Genesis 32
PATMahanaim. i. e. Two hosts, or camps, as it is in the margin. Either, because there were several squadrons (as we speak) of the angels, drawn up like an army, ready for his defence: or, because, besides his own family, which was pitched here in order like a camp, there was that of the angels also. The former seems most probable, because this name relates to God’s host, mentioned before; which consisted of several troops of angels. fore distributed them into several droves, that they might make a greater appearance; and that he might still be more and more pleased, with the respect which was shewn him, and the present intended him. For every new drove, and new speech, made a new impression upon him.
Genesis 32:1
JL HE angels of God met him. To encourage and comfort him, with the assurance that God was with him. This is a remarkable passage, shewing the singular care God had of him: who, as he appeared to him when he went from Canaan, so now appeared to him again in his return thither; that he might depend upon the promise he then made him, (xxviii. 13 — 15.)
Genesis 32:2
This is God’s host. Which attend upon the Schcchinah, or Divine Majesty, to execute his commands.
Genesis 32:3
And Jacob sent messengers before him, &c. As he was about to pass over Jordan, (ver. 10.) he sent some to wait upon his brother. Unto the land ofSeir.] Which Esau, it seems, had conquered in Jacob’s absence, according to the blessing of his father, (xxvii. 40.) " By thy sword shalt thou live." This Jacob thought fit to congratulate to him; and at the same time to try how he stood affected towards himself. The country ofEdom.] So it was called in Moses’s time.
Genesis 32:4
Thus shall ye speak to my lord Esau. He calls him his lord, that he might mollify his anger, if any remained, by humble language. Which sounded as if he had no thoughts of the birthright he had purchased of him. This also was the style wherein others addressed themselves to Esau, after he had won the principality of Seir. Thy servant Jacob.’] These are submissive words also; importing his inferiority. I have sojourned with Laban, &c] This hath the same design with the foregoing words; to insinuate that he was much inferior to Esau; having been a servant a long time to Laban.
Genesis 32:5
And I have oxen, &c. Yet lie adds this, that he was plentifully provided for, lest Esau should think he came a begging, and might prove a burden to him; so the Hebrews understand it. And Maimonides observes, that he mentions only oxen, asses, and flocks (i. e. of sheep and goats), because these were the common possessions of all men, and in all countries, that had any thing. But horses and camels were not ordinary goods, but the possessions of a few great persons, and in some countries only: (More Nevochim, par. iii. cap. 39.) Jacob indeed had camels, (ver. 7. 15. and xxxi. 17.) but, it is likely, they were not many, and he had no great breed of them. Men-servants and maid-servants.] These were a part of their possessions, as oxen and sheep were; which they bought and sold; and were no where more plentiful than in Syria (from whence Jacob came), if it were then such a country as it was in aftertimes, when the Roman writers say, they were " servituti nati," born to slavery. That I may find grace in thy sight.] He courts his friendship, and desires he would favour him, and not hinder him in his passage to their old father. Ver. G. We came to thy brother Esau, and also he cometh to meet thee.] They reported, no doubt, what he replied to Jacob’s message; and this coming to meet him signifies, that he gave them a civil reception: and pretended, at least, to.be glad to hear of his brother’s return; and therefore prepared to come and welcome him into his own country. Four hundred men with him.] Nobly attended; partly to shew his greatness, and partly to do honour to Jacob by a public salutation. Ven 7. Then Jacob was greatly afraid, &c] Being conscious to himself what cause Esau had not to love him. He interpreted his coming to meet him, with such a number, otherwise than it was represented. The vision of angels, indeed, who met him, (ver. 1.) might have fortified him against all fear of Esau’s meeting him: but the first motions of such passions cannot always be prevented. He divided the people that were with him, &c] Put his family and all belonging to him in as good a posture as he was able.
Genesis 32:9
O God of my father Abraham, &c. As he had prudently disposed all things for the preservation of his family, at least of some of them; so he addresses himself to God (of whose goodness both Abraham and Isaac had very long experience), without whose favour he knew the angels themselves could do nothing for him: for they are his host, (ver. 2.) and act only by his command. Return unto thy country*] He represents to God that he was in the way of obedience to his orders: and then remembers him of his gracious promise, " I will deal well with theo." -
Genesis 32:10
lam not worthy, &c. Next, he acknowledges what God had done for him already; and how unworthy he was of the smallest part of it. With my staff.] As a poor traveller, having no more than I could carry about me. Travellers used staffs then, as they do now, for their ease, and for their defence.
Genesis 32:11
The mother with the children. i. e. My whole family: which could not consist with God’s promise, mentioned in the next verse.
Genesis 32:12
As the sand of the sea. The words of God’s promise are as the dust of the earth, (xxviii. 14.) But that signified the same with what God had said to Abraham, (xxii. 17.) which this promise authorised him to apply to himself, as the seed whom he intended to bless.
Genesis 32:13
He lodged there. i. e. In Mahanaim, or thereabouts: where he hoped God would command the angels, which he had seen, to protect him. And he took of that which came to his hand, &c.] According to this translation, he took what he first lighted upon, without any choice; being still in a passion of fear. But the Hebrew phrase VT2, that which tons in his hand, signifies what was in his power to present him withal, viz. such cattle as are after mentioned; though he had no jewels or precious raiment. And it appears that he chose them with great consideration, in exact proportions: for having commended himself, upon such good grounds, to the protection of the Almighty, his fear vanished.
Genesis 32:14
Two hundred she-goats, and twenty he-goats, &c. The males bare the proportion of one to ten females. And so it was in the rams and bulls; which was the proportion Varro saith was observed in his days and country. (See Bochart in his Hierozoic. par. i. lib. ii. cap. 54.)
Genesis 32:15
Milch camels. Who had lately foaled: for nothing was more delicious in those countries (as Bochart observes out of Aristotle, Pliny, and many other authors, lb. lib. ii. cap. 2.) than camels’ milk.
Genesis 32:18
It is a present. With Which he hoped to sweeten him; there being a great power in gifts to win men’s hearts, even when they are disaffected: as the wise man observes in many places, (Prov. xvii. 8. xviii. 16, &c.) And behold, he is behind us.] He would not have Esau think that he was afraid to see him.
Genesis 32:19
And so he commanded the second, &c. He there-
Genesis 32:21
Lodged that night in the company. Or, camp, i. e. where he pitched the tents for his family.
Genesis 32:22
He arose up that night. Before it was day; in the last watch of the night. His eleven sons.] i. e. All his children: for the daughter is comprehended. Passed over the ford Jabbock] This was a little river, flowing from the country of the Ammonites, and falling into Jordan, where it comes out of the lake of Genesareth. It was in one place fordable; and there Jacob first passed over himself, to try the depth of it.'
Genesis 32:23
And he took them and sent them over, &c. Having tried the ford, he returned; and caused them all to pass over; and so (as it follows) was left alone, on the east side of the brook.
Genesis 32:24
And there wrestled a man with him. He stayed alone, in all likelihood, that he might commend himself and his family to God, by earnest prayer: which seems to be confirmed by the prophet Hosea, xii. 4. And as he was praying, or when he had done, a man encountered him, with whom he grappled; taking him, perhaps, for some of Esau’s attendants come to surprise him. For it was so dark, that he could not see what kind of countenance he had: or, if he could, angels were wont to appear so like to men, that at the first they did not discern the difference, Maimonides fancies all this was done in a prophetic vision: (More Nevoch. par. iu cap. 42.) but the whole narration confutes this. The only question is, whether this was a created angel, or the Eternal AOrOS, as many of the ancient fathers understood it. Whose opinion is opposed by St. Austin, (as I observed upon the ISth chapter) and seems to me not so probable, as that this angel was one of God’s host, mentioned ver. 2. sent from the Schcchinah, or Divine Majesty; by whose order, and in whose presence, he strove with Jacob, in such manner as is here described. In short, I take him to be one of those, whom the Jews call angels of the presence; that wait continually upon the Divine Majesty, and make a part of his retinue. (See xxxv. 10.)
Genesis 32:25
And when he saw that he prevailed not against him. Though Jacob, no doubt, was extraordinarily strengthened by God in this combat, (Hosea xii. 5.) yet the angel who represented God could have prevailed against him, if his orders had Jiot been to let Jacob have the better. He touched the hollow of his thigh.] The angel gave over the combat; but made him know, by this light touch, what he could have done, if he had pleased, i. e. quite overthrown him, as easily as he had made him go limping. This discovered to Jacob that he was more than a man who wrestled with him: and that he had not prevailed against him by his own strength; but by the power of God. The hollow of Jacob’s thigh was out of joint.] The thighbone slipped out of the cavity, or socket, into which it was inserted. Ver.2G. And he said, Let me go.] Though the angel ceased to wrestle any longer, yet Jacob would not let go his hold: and, the more to set off his victory, the angel seems not to be^able to break from him without his consent. For the day breaks.] It is time for thee to follow thy family over the brook. And he said, I will not let thee go, except thou bless me.] By this it plainly appears, Jacob began to understand who he was.
Genesis 32:27
What is thy name?. The angel doth not yet own his quality; but speaks as if he were unacquainted with Jacob.
Genesis 32:28
Thy name shall be called no more Jacob, but Israel. i. e. Not only Jacob, (as this expression is used 1 Sam. viii. 7.) or not so much Jacob as Israel. Which name abolished the other, in his posterity: who were called Israelites, but never Jacobites. For as a prince hast thou power with God and with men.] These words explain the end and intention of this combat; which was to shew, that he, having such power with God as to prevail over one of his ministers, needed not fear his brother Esau.* So the Vulgar Latin expresses it: If thou hast been strong against God, how much more shdlt thou prevail with men? And it is the sense of our translation, which more literally renders the Hebrew words, Thou hast behaved thyself like a prince (so the word Scharitha imports) with God, and with men, &c. That is, hast shewed such an heroic spirit (as we speak) in this combat, that thou needest not fear Esau and all his followers: this victory is an assurance that thou shalt get the better of him. There is nobody skilled in the original language, but easily sees no other derivation of the name of Israel is to be sought for, but what is contained in this word Scharitha: which gives the reason of it. For sar, as St. Jerome observes, signifies a prince; and the jod in the beginning, is the common note of a proper name. So the meaning of Israel is as much as a prince with God.
Genesis 32:29
Jacob asked him and said, Tell me, I pray thee, thy name. Jacob having told him his own name, desires him to requite him in the same kind: that thereby he might more certainly know, whether he was an angel or a man. For these words seem to demonstrate, he did not think him to be God himself. Wherefore dost thou ask after my name?] Do not inquire after it. Rasi thinks angels changed their names according to the offices and functions to which they were assigned. And he blessed him there.] Renewed the blessing which God had promised to Abraham and his seed; whereby Jacob was fully satisfied who he was: for he pronounced this blessing in the name of God, from whom ho came.
/ have seen God face to face. Been admitted to the nearest familiarity with him. For he looked upon this angel as a “part of the Schechinah; which now also, it is likely, visibly appeared, and made him call this place Peniel, the face of God. Which doth not import that the Schechinah appeared in a human figure (for it never did), but that he looked upon it as a token of the Divine Presence, and that it approached very near him; as when one friend speaks to another face to face, as the ancient phrase was. And my life was preserved.] This is commonly interpreted by the opinion, which was in old time, that if they saw one of the heavenly ministers, they were to be no longer men of this world, but die presently. But it may refer (as Menochius observes) to the principal scope of the combat, which was to confirm Jacob against the fear of Esau: and -