1Laban časně ráno vstal, objal své vnuky a dcery a požehnal jim. Potom Laban odešel a vrátil se domů. 2Jakub šel dál svou cestou a tu proti němu stanuli Boží andělé. 3Když je spatřil, řekl Jakub: „To je tábor Boží,“ a dal tomu místu jméno Machanajim. 4Jakub před sebou vypravil posly do země Seir, do edomské stepi, ke svému bratru Ezauovi. 5Dal jim tento příkaz: „Takto promluvíte k mému pánu Ezauovi: toto je poselství od tvého služebníka Jakuba: Pobýval jsem u Labana a zdržel jsem se tam až dodneška. 6Získal jsem hovězí dobytek i osly, brav, služebníky i služky. Rád bych o tom zpravil svého pána, abych nalezl v jeho očích milost.“ 7Poslové se vrátili k Jakubovi a řekli: „Šli jsme k tvému bratru Ezauovi. On sám ti nyní přichází naproti a má s sebou čtyři sta mužů.“ 8Jakub dostal veliký strach a bylo mu úzko. Rozdělil tedy lidi, kteří s ním byli, a brav i skot na dva tábory. 9Řekl si: „Zamíří-li Ezau k jednomu z táborů a zaútočí na něj, zbylý tábor se bude moci zachránit.“ 10Jakub řekl: „Jahve, Bože mého otce Abraháma a Bože mého otce Izáka, který jsi mi přikázal: ‘Navrať se do své země a do své vlasti a já ti prokáži dobro,’ 11nejsem hoden vší přízně a vší dobroty, kterou jsi prokázal svému služebníkovi. Když jsem zde překračoval Jordán, neměl jsem nic než svou hůl, a nyní mohu vytvořit dva tábory. 12Zachraň mě laskavě z rukou mého bratra Ezaua, neboť mám z něho strach, aby nepřišel a nepobil nás, matku i s dětmi. 13Ty sám jsi přece řekl: ‘Zahrnu tě dobrodiním a rozmnožím tvé potomstvo jako mořský písek, kterého je tolik, že ho nikdo nemůže spočítat.’“- 14A Jakub na tom místě přenocoval. Ze svého majetku vybral vhodné věci jako dar pro svého bratra Ezaua: 15dvě stě koz a dvacet kozlů, dvě stě ovcí a dvacet beranů, 16třicet kojících velbloudic i s mláďaty, čtyřicet krav a deset býků, dvacet oslic a deset oslátek. 17Svěřil je svým služebníkům, každé stádo zvlášť, a služebníkům řekl: „Jděte napřed a ponechejte mezi stády mezery.“ 18Prvnímu dal tento rozkaz: „Až tě potká můj bratr Ezau a zeptá se tě: ‘Čí jsi? Kam jdeš? Komu patří to, co je před tebou?’ 19pak odpovíš: ‘Je to tvého služebníka Jakuba, je to dar, jejž posílá svému pánu Ezauovi, a on sám přichází za námi.’“ 20Týž rozkaz dal druhému a třetímu a všem, kteří kráčeli za stády, a řekl jim: „Takto tedy promluvíte k Ezauovi, až ho naleznete, 21a řeknete: ‘I tvůj služebník Jakub sám přichází za námi.’“ Říkal si totiž: „Usmířím si ho darem, který mě bude předcházet, potom mu teprve půjdu na oči sám, snad mi odpustí.“ 22Dar tedy odeslal napřed a sám zůstal onu noc v táboře. 23Ještě téže noci vstal, vzal obě ženy, obě služky, svých jedenáct dětí a přešel brod Jaboku. 24Vzal je, převedl přes bystřinu a přepravil přes ni též všechno, co měl. 25A Jakub zůstal sám. A kdosi s ním zápasil až do prvního úsvitu. 26Vida, že ho nepřemůže, udeřil ho do kyčelního kloubu, takže se během boje Jakubovi vymkl kyčel. 27Řekl: „Pusť mě, už přece svítá,“ ale Jakub odpověděl: „Nepustím tě, dokud mi nepožehnáš.“ 28On se ho otázal: „Jak se jmenuješ?“ - Odpověděl: „Jakub.“ 29On pokračoval: „Už ti nebudou říkat Jakub, nýbrž Izrael, neboť jsi byl silný proti Bohu i proti lidem a zvítězil jsi.“ 30Jakub vyslovil tuto žádost: „Zjev mi, prosím tě, své jméno,“ on však odpověděl: „Proč ode mne žádáš mé jméno?“ a na místě mu požehnal. 31Jakub dal tomu místu jméno Penuel, neboť, jak řekl: „Tváří v tvář jsem viděl Boha a vyvázl jsem životem.“ 32Při východu slunce minul Penuel a kulhal kvůli kyčli. 33Proto Izraelité až do dnešního dne nejedí sedací šlachu, která je v kyčelním kloubu, protože on udeřil Jakuba do kyčelního kloubu, do sedací šlachy.
Jamieson Fausset Brown Bible Commentary 1 VISION OF ANGELS. (
Gen 32:1-
Gen 32:2)
angels of God met him--It is not said whether this angelic manifestation was made in a vision by day, or a dream by night. There is an evident allusion, however, to the appearance upon the ladder (compare
Gen 28:12), and this occurring to Jacob on his return to Canaan, was an encouraging pledge of the continued presence and protection of God (
Ps 34:7;
Heb 1:14).
2 Mahanaim--"two hosts," or "camps." The place was situated between mount Gilead and the Jabbok, near the banks of that brook.
3 MISSION TO ESAU. (OTGen:32:3-32)
Jacob sent messengers before him to Esau--that is, "had sent." It was a prudent precaution to ascertain the present temper of Esau, as the road, on approaching the eastern confines of Canaan, lay near the wild district where his brother was now established.
land of Seir--a highland country on the east and south of the Dead Sea, inhabited by the Horites, who were dispossessed by Esau or his posterity (
Deut 11:12). When and in what circumstances he had emigrated thither, whether the separation arose out of the undutiful conduct and idolatrous habits of his wives, which had made them unwelcome in the tent of his parents, or whether his roving disposition had sought a country from his love of adventure and the chase, he was living in a state of power and affluence, and this settlement on the outer borders of Canaan, though made of his own free will, was overruled by Providence to pave the way for Jacob's return to the promised land.
4 Thus shall ye speak unto my lord Esau--The purport of the message was that, after a residence of twenty years in Mesopotamia, he was now returning to his native land, that he did not need any thing, for he had abundance of pastoral wealth, but that he could not pass without notifying his arrival to his brother and paying the homage of his respectful obeisance. Acts of civility tend to disarm opposition and soften hatred (
Eccl 10:4).
Thy servant Jacob--He had been made lord over his brethren (compare
Gen 27:29). But it is probable he thought this referred to a spiritual superiority; or if to temporal, that it was to be realized only to his posterity. At all events, leaving it to God to fulfil that purpose, he deemed it prudent to assume the most kind and respectful bearing.
6 The messengers returned to Jacob--Their report left Jacob in painful uncertainty as to what was his brother's views and feelings. Esau's studied reserve gave him reason to dread the worst. Jacob was naturally timid; but his conscience told him that there was much ground for apprehension, and his distress was all the more aggravated that he had to provide for the safety of a large and helpless family.
9 Jacob said, O God of my father Abraham--In this great emergency, he had recourse to prayer. This is the first recorded example of prayer in the Bible. It is short, earnest, and bearing directly on the occasion. The appeal is made to God, as standing in a covenant relation to his family, just as we ought to put our hopes of acceptance with God in Christ. It pleads the special promise made to him of a safe return; and after a most humble and affecting confession of unworthiness, it breathes an earnest desire for deliverance from the impending danger. It was the prayer of a kind husband, an affectionate father, a firm believer in the promises.
13 took . . . a present for Esau--Jacob combined active exertions with earnest prayer; and this teaches us that we must not depend upon the aid and interposition of God in such a way as to supersede the exercise of prudence and foresight. Superiors are always approached with presents, and the respect expressed is estimated by the quality and amount of the gift. The present of Jacob consisted of five hundred fifty head of cattle, of different kinds, such as would be most prized by Esau. It was a most magnificent present, skilfully arranged and proportioned. The milch camels alone were of immense value; for the she camels form the principal part of Arab wealth; their milk is a chief article of diet; and in many other respects they are of the greatest use.
16 every drove by themselves--There was great prudence in this arrangement; for the present would thus have a more imposing appearance; Esau's passion would have time to cool as he passed each successive company; and if the first was refused, the others would hasten back to convey a timely warning.
17 he commanded the foremost--The messengers were strictly commanded to say the same words [
Gen 32:18,
Gen 32:20], that Esau might be more impressed and that the uniformity of the address might appear more clearly to have come from Jacob himself.
21 himself lodged--not the whole night, but only a part of it.
22 ford Jabbok--now the Zerka--a stream that rises among the mountains of Gilead, and running from east to west, enters the Jordan, about forty miles south of the Sea of Tiberias. At the ford it is ten yards wide. It is sometimes forded with difficulty; but in summer it is very shallow.
he rose up and took--Unable to sleep, Jacob waded the ford in the night time by himself; and having ascertained its safety, he returned to the north bank and sent over his family and attendants, remaining behind, to seek anew, in silent prayer, the divine blessing on the means he had set in motion.
24 There wrestled a man with him--This mysterious person is called an angel (
Hos 12:4) and God (
Gen 32:28,
Gen 32:30;
Hos 12:5); and the opinion that is most supported is that he was "the angel of the covenant," who, in a visible form, appeared to animate the mind and sympathize with the distress of his pious servant. It has been a subject of much discussion whether the incident described was an actual conflict or a visionary scene. Many think that as 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 favored--such as the ladder--have concluded that it was a vision [CALVIN, HESSENBERG, HENGSTENBERG]. 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. To us it 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.
26 I will not let thee go, except thou bless me--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.
28 Thy name shall be called no more Jacob, but Israel--The old name was not to be abandoned; but, referring as it did to a dishonorable part of the patriarch's history, it was to be associated with another descriptive of his now sanctified and eminently devout character.
29 Jacob asked, Tell me . . . thy name--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.
31 halted upon his thigh--As Paul had a thorn in the flesh given to humble him, lest he should be too elevated by the abundant revelations granted him [
2Cor 12:7], so Jacob's lameness was to keep him mindful of this mysterious scene, and that it was in gracious condescension the victory was yielded to him. In the greatest of these spiritual victories which, through faith, any of God's people obtain, there is always something to humble them.
32 the sinew which shrank--the nerve that fastens the thigh bone in its socket. The practice of the Jews in abstaining from eating this in the flesh of animals, is not founded on the law of Moses, but is merely a traditional usage. The sinew is carefully extracted; and where there are no persons skilled enough for that operation, they do not make use of the hind legs at all.