Genesis 32:1-2. And Jacob went on his way, and the angels of God met him. And when Jacob saw them, he said, This is God's host: and he called the name of that place Mahanaim.
Jacob was about to enter upon a great trial, and therefore he received a great comfort in preparation for it. God knows when to send angels to his servants; and when they come, it is often as the forerunners of a trial which is to follow them.
Genesis 32:3-5. And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of Edom. And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now: and I have oxen, and asses, flocks, and menservants and womenservants: and I have sent to tell my lord, that I may find grace in thy sight.
It has been judged by some that Jacob, in sending such a message to Esau, acted unworthily and unbelievingly; but I think we are not called upon to censure the servants of God in points wherein they are not condemned in Scripture. The elder brother, according to all Eastern customs, was the lord of the family, and Jacob had so grossly injured Esau that it well became him to walk very humbly and to abound in courtesy towards him. Besides, I hope we shall never imagine that the highest faith is inconsistent with the greatest prudence, and that we shall never forget that there is such a book in the Bible as the Book of Proverbs, which contains counsels of wisdom for daily life. That Book of Proverbs is placed not far from the Song of Solomon, which treats of high spiritual communion, as if to teach us that the next-door neighbour to the wisdom that cometh from above which walks with God, is that prudence which God gives to his servants for their dealings with men. He that walks with God will not be a fool, for God is the source of all wisdom, and the man who walks with him will learn wisdom from him.
Genesis 32:6-8. And the messengers returned to Jacob, saying, We came to thy brother Esau, and also he cometh to meet thee, and four hundred men with him. Then Jacob was greatly afraid and distressed: and he divided the people that was with him, and the flocks and herds, and the camels, into two bands; and said, If Esau come to the one company, and smite it, then the other company which is left shall escape.
This fear and distress were sad proofs of want of faith on Jacob's part; for where there is strong faith, there may be a measure of human fear, but it will not go to the length of being «greatly afraid and distressed,» as he was. In this respect he falls short of his grandfather Abraham; yet, nevertheless, he acts wisely, first with common prudence, and next with uncommon prayerfulness.
Genesis 32:9-12. And Jacob said, O God of my father Abraham, and God of my father Isaac, the LORD which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee: I am not worthy of the least of all thy mercies, and of all the truth, which thou hast shewed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands. Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children. And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.
Note the humility of Jacob's prayer. We cannot expect our supplications to speed with God unless we put them upon the footing of free grace by acknowledging that we have no merit of our own which we can plead before him.
Yet notice also how Jacob reminds God of his promise, «Thou saidst, I will surely do thee good.» That is the very pith and marrow of prayer when we can quote the Lord's promise, and say to him, «Remember the word unto thy servant, upon which thou hast caused me to hope.» You have a strong plea to urge with God when you can say to him, «Thou saidst,» for he is a God who cannot lie.
Genesis 32:13-16. And he lodged there that same night; and took of that which came to his hand a present for Esau his brother; two hundred she goats, twenty he goats, two hundred ewes, and twenty rams, thirty milch camels with their colts, forty kine, and ten bulls, twenty she asses, and ten foals. And he delivered them into the hand of his servants, every drove by themselves; and said unto his servants, Pass over before me, and put a space betwixt drove and drove.
That also was a very sensible arrangement on Jacob's part, so that his brother might have time to think how he should act, for angry men often do in a hurry what they would not do if they had a little time given them for consideration. Jacob knows this, so he lets Esau's anger have an opportunity to cool down while he watches drove following drove.
Genesis 32:17-21. And he commanded the foremost, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee? Then thou shalt say, They be thy servant Jacob's; it is a present sent unto my lord Esau: and, behold, also he is behind us. And so commanded he the second, and the third, and all that followed the droves, saying, On this manner shall ye speak unto Esau, when ye find him. And say ye moreover, Behold, thy servant Jacob is behind us. For he said, I will appease him with the present that goeth before me, and afterward I will see his face: peradventure he will accept of me. So went the present over before him: and himself lodged that night in the company.
But in the middle of the night, he was in such deep anxiety concerning his meeting with his brother, and probably still more concerning his position towards his God, that he felt that he must get away alone to pray.
Genesis 32:22-24. And he rose up that night, and took his two wives, and his two womenservants, and his eleven sons, and passed over the ford Jabbok. And he took them, and sent them over the brook, and sent over that he had. And Jacob was left alone; and there wrestled a man with him until the breaking of the day.
It does not say that he wrestled with the man, but «there wrestled a man with him.» We call him «wrestling Jacob,» and so he was; but we must not forget the wrestling man, or, rather, the wrestling Christ, the wrestling Angel of the covenant, who had come to wrestle out of him much of his own strength and wisdom, which, though it was commendable in a measure, and we have commended it, was an evil because it kept him from relying on the strength and wisdom of God.
Genesis 32:25. And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint, as he wrestled with him.
So that he fell, or began to fall; but still he gripped the Angel, and would not let him go.
Genesis 32:26. And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me.
That was grandly spoken.
Genesis 32:27. And he said unto him, What is thy name? And he said, Jacob.
«The supplanter.»
Genesis 32:28. And he said, Thy name shall be called no more Jacob, but Israel:
«A prince of God.»
Genesis 32:28-29. For as a prince hast thou power with God and with men, and hast prevailed. And Jacob asked him, and said, Tell me, I pray thee, thy name.
And he said, Wherefore is it that thou dost ask after my name? And he blessed him there.
He received what he sought for his necessity, but not what he merely asked out of curiosity.
Genesis 32:30-32. And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved. And as he passed over Penuel the sun rose upon him, and he halted upon his thigh. Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacob's thigh in the sinew that shrank.
This exposition consisted of readings from Genesis 32:1; Genesis 33:1-12.