And Jacob was left alone; and there wrestled a man with him until the breaking of the day.
There wrestled a man with him until the breaking of the day - an unknown person appeared suddenly to oppose his entrance into Canaan. Jacob engaged in the encounter with all the mental energy, and grasped his opponent with all the physical tenacity he could exert; until the stronger, unable to shake him off or to vanquish him, touched the hollow of Jacob's thigh-the socket of the fermoral joint-which was followed by an instant and total inability to continue the contest х teeqa` (H8629), was dislocated].
This mysterious person is called an angel by Jacob himself (Genesis 48:15-16), and God (Genesis 32:28; Genesis 32:30; Hosea 12:4); and the opinion that is most supported (Justin, 'Dialogus cum Tryphone;' Clement of Alexandria, 'Paedag.,' lib. 1; Tertullian contra Praxeam; Athanas., 'Orat.,' 3; Jerome on Hosea 12:4) is, that he was "the angel of the covenant," who, in a visible form, preluding the incarnation, as was frequently done, appeared to animate the mind, and sympathize with the distress, of his pious servant. This appearance was most seasonable to Jacob, who, on the confines of the promised land, which, with his family, he was about to enter, was menaced by him who had been his bitter opponent respecting the blessing and the inheritance, with a formidable force, sufficient to destroy both his person and his posterity. In that promise which had excited the rivalry of the brothers, the fate of the ancient Church, the interests of true religion in all future time, were involved: so that, as it was a contest on the issue of which the most momentous consequences depended, the clear and final adjustment of Jacob's title made it an occasion worthy the appearance of Him who, as the Promiser, was principally concerned in its appropriation to the proper recipient.
It has been a subject of much discussion whether the incident described was an actual conflict or a visionary scene. Many think that, since the narrative makes no mention, in express terms, either of sleep, or dream, or vision, it was a real transaction; while others, considering the bodily exhaustion of Jacob, his great mental anxiety, the kind of aid he supplicated, as well as the analogy of former manifestations with which he was favoured-such as the ladder-have concluded that it was a vision (Calvin's 'Commentary on Genesis;' Hess., 'Geschichte;' Hengstenberg, 'Christol.,' vol. 1:, pp. 115-156). The moral design of it was to revive the sinking spirit of the patriarch, and to arm him with confidence in God, while anticipating the dreaded scenes of the morrow.
The idea of 'wrestling' implies the vigorous acting of his faith and holy desire; and though assailed by strong temptations and fears, his confidence in the divine promise remained unshaken, and his prayer for its accomplishment intensely earnest and importunate. The mode by which this wrestling was maintained and conducted to an ultimate victory was by "strong crying and tears" [Hosea 12:4: cf. Colossians 4:12, agoonizomenos (G75) en (G1722) tais (G3588) proseuchais (G4335), wrestling: King James Version, "labouring fervently in prayer"] in which Jacob was a type of Christ (Hebrews 5:7). To us the record is highly instructive, showing that, to encourage us valiantly to meet the trials to which we are subjected, God allows us to ascribe to the efficacy of our faith and prayers the victories which His grace alone enables us to make.
Verse 26. I will not let thee go ... It is evident that Jacob was aware of the character of Him with whom he wrestled; and, believing that His power, though by far superior to human, was yet limited by His promise to do him good, he determined not to lose the golden opportunity of securing a blessing. And nothing gives God greater pleasure than to see the hearts of his people firmly adhering to Him. But since Jacob continued wrestling all night, and was not blessed until "the breaking of the day," so God frequently does not answer the prayers of His people until the last moment-until, by the very delay-strengthening the spirit of prayer, and by the continued exercise of it-their hearts are brought into such a state of submission and of faith, that they become fit recipients of the blessing.
Verse 28. Thy name ... no more Jacob. The old name was not to be abandoned; but referring, as it did, to a dishonourable part of the patriarch's history, it was to be associated with another, descriptive of his now sanctified and eminently devout character. Israel - i:e., according to Gesenius, 'Warrior or Soldier of God' [from saaraah (H8283) to war, and 'Eel (H410), God]; according to Jerome ('Quaest. Heb. in Gen.'), 'Man (who) sees God' [from 'iysh (H376), man; raa'aah (H7200), sees; 'Eel (H410), God]; but far better, and in accordance with our translation [yisoraah 'et 'Eel], wrestler with God.
For as a prince hast thou power, х saariytaa (H8280)] Gesenius renders it simply, 'thou contendest or strivest.' [The Septuagint renders it accurately: hoti enischusas meta Theou, kai, meta anthroopoon dunatos esee.] In Scripture the name indicates the nature of the office; here the change of a name denoted the exaltation of person and of dignity. Jacob was raised to be a prince, and a prince with God! A royal priesthood was conferred upon him; the privilege of admission into the divine presence, and the right of presenting petitions, and of having them granted. And all this was granted to him, not as an individual merely, but as a public personage-the head and representative of those who in after-times should possess like faith and a similar spirit of prayer. Nothing could be more dissimilar than Israel's real dignity and his outward condition-an exile and a suppliant, scarcely escaped from the hands of Laban, and seemingly about to perish by the revenge of his brother-yet possessing an invisible power that secured the success of his undertakings. By prayer he could prevail with God; and through Him who overrides all the thoughts of the heart, he could prevail with men also, though they are harder to be entreated than the King of kings (Douglas on 'The Revival of Religion').
With men. The word "men" is in the plural, as indicating that he had not only prevailed over Isaac and over Laban, who presented obstacles to the fulfillment of the divine promise, but that he would prevail in overcoming the wrath of his vindictive brother, and giving him a pledge that, wherever he might go, he would be an object of the divine care and protection.
Verse 29. Jacob asked ... Tell me, I pray thee, thy name. The name, as in early times it was always significant, was expected to be descriptive of the nature and rank of the bearer. But His name was ineffable, because His nature was wonderful, mysterious, and incomprehensible (cf. Judges 13:17). Besides, there was no need for an explicit declaration, because Jacob had penetrated the secret of the Stranger's more than mortal character. The request was denied, that he might not be too elated with his conquest, nor suppose that he had obtained such advantage over the angel as to make him do what he pleased.
Verse 30. Jacob called the name of the place Peniel (Penuel) - i:e., Face of God. Though here and elsewhere in Scripture mention is made of manifestations of the Divine Being to particular persons, it must be borne in mind that it was not the real (John 1:18), but only the substituted face-the reflected image of the Deity; not the full splendour of His transcendent glory, but such a display of it as the human faculties in their present state can bear (cf. Exodus 33:20); and so He was revealed with chastened radiance, in the character of Him who was "the express image of His person."
For I have seen God face to face, and my life is preserved. There was a prevailing belief that man, in a state of sin, could not survive any direct vision of the Divine Being; because to such God is a consuming fire. This is evidently alluded to (Exodus 20:19; Deuteronomy 4:4; Hebrews 12:29), and it forms the ground of the joyful surprise which is expressed by Jacob.