 13. And he lodged there that same night; and took of that which came to his hand a present for Esau his brother; 13. Et pernoctavit ibi nocte ipsa, et accepit ex iis, quae occurrebant ad manum suam, manus mittendum ad Esau fratrem suum. 14. Two hundred she goats, and twenty he goats, two hundred ewes, and twenty rams, 14. Capras ducentas et hircos viginti, oves ducentas et arietes viginti: 15. Thirty milch camels with their colts, forty kine, and ten bulls, twenty she asses, and ten foals. 15. Camelos lactantes, et pullos earum triginta: vaccas quadraginta, et juvencos decem: asinas viginti, et pullos decem. 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. 16. Et dedit in manum servorum suorum, singulos greges seorsum: dixitque ad servos suos, Transite ante me, et interstitium ponetis inter gregem et gregem. 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? 17. Et praecepit primo, dicendo, Si occurrerrit tibi Esau frater meus, et interrogaverit to, dicendo, Cujus es, et quo pergis, et cujus sunt ista ante to? 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. 18. Dices, Servi tui Iahacob munus est, missum ad dominum meum Esau: et ecce etiam ipse est post nos. 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. 19. Praecepit etiam secundo, etiam tertio, etiam cunctis pergentibus post greges, dicendo, Secundum verbum hoc loquemini ad Esau, quando invenietis eum. 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. 20. Et dicetis etiam, Ecce servus tuus Iahacob est post nos: dixit enim, Placabo faciem ejus munere, quod vadit ante me, et postea videbo faciem ejus, si forte suscipiat faciem meam. 21. So went the present over before him: and himself lodged that night in the company. 21. Transivit itaque munus ante eum: et ipse pernoctavit nocte ipsa cum turma. 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. 22. Et surrexit nocte ipsa, et accepit duas uxores suas, et duas ancillas suas, et undecim liberos suos, et transivit vadum Jaboc. 23. And he took them, and sent them over the brook, and sent over that he had. 23. Et accepit eos, et transire fecit eos torrentem, transire, inquam, fecit omnia quae erant sibi. 24. And Jacob was left alone; and there wrestled a man with him until the breaking of the day. 24. Porro remansit Iahacob solus ipse: et luctatus est vir cum eo, donec ascendit aurora. 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. 25. Et vidit quod non praevaleret ei, et tetigit palam femoris ejus, et movit se pala femoris Iahacob, luctante illo cum eo. 26. And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. 26. Tunc dixit, Dimitte me, quia ascendit aurora. Cui respondit, Non dimittam to, nisi benedixeris mihi. 27. And he said unto him, What is thy name? And he said, Jacob. 27. Et dixit ad eum, Quod est nomen tuum? Et ait, Iahacob. 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. 28. Tunc dixit, Non Iahacob dicetur ultra nomen tuum, sed Israel: quia princeps fuisti cum Deo, et hominibus praevalebis. 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. 29. Et interrogavit Iahacob, et dixit, Indica, quaeso, nomen tuum. Et dixit, Utquid interrogas de nomine meo? et benedixit ei illic. 30. And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved. 30. Vocavit ergo Iahacob nomen loci, Peniel: quia vidi Deum facie ad faciem, et evasit anima mea. 31. And as he passed over Penuel the sun rose upon him, and he halted upon his thigh. 31. Et ortus est ei sol, quando transivit Penuel, et claudicabat in femore suo. 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. 32. Idciro non comedunt filii Israel nervum contractionis, qui est in pala femoris, usque ad diem hanc: quia tetigit palam femoris Iahacob in nervo contractionis. 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 ) [101] 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, [102] 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 [103] 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 [104] 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. [105] 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, [106] -- 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 [107] 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 st

And Jacob was left alone; and there wrestled a {h} man with him until the breaking of the day. (h) That is, God in the form of a man.

And Jacob was left alone; and there wrestled a man with him until the breaking of the day. And Jacob was left alone. — Purposely, for secret prayer: so the Church gets her into "the clefts of the rocks"; Song of Solomon 2:14 Isaac, into the fields; Daniel, to the river’s side; Christ, into the mount; Peter, up to the roof, or house top; that they might pour out their prayers and solace themselves with God in secret. This a hypocrite may seem to do, either of custom or vain glory: as the Pharisee went up to the temple to pray solitarily, as well as the publican; the temple being then, in regard of ceremonial holiness, the place as well of private as public prayer. "But will the hypocrite delight in God? will he pray always?". Job 27:10 There wrestled a man with him. — In a proper combat, by might and slight; to the raising of dust, and causing of sweat; as the word importeth. This strife was not only corporeal, but spiritual; as well by the force of his faith, as strength of body. "He prevailed," saith the prophet, Hosea 12:4 by prayers and tears. Our Saviour also prayed himself into "an agony"; Luke 22:44 and we are bidden to "strive in prayer," even to an agony. Romans 15:30 , συναγωνισασθαι Nehemiah prayed himself pale. Nehemiah 2:2 Daniel prayed himself "sick". Daniel 8:27 Hannah prayed, striving with such an unusual motion of her lips, that old Eli, looking upon her, thought her drunk. 1 Samuel 1:13 Elijah puts his head betwixt his knees, as straining every string of his heart in prayer: 1 Kings 18:42 "he prayed, and prayed," saith St James; and, by his prayer, he had what he would of God. Whereupon also he infers (as a result) that "the effectual prayer of a righteous man avails much," if it be "fervent" James 5:16-17 , ενεργουμενη or working; if it be such as sets all the faculties awork, and all the graces awork, then it speeds. Every sound is not music; so neither is every uttering petitions to God a prayer. It is not the labour of the lips, but the travail of the heart. Common beggary is the easiest and poorest trade: but this beggary, as it is the richest, so the hardest. A man can with more ease hear two hours together than pray half an hour, if he "pray in the Holy Ghost," as St Jude hath it. Judges 1:20 He must strive with his own indevotion, with Satan’s temptations, with the world’s distraction: he must wrestle with God, and wring the blessing out of his hands, as the woman of Canaan did: he must "stir up himself to take hold of God," Isaiah 64:7 as the Shunamite did of Elisha, 2 Kings 4:30 as the Church did of her spouse, Song of Solomon 3:4 and "not let him go" till he bless us. This is to wrestle; this is to threaten heaven, as Gorgonia did, thus to be modestly impudent and invincible, as her brother speaks of her; in beseeching God, to besiege him, and get the better of him. as Jacob; whose wrestling was by "weeping," and his "prevailing" by praying.

In some private place, it matters not on which side Jabbok, that he might more freely and ardently pour out his soul unto God. There wrestled a man with him, an angel, yea, the Angel of the covenant, the Son of God, as it is plain from Genesis 32:28 ,30 Ho 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 signfification, as we shall see, and it was accompanied with an inward wrestling by ardent prayers joined with tears, Hosea 12:4 .

And Jacob was left alone,.... On the other side of Jabbok, his family and cattle having passed over it; and this solitude he chose, in order to spend some time in prayer to God for the safety of him and his: and there wrestled a man with him; not a phantasm or spectre, as Josephus (e) calls him; nor was this a mere visionary representation of a man, to the imagination of Jacob; or done in the vision of prophecy, as Maimonides (f); but it was something real, corporeal, and visible: the Targum of Jonathan says, it was an angel in the likeness of a man, and calls him Michael, which is not amiss, since he is expressly called an angel, Hosea 12:4 ; and if Michael the uncreated angel is meant, it is most true; for not a created angel is designed, but a divine Person, as appears from Jacob's desiring to be blessed by him; and besides, being expressly called God, Genesis 32:28 ; and was, no doubt, the Son of God in an human form; who frequently appeared in it as a token and pledge of his future incarnation: and "this wrestling" was real and corporeal on the part of both; the man took hold of Jacob, and he took hold of the man, and they strove and struggled together for victory as wrestlers do; and on Jacob's part it was also mental and spiritual, and signified his fervent and importunate striving with God in prayer; or at least it was attended with earnest and importunate supplications; see Hosea 12:4 ; and this continued until the breaking of the day: how long this conflict lasted is not certain, perhaps not long; since after Jacob rose in the night he had a great deal of business to do, and did it before this affair happened; as sending his wives, children, servants, and cattle over the brook: however, this may denote, that in the present state or night of darkness, wrestling in prayer with God must be continued until the perfect state commences, when the everlasting day of glory will break. (e) Antiqu. l. 1. c. 20. sect. 2.((f) Morch Nevochim, par. 2. c. 42. p. 310.

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.

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.

Jacob wrestles with a man. "Passed over the ford of Jabbok." The Jabbok rose near Rabbath Ammon, and flowed into the Jordan, separating North Gilead from South, or the kingdom of Og from that of Sihon. "Jacob was left alone," on the north side, after all had passed over. "A man wrestled with him." When God has a new thing of a spiritual nature to bring into the experience of man, he begins with the senses. He takes man on the ground on which he finds him, and leads him through the senses to the higher things of reason, conscience, and communion with God. Jacob seems to have gone through the principles or foundations of faith in God and repentance toward him, which gave a character to the history of his grandfather and father, and to have entered upon the stage of spontaneous action. He had that inward feeling of spiritual power which prompted the apostle to say, "I can do all things." Hence, we find him dealing with Esau for the birthright, plotting with his mother for the blessing, erecting a pillar and vowing a vow at Bethel, overcoming Laban with his own weapons, and even now taking the most prudent measures for securing a welcome from Esau on his return. He relied indeed on God, as was demonstrated in many of his words and deeds; but the prominent feature of his character was a strong and firm reliance on himself. But this practical self-reliance, though naturally springing up in the new man and highly commendable in itself, was not yet in Jacob duly subordinated to that absolute reliance which ought to be placed in the Author of our being and our salvation. Hence, he had been betrayed into intrusive, dubious, and even sinister courses, which in the retributive providence of God had brought, and were yet to bring him, into many troubles and perplexities. The hazard of his present situation arose chiefly from his former unjustifiable practices toward his brother. He is now to learn the lesson of unreserved reliance on God. "A man" appeared to him in his loneliness; one having the bodily form and substance of a man. Wrestled with him - encountered him in the very point in which he was strong. He had been a taker by the heel from his very birth, and his subsequent life had been a constant and successful struggle with adversaries. And when he, the stranger, saw that he prevailed not over him. Jacob, true to his character, struggles while life remains, with this new combatant. touched the socket of his thigh, so that it was wrenched out of joint. The thigh is the pillar of a man's strength, and its joint with the hip the seat of physical force for the wrestler. Let the thigh bone be thrown out of joint, and the man is utterly disabled. Jacob now finds that this mysterious wrestler has wrested from him, by one touch, all his might, and he can no longer stand alone. Without any support whatever from himself, he hangs upon the conqueror, and in that condition learns by experience the practice of sole reliance on one mightier than himself. This is the turning-point in this strange drama. Henceforth Jacob now feels himself strong, not in himself, but in the Lord, and in the power of his might. What follows is merely the explication and the consequence of this bodily conflict. And he, the Mighty Stranger, said, Let me go, for the dawn ariseth. The time for other avocations is come: let me go. He does not shake off the clinging grasp of the now disabled Jacob, but only calls upon him to relax his grasp. "And he, Jacob, said, I will not let thee go except thou bless me". Despairing now of his own strength, he is Jacob still: he declares his determination to cling on until his conqueror bless him. He now knows he is in the hand of a higher power, who can disable and again enable, who can curse and also bless. He knows himself also to be now utterly helpless without the healing, quickening, protecting power of his victor, and, though he die in the effort, he will not let him go without receiving this blessing. Jacob's sense of his total debility and utter defeat is now the secret of his power with his friendly vanquisher. He can overthrow all the prowess of the self-reliant, but he cannot resist the earnest entreaty of the helpless.