1Frühmorgens machte sich Laban auf, er küßte seine Enkel und seine Töchter und segnete sie, dann ging Laban und kehrte an seinen Ort zurück. 2Wie Jaakob seines Wegs ging, trafen Boten Gottes auf ihn. 3Jaakob sprach, als er sie sah: Ein Heerlager Gottes ist dies! Und er rief den Namen jenes Ortes: Machanajim, Doppellager. 4Jaakob sandte nun Boten vor seinem Antlitz her zu Essaw seinem Bruder nach dem Lande Sseďr, in Edoms Gefild, 5und gebot ihnen, sprechend: So sprecht zu meinem Herrn, zu Essaw: So hat dein Knecht Jaakob gesprochen: Bei Laban gastete ich und habe bis jetzt gesäumt, 6mir ist Ochs und Esel, Kleinvieh, und Knecht und Magd geworden, nun sende ich, meinem Herrn es zu melden, Gunst in deinen Augen zu finden. 7Die Boten kehrten zu Jaakob wieder, sprechend: Wir sind zu deinem Bruder, zu Essaw gekommen, aber schon geht er dir entgegen, vierhundert Mann bei ihm. 8Jaakob fürchtete sich sehr, ihm wurde bang. Er teilte das Volk das mit ihm war, und Kleinvieh und Rind und Kamele, zu zwei Lagern 9und sprach: Kommt Essaw ans eine Lager und schlägt es, bleibt dem restenden Lager ein Entrinnen. 10Dann sprach Jaakob: Gott meines Vaters Abraham, Gott meines Vaters Jizchak, DU, der zu mir sprach: Kehre zu deinem Land, zu deiner Verwandtschaft, ich will dir Güte erweisen! 11Zu klein bin ich all den Hulden und all der Treue die du an deinem Knechte tatest, mit meinem Stab ja überschritt ich diesen Jordan, und jetzt bin ich zu zwei Lagern geworden! 12O rette mich doch aus der Hand meines Bruders, aus Essaws Hand! Denn ich bin in Furcht vor ihm, daß er kommt und mich schlägt, Mutter über Kindern. 13Du selbst aber hast gesprochen: Güte will ich dir, Güte erweisen, will deinen Samen machen wie Sand des Meers, der vor Menge nicht gezählt werden kann. 14Er nächtigte dort in jener Nacht und nahm von dem was ihm zur Hand gekommen war eine Spende für Essaw seinen Bruder, 15zweihundert Ziegen und zwanzig Böcke, zweihundert Mutterschafe und zwanzig Widder, 16dreißig säugende Kamele samt ihren Jungen, vierzig Färsen und zehn Farren, zwanzig Graustuten samt zehn Fohlen, 17und übergab sie in die Hand seiner Knechte, Herde um Herde besonders, und sprach zu seinen Knechten: Schreitet vor meinem Antlitz her und legt Raum zwischen Herde und Herde. 18Er gebot dem ersten, sprechend: Wenn mein Bruder Essaw auf dich stößt und fragt dich, sprechend: Wessen bist du, wohin gehst du, wessen sind diese vor dir? 19sollst du sprechen: Deines Knechts, Jaakobs, eine Spende ists, gesandt meinem Herrn, Essaw, und da, er selber auch ist hinter uns. 20Auch dem zweiten gebot er, auch dem dritten, allen auch die hinter den Herden gingen, sprechend: Nach dieser Rede sollt ihr zu Essaw reden, wann ihr ihn findet, 21und sollt sprechen: Da, auch dein Knecht Jaakob ist hinter uns. Denn er sprach zu sich: Bedecken will ich sein Antlitz mit der Spende, die vor meinem Antlitz geht, danach will ich sein Antlitz sehn, vielleicht hebt er mein Antlitz empor. 22Die Spende schritt seinem Antlitz voraus, er aber nächtigte in jener Nacht im Lager. 23In jener Nacht machte er sich auf, er nahm seine zwei Weiber, seine zwei Mägde und seine elf Kinder und fuhr über die Furt des Jabbok, 24er nahm sie, führte sie über den Fluß und fuhr über was sein war. 25Jaakob blieb allein zurück. - Ein Mann rang mit ihm, bis das Morgengrauen aufzog. 26Als er sah, daß er ihn nicht übermochte, rührte er an seine Hüftpfanne, und Jaakobs Hüftpfanne verrenkte sich, wie er mit ihm rang. 27Dann sprach er: Entlasse mich, denn das Morgengrauen ist aufgezogen. Er aber sprach: Ich entlasse dich nicht, du habest mich denn gesegnet. 28Da sprach er zu ihm: Was ist dein Name? Und er sprach: Jaakob.. 29Da sprach er: Nicht Jaakob werde fürder dein Name gesprochen, sondern Jissrael, Fechter Gottes, denn du fichtst mit Gottheit und mit Menschheit und übermagst. 30Da fragte Jaakob, er sprach: Vermelde doch deinen Namen! Er aber sprach: Warum denn fragst du nach meinem Namen! Und er segnete ihn dort. 31Jaakob rief den Namen des Ortes: Pniel, Gottesantlitz, denn: Ich habe Gott gesehn, Antlitz zu Antlitz, und meine Seele ist errettet. 32Die Sonne strahlte ihm auf, als er an Pniel vorüber war, er aber hinkte an seiner Hüfte. - 33Darum essen die Söhne Jissraels bis auf diesen Tag die Spannader nicht, die auf der Hüftpfanne liegt, denn an Jaakobs Hüftpfanne an der Spannader hat er gerührt.
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.