This story has a strange fascination for most Bible readers, due, in part, to the vividness with which it is told; in part, to the deep spiritual truth which it half reveals and half conceals. Jacob recalls in his prayer the time when he passed this very place twenty years before as he fled from the wrath of Esau. God has been with him, and prospered him. Let us picture again that weird night scene. The almost oppressive silence was only broken by the roar of the shallow Jabbok, which writhed and struggled between obstructing rocks as it plunged and tumbled to the Jordan valley two miles below. We can see the rough waters gleam under the torches as drove after drove of animals splashed and ploughed their way through,--the goats and the sheep, the camels and the cattle, the asses and their foals are carefully arranged in successive relays, to appease the wrath of Esau. Then, in two companies, his frightened household followed, and the sounds died away again until nothing was left but the deepened roar of the turbulent stream beside him, which seemed to intensify the dead silence all around. Jacob was left alone. He was anxious, and apprehensive of what might happen. He was a greedy man, and he stood to lose, at one stroke, the wealth which represented the struggles of twenty years. He was an intensely affectionate man, and it seemed as if wives and children might be snatched away from him at one fell swoop: “I fear lest Esau come and smite me, the mother and the children.” Then, through the long night there wrestled with him man till daybreak--till the reach of the Jabbok flashed again in the sudden Syrian sunrise. As he lay there in the growing light, thrown, exhausted, he knew it was no man who had striven with him. In the sunrise he had seen God face to face. So he called the place Peniel--God’s face. But that is only the outside of the story, the body of this experience. What is its inner meaning? An instinct tells us that this is the record of a moral and spiritual struggle, which doubtless has its counterpart in the human life of these breathless days. That shrivelled tendon was the mark left in Jacob’s body of a moral and spiritual struggle--the crisis of his history. We know the long night ended in tearful and penitent prayer. What makes me feel certain that this is the record of a moral and spiritual struggle is the undoubted fact that from that day a great moral change came over Jacob--a change represented by his new name. He was no longer Jacob--sly, subtle, crafty, tricky Jacob, he was an Israelite, indeed, in whom there was no guile. He was Israel, God’s prince, for he had prevailed. He not only had a new name, but a new nature. The blessing which came with the dawn was the highest blessing which can ever come to any man--the assurance that his better self would become increasingly his truest self. He was a prince of God. It is not difficult to see that Jacob’s whole life had been one long wrestle, a tough, hard struggle with others. He had wrestled for bread, for love, for justice. Yes; and he had prevailed. He had succeeded, he had reaped the fruit of struggle--strength. He had gained what comes with victory--self-confidence. He had outwitted the crafty Laban. He went to his uncle a penniless tramp; he left him a wealthy man. And now he comes back to the land which was promised him. And here, on the very border and frontier of it, just as he is about to grasp what seems to be already his, he is brought up suddenly face to face with an old sin; and, as old sins are wont to do, it unnerved him. Do you know men who sinned--twenty years ago? They have been successful in spite of their sin--nay, by means of it, and God has given no sign. Then, after twenty years, they are brought face to face with the consequences. They do not ask now: What will it mean to me? There is a question which cuts deeper than that: What will it mean to wife and children? If no one else were involved, if the man knew definitely what it would mean and how it would end he could face it. Though it brought ruin and exposure and shame, he could meet it like a man, But when the vague dread of it hangs over his life, and he lies awake at night and goes over all the possibilities and chances of what may happen, and wonders if any contingency has been left unprovided for, till the heart is sick with a nameless dread--then suspense becomes anguish. Now, that was Jacob’s case. He had done all that foresight and long experience could devise. He had sent messages, intended to convey to Esau the impression that he was a man of some consequence--obsequious messages, toe, to “my lord Esau.” And “my lord” sent back a soldier’s answer: “Esau cometh to meet thee with four hundred men.” With great astuteness Jacob divides his household into two companies, so that if Esau falls on one, the other may perhaps escape. His trouble drives him to his knees, for with all his subtlety and shrewdness Jacob was a praying man. He appeals, in his extremity--like many a trickster since--to his father’s God. And yet, apprehension of his loss breaks through his very prayer. He is a rich man now, and has much to lose “I am not worthy of the least of all the mercies which Thou hast shewed unto Thy servant,. . . deliver me, I pray Thee, from the hand of my brother.” In the very act of prayer his subtle brain is scheming how hewill send presents to Esau--not in a lump, but first one, then another, drove after drove. He knew very well how to appeal to the frank, generous heart of the rough twin-brother. What a mixture the man is!--craft and prayer, cunning and faith, daring and dread!. . . “Then Jacob was greatly afraid, and was distressed.” Does all this let any light on some past experience of your own? You were walking, as you thought, in the way of God’s leading--in obedience to His call--to some land of promise, and on the very border of it you are suddenly brought face to face with some past wrong. The power in which you trusted--the result of long experience--fails you. Your self-confidence is rudely shaken. You betake yourself to prayer, and yet you will not trust wholly in that either; you do all that foresight can suggest--and stretch a point in doing it--to make quite sure that the blessing shall be yours. You try to deal with God as you have dealt with men. Is that the meaning of Jacob’s wrestling? You come to the very border of your land of promise. It is almost your own. And you will make quite sure of it by human means,--as if God could be tricked and managed, as if the blessing must be wrested from unwilling hands. Then you find that you have more than Esau to deal with. There is another Antagonist--unknown, mysterious, persistent. So you struggle on through the darkness, unwilling to cast aside the powers which have never failed when dealing with your fellows. Does not your own experience interpret this story for you? Then, at daybreak, with one touch the nameless wrestler shrivels the strongest muscle in Jacob’s body, and shows what He might have done at any moment. The strong man falls back spent and thrown. His self-confidence is broken, he has met more than this match.
Nay, but I yield, I yield;
I can hold out no more!
Is that the end, then? It would have been with some men, but Jacob clings with all his remaining strength to his great antagonist, until he wrings a blessing from the struggle. It was after his defeat, you observe, after he was worsted and thrown, that he prevailed. Look at the text again (R.V. margin), “In his strength he strove with God; yea, he strove with the angel, and prevailed.” But how? In this way: “He wept, and made supplication unto Him.” He supplicates the possession he cannot win. The blessing he sought to wring from God was his in a free and gracious gift. The sun rose on a changed and chastened life. But the long struggle had left its mark on him. He halted on his thigh. He lost the proud, self-confident swing in his gait. He was a humbler and a better man. Is that an old story I have been telling you? Is it not your story? Yours and mine? Do you remember that dark and troubled day when the Unseen asserted its rights--when you wrestled, but not with flesh and blood? And you found that the tricks and quirks which avail in that warfare were no use, for you were dealing with God. Is that the explanation of some struggle in the darkness which is going on here and now? Have we never heard of the striving of the Spirit? Is that the meaning of some bitter disappointment which comes unexpectedly into the life of some self-confident man who has hitherto never known what failure means? The power which wrestles with you is a power which longs to bless. If you will cling with all your strength, it may be you will come out of that struggle crowned and with a new name, because in the struggle you have learned His name, and in defeat you have learned to pray. (A. Moorhouse, M. A.)
Jacob’s strength
The strength that God puts into us, though it be God’s own, yet when we have it, and work by it, God accounts it as ours; it is called Jacob’s strength, though the truth is, it was God’s strength. It is a great honour to manifest much strength in wrestling with God in prayer. In this was the honour of Jacob, with his strength he prevailed with God. We should not come with weak and empty prayers, but we should put forth strength; if a Christian has any strength in the world for anything, he should have it in prayer. According to the strength of the fire, the bullet, ascends; so according to what strength we put forth in prayer, so is our prevalence. This strength of Jacob was a type of the spiritual strength which God gives His saints when they have to deal with Him. See Eph_3:16. Surely the strength is great that is by the Spirit of God, but such strength shall manifest the glory of the Spirit of God. This is the strength attainable for Christians, even here in this world. Let us not be satisfied with faint desires and wishes, when Jesus Christ is tendered to us as the fountain of strength. But do you walk so that your strength manifests that such riches of the glory of God dwell in you? Christians should seek to be strengthened with all might, according to the glorious power of God. The way to prevail with men is to prevail with God. (Jeremiah Burroughs.)
Jacob’s victory and our duty
Theprophet takes the opportunity of showing the difference between their conduct and that of Jacob, after whom they were called. His design in doing so was to make them know that, if they expected to be saved, it was not by proving their descent from Jacob, but by acting as did that pious patriarch when he was in danger and was suffering from the effects of his former misconduct. Reference is to the scene of wrestling with the angel. We use it as an example of the mode and nature of faithful and successful prayer. All must pray, and to be heard must pray aright, in the same persevering manner as Jacob, and in the same holy temper. We are taught, in other parts of Scripture, to address our God with penitence, holiness, faith, and perseverance; and all these essentials of acceptable devotion are illustrated in this narrative. (Beaver H. Blacker, M. A.)
Israel unlike Jacob
Alas!a nearer view of Judah shows that all the descendants of Jacob, in Zion as in Samaria, provoke judgment. How unlike the early devotion and fervent faith of the pilgrim-patriarch their father! From the strong prayer amidst the stones at Bethel, where the eternal pathway between heaven and earth was opened in vision, and from the wrestling of supplication at Peniel, what moral degeneracy a idst the wealthy traffic adopted in Canaan! And what a cry to God may not the prophet raise for a restoration of the old simple tent-life, when it seemed natural to men that God should raise up speakers of His will, and quicken their spiritual life by fervent preachers! In those days of prophets Israel dwelt safely: under her kings she sins and suffers. God spared the ten tribes, notwithstanding that Jeroboam, the son of Nebat, made them sin. Now, since idolatry multiplies, since Baal is worshipped, and perhaps even human bloodshed, either to Moloch, or through contagion of Moloch worship, notwithstanding Abraham’s purer faith had sought better propitiations, the nation drifts like chaff, stubble, smoke. All God’s appeals are in vain. Stolid and obstinate, the nation which God called to for a new birth of a pious generation, and for new thoughts and hope, stands gazing on its idols. God would have saved them from the Assyrian sword, and would have foiled the besieger, and bidden death and the grave stay their devouring. But since sinners do not repent, God cannot relent. (Rowland Williams, D. D.)
Bethel and Peniel
The house of God and the face of God. God is here. God is mine.
I. Jacob’s first conversion. At Bethel Jacob cannot be called a “religious man.” He had come into no personal relations with God. He acknowledged, but did not know, his father’s God. His character had, as yet, received no shakings, so it had thrown down no personal and independent rootings; there were no signs of the sway of any central and unifying principles. He could still be described as “without God in the world.” But out of the very consequences of his wrongdoings come the beginnings of nobler things. The vision gives us the time when Jacob first entered into personal relations with God. It may help us to understand in what our conversion to God essentially consists--a revelation of the personal God to the soul; and the acceptance, by the soul, of the responsibilities of that revelation. Jacob’s new life begins with a personal revelation of God. This is the Divine arrest of the man in the very midst of his wilfulness and selfishness. God guides him with the hand of His Providence, and sets him just where He can best reveal to him Himself. We have no record of Jacob’s struggling after the light, and at last reaching, after long efforts, to the light of God. In his case there is no growing of knowledge into the wisdom of God, no unfolding of moral feeling into spiritual life; but upon him, while actually in his heedlessness, the revelation of God comes: a new fact of his existence is impressively disclosed to him: this fact, that God, his father’s God, Abraham’s God, was with him. That fact at once, and altogether, changes the principle and spirit of his life. Religion is not a development; it is not an education; it is not something which man can himself start and nourish. It is the effect of a Divine salvation; an intervention of God; a gracious mode of bringing man into conscious and happy relations with God. It was a vision of God, and an assurance of the Divine nearness to him, and care of him, that bowed Jacob down with the profoundest awe and humiliation. The ungodly soul felt that God was about him, close to him. The vision opened Jacob’s eyes--
1. To see God’s relation to his life. The vision showed God caring for sinful, wandering Jacob, watching over his slumbers, peopling the desert for him with ministering angels, and assuring him of unfailing guardianship. He could never be the same man again when this fact had been brought home to his very heart.
2. To feel a conviction of the Divine claims of God is here, I must wait, listen, obey.
3. To realise the Divine love, the sovereign fulness and freeness of Divine grace, Jacob woke in the morning to feel--God loves me, even me.
II. Jacob’s second conversion. The wrestling represents the highest point in the spiritual history of Jacob. It was the time in which Jacob learned the mystery and the joy of trusting wholly, committing himself entirely to the Divine love and lead. The wrestling at Jabbok is the close of a scene of which each part requires careful attention. Anxious and scheming as he came within sight of Canaan, he had the vision of the guarding angels to recall him from his schemings to trust. He had hitherto only seen his helpless company and the approaching peril, and like the prophet’s servant in later times, God opened his eyes to see, closer than any danger, the two angel-bands of watchers. Recalled thus to the thought of God’s nearness, Jacob feels that he must blend prudent schemes with prayer, and the prayer he offers is full of humility, thankfulness, and pleading, that makes it in many ways a model of prayer. But it is easily overestimated. It is the prayer of one who is still rough too self-conscious, of one who has not yet quite given up his guileful ways: there is still something of Jacob’s old mistake of “making terms with God.” He is evidently learning his great life-lesson, but the prayer shows that he has not fully learned it yet. It was a kind of drama of his life which was acted through that night. It was a gracious way of shewing Jacob what had been the mistake of his whole career. He had always been wrestling. Now in his heart he was even wrestling with God. But He will find that a very different thing. If it does seem that a man’s wrestling brings mastery, it is only because God does not put forth His strength in the conflict. When He does and Simply touches Jacob, the confident wrestler, is prostrate and utterly helpless; he can wrestle no more, he can only cling, he can only say, “Give me the blessing”; he gives up at last all self-efforts to win the blessing. (Robert Tuck, B. A.)
