Genesis 32

Genesis 32:1

ANgels of God met him] Not in a Dreame but when he was awake they presented themselves unto him in a visible apparition, that these were Troupes of Angels under the president Angel of the Countrey of Mesopotamia, and the president Angel of the Countrey of Canaan coming with his company to meet the other and his Troupes, as some affirme, is a presumptuous conceit, and it is like as false as presumptuous.

Genesis 32:2

This is Gods hoste] He acknowledgeth Gods benefits who for the preservation of his, sendeth hsts of Angels; and sometimes his assistance is represented witl other apparitions, as 2 Kings 6:17. The Angels are called hosts, that is, companies of souldiers, for their number, for they are many, Daniel 7:10. Luke 2:13. for their order, for their Captaine, Josh. 5. vers. 13, 14, 15. the Lord of hosts who teacheth the hands to warr, and the fingers to fight, is most skilfull to direct them, and they most observant of his Discipline; and for their power, for one of them in one night was able to slay of the Assyriams Armie, an hundred fourescore and five thousand, 2 Kings 1:35. Lastly, for their service, which is the defence of Gods Church, and children, 2 Kings 6:17. Psalms 34:7. Daniel 10:20. and the destruction of the wicked, Genesis 19:13. Now though Jacob were secured from the danger of Labans pursuit, he must not account himselfe safe without continuance of the Divine providence over him; for the godly are alwaies in danger to be assaulted by some enemies, or other, and therefore need a guard of Angels, when their estate seemeth safest; and though one alone, or God himselfe without their subordinate service could protect them, yet to shew them the greater favour, and to do them more honour, he limits not the charge of them to any one particular Angel, but sends an hoste here to one man, and hath made them all ministring spirits to minister for them, who shall be heires of salvation, Hebrews 1:14. all of them to all, to keep them in their wayes, Psalms 91:11. without limitation either of Angels, or persons; so that no Angel is restrained from a particular ministration to any of the elect, nor any of the elect so allotted to the custodie of any Angel that he may not expect the protection of many.

Mahanaim] Two hosts or Camps Son 6:13. The word is of the duall number, and the hosts might be two, the one before, the other behind; or the one on the one side, the other on the othe side of Jacob and his company; and if we take it in a plurall sense, these Armies may be thought to compasse him about, as Psalms 34:7. howsoever, they placed themselves in such sort as to give Jacob assurance of safetie every way, since their service is appointed them by God for the good of the godly, Psalms 91:11.

Genesis 32:3

Jacob sent messengers] The word Malachim, is the same for the Angels that came to him, and for the Messengers sent by him to his brother; and the word Angel signifieth no more in the litterall sense; whence some Jews have grosly mistaken the Text, thinking that Jacob sent some of these Angels on the errand to Esau; which is a vaine conceit, for he directs the Messengers, vers. 4. what to say, which he would not presume to doe unto such Angels as God sent unto him, who were Angels by nature, that is, heavenly Spirits as well as by name that is, such as bring messages from one to another; the differences betwixt the one and the other may be observed by the circumstances of the place, and collations of Scriptures.

to Esau his brother] Because he was to passe through his Countrey in his returne to Canaan.

the Land of Sir, the countrey of Edom] Here they seeme to be the same, but Genesis 36:21. Seir is said to be in the Land of Edom; so Seir may be taken for a part of Edom, or Esaus possession, which was called Seir, not from Esau, (though he were called Seir for his roughnesse, as Edom for his rednesse) for it had that name before Esaus time, Genesis 14:6. but from Seir a Chorite, or Horite, Genesis 36:20.

Genesis 32:4

lord Esau] (Vers. 18. Chap. 33. vers. 8.) He reverenced his brother in worldly things, because he chiefly looked to be preferred in the spirituall promise; and though he had the blessing of the birth-right pronounced upon him, yet the time was not yet come that it should be perfectly accomplished nor did this submissive, either speech, or behaviour of Jacob to Esau, prejudice his right of primogeniture or birth-right, no more then David did his right of royaltie, who after he was annointed King calleth Saul the Lords anointed and his master, 1 Samuel 24:6. And in this faire speech of Jacob he prudently applied himselfe to the pacification of Esau, vers. 5. See Prov. 15. vers. 1. of whom he had cause to feare somewhat of his old grudge and threat, which drove him to take a long journey and hard service for his securitie from it.

sojourned with Laban] By reporting his condition as banished from his native Countrey so long, he proposeth himselfe as an object rather of pity, then of envy to his brother.

Genesis 32:5

I have oxen] In mentioning his estate he brags not of his riches, but sheweth that he will not be burdensome either to him or his fathers house, nor a reproach to their family by his poverty.

Genesis 32:6

And the messengers] Some upon these words note, that the Messengers brought word that Esau was appeased, and that he came to meet him of love and respect; but there is not a word in the Text to that purpose, and the feare of Jacob in the next verse sheweth the contrary.

foure hundred men] If he came not for mischiefe he brought so many for ostentation, or for his securitie, for those that are a terrour to many are afraid of many.

Genesis 32:7

greatly afraid] Albeit he was comforted by the Angels, yet the infirmitie of the flesh doth appeare; the Angels appeared unto Jacob betwixt two dangers, when there appeared no need of their protection unto him, now the Angels are gone and his incensed brother cometh with foure hundred armed men, in all probabilitie to take revenge for a wrong of twenty yeares standing: thus God is pleased to give his servants interchangeable causes of comforts and fears, that they may still be exercised for their spirituall proficiencie, and may neither despaire in distresse, nor presume in prosperitie.

he divided] The people, and the flocks; the greater cattell by themselves, and the lesser by themselves; and some of his company with each sort to drive them together; honest policie (as well as faith, and piety) is both lawfull, and needfull in the affaires of Gods servants. See Genesis 14:15. & Chap. 30. from vers. 38. to 41. & vers. 16, 17, 18. of this Chapter.

Genesis 32:9

O God of my father] Here, if ever, was a fit time and occasion for Jacob to betake himselfe to the mediation of the Angels, who had lately presented themselves to his view, as Military Troupes, & it was now seasonable to implore their presence to overmatch the forces of his brother: but he knew that was unlawfull, and therefore he directs his supplication for safetie immediately to the God of his father, and grandfather, (without any mention of Angels at all;) and he useth their names to quicken and strengthen his faith by the promises of God unto them, and his Covenant with them; for though God sometimes send his servants visible succours in their distresse, as 2 Kings 6:17. yet that is very rarely, because he would have their hearts ordinarily upheld by faith, and not by sense. See Annot. on Chap. 31. vers. 42.

Genesis 32:10

of the least] Jacob pleads his merit towards Laban, Chap. 31. from vers. 38. to 41. but having to doe with God he sets a very low esteeme of himselfe, as not deserving the least of Gods mercies; see the selfe-same dejection of Abraham, Genesis 18:27. and of Mephibosheth, 2 Sam. 9. vers. 7, 8. See also, Luke 17:10.

all the truth] That is, not onely by teaching him to discerne betwixt truth, and falshood; but by shewing himselfe true in his predictions, and promises unto him, making them true, and right by an answerable event.

with my staffe] That is, poore, like a wayfaring footman that carrieth all his wealth with him, and yet is not overloaded with his burden.

this Jordan] Which he might see from Mount Gilad, or Galed, where he last was, Chap. 31. 47. and if at that time out of sight, yet not out of mind, and so as present to his memory he might say, this Jordan.

become two bands] That is, come on, or encreased in estate so that I have two bands, a flock of lesser cattell, and a drove of greater, and two companies of servants to attend, and order them. See vers. 7. of this Chapter.

Genesis 32:11

Deliver me] Prayer is as a City of refuge to the godly against the malice of the mighty; the readiest meanes of deliverance out of distresse, Psalms 50:15.

the mother with] Or, upon her children, as Hosea 10:14. meaning he will put all to death; This Proverbe cometh of them who kill the bird together with her young ones, Deuteronomy 22:6.

Genesis 32:13

which came to his hand] (1 Samuel 25:8.) That is, not which his hand fetcht in by craft, or guile, or rapine, or wrong, as Hab. 1. 15. but which came to his hands, as freely sent or presented him by Gods providence, and his blessing upon his labours; or that which was neerest at hand as fit to make a pacifying present.

a present] A liberall present consisting (as some reckon) of five hundred and fifty head of cattell of severall kinds; where we may observe the prudence of Jacob in his carriage towards Esau, as well as in his prayer, his faith and pietie to God; he prayeth to him, and putteth his confidence in him, yet useth humane meanes to serve the Divine providence, as well as to preserve himselfe, and his company; and sending of presents is a good meanes to that purpose, Proverbs 17:8. & Chap. 18. 16.

Genesis 32:16

every drove by themselves] Heb. drove drove. See Annot. on Chap. 7. vers. 2.

a space betweene] That Esaus displeasure might be abated by degrees, and so by degrees he might increase in favour, and acceptance with him; A prudent course and with Gods blessing like to take that effect he intended, Chap. 33. 8. as indeed it did, Chap. 33. 9. See Annot. on Chap. 33. 5: 1.

Genesis 32:22

eleven sonnes] He had a twelfth child, his daughter Dinah, the youngest of all his children, (excepting Joseph) who no doubt was under his provident care with her brethren; but she is not mentioned in this place, either because the female sex is not so much observed in the Scripture, (for they were not entred into the Church with a Sacrament, as the males were, nor is any of their ages registred or summed up at their death, except Sarahs, (as some have noted) or it may be Dinah was not mentioned because she was not a mother in Israel as these eleven sonnes were fathers.

Jabbok] See Annot. on Deuteronomy 2:37. See also Numbers 21:24. Deuteronomy 3:16. Joshua 12:2. Judges 11:13.

Genesis 32:24

a man] So in appearance but indeed God, as is implyed by Jacobs desire of a blessing from him, vers. 26. and his mention of him by the Name of God, vers. 28. 30. who Hos. 12. is called first God, vers. 3. then an Angel, vers. 4. The same Angel it was whom Jacob remembreth (in his benediction) as his deliverer from all evill, Genesis 48:16. that is, the Angel of the Covenant, Malachi 3:1. Michael the Arch-angel, Jude 9. that is, Christ; not a created Angel, and Jacobs keeper, as some conceive.

wrestled] Not onely with spirituall strugglings, teares, and prayers, Hosea 12:4. but with corporall also, wherein God assayled him with one hand and upheld him with the other.

untill the break of day] This wrestling was by night, (but at what time of the night it doth not appeare) and tooke up about breake of day, for it was intended for a private conflict without spectators; none must be witnesses of it but Jacob, nor must Jacob fully know with whom he wrestles, and therefore he departed before cleare light appeared to discover him to the servants of Jacob, or any other that should come that way.

Genesis 32:25

when he saw] This is spoken after the manner of men, whose knowledge cometh to them by time, and experience, whereas God by his pure and perfect act of intelligence knoweth all things, not by degrees, or successively, but perfectly and at once.

he prevailed not] Not because he could not, but because he would not, as Genesis 19:22. for in comparison of him Jacob was but a worme, as he is called, Isaiah 41:14. easily trodden on, and crushed under his foot; and God gave him strength to resist, and hold out, so that whosoever gave over first the victory was his, who gave the vigour to prevaile; and if the words had been he could not prevaile, they must have beene understood not for any over-matching of his power, but for the resolution of his will, which, in regard of his Decree to order the conflict thus, must needs be so. See Mark 6:5.

out of joynt] By the strength that was given to Jacob to wrestle, and to prevail with God he might take incouragement to meet with his brother Esau now maching towards him, that the newes of his approach might not too much perplexe him; and that he might not be too much puffed up with the glory, and successe of such a single combate, he is made sensible of his humane frailty, and of his power who strove with him, by a maime in his thigh; so Paul lifted up with revelations to the third heaven, lest he should be exalted above measure, 2 Corinthians 12:7. flt a thorne in the flesh, and the buffetings of Satan.

Genesis 32:26

Let me goe] See Annot. on Exodus 32:10. See also Deuteronomy 9:14. & Luk. 24. 28, 29.

for the day breaketh] See Annot. on vers. 24.

I will not let thee goe] Though by this hurt in his thigh he was made more weake, yet was he strong, 2 Corinthians 12:10. so strong as to wrestle againe for a blessing; and this was a most vehement wrestling with weeping, and supplication, as Hosea noteth, Chap. 12. 4. The power of prayer is next to Almighty, and by this sometimes are the hands of the Almighty as it were bound to the peace, when he hath a quarrell with his people, Exodus 32:10. Deuteronomy 9:14.

except thou blesse me] This example of Jacob is many waies appliable to the state of the Christian Church; there is a night of wrestling and affliction, and a day of blessing; there is a mixture of strength, and infirmitie in the best; there is an holy striving with God by importunitie of prayer, Romans 15:30. and an holy violence to be used for the kingdome of heaven, Matthew 11:12. and in striving for that we strive for a blessing, for with a blessing we shall be admitted to it, Matthew 25:34. and with blessings abundantly furnished in it.

Genesis 32:27

What is thy name] The Angel being God asketh not this question, as man, out of ignorance, for he knew it well enough, as he did what was become of Abel, when he asked of his brother Cain where he was, Genesis 4:9. but he asked of his name, to make an occasion for what himselfe meant to say of the change of his name.

Genesis 32:28

no more Jacob, but] (Chap. 35. 10.) That is, no more onely Jacob, (for that word must be understood, as Jer. 7. 22, 23.) for he was often called Jacob, after this; or, rather Israel then Jacob, as Hosea 6:6. Exod. 16. vers. 2. 8. For after this he was chiefly called Israel, and his posteritie more usually the children of Israel, then the children of Jacob, and familiarly Israelites, not Jacobites. Or this may be a precept as well as a prophesie; and though all Divine prophesies be fulfilled as they are meant, yet all precepts are not performed as they are enjoyned. The name Israel importeth (as the Angel expoundeth it) a princely power with God; The change of names in the godly is an argument of favour with God, and of honour with men, and an incitement to change from bad to good, from good to better. See Gen.

Chap. 17. vers. 5. 15. The name Israel coming of Sarah, he hath prevailed, and El, God, according to the reason rendred in the Text.

and with men] Having power with God thou shalt prevaile with men, as with Laban before, so now with Esau thy brother, though he may seeme to overmatch thee, both in the number and power of thy people.

Genesis 32:29

tell me, I pray thee, thy name] God appeared to Jacob at least twice before this, yet before now he did not aske him his name. The reason whereof may be, that Jacob might take occasion to returne upon him with the same question, not doubting but he would give himselfe some peculiar name, whereby he might the better both remember, and honour him. See Judg. 13. vers. 17.

wherefore is it that thou dost aske after, &c.] The Angel will succour his necessitie, and strengthen him against adversitie, but not serve his curiositie; it was not more curiously done in him that asked after the name of this Angel, then in many who take upon them to tell the causes why the Angel did conceale it. That some Angels had names, it is plaine by Luke 1:19. 26. and that the Angel of the Covenant Christ Jesus had also a name before his incrnation, appeares, Daniel 10:21. where he is named Michael, and that name is repeated, Jude vers. 9. Revelation 12:7. but whether all the Angels have particular names, (which may be so if God please, for he may call both Angels, and Starres by their names, Psalms 147:4. in a literall sense) and why the Angel in this place would not tell his name, is uncertaine; it may be the name here meant was that which was not to be revealed untill afterward: see Exodus 6:3. Or that Jacob must be taught humilitie (and we by his example) in setting modest bounds to his inquiries, and contenting himselfe with ignorance of that which God will have hid. See Judges 13:18. 1 Samuel 6:19. Romans 12. vers. 3.

Genesis 32:30

called the name of the place Peniel] That is, the face of God, not that Gods essence is discernible by any, but this vision in humane forme in comparison of other apparitions was more plaine, and familiar, with face to face, as those that wrestle, or as when a man talketh with his friend in presence. See Exod. 33. vers. 11.

face to face] See Annot. on Exodus 33:11.

and my life is preserved] It hath been a conceit of great antiquitie 〈1 page duplicate〉〈1 page duplicate〉(it may be from this place) that men could not see God but with perill of life; so thought Manoah, Judges 13:22. Yet there is none instance of any one dying upon such a sight, but Exodus 33:20. the Lord himselfe saith, There shall no man see me and live, by which may be meant, that the vision of God is not in this life, but in the other, so that unlesse a man die, he shall not live to see such a sight, for God is indeed invisible to carnall eyes, 1 Timothy 6:16.

Genesis 32:31

he halted] The faithfull so overcome their temptations that they feele the smart thereof, to the intent that they should not glory but in their humilitie. See Annot. on 5: 26. And this sheweth that he prevailed not with the Angel by his own abilitie. Some thinke that Jacob was cured of his maime before he met his brother; yet is not any person to be despised for any such defect; though the typicall priest-hood admitted of none to minister at the Altar, that had any bodily blemish, Levit. 21. from vers. 18. to the 21. yet is none lesse acceptable with God for it; and though Jacob delighted more in the outside of Rachel then of Leah, because she was more beautifull, if she had not a better inside also, God esteemed them both alike: neither the blindnesse of Isaac, nor the lamenesse of Mephibosheth, nor the leprosie of Naaman (and we may take in any other either defect, or deformitie that was not wilfully contracted by mens own wickednesse, as the rednesse of eyes in a drunkard, Proverbs 23:29.) made them lesse beloved of God. The use of such infirmities is (to those that have them not) matter of thanksgiving to Almightie God, who maketh the difference; and to those that have them, to be humbled by them, and withall to endeavour a recompence of their bodily blemishes with an advantage of spirituall graces, and endowments of their minds.

Genesis 32:32

unto this day] The remembrance of this story was kept by generall abstinence of the Israelites from eating of that part in the thigh (in any of the creatures) which in Jacob was sinew shrunke; and this continued untill Moses wrote this Story without any intimation of fault, or folly therein; and to this day the Jews observe it, though with much vanitie and superstition, as they doe other observances whether of History or Religion: and indeed the story of Gods wrestling is most memorable, wherein though profane wit may finde somewhat to cavill at, as if such a conflict with man were too mean a businesse for Almightie God, yet religious wisdome will consider, that Gods thoughts are not mans thoughts, nor his wayes mans wayes, Esa. 55. 8. For he chooseth the foolish things of the world (as the world judgeth them) to confound the wise; and the weake things of the world to confound the things which are mighty, 1 Corinthians 1:27. If humane wit had been to set down a Sacrament for the Patriarchs, it would have despised such a one as Circumcision: but God chooseth also the base things of the world, and things which are despised and things which are not, to bring to nought the things that are, vers. 28. And for this descending of the Sonne of God to this wrestling with Jacob, what is it to that humiliation of his in being borne in a stable, stooping down to wash his own servants feet, John 13:5. to his making himselfe of no reputation, and humbling himselfe to obedience even unto death the death of the crosse, Phil. 2. 7, 8.