Gen. 32 The angels of God meet Jacob, Gen. 32:1. He calls them God’s host, and the place Mahanaim, Gen. 32:2. Sends messengers to his brother Esau, Gen. 32:3–5. They return, and bring word that Esau comes to meet him with four hundred men, Gen. 32:6.

In visible, human, and glorious shape, as they frequently appeared to the patriarchs.

God’s host; so the angels are justly called for their great number, Dan. 7:10, Luke 2:13, excellent order, mighty power, and for their use and service to God, and to his church, for whose protection they are sent. See 2 Kings 6:17, Ps. 34:7. Mahanaim, i.e.

The land of Seir; of which see Gen. 14:6, Gen. 36:9, Gen. 36:20–21; whither Esau had removed his habitation from Canaan, partly out of discontent at his parents; partly as most convenient for his course of life; and principally by direction of Divine Providence, that Canaan might be left free and…

My lord Esau; which title being but a civil respect commonly given in Scripture to such persons as have no authority nor superiority over them who use it, as Gen. 23:6, Gen. 24:18, Jacob doth not hereby renounce his right of primogeniture which was devolved upon him, nor return it to Esau.

Yet in my exile God hath blessed me with a competency of worldly goods, and therefore I am not likely to be either a burden to thee, or a disgrace to our family.

Esau gave them but an imperfect and a doubtful answer, as appears from Jacob’s fear, Gen. 32:7. He brought four hundred men with him; either as his usual guard, he being then a great man in those parts; or in ostentation of his power and greatness, in spite of all the injury which his father or…

Notwithstanding the renewed promise of God, and the late apparition of angels, Jacob was greatly afraid; wherein he showed the weakness of his faith, to which God left him for his trial and exercise, and to quicken him to prayer, that so God might have more glory, and he more comfort in the mercy.

Either by flight, or because he supposed Esau’s revenge would be satisfied with the first slaughter.

It is observable, that Jacob directs his prayers to God immediately, and not to the angels, though now, if ever, he had reason and obligation to do so, from their visible apparition to him for his succour and comfort.

The truth, which thou hast showed unto thy servant, in fulfilling thy promises made to me; and much more am I unworthy of those further mercies which I am now about to beg of thee.

A proverbial speech, noting a total destruction. Compare Deut. 22:6, Hos. 10:14.

Either that which was in his hand and power; or rather, that which was nearest at hand, and most ready for him, because the approaching night, and his own great fear, gave him not leave to make so scrupulous a choice as otherwise he would have made.

That his gift might be represented to Esau with most advantage, and his mind might by little and little be sweetened towards him.

Coming to see thy face, and beg thy favour.

I will appease him; Heb. appease or allay his anger; for the Hebrew word panim signifies both anger, as Ps. 21:9, Ps. 34:16, and face, as every where, because a man’s anger is most discernible in his face or countenance, Prov. 21:14. He will accept of me; Heb.

His eleven sons, and Dinah, though she be not here mentioned; as the women are oft omitted in Scripture, was being comprehended under the men. Passed over the ford Jabbok, which is here generally related, but the time and manner of it is particularly described in the following verses.

In some private place, it matters not on which side Jabbok, that he might more freely and ardently pour out his soul unto God. There wrestled a man with him, an angel, yea, the Angel of the covenant, the Son of God, as it is plain from Gen. 32:28, Gen. 32:30, Hos.

Not through impotency, but in design, the angel suffered himself to be conquered, to encourage Jacob’s faith and hope against the approaching danger. The hollow of his thigh, the joint of his hip-bone, or rather the hollow in which that joint was.

And he said, Let me go: he saith this, partly to show the prevailing power of his prayer with God, and partly to quicken and encourage Jacob to persist in his conflict. Compare Ex. 32:10, Deut. 9:14.

No more Jacob, not Jacob only. See the like manner of expression 1 Sam. 8:7, Jer. 23:7, John 7:16, 1 Cor. 1:17. Israel signifies a prince or prevailer with God; or, a prince of God, i.e. a great prince and conqueror.

Tell me, I pray thee, thy name, that I may give thee the honour due to it. Art thou a created angel, or art thou the ever-blessed God? Wherefore dost thou ask after my name? A question which carries in it both a denial of his request, as Judg. 13:17–18, and a reproof of his curiosity.

I have seen God face to face; not in his essence, for so no man ever saw God, John 1:18, nor yet in a dream or vision, but in a most evident, sensible, familiar, and friendly manifestation of himself.

Not from any superstitious conceit about it, but only for a memorial of this admirable conflict, the blessed effects whereof even the future generations received.