An Exposition of Genesis, Genesis · Chapter 32
CHAP. XXXII.
HIther to we have had the history of the Church continued in Jacobs motion from Padan-Aram to mount Gilead, whether Laban pursued him, and where he departed from him. Now it is carried on in his progress unto Canaan. Chapters., 32.33.34.35. Wherein many memorable passages are recorded before he came to Hebron unto his Father. In this present Chapter we have recorded several notable providences, unto his meeting with Esau.
1. His onset from Laban, with the event. Ver. 1.2.
2. His message to Esau with the answer. Ver. 3. to 8.
3. His refuge by prayer to God. V. 9. to 12.
4. His present prepared and sent to Esau. Ver. 13. to 23.
5. His wrestling with God. Ver. 24. to 32.
Ver. 1.In the first we have to consider.
1, Jacobs motion from Laban, And Iacob went on his way, Sept. and Cald. same.
1. The term of connection sheweth this to be immediatly coupled with Labans departure, Laban returned and then Iacob went forward in his journy; this therefore might have bin put to the former Chapter, with this first and second verse; the seventh section of the Law beginning at the third verse according to the Hebrewes.
2 His motion, whereabout may be observed.
1. The mover Iacob, now freed from Labans stop.
2. The motion, he walked forward, according to the state of all those parties and retinue which he carried with him.
3. The course wherein he moveth, His way, that is, his as appointed of God, for it was Gods way primarily, he commanded Iacob to return; it was his obedientially as submitting unto God, and directed by him; in this way he goeth on.
2. Jacobs friends that presently mett him, And the Angels of God mett him, — And looking up he saw the camp of God incamping him, and the Angels of God mett him. Septuagint. Cald. as Hebr. Wherein note.
1. The subjects spoken of, Angels of God so called not onelyonly for their office which was to be messengers, as somtimes men are called who are sent of God, or by men, as, ver. 3. But for their nature, they were true Angels ministring spirits, which stand about the throne of God ready at his word to execute his will towards them that are heirs of salvation; these from God are sent now to visit Iacob, after his conflict with Laban, and before his meeting with Esau his brother, of whom he was more afraid.
2. The matter spoken of them, they mett Iacob, they appeared comming towards him, to wait on him, and conduct him in his way, unto which God had called him. The word noteth the falling upon any to kill them somtimes, as Judg. 8.21.foreign But somtimes to put in by way of intreaty. Gen. 23.8. Here it must needs be taken for a friendly meeting or falling upon Iacob in his way; such as friends use to express, for comforting and incouraging others in their way. These and God with them do thus go forth to meet Iacob and guide him homeward. Ver. 1.
3. Jacobs sight, and judgment of themVer. 2.
And Jacob said when he saw them, the Camp of God is this. Sept. same. — The host before God are these. Cald. Herein occurre to note.
1. Jacobs sight, he saw them, doubtless with his eyes, as going along in his way; and therefore they must needs appear in some visible shape, and it is likely they appeared as an army; horse and foot; horses of fire and charets of fire, as. 2. Kings. 6.17. Thus they appeared pitching camp about Jacob in his way.
2. Jacobs judgement passed on them,foreign This is the host of God, here the word is singular. — Afterward it is plural. Now Iacobs judgment upon this unexpected occurrence is according to truth and as it appeared to him, and was found by him. This was one of Gods Armies, by which he defendeth his, and offend's his enemies; and such an host was this; that one of these heavenly Spirits, in a short time dispatched. 185000. Of the Assyrian Army Isai 27.36. Yet an Army of these are sent to attend on Iacob.
4. Jacobs memorial which he maketh of this meeting, in leaving a name upon the place. And he called the name of that place Machanaim. Camps. Sept. — Cald. as Hebr.
1. The imposer is Iacob, he whom God favored in sending such friends to meet him, he cannot forget such a mercy at such a time.
2. The imposition, an act of gratitude, leaving with the name a memorial of the providence.
3. The name itself imposed Machanaim, which is looked on as in the plural number, noting two hosts or Armies, upon which, vain conceits have bin made by the Jewes; viz. That one army of Angels were tutelaries for Syria, and they brought Iacob so farr, and then another host of Angels which were tutelaries for Canaan, mett him, and conveyed him along thither; but this is a meer phansy. Others think, the Angels were one Army, and Iacobs company another: and these made two. But, this Iacob speaks of them that mett him, and by reason of them, and not of himself and his own company. It is more plain and simple that he speaketh plurally, to note the great strength God had sent him, and thereupon to leave a monument of praise. Others conceive, two they might be, either in front or rear, or on left and right side; but no need of any such critical exposition. This became afterward a name of a city where the Priests inhabited, as is presumed about this place. Ios. 21. v. 38. This is not restrained to Iacob but allowed also to the Church of God to have such a guard. Cant. 6.13. Ver. 2.
Learn from it.
D. 1. Labans departure and Jacobs progress are adjoyning, oppressors retreat and Saints advance.
D. 2. Gods servants are careful to move in their own way injoyned by God.
D. 3. In their way commanded, God appoints his Angels to meet them. Psa. 91.11.
D. 4. God with his Angels appears to comfort his, after conflicts with their adversaries. Ver. 1.
D. 5. God somtimes affords his visible helps unto visible troubles for his Saints support.
D. 6. Gods Angels are Gods mighty host indeed, and that in the judgment of the Saints.
D. 7. Not single Angels but troops God appoints for the guard of single Saints.
D. 8. Gods Saints desire to call mercies by their right names; Gods Angels are called Gods hosts.
D. 9. It is proper to Gods saved ones, to leave memorials of Gods strength in saving them. Ver. 2.
2. At this second head noted in this Chapter, beginneth the section of the Law, according to the division with the Hebrewes, but is not distinguished with great letters as others be. It is called Vaischlac. From the first word, And he sent; and it is continued to the 37th Chap. According to which division, the two former verses belong to the Chapter foregoing, as indeed they depend upon the matter related therein. But to take it according to its place in this Chap. It is the second head, from the third to the end of the 8th verse. Wherein we are to note.
1. Iacobs mission unto Esau. Ver. 3.4.5.Ver. 3. Herein first. The party sending, And Jacob sent. Sept. and Cald. same.
1. The terme of connection is to be noted as annexing this act of Iacob to his condition immediately foregoing: Iacob had the Armies of God attending him, and he rejoyced doubtless in their appearance; his faith made his gratulation upon that account, and he was doubtless at present above fears of any dangers that might meet him in his way: immediately now upon this he sends away to Esau; to what purpose will appear hereafter.
2. The subject spoken of is Iacob, accepted with God, & in confederacy with him.
3. His act is a mission, or dispatching an expresse.
Secondly. The parties sent Messengers, foreign. — Angels. Hebr. It is the same word as Ver. 1. But here it noteth onelyonly office. Some have vainly therefore conceited, that Jacob sent those Angels of God to Esau; but it is vain.
1. Jacob had no power to send them.
2. Such messengers, if Esau had seen them, would have stopt his course. It is therefore plain messengers. Cald. — Sept. omitt's the word.
1. These messengers were men, either his servants or friends; such he sendeth.
2. The order of sending them, before his face, that is, before himself to visit Esau; before he come to him.
Thirdly. The party to whom he sends, to Esau his Brother. Sept and Cald. same. To him from whom twenty years before he fled, who had vowed the death of him, and yet his brother, not onelyonly of the same womb but of the same time; he of whom he bought the birth-right, and from whom he got the blessing; therefore it is rationally conceived he sends to him to feel now his temper.
Fourthly, The place whether he sends them, To the land of Seir, the field of Edom. duplicate page duplicate page — To the region of Edom, Sept. and Cald. It was the portion of the land that Esau chose, and it was possessed formerly by the Horites, and had its name from Seir the father of them. Seir is called a mountain some eminent part, and Edom note's the country, or region wherein Seir was; whereof more is to be spoken. Chap. 36.6. Some think it was called Edom afterward, and here is mentioned by prolepsis.
Quest. how did Iacob know that his brother dwelt there?
Answ. There can rationally be no doubt but that intelligence passed in the compass of twenty years between Syria and Canaan; though all passages are not related; and now Jacob being to pass that way into Canaan, whether of necessity or choise, thither he sends to Esau. Ver. 3.
5. The message which he sendeth his brother by them, and it containeth three special heads.
1. He chargeth them to give his due salutation, thus, And he commanded them saying, so shal ye say to my Lord Esau, so saith thy servant Jacob. — Sept. and Cald. same.
1. The power charging. Jacob the master of those messengers, and he sets on his word by command.
2. The charge itself, Say to my Lord Esau, Jacob is thy servant; and saith thus as followeth.
Quest. Was this truly said of Iacob? Or if so, well? Did he not deny Gods oracle?
Answ. Gods oracle was not denied, for.
1. It mainly concerned spiritual dignity, which he giveth not to Esau.
2. As to the temporal it was intended for Jacobs seed, rather than his person. Malach. 1.2.
3. What Jacob saith, was in truth, honoring Esau in his own earthly peace and territories, which was lawful. He was Lord of Seir though not of Canaan.
2. He commands them to give his declaration to Esau.
1. Concerning the space of his absence. I have sojourned with Laban, and tarried until now. — Sept. and Cald. same. This he declares that Esau might know his being with his unkle, and his long stay there among strangers, with his present desire now to put an end to it, and visit his own kindred, it might also mind him of his sad departure; and after so long a time to move natural bowells. Ver. 4.Ver. 4.
2. Concerning his present state and possessions, And I have ox, and ass, sheep, and servant, and maid servant, Sept. and Cald. plural. — I have oxen and asses &c. As it must be. In summe he saith, he had much wealth; and this not in way of boasting; but to let his brother know, he came not for want to him, onelyonly desired to visit him, and pass by his place onward to his country. So did the seed of Iacob, bespeak the children of Esau, when they came out of Egypt to their own country. Numb. 20.14, &c.
3. He chargeth them to shew his right intention, And I have sent to tel my Lord to find grace in thine eyes, Cald. same. — To my Lord Esau, that thy servant may find, &c. Sept. In these the end of his message is declared, viz. Brotherly love and to conciliate him, acknowledging his earthly dignity in his place, which God gave him. His end is good to seek peace with all, and keep it; and so under providence to passe safely in his way to his desired place. Ver. 5.Ver. 5.
Learn hence.
D. 1. Gods appearance to his Saints for help, forbids not reasonable duties to wicked men. From connect.
D. 2. It is just and rational to prevent inraged and wicked men, with real messages of kindness.
D. 3. It's Gods will, that all sorts of men should be duly intreated in their own place. Ver. 3.
D. 4. It's rational that masters give messengers their charge and instructions for their service.
D. 5. It is sutable to Gods will, that Saints who have preeminence in heavenly things, should yet acknowledge Lords below.
D. 6. Long absence, and hard service declared, is a rational ground to perswade tenderness in natural relations. Ver. 4.
D. 7. Saints as they boast not of their own, so they dare not hide Gods blessings.
D. 8. Gods Saints in desiring peace with the world, desire not to be burdensome to them.
D. 9. It is just for Saints to seek peace with the wicked, and to keep it in outward things. Ver. 5. Jacob sues for it from an Esau.
2. The answer of Jacobs messengers; with the issue of it. Wherein we have to note.
1. Their return to him,Ver. 6. And the messengers returned to Iacob saying. Sept. and Cald. same. No difficultie here; it is plain that they whom Jacob sent to Esau, came back from Edom to him again.
2. The account of their business and journy given him. We came to thy brother to Esau, and also he is comming to meet thee and four hundred men with him. Sept. and Cald. same. Two things they give account of.
1. Their access to Esau, and that doubtless they did their message sent by them in all parts of it.
2. Tidings of Esau's comming with four hundred men and them armed now to meet him; which could not but be somwhat strange and terrible. ver. 6.
Secondly. The issue of this with respect to Jacob, in a double event.
1. The stirring of his affection, And Jacob feared greatly, and straights were upon him. Cald. same. — He was in doubts. Sept. Herein though he were a Saint, he sheweth himself a man subject to fear. It is foolish what the Jewes feigne, that he was guilty of Labans idolatry, and his guilt begat his fear; it is evident that Jacob hated his idolatry, however forced to dwell with him; doubtless, former dissensions raised these fears, which were agreeable to mans nature, though he had very great cause by Gods appearance to live above them.
2. The betaking of himself to a prudent action hereupon, And he divided the people that was with him, and the flock and the oxen, — the Camels into two bands, Sept. and Cald. same. This action is prudent to prevent the dammage that might be by a military troop, which he heard was coming against him; therefore he so ordered, that he might secure somthing under Gods providence. Ver. 7.Ver. 7.
3. The reason of this action thus expressed. And he said, if Esau come to the one company and smite it, then the company which shal remain, shal be for escaping. The second shall be to be saved. Sept. — Cald. to same. Herein we may see.
1. He supposeth Esau to come as an enemy to destroy.
2. Hereupon he casteth that he would be too strong, and smite the first troop.
3. Yet he casteth about under providence to save some, therefore put he them into two troops at a distance, that the danger of the one might be a warning to the other; so judging in his sense and reason, he wisely determin's; though none of these evills came on him, by Gods good hand preventing them. Ver. 8.Ver. 8.
Learn hence.
D. 1. Providence ordereth returnes of messages somtimes to be cross to the expectation of his Saints.
D. 2. Messages of peace are delivered to wicked men from Saints somtimes without answerable returne.
D. 3. Faithful messengers will perform their charge whatever the issue be. Pro. 25.13.
D. 4. Wicked men though intreated, may shew themselves in their power and terror to the Saints. Ver. 6.
D. 5. Creature-terrors are apt to stir up fears vehemently in the hearts of Gods dearest ones.
D. 6. Fears in Saints are not so violent, but that they rationally provide for their safety under them.
D. 7. It is good prudence to save part from ruine when the whole is in danger.
D. 8. Military order in setting troops in place, is not unbeseeming Saints. Ver. 7. Genes. 14.15.
D. 9. Gods armies do not quiet Saints somtimes, when sense worketh on outward danger.
D. 10. Smitings of some by enemies are reasonable warnings for others to escape. Ver. 8.
3. The next head is Iacobs refuge, which he taketh up in God, by prayer. Ver. 9. to 12. Wherein are eminently considerable.
1. The due representation of God, the object of prayer. Ver. 9.
2. The low dejection of himself, the subject of prayer. Ver. 10.
3. The prayer itself, Deliver me. ver. 11.
4. The grounds moving to this are two.
1. His own fear of Esaus cruelty, Ver. 11.
2. Gods Covenant and ingagement. Ver. 12.
In the first, God is eyed by him three wayes.
1. In his relation, to his fathers thus, And Jacob said, O God of my father Abraham, O God of my father Isaac, Ver. 9.Sept. and Cald. same.
1. The term of connection here is considerable, it connects closely faithfull prayer to fear, and recourse to God with mans own care for safety.
2. The way of his apprehending God, as in relation to Abraham and Isaac, his fathers; and truly he is a God gracious and graciously Covenanting with man in them for blessing, it carrieth in it, that name, the God and Father of our Lord Jesus Christ. So from relation he is bold to call upon him, Isaac was my father, and the Lord was his God, and Abraham was my father, and the Lord also was his God, and gave them his Covenant, and I am heir to them, even to inherit their God. So if we transfer it to Christ, God is his Father, and we are his, coheirs with him to injoy all the fathers right for happiness. A sweet apprehension of God in the hour of tentation, and prayer.
2. In his soveraignty over himself, and command upon him, O Jehovah who saidst unto me, return unto thy country and to thy kindred! — Run back to the land of thy nativity, Sept. — Cald. as Hebr. Herein God is set forth.
1. In the name of his being, and as cause of all being, Iehovah; even the name of making good his word. Exod. 6.2. In the special warrant or word of command which he laid upon Jacob, for his present expedition toward Canaan. Jehovah had commanded him, therefore he eyeth him as not leaving Iacob in his obedience; thou hast bid me go to my fathers house, and wilt thou not go with me? To this purpose is it mentioned in this place.
3. In his promise specially made of God to himself upon obedience to this command, And I wil do good or deal well with thee. — I will do good to thee, Sept. and Cald. Herein he eyeth God in promise, which prevented this tentation.
1. The weight of the promise, I wil do thee good, (1) Privatively, delivering him from evil in his way, that might he intended by men or devills, so God had done already from Laban; so he ingageth to do in all his wayes. (2) Positively indowing him with all blessing compassing him about with loving kindness and mercies every where in his way.
2. The dependance, it is annexed unto Gods command for obedience; do thou return Iacob as I command, trust me, I will do thee good in every kind. Ver. 9.
Learn hence.
D. 1. Faith in prayer to God is the Saints immediate help against fear in the houre of tentation.
D. 2. The Saints providence for themselves is but in order to their refuge in God.
D. 3. God in gracious relations to poor soules is the proper object of prayer. God of Abraham, Isaac, Jacob and CHRIST.
D. 4. Saints may be bold to fly to God for help in the execution of his commands.
D. 5. God in the promise of grace to his people is the special object of their faith and prayer.
D. 6. Special faith evidencing and applying promises is very necessary to effectual prayer in tentation. Ver. 9.
2. Iacobs disposing himsef as the subject of prayer is now also to be weighed, wherein occurr.
1. His self abasing,Ver. 10. I am little beneath all the mercies, and beneath all the truth which thou hast done to thy servant. — Let it suffice me from all the righteousness, and all the truth, which thou hast done, Sept. My deserts are less then all mercies and benefits which thou hast done. Cald. Wherein.
1. The subject diminished, Iacob, Gods favorite, heir together with Abraham and Isaac of the same promise, yet he thus emptieth himself; a servant.
2. The things under which he abaseth himself, two.
1. All mercies, viz. Those flowings of Gods goodness and grace to him, ever since he was; choosing him by his oracle, and conveying birthright and blessing on him, with all the abundant favors of which God made him sharer in his life time. The good with the universality is to be conceived, all his bread and dothing, &c.
2. All truth, that is, Gods fidelity in his Covenant and the event of it in making good to Iacob all that he had promised unto Abraham and Isaac. The sure effect of all that truth of God in making him to inherit the blessing is here carried.
3. The term of diminution, it is expressed comparatively, I am little before, or beneath, as more properly, as much as to say, I am less than al; a poor servant of thine, not worth the bread which he eateth, nor the cloths he weareth, less than all mercies and fruits of the promise.
Quest. Was this a true expression, that Iacob was less then all? Was he not better then the beasts, and those things which God gave him?
Answ. In mercy are to be considered.
1. The matter or effect itself, as the blessings of life injoyed, as bread, &c.
2. The formal part of mercy which is Gods love, and goodness in the event. So Iacob professeth himself, not less than the beasts or bread, but the mercy in it; that which is mercy is far above poor soules; that there can be no deserving it from God. as Cald. — Less he was, both in desert and being.
2. The reason of this self humbling is double.
1. Taken from his own poor condition, For with my rod or staff I passed over this Iordan. With this my rod. Sept. — I passed alone. Cald. In this expression, he acknowledgeth his own former poverty, his nothingness, having but a staff for his journy, when he was sent from his fathers house to Padan-Aram. He was a poor pilgrim, and went to be a servant. So he remembers his poor and low estate: his passage over this Jordan he mentioneth, either as now seeing it, and pointing at it from some part of mount Gilead: or els casting it now at present in his mind. The whole sheweth, what a poor creature Jacob was, and therefore he could deserve nothing at all from God.
2. Taken from Gods gracious dealing with him at this time. And now I am for two bands or am become two companies, two troops. Cald. same. — I am become into two Camps. Sept. This was his present estate by the mercy and truth of God that he came back again to Canaan, full, as Lord of two bands; for so great was his possessions and his company, that they were fain to divide for a more convenient march, and progress in their journy. So he make's his greatness to be from mercy, and himself nothing. ver. 10.
Learn from it.
D. 1. An humble self-denying frame is best for prayer of faith to God in time of tentation.
D. 2. It is a special way to humble Saints, by comparing themselves with Gods mercy and truth.
D. 3. The mercy and truth of God go alwayes joyntly together. Psa. 25.10.
D. 4. Gods servants have experience of his mercy and truth in their pilgrimages below.
D. 5. Gracious soules judge themselves less than any mercy or truth of God.
D. 6. It is good to keep soules low to remember their former empty conditions.
D. 7. God can make the solitary a a multitude, and make the poor to be full.
D. 8. The remembrance of such mercy from God should humble soules in their approaches to God. Ver. 10.
3. The prayer itself now followeth in the entrance of the 11th. Verse, Deliver me, I pray thee, from the hand of my brother, from the hand of Esau. Cald. same. — Septuagint. omit foreign, quaeso.
1. His petition is for deliverance, that is, to be prevented by Gods timely help from the evill feared.
1. The matter desired, safety.
2. The subject to be saved, himself and all his with him.
3. The danger whence, cruelty of Esau suspected; expressed twice.
1. From the hand of his brother, an envious one he was, and therefore most wickedly intended.
2. From the hand of Esau, who was a cruel hunter, and had vowed the death of him; a Brother, and a bloody one, now in power, is a terrible danger.
4. The reasons of this prayer moving to it.
1. His fear that was upon him. Because I fear him, Sept. and Cald. same. Whereof a double object.
1. Danger to himself, Least become and smite me. Sept. same. — Cald. omitts (me.) Esaus assault and smiting on himself suspected, raised this fear.
2. Danger to all his, least he smite also, the mother upon the children. Sept. and Cald. same, which notes the utmost of cruelty. Hos 10.14. Destruction without mercy. ver. 11.Ver. 11.
2. His faith in Gods Covenant in two parts sutable.
1. Concerning himself, And thou hast said, in doing well I will deal well with thee. So Cald. — Sept. foreign. Wherein he takes hold of the promise of personal security; thou hast promised well to me, therefore deliver me now.
2. Concerning his seed, And I will set thy seed as the sand of the sea; which cannot be numbred for multitude. Sept. and Cald. same. This promise was made to Jacob, as well as to his fathers. Gen. 28.14. And now he plead's it; that seeing his children were in danger as well as himself, God would now remember his promise to his seed and save them. Ver. 12.Ver. 12.
Learn here.
D. 1. The greatest fears do not drive away holy soules from prayer; faith looks to God for help.
D. 2. Jehovah alone is the rock of salvation to whom beleeving soules fly for deliverance.
D. 3. Dismal is the danger by the hand of a brother ingaged that is cruel and bloody.
D. 4. Fears may possess the hearts of Gods Covenanted ones in respect of such cruel instruments and of danger by them to them and theirs. Ver. 11.
D. 5. Gods promise of salvation quicken's faith and strengthens prayer in his Saints against their own unworthyness.
D. 6. It is fit for faith to presse God with the certainty and inlargedness of his promise to his servants.
D. 7. General promises of grace are to be drawn to special use in times oftentation.
D. 8. VponUpon such promises Saints dare trust God with themselves and children. Ver. 12.
4. The next general in the Chapter, is Jacobs prudence, after he had intreated God, to attempt the appeasing of his brother by a present, the relation whereof is from ver. 13. to ver. 23. Wherein.
1. The preparation of his present. Ver. 13.14.15. And herein we have to note.
1. Jacobs stop after prayer, And he lodged there that same night. Ver. 13.And he slept. Sept. and Cald.
1. The term of connection is orderly and to be observed, and, then, afterward it is rendred, that is, soon after he commended himself to God by Prayer; having implored his presence and salvation he lieth down.
2. His posture, he lodged, lay down to rest, and slept.
3. The point of time, in that very night, when the messengers brought him tidings of his brothers marching toward him, and he thereupon had powred out his soul to God, in that time he quieted himself and slept.
2. Jacobs work, upon his waking, viz. his setting apart a pacifying gift for Esau, expressed here.
1. Generally, And took of that which came to his hand a Mincah or pacifying present for Esau his brother. — Took gifts of what things he brought, Septua. of things which he had in his hand. Cald. Wherein.
1. The subject seeking peace, Iacob, in his faith, and not without his fear, after he had fought God, he applieth himself lawfully to win man, even a cruel man.
2. His act, he took, that is, set apart and ordered.
3. The object or matter, both in the things themselves, such as he had, next at hand, not gold or silver but cattle, and in the formality of it, a Mincah it was, the word is used for an offering to God,foreign for making peace, and here used for a pacifying present unto man.
4. The subject, cui, to whome this is aimed for peace, Esau, Iacobs brother; a violent man, yet not to be slighted by the innocent, under Gods providence. Ver. 13.
2. Specially expressed, Two hundred, &c. Ver. 1….— Here the matter and number are recorded, which make up the worth of the present, in order thus.
1. Two hundred she-goats, twenty he-goats.
2. Two hundred ewes, twenty rams ver. 14.
3. Thirty milch camels and thirty yong ones.
4. Forty cowes and ten bulls. — Sept. and Cald. same.
5. Twenty she-asses, and ten he-asse-colts, ver. 15.Ver. 15.
In all, the present consisted of 550 head of cattel.
Some think thirty more; if the camels yong were thirty more, as is probable; though the numeral term be but once mentioned.
It was a present fit for Iacobs condition, and worthy to be accepted by a Prince. Gods blessing on Iacob; and his bounty to his brother is very observable.
Learn from it.
D. 1. Saints after powring out soules to God in faith, lye down to rest.
D. 2. In times of danger, made times of prayer, soules may rest sweetly.
D. 3. Faith in God may stand with honest prudence to pacifie the wrath of men.
D. 4. Lawful free-gifts are beseeming Saints somtime to give for peace with inraged men. Pro. 17.8. Ch. 18.16. Ver. 13.
D. 5. It's rational mens gifts to others, be sutable to their own conditions.
D. 6. Gods blessing upon his Saints make's them bountiful to men.
D. 7. Wisdom from God appear's in pastoral work, to fit cattle for increase.
D. 8. An increasing gift is the best, and best beseeming Gods servants. Ver. 13 14.15
2. The ordering of the present to be sent to Esau. Wherein we have to note.
1. His tradition of them to his servants. Wherein.
1. His free act, And he gave them into the hands of his servants. — Sept. and Cald. same. Here is his despotical power.
2. His order, Flock, flock by itself. — Cald. same. — Flocks singly, Sept. The meaning is, he divided them into five companies to set them in order one before other.
2, His instructions in charge to all his servants.
1. For their march before him, And he did to his servants pass over before me. — Sept. and Cald. same. Prudence in making servants the forlorn.
2. For their order in marching, And ye shal put a space between flock and flock. Providence for fitness of journy, and for safety of some in case one should miscarry. Ver. 16.
3. For their speech and behaviour in case of meeting with Esau. Wherein.
1. He supposeth about Esau these particulars.
1. His meeting of them by the way.
2. His parly with them about their master, about their journy, and about their droves. Ver. 17.Ver. 17.
2. He putteth answers to all in their mouths.
1. That they and the flocks were Jacobs his servant.
2. That they were sent to his Lord Esau a present.
3. That Jacob himself was coming behind. Ver. 18.Ver. 18. All this he gives strictly in charge to every one of his drovers, to use all the same words unto Esau when they found him, and to tell him also that himself was comming, least he should suspect his flying from him. Ver. 19.20.Ver. 19.
3. The reason of all this, And he said I will appease his face with the present going before me, and afterward I wil see his face, peradventure he will accept my face. — Sept. and Cald. to same. Where we see his reason is prudential; to deal with a man of blood according to his temper, not without license from God neither.
Gifts please men, and may turn an angry countenance to be pleasant.
1. The furious face of Esau must be appeased.
2. The face of Jacob accepted; persons are meant in both. ver. 20.Ver. 20.
Learn thence.
D. 1. Prudent disposition of presents must follow the preparation of them.
D. 2. Good servants are fit helps unto good masters for ordering their affairs.
D. 3. Order is as needful as matter unto prudence to pacifie inraged enemies.
D. 4. Wise masters must give instructions to servants for the prosperity of their own affairs.
D. 5. Lawful instructions from Masters must be strictly observed by servants.
D. 6. Humble presentations of Saints to Lords of the world is comely to procure peace.
D. 7. Frequent, & gradual expressions of such goodness and humility is most likely to overcome them.
D. 8. Faces of cruel men are hard to be reconciled unto the faces of the righteous.
D. 9. By foregoing gifts and preventing grace from God, Saints may get a good look from such men.
D. 10. Jacob and Jacobs children are forced so to seek peace in the world.
3. The execution of his orders, Ver. 21, 22, 23. Here.
1. His present is dispatched the same day, And, then, or So, the present passed over before his face. — Cald. same. — His gifts, Sept. That is, while he looked on, every drove in it's order passed over the brook afterward mentioned; so he seeth that gon, before he moveth his family to go on in his journy: prudence is in this orderly dispatch.
2. His stop a little hereupon, And he lodged that night in the company. Slept that night in his camp. Sept. and Cald. In the course of the history this was not the night spoken of before, but another, even the next following that day wherein he had dispatched his present. Where we have the care of a Father of a family to be amongst his own in the night season; at hand to guide and help: and his faith also that he is not distracted in the night. Ver. 21.Ver. 21.
3. His care in sending his family after his present. Wherein may be observed.
1. His diligence in it, He arose that night. (Sep. & Cald. same.) That is,Ver. 22. upon the passing away of the night, & early toward the next day; for if he lodged with them that night, surely some space of rest was given to women and children; neither is it necessary to understand it of the depth of night.
2. His preparation of his family for their motion. And he took his two wives, and his two hand-maids, and his eleven sonnes. Sept. same. — Two Concubines. Cald.
1. His act is of preparation, taking them and putting them in order, for their journy, as was needful.
2. The object, his wives, &c. Dinah is not mentioned here, but doubtless she was with them. The sonnes usually include the daughters in sacred history. All that was his he takes and orders.
3. His dispatch of these also to follow the present, which is here expressed twice.
1. And he passed over the foord Jabbok. Sept. and Cald. same.
1. His motion is here, he passed, afterward he caused them to pass; it is likely he went over with them first to see them safely over.
2. The place of passage, the ford Jabbok. It is thought, it was not so called, but at this time upon Jacobs striving with God; but it was (it seem's) at the head of Jordan, and ran into it: of it we read. Deut. 2.37. Num. 21.24. Deut 3.16. Jos. 12.2. Judg. 11.13. — Ver. 22.
2. And he took them, and caused them to pass over the brook; and caused to pass over that which he had. All he had. Sep. & Cald. It seemeth, that after he had foorded over his wives and children, he then sent over all his stuff; and so prudently put's them on in their way before him: for he himself as we shall see was stayed behind, for an harder conflict in order to a blessing. V. 23.Ver. 23.
Learn hence
D. 1. Honest hearts do not onelyonly intend good, but see it done, before they rest.
D. 2. Meanes lawful being used for safety, men may better lye down in peace.
D. 3. It behooveth masters of families to rest among the charge, when it may be. Ver. 21.
D. 4. Diligence and early care of theirs becomes Governours of families in times of danger.
D. 5. Wives and children are the chiefest matter of a mans care and providence.
D. 6. It's fatherly care to see as much as they can wives and children past danger. Ver. 22.
D. 7. It's the duty of the Father of the family to order the motions of all under him.
D. 8. After wives and children, substance is to be cared for, to keep it safe, for subsistence. Ver. 23.
5. The last general head of this Chapter is Jacobs wrastling with God after all former occurrencies, and his disposal of his family. Wherein.
1. The combate is related. Ver. 24.
2. The success expressed in two events. (1) Jacobs suffering. Ver. 25. (2) Jacobs blessing. Ver. 26.27.28.29.
3. The use of this made. (1) By Jacob to Gods glory, Ver. 30.31. (2) By his posterity, to their own wills. Ver. 32.
In the first, which is the combate itself, we may note.
1. The combitants, which were onelyonly two. first, Jacob left alone, And Jacob was left himself alone. Sept. and Cald. same.Ver. 24.
1. Who was left? Jacob.
2. How was he left? Alone.
3. By whom was he left? His family, whom he sent away.
4. Where was he left? On the further side of Jabbok; for afterward we read he passed over. — Secondly, a certain man. foreign A man in appearance, but the same called here & elswhere, an Angel & God. Hos. 12.4. It is read by some; when Jacob was left behind, a certain man alone strove, &c. Jun. So that, they were single wrastlers, single Iacob with single God, in th'appearance of man. Josephus stileth it Spectrum. Others vary conjectures, as if it were Esaus Angel resisting Iacob as the Rabby, which is vaine.
2. The Combat itself, He wrastled with him. Sept. and Cald. same. The word being derived from that which signifieth dust, note's such a strugling with hands & feet, as stirreth up the dust.foreign The querie here is whether this contest were corporal or spiritual; for notional onelyonly or visional it was not. The answere cleerly is, that it was mixed of both;
1. That it was a contention with the body is apparent by the letter, and the issue on Iacobs thigh; as it followeth.
2. That it was spiritual is evident by the instruments, prayers, and tears, by which he prevailed▪ and by the issue which was blessing. Hos. 12.3.4. God so tried Iacob at this time by putting him hard unto it, that faith might appear, and thereby gives an earnest of his deliverance from his brother.
3. The time of duration of it, Until the rising of the morning. — Sept. and Cald. to same. That is, from the time that he had foorded over his family and stuff, until the dawning of the day this wrastling continued between God and Iacob; it may be some few houres.
Quest. Why did God thus incounter Iacob?
Answ. 1. Of the act and manner his will alone was the efficient. 2. As to the end, it was. 1. To some visible discovery of himself to Iacob. 2. To put strength of soul and body upon trial, to exercise faith, &c. 3. To make him conquerour, and so harden him against future fears of Esau. 4. To bless him 5. To be an example of managing trialls from God unto his Church. Hos. 12.6.
Quest. Why was it in the dark?
Answ. No reason is given of God for it, yet may we conjecture. 1. It's a season fit for tentations. 2. Then Iacob was alone, to whom onelyonly God would shew himself. 3. It was to fit him for the next dayes work.
Learn from it.
D. 1. Solitary Saints somtimes find most of Gods company with them.
D. 2. God singleth out himself at his pleasure unto single Saints to try them. Saints are wrastlers.
D. 3. God hath appeared in humane shape to the fathers, but eminently in his son.
D. 4. God may put his dearest ones hard to it in bodily and spiritual conflicts.
D. 5. Saints are inabled to wrastle with God by him who wrastle's with them.
D. 5. The times of such wrastlings are limited by God for place, for season, and for length. Til morning. Ver. 24.
In the second, we have the success of this strugling.
1. Iacobs suffering, in the description whereof.
Ver. 5.1. The occasion of it. Which was Gods observation of him, And he saw that he prevailed not against him, or had not power. — He could do nothing against him, Sept. and Cald. Wherein may be noted.
1. The subject observing, God in the shape of man now.
2. The observation, he saw; thus after the manner of men it is spoken of God; when one striveth and find's he get's no ground. So is it spoken of this wrastler.
3. The matter of observation, which is that he was not powerful or prevalent against Iacob.
Quest. How could this be, was God weak?
Answ. Surely no, God had strength enough to grind poor Iacob; but in the way of grace he puts his power into Iacob, to keep him, that he should not be vanquished nor driven away by God, now in appearance an antagonist to Iacob.
2. The suffering upon Iacobs part, And he touched the hollow of his thigh, and the hollow of Jacobs thigh was out of joynt in his wrastling with him. — Cald. same. — The breadth of his thigh, and the breadth of Jacobs thigh withered or shrunk. Herein are recorded.
1. Gods action, he touched Iacob or pinched or wrenched him in the thigh; that was doubtless with a sensible corporal touch.
2. Jacobs passion, his thigh in the hollow of it was moved, unjointed, put out of place, which could not be without grief: this is the plain letter; as for mystical conjectures of Iacobs seed, and their halting in religion, I leave them as they may be profitable allusions, but they are not the sense of the text.
3. The means of this impression upon Iacobs thigh was the contest and strugling between God and him, in the brunt he earneth this scarr. Such is the heat of tentation.
Quest. Did this wrastler intend to destroy Jacob?
Answ. Surely no, but to exercise and prepare him for other combats and tentations to come.
Quest. Why doth he hurt him, and not rather heal him if he were hurt, seeing his mind is to comfort him?
Answ. Herein God would teach him. 1. That he had not victory by his own strength. 2. That he should use his conquest humbly. 3. That the very lame should prevail against the strongest thorough God helping them.
Learn hence.
D. 1. God seems to become weak, that Saints may be strong to overcome in temptation. He speak's as man.
D. 2. Gods power can do nothing against his gracious Saints in sharpest wrastlings of temptation.
D. 3. God pincheth his Saints somtimes in tentation, though not to hurt them.
D. 4. Saints may be unjoynted, but not undone in wrastlings with God.
D. 5. God would have his Saints go out humble from tentation, and ascribe their victory, not to their own, but his strength. So doth Paul. 2 Cor. 12. ver. 9.
D. 6. Gods weaknings of his Saints in trials are but earnests of better success in victory in other undertakings. Ver. 25.
2. The other part of the success is Iacobs blessing obtained at last, in the description whereof note,
1. The combitants yeilding and desire of dismission, And he said, let me goe for the morning ariseth. — Sept. and Cald. to the same, note here.
1. His request, And he said let me goe.
1. The petitioner, the party vanquished, God wrastling with Iacob as a man; who had pinched him in his hip, and shaken him in his faith; put him to destress, & grieved him, yet he is ready to give over first.
2. The desire itself, let me go, send me away, I will wrastle no more with you, you are too strong, set me loose now. It is conceived by some, that those expressions in the Prophet, He wept and made supplication to him, were the Angels words to Iacob; and if so, they shew the prowess of Iacob, the yeilding of God very much unto him; but, these words are not so proper to the Angel, but belonging to Iacob. Yet here is a very great condescention, that God should intreat a poor creature to let him alone. Exod. 32.10. So grace doth at last to the tempted, yeild to them as overcome by them.
2. The reason of his desire, For the morning riseth.
Quest. Why should the Angel, or God give over for the approach of the day?
Answ. 1. It may be conceived, that God would not be discovered to any, but Iacob at this time, in his present appearance. 2. The morning is the time for escaping out of tentation. 3. God was resolved that Iacob should go out conquerour with the day. All this is of grace also.
2. Iacobs refusal or holding out against him, And he said, I wil not let thee got, except thou blesse me. — Sept. and Cald. to same.
1. The party refusing, poor tempted Iacob, yet mightily beleeving.
2. His peremptory holding of God by faith and strength of arm; go thou shalt not, thou hast lamed me, and pushed hardly at me, but yet I will hold thee, though thou kill me.
3. The reason of his confidence, and stiff keeping of God, who he now perceived was in the lists with him; he would wrastle out a blessing before he give over, though he strive in the day for it, as well as in the night. Blessing doubtless here is the confirmation of all the promises to him, and the present comfort and reviving of his Spirit against those further fears which were like to meet with him. Ver. 26.Ver. 26.
Learn here.
D. 1. Great is the condescension of God to poor tempted soules, to seem as vanquished by them.
D. 2. Grace makes God to give over first and yeild the cause to his tempted ones.
D. 3. God somtimes may seem to petition Saints for respite from their wrastling.
D. 4. Gracious discoveries of himself God vouchsafeth not to others which he giveth to his Saints.
D. 5. The morning of Gods love endeth the wrastlings of the night.
D. 6. Faith holds God to it in the hardest trials.
D. 7. Faith shrinks not for a pinch on the thigh for discouragements by sense in the hour of tentation.
D. 8. Blessing, faith will have from God in all tentations or it will not leave him. Ver. 26.
3. Gods expostulation with Iacob about his name. Ver. 27.Ver. 27. And he said unto him, what is thy name? And he said Jacob. Sept. and Cald same.
1. The inquisitor is God, who asketh of his Antagonist his name.
2. The replier is Iacob, who giveth his name readily.
Quest. Why doth God inquire after his name?
Answ. 1. Not from an ignorance of it, for providence ordered him that name. 2. To mind Iacob, what he was before under this name.
3. To take occasion this way to change his name, and make known his blessing thereby.
4. Gods actual blessing of him in the alteration of the name, wherein we have to note.
1. The change of name.
2. The reason of it. The former is expressed.
1. Negatively, And he said, Ver. 28.thy name shall not be called Jacob any more. Sept. and Cald. same.
2. Affirmatively, But Israel shal thy name be called. So Sept. and Cald.
Quest. Was he not called Iacob afterward?
Answ. Yea doubtless, therefore we must understand.
1. That this name notes Jacobs condition under it, now that is as expressed, he was accounted a supplanter of his brother, when he took him by the heel, but then could not prevail; now saith God it shall be no more so with thee, to be so accounted a weak supplanter.
2. If we take it of the name itself, it must not be understood simply, that he should not be called Iacob, but not so much in use. Some conceive therefore that Iacob is mostly used in the Prophets to note the Church in a low condition. Psa. 44.4. Ier. 30.7.
Quest. What is carried in this new name Israel?
Answ. 1. A sure evidence of his present victory over God.
2. A full indowment with it to be overcomming temptation still. God gives no empty names.
3. A sweet assurance of his prevailing over his brother Esau.
2. The reason of this name imposed, For as a Prince thou hast bin with God and with men, and hast prevailed. Thou hast power with God and art mighty with men, Sept. — For thou art a Prince before God, and shalt prevail with men. Cald. This reason may be.
1. From that past, that Iacob had got victory over God and Laban.
2. From the state of Iacob present, and that was a mighty wrastler in faith against tentation.
3. From that which was to come, in his conflict with teares about Esau, &c. Wherein God honours him for his past victories, and incourageth him for time to come. Ver. 28.
5. Iacobs inquisition more narrowly after his Antagonist, And Jacob asked, and said, shew me, I pray thee, thy name. So Sept. and Cald.
1. The inquisitor is Jacob.
2. The matter of inquisition, the name of God, the Wrastler with him, to be made known.
3. The form of inquisition, however humble, yet was it too curious, as appeareth by the answer taking him of from such inquiries.
6. Gods close with Jacob.
1. Curbing his inquiry, Wherefore is it, that thou doest ask after my name? Sept. and. Cald. same. This question stops Iacobs further inquisition. No more of that now, Iacob; you have seen and felt enough of me now; my name is not now further to be known.
2. Blessing him, And he blessed him there, So Sept. and Cald. Here is the sweet close of all this wrastling, God blesseth Iacob though he pinch him, and sends him away with it as a lawrel on his head. The compass of this blessing, doubtless, was not onelyonly confirmation of him against fears of his brother, but the securing of all good in Gods Covenant temporal and eternal. ver. 29.Ver. 29.
Learn hence.
D. 1. Faith's peremptory hold fast of God, bringeth Gods special notice upon man. From connect.
D. 2. Gods inquisition into men is not to know them, but to be known by them.
D. 3. God asketh after men, somtimes, to make them know themselves the better. I am poore Jacob. Ver 27.
D. 4. When man knoweth himself, and his weakness, God is ready to change it.
D. 5. With change of names God giveth change of conditions & estates. He calleth Jerusalem a praise. Isai. 65.18.
D. 6. By faith Jacob becommeth Israel; a weak supplanter to be a mighty Conqueror. A Prince with God.
D. 7. God honoreth the princely power of faith in acknowledging it.
D. 8. The royal prowess of faith where ever it is, names soules Israel. Ver. 28.
D. 9. Gods condescension to his Saints, somtimes maketh them too bold with God.
D. 10. God curbeth the too curious inquisitions of men into his name.
D. 11. Good soules may desire to know that of God here, which he will not vouchsafe unto them.
D. 12. Though God check his Saints for irregularities yet he blesseth them in the same places. Ver. 29.
3. The last particular observable about Iacobs wrastling is the use made of all in the issue, and that is twofold.
1. By Iacob himself, which is thanksgiving unto God, and making a gratulatory memorial of the providence which met with him in that place. Ver. 30.31. Wherein we have to note.
1. The monument itself, which was the new name imposed on the place. And Jacob called the name of the place Peniel. Cald. same. — Of that place. foreign. Sept. No difficulty in the terms.
1. The imposer is Iacob, having bin by grace tempted and made victorious.
2. The name imposed, The face of God, of El.
3. The imposition is an act of worship, expressing his thankfulness unto God; he nameth it not Israel by his own name given him, but Peniel, as if he should say, it is the face of almighty God, and his favour to meet me in this place, and to wrastle with me, and bless me: So Iacob transferr's all to Gods grace, or the light of his countenance: it is called Penuel also in the next verse; the Seventy read, the shape of God. So Iacob named some mercies before, Bethel and Mahanaim. Gen. 28.
2. The reason of this name imposed, twofold.
1. His vision of God, Because I have seen God face to face. Sept. and Cald. same. This is the denominating reason, as to the name of the place, wherein occurre as observable.
1. The subject of this priviledge, poor Iacob. I have seen; I less than the least of mercies, I tempted, I hardly put to it, and pinched, yet I.
2. The priviledg itself, I have seen Elohim face to face.
1. The priviledge is sight or discovery of God, Iacob saw, that is, had sensible experience of Gods apparition to him; for at this time it was an apparition to sense, and yet in grace also; wherein faith had its proper and powerful work.
2. The manner of this priviledge, face to face, which was a special way of appearance to him, full of grace, to humble him, and yet make him conqueror.
Quest. How could Jacob say, that he saw God face to face, seing the old Testament-discovery was but dark, and the N. Testament face to face?
Answ. The answer may be.
1. That the phrase of seeing face to face as it notes clearness of discovery, is to be understood.
1. Secundum quid, in some respect, & that,
1. As compared with Iacobs time, and theirs of the old Testament, who had such priviledges; face to face noteth a clearer discovery of God to them, than to any other of their time.
2. As compared with Gospel times wherein God speaketh by his own son unto men; so it truly said we see God with open face, when they saw him but darkly.
3. As compared to the last dayes revelation of God, when we shall see him as he is; in which respect the Apostle saith that Christians see but darkly in a glass, in comparison to what they shall see of God hereafter. Now Iacobs sight was face to face, that is, farr clearer than any other had of God in their time. Again, the sight of God may be considered.
1. As taken by sense, such was Iacobs, and so might be more clear then ours at this day, when God vouchsafeth not such appearances.
2. As taken by faith from his will revealed by his Son manifested in the flesh; So we see God with open face more than Iacob.
2. The other reason is his own safety, And my soul is delivered. Is saved. Sept. and Cald. That is, from death, and being swallowed up by Gods glory.
Quest. How could Iacobs soul be in danger? Did not Gods face give life and salvation?
Answ. For answer, we must know, that this was not onelyonly Iacobs fear, but many others of the Saints in that time, and succeeding: as of Gideon & Manoah. Jud. 6.22. Cha. 13.22.
Gods appearance therefore is twofold.
1. To sight, and so if God should let out himself to creatures, no man could see his face and live, as he told Moses. Exod. 3.3.19.
2. To faith, as he revealeth himself in his word to be gracious to whom he will, and so his appearances give life. Iacob spake of the former, which the Angels cannot indure. Ver. 30.
3. The events consequent which are two.
1. The sun-rising on him, And the sun arose upon him as he passed over Penuel. When the face of God passed away. Sept. Cald. as Hebr.
1. This is not onelyonly to note the time of the day, but a special signal to Jacob of further comfort; which is, that God made the very sun that morning to arise for special comfort unto Iacob, that however he had a conflict sharp enough and sorrow in the night, yet the morning should revive him; therefore is it noted specially, that it did not onelyonly arise unto the world, but it arose upon him, as if it were only, for his comfort that day.
2. The very motion of Iacob, hath some interest in this mercy, he was even then passing over Penuel, that is, the brook Iabbok, over which he had conveyed his family before; and the sun cheareth him in his way.
2. His own halting upon his former disjoynting, when he wrastled, And he halted upon his thigh. Sept. and Cald. same. This note's the signal of his conflict, and taught him humility in his victory. How long thus he halted is not revealed; but it is probable that his halting appeared not as a deformity, when he mett Esau. OnelyOnly God made him carry the mark of grace in his halting; as he doth to his Saints in their afflictions. Ver. 31.Ver. 31.
Learn thence
D. 1. Gods blessing on his Saints unites their hearts unto him to seek his praise. Connect.
D. 2. Saints ascribe all their blessings to the face or favour of God.
D. 3. Gracious soules desire that exaltations of God be monumental and perpetual.
D. 4. Gods face-discoveries have bin in measure to sight, towards his Saints of old.
D. 5. Gods sensible discoveries of himself have bin dangerous to the life of his Saints. Dan. 8.27.
D. 6. Gods appearance visible in grace, hath bin to the preservation of humbled soules. Ver. 30.
D. 7. God giveth a pass to his servants in their way after he hath tried them.
D. 8. The sun-rising may be in special mercy unto tempted persons, as well as good to all.
D. 9. Holy conquerors in tentation may goe out halters.
D. 10. Halting is no evill while it tend's to humbling Jacob and his seed. Ver. 31.
2. The next use of this providence was made by Iacobs seed, ver. 32. Wherein note.
Ver. 23.1. Their practise, Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day. — Of the sinew which withered. Sept. and Cald.
1. The subject, the sonnes of Jacob in the flesh.
2. The practical use of Jacobs halting, was hereupon not to eat of any part of the thigh of any beast, which was so neer to that member hurt in Jacob.
3. The continuance of it, even to the day of Moses, yea and no less do the Jewes observe it to this day.
2. The reason of such practice, Because he touched the hollow of Jacobs thigh in the sinew that shrank. — The breadth of Jacobs thigh, &c. Sept. and Cald. Gods act upon Iacob, is the occasion of this practise with Israel, that they looked on that place in all beasts, as unclean or accursed, that might not be eaten.
Quest. Was this practise of theirs lawful and justly gathered from Gods hurting Iacobs thigh?
Answ. The judgments of interpreters are divided about this.
1. Some think it was Gods command to Iacob, and therefore his to his children.
2. Others conceive it a voluntary observation of men without any warrant from God, which grew into great superstition in after-times.
3. Of the rise of this there is no express mention; onelyonly here we read of the occasion, whereupon the Israelites are said to put this in practise. It seemeth therefore rather to be the invention of some after-ages, and the institution from this history, than any ordinance of God to them: for however some abstinence from creatures were injoyned under that pedagogie of Moses, yet of this there is no mention; so that more probably it was a voluntary observation of some foolish adorers of antiquity; as was also that of Iacobs well: Muscul. Iohn. 4. Ver. 32.
Learn we from it.
D. 1. Gods visible actions to his Saints have bin apt to be mistaken by men.
D. 2. Jacobs children have bin forward to turn Gods spiritual intentions to carnal interpretations. Ver. 32.