Genesis 33

the hollow of Jacob's thigh was out of joint, as he wrestled with him. 26 And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. 27 And he said unto him, What is thy name? And he said, Jacob. 28 And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed. 29 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. 30 And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved. 31 And as he passed over Penuel the sun rose upon him, and he halted upon his thigh. 32 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. We have here the remarkable story of Jacob's wrestling with the angel and prevailing, which is referred to, Hos. xii. 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. lxiii. 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, Exod. xxiii. 21 . Observe, I. How Jacob and this angel engaged, v. 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. xii. 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 ( v. 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 xxiii. 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. xii. 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. viii. 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 ( v. 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, 2 Cor. xii. 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 ( v. 26 ), as God said to Moses ( Exod. xxxii. 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 ( Cant. vii. 5 ); I held him (says the spouse) and would not let him go, Cant. iii. 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 ( v. 27, 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 in heaven have thereby as much on earth as they have occasion for. 6. He dismisses him with a blessing, v. 29 . Jacob desired to know the angel's name, that he might, according to his capacity, do him honour, Judg. xiii. 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 ( v. 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 ( 2 Sam. vii. 18 ), Who am I, O Lord God? 8. The memorandum Jacob carried of this in his bones: He halted on his thigh ( v. 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. vi. 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. We read, in the former chapter, how Jacob had power with God, and prevailed; here we find what power he had with men too, and how his brother Esau was mollified, and, on a sudden, reconciled to him; for so it

is written, Prov. xvi. 7 , "When a man's ways please the Lord, he maketh even his enemies to be at peace with him." Here is, I. A very friendly meeting between Jacob and Esau, ver. 1-4 . II. Their conference at their meeting, in which they vie with each other in civil and kind expressions. Their discourse is, 1. About Jacob's family, ver. 5-7 . 2. About the present he had sent, ver. 8-11 . 3. About the progress of their journey, ver. 12-15 . III. Jacob's settlement in Canaan, his house, ground, and altar, ver. 16-20 . Jacob's Interview with Esau. ( b. c. 1739.) 1 And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the t

wo handmaids. 2 And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost. 3 And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother. 4 And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept. Here, I. Jacob discovered Esau's approach, v. 1 . Some think that his lifting up his eyes denotes his cheerfulness and confidence, in opposition to a dejected countenance; having by prayer committed his case to God, he went on his way, and his countenance was no more sad, 1 Sam. i. 18 . Note, Those that have cast their care upon God may look before them with satisfaction and composure of mind, cheerfully expecting the issue, whatever it may be; come what will, nothing can come amiss to him whose heart is fixed, trusting in God. Jacob sets himself upon his watch-tower to see what answer God will give to his prayers, Hab. ii. 1 . II. He put his family into the best order he could to receive him, whether he should come as a friend or as an enemy, consulting their decency if he came as a friend and their safety if he came as an enemy, v. 1, 2 . Observe what a different figure these two brothers made. Esau is attended with a guard of 400 men, and looks big; Jacob is followed by a cumbersome train of women and children that are his care, and he looks tender and solicitous for their safety; and yet Jacob had the birthright, and was to have the dominion, and was every way the better man. Note, It is no disparagement to very great and good men to give a personal attendance to their families, and to their family affairs. Jacob, at the head of his household, set a better example than Esau at the head of his regiment. III. At their meeting, the expressions of kindness were interchanged in the best manner that could be between them. 1. Jacob bowed to Esau, v. 3 . Though he feared Esau as an enemy, yet he did obeisance to him as an elder brother, knowing and remembering perhaps that when Abel was preferred in God's acceptance before his elder brother Cain, yet God undertook for him to Cain that he should not be wanting in the duty and respect owing by a younger brother. Unto thee shall be his desire, and thou shalt rule over him, ch. iv. 7 . Note, (1.) The way to recover peace where it has been broken is to do our duty, and pay our respects, upon all occasions, as if it had never been broken. It is the remembering and repeating of matters that separates friends and perpetuates the separation. (2.) A humble submissive carriage goes a great way towards the turning away of wrath. Many preserve themselves by humbling themselves: the bullet flies over him that stoops. 2. Esau embraced Jacob ( v. 4 ): He ran to meet him, not in passion, but in love; and, as one heartily reconciled to him, he received him with all the endearments imaginable, embraced him, fell on his neck, and kissed him. Some think that when Esau came out to meet Jacob it was with no bad design, but that he brought his 400 men only for state, that he might pay so much the greater respect to his returning brother. It is certain that Jacob understood the report of his messengers otherwise, ch. xxxii. 5, 6 . Jacob was a man of prudence and fortitude, and we cannot suppose him to admit of a groundless fear to such a degree as he did this, nor that the Spirit of God would stir him up to pray such a prayer as he did for deliverance from a merely imaginary danger: and, if there was not some wonderful change wrought upon the spirit of Esau at this time, I see not how wrestling Jacob could be said to obtain such power with men as to denominate him a prince. Note, (1.) God had the hearts of all men in his hands, and can turn them when and how he pleases, by a secret, silent, but resistless power. He can, of a sudden, convert enemies into friends, as he did two Sauls, one by restraining grace ( 1 Sam. xxvi. 21 , 25 ), the other by renewing grace, Acts ix. 21, 22 . (2.) It is not in vain to trust in God, and to call upon him in the day of trouble; those that do so often find the issue much better than they expected. 3. They both wept. Jacob wept for joy, to be thus kindly received by his brother whom he had feared; and Esau perhaps wept for grief and shame, to think of the bad design he had conceived against his brother, which he found himself strangely and unaccountably prevented from executing. 5 And he lifted up his eyes, and saw the women and the children; and said, Who are those with thee? And he said, The children which God hath graciously given thy servant. 6 Then the handmaidens came near, they and their children, and they bowed themselves. 7 And

Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves. 8 And he said, What meanest thou by all this drove which I met? And he said, These are to find grace in the sight of my lord. 9 And Esau said, I have enough, my brother; keep that thou hast unto thyself. 10 And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me. 11 Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it. 12 And he said, Let us take our journey, and let us go, and I will go before thee. 13 And he said unto him, My lord knoweth that the children are tender, and the flocks and herds with young are with me: and if men should overdrive them one day, all the flock will die. 14 Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle that goeth before me and the children be able to endure, until I come unto my lord unto Seir. 15 And Esau said, Let me now leave with thee some of the folk that are with me. And he said, What needeth it? let me find grace in the sight of my lord. We have here the discourse between the two brothers at their meeting, which is very free and friendly, without the least intimation of the old quarrel. It was the best way to say nothing of it. They converse, I. About Jacob's retinue, v. 5-7 . Eleven or twelve little ones, the eldest of them not fourteen years old, followed Jacob closely: Who are these? says Esau. Jacob had sent him an account of the increase of his estate ( ch. xxxii. 5 ), but made no mention of his children; perhaps because he would not expose them to his rage if he should meet him as an enemy, or would please him with the unexpected sight if he should meet him as a friend: Esau therefore had reason to ask, Who are those with thee? to which common question Jacob returns a serious answer, such as became his character: They are the children which God hath graciously given thy servant. It had been a sufficient answer to the question, and fit enough to be given to profane Esau, if he had only said, "They are my children;" but then Jacob would not have spoken like himself, like a man whose eyes were ever towards the Lord. Note, It becomes us not only to do common actions, but to speak of them, after a godly sort, 3 John 6 . Jacob speaks of his children, 1. As God's gifts; they are a heritage of the Lord, Ps. cxxviii. 3 ; cxii. 9 ; cvii. 41 . 2. As choice gifts; he hath graciously given them. Though they were many, and now much his care, and as yet but slenderly provided for, yet he accounts them great blessings. His wives and children, hereupon, come up in order, and pay their duty to Esau, as he had done before them ( v. 6, 7 ); for it becomes the family to show respect to those to whom the master of the family shows respect. II. About the present he had sent him. 1. Esau modestly refused it because he had enough, and did not need it, v. 9 . Note, Those who wish to be considered men of honour will not seem to be mercenary in their friendship: whatever influence Jacob's present had upon Esau to pacify him, he would not have it thought that it had any, and therefore he refused it. His reason is I have enough, I have much (so the word is), so much that he was not willing to take any thing that was his brother's. Note, (1.) Many that come short of spiritual blessings, and are out of covenant, yet have much of this world's wealth. Esau had what was promised him, the fatness of the earth and a livelihood by his sword. (2.) It is a good thing for those that have much to know that they have enough, though they have not so much as some others have. Even Esau can say, I have enough. (3.) Those that are content with what they have must show it by not coveting what others have. Esau bids Jacob keep what he had to himself, supposing he had more need of it. Esau, for his part, needs it not, either to supply him, for he was rich, or to pacify him, for he was reconciled: we should take heed lest at any time our covetousness impose upon the courtesy of others, and meanly take advantage of their generosity. 2. Jacob affectionately urges him to accept it, and prevails, v. 10, 11 . Jacob sent it, through fear ( ch. xxxii. 20 ), but, the fear being over, he now importunes his acceptance of it for love, to show that he desired his brother's friendship, and did not merely dread his wrath; two things he urges:—(1.) The satisfaction he had in his brother's favour, of which he thought himself bound to make this thankful acknowledgment. It is a very high compliment that he passes upon him: I have seen thy face, as though I had seen the face of God, that is, "I have seen thee reconciled to me, and at peace with me, as I desire to see God reconciled." Or the meaning is that Jacob saw God's favour to him in Esau's: it was a token for good to him that God had accepted his prayers. Note, Creature-comforts are comforts indeed to us when they are granted as answers to prayer, and are tokens of our acceptance with God. Again, It is matter of great joy to those that are of a peaceable and affectionate disposition to recover the friendship of those relations with whom they have been at variance. (2.) The competency he had of this world's goods: God has dealt graciously with me. Note, If what we have in this world increase under our hands, we must take notice of it with thankfulness, to the glory of God, and own that therein he has dealt graciously with us, better than we deserve. It is he that gives power to get wealth, Deut. viii. 18 . He adds, "And I have enough; I have all, " so the word is. Esau's enough was much, but Jacob's enough was all. Note, a godly man, though he have but little in the world, yet may truly say, "I have all," [1.] Because he has the God of all, and has all in him; all is yours if you be Christ's, 1 Cor. iii. 22 . [2.] Because he has the comfort of all. I have all, and abound, Phil. iv. 18 . He that has much would have more; but he that thinks he has all is sure he has enough. He has all in prospect; he will have all shortly, when he comes to heaven: upon this principle Jacob urged Esau, and he took his present. Note, It is an excellent thing when men's religion makes them generous, free-hearted, and open-handed, scorning to do a thing that is paltry and sneaking. III. About the progress of their journey. 1. Esau offers himself to be his guide and companion, in token of sincere reconciliation, v. 12 . We never find that Jacob and Esau were so sociable with one another, and so affectionate, as they were now. Note, As for God his work is perfect. He made Esau, not only not an enemy, but a friend. This bone that had been broken, being well set, became stronger than ever. Esau has become fond of Jacob's company, courts him to Mount Seir: let us never despair of any, nor distrust God in whose hand all hearts are. Yet Jacob saw cause modestly to refuse this offer ( v. 13, 14 ), wherein he shows a tender concern for his own family and flocks, like a good shepherd and a good father. He must consider the children, and the flocks with young, and not lead the one, nor drive the other, too fast. This prudence and tenderness of Jacob ought to be imitated by those that have the care and charge of young people in the things of God. They must not be over-driven, at first, by heavy tasks in religious services, but led, as they can bear, having their work made as easy to them as possible. Christ, the good Shepherd, does so, Isa. xl. 11 . Now Jacob will not desire Esau to slacken his pace, nor force his family to quicken theirs, nor leave them, to keep company with his brother, as many would have done, that love any society better than their own house; but he desires Esau to march before, and promises to follow him leisurely, as he could get forward. Note, It is an unreasonable thing to tie others to our rate; we may come with comfort, at last, to the same journey's end, though we do not journey together, either in the same path or with the same pace. There may be those with whom we cannot fall in and yet with whom we need not fall out by the way. Jacob intimates to him that it was his present design to come to him to Mount Seir; and we may presume he did so, after he had settled his family and concerns elsewhere, though that visit is not recorded. Note, When we have happily recovered peace with our friends we must take care to cultivate it, and not to be behind-hand with them in civilities. 2. Esau offers some of his men to be his guard and convoy, v. 15 . He saw Jacob but poorly attended, no servants but his husbandmen and shepherds, no pages or footmen; and therefore, thinking he was as desirous as himself (if he could afford it) to take state upon him, and look great, he would needs lend him some of his retinue, to attend upon him, that he might appear like Esau's brother; but Jacob humbly refuses his offer, only desiring he would not take it amiss that he did not accept it: What needeth it? (1.) Jacob is humble, and needs it not for state; he desires not to make a fair show in the flesh, by encumbering himself with a needless retinue. Note, It is the vanity of pomp and grandeur that they are attended with a great deal of which it may be said, What needeth it? (2.) Jacob is under the divine protection, and needs it not for safety. Note, Those are sufficiently guarded that have God for their guard and are under a convoy of his hosts, as Jacob was. Those need not be beholden to an arm of flesh that have God for their arm every morning. Jacob adds, "Only let me find grace in the sight of my lord; having thy favour, I have all I need, all I desire from thee." If Jacob thus valued the good-will of a brother, much more reason have we to reckon that we have enough if we have the good-will of our God. 16 So Esau returned that day on his way unto Seir. 17 And Jacob journeyed to Succoth, and built him a house, and made booths for his cattle: therefore the name of the place is called Succoth. 18 And Jacob came to Shalem, a city of Shechem, which i

s in the land of Canaan, when he came from Padan-aram; and pitched his tent before the city. 19 And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem's father, for a hundred pieces of money. 20 And he erected there an altar, and called it El-elohe-Israel. Here, 1. Jacob comes to Succoth. Having in a friendly manner parted with Esau, who had gone to his own country ( v. 16 ), he comes to a place where, it should seem, he rested for some time, set up booths for his cattle, and other conveniences for himself and family. The place was afterwards known by the name of Succoth, a city in the tribe of Gad, on the other side Jordan (it signifies booths ), that when his posterity afterwards dwelt in houses of stone, they might remember that the Syrian ready to perish was their father, who was glad of booths ( Deut. xxvi. 5 ); such was the rock whence they were hewn. 2. He comes to Shechem; we read it, to Shalem, a city of Shechem; the critics generally incline to read it appellatively: he came safely, or in peace, to the city of Shechem. After a perilous journey, in which he had met with many difficulties, he came safely, at last, into Canaan. Note, Diseases and dangers should teach us how to value health and safety, and should help to enlarge our hearts in thankfulness, when our going out and coming in have been signally preserved. Here, (1.) He buys a field, v. 19 . Though the land of Canaan was his by promise, yet, the time for taking possession not having yet come, he is content to pay for his own, to prevent disputes with the present occupants. Note, Dominion is not founded in grace. Those that have heaven on free-cost must not expect to have earth so. (2.) He builds an altar, v. 20 . [1.] In thankfulness to God, for the good hand of his providence over him. He did not content himself with verbal acknowledgments of God's favour to him, but made real ones. [2.] That he might keep up religion, and the worship of God, in his family. Note, Where we have a tent God must have an altar, where we have a house he must have a church in it. He dedicated this altar to the honour of El-elohe-Israel—God, the God of Israel, to the honour of God, in general, the only living and true God, the best of beings and first of causes; and to the honour of the God of Israel, as a God in covenant with him. Note, In our worship of God we must be guided and governed by the joint-discoveries both of natural and revealed religion. God had lately called him by the name of Israel, and now he calls God the God of Israel; though he is styled a prince with God, God shall still be a prince with him, his Lord and his God. Note, Our honours then become honours indeed to us when they are consecrated to God's honour; Israel's God is Israel's glory. At this chapter begins the story of Jacob's afflictions in his children, which were very great, and are recorded to show, 1. The vanity of this world. That which is dearest to us may prove our greatest vexation, a