1 And on his way Jacob came face to face with the angels of God.
2 And when he saw them he said, This is the army of God: so he gave that place the name of Mahanaim.
3 Now Jacob sent servants before him to Esau, his brother, in the land of Seir, the country of Edom;
4 And he gave them orders to say these words to Esau: Your servant Jacob says, Till now I have been living with Laban:
5 And I have oxen and asses and flocks and men-servants and women-servants: and I have sent to give my lord news of these things so that I may have grace in his eyes.
6 When the servants came back they said, We have seen your brother Esau and he is coming out to you, and four hundred men with him.
7 Then Jacob was in great fear and trouble of mind: and he put all the people and the flocks and the herds and the camels into two groups;
8 And said, If Esau, meeting one group, makes an attack on them, the others will get away safely.
9 Then Jacob said, O God of my father Abraham, the God of my father Isaac, the Lord who said to me, Go back to your country and your family and I will be good to you:
10 I am less than nothing in comparison with all your mercies and your faith to me your servant; for with only my stick in my hand I went across Jordan, and now I have become two armies.
11 Be my saviour from the hand of Esau, my brother: for my fear is that he will make an attack on me, putting to death mother and child.
12 And you said, Truly, I will be good to you, and make your seed like the sand of the sea which may not be numbered.
13 Then he put up his tent there for the night; and from among his goods he took, as an offering for his brother Esau,
14 Two hundred she-goats and twenty he-goats, two hundred females and twenty males from the sheep,
15 Thirty camels with their young ones, forty cows, ten oxen, twenty asses, and ten young asses.
16 These he gave to his servants, every herd by itself, and he said to his servants, Go on before me, and let there be a space between one herd and another.
17 And he gave orders to the first, saying, When my brother Esau comes to you and says, Whose servant are you, and where are you going, and whose are these herds?
18 Then say to him, These are your servant Jacob's; they are an offering for my lord, for Esau; and he himself is coming after us.
19 And he gave the same orders to the second and the third and to all those who were with the herds, saying, This is what you are to say to Esau when you see him;
20 And you are to say further, Jacob, your servant, is coming after us. For he said to himself, I will take away his wrath by the offering which I have sent on, and then I will come before him: it may be that I will have grace in his eyes.
21 So the servants with the offerings went on in front, and he himself took his rest that night in the tents with his people.
22 And in the night he got up, and taking with him his two wives and the two servant-women and his eleven children, he went over the river Jabbok.
23 He took them and sent them over the stream with all he had.
24 Then Jacob was by himself; and a man was fighting with him till dawn.
25 But when the man saw that he was not able to overcome Jacob, he gave him a blow in the hollow part of his leg, so that his leg was damaged.
26 And he said to him, Let me go now, for the dawn is near. But Jacob said, I will not let you go till you have given me your blessing.
27 Then he said, What is your name? And he said, Jacob.
28 And he said, Your name will no longer be Jacob, but Israel: for in your fight with God and with men you have overcome.
29 Then Jacob said, What is your name? And he said, What is my name to you? Then he gave him a blessing.
30 And Jacob gave that place the name of Peniel, saying, I have seen God face to face, and still I am living.
31 And while he was going past Peniel, the sun came up. And he went with unequal steps because of his damaged leg.
32 For this reason the children of Israel, even today, never take that muscle in the hollow of the leg as food, because the hollow of Jacob's leg was touched.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Genesis 32
Commentary on Genesis 32 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 32
Ge 32:1, 2. Vision of Angels.
1. angels of God met him—It is not said whether this angelic manifestation was made in a vision by day, or a dream by night. There is an evident allusion, however, to the appearance upon the ladder (compare Ge 28:12), and this occurring to Jacob on his return to Canaan, was an encouraging pledge of the continued presence and protection of God (Ps 34:7; Heb 1:14).
2. Mahanaim—"two hosts," or "camps." The place was situated between mount Gilead and the Jabbok, near the banks of that brook.
Ge 32:3-32. Mission to Esau.
3. Jacob sent messengers before him to Esau—that is, "had sent." It was a prudent precaution to ascertain the present temper of Esau, as the road, on approaching the eastern confines of Canaan, lay near the wild district where his brother was now established.
land of Seir—a highland country on the east and south of the Dead Sea, inhabited by the Horites, who were dispossessed by Esau or his posterity (De 11:12). When and in what circumstances he had emigrated thither, whether the separation arose out of the undutiful conduct and idolatrous habits of his wives, which had made them unwelcome in the tent of his parents, or whether his roving disposition had sought a country from his love of adventure and the chase, he was living in a state of power and affluence, and this settlement on the outer borders of Canaan, though made of his own free will, was overruled by Providence to pave the way for Jacob's return to the promised land.
4. Thus shall ye speak unto my lord Esau—The purport of the message was that, after a residence of twenty years in Mesopotamia, he was now returning to his native land, that he did not need any thing, for he had abundance of pastoral wealth, but that he could not pass without notifying his arrival to his brother and paying the homage of his respectful obeisance. Acts of civility tend to disarm opposition and soften hatred (Ec 10:4).
Thy servant Jacob—He had been made lord over his brethren (compare Ge 27:29). But it is probable he thought this referred to a spiritual superiority; or if to temporal, that it was to be realized only to his posterity. At all events, leaving it to God to fulfil that purpose, he deemed it prudent to assume the most kind and respectful bearing.
6. The messengers returned to Jacob—Their report left Jacob in painful uncertainty as to what was his brother's views and feelings. Esau's studied reserve gave him reason to dread the worst. Jacob was naturally timid; but his conscience told him that there was much ground for apprehension, and his distress was all the more aggravated that he had to provide for the safety of a large and helpless family.
9-12. Jacob said, O God of my father Abraham—In this great emergency, he had recourse to prayer. This is the first recorded example of prayer in the Bible. It is short, earnest, and bearing directly on the occasion. The appeal is made to God, as standing in a covenant relation to his family, just as we ought to put our hopes of acceptance with God in Christ. It pleads the special promise made to him of a safe return; and after a most humble and affecting confession of unworthiness, it breathes an earnest desire for deliverance from the impending danger. It was the prayer of a kind husband, an affectionate father, a firm believer in the promises.
13-23. took … a present for Esau—Jacob combined active exertions with earnest prayer; and this teaches us that we must not depend upon the aid and interposition of God in such a way as to supersede the exercise of prudence and foresight. Superiors are always approached with presents, and the respect expressed is estimated by the quality and amount of the gift. The present of Jacob consisted of five hundred fifty head of cattle, of different kinds, such as would be most prized by Esau. It was a most magnificent present, skilfully arranged and proportioned. The milch camels alone were of immense value; for the she camels form the principal part of Arab wealth; their milk is a chief article of diet; and in many other respects they are of the greatest use.
16. every drove by themselves—There was great prudence in this arrangement; for the present would thus have a more imposing appearance; Esau's passion would have time to cool as he passed each successive company; and if the first was refused, the others would hasten back to convey a timely warning.
17. he commanded the foremost—The messengers were strictly commanded to say the same words [Ge 32:18, 20], that Esau might be more impressed and that the uniformity of the address might appear more clearly to have come from Jacob himself.
21. himself lodged—not the whole night, but only a part of it.
22. ford Jabbok—now the Zerka—a stream that rises among the mountains of Gilead, and running from east to west, enters the Jordan, about forty miles south of the Sea of Tiberias. At the ford it is ten yards wide. It is sometimes forded with difficulty; but in summer it is very shallow.
he rose up and took—Unable to sleep, Jacob waded the ford in the night time by himself; and having ascertained its safety, he returned to the north bank and sent over his family and attendants, remaining behind, to seek anew, in silent prayer, the divine blessing on the means he had set in motion.
24, 25. There wrestled a man with him—This mysterious person is called an angel (Ho 12:4) and God (Ge 32:28, 30; Ho 12:5); and the opinion that is most supported is that he was "the angel of the covenant," who, in a visible form, appeared to animate the mind and sympathize with the distress of his pious servant. It has been a subject of much discussion whether the incident described was an actual conflict or a visionary scene. Many think that as the narrative makes no mention in express terms either of sleep, or dream, or vision, it was a real transaction; while others, considering the bodily exhaustion of Jacob, his great mental anxiety, the kind of aid he supplicated, as well as the analogy of former manifestations with which he was favored—such as the ladder—have concluded that it was a vision [Calvin, Hessenberg, Hengstenberg]. The moral design of it was to revive the sinking spirit of the patriarch and to arm him with confidence in God, while anticipating the dreaded scenes of the morrow. To us it is highly instructive; showing that, to encourage us valiantly to meet the trials to which we are subjected, God allows us to ascribe to the efficacy of our faith and prayers, the victories which His grace alone enables us to make.
26. I will not let thee go, except thou bless me—It is evident that Jacob was aware of the character of Him with whom he wrestled; and, believing that His power, though by far superior to human, was yet limited by His promise to do him good, he determined not to lose the golden opportunity of securing a blessing. And nothing gives God greater pleasure than to see the hearts of His people firmly adhering to Him.
28. Thy name shall be called no more Jacob, but Israel—The old name was not to be abandoned; but, referring as it did to a dishonorable part of the patriarch's history, it was to be associated with another descriptive of his now sanctified and eminently devout character.
29. Jacob asked, Tell me … thy name—The request was denied that he might not be too elated with his conquest nor suppose that he had obtained such advantage over the angel as to make him do what he pleased.
31. halted upon his thigh—As Paul had a thorn in the flesh given to humble him, lest he should be too elevated by the abundant revelations granted him [2Co 12:7], so Jacob's lameness was to keep him mindful of this mysterious scene, and that it was in gracious condescension the victory was yielded to him. In the greatest of these spiritual victories which, through faith, any of God's people obtain, there is always something to humble them.
32. the sinew which shrank—the nerve that fastens the thigh bone in its socket. The practice of the Jews in abstaining from eating this in the flesh of animals, is not founded on the law of Moses, but is merely a traditional usage. The sinew is carefully extracted; and where there are no persons skilled enough for that operation, they do not make use of the hind legs at all.