Annotations on the Pentateuch, Psalms, Song of Songs, Biblical commentary 1 · Chapter 32
CHAP. XXXII.
1. Iakob meeteth an hoast of Angels. 3, Hee sendeth a message to Esau. 6, Hearing of Esaus comming, hee is afraid, 9, and prayeth for deliverance. 13, He sendeth a present to Esau. 24, He wrastleth with an Angell, and will have a blessing of him. 28, Thereupon his name is called Israel; 30, the place is called Peniel; 31, and Iakob halteth.
ANd Iakob went on his way: and the Angels of God, met him. And Iakob said, when he saw them; This is Gods host: and hee called the name of that place, Machanaim.
AND IAKOB SENT messengers, before him; to Esau, his brother: unto the land of Seir, the field of Edom. And hee commanded them, saying; Thus shall yee say, to my Lord, to Esau: thus saith thy servant Iakob; I hauehave sojourned with Laban; and taried, untill now. And I have, oxen and asses; flockes, and men-servants and women-servants: and I have sent, to tell my Lord; to finde grace in thine eyes. And the messengers returned unto Iakob, saying: wee came to thy brother, to Esau; and also hee is comming to meet thee, and foure hundred men with him. And Iakob feared greatly, and was distressed: and hee divided the people that was with him; and the flockes, and the herds, and the camels, into two companies. And he said; if Esau come to the one companie, and smite it: yet the companie that is left, shall escape. And Iakob said; ô God, of my Father Abraham; and God, of my Father Isaak: Iehovah, that saydst unto me, Returne unto thy land, and to thy kindred, and I will doe thee good. I am lesse then all the mercies, and then all the truth, which thou hast done unto thy servant: for with my staffe, I passed over this Iordan; and now I am become two companies. Deliuer mee I pray thee, from the hand of my brother, from the hand of Esau: for I, feare him, lest he will come and smite mee; the mother with the sonnes. And thou saidst, doing good, I will doe thee good: and will put thy seed, as the sand of the sea; which shall not bee numbred, for multitude. And hee lodged there, the same night: and tooke of that which came into his hand, a present, for Esau his brother. Two hundred she-goats, and twenty hee-goats: two hundred ewes, and twenty rammes. Thirty milch camels, and their yong-ones: forty shee-bullocks, and ten hee-bullocks, twenty shee-asses, and ten hee asse-colts. And he gaue them, into the hand of his servants; every herd by it selfe alone: and said unto his servants, passe over before mee; and put a space betweene herd and herd. And he commanded the first, saying; when Esau my brother shall meet thee, and shall aske thee saying; whose art thou, and whither goest thou; and whose are these before thee? Then thou shalt say, (they be) thy servant Iakobs; it is a present sent to my Lord, to Esau: and behold hee also, is behinde us. And hee commanded also the second, and the third, and all that went after the herds, saying: according to this speech, shall ye speake unto Esau; when you finde him. And ye shall say also, Behold thy servant Iakob, is behinde us: for hee said, I will appease his face, with the present that goeth before me; and afterward, I will see his face; peradventure, he will accept my face. And the present passed-over, before his face: and himselfe, lodged that night, in the company. And hee rose up that night, and tooke his two wives, and his two hand-maides; and his eleven children: and hee passed over the foord Iabbok. And hee tooke them, and caused them to passe over the brooke: and caused to passe over, that which hee had. And Iakob was left, him-selfe alone: and there wrastled a man with him, untill the rising-up of the morning. And hee saw that hee prevailed not against him; and he touched the hollow of his thigh: and the hollow of Iakobs thigh was out of joynt, as he wrastled with him. And he said, let me goe; for the morning riseth-up: and hee said, I will not let thee goe, except thou blesse mee. And hee said unto him, what is thy name? and hee said, Iakob. And hee said, thy name shall not bee called any more, Iakob; but Israel: for as-a-Princehast-thou-power with God, and with men, and hast prevailed. And Iakob asked, and said, Tell mee I pray thee thy name; and hee said, wherefore is it, that thou askest for my name? And hee blessed him there. And Iakob called the name of the place, Peniel: for I have seene God face to face; and my soule is delivered. And the Sunne arose unto him, as hee passed over Penuel: and hee halted upon his thigh. Therefore, the sonnes of Israel eate not, of the sinew that shranke; which is upon the hollow of the thigh; unto this day: because hee touched the hollow of Iakobs thigh; in the sinew that shranke.
Annotations.
ANgels] by interpretation Messengers, and so the word is used in the 3. vers. but these were heauenly spirits; of whom see the notes on Gen. 16. 7. By this vision, God confirmed Iakobs faith in him, who commanded his Angels to keepe his people in all their waies, Psal. 91. 11. host] or campe, armie; as in warres: for Angels are heavenly souldiers, Luk. 2. 13. horses and charrets of fire, 2 King. 9. 17. fighting for Gods people against their enemies, Dan. 10. 20. Of them there are thousand thousands, and tenne thousand times ten thousand, Dan. 7 10. and they are all sent forth, to minister for them who shal be heyrs of salvation, Heb. 1. 14. and they pitch a campe about them that feare God, Psal. 34. 8. The heathens retained the knowledge hereof, though corruptly; for the Greeke Poet saith, there be thrise ten thousands of the immortall (Angels) of God, here upon the earth, keepers of mortall men, and observers of their workes both just and unjust; they are clad with the ayre, and goe abroad all over the earth. Hesiod. Oper. & Dies, l. 1. Machanaim] that is, two hosts (or campes:) either because the Angels appeared in two companies, for Iakob to goe betweene them: or because there was one campe of Angels, and one of Iakobs family. About this place, there was a citie afterwards called Machanaim, inhabited by the Priests of God, Ios. 21. 38. This also hath a spirituall application to the Church of God, in Song 6. 13.
Vers. 3. AND IAKOB] Here beginneth the eight section, or lecture of the law, called of the first word Vajishlak, that is, And he sent. But it it not distinguished with great letters, as usually they are. See Gen. 6. 9. messengers] the same word which before was translated Angels, verse 1. Seir] a mountainy land possessed before by the Chorims, Gen. 14. 6. but Esau with his children destroyed them, and dwelt in their stead, Deut. 2. 22. Thither was Esau gone from the face of his brother Iakob. See Gen. 36. 6. 7. field] that is, as the Greeke translateth it, country of Edom, that is, Esau. See Gen. 14. 7. & 25. 30.
Vers. 4. my Lord] by this title Iakob honoured and submitted to him as to his elder brother, Gen. 4. 7. 1 Pet. 3. 6. For Iakobs superiority foregiven in Gen. 27. 29. the time was not yet come, that it should be fulfilled. So David caried himselfe to Saul… 1 Sam. 24. 7. 9. &c.
Vers. 5. Oxen] Hebr. Oxe and Asse, &c. singular for plurall: see Gen. 3. 2. to finde] that is, that I may finde, as Gen. 6. 19. The Greeke translateth, that thy servant may finde grace before thee.
Vers. 6. and 400. men] armed for warre, as seemeth by vers. 8. Here the ancient quarrell 20. years before (Gen. 27. 41.) was remembred, and Iakobs danger and trouble renewed. In Pirkei R. Eliezer, c. 37. it is said, Iakobs case, was; As if a man did flee from a Lion, and a Beare met him, (Amos 5. 19.) The Lion was Laban, that pursued after Iakob, to teare his soule: the Beare was Esau, which stood by the way, as a Beare robbed of her whelpes, and came to slay the mother with the children. And the Lion hath shamefastnesse, but the Beare hath no shamefastnesse.
Vers. 7. companies] or camps: the word used before, in verse 2.
Vers. 8. smite] that is slay (or kill) it: as Gen. 14. 17. So after, vers. 11. shall escape] Hebr. shall bee to escaping, or shall have evasion: the Greeke saith, shall be saved.
Vers. 9. will doe thee good] or, will deale well with thee: thus Iakob understood the promise, I will bee with thee: Gen. 31. 3. So after in vers. 12.
Vers. 10. lesse] to weet, in worth, that is, am unworthy all (or any) of the mercies. So the Chaldee translateth, Lesse are my deserts, then all the mercies and all the benefits, which thou hast done to thy servant. with my staffe,] that is, having nothing else: the Chaldee expounds it, my selfe alone.
Vers. 11. mother with the sonnes] in Greeke, and the mother with the children: (or upon them.) It meaneth great cruelty, in sparing none, as Hos. 10. 14. For smite, the Chaldee translateth kill me.
Vers. 12. doing good &c.] that is, I will surely doe thee good. put] that is, make thy seed: see this promise, Gen. 28. 14.
Vers. 13. came into his hand] that is, such as he had, and could send for the present. And it was a rich gift; of five hundred and fiftie beasts, of sundry sorts, for store. A mans gift, maketh roome for him; and bringeth him before great men: Prov. 18. 16.
Vers. 15. yong-ones] or colts: in Hebrew, sonnes: see Gen. 18. 7.
Verse 16. every herd] or drove. Hebr. herdherd: see the like phrase in Gen. 14. 10. and herd] Hebr. and betweene herd. This was done, that by distant spaces, the heat of Esaus rage might bee abated, verse 20.
Vers. 20. is behinde] or, as the Chaldee explains it, commeth after us. appease his face] or cover (and pacifie) his face, that is, his anger, as the Chaldee interpreteth it; for anger (as favour) appeareth in the face. See the like in Lev. 20. 6. Psal. 21. 10. And appeasing, is the word so often used in the law, for covering or taking-away offences, and so pacifying the anger by gifts, and making atonement: Exod. 19. 36. Levit. 1. 4. and 4. 20. 26. and 5. 6. 10. 13. &c. the present] for, a gift in secret pacifieth anger, Prov. 21. 14. my face] that is, favour me, and grant my request: see Gen. 19. 21.
Vers. 22. handmaids] or bondwomen: the Chaldee translateth them concubines. See Gen. 35. 22. the foord] or the passage: so the Greeke saith the passage of Iaboch. A river mentioned also in Deut. 2. 37. and 3. 16.
Vers. 24. wrastled] or combated, by taking hold one of another. A peculiar word, not used but in this historie. It figureth the spirituall wrastling, strife and conflict of the children of God; Phil. 1. 27. Ephes. 6. 12. Rom. 15. 30. Heb. 10. 32. a man] called after, and by the Prophet Hosee, God, and an Angell, verse 28. 30. Hos. 12. 3. 4. It was therefore Christ, appearing in the forme of a man, (as before to Abraham, Gen. 18. 2. 22.) the Angel that redeemed Iakob from al evil, Gen. 48. 16. God wrastleth with men, by tentations; and wee with him, by prayers and teares, as Iakob now also did, for he wept and made supplications unto him, Hos. 12. 4. Rom. 15. 30. and Christ playeth in the earth, and hath his delights with the sonnes of Adam, Prov. 8. 31. And the ancient Iewish Rabbines acknowledged this Angell to be Christ; Our Doctors of blessed memory (saith R. D. Kimchi, on Hos. 12. 4.) hauehave said, this Angell was Michael; and of him hee saith, (Genes. 48. 16.) the Angell that redeemed me from all evill. Michael, is Christ the Archangel, Dan. 10. 21. Iude 9. Revel. 12. 7. Later Rabbines doe feigne, that this was Esaus Angell, who sought to hinder Iakob: but Iakob himselfe refuteth this, vers. 30. the rising vp of the morning] or ascending of the day dawning, that is, till the breake of the day. So. vers. 26. A phrase much like the looking forth of the morning, whereof see Gen. 24. 63. Exod. 14. 27. This time, in the night, and the continuance of it, setteth forth the greatnesse of this tentation. So Abrams vision was in the night, Gen. 15. 12. 17. And the night, is figuratively the time of troubles, feares, and dangers, Iob 36. 20. Song. 3. 8. and 5. 2. Psal. 91. 5.
Vers. 25. he] that is, the man (the Angel) prevailed not. For faith prevaileth even over Christ him-selfe, as in Matth. 15. 22. 24. 27. 28. touched] and so did hurt the hollow place wherin the hucklebone moveth. Which being so hard a place for man to come unto, Iakob by this touch, perceived he was no ordinary man, with whom he wrastled. was out of joint] or, hung loose; the Greek translateth, was benummed. This was to humble Iakob the conquerour, that he should not be exalted out of measure, as 2 Cor. 12. 7. and to teach him that he could not overcome the troubles in the world, without sorrow and paine unto his flesh, by the hand and worke of God.
Vers. 26. let me goe] or, send me away: the Angell craveth to be dismissed of Iakob, and so giveth him the victory, who held him fast, and gave not over, though he had hurt him; for when Gods people are weake, then are they strong, 2 Cor. 12. 10. Thus God said to Moses, Let me alone, Exod. 32. 10. and men by zealous prayer, are said to take hold on God, Esay 64. 7. riseth up] or, ascendeth: and so would reveale more clearly what manner of one hee was that wrastled with Iakob: but hee would not yet have his glory manifested, for hee dwelleth in the darke cloud, 2 Chron. 6. 1. and in the light that none can attaine unto, 1 Tim 6. 16. Besides, as the night signifieth the time of afflictions; so the day is the time of deliverance, joy, and comfort, when our wrastling shall have an end, Esay 60. 20. will not] Iakob perceiving him to be a divine person, would not let him goe without a blessing, for which (with the feeling of his owne infirmity) he wept and prayed unto him, Hos. 12. 4. and in all his temptations got a full conquest through him that loved him, as Rom. 8. 37. So in Song. 3. 4. the spowse of Christ holdeth him, and will not let him goe: and such importunacy in prayer offendeth not, but pleaseth God, Luk. 18. 1.—7. 8.
Vers. 28. any more] meaning, not Iakob onelyonly, or not so much as Israel: for he and his posterity, are often in the Scripture called Iakob, but much more often Israel. This change of name signifieth a change and more excellency of his estate; as in Abrahams before; see Gen. 17. 5. 15. Esa. 62. 2. Israel] that is, one that hath princely power with God; as the words following doe manifest. He had both his names given him of striving and wrastling; but the first, Iakob, was at his birth, where hee strove to be the firstborne, but prevailed not till afterward, Gen. 25. 26. and 27. 36. this latter is upon victory prevailing with God and men. This new name, God giveth him the second time, Gen. 35. 10. Hereupon the Church, when speech is of her infirmity, is often called Iakob; and when her glory and valour is signified, she is called Israel, as throughout the Scriptures may bee obserued. See Amos 7. 2. 5. 8. Esay 41. 14. Galat. 6. 16. as a Prince hast thou power] or, thou hast behaved thy selfe princely, hast had princely power, or got the princedome and dominion. The Greeke translateth, hast beenestrong, or, prevailed-with-power. The Chaldee thus, for thou art a Prince before the Lord, and with men. with God] or, with the gods, that is, the Angels, as the word sometime signifieth, (Psal. 8. 6. so interpreted by the Apostle, Heb. 2. 7.) But the Greek translateth it, with God; and the Prophet useth both words, He had princely power with God, he had princely power over the Angel, Hos. 12. 3. 4. with men] as with Esau, Gen. 25. 31. and 27. 36. and with Laban, Gen. 31. Thus was hee confirmed against the feare of his brother, which now distressed him, vers. 7.
Vers. 29. Wherefore] This was a refusall to tell it; as the like was in Iudg. 13. 17. 18. The Greeke here addeth, wherefore thus askest thou my name which is marvellous? blessed him] so granting Iakobs first request, vers. 26. confirming the former blessings given him, Gen. 27. 28. and 28. 3. 4. and comforting him against the hurt in his thigh, v. 25. God so shewing himselfe, the smiter and the healer, Hos. 6. 1.
Vers. 30. Peniel] and Penuel, vers. 31. and after the Greeke pronunciation Phanouel; that is, The face of God; the Greeke expounds it, the shape of God: the reason whereof followeth. This memoriall of Gods mercy, Iakob thankfully set upon the place. So before in Gen. 28. 19. In this place afterward a City and Tower was builded, Iudg. 8. 8. 17. It was about forty miles distant from Ierusalem. God] the Chaldee translateth it, the Angel of the Lord. face to face] that is, after a manifest manner: spoken by way of comparison with other visions; as elsewhere of Moses, whom God knew & spake with face to face, Deut. 34. 10. Exod. 33. 11. But as touching the proper being of God, no man can see his face, and liue; Exod. 33. 20. 23. soule is delivered] namely, from death; which the godly feared when they saw visions of God, being privy to their great weaknesse and unworthinesse, Iudg. 13. 22. and 6. 22.
Vers. 31. arose unto him] as the sonne of righteousnesse (Christ) riseth to them that feare the name of God, Mal. 4. 2. Contrariwise, the sun of the wicked, goeth downe while it is yet day, Ier. 15. 9. Amos 18. 9 See Gen. 19. 23. The Greek translateth, The Sun arose, when the shape (or appearance) of God passed away. halted] which signifieth infirmity, which the best doe bewray in their tentations and wrastlings with God, 2 Cor. 12. 7. 9. Psal. 35. 15. & 38. 18
Vers. 32. eat not] or, shall not (may not) eat. For it seemeth to be a law set of God, that as the halting upon this thigh, figured our infirmities; so the abstinence from the eating of that sinew, should figure our mortification, and abstayning from evill. The Hebrew Doctors say, Iakobs sinew being touched, became like the fat of a dead thing: therefore it is unlawfull for the sonnes of Israel to eat of the sinew, &c. Pirkei R. Eliez. ch. 37. that shranke] or, that was removed; or, forgate his place. The Greek translateth, the sinew that was benummed. By the Hebrew Canons, they were bound to abstaine from eating this sinew, both within the land (of Israel) and without the land, in common meates, and in holy: in cattell and in wild beasts; in the right thigh (of the beast) and in the left. But not infowles, because they have no hollow (in the thigh:) And whose eateth of the sinew that shranke, the quantity of an Olive, is beaten with 40 s…es. Thalmud. Bab. in Cholin; ch. 7. and Maimony in treat. of Forbidden meats, ch. 8. Therefore the Iewes are carefull to cut away, out of all beasts which they kill and eat, this sinew, with all the branches of it underneath, and the muscle of flesh wherein they are, for more assurance. Also in their sacrifices, when the members of the burnt offring were cut in peeces, and salted; then all the peeces were laid upon the Altar: and they tooke out the sinew that shranke, being upon the top of the Altar, and threw it upon the ashes, which was in the midst of the altar: saith Maimony in Misn. treat. of Offring the sacrifices, ch. 6. S. 4. Among the Hebrewes also, that paine in the thigh, with vsus named the Sciatica, is by them called Gid hannasheh, that is, The sinew that shranke.