1Časně ráno Laban vstal, políbil své vnuky a své dcery a požehnal jim. Potom se odebral zpátky domů. 2Když se také Jakub vydal na cestu, potkali ho Boží andělé. 3Jakub řekl, sotva je uviděl: „To je Boží tábor.“ A nazval to místo Machanajim. 4Pak Jakub poslal před sebou posly ke svému bratru Ezauovi do země Seír, do edomského kraje. 5Přikázal jim: „Řekněte mému pánu Ezauovi toto: Tvůj služebník Jakub vzkazuje: Byl jsem u Labana a u něj jsem pobýval až do této chvíle. 6Mám dobytek, osly a stáda ovcí, čeledíny a děvečky. To ti chci oznámit, abych v tvých očích našel milost.’“ 7Poslové se vrátili k Jakubovi s touto zprávou: „Přišli jsme k tvému bratru Ezauovi a on ti jde naproti. Je s ním čtyři sta mužů.“ 8Tu se Jakub ulekl a byl velmi znepokojen. Rozdělil své lidi, stádo ovcí, dobytek i velbloudy do dvou táborů. 9Řekl si: „Když Ezau narazí na jeden tábor a vezme jej útokem, druhý může uniknout.“ 10“Jakub se modlil: „Bože mého otce Abraháma a Bože mého otce Izáka, Hospodine, který jsi mi řekl: ‚Vrať se do svého rodiště a ke svým příbuzným a já tě zahrnu dobrodiním.’ 11Nezasloužím si všechno tvé milosrdenství a všechnu tu věrnost, kterou jsi prokázal svému služebníkovi. Vždyť jsem měl jen hůl, když jsem překračoval tento Jordán, a teď mám dva tábory. 12Vysvoboď mě, prosím, z ruky mého bratra Ezaua. Bojím se, aby na mne nezaútočil – a jsou tu matky a děti. 13Vždyť jsi řekl: ‚Zahrnu tě dobrodiním a rozmnožím tvé potomstvo tak, že ho bude jako mořského písku, který nelze spočítat.’“ 14Utábořil se na noc. Z toho, co měl, vybral dar pro svého bratra Ezaua: 15dvě stě koz a dvacet kozlů, dvě stě ovcí a dvacet beranů, 16třicet velbloudic s mláďaty, čtyřicet krav a deset býků, dvacet oslic a deset oslů. 17Předal je svým čeledínům po jednotlivých stádech. Řekl jim: „Vyjděte přede mne a nechte odstup mezi jednotlivými stády.“ 18Prvnímu přikázal: „Až potkáš mého bratra Ezaua a on se té zeptá, čí jsi, kam jdeš a komu patří ta zvířata, 19řekni: ‚Patří tvému služebníku Jakubovi. Je to dar pro pána Ezaua. On sám jde také za námi.’“ 20Také druhému i třetímu a všem, kdo hnali stáda, řekl: „Oznamte Ezauovi, až na něj narazíte: 21‚Tvůj služebník Jakub jde také za námi.’“ Řekl si totiž: ‚Usmířím si jeho tvář darem, který jde přede mnou. Až spatřím jeho tvář, snad mne milostivě přijme.’ 22Dar ho tedy předešel a on se utábořil na noc. 23Téže noci však vstal, vzal své dvě ženy, své dvě děvečky a jedenáct synů a přebrodil Jabok. 24Vzal je a převedl přes potok. Převedl také ostatní, co měl. 25Jakub tam zůstal sám a kdosi s ním zápasil, dokud nevzešla jitřenka. 26Když viděl, že ho nepřemůže, dotkl se jeho kyčle. Tak se při zápolení Jakubovi vykloubil kyčel. 27Řekl mu: „Pusť mě, už svítá.“ Ale Jakub odpověděl: „Nepustím, dokud mi nepožehnáš.“ 28On se ho zeptal: „Jak se jmenuješ?“ „Jakub,“ odpověděl. 29On prohlásil; „Už se nebudeš jmenovat Jakub, ale Izrael, protože jsi projevil sílu vůči Bohu i lidem a obstál jsi.“ 30Tu ho Jakub požádal: „Sděl mi prosím své jméno.“ Ale on řekl: „Proč chceš znát mé jméno?“ A požehnal mu na tom místě. 31Jakub nazval to místo Penuel, neboť řekl: „Viděl jsem Boha tváří v tvář, a zůstal jsem naživu.“ 32Ve chvíli, kdy šel přes Penuel, vycházelo slunce. A on kulhal na jednu nohu. 33Izraelité tak až do dnešního dne nejedí nerv, který je na kyčelním kloubu, protože Jakubova kyčle byla poraněna v místě toho nervu.
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.
