Text -- Genesis 32:30 (NET)

32:30 So Jacob named the place Peniel, explaining, “Certainly I have seen God face to face and have survived.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 32:30

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

Calvin: Gen 32:30

30.And Jacob called the name of the place ¹¹⁰ The gratitude of our father Jacob is again commended, because he took diligent care that the memory of God’s grace should never perish. He therefore leaves a monument to posterity, from which they might know that God had appeared there; for this was not a private vision, but had reference to the whole Church. Moreover, Jacob not only declares that he has seen the face of God, but also gives thanks that he has been snatched from death. This language frequently occurs in the Scriptures, and was common among the ancient people; and not without reason; for, if the earth trembles at the presence of God, if the mountains melt, if darkness overspreads the heavens, what must happen to miserable men! Nay, since the immense majesty of God cannot be comprehended even by angels, but rather absorbs them; were his glory to shine on us it would destroy us, and reduce us to nothing, unless he sustained and protected us. So long as we do not perceive God to be present, we proudly please ourselves; and this is the imaginary life which the flesh foolishly arrogates to itself when it inclines towards the earth. But the faithful, when God reveals himself to them, feel themselves to be more evanescent than any smoke. Finally; would we bring down the pride of the flesh, we must draw near to God. So Jacob confesses that, by the special indulgence of God, he had been rescued from destruction when he saw God. It may however be asked, “Why, when he had obtained so slight a taste only of God’s glory, he should boast that he had seen him, face to face?” I answer, it is in no way absurd that Jacob highly celebrates this vision above all others, in which the Lord had not so plainly appeared unto him; and yet, if it be compared with the splendor of the gospel, or even of the law, it will appear like sparks, or obscure rays. The simple meaning then is, that he saw God in an unwonted and extraordinary manner. Now, if Jacob so greatly exults and congratulates himself in that slender measure of knowledge; what ought we to do at this day, to whom Christ, the living image of God, is evidently set before our eyes in the mirror of the gospel! Let us therefore learn to open our eyes, lest we be blind at noonday, as Paul exhorts us in 2Co 3:1 :1.

TSK: Gen 32:30

Jacob : Gen 32:31

Peniel : Gen 28:19; Jdg 8:8, Jdg 8:17; 1Ki 12:25

Peniel : i.e. the face of God, Peniel, or Penuel, was evidently situated near the ford of Jabbok, on the north of that stream, about forty miles from Jerusalem.

I have : Gen 16:13; Exo 24:10, Exo 24:11, Exo 33:14, Exo 33:19-23; Num 12:8; Deu 5:24, Deu 34:10; Jdg 6:22, Jdg 6:23, Jdg 13:21, Jdg 13:22; Isa 6:5; Joh 1:18; 2Co 3:18, 2Co 4:6; Gal 1:6; Eph 1:17; Col 1:15; 2Ti 1:10; Heb 11:27

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 32:1-32

- Jacob Wrestles in Prayer

3. מחנים machănāyı̂m , Machanaim, "two camps."

22. יבק yaboq , Jabboq; related: בקק bāqaq "gush or gurgle out"or אבק 'ābaq in niphal, "wrestle."Now Wady Zurka.

29. ישׂראל yı̂śrā'ēl , Jisrael, "prince of God."

31. פניאל p^e nı̂y'ēl = פנוּאל penû'ēl , Peniel, Penuel, "face of God."

After twenty years spent in Aram, Jacob now returns to Kenann. As his departure was marked by a great moment in his spiritual life, so he is now approaching to a crisis in his life of no less significance

Gen 32:1-3

Jacob has a vision of the heavenly host. This passage, recording Laban’ s farewell and departure, closes the connection of Jacob with Haran and all its toils of servitude, and is hence, annexed to the previous chapter in the English version. In the distribution of the original text, it is regarded as the counterpart of the two following verses, in which Jacob’ s onward progress is mentioned, and so placed with them at the beginning of a new chapter. "The angels of God met him."Twenty years ago Jacob saw the mystical ladder connecting heaven and earth, and the angels of God thereupon ascending and descending from the one to the other. Now, in circumstances of danger, he sees the angels of God on earth, encamped beside or around his own camp Psa 34:8. He recognizes them as God’ s camp, and names the place Mahanaim, from the double encampment. This vision is not dwelt upon, as it is the mere sequel of the former scene at Bethel. Mahanaim has been identified with Mahneh, about eight miles from the cairn of Laban and Jacob.

Gen 32:4-9

Jacob now sends a message to Esau apprising him of his arrival. Unto the land of Seir. Arabia Petraea, with which Esau became connected by his marriage with a daughter of Ishmael. He was now married 56 years to his first two wives, and 20 to his last, and therefore, had a separate and extensive establishment of children and grandchildren. Jacob endeavors to make amends for the past by an humble and respectful approach to his older brother, in which he styles himself, "thy servant"and Esau, "my lord."He informs him of his wealth, to intimate that he did not expect anything from him. "Four hundred men with him."This was a formidable force. Esau had begun to live by the sword Gen 27:40, and had surrounded himself with a numerous body of followers. Associated by marriage with the Hittites and the Ishmaelites, he had rapidly risen to the rank of a powerful chieftain. It is vain to conjecture with what intent Esau advanced at the head of so large a retinue. It is probable that he was accustomed to a strong escort, that he wished to make an imposing appearance before his brother, and that his mind was in that wavering state, when the slightest incident might soothe him into good-will, or arouse him to vengeance. Jacob, remembering his own former dealings with him, has good cause for alarm. He betakes himself to the means of deliverance. He disposes of his horde into two camps, that if one were attacked and captured, the other might meanwhile escape. He never neglects to take all the precautions in his power.

Gen 32:10-13

Next, he betakes himself to prayer. He appeals to the God of Abraham and Isaac, to Yahweh the God of promise and performance. "I am less than;"unworthy of all the mercy and truth of God. "With my staff."Jacob seems to have left his home without escort and without means. It was evidently intended that he should return in a short time; but unforeseen circumstances lengthened the period. "Me, the mother with the children."Me is used here in that pregnant sense which is familiar in Scripture, to include his whole clan; as Ishmael, Israel, Edom, often stand for their respective races. He then pleads the express promise of God Gen 28:13-15; Gen 31:3.

Gen 32:14-22

Jacob sends forward a present to Esau. "He lodged there that night."Mahanaim may have been about twenty-five miles from the Jabbok. At some point in the interval he awaited the return of his messengers. Abiding during the night in the camp, not far from the ford of the Jabbok, he selects and sends forward to Esau his valuable present of five hundred and fifty head of cattle. "That which was come into his hand,"into his possession. The cattle are selected according to the proportions of male and female which were adopted from experience among the ancients (Varro, de re rust. II. 3). "Every drove by itself,"with a space between, that Esau might have time to estimate the great value of the gift. The repetition of the announcement of the gift, and of Jacob himself being at hand, was calculated to appease Esau, and persuade him that Jacob was approaching him in all brotherly confidence and affection. "Appease him."Jacob designs this gift to be the means of propitiating his brother before he appears in his presence. "Lift up my face,"accept me. "Lodged that night in the camp;"after sending this present over the Jabbok. This seems the same night referred to in Gen 32:14.

Gen 32:23-32

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.

Gen 32:28-30

"What is thy name?" He reminds him of his former self, Jacob, the supplanter, the self-reliant, self-seeking. But now he is disabled, dependent on another, and seeking a blessing from another, and for all others as well as himself. No more Jacob shall thy name be called, but Israel - a prince of God, in God, with God. In a personal conflict, depending on thyself, thou wert no match for God. But in prayer, depending on another, thou hast prevailed with God and with men. The new name is indicative of the new nature which has now come to its perfection of development in Jacob. Unlike Abraham, who received his new name once for all, and was never afterward called by the former one, Jacob will hence, be called now by the one and now by the other, as the occasion may serve. For he was called from the womb Gen 25:23, and both names have a spiritual significance for two different aspects of the child of God, according to the apostle’ s paradox, "Work out your own salvation with fear and trembling, for it is God that worketh in you both to will and to do of his good pleasure"Phi 2:12-13. "Tell now thy name."

Disclose to me thy nature. This mysterious Being intimates by his reply that Jacob was to learn his nature, so far as he yet required to know it, from the event that had just occurred; and he was well acquainted with his name. And he blessed him there. He had the power of disabling the self-sufficient creature, of upholding that creature when unable to stand, of answering prayer, of conferring a new name, with a new phase of spiritual life, and of blessing with a physical renovation, and with spiritual capacity for being a blessing to mankind. After all this, Jacob could not any longer doubt who he was. There are, then, three acts in this dramatic scene: first, Jacob wrestling with the Omnipresent in the form of a man, in which he is signally defeated; second, Jacob importunately supplicating Yahweh, in which he prevails as a prince of God; third, Jacob receiving the blessing of a new name, a new development of spiritual life, and a new capacity for bodily action.

Gen 32:31-32

Peniel - the face of God. The reason of this name is assigned in the sentence, "I have seen God face to face."He is at first called a man. Hosea terms him the angel (Hos 12:4-5 (3, 4). And here Jacob names him God. Hence, some men, deeply penetrated with the ineffable grandeur of the divine nature, are disposed to resolve the first act at least into an impression on the imagination. We do not pretend to define with undue nicety the mode of this wrestling. And we are far from saying that every sentence of Scripture is to be understood in a literal sense. But until some cogent reason be assigned, we do not feel at liberty to depart from the literal sense in this instance. The whole theory of a revelation from God to man is founded upon the principle that God can adapt himself to the apprehension of the being whom he has made in his own image. This principle we accept, and we dare not limit its application "further than the demonstrative laws of reason and conscience demand."If God walk in the garden with Adam, expostulate with Cain, give a specification of the ark to Noah, partake of the hospitality of Abraham, take Lot by the hand to deliver him from Sodom, we cannot affirm that he may not, for a worthy end, enter into a bodily conflict with Jacob. These various manifestations of God to man differ only in degree. If we admit anyone, we are bound by parity of reason to accept all the others.

We have also already noted the divine method of dealing with man. He proceeds from the known to the unknown, from the simple to the complex, from the material to the spiritual, from the sensible to the super-sensible. So must he do, until he have to deal with a world of philosophers. And even then, and only then, will his method of teaching and dealing with people be clearly and fully understood. The more we advance in the philosophy of spiritual things, the more delight will we feel in discerning the marvelous analogy and intimate nearness of the outward to the inward, and the material to the spiritual world. We have only to bear in mind that in man there is a spirit as well as a body; and in this outward wrestling of man with man we have a token of the inward wrestling of spirit with spirit, and therefore, an experimental instance of that great conflict of the Infinite Being with the finite self, which grace has introduced into our fallen world, recorded here for the spiritual edification of the church on earth.

"My life is preserved." The feeling of conscience is, that no sinner can see the infinitely holy God and live. "And he halted upon his thigh."The wrenching of the tendons and muscles was mercifully healed, so as to leave a permanent monument, in Jacob’ s halting gait, that God had overcome his self-will.

Poole: Gen 32:30

I have seen God face to face not in his essence, for so no man ever saw God, Joh 1:18 , nor yet in a dream or vision, but in a most evident, sensible, familiar, and friendly manifestation of himself.

My life is preserved I am now well assured of my safety from Esau, whose approach threatened my life. Or he speaks of it with wonder, as others did, that he should see God, and not be struck dead by the glory of his presence. Compare Gen 16:13 Exo 20:19 Jud 6:22,23 13:22 .

Haydock: Gen 32:30

Phanuel. This word signifies the face of God, or the sight, or seeing of God. (Challoner) ---

Hebrew reads here Peni-el, though it has Phanuel in the next verse. Jacob thus returns thanks to God for the preservation of his life, after having seen God or his angel in a corporeal form, and not in a dream only. (Calmet)

Gill: Gen 32:30

And Jacob called the name of the place Peniel,.... In Gen 32:31; Penuel, which signifies the face of God, or God hath looked upon me, or hath had respect to me: there was afterwards a city built here, called by the same name; see Jdg 8:8; it is said ^k to be four miles from Mahanaim; the reason of it follows:

for I have seen God face to face: it may be observed, that in wrestling men are face to face, and in this position were Jacob and the man that wrestled with him; which he seems to have respect unto, as well as to the familiarity and intimate communion he was admitted to:

and my life is preserved: though he had wrestled with one so vastly superior to himself, who could have easily crushed this worm Jacob to pieces, as he is sometimes called; and though he had had such a sight of God as face to faces referring, as is thought, to a notion that obtained early, even among good men, that upon sight of God a man instantly died; though we have no example of that kind: but perhaps he observed this for his encouragement; that whereas he had met with God himself, and wrestled with him in the form of a man, and yet was preserved, he doubted not that, when he should meet with his brother and debate matters with him, he should be safe and unhurt.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 32:30

¹ sn The name Peniel means “face of God.” Since Jacob saw God face to face here, the name is appropriate.

² tn The word “explaining” is supplied in the translation for stylistic reasons.

³ tn Or “because.”

⁴ sn I have seen God face to face. See the note on the name “Peniel” earlier in the verse.

⁵ tn Heb “and my soul [= life] has been preserved.”

sn I have survived. It was commonly understood that no one could see God and live (Gen 48:16; Exod 19:21, 24:10; and Judg 6:11, 22). On the surface Jacob seems to be saying that he saw God and survived. But the statement may have a double meaning, in light of his prayer for deliverance in v. 11. Jacob recognizes that he has survived his encounter with God and that his safety has now been guaranteed.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 32:1-32

1 Jacob's vision at Mahanaim.

3 His message to Esau.

6 He is afraid of Esau's coming.

9 He prays for deliverance.

13 He sends a present to Esau, and passes the brook Jabbok.

24 He wrestles with an angel at Peniel, where he is called Israel.

31 He halts.

MHCC: Gen 32:24-32

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, Hos 12:4, Hos 12:5. 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.

Matthew Henry: Gen 32:24-32

We have here the remarkable story of Jacob's wrestling with the angel and prevailing, which is referred to, Hos 12:4. Very early in the morning, a great while before day, Jacob had helped his wives and his children over the river, and he desired to be private, and was left alone, that he might again more fully spread his cares and fears before God in prayer. Note, We ought to continue instant in prayer, always to pray and not to faint: frequency and importunity in prayer prepare us for mercy. 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, the angel of his presence (Isa 63:9), one of those that always behold the face of our Father and attend on the shechinah , or the divine Majesty, which probably Jacob had also in view. Others think it was Michael our prince, the eternal Word, the angel of the covenant, who is indeed the Lord of the angels, who often appeared in a human shape before he assumed the human nature for a perpetuity; whichsoever it was, we are sure God's name was in him, Exo 23:21. Observe,

I. How Jacob and this angel engaged, Gen 32:24. It was a single combat, hand to hand; they had neither of them any seconds. Jacob was now full of care and fear about the interview he expected, next day, with his brother, and, to aggravate the trial, God himself seemed to come forth against him as an enemy, to oppose his entrance into the land of promise, and to dispute the pass with him, not suffering him to follow his wives and children whom he had sent before. Note, Strong believers must expect divers temptations, and strong ones. We are told by the prophet (Hos 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 the vigorous actings of faith and holy desire; and thus all the spiritual seed of Jacob, that pray in praying, still wrestle with God.

II. What was the success of the engagement. 1. Jacob kept his ground; though the struggle continued long, the angel, prevailed not against him (Gen 32:25), 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 prevailed, but in and 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 will put strength in me; and by that strength Jacob had power over the angel, Hos 12:4. Note, We cannot prevail with God but in his own strength. It is his Spirit that intercedes in us, and helps our infirmities, Rom 8:26. 2. The angel put out Jacob's thigh, to show 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 that he did not, for he did not so much as halt till the struggle was over (Gen 32:31), and, if so, this was an evidence of a divine touch indeed, which wounded and healed at the same time. Jacob prevailed, and yet had his thigh put out. Note, Wrestling believers may obtain glorious victories, and yet come off with broken bones; for when they are weak then are they strong, weak in themselves, but strong in Christ, 2Co 12:10. Our honours and comforts in this world have their alloys. 3. The angel, by an admirable condescension, mildly requests Jacob to let him go (Gen 32:26), as God said to Moses (Exo 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 on Jacob's faith and prayer, and further try his constancy. The king is held in the galleries (Son 7:5); I held him (says the spouse) and would not let him go, Son 3:4. 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, which, especially in this critical juncture, called for his attendance. Note, Every thing is beautiful in its season; even the business of religion, and the comforts of communion with God, must sometimes give way to the necessary affairs of this life: God will have mercy, and not sacrifice. 4. Jacob persists in his holy importunity: I will not let thee go, except thou bless me; whatever becomes of his family and journey, he resolves to make the best he can of this opportunity, and not to lose the advantage of his victory: he does not mean to wrestle all night for nothing, but humbly resolves he will have a blessing, and rather shall all his bones be put out of joint than he will go away without one. The credit of a conquest will do him no good without the comfort of a blessing. In begging this blessing he owns his inferiority, though he seemed to have the upper hand in the struggle; for the less is blessed of the better. Note, Those that would have the blessing of Christ must be in good earnest, and be importunate for it, as those that resolve to have no denial. It is the fervent prayer that is the effectual prayer. 5. The angel puts a perpetual mark of honour upon him, by changing his name (Gen 32:27, Gen 32:28): "Thou art a brave combatant"(says the angel), "a man of heroic resolution; what is thy name?""Jacob,"says he, a supplanter; so Jacob signifies: "Well,"says the angel, "be thou never so called any more; henceforth thou shalt 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, and those are truly honourable that are mighty in prayer, Israels, Israelites indeed. Jacob is here knighted in the field, as it were, and has a title of honour given him by him that is the fountain of honour, which will remain, to his praise, to the end of time. 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. Note, Whatever enemies we have, if we can but make God our friend, we are well off; those that by faith have power on earth as they have occasion for. 6. He dismisses him with a blessing, Gen 32:29. Jacob desired to know the angel's name, that he might, according to his capacity, do him honour, Jdg 13:17. But that request was denied, that he might not be too proud of his conquest, nor think he had the angel at such an advantage as to oblige him to what he pleased. No, " 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. Note, Spiritual blessings, which secure our felicity, are better and much more desirable than fine notions which satisfy our curiosity. An interest in the angel's blessing is better than an acquaintance with his name. The tree of life is better than the tree of knowledge. Thus Jacob carried his point; a blessing he wrestled for, and a blessing he had; nor did ever any of his praying seed seek in vain. 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. 7. Jacob gives a new name to the place; he calls it Peniel, the face of God (Gen 32:30), because there he had seen the appearance of God, and obtained the favour of God. Observe, The name he gives to the place preserves and perpetuates, not the honour of his valour or victory, but only the honour of God's free grace. He does not say, "In this place I wrestled with God, and prevailed;"but, "In this place I saw God face to face, and my life was preserved;"not, "It was my praise that I came off a conqueror, but it was God's mercy that I escaped with my life."Note, It becomes those whom God honours to take shame to themselves, and to admire the condescensions of his grace to them. Thus David did, after God had sent him a gracious message (2Sa 7:18), Who am I, O Lord God? 8. The memorandum Jacob carried of this in his bones: He halted on his thigh (Gen 32:31); some think he continued to do so to his dying-day; and, if he did, he had no reason to complain, for the honour and comfort he obtained by this struggle were abundantly sufficient to countervail the damage, though he went limping to his grave. He had no reason to look upon it as his reproach thus to bear in his body the marks of the Lord Jesus (Gal 6:17); yet it might serve, like Paul's thorn in the flesh, to keep him from being lifted up with the abundance of the revelations. Notice is taken of the sun's rising upon him when he passed over Penuel; for it is sunrise with that soul that has communion with God. The inspired penman mentions a traditional custom which the seed of Jacob had, in remembrance of this, never to eat of that sinew, or muscle, in any beast, by which the hip-bone is fixed in its cup: thus they preserved the memorial of this story, and gave occasion to their children to enquire concerning it; they also did honour to the memory of Jacob. And this use we may still make of it, to acknowledge the mercy of God, and our obligations to Jesus Christ, that we may now keep up our communion with God, in faith, hope, and love, without peril either of life or limb.

Keil-Delitzsch: Gen 32:26-30

" And when He (the unknown) saw that He did not overcome him, He touched his hip-socket; and his hip-socket was put out of joint ( תּקע from רקע ) as He wrestled with him."Still Jacob would not let Him go until He blessed him. He then said to Jacob, " They name shall be called no more Jacob, but Israel ( ישׂראל , God's fighter, from שׂרה to fight, and אל God); for thou hast fought with God and with men, and hast prevailed ."When Jacob asked Him His name, He declined giving any definite answer, and "blessed him there." He did not tell him His name; not merely, as the angel stated to Manoah in reply to a similar question (Jdg 13:18), because it was פּלא wonder, i.e., incomprehensible to mortal man, but still more to fill Jacob's soul with awe at the mysterious character of the whole event, and to lead him to take it to heart. What Jacob wanted to know, with regard to the person of the wonderful Wrestler, and the meaning and intention of the struggle, he must already have suspected, when he would not let Him go until He blessed him; and it was put before him still more plainly in the new name that was given to him with this explanation, "Thou hast fought with Elohim and with men, and hast conquered." God had met him in the form of a man: God in the angel, according to Hos 12:4-5, i.e., not in a created angel, but in the Angel of Jehovah , the visible manifestation of the invisible God. Our history does not speak of Jehovah , or the Angel of Jehovah , but of Elohim , for the purpose of bringing out the contrast between God and the creature.

This remarkable occurrence is not to be regarded as a dream or an internal vision, but fell within the sphere of sensuous perception. At the same time, it was not a natural or corporeal wrestling, but a "real conflict of both mind and body, a work of the spirit with intense effort of the body"( Delitzsch ), in which Jacob was lifted up into a highly elevated condition of body and mind resembling that of ecstasy, through the medium of the manifestation of God. In a merely outward conflict, it is impossible to conquer through prayers and tears. As the idea of a dream or vision has no point of contact in the history; so the notion, that the outward conflict of bodily wrestling, and the spiritual conflict with prayer and tears, are two features opposed to one another and spiritually distinct, is evidently at variance with the meaning of the narrative and the interpretation of the prophet Hosea. Since Jacob still continued his resistance, even after his hip had been put out of joint, and would not let Him go till He had blessed him, it cannot be said that it was not till all hope of maintaining the conflict by bodily strength was taken from him, that he had recourse to the weapon of prayer. And when Hosea (Hos 12:4-5) points his contemporaries to their wrestling forefather as an example for their imitation, in these words, "He took his brother by the heel in the womb, and in his human strength he fought with God; and he fought with the Angel and prevailed; he wept and made supplication unto Him,"the turn by which the explanatory periphrasis of Jacob's words, "I will not let Thee go except Thou bless me,"is linked on to the previous clause by בּכה without a copula or vav consec., is a proof that the prophet did not regard the weeping and supplication as occurring after the wrestling, or as only a second element, which was subsequently added to the corporeal struggle. Hosea evidently looked upon the weeping and supplication as the distinguishing feature in the conflict, without thereby excluding the corporeal wrestling. At the same time, by connecting this event with what took place at the birth of the twins (Gen 25:26), the prophet teaches that Jacob merely completed, by his wrestling with God, what he had already been engaged in even from his mother's womb, viz., his striving for the birthright; in other words, for the possession of the covenant promise and the covenant blessing. This meaning is also indicated by the circumstances under which the event took place. Jacob had wrested the blessing of the birthright from his brother Esau; but it was by cunning and deceit, and he had been obliged to flee from his wrath in consequence. And now that he desired to return to the land of promise and his father's house, and to enter upon the inheritance promised him in his father's blessing; Esau was coming to meet him with 400 men, which filled him with great alarm. As he felt too weak to enter upon a conflict with him, he prayed to the covenant God for deliverance from the hand of his brother, and the fulfilment of the covenant promises. The answer of God to this prayer was the present wrestling with God, in which he was victorious indeed, but not without carrying the marks of it all his life long in the dislocation of his thigh. Jacob's great fear of Esau's wrath and vengeance, which he could not suppress notwithstanding the divine revelations at Bethel and Mahanaim, had its foundation in his evil conscience, in the consciousness of the sin connected with his wilful and treacherous appropriation of the blessing of the first-born. To save him from the hand of his brother, it was necessary that God should first meet him as an enemy, and show him that his real opponent was God Himself, and that he must first of all overcome Him before he could hope to overcome his brother. And Jacob overcame God; not with the power of the flesh however, with which he had hitherto wrestled for God against man (God convinced him of that by touching his hip, so that it was put out of joint), but by the power of faith and prayer, reaching by firm hold of God even to the point of being blessed, by which he proved himself to be a true wrestler of God, who fought with God and with men, i.e., who by his wrestling with God overcame men as well. And whilst by the dislocation of his hip the carnal nature of his previous wrestling was declared to be powerless and wrong, he received in the new name of Israel the prize of victory, and at the same time directions from God how he was henceforth to strive for the cause of the Lord. - By his wrestling with God, Jacob entered upon a new stage in his life. As a sign of this, he received a new name, which indicated, as the result of this conflict, the nature of his new relation to God. But whilst Abram and Sarai, from the time when God changed their names (Gen 17:5 and Gen 17:15), are always called by their new names; in the history of Jacob we find the old name used interchangeably with the new. "For the first two names denoted a change into a new and permanent position, effected and intended by the will and promise of God; consequently the old names were entirely abolished. But the name Israel denoted a spiritual state determined by faith; and in Jacob's life the natural state, determined by flesh and blood, still continued to stand side by side with this. Jacob's new name was transmitted to his descendants, however, who were called Israel as the covenant nation. For as the blessing of their forefather's conflict came down to them as a spiritual inheritance, so did they also enter upon the duty of preserving this inheritance by continuing in a similar conflict.

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 25:19--36:1

C. What became of Isaac 25:19-35:29

A new toledot begins with 25:19. Its theme is "the acquisition of the blessing and its development and protection by the Lord."⁶²⁵

Moses set up the whole Jacob narrative in a chiastic structure that emphasizes the fulfillment of the promise of the seed and the seed's prosperity.

"A Oracle sought; Rebekah struggles in childbirth; bekorah birthright; birth; themes of strife, deception, fertility (25:19-34).

B Interlude: strife; deception; berakah blessing; covenant with foreigner (26).

C Deception; berakah stolen; fear of Esau; flight from land (27:1-28:9).

D Encounter (<paga') with the divine at sacred site near border; berakah (28:10-22).

E Internal cycle opens: arrival; Laban at border; deception; wages; Rachel barren; Leah fertile (29:1-30:21).

F Rachel fertile; Jacob increases the herds (30:22-43).

E' Internal cycle closes: departure; Laban at border; deception; wages (31).

D' Encounters (<paga') with divine beings at sacred sites near border; berakah (32).

C' Deception planned; fear of Esau; berakah gift returned; return to land (33).

B' Interlude: strife; deception; covenant with foreigner (34).

A' Oracle fulfilled; Rachel struggles in childbirth; berakah; death resolutions (35:1-22)."⁶²⁶

The Flood story also has a palistrophic structure, and both stories have a similar statement at the middle (turning point): God remembered Noah (8:1) and God remembered Rachel (30:22). This emphasizes that God controls events and saves His people.

". . . the author of Genesis has deliberately split the Jacob-Joseph story into two parts by putting the family history of Esau 36:1-37:1 in the middle. This allows him to alternate the genealogies of the non-elect lines of Ishmael (25:12-18) and Esau (36:1-37:1) with the fuller family histories of the chosen lines of Terah (Abraham) (11:27-25:11), Isaac (Jacob) (25:19-35:29), and Jacob (Joseph) (37:2-50:26) to produce a total of five patriarchal family histories. This matches the five family histories of pre-patriarchal times . . ."⁶²⁷

Constable: Gen 32:22-32

12. Jacob at the Jabbok 32:22-32

This site was probably just a few miles east of the Jordan Valley (v. 22). The Jabbok joins the Jordan River about midway between the Sea of Chinnereth (Galilee) and the Salt (Dead) Sea.⁷³³

It was when Jacob was alone, having done everything he could to secure his own safety, that God came to him (v. 24). An unidentified man assaulted Jacob, and he had to fight for his life. The "man" was the Angel of the Lord (vv. 28-30). Note that God took the initiative in wrestling with Jacob, not vice versa. God was bringing Jacob to the end of himself. He was leading him to a settled conviction that God was superior to him and that he must submit to God's leadership in his life (cf. Rom. 12:1-2).

"The great encounter with God came when Jacob knew himself to be exposed to a situation wholly beyond him."⁷³⁴

This was not a vision or a dream, but a real event. The injury to Jacob's hip joint proves this. It was God's third revelation to Jacob.

Jacob's refusal to release the man indicates the sincerity of his felt need for God's help (v. 26; cf. John 15:5). Again Jacob demonstrated his strong desire for blessing.

"Jacob completed, by his wrestling with God, what he had already been engaged in even from his mother's womb, viz. his striving for the birthright; in other words, for the possession of the covenant promise and the covenant blessing . . . . To save him from the hand of his brother, it was necessary that God should first meet him as an enemy, and show him that his real opponent was God Himself, and that he must first of all overcome Him before he could hope to overcome his brother. And Jacob overcame God; not with the power of the flesh however, with which he had hitherto wrestled for God against man (God convinced him of that by touching his hip, so that it was put out of joint), but by the power of faith and prayer, reaching by firm hold of God even to the point of being blessed, by which he proved himself to be a true wrestler of God, who fought with God and with men, i.e., who by his wrestling with God overcame men as well."⁷³⁵

By his wrestling with God Jacob began a new stage in his life (v. 28); he was a new man because he now began to relate to God in a way new for him. As a sign of this, God gave him a new name that indicated his new relationship to God. Israel means "God's warrior."

"The acknowledgment of the old name, and its unfortunate suitability [Jacob, v. 27], paves the way for the new name [Israel, v. 28]."⁷³⁶

". . . the name Israel denoted a spiritual state determined by faith; and in Jacob's life the natural state, determined by flesh and blood, still continued to stand side by side with this. Jacob's new name was transmitted to his descendants, however, who were called Israel as the covenant nation. For as the blessing of their forefather's conflict came down to them as a spiritual inheritance, so did they also enter upon the duty of preserving this inheritance by continuing in a similar conflict."⁷³⁷

"Elohim" occurs here to bring out the contrast between God and His creature. Jacob prevailed, in the sense of obtaining his request, by acknowledging his dependence and cleaving to God as his deliverer.

"One wonders if Why is it that you inquire about my name?' [v. 29] is another way of asking, Jacob, don't you realize who I am?'"⁷³⁸

Another view is that God withheld His name to heighten Jacob's awe at this great event and to impress the significance of the event on Jacob all the more.

Jacob believed that he had seen God face to face (v. 30). The ancients believed that anyone who saw God face to face would die (cf. Exod. 33:20; Judg. 13:21-22). He was probably also grateful that the Angel had not dealt with him more severely, as he deserved. "Peniel" sounds more like "face of God" in Hebrew than the more common Penuel.

The result of this spiritual crisis in Jacob's life was obvious to all who observed him from then on (v. 31). It literally resulted in a change in his walk.⁷³⁹

"When God touched the strongest sinew of Jacob, the wrestler, it shriveled, and with it Jacob's persistent self-confidence."⁷⁴⁰

Every Christian does not need to have this type of drastic experience. Abraham and Isaac did not. God has told us that we can do nothing without Him (John 15:5) and that we should believe Him. It is only when God's elect do not believe Him that He must teach us this lesson. Sometimes He has to bring us very low to do it. Every Christian should yield himself or herself to the lordship of God (Rom. 6:13, 19; 12:1-2).

"If only the swimmer yields to the water, the water keeps him up; but if he continues to struggle, the result is disastrous. Let us learn to trust, just as we learn to float."⁷⁴¹

To become strong in faith the believer must forsake self-sufficiency.⁷⁴²

Guzik: Gen 32:1-32

Genesis 32 - Jacob Prepares to Meet Esau

A. Jacob hears of Esau's approach.

1. (1-2) Jacob meets the angels of God at Mahanaim. He realizes God is with him and he has angelic protection.

So Jacob went on his way, and the angels of God met him. When Jacob saw them, he said, "This is God's camp." And he called the name of that place Mahanaim.

a. This is God's camp: Literally, Jacob observed he was in a double camp. He was not alone; God had a camp of angels with him at Mahanaim.

i. It was not as if God's angels just joined Jacob. They were with him the entire time. Now Jacob could see God's angels with him and it provided great encouragement.

ii. Angels, though "higher" beings than us, are ordained by God to be our servants (Hebrews 1:14) and they minister to us even as they ministered to Jesus (Matthew 4:11). In 2 Kings 6:15-17 Elisha's servant had his eyes opened to see the tremendous angelic host surrounding them.

iii. John Paton, a missionary to the New Hebrides Islands, told of how one night hostile natives surrounded his missions headquarters, intent on burning the Patons out and killing them. He and his wife prayed through the entire night, and when daylight finally came, their attackers all left. A year later, the chief of the tribe became a Christian, and Paton asked the man about that night. The chief replied, "Who were all those men you had with you there?" The missionary explained only he and his wife were there. The chief insisted he had seen hundreds of big men with shining garments and swords circling the mission headquarters, so the natives were afraid to attack (Billy Graham in Angels, God's Secret Agents, page 3). That night in the New Hebrides Islands, there certainly was a "double camp"!

b. The angels of God met him: This wonderful revelation of God's presence and care came after Jacob finally separated from Laban, the worldly man. Separation from the world brings greater insight to the believer.

2. (3-6) Jacob's message to Esau.

Then Jacob sent messengers before him to Esau his brother in the land of Seir, the country of Edom. And he commanded them, saying, "Speak thus to my lord Esau, 'Thus your servant Jacob says: "I have dwelt with Laban and stayed there until now. I have oxen, donkeys, flocks, and male and female servants; and I have sent to tell my lord, that I may find favor in your sight." ' " Then the messengers returned to Jacob, saying, "We came to your brother Esau, and he also is coming to meet you, and four hundred men are with him."

a. Jacob sent messengers before him to Esau his brother: Jacob, seeking to reconcile with his brother (who 20 years before swore to kill him), first began by humbling himself and sending the message, "your servant Jacob."

b. I have oxen, donkeys, flocks, and male and female servants: Jacob isn't bragging. He wants Esay to know that he is a man of wealth and that he has not come to take anything from Esau. We see Jacob trying to get inside Esau's head and answer Esau's concerns.

c. He also is coming to meet you, and four hundred men are with him: When the messengers return, Jacob heard news that made his blood run cold. Esau was coming to meet him with 400 men. Because Jacob could not bring himself to think the best of Esau (for understandable reasons), he was convinced the 400 men are an army intending to destroy him and his family.

3. (7-8) Jacob's fear and carnal preparation.

So Jacob was greatly afraid and distressed; and he divided the people that were with him, and the flocks and herds and camels, into two companies. And he said, "If Esau comes to the one company and attacks it, then the other company which is left will escape."

a. Jacob was greatly afraid and distressed: When Laban confronted Jacob with a hostile militia Jacob boldly stood up to him and spoke his mind (Genesis 31:36-42). But with Esau, Jacob was afraid to meet him. This was because Jacob knew he was in the right with Laban, but he knew he was in the wrong with Esau. Shakespeare was right when he wrote, "Conscience does make cowards of us all."

i. In a similar way many Christians are crippled by their past. Their past sin haunts them and they have difficulty believing that Jesus really settled it all and that He wants them to move on and trust in Him.

b. Jacob was greatly afraid and distressed: Before Jacob left home, after his brother swore to kill him, Rebekah told Jacob until your brother's anger turns away from you, and he forgets what you have done to him; then I will send and bring you from there (Genesis 27:45). Rebekah never sent for Jacob and therefore he had every reason to believe 20 years had not diminished his brother's anger.

i. But Jacob also had every reason to believe God would protect him. He seems to have forgotten God had a special camp of angels there to protect him. His great fear and distress is not appropriate for someone who is protected by God.

ii. Jacob should have said, "I don't know if Esau is coming to me in peace or in war. I hope for peace, but if it is war, I trust God will protect me."

c. He divided the people that were with him, and the flocks and herds and camels, into two companies: In splitting his company, Jacob used man's wisdom to prepare for Esau's coming. He should have trusted God could protect all he had. Jacob forgot about God's "two camps" and was tried to make his own "two camps."

4. (9-12) Jacob's prayer.

Then Jacob said, "O God of my father Abraham and God of my father Isaac, the LORD who said to me, 'Return to your country and to your family, and I will deal well with you': I am not worthy of the least of all the mercies and of all the truth which You have shown Your servant; for I crossed over this Jordan with my staff, and now I have become two companies. Deliver me, I pray, from the hand of my brother, from the hand of Esau; for I fear him, lest he come and attack me and the mother with the children. For You said, 'I will surely treat you well, and make your descendants as the sand of the sea, which cannot be numbered for multitude.' "

a. Then Jacob said: After first reacting in fear and unbelief, Jacob did the right thing. He went to the LORD and prayed a good prayer, full of faith, thanksgiving, and God's Word.

b. The Lord who said to me, "Return to your country and to your kindred, and I will deal well with you": Jacob's prayer had God's word (what God said in Genesis 31:3). He also quoted God's promise "I will surely treat you well . . . " (remembering what God said in Genesis 28:13-15).

i. Many of our prayers fall short because there is none of God's Word within them. Often there is none of God's Word in them because there is little of God's Word in us. Jacob remembered what the LORD had said to him.

c. I am not worthy of the least of all the mercies: His prayer had thanksgiving. Jacob understood he was not worthy of what God did for him or what he was asking God to do, but he relied on what God promised and not upon his own worthiness.

d. Deliver me, I pray: His prayer had faith. He boldly asked God to do something, and gave humble grounds for why the LORD should fulfill His word.

i. George Mueller, a great man of faith and prayer, was once asked what was the most important part of prayer. He replied: "The 15 minutes after I have said, 'Amen.' " No matter how great Jacob's prayer was, his faith will be seen in what he does after his prayer.

5. (13-21) Jacob sends many gifts to Esau.

So he lodged there that same night, and took what came to his hand as a present for Esau his brother: two hundred female goats and twenty male goats, two hundred ewes and twenty rams, thirty milk camels with their colts, forty cows and ten bulls, twenty female donkeys and ten foals. Then he delivered them to the hand of his servants, every drove by itself, and said to his servants, "Pass over before me, and put some distance between successive droves." And he commanded the first one, saying, "When Esau my brother meets you and asks you, saying, 'To whom do you belong, and where are you going? Whose are these in front of you?' then you shall say, 'They are your servant Jacob's. It is a present sent to my lord Esau; and behold, he also is behind us.' " So he commanded the second, the third, and all who followed the droves, saying, "In this manner you shall speak to Esau when you find him; and also say, 'Behold, your servant Jacob is behind us.' " For he said, "I will appease him with the present that goes before me, and afterward I will see his face; perhaps he will accept me." So the present went on over before him, but he himself lodged that night in the camp.

a. Took what came to his hand as a present for Esau his brother: Jacob sent such an impressive gift because he wanted to make it completely clear to Esau that he did not need or want anything from him. It also could have been a carnal attempt to buy his brother's good favor.

b. I will appease him with the present that goes before me, and afterward I will see his face; perhaps he will accept me: In all likelihood, Jacob is a perfect example of the principle "when all else fails, pray." And as soon as he finished praying, he took up us own strategies again.

i. After all, if Jacob really trusted God, he would be at the head of the procession to meet Esau, not the tail.

ii. Jacob hoped, "perhaps he will accept me," but in Jacob's mind, perhaps not. Jacob also thought, "Perhaps he will kill me just like he said he would."

c. So the present went on over before him: This gift is a good example of the way we trust in our ability to do things and make things happen apart from trusting God. We like to sing the song:

All to Jesus, I surrender, all to Him I freely give;

I will ever love and trust Him, in His presence daily live.

I surrender all, I surrender all,

All to Thee, my blessed Savior, I surrender all.

i. But we, so often like Jacob, mean, "I surrender all the goats. If that isn't enough, I surrender all the sheep. If that isn't enough, I surrender all the camels . . ." But what Jacob would not do is surrender himself.

B. Jacob wrestles with God.

1. (22-23) Jacob sends all his possessions over the river.

And he arose that night and took his two wives, his two female servants, and his eleven sons, and crossed over the ford of Jabbok. He took them, sent them over the brook, and sent over what he had.

a. He took them, sent them over the brook: This is a demonstration of his faith, because Jacob left himself no retreat. If Esau wanted to attack his group, they would quickly be backed up against the river.

b. Sent over what he had: Jacob spends the night alone. This is his last night on the east side of the Jordan, and he probably spent the night in prayer.

i. God had to get Jacob alone before He dealt with him. While all the hustle and bustle of the huge entourage was with Jacob, he could busy himself with a thousand different tasks. But once he was alone, God could command his attention.

ii. Think of all Jacob had to pray about: thanking God, remembering all the LORD did for him, wondering how God would fulfill His work in him. This was a significant turning point in Jacob's life and he knew it.

2. (24-25) A Man wrestles with Jacob.

Then Jacob was left alone; and a Man wrestled with him until the breaking of day. Now when He saw that He did not prevail against him, He touched the socket of his hip; and the socket of Jacob's hip was out of joint as He wrestled with him.

a. A Man wrestled with him until the breaking of day: Jacob didn't wrestle with the Man. Instead, a Man wrestled with him. Jacob didn't start out wanting anything from God. God wanted something from him. God wanted all of Jacob's proud self-reliance and fleshly scheming and came to take it, by force if necessary.

b. A Man wrestled with him: As the following verses show, this was no mere man. This is another "special appearance" of Jesus in the Old Testament before His incarnation in Bethlehem. This was God in human form.

c. Until the breaking of the day: We can only imagine what this scene looked like. Perhaps sometimes it looked like a barroom brawl, and perhaps at other times it looked like an intense wrestling match.

i. "How did Jacob ever manage to keep up his struggle throughout the entire night? I do not know. But I do know that his determination to hang in there was no greater than our frequent determination to have our own way and eventually win out over God." (Boice)

d. He saw that He did not prevail against him: As the fight progressed, it seemed Jacob was pretty evenly matched againt the Man. But the match was only even in appearance. The Man could have won easily at any time, using supernatural power.

i. Sometimes we feel man really can contend with God. A man or woman in rebellion against God might seem to do pretty well. The "match" is even in appearance only. God can turn the tide at any moment, and is allows the "match" to go own for His own purposes.

ii. It isn't hard to imagine Jacob working so hard and feeling he is getting the best of his "opponent," until finally the Man turns the tide in an instant. Jacob must have felt very defeated.

3. (26) Jacob's plea to the Man.

And He said, "Let Me go, for the day breaks." But he said, "I will not let You go unless You bless me!"

a. Let Me go, for the day breaks: The Man let Jacob know this won't go on forever. Even though Jacob clung to him desperately, Jacob has lost. A better, greater Man defeated Jacob.

i. This is an invaluable place for everyone to come to: where God conquers us. There is something to be said for every man doing his "wrestling" with God, and then acknowledging God's greatness after having been defeated. We must know we serve a God who is greater than us, and we cannot conquer much of anything until He conquers us.

b. I will not let You go unless You bless me: This wasn't Jacob dictating terms to God as he did on previous occasions. God did overcome Jacob here, and we know from Hosea 12:3-5 makes it clear: He took his brother by the heel in the womb, and in his strength he struggled with God. Yes, he struggled with the Angel and prevailed; he wept, and sought favor from Him. He found Him in Bethel, and there He spoke to us; that is, the LORD God of hosts. The LORD is His memorable name. Jacob sought this blessing with weeping. He knew he was defeated, yet desperately wanted a blessing from this Greater One.

c. Unless You bless me: According to his past, Jacob was always clever and sneaky enough so he never felt the need to trust in God alone. Now he can only rely on the blessing of God.

i. Jacob has been reduced to the place where all he can do is hold on to the LORD with everything he has. Jacob can't fight anymore, but he can hold on. Not a bad place to be.

ii. Here, God is answering Jacob's prayer in Genesis 32:9-12. But before Jacob could be delivered from the hand of his brother, he had to be delivered from his own self-will and self-reliance.

iii. Jacob thought the real enemy was outside of him, being Esau. The real enemy was his own carnal, fleshly nature, which had not been conquered by God.

4. (27-29) Jacob's name is changed, and he is a blessed man.

So He said to him, "What is your name?" He said, "Jacob." And He said, "Your name shall no longer be called Jacob, but Israel; for you have struggled with God and with men, and have prevailed." Then Jacob asked, saying, "Tell me Your name, I pray." And He said, "Why is it that you ask about My name?" And He blessed him there.

a. What is your name? Jacob must have felt a sense of shame, admitting his name was "Jacob," meaning "con-man, sneaky, cheater." Yet, this was who he was, and Jacob had to admit to it.

i. We all want to name ourselves favorably. We say, "I am firm; you are obstinate; they are stubborn fools." God wouldn't allow Jacob to cover up his name.

b. Your name shall no longer be called Jacob, but Israel: The name Israel is a compound of two words: sarah (meaning, "fight," "struggle," or "rule") and el (meaning, "God"). Some take the name Israel to mean, "He who struggles with God" or "He who rules with God." But in Hebrew names, sometimes God is not the object of the verb but the subject. Daniel means "God judges" not "he judges God." So this principle shows us Israel means, "God rules."

i. From this point on, he will be called Jacob twice as often as he is called Israel. Apparently, there was still plenty of the "old man" left in Jacob.

c. For you have struggled with God and with men, and have prevailed: Jacob prevailed in the sense that he endured through his struggle until God thoroughly conquered him. When you battle with God, you only win by losing and by not giving up until you know you have lost. This is how Jacob prevailed.

d. Why is it that you ask about My name? The Man probably refused to tell Jacob His name because He figured Jacob should already know it, and it turned out that Jacob did know exactly who this was.

e. And He blessed him there: Surely, this was the blessing of being defeated by God. It was the blessing of the passing of the old (Jacob) life, and the coming of a new (Israel) life. It may also have had to do with the great idea of the blessing of Abraham, and meeting Jacob's immediate needs for security in the midst of fear. Whatever Jacob needed, God's blessing provided at the moment.

5. (30-32) The memorials of this event.

And Jacob called the name of the place Peniel: "For I have seen God face to face, and my life is preserved." Just as he crossed over Penuel the sun rose on him, and he limped on his hip. Therefore to this day the children of Israel do not eat the muscle that shrank, which is on the hip socket, because He touched the socket of Jacob's hip in the muscle that shrank.

a. Jacob called the name of the place Peniel: The first memorial is a name. Jacob named the place Peniel ("Face of God"), because he did know the name of the Man who wrestled with him. He was the same One who wrestled with Jacob all his life.

i. Jacob also understood it was only by God's grace and mercy he escaped from this episode with his life. No man should be allowed to wrestle with God and live, but God was gracious.

b. He limped on his hip: The second memorial was a perpetual limp. Jacob would remember his being conquered by God with every step he took for the rest of his life. This was a small price to pay for such a great gift.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Bible Query: Gen 32:22-32

Q: In Gen 32:22-32, was Jacob renamed to Israel here, or was Jacob renamed to Israel in Gen 35:9-10? (A liberal Christian mentions this as evidence that multiple authors wrote Genesis.)

A: Genesis 32:22-32 is very detailed, and tells how Jacob wrestles with God, and is renamed Israel. Genesis 35 gives a summary of Jacob’s life, and two verses, 35:9-10 mention Jacob being renamed so that we can place where the narrative in Genesis 32 occurred. Yes, these two verses are repetition, but this is helpful to the story, not an inadvertent inclusion of something twice. Today, when people write, they often repeat what they say in the body of an essay in the conclusion, but that does not mean the different parts of the essay were by multiple authors.

Bible Query: Gen 32:24-32

Q: In Gen 32:24-32, was Jacob wrestling with a literal angel, or was he just wrestling with an issue?

A: Nothing indicates we can add to Scripture that this was not a real angel.

See Now That’s A Good Question p.571-572 for more on the following three points:

1. Taking the Bible literally is the only honest way to interpret it

2. Taking the Bible literally does not mean to impose a wooden, concrete literalism

3. Taking the Bible literally means to interpret the book as it was written.

While the Jews Josephus and Philo interpreted Jacob’s wrestling as a dream, dreams do not leave hip joints permanently out of socket. See Hard Sayings of the Bible p.131-133 and 735 Baffling Bible Questions Answered p.46 for more info.

Bible Query: Gen 32:24-30

Q: In Gen 32:24-30, is the Allah [God] of Christianity so weak that He takes all night to wrestle Jacob, as a Muslim mentioned?

A: First of all it was God’s angel (whom Jacob called a man), not God Himself who wrestled. Jacob said He saw God face to face, but Jacob only encountered God through the angel. Regardless though, God sent this angel, who had the power to crush Jacob.

If a father wrestles his strong-willed two year old, and even let’s the two year old win at times, that does not make him a weak father. In like manner, God’s intention was to contend with Jacob’s stubbornness, not to destroy Jacob and his tenacity. God wanted to bring Jacob to an understanding of who he was, not kill him.   Imagine how great it would be if your body was the same except that it was 100 times stronger. You could excel at athletics, break through walls, and run very fast. However, every time you tried to pick up a flower, you crushed it, every time you held a little child’s hand you broke it, and every time you held your spouse, they went to the hospital. Maybe just having your muscles be 100 times stronger is not so good after all.   God is all-powerful, but God also has gentleness and finesse. God is infinitely times more powerful than us, but God has greater control over His own strength than we do of ours. Zephaniah 3:17 (NIV) gives an example of how the Almighty is gentle: "The LORD your God is you, his is mighty to save. He will take great delight in you, he will quiet you with his love, he will rejoice over you with singing."

In 1 Kings 19:11-13 God tells Elijah he will experience the presence of the Lord. It was not in the ensuing powerful wind, the earthquake, or the fire, but in a gentle whisper.

So to summarize, Christians worship a God who is gentle without being any less the Almighty.

Bible Query: Gen 32:30

Q: In Gen 32:30, can someone see God’s face, since Ex 33:20 says nobody can and live?

A: Jacob saw an appearance of an angel; he at first thought it was a man, and he certainly did not see God in his glory face-to-face. See Bible Difficulties and Seeming Contradictions p.213-214, Today’s Handbook for Solving Bible Difficulties p.399, and When Cultists Ask p.29-30 for more info.

Critics Ask: Gen 32:30

GENESIS 32:30 —Can God’s face be seen?

PROBLEM: God declared to Moses, “No man shall see Me, and live” ( Ex. 33:20 , see comments on John 1:18 ). Moses was allowed only to see God’s “back” ( Ex. 33:23 ). Yet the Bible informs us that Moses spoke with God “face to face” ( Deut. 5:4 ). How could he speak to God face to face without seeing His face?

SOLUTION: It is possible for a blind person to speak face to face with someone without seeing their face. The phrase “face to face” means personally, directly, or intimately. Moses had this kind of unmediated relationship with God. But he, like all other mortals, never saw the “face” (essence) of God directly.   

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 32 (Chapter Introduction)

Overview

Gen 32:1, Jacob’s vision at Mahanaim; Gen 32:3, His message to Esau; Gen 32:6, He is afraid of Esau’s coming; Gen 32:9, He prays for deliverance; Gen 32:13, He sends a present to Esau, and passes the brook Jabbok; Gen 32:24, He wrestles with an angel at Peniel, where he is called Israel; Gen 32:31, He halts.

Poole: Genesis 32 (Chapter Introduction)

CHAPTER 32

The angels of God meet Jacob, Gen 32:1 . He calls them God’ s host, and the place Mahanaim, Gen 32:2 . Sends messengers to his brother Esau, Gen 32:3-5 . They return, and bring word that Esau comes to meet him with four hundred men, Gen 32:6 . Jacob is afraid; divides his people and cattle into two bands, Gen 32:7 . Gives orders concerning them, Gen 32:8 ; prays to God in a very fervent and humble manner, Gen 32:9-12 ; sends presents to his brother, with directions; gets his wives and children over the ford by night, Gen 32:13-23 . Jacob wrestles with God, and prevails; is called Israel: God blesseth him; he inquires after God’ s name; calls the place Peniel: Jacob halts, Gen 32:24-31 . The Jews’ observation in memorial of it, Gen 32:32 .

In visible, human, and glorious shape, as they frequently appeared to the patriarchs.

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 32 (Chapter Introduction)

(Gen 32:1-8) Jacob's vision at Mahanaim, His fear of Esau.

(Gen 32:9-23) Jacob's earnest prayer for deliverance, He prepares a present for Esau.

(Gen 32:24-32) He wrestles with the Angel.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 32 (Chapter Introduction)

We have here Jacob still upon his journey towards Canaan. Never did so many memorable things occur in any march as in this of Jacob's little family. By the way he meets, I. With good tidings from his God (Gen 32:1, Gen 32:2). II. With bad tidings from his brother, to whom he sent a message to notify his return (Gen 32:3-6). In his distress, 1. He divides his company (Gen 32:7, Gen 32:8). 2. He makes his prayer to God (Gen 32:9-12). 3. He sends a present to his brother (Gen 32:13-23). 4. He wrestles with the angel (Gen 32:24-32).

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 32 (Chapter Introduction)

INTRODUCTION TO GENESIS 32

This chapter informs us of Jacob's proceeding on in his journey, and of his being met and guarded by an host of angels, Gen 32:1; of his sending messengers to his brother Esau, acquainting him with his increase, and desiring his favour and good will, Gen 32:3, who return and report to him, that Esau was coming to him with four hundred men, which put him into a panic, and after devising ways and means for the security of himself; and those with him, at least a part, if not the whole, Gen 32:6; then follows a prayer of his to God, pressing his unworthiness of mercies, and his sense of them, imploring deliverance from his brother, and putting the Lord in mind of his promises, Gen 32:9; after which we have an account of the wise methods he took for the safety of himself and family, by sending a present to his brother, dividing those who had the charge of it into separate companies, and directing them to move at a proper distance from each other, he, his wives and children, following after, Gen 32:13; when they were over the brook Jabbok, he stopped, and being alone, the Son of God in an human form appeared to him, and wrestled with him, with whom Jacob prevailed, and got the blessing, and hence had the name of Israel, Gen 32:24; and though he could not get his name, he perceived it was a divine Person he had wrestled with, and therefore called the name of the place Penuel, Gen 32:29; the hollow of his thigh being touched by him with whom he wrestled, which put it out of joint, he halted as he went over Penuel, in commemoration of which the children of Israel eat not of that part of the thigh, Gen 32:31.