Genesis 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.