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35 - Commentary on The Book of Genesis · Commentary on The Book of Genesis

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Chapter thirty two, we have here Jacob, still upon his journey towards Canaan.
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Never did so many memorable things occur in any march as in this of
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Jacob's little family. By the way, he meets numeral one with good tidings
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from his God Verses one and two, Numeral two with bad tidings from his
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brother, to whom he sent a message to notify his return Verses three through
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six. In his distress, number one, he divides his company Verses seven
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and eight. Number two, he makes his prayer to God. Verses nine
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through twelve. Number three, he sends a present to his brother Verses thirteen
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through twenty three. Number four, he wrestles with the angel Verses twenty four
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through thirty two. Jacob pursuing his journey b. C. Seventeen thirty nine,
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Verses one and two, and Jacob he went on his way, and
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the angels of God met him. And when Jacob saw them, he said,
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this is God's host, and he called the name of that place Mahana'am.
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Jacob, having got clear of Laban, pursues his journey homewards towards Canaan.
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When God has helped us through difficulties, we should go on our way
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heavenward with so much the more cheerfulness and resolution. Now Number one here is
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Jacob's convoy in his journey. Verse one. The angels of God met him
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in a visible appearance, whether in a vision by day or in a dream
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by night, as when he saw them upon the latter. Chapter twenty eight,
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verse twelve is uncertain. Note those that keep in a good way have
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always a good guard. Angels themselves are ministering spirits for their safety. He
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Brews, Chapter one, verse fourteen. Where Jacob pitched his tents, they
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pitched theirs about him Psalms thirty four, verse seven. They met him to
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bid him welcome to Canaan again a more honorable reception. This was than ever
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any prince had that was met by the magistrates of a city. In their
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formalities. They met him to congratulate him on his arrival as well as on
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his escape from Laban, for they have pleasure in the prosperity of God's servants.
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They had invisibly attended him all along, but now they appeared to him
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because he had greater dangers before him than those he had hitherto encountered. Note
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when God designs his people for extraordinary trials. He prepares them by extraordinary comforts.
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We should think it had been more seasonable for these angels to have appeared
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to him amidst the perplexity and agitation occasioned first by Laban and afterwards by Esau,
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than in this calm and quiet interval, when he saw not himself in
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any imminent peril. But God will have us when we are in peace,
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to provide for trouble, and when trouble comes, to live upon former observations
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and experiences. For he walked by faith, not by sight. God's people
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at death are returning to Canaan, to their father's house, and then the
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angels of God will meet them to congratulate them on the happy finishing of their
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servitude, and to carry them to their rest. Number two. The comfortable
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notice he took of this convoy. Verse two, This is God's host,
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and therefore subscript one, it is a powerful host. Very great is he
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that is thus attended, and very safe that is thus guarded. Subscript two.
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God must have the praise of this protection. This I may thank God
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for, for it is his host. A good man may with an eye
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of faith see the same that Jacob saw with his bodily eyes. By believing
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that promise Psalms. Forty one and eleven, he shall give his angels charge
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over thee. What need have we to dispute whether every particular saint has a
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guardian angel, when we are sure he has a guard of angels about him.
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To preserve the remembrance of this favor, Jacob gave a name to the
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p from it Mehonaeum. Two hosts or two camps, that is say,
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some of the Rabin. One host of the guardian angels of Mesopotamia, who
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conducted Jacob thence and delivered him safely to the other host of the angels of
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Canaan, who met him upon the borders where he now was. Rather,
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they appeared to him and two hosts, one on either side, or one
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in the front and the other in the rear, to protect him from Laban
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behind and Esau before that they might be a complete guard. Thus he has
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compassed with God's favor. Perhaps an allusion to this, the church is called
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Mehonaeum. Two armies Cantitudes six and thirteen. Here were Jacob's family, which
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made one army representing the church. Militant and itinerant on earth, and the
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angels another army representing the Church triumphant and at rest in heaven Verses three through
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eight. And Jacob sent messengers before him to Esau, his brother unto the
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land of Seer, the country of Edom. And he commanded them, saying,
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thus shall ye speak unto my lord Esau, thy servant, Jacob saith.
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Thus I have sojourned with Laban and stayed there until now. And I
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have oxen and asses, flocks, and men servants and women servants. And
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I have sent to tell my lord that I may find grace in thy sight.
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And the messengers returned to Jacob saying, we came to thy brother Esau,
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and also he cometh to meet thee and four hundred men with him.
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Then Jacob was greatly afraid and distressed, and he divided the people that was
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with him, and the flocks and herds and the camels into two bands,
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and said, if he saw come to the one company and smite it,
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then the other company, which is left, shall escape. Now that Jacob
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was re entering Canaan, God by the vision of angels, reminded him of
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the friends he had when he left it, and thence he takes occasion to
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remind himself of the enemies he had, particularly Esau. It is probable that
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Rebecca had sent him word of Esau's settlement and seer, and of the continuance
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of his enmity to him. What shall poor Jacob do? He longs to
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see his father, and yet he dreads to see his brother. He rejoices
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to see Canaan again, and yet cannot but rejoice with trembling because of Esau.
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Numeral one. He sends a very kind and humble message to Esau.
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It does not appear that his way lay through Esau's country, or that he
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needed to ask his leave for a passage, but his way lay near it,
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and he would not go by him without paying him the respect due to
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a brother, a twin brother, an only brother, an elder brother,
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a brother offended. Note number one. Though our relations fail in their duty
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to us, yet we must make conscience of doing our duty to them.
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Number two. It is a piece of friendship and brotherly love to acquaint our
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friends with our condition and inquire into theirs. Acts of civility may helped to
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slay enmities. Jacob's message to him is very obliging Verses four and five.
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Subscript one he calls Esau his lord, himself his servant, to intimate that
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he did not insist upon the prerogatives of the birthright and blessing he had obtained
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for himself, but left it to God to fulfill his own purpose in his
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seed. Note yielding pacifies great offenses Ecclesiastes ten, verse four. We must
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not refuse to speak in a respectful and submissive manner to those that are ever
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so unjustly exasperated against it. Subscript two he gives him a short account of
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himself, that he was not a fugitive and a vagabond, but though long
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absent, had had a certain dwelling place with his own relations. I have
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sojourned with Laban and stayed there till now, And that he was not a
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beggar, Nor did he come home as the prodigal son, destitute of necessaries
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and likely to be a charge to his relations. No, I have oxen
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and asses this he knew, would, if anything, recommend him to Esau's
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good opinion. And subscript three he courts his favor. I have sent that
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I might find grace in thy sight. Note it is no disparagement to those
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that have the better cause to become petitioners for reconciliation and to sue for peace
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as well as right. Numeral two. He receives a very formidable account of
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Esau's warlike preparations against him Verse six, not a word but a blow,
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a very coarse return to his kind message, and a sorry welcome home to
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a poor brother. He comes to meet thee and four hundred men with him.
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He is now weary of waiting for the days of mourning for this good
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father, and even before they come, he resolves to slay his brother.
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Number one. He remembers the old quarrel and will now be avenged on him
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for the birthright and blessing, and if possible, defeat Jacob's expectations from both.
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Note malice harbored will last long and find an occasion to break out with
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violence a great while after the provocations given. Angry men have good memories.
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Number two. He envies Jacob what little estate he had, and though he
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himself was now possessed of a much better yet nothing will serve him but to
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feed his eyes upon Jacob's ruin and fill his fields with Jacob's spoils. Perhaps
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the account Jacob sent him of his wealth did but provoke him the more.
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Number three, he concludes it easy to destroy him, now that he was
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upon the road, a poor, weary traveler, unfixed, and as he
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thinks, unguarded. Those that have the serpent's poison have commonly the serpent's policy
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to take the first and fairest opportunity that offers itself for revenge. Number four.
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He resolves to do it suddenly, and before Jacob had come to his
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father, lest he should interpose and mediate between them. Yesa was one of
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those that hated peace. When Jacob speaks speaks peaceably, he is for war
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Psalms seventy, verses six and seven. Out he marches, burred on with
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rage and intent on blood and murders. Four hundred men he had with him,
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probably such as used to hunt with him, armed, no doubt,
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rough and cruel like their leader, ready to execute the word of command,
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though ever so barbarous, and now breathing nothing but threatenings and slaughter. The
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tenth part of these were enough to cut off poor Jacob and his guiltless,
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helpless family root and branch. No marvel therefore, that it follows verse seven.
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Then Jacob was greatly afraid and distressed, perhaps the more so from having
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scarcely recovered the fright Laban had put him in. Note many are the troubles
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of the righteous in this world, and sometimes the end of one is but
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the beginning of another. The clouds return after the rain. Jacob, though
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a man of great faith, yet was now greatly afraid. Note A lively
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apprehension of danger and a quickening fear arising from it may very well consist with
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a humble confidence in God's power and promise. Christ himself, in his agony,
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was sorely amazed Numeral three. He puts himself into the best posture of
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defense that his present circumstances will admit. It was absurd to think of making
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resistance. All his contrivance is to make an escape Verses seven and eight.
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He thinks it prudent not to venture all in one bottom, and therefore divides
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what he had into two companies, that if one were smitten, the other
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might escape. Like a tender, careful master of a family, he is
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more soilicious for their safety than for his own. He divided his company,
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not as Abraham Chapter fourteen, Verse fifteen for fight, but for flight Jacob's
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prayer b. C. Seventeen thirty nine, verses nine through twelve. And
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Jacob said, Oh, God of my father Abraham, and God of my
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father Isaac, the Lord which saidst. Do unto me, return unto thy
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country and to thy kindred, and I will deal well with THEE. I
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am not worthy of the least of all the mercies and of all the truth
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which thou hast shewed, and too thy servant. For with my staff I
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passed over this Jordan, and now I am become two bands. Deliver me.
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I pray THEE from the hand of my brother, from the hand of
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Esau, for I fear him, lest he will come and smite me and
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the mother with the children. And thou Saidst. I will surely do THEE
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good, and make thy seat as the sand of the sea, which cannot
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be numbered for multitude. Our rule is to call upon God in the time
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of trouble. We have here an example to this rule, and the success
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encourages us to follow this example. It was now a time of Jacob's trouble,
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but he shall be saved out of it, and here we have him
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praying for that salvation. Jeremiah chapter thirty, verse seven. In his distress,
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he sought the Lord, and he heard him. Note times of fear
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should be times of prayer. Whatever frightens us should drive us to our knees
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to our God. Jacob had lately seen his guard of angels, but in
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this distress he applied to God, not to them. He knew they were
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his fellow servants. Revelations chapter twenty two, verse nine. Nor did he
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consult Laban's tarif him. It was enough for him that he had a God
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to go to. To him, he addresses himself with all possible solemnity.
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So running for safety into the name of the Lord is a strong tower.
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Proverbs chapter eighteen, verse ten. This prayer is the more remarkable because it
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won him the honor of being Israel, a prince with God and the father
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of the praying remnant, who are hence called the seat of Jacob, to
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whom he never said, seek you me in vain. Now it is worth
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while to inquire what there was extraordinary in this prayer that it should gain the
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petitioner all this honor Numeral one. The request itself is one and very express.
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Deliver me from the hand of my brother verse eleven. Though there was
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no human probability on his side, yet he believed the power of God could
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rescue him as a lamb out of the bloody jaws of the lion. Note
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Number one. We have leave to be particular in our addresses to God,
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to mention the particular straits and difficulties we are in. For the God with
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whom we have to do is one we may be free with. We have
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liberty of speech parisia at the throne of grace. Number two. When our
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brethren aim to be our destroyers, it is our comfort that we have a
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Father to whom we may apply as our deliverer Numeral two. The pleas are
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many and very powerful. Never was cause better ordered job Chapter twenty three,
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Verse four. He offers up his request with great faith, fervency, and
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humility. How earnestly does he beg deliver me? I pray thee Verse eleven.
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His fear made him importunate with what holy logic does he argue? With?
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What divine eloquence? Does he plead here is a noble copy to write?
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After number one, he addresses himself to God as the God of his
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father's Verse nine. Such was the humblest self denying sense he had of his
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own unworthiness, that he did not call God his own god, but a
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god and covenant with his ancestors, Oh, God of my father Abraham,
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and God of my father Isaac. And this he could the better plead,
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because the covenant, by divine designation was entailed upon him. Note God's covenant
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with our fathers may be a comfort to us when we are in distress.
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It has often been so to the Lord's people Psalms, Chapter twenty two,
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four and five. Being born in God's house, we are taken under his
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special protection. Number two. He produces his warrant. Thou saidst done to
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me return unto thy country. He did not rashly leave his place with Laban,
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nor undertake this journey out of a fickle humor or a foolish fondness for
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his native country, but in obedience to God's command. Note subscript one.
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We may be in the way of our duty, and yet may meet with
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trouble and distress in that way. As prosperity will not prove us in the
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right, so cross events will not prove us in the wrong. We may
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be going whether God calls us and yet may think our way hedged up with
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thorns. Subscript Too, we may comfortably trust God with our safety while we
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carefully keep to our duty. If God be our guide, he will be
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our guard. Number three, He humbly acknowledges his own unworthiness to receive any
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favor from God verse ten, I am not worthy. It is an unusual
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plea. Some would think he should have pleaded that what was now in danger
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was his own against all the world, and that he had earned it dear
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enough. No, he pleads, Lord, I am not worthy of it.
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Note self denial and self abasement well become us. In all our addresses
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to the Throne of Grace. Christ never commended any of his petitioners so much
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as him who said, Lord, I am not worthy Matthew Chapter eight,
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verse eight, and her who said truth, Lord, Yet the dogs eat
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of the crumbs which fall from their master's table Matthew, Chapter fifteen, verse
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twenty seven. Now observe here Subscript one, how magnificently and honorably he speaks
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of the mercies of God. To him, we have here mercies in the
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plural number, an inexhaustible spring, and innumerable streams, mercies and truth that
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is, past mercies given according to the promise, and further mercy secured by
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the promise. Note what is laid up in God's truth, as well as
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what is laid out in God's mercies, is the matter both of the comforts
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and the praises of active believers. Nay, observe it is all the mercies
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and all the truth. The manner of expression is copious, and intimates that
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his heart was full of God's goodness. Subscript too, how meanly and humbly
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he speaks of himself, disclaiming all thought of his own merit. I am
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not worthy of the least of all thy mercies, much less am I worthy
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of so great a favor as this I am now suing. For Jacob was
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a con considerable man, and upon many accounts, very deserving, and in
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treating with Laban had justly insisted on his merits. But not before God.
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I am less than all thy mercies. So the word is. Note the
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best and greatest of men are utterly unworthy of the least favor from God,
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and just be ready to own it upon all occasions. It was the excellent
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mister Herbert's motto, less than the least of all God's mercies, those are
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best prepared for the greatest mercies, to see themselves unworthy of the least number
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four, He thankfully owns God's goodness to him and his banishment, and how
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much it had outdone his expectations. With my staff, I passed over this
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Jordan, poor and desolate, like a forlorn and despised pilgrim. He had
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no guides, no companions, no attendants, no conveniences for travel, but
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his staff, only nothing else to stay himself upon. And now I have
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become two bands. Now I am surrounded with a numerous and comfortable retinue of
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children and servants. Though it was his distress that had now obliged him to
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divide his family into two bands, yet he makes use of that for the
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magnifying of the mercy of his increase. Note subscript one. The increase of
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our families is then comfortable, indeed to us, when we see God's mercies
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and his truth in it. Subscript two. Those whose latter end greatly increases,
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aught with humility and thankfulness to remember how small their beginning was. Jacob
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pleads, Lord, thou didst keep me when I went out with only my
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staff and had but one life to lose. Wilt thou not keep me now
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that so many are embarked with me? Number five he urges the extremity of
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the peril he was in. Lord, deliver me from me, saw for
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I fear him. Verse eleven. The people of God have not been shy
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of telling God their fears, for they know he takes cognizance of them and
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considers them. The fear that quickens prayer is itself pleadable. It was not
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a robber, but a murderer that he was afraid of, Nor was it
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his own life only that lay at stake, but the mothers and the children's
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that had left their native soil to go along with him. Note natural affection
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may furnish us with allowable, acceptable please. In prayer number six, he
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insists especially upon the promise God had made him. Verse nine, thou saidst
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I will deal well with THEE. And again in the clothes verse twelve,
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thou set'st I will surely do THEE good. Note subscript one. The best
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we can say to God in prayer is what he has said to us.
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God's promises, as they are the surest guide of our desires. In prayer
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and furnish us with the best petitions, so they are the firmest ground of
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our hopes, and furnish us with the best. Please, Lord, thou
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set'st thus and thus, and wilt thou not be as good as thy word,
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the word upon which thou had caused me to hope. Psalms one hundred
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nineteen, verse forty nine, subscript two. The most general promises are applicable
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to particular cases. Thou saidst, I will do thee good, Lord,
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do good in this matter. He pleads also a particular promise, that of
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the multiplying of his seed. Lord, What will become of that promise if
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they be all cut off? Note sub point one. There are promises to
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the family of good people which are improvable in prayer for family mercies ordinary and
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extraordinary Chapter seventeen, verse seven. Psalms Chapter sixty two, verse two,
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and Chapter fifty two, verse twenty eight. Sub point two. The world's
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threatening should drive us to God's promises. Jacob's present to esau b c.
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Seventeen thirty nine, Verses thirteen through twenty three. And he lodged there that
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same night and took of that which came to his hand, at present for
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Esau his brother, two hundred she goats and twenty he goats, two hundred
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ewes and twenty rams, thirty milk camels with their colts forty kind and ten
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bulls, twenty she asses and ten foals. And he delivered them into the
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hand of his servants. Every drove by themselves, and said, unto his
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servants, pass over before me, and put a space betwixt drove and drove.
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And he commanded the foremost, saying, when Yesau, my brother meeteth
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THEE and asketh THEE, saying whose art thou and whither goest thou? And
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whose are these before thee? Then thou shalt say they be thy servant Jacobs.
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It is a present sent unto my lord Esau. And behold also he
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is behind us. And so commanded he the second and the third, and
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all that followed the drove, saying, on this manner, shall ye speak
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unto Esau when ye find him, and say, ye moreover, behold,
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thy servant Jacob is behind us. For he said, I will appease him
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with the present that goeth before me, and afterward I will see his face,
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for venture he will accept of me. So went the present over before
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him, and himself lodged that night in the company. And he rose up
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that night and took his two wives, and his two women servants, and
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his eleven sons, and passed over the ford Jabbek, And he took them
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and sent them over the brook, and sent over that he had. Jacob,
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having piously made God his friend by a prayer, is here prudently endeavoring
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to make Esau his friend by a present. He had prayed to God to
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deliver him from the hand of Esau, for he feared him. But neither
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did his fear sink into such a despair as dispirits for the use of means,
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nor did his prayer make him presume upon God's mercy without the use of
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means. Note, when we have prayed to God for any mercy, we
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must second our prayers with our endeavors. Else instead of trusting God, we
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tempt him. We must so depend upon God's providence as to make use of
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our oars own prudence. Help thyself, and God will help thee. God
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answers our prayers by teaching us to order our affairs with discretion. To pacify
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Esau Numeral one, Jacob sent him a very noble present. Not of jewels
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or fine garments he had them not, but of cattle, to the number
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of five hundred and eighty in all verses thirteen through fifteen. Now number one,
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it was an evidence of the great increase with which God had blessed Jacob
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that he could spare such a number of cattle out of his stock. Number
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two it was in evidence of his wisdom that he would willingly part with some
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to secure the rest. Some men's coveteousness loses them more than ever it gained
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them, and by grudging a little expense, they exposed themselves to great damage.
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Skin for skin, and all that a man has, if he be
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a wise man, he will give for his life. Number three It was
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a present that he thought would be acceptable to Esau, who had traded so
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much in hunting wild beasts, that perhaps he was but ill furnished with chame
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cattle with which to stalk his new conquests. And we may suppose that the
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mixed colors of Jacob's cattle, ringstraked, speckled, and spotted, would please
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Esau's fancy. Number four. He promised himself that by this present he should
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gain Esau's favor for a gift commonly prospers which way soever it turns Proverbs chapter
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seventeen, verse eight. And makes room for a man Proverbs chapter eighteen,
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verse sixteen. Nay, it pacifies anger and strong wrath. Proverbs twenty one,
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verse fourteen. Note sub point one, we must not despair of reconciling
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ourselves, even to those that have been most exasperated against us. We ought
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not to judge men unappeasable till we have tried to appease them. Sub point
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two. Peace and love, though purchased dearly, will prove a good bargain
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to the purchaser. Many a morose, ill natured man would have said,
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in Jacob's case, Esau has vowed my death without cause, and he shall
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never be a farthing the better for me. I will see him far enough
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before I will send him a present. But Jacob forgives and forgets Numeral two.
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He sent him a very humble message, which he ordered his servants to
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deliver in the best manner Verses seventeen and eighteen. They must call Esau their
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lord and Jacob his servant. They must tell him the cattle they had was
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a small present which Jacob had sent him as a specimen of his acquisitions while
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he was abroad. The cattle he sent were to be disposed of in several
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droves, and the servants that attended each drove were to deliver the same message,
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that the present might appear the more valuable, and his submission, so
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often repeated, might be the more likely to influence Esau. They must especially
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take care to tell him that Jacob was coming after Verses eighteen through twenty,
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that he might not suspect he had fled through fear. Note A friendly confidence
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in men's goodness may help to prevent the mischief designed us by their badness.
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If Jacob will seem not to be afraid of Esau, Esau, it may
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be hoped will not be a terror to Jacob. Jacob wrestles with an angel
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b. C. Seventeen thirty nine, Verses twenty four through thirty two.
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And Jacob was left alone, and there wrestled a man with him until the
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breaking of the day. And when he saw that he prevailed not against him,
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he touched the hollow of his thigh, and the hollow of Jacob's sigh
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was out of joint as he wrestled with him, and he said let me
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go, for the day breaketh. And he said, I will not let
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thee go except thou bless me. And he said unto him, what is
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thy name? And he said Jacob. And he said, thy name shall
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be called no more Jacob, but Israel, for as a prince, hast
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thou power with God and with men, And hast prevailed. And Jacob asked
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him and said, tell me, I pray thee thy name. And he
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said, wherefore is it that thou dost ask after my name? And he
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blessed him there, and Jacob called the name of the place Peniel. For
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I have seen God face to face, and my life is preserved. And
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as he passed over Penuel, the sun rose upon him, and he halted
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upon his thigh. Therefore, the children of Israel eat not of the sinew
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which shrank, which is upon the hollow of the thigh unto this day,
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because he touched the hollow of Jacob's thigh in the sinew that shrank. We
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have here the remarkable story of Jacob's wrestling with the angel and prevailing, which
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is referred to Hoseiah chapter twelve, verse four. Very early in the morning,
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a great while before day Jacob had helped his wife, wives and his
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children over the river, and he desired to be private and was left alone,
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that he might again more fully spread his cares and fears before God in
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prayer. Note we ought to continue instant in prayer, always to pray,
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and not to faint frequency and importunity in prayer prepare us for mercy. While
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Jacob was earnest in prayer, stirring up himself to take hold on God,
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an angel takes hold on him. Some think this was a created angel,
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the Angel of his Presence Isaiah chapter sixty three, verse nine, one of
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those that always behold the face of our Father and attend on this Shekinah or
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the divine Majesty, which probably Jacob had also in view. Others think it
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was Michael, our Prince, the eternal Word, the Angel of the Covenant,
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who is indeed the Lord of the Angels, who often appeared in a
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human shape before he assumed the human nature for a perpetual whichsoever it was,
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we are sure God's name was in him. Exodus chapter twenty three, verse
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twenty one. Observe numeral one. How Jacob and this angel engaged verse twenty
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four. It was a single combat hand to hand. They had neither of
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them any seconds. Jacob was now full of care and fear about the interview
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he expected next day with his brother, and to aggravate the trial, God
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himself seemed to come forth against him as an enemy, to oppose his entrance
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into the land of promise, and to dispute the pass with him, not
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suffering him to follow his wives and children, whom he had sent before.
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Note. Strong believers must expect diverse temptations and strong ones. We are told
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by the prophet Hosea, Chapter twelve, verse four. How Jacob wrestled.
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He wept and made supplication. Prayers and tears were his weapons. It was
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not only a corporal but a spiritual wrestling by the vigorous actings of faith and
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holy desire. And thus all the spiritual seed of Jacob that pray in praying
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still wrestle with God Numeral two. What was the success of the engagement?
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Number one? Jacob kept his ground, though the struggle continued long. The
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Angel prevailed not against him verse twenty five. That is, this discouragement did
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not shake his faith nor silence his prayer. It was not in his own
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strength that he wrestled nor by his own strength that he prevailed, but in
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and by strength derived from Heaven. That of Job illustrates this Job chapter twenty
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three, verse six. Will he plead against me with his great power?
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No, had the angel done so. Jacob had been crushed. But he
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will put strength in me, and by that strength Jacob had power over the
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Angel. Hoseiah chapter twelve, verse four. Note we cannot prevail with God,
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but in his own strength. It is his spirit that intercedes in us
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and helps our infirmities. Romans chapter eight, verse twenty six, number two.
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The Angel put out Jacob's thigh to show him what he could do,
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and that it was God he was wrestling with, for no man could disjoint
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his thigh with a touch. Some think that Jacob felt little or no pain
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from this hurt. It is probable that he did not, for he did
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not so much as halt till the struggle was over verse thirty one. And
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if so, this was an evidence of a divine touch, indeed, which
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wounded and healed at the same time. Jacob prevailed and yet had his thigh
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put out. Note. Wrestling believers may obtain glorious victories and yet come off
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with broken bones, For when they are weak, then are they strong.
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Weak in themselves, but strong in Christ. Second Corinthians, Chapter twelve,
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Verse ten. Our honors and comforts in this world have their alloys. Number
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three. The Angel, by an admirable condescension, mildly requests Jacob to let
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him go verse twenty six. As God said to Moses Exodus, chapter thirty
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two, verse ten, let me alone. Could not a mighty angel get
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clear of Jacob's grapples. He could, but thus he would put an honor
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on Jacob's faith in prayer and further try his constancy. The king is held
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in the galleries Canticles, chapter seven, verse five. I held him,
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says the spouse, and would not let him go Canticles, Chapter three,
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verse four. The reason the angel gives why he would be on is because
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the day breaks, and therefore he would not any longer detain Jacob, who
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had business to do, a journey to go, a family to look after,
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which, especially in this critical juncture, called for his attendants. Note
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everything is beautiful in its season. Even the business of religion and the comforts
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of communion with God must sometimes give way to the necessary affairs of this life.
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God will have mercy and not sacrifice. Number four, Jacob persists in
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his holy importunity. I will not let thee go except thou bless me,
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whatever becomes of his family and journey. He resolves to make the best he
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can of this opportunity, and not to lose the advantage of his victory.
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He does not mean to wrestle all night for nothing, but humbly resolves he
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will have a blessing, and rather shall all his bones be put out of
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joint than he will go away without one. The credit of a quest will
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do him no good without the comfort of a blessing. In begging this blessing,
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he owns his inferiority, though he seemed to have the upper hand in
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the struggle, for the less is blessed of the better. Note, those
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that would have the blessing of Christ must be in good, earnest and be
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importunate for it, as those that resolve to have no denial. It is
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the fervent prayer that is the effectual prayer. Number five. The Angel puts
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a perpetual mark of honor upon him by changing his name Verses twenty seven and
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twenty eight. Thou art, a brave combatant, says the Angel, a
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man of heroic resolution. What is thy name, Jacob says he a supplanter.
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So Jacob signifies well, says the Angel, be thou never so called
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any more. Henceforth thou shalt be celebrated, not for craft and artful management,
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but for true valor. Thou shalt be called Israel, a prince with
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God, a name greater than those of the great men of the earth.
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He is a prince, indeed, that is, a prince with God.
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And those are truly honorable, that are mighty in prayer, Israel's Israelites.
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Indeed, Jacob is here knighted in the field, as it were, and
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has a title of honor given him by Him, that is the fountain of
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honor, which will remain to his praise to the end of time. Yet
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this was not all. Having power with God, he shall have power with
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men too. Having prevailed for a blessing from heaven, he shall no doubt
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prevail for Esau's favor. Note, whatever enemies we have, if we can
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but make God our friend, we are well off. Those that by faith
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have power in Heaven have thereby as much on earth as they have occasion.
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For number six, he dismisses him with a blessing verse twenty nine. Jacob
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desired to know the angel's name, that he might, according to his capacity,
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to do him honor Judges, Chapter thirteen, verse seventeen. But that
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request was denied that he might not be too proud of his conquest, nor
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think he had the Angel at such an advantage as to oblige him to what
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he pleased. No, wherefore dost thou ask after my name? What good
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will it do thee to know that? The discovery of that was reserved for
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his death bed, upon which he was taught to call him Shiloh. But
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instead of telling him his name, he gave him his blessing, which was
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the thing he wrestled for. He blessed him there, repeated and ratified the
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blessing formerly given him. Note, Spiritual blessings which secure our felicity are better
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and much more desirable than fine notions which satisfy our curiosity. An interest in
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the angel's blessing is better than an acquaintance with his name. The tree of
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life is better than the tree of knowledge. Thus Jacob carried his point a
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blessing he rested, and a blessing he had nor did ever any of his
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praying seed seek in vain. See how wonderfully God condescends to countenance and crown
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importunate prayer. Those that resolve, though God slay them, yet to trust
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in Him will at length be more than conquerors. Number seven. Jacob gives
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a new name to the place. He calls it Peniel, the Face of
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God verse thirty, because there he had seen the appearance of God and obtain
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the favor of God. Observe. The name he gives to the place preserves
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and perpetuates not the honor of his valor or victory, but only the honor
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of God's free grace. He does not say, in this place I wrestled
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with God and prevailed. But in this place I saw God face to face,
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and my life was preserved. Not it was my praise that I came
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off a conqueror, but it was God's mercy that I escaped with my life.
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Note it becomes those whom God honors to take shame to themselves and to
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admire the condescensions of His grace to them. Thus David did, after God
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had sent him a gracious message. Second Samuel, Chapter seven, verse eighteen.
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Who am I o Lord God number eight the memorandum. Jacob carried of
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this in his bones he halted on his thigh verse thirty one. Some think
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he continued to do so to his dying day, And if he did,
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he had no reason to complain, for the honor and comfort he obtained by
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this struggle were abundantly sufficient to countervail the damage. Though he went limping to
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his grave, he had no reason to look upon it as his reproach.
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Thus to bear in his body the marks of the Lord Jesus Galatians, chapter
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six, verse seventeen. Yet it might serve like Paul's thorn in the flesh,
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to keep him from being lifted up with the abundance of the revelations.
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Notice is taken of the sun's rising upon him when he passed over Penul,
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For it is sunrise with that soul that has communion with God. The inspired
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Penman mentions a traditional custom which the seed of Jacob had in remembrance of this,
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never to eat of that sinhew or muscle in any beast by which the
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hip bone is fixed in its cup. Thus they preserved the memorial of this
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story, and gave occasion to their children to inquire concerning it, they also
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did honor to the memory of Jacob, and this use we may still make
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of it to acknowledge the mercy of God and our obligations to Jesus Christ,
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that we may now keep up our communion with God in faith, hope,
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and love, without peril, either of life or limb end of Chapter thirty two.