Commentary on Genesis and Exodus, Book 1 · Chapter 32

Commentary on Genesis and Exodus · Book 1 · Chapter 32

p. 285CHAP. XXXII.

1. The Argument or Contents.

THis Chapter consisteth of two principall parts:

First, Iacobs feare of his brother Esau is expressed, vers. 7. with the occasion thereof, the message sent to his brother, and the returne thereof, which was full of suspition, vers. 3. to vers. 6.

Secondly, is shewed how Iacob was comforted against this feare: which comfort was of two sorts: humane, divine. Humane, either religious by faithfull prayer, which consisteth on Iacobs behalfe, of the confession of his unworthinesse, vers. 9, 10. on Gods behalfe, of the certainty of his promise made to Iacob, to vers. 13. or politike: Iacob divideth his company into two parts, vers. 7. he sendeth presents to appease his brothers wrath, vers. 14. to vers. 22.

The divine comfort was by the vision of Angels, vers. 1, 2. by wrestling and prevailing with an Angell: where these things are declared, 1. Iacobs wrestling and prevailing, vers. 24.25. 2. His infirmity of halting upon the same, vers. 26. 3. The blessing of Iacob with the change of his name, to vers. 30. 4. The custome of the Israelites upon this accident of Iacobs halting, vers. 32.

2. The divers readings.

v. 1. looking backe he saw the tents of God pitched. S. the rest have not this clause.S. ad. S. ap. f. pr. S.C. cor. C.c.

v. 2. he called the name of the place, the Lords tents or hosts. S. Mahanaim. caet.

v. 10. let it suffice me by all thy righteousnesse and truth. S. my merits are lesse than all thy mercies. C. I am lesse or unworthy of all thy mercies. P.H.B.G. impar, unlike, or not answerable. T. chatan, little. I came alone over this Iordan. C. with my staffe. caet.

v. 25. he touched the breadth of his thigh. S. the palme or inward part of the thigh. C. the hollow of the thigh.S.C.c. T.B.r. divers. fig. T.r. G. the hucklebone, acetabulum. B.T.H. caph. the hollow, or bowing: the sinew of the thigh, H.

v. 25. the sinew of his thigh withered. H. the bread of his thigh withered. S. the hollow was loosed. G. loosed out of joynt. B. moved out of his place. C. P. did hang. T. jachang, signifieth both to hang, and to move.

v. 30. he called the place the face of God. S. peniel. caet.S. app. f.p.

I have seene an Angell of God, face to face. C. I have seene God face to face. caet.

v. 32. the sinew that withered. H.S.C. shrank. B.G.P. the borrowed sinew of the thigh. T. nashah. signifieth to lend, and to remove: divers. accep. B.G.r.the hucklebone borroweth certaine sinewes of the hollow bone that it turneth within.

p. 2863. The explanation of doubtfull places.

QUEST. I. Whether this vision of Angels were sensible or spirituall.

Vers. 1. THe Angels of God met him. 1. This is the third vision that Iacob had, the first was of the ladder, and the Angels ascending and descending upon it, as he went into Mesopotamia: the other of the particoloured rams leaping upon the ewes, while hee was in Mesopotamia: the third of the Angels now at his returning home. 2. But this apparition of the Angels, was not by a spirituall vision, and in dreame, as Cajetan and Pererius, but it was sensible and visible, for they appeared in the habit of heavenly souldiers: as the like apparition was shewed to the Prophets servant, 1 King. 6. Mercer. 3. The Hebrewes note, that Iacob knew these to be the same Angels, which he saw in vision to ascend and descend upon the ladder. 4. And whereas Iacob is not said to meet them, but they to meet Iacob: therein appeareth the dignity and preeminence of the Saints, whom the Angels are ready to attend upon, Mercer.

QUEST. II. Whether two armies only of Angels appeared to Iacob.

Vers. 2. HE called the place Mahanaim, which word is of the duall number, and signifieth two armies: 1. Not as though God made one army, and the Angels another. 2. Or as though Iacob had at the first taken one company to be against him, the other with him, as some Hebrewes: for hee knew them at the first to be Gods Angels. 3. Neither were these two companies of Angels, the one that brought him out of Mesopotamia, the other that now received him into the land of Canaan, as Rasi: for these companies of Angels did all meet Iacob, and offered their protection. 4. Nor yet hath Iacob relation in this name to his hoast and company, that made one, and the Angels hoast, which was the other, as Iunius: for Iacob had no reason to name the place by his hoast. 5. But the duall number is here taken for the plurall: as the same word Mahanaim is used, Cantic. 6.12. so that Iacob saw not precisely two armies of Angels, one before, another behind, but he was compassed round with them: & beside the forme of the dual number is often applied to proper names, though no reason can be yeelded of it, as Ephraim, Misraim, & so may it bee here, Mercer.

QUEST. III. Of the message which Iacob sent to Esau.

Vers. 3. IAcob sent messengers to Esau his brother. 1. R. Carus thinketh that Iacob sent Angels of his message to Esau: for the word malachim signifieth the Angels, vers. 1. and generally messengers: but this is too curious: for if Iacob had sent Angels, hee would not have given them Commandement and instructions, what to say, as he doth. 2. Esau was now removed from his father, before Iacob came, Gen. 36.6. and it may be he had thereof intelligence from his mother, Calvin. He being now growne rich, and seeing his wives were an offence to his parents, but most of all desiring his owne liberty, might remove into the land of Seir: Calvin. The countrey being neere adjoyning to Beerseba, where Isaack dwelt, Mercer. 3. He sendeth to Esau, 1. Because hee must needs passe by his countrey; 2. And nameth himselfe his servant, not thereby renouncing his blessing, but yeelding temporall subjection for a time, as David did to Saul, though he were even then the annointed King. 3. He maketh mention of his sojourning with Laban, not so much to excuse the matter; that he had not all this while sought to be reconciled to his brother, as R. Carus, as to report unto his brother, what the state and condition of his life had been, who as yet might be ignorant of it, Mercer. 4. He also speaketh of his cattell and riches, that Esau should not thinke that he sought unto him for any need, but only to have his favour.

QUEST. IV. Whether Esau came with 400. men, as an enemy or a friend.

Vers. 6. THe messengers came againe to Iacob. 1. Some thinke the messengers spake not at all to Esau, because they were afraid, meeting him with foure hundred men: but it is not like that Esau had notice of Iacobs comming, but first from him by his Messengers. 2. Neither did Esau come thus accompanied to make ostentation only of his power, Musculus. 3. Or to give his brother more honourable entertainment, Calvin. Mercer. For he needed not then to have brought so many with him, and he would have sent him some kind message before. 4. Wherefore it is more like, that Esau prepared himselfe to be revenged of Iacob: as may appeare by Iacobs great feare, which was not without cause, and hereby also the power of God is more set forth, that could in the very way change the purpose and counsell of Esau.

QUEST. V. Of the divers takings of this word in Scripture.

Vers. 10. WIth my staffe came I over: the phrase is, in my staffe: this preposition in, is diversly taken in Scripture. 1. In is taken for with, as Luk. 1.75. to serve him in holinesse, that is, with holinesse: and so it is taken here. 2. In, for by, Psal. 63.11. all that sweare in, that is, by him, shall rejoyce. 3. In, for through, noting power and helpe: Act. 7.28. in him (that is, by him) we live, and move, and have our being. 4. In, for to, Psal. 136.8. hee made the sunne, in potestatem, for, or to rule the day. 5. In, for because, Hos. 5.5. they shall fall in their iniquity, that is, because of their iniquity. 6. In, for against, Psal. 44.5. by thy name have we troden downe those that rose in nos, against us. 7. In, for in stead: Psal. 31.2. be unto mee, in domum refug…i, for, or in stead of an house of defence. 8. In, for among: Iohn 1.16. the word was made flesh, and dwelt in nobis, among us. 9. In, for with: 1 Peter 5.2. feed the flocke, qui in vobis, which is in you, that is, with you, committed to your care. 10. In, for of: Habbac. 2.14. woe to him that buildeth a towne, in, that is, of bloud, 11. In, for before, or at: in the name of Iesus shall every knee bow, that is, at or before the name of Jesus, Philip. 2.12. in for under, Psal. 91.1. he that dwelleth in the secret, &c. that is, under: ex Perer.

p. 287QUEST. VI. The cause of Iacobs feare.

Vers. 11. I Fe…re him, lest he will come and smite me, &c. Seeing that Iacob had the Lords promise for his safety, Genes. 31.3. Returne into the land of thy fathers, and I will be with thee: how commeth it to passe, that Iacob is so greatly afraid? for answer whereunto, I neither thinke with Augustine, qu. 102. in Genes. that Iacob feared not his owne deliverance, but that it should not bee without great slaughter; for even Iacob feareth concerning himselfe, lest hee will come and smite me. 2. Neither as Lyranus, was Iacob thus afraid, because hee was to goe thorow his brothers countrey, where hee and his might bee easily surprised; Pererius thinketh, that Edom was not in Iacobs way, being entred into the land of Canaan already; but to goe unto Beerseba or Hebron, where Isaack dwelt, which was in the south part of Canaan, the way was by Idumea, which lay south to Canaan, Mercer. But this was not onelyonly Iacobs feare: for Esau comming with 400. men, even out of his owne territory, had beene able to have spoyled Iacob and his company. 3. Nor yet did Iacob doubt of Gods promise, lest by reason of some sinnes which he might have committed in idolatrous Labans house, it should be suspended, as Lyranus againe thinketh; for Gods promise was absolute, and renewed to Iacob at his departure out of Mesopotamia. 4. Neither was this only a sudden and involuntary feare, such as wise men naturally are subject unto upon a strange accident, as upon the noise of thunder, and some sudden evill message; but they doe recover themselves againe▪ whereas foolish men do continue in the same feare still, as Epictetus the Stoike distinguisheth of feare; but this was a judiciall and setled feare in Iacob as may appeare by his carefull preparation. 5. Wherefore we must confesse that Iacob sheweth his weaknesse and infirmity; that although looking to Gods promise hee had good confidence, yet turning himselfe to the present danger, he feared; Iacob while he prepareth himselfe, as the Hebrewes note, for three things, for warre, for prayer, for gifts, therein doth well; (for we must use all good meanes, at working under Gods providence,) yet in that he was perplexed with such a great feare, it was his infirmity, Calvin. Mercer.

QUEST. VII. What present it was that came to Iacobs hand.

Vers. 13. HE tooke of that which came to hand. 1. Not without any choyce, as we use to say, that which commeth next to hand; as Muscul. For it is not like that he would send a present of his worst cattell. 2. Some thinke he meaneth those cattell which came under his owne hand, which he had the keeping of himselfe; for so the pastorall charge is signified, sometime by the feet, Genes. 30.13. sometime by the hand, Genes. 32.16. and by the rod, Levit. 27.32. sic Iun. 3. But the plainer sense is, that he sent a present of such things which came into his hand, that is, were in his power: such as he had, he sent; he had no silver or gold to send, but cattell, Mercer.

QUEST. VIII. Of divers kinds of gifts.

Vers. 13. A Present for Esau his brother; There are six sorts of presents or gifts. 1. Charitable gifts bestowed upon the poore, such as Cornelius gifts were, Act. 10. 2. Choyce gifts bestowed upon those whom we chiefly love; as Abrahams gifts to Isaack, and Iosephs to Benjamin. 3. Politike gifts, for the obtaining of friendship, such as Felix looked for at Pauls hand, Act. 24.27. 4. Covetous gifts, when by giving a little, one hopeth to obtaine a greater benefit, as the men of Tyrus and Sidon, by such gifts perswaded Blastus Herods chamberlaine to be a mediator for their peace, because their countrey was nourished by the Kings land, Act. 12.20. 5. There are gratulatory gifts, which one friend sendeth to another, to rejoyce with them, as the Jewes were commanded to doe, to testifie their joy for their deliverance from Hamans conspiracy, Esther 9.22. such a present did the King of Babel send to Hezekiah, after hee was recovered from his sicknesse, 2 King. 20.12. 6. There are gifts of honour, testifying reverence and subjection; such presents the three wise men offered to Christ; such are the religious gifts employed for the service and honour of God. 7. There are gifts of pacification, to appease the wrath of such as are offended; of which kind is Iacobs gift here, Muscul.

QUEST. IX. Of the number and kind of the cattell which Iacob sent.

Vers. 14. TWo hundred she goats. 1. The whole number of all the cattell which Iacob sent, was 550. and so many were the sacrifices in the law, which were offered the whole yeare, as the Hebrewes note: beside they observe that every word of this verse endeth in Mem, the like is found Num. 29. and these eight mems they will have to signifie the eight Kings of Edom, Genes. 36. before there were any in Israel. 2. Further, they observe that Iacob in great discretion, knowing the nature of the cattell, did thus sort out the male and female; allotting one he goat to ten she goats, and one ram to ten ewes; but of labouring cattell, one bullock to foure cowes; of camels which are more employed, for every female a male;Hebrewes curious …servations. for so they count the camels with their colts, to be but thirty in all; fifteene female, and fifteene male Camels, which were the colts: of the asses, which were not so much used for carriage as the Camels, there are assigned for two females, one male foale. 3. The Hebrewes are yet more curious in setting downe the times of coupling and comming together of creatures; as for asses once in a weeke, camels once in 30. dayes; they prescribe also for men; for labourers twice in a weeke, for those that labour not, oftner; but these Rabbines, pressing these matters so farre, doe but bewray the salacity and wantonnesse of their nation; and therefore they may be better omitted: ex Mercer.

p. 288QUEST. X. Of the ford Iabbock.

Vers. 20. HE rose up the same night. 1. This is not the same night mentioned vers. 13. but the night following; the day comming betweene was sent in sorting out the cattell which Iacob sent for a present to Esau. 2. This ford Jabbock is in the borders of the Ammonites, running betweene Philadelphia and Gerasa, and falleth into Jordan, Hierom: some would have it so called of abuk, which signifieth to strive or wrastle, because Iacob there wrastled with God, which word is used vers. 24. Muscul. But it rather commeth of bakak, which is, to empty, because it was emptied into Jordan: and in this place it should seeme that Iacob was neare to Jordan,Why mention is here made only of Iacobs eleven children where the two rivers joyned: because he saith, vers. 5.10. I came over this Iordan, Mercer. 3. Whereas there is mention made but of Iacobs eleven children, whereas hee had eleven sonnes and one daughter Dinah: the Hebrewes thinke that Iacob locked her up in a chest; and conjecture that it fell out as a punishment to Iacob, that she was defloured of the Sichemites, because hee refused to give her to Esau to wife,Hebrewes conceits. who might have brought him to some goodnesse: but these are frivolous conjectures: Dinah is omitted, because of her sex: the Scripture is not so carefull to take account of the women: and beside she was the youngest but Ioseph, not above six or seven yeare old, Mercer. neither was Dinah a mother of the Israelites, as these eleven were fathers, and therefore not so diligently remembred.

QUEST. XI. Iacobs sight not spirituall or in vision, but reall and corporall.

Vers. 24. THere wrestled a man with him to the breaking of the day. 1. This wrestling of God in the likenesse of a man with Iacob, was neither spirituall only, as Hierome seemeth to think upon these words of Saint Paul, Ephes. 6.12. We wrestle not against flesh and bloud, but against powers and principalities, &c. 2. Neither was it done in dreame, as R. Levi, who thinketh that Iacobs thigh might be hurt upon some other occasion, as by the wearinesse of his travell, and the cold in the night: and that hee dreamed of the same hurt. But Iacob had little list to sleepe, being in such feare of his brother: likewise the continuance of the wrestling till the morning, the reall and sensible hurt of his thigh, the imposition of a new name, the testimony of the Prophet Hosee, He had power over the Angell and prevailed, hee wept and prayed unto him, 12.4. all these arguments doe evidently shew, that this was a corporall and reall wrestling. 3. Neither yet was it only corporall, but spirituall also: for Iacob did as well contend by the strength of his Faith, as by the force of his body, Mercerus.

QUEST. XII. It was a good, not an evill Angell that Iacob wrestled with.

FUrther, a question is moved, what manner of Angell this was, with whom Iacob wrestled. 1. Origen thinketh he did strive against some of the spirituall adversaries, such as Saint Paul calleth Principalities and powers, and spirituall wickednesses, Ephes. 6.12. and that he was assisted by a good Angell, 3. lib. Periarch. Procopius reporteth the opinion of some, that say it was the devill in Esaus likenesse, that strived against Iacob, and that by the power of an Angell he overcame, who lest he should ascribe this victory to his owne strength, smote him upon the thigh: the Hebrewes say it was Sammael, Esaus evill Angel, that contended with Iacob for the blessing. 2. But these are untrue and improbable assertions: 1. Here is mention made but of one that Iacob wrestled with. 2. Hee that he wrestled with, was the same that blessed him. 3. He that strived with him, was the same that touched his thigh. Ergo, it was a good, not an evill Angell: for an evill Angell would not have blessed him, Mercer. Perer.

QUEST. XIII. Whether it were a ministring spirit, or God Christ with whom Iacob wrestled.

NEither was this any of the ministring Angels, but Christ the Son of God, here called a man, because he so appeared. Pererius striveth to prove that it was an Angell, and not Christ. 1. Hosea calleth him an Angell without any addition, 12.4. but when Christ is called an Angell, some other word is added; as the Angell of the covenant, Malach. 3.1. Cont. In that place the Prophet sheweth, that by the Angell, we must understand God: for he saith, He had power with God, and he had power over the Angell: and further he found him in Bethel: the Angell, with whom Iacob wrestled, was the same that spake to him in Bethel, but he was God, Gen. 31.13. I am the God of Bethel. Neither alwayes is an epithete added, when Christ is called an Angell: as Gen. 48.16. Iacob saith, The Angell which hath delivered mee from all evill blesse the children. But this Angell without any other addition is else-where called the God of Bethel. 2. If at any time in the old Testament the sonne of God appeared, it is most like in mount Sinai, when the Law was given, which was the most famous and Noble apparition of all: but S. Steven saith, Yee have received the Law by the ordinance of Angels, Act. 7.53. Angels then appeared, not Christ, Perer. Cont. The Angels then were ministring Spirits, giving attendance, and executing their office, at the delivering of the Law: but it is no good argument, the Law was given by the Angels, Ergo not by Christ: for S. Paul affirmeth both, It was ordained by Angels in the hand of a Mediator, Galat. 3.19. the ministery was of the Angels, the authority of Christ. 3. If Christ had appeared at any time, then there was greatest cause, when word was sent to Mary of the incarnation of the Sonne of God, both because of the worthinesse of that mystery, and dignity of the person, to whom that message was brought, Contra. 1. It was not fit that the Sonne of God himselfe should be the Messenger of his owne comming into the world: Princes use to send their Ministers and officers before, to bring tidings of their comming: and it was fit that this great Prince should send his Angels before, that it might appeare, that he was even Lord of the Angels. 2. There was greater reason, that the same Angell Gabriel, who was the first revealer of this prophecie to Daniel, concerning the Messiah, p. 289…

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QUEST. XV. How it i… s…id, he could not prevaile against Iacob.

Vers. 25. WHen he saw he could not prevaile. 1. Not that either God gave unto Iacob greater strength to resist, than the Angell had to assault him, as some of the Hebrewes thinke, that it was Esaus Angell, and so had no greater power than God permitted him▪ for it was no such Angell, as is shewed before. 2. Neither as Cajetane thinketh, Factum est ut Angelus assumeret corpus in … mens…ra virium, &c. It came so to passe that the Angell assumed a body in such measure of strength as should not be able to overcome Iac…b. 3. Neither as Tostatus; Angelus … non posse superare; The Angell fained that he could not overcome Iacob: for I have declared before, that it was Christ himselfe, and not an Angell that wrestled with Iacob. 4. Wherefore in that it is said, when he saw, here the Lord descendeth to our capacity: for he knew before the event of this combat, and what he had purposed to doe: the experience then of the thing is taken for Gods knowledge, Calvin. and the Lord with the blast of his mouth had beene able to have confounded Iacob. But he could not prevaile, &c. that is, the Lord did both fight in and against Iacob: he gave Iacob strength to resist: and so in Iacob he overcommeth, and seipso … est, and, so is stronger than himselfe, Calvin. Thus in effect God could not prevaile against Iacob, because hee would not: he disposeth of his power according to his owne will and purpose: so the Angell said to Lot, I can doe nothing till thou be come thither, Gen. 19.22. and the Lord to Moses thus saith, Let me alone, &c. Exod. 32.10. Hereby the Lord sheweth how effectuall the faith and prayer of his servants are, which as it were binde the Lords hands, and doe give us victory (in a manner) against himselfe.

QUEST. XVI. In what place of the thigh Iacob was hurt.

Vers. 25. HE t…ched the hollow of his thigh. 1. This was neither the inward or broad part of the thigh, as the Septuagint read. 2. Neither yet was the huckle-bone put out of joynt, as some thinke, for that could not be without great paine and griefe to Iacob. 3. But whereas the word is caph, which signifieth the bowing or hollow, and so is taken for the palme of the hand, and sole of the foot: here it properly betokeneth the hollow bone into the which the huckle-bone called ischion runneth: we may name it acetabulum, the pan of the huckle-bone: this hollow bone was not out of joynt, but it onelyonly hanged by reason of the sinew or nerve that goeth out of the pan or hollow to the huckle-bone which was hurt, as it is expressed, vers. 32.

QUEST. XVII. How long Iacob continued in his halting.

NOw whereas Tostatus thinketh, that Iacob the next day was perfectly recovered of this hurt, to whom Iunius subscribeth, because cap. 33.18. it is said that Iacob came safe to Sichem▪ I thinke rather with Mercerus, that Iacob was not perfectly recovered of this griefe and halting till his dying day▪ but that it remained, though not alwayes alike, for the remembrance of this thing: and it may so appeare the rather, for that presently upon this accident they did forbeare to eat the sinew of the thigh which shranke: whereunto the halting of Iacob being continually in their fight might be a greater motive: and so this custome being taken up in Iacobs time, was retained of his posterity the Israelites. Further, in that he came safe to Sechem, thereby it signified his deliverance from the danger which he feared by his brother Esau, rather than the recovering of his hurt.

QUEST. XVIII. Wherefore it pleased God that Iacob should halt upon the hurt in the thigh.

ANd the hollow of Iacobs thigh was loosed. 1. Augustine by Iacobs feet, the one halting, the other going upright, understandeth two sorts of people among the Jewes; the unbeleevers that halted in their faith, and beleeved not in Christ, and those which beleeved in him: Iacob overcomming signifieth the Jewes that prevailed against Christ in putting him to death; but in being blessed he signifieth those which p. 290worshipped Christ, and were blessed of him, serm. 80. de temper. 2. Gregory understandeth by the halting foot, the infirmity of the flesh, by the other, the vigour of the spirit; for so in the children of God, as our Saviour saith to his Apostles, The spirit is ready, but the flesh …, sic. Muscul. 3. But the best application of the text is, that Iacob was stricken with this infirmity, that he should have an humble and lowly opinion of himselfe, not to ascribe this victory to his owne strength: So for the same cause Saint Paul confesseth of himselfe, Lest I should be exalted … of … through the abundance of revelations, there … given unto me a pricke in the flesh, the messanger of Satan to b…ff… me, because I should not … exalted above measure, 2 Cor. 12.7. To the same end was Iacob touched with this infirmity lest he might have beene … much lifted up by these heavenly visions, and this great victory which he obtained, Mercer. Calvin.

QUEST. XIX. Why the Angell … to depart because of the morning.

Vers. 26. LEt me goe, for the …rning appeareth. 1. Not as though the Angell was now to goe to the rest of the blessed company of the Angels, to sing their morning hymne unto God, as the Hebrewes imagine: for the Angels not onelyonly in the morning, but at other times are exercised in praising of God. 2. But the Angell thus speaketh according to the custome of men, having now taken the forme and shape of a man, as though he had haste to other businesse, and leaving Iacob also to his affaires. 3. As also because the Angell would not have this vision deserved and discerned of others, seeing it specially concerned Iacob; and that Iacob should not be too curious in gazing and looking upon that humane shape wherein this great Angell Christ appeared, Mercer.

QUEST. XX. Why Iacob desireth the Angell to blesse him.

I Will not let thee goe unlesse thou blesse me. 1. Not as though this were Esaus Angell, and Iacob would have him to confirme the blessing, and consent unto it, for evill Angels blesse not. 2. Nor as some other Hebrewes, as though Iacob would have his antagonist acknowledge him to be the superiour, and to have the better: for Iacob perceiveth that it was an Angell, and therefore would not strive for superiority with him. 3. Neither doth Iacob desire to know his f…tum, or …, as Iosephus saith, what should happen … to him in his whole life, for Iacob was not so curious. 4. But Iacob well perceiving that he with whom hee wrestled was greater than himselfe, desireth to be blessed of him, for the lesse is blessed of the greater, Heb. 7.7. And Hilarie beside noteth, that Iacob acknowledged him with whom he wrestled to bee the Sonne of God, that should become man for us; Tenes in l…cta tua hominem. sed hic tibi home Demest; Thou doest grapple with a man, but this man is God, lib. 5. de Trinitat. and therefore Iacob desireth to be blessed of him, in whom all the world should be blessed.

QUEST. XXI. Of the name Israel, and the true derivation thereof.

Vers. 28. THy name shall be no more called Iacob, but Israel, &c. 1. He asketh Iacobs name, not because he knew it not, but that by Iacobs answer the Lord might take occasion of the change of his name. 2. Neither was he so called Israel, as that he should no more be named Iacob, for he is also afterward so called, but his name Israel is hereby declared to be the more excellent and worthy name, which was also given unto the whole nation of his posterity, Mercer. 3. The name Israel, 1. doth not signifie, that hee stood against an Angell, as Iosephus deriveth it, and Hierome therefore reprehendeth him: although Iosephus keepeth the sense of the name. 2. Neither is it interpreted, a man seeing God; for then aleph should be inserted in the beginning, and it should be expressed Ishrael, not Israel, with shin having a right point. This interpretation is also confuted by Hierome, though approved by divers of the ancient writers, as Origen, Basil, Nazianzen, Chrysostome, with others. 3. Neither doth it betoken one that is right, or directed of God, as Hierome sometime is of opinion; whereupon he thinketh, that Genesis is called the booke foreign, of the right, that is, of Abraham, Isaack, Iacob, comment. in Isay 44. for then this word should be derived from jashar, and so we should say Ishrael, not Israel, Mercer. 4. But the Lord himselfe sheweth the interpretation of this name, Thou hast prevailed with God: and so to come of Sara, which is to prevaile, or have rule: so the Septuag. translate: foreign, thou hast had strength with God; and therefore should not doubt but that he might also prevaile with men, as before with Laban, so now with Esau.

QUEST. XXII. Why the Lord refuseth to tell Iacob his name.

Vers. 29. TEll me I pray thee thy name, &c. The Lord here, as also the Angell, Iud. 13. refuseth to tell his name. 1. Not for that as Rasi thinketh, the Angels have no certaine or fixed names, but which are continually changed according to their divers ministeries whereof they are named. 2. Neither as Tostatus, because the Angels have no proper names to be distinguished by, but are discerned one from another by their nature and essence: for this notwithstanding in Scripture, for our understanding, they are called by their names. 3. Nor yet because as some thinke, if the names of Angels were knowne, they would come at our call: this is but a fansie of Magitians, ex Mercer. 4. But the Lord doth not utter his name, thereby staying Iacobs further curiosity, and insinuating unto him, that his name, which is himselfe, is greater than could of him then he comprehended: and hereupon the Latine text, and the Septuag. adde, foreign, which is wonderfull; which words are supplied out of the 13. of Iudges, Mercer. And beside, the time was not yet come, whereby the Lord would make himselfe knowne by his name Iehovah, as unto Moses, Exod. 6.3. and therefore Iacob should content himselfe with that revelation of God, which the Lord vouchsafed unto him, Calvin.

QUEST. XXIII. What manner of blessing was bestowed upon Iacob.

Vers. 29. HE blessed him there. 1. This was neither as the Hebrewes imagine, that this Angell confirmed onelyonly and ratified the blessing pronounced before by Isaack. 2. Neither yet, as Thom. Anglieus, was the imposition of this new name the benediction here spoken of. 3. But the Lord did expressely blesse Iacob, most like in that forme and manner wherein he blessed Abraham, In thy seed shall p. 291the Nations of the world be blessed, Luther. and more particularly, what this blessing was may be gathered out of the 35. chap. vers. 10, 11. whereas the imposition of Iacobs new name is repeated, so also it is like there in commemoration of the same blessing, Mercer.

QUEST. XXIII. Of the place called Peniel.

Vers. 30. IAcob called the name of the place Peniel. 1. As before Iacob to testifie his thankfulnesse, called the place Bethel, where he saw the vision of the ladder; so he calleth this place Peniel, that his posterity by that name might call to remembrance this heavenly vision in that place shewed to their father Iacob. 2. The Latine readeth Phanuel, but the word is Peniel, with a, not e, and without an aspiration: it is called here both Peniel and Penuel, which both signifie the face of God. 3. In this place afterward was builded a City called Penuel, whose tower Gedeon brake downe, because they denied him bread, Iud. 8.17. but it was reedified by Ieroboam, 1 King. 12.25. it was situate by Jorden, Iud. 8.4.8. and belonged to the tribe of Gad. Strabo maketh mention of a City joyned to Tripolis, called the face of God, where the mountaine Libanus endeth, Lib. 16.

QUEST. XXIV. How Iacob saw God face to face.

I Have seene God face to face. 1. Not that Iacob saw the majestie and essence of God, which never any mortall man hath seene. 2. Nor yet in respect of any outward figure or representation is he said to see him face to face, as Thom. Aquin. p. 1. qu. 12. ar. 11. for God i… said to talke face to face with Israel, Deut. 5.4. and yet there was no image or representation seene, Deut. 4.15. 3. But Iacob saw him face to face, that is, more clearely and manifestly than at any time before, Calvin. or he saw him, praesens praesem…m, he himselfe talked with God present: as God is said to speake to Moses mouth to mouth, Num. 12 Mercer.

QUEST. XXV. How Iacobs life was preserved after he had seene God.

ANd my life is preserved, &c. 1. It was the common opinion of those times, that they should not live after they had seene God: as Iud. 1.12. Manoah saith, we shall surely die because we have seene God: therefore they rejoyced, when after they had seene God their life was preserved: as Iacob doth in this place, and Hagar, Gen. 16.13. 2. But therein they were deceived, thinking when an Angell had appeared unto them, that they had seene the very Majestie of God himselfe, which cannot be seene of any mortall creature: and therefore the Lord saith to Moses, No man shall see me and live: that is, in this life: as the Gospell also saith, no man hath seene God at any time, Ioh. 1.18. therefore Augustine saith, Videri Deus in illa tantum vita potest, ubi ut vivatur, est huic mortali vita moriendum: God can be seene onelyonly in that life, where to live, we must first die unto this life.

QUEST. XXVI. Of the Iewes custome in not eating of sinewes.

Vers. 32. THerefore the children of Israeleat not of the sinew, &c. 1. This custome was not taken up of the Jewes of any superstition, which that simple age was not given unto, but of a reverent remembrance of this which befell Iacob according to the pedagogie and rudiments of that time, Calvin. 2. Neither did the Jewes abstaine from the eating of all sinewes, as Rupertus thinketh, but onelyonly of the sinewes of the hinder parts: and because they knew not where these sinewes he, they doe refraine from the eating of the flesh also of the hanch and hinder parts: which custome, Iosephus saith, remained till his time. 3. Whether Iacob were stricken in the right or left thigh is uncertaine: but it is most like in the right, where a mans strength chiefly lieth, and that he might better beare in minde this combat, Mercer.

QUEST. XXVII. The sinew why it is said to shrinke.

Vers. 32. OF the sinew that shranke. 1. It is a toy of some Hebrewes that would have this to be the sinew where the fore-skin is, for that could not have caused Iacob to halt, as Aben Ezra noteth, Mercer. 2. Some doe translate, the sinew lifted up, of nasha, because the thigh that halteth seemeth to be lift up: some derive it of nashath, which is to be wanting; as Iunius first translateth, Nervum defectionis, the short wanting or failing sinew, because it is shorter than his f…llowes: but in his last addition he readeth, Nervum mutuationis, the borrowed sinew, of the root nasha, which is to borrow, because certaine sinewes are as it were borrowed out of the pan of the huckle-bone, and communicated to the round or whirle-bone. Mercerus deriveth the word of nashah, which signifieth to forget; as though this sinew or nerve had forgotten his place, and to doe his office. But the more received reading is the nerve or sinew, foreign, which shranke or waxed feeble: for so nashah also signifieth to remove, or give way: and so vers. 25. it is said the hollow of Iacobs thigh was loosed out of his place.

4. Places of Doctrine.

1. Doct. Not one Angell, but many appointed for every one of the elect.

Vers. 1. THe Angels of God met him. Iacob then had many Angels to attend upon him and to guard him; therefore it is but a conceit, that every man hath one particular Angell appointed for his keeper, or that speciall Angels are assigned to Countreyes as their quarters; seeing that Iacob here hath many Angels, even an hoast and armie of them deputed of God for his protection, Calvin. as the Psalmist saith, He shall give his Angels charge over thee, to keepe thee in all thy wayes, Psal. 91.11.

p. 2922. Doct. The parts of prayer.

Vers. 10. I Am not worthy. Iacobs prayer standeth of three parts, which are required also in our prayers. 1. His thanksgiving and commendation of Gods benefits. 2. His humility in acknowledging his owne unworthinesse. 3. His petition and request, Mercerus; so the Apostle joyneth together giving of thanks, supplications, prayers, 1 Tim. 2.1.

3. Doct. We must trust in God and not refuse the meanes.

Vers. 13. HE tooke of that which came to hand. Although Iacob doubted not of Gods protection according to his promise, yet he wisely useth all the meanes which he could devise to seeke his brothers favour, by sending a present, and to provide for his safety; whereby we doe learne, that we must not immediately depend upon Gods providence, but carefully use the meanes which the Lord sheweth for our deliverance from danger, or confirmation in his promises: therefore Aha… is said to grieve God, for that he refused to aske a signe of God for the better assurance of their deliverance, Isay 7.13.

5. Places of Confutation.

1. Confut. Against merits.

Vers. 10. I Am not worthy, or lesse than all thy mercies. Iacob ascribeth nothing to his merit or worthinesse, but acknowledgeth all to have proceeded of Gods merciemercy. Thus our Saviour teacheth his Disciples humbly to confesse of themselves; when you have done all that is commanded you, say yee are unprofitable servants, Luk. 17.10. Muscul. The popish doctrine then of merits is not agreeable to Iacobs faith. And if the benefits of this life cannot be merited, much lesse the Kingdome of heaven.

2. Confut. That Angels are not mediators or impetrators of grace and blessings.

Vers. 29. HE blessed him there, &c. Theodoret alleageth this as a reason that this was not an Angel, but the Sonne of God that wrestled with Iacob, because it belonged not to Angels, but unto God to blesse: Pererius taketh upon him to confute Theodorets reasons, affirming, that Angels though they blesse not as authors of any grace, yet a blessing may be asked of them as the impetrators and intercessors for the same at the hands of God; and therefore Saint Iohn wisheth grace and peace to be given to him that was, and is, and is to come, and from the seven spirits which are before the throne, Apocal. 14. that is, from the seven Angels: In Gen. 32. numer. 18, 19.

Contra. 1. Spirituall blessings are conferred either by the author thereof, which is onelyonly God, or by the Mediator thereof, which is onelyonly Christ, or by the ministers or instruments thereof, which may be as well Angels as men; for as Isaack blessed Iacob, and Iacob his sonnes, ministerially onelyonly, as being Gods mouth to pronounce them; so Angels likewise may be messengers or ministers of Gods blessing, and not otherwise. 1. For every good gift commeth from God, Iam. 1.17. 2. Neither are the Angels to be sued unto for any spirituall or temporall blessing, but onelyonly God; If any of you lacke wisdome, let him aske it of God, Iam. 1.5. and our Saviour saith, Whatsoever yee shall aske the father in my name, he will give it you, Ioh. 16.23. a promise is made to them that aske in Christs name, and not otherwise: neither doe we reade that any of the ancient Patriarks or Prophets became suters to the Angels for any blessing. 3. In that place in the Revelation,The Angels not understood by the seven spirits, Revel. 1.4.Rev 1:4 by the seven spirits we must understand the holy spirit of God, with his manifold graces; for the seven spirits are the seven lamps of fire burning before the throne, Revel. 4.5. they are also the seven eyes of the Lambe, Revel. 5.6. the Angels are not the eyes, that is, the wisdome or knowledge of the Lambe, but the holy Ghost, which dwelleth in him bodily, Coloss. 2.9. that is, substantially, essentially: And whereas he urgeth that phrase, Which are before the throne, whereby a ministerie and service should be expressed, this collection is not sound; for both in Daniel 7.13. Christ is brought before the Ancient of dayes; and in the Revelation 8.2. he is the Angell that stood before the Altar: Neither in all Saint Pauls salutations doth he wish grace and peace from any other than from God the Father, and the Lord Iesus; nor yet Saint Iohn 2. Epist. vers. 2. this forme of benediction then here used must be expounded by the like place of Scripture.

6. Places of exhortation.

1. Exhort. Prayer in extremity availeable.

Vers. 9. MOreover Iacob said, O God of my father Abraham. Iacob being driven to a great strait, turneth himselfe unto God by earnest prayer: and so indeed the prayers of the faithfull which are powred forth in their necessity, are much availeable with God, Luther. as it is in the Psalme, Call upon me in the day of trouble and I will deliver thee, Psal. 51.15.

2. Exhort. The hope of our celestiall inheritance to be preferred before all worldly things.

Vers. 14. TWo hundred shee goats, &c. The summe of Iacobs present which hee sent to Esau amounted to five hundred and fifty cattell of divers kinds, as is shewed before, quest. 9. hee spared no p. 293to redeeme his quiet passage and returne into the land of Canaan, which was promised to him and his seed for an everlasting inheritance: which teacheth us that we should pre…rre … heavenly inheritance before all earthly and worldly possessions, Calvin. … Saint … all things …, and even as …, that hee might win Christ, Philip. 3.8.

3. Exhort. With i…oce…y we must …oyne wisdome and prudence.

Vers. 13. A Present for his brother. Iacob as a wife and … for his owne safety. 1. He sendeth an humble message to his brother. 2. When that would not speed, he divideth his company into two parts, that if Esau did strike the one, the other migh… …cope. 3. He sendeth a liberall present to make a way to insinuate himselfe to his brothers favour. Thus according to our Saviours rule, we should be as wise as Serpents, and innocent as Doves, M…th. 10.16. Mercer.

4. Exhort. Importunity in our prayers acceptable to God.

Vers. 26. I Will not let thee goe till thou blesse me. Iacobs importunity is striving and not giving over, both obtaineth victory, and procureth a blessing: so should we strive in our prayers with God, as Saint Paul saith of Epaphras, Coloss. 4.12. And Moses was so instant with God in his earnest prayers for Israel, that the Lord at his request suspended the judgements which hee had thought to have brought upon them because of their idolatry, Exod. 32. Luther.

5. Exhort. Against curiosity.

Vers. 29. WHerefore now dost thou aske my name? Iacob is reproved for his curiosity, that could not bee contented with this heavenly vision, and sensible apparition, glorious victory, and honourable name given unto him, but would enquire further as touching the Angels name. Wee learne then to bee contented with such measure of knowledge as it pleaseth God to reveale unto us in his word, and not curiously to inquire after hid matters, Calvin. The Disciples were reproved for gazing after Christ into heaven, Act. 2. neither shall it be any profit for us to exercise our selves in difficult and intricate questions.

6. Exhort. Not rashly to judge those which have defects or infirmities in their bodies.

Vers. 31. HE halted upon his thigh. We see then that the servants of God may have infirmities in their bodies, which are inflicted of God, not as punishments of their sinne, but corrections for their triall. If Isaack then were blinde, Iacob halting, L…h squint eyed, Moses …, Maph… seth lame, wee ought not rashly to judge of those which have any infirmity or defect in their body, Muscul. It was the Disciples rashnesse, for the which they are reproved of Christ, to judge the blindman punished for his, or his parents sinne, Ioh. 9.2.