(24) There wrestled.--This verb, abak, occurs only here, and without doubt it was chosen because of its resemblance to the name Jabbok. Its probable derivation is from a word signifying dust, because wrestlers were quickly involved in a cloud of dust, or because, as was the custom in Greece, they rubbed their bodies with it.
A man.--Such he seemed to be to Jacob; but Hosea (Genesis 12:4) calls him an angel; and, in Genesis 32:30, Jacob recognises in him a manifestation of the Deity, as Hagar had done before, when an angel appeared to her (Genesis 16:13). There is no warrant for regarding the angel as an incarnation of Deity, any more than in the case of Manoah (Judges 13:22); but it was a manifestation of God mediately by His messenger, and was one of the many signs indicative of a more complete manifestation by the coming of the Word in the flesh. The opposite idea of many modern commentators, that the narrative is an allegory, is contradicted by the attendant circumstances, especially by the change of Jacob's name, and his subsequent lameness, to which national testimony was borne by the customs of the Jews.
Verse 24. - And Jacob was left alone (probably on the north bank of the Jabbok; but vide on ver. 23); and there wrestled - thus assaulting in his strong point one who had been a wrestler or heel-catcher from his youth (Murphy). The old word נֶךאבַק, niph. of אָבַק, unused, a dehorn, from חָבַק, dust, because in wrestling the dust is raised (Aben Ezra, Gesenius), or a weakened form of חָבַק, to wind round, to embrace (Furst), obviously contains an allusion to the Jabbok (vide on ver. 22) - a man - called an angel by Hosea (Genesis 12:4), and God by Jacob (ver. 30); but videinfra - with him until the breaking of the day - literally, the ascending of the morning.
32:24-32 A great while before day, Jacob being alone, more fully spread his fears before God in prayer. While thus employed, One in the likeness of a man wrestled with him. When the spirit helpeth our infirmities, and our earnest and vast desires can scarcely find words to utter them, and we still mean more than we can express, then prayer is indeed wrestling with God. However tried or discouraged, we shall prevail; and prevailing with Him in prayer, we shall prevail against all enemies that strive with us. Nothing requires more vigour and unceasing exertion than wrestling. It is an emblem of the true spirit of faith and prayer. Jacob kept his ground; though the struggle continued long, this did not shake his faith, nor silence his prayer. He will have a blessing, and had rather have all his bone put out of joint than go away without one. Those who would have the blessing of Christ, must resolve to take no denial. The fervent prayer is the effectual prayer. The Angel puts a lasting mark of honour upon him, by changing his name. Jacob signifies a supplanter. From henceforth he shall be celebrated, not for craft and artful management, but for true valour. Thou shalt be called Israel, a prince with God, a name greater than those of the great men of the earth. He is a prince indeed that is a prince with God; those are truly honourable that are mighty in prayer. Having power with God, he shall have power with men too; he shall prevail, and gain Esau's favour. Jacob gives a new name to the place. He calls it Peniel, the face of God, because there he had seen the appearance of God, and obtained the favour of God. It becomes those whom God honours, to admire his grace towards them. The Angel who wrestled with Jacob was the second Person in the sacred Trinity, who was afterwards God manifest in the flesh, and who, dwelling in human nature, is called Immanuel, Ho 12:4,5. Jacob halted on his thigh. It might serve to keep him from being lifted up with the abundance of the revelations. The sun rose on Jacob: it is sun-rise with that soul, which has had communion with God.
And Jacob was left alone,.... On the other side of Jabbok, his family and cattle having passed over it; and this solitude he chose, in order to spend some time in prayer to God for the safety of him and his:
and there wrestled a man with him; not a phantasm or spectre, as Josephus (e) calls him; nor was this a mere visionary representation of a man, to the imagination of Jacob; or done in the vision of prophecy, as Maimonides (f); but it was something real, corporeal, and visible: the Targum of Jonathan says, it was an angel in the likeness of a man, and calls him Michael, which is not amiss, since he is expressly called an angel, Hosea 12:4; and if Michael the uncreated angel is meant, it is most true; for not a created angel is designed, but a divine Person, as appears from Jacob's desiring to be blessed by him; and besides, being expressly called God, Genesis 32:28; and was, no doubt, the Son of God in an human form; who frequently appeared in it as a token and pledge of his future incarnation: and "this wrestling" was real and corporeal on the part of both; the man took hold of Jacob, and he took hold of the man, and they strove and struggled together for victory as wrestlers do; and on Jacob's part it was also mental and spiritual, and signified his fervent and importunate striving with God in prayer; or at least it was attended with earnest and importunate supplications; see Hosea 12:4; and this continued
until the breaking of the day: how long this conflict lasted is not certain, perhaps not long; since after Jacob rose in the night he had a great deal of business to do, and did it before this affair happened; as sending his wives, children, servants, and cattle over the brook: however, this may denote, that in the present state or night of darkness, wrestling in prayer with God must be continued until the perfect state commences, when the everlasting day of glory will break.
(e) Antiqu. l. 1. c. 20. sect. 2.((f) Morch Nevochim, par. 2. c. 42. p. 310.
A man.--Such he seemed to be to Jacob; but Hosea (Genesis 12:4) calls him an angel; and, in Genesis 32:30, Jacob recognises in him a manifestation of the Deity, as Hagar had done before, when an angel appeared to her (Genesis 16:13). There is no warrant for regarding the angel as an incarnation of Deity, any more than in the case of Manoah (Judges 13:22); but it was a manifestation of God mediately by His messenger, and was one of the many signs indicative of a more complete manifestation by the coming of the Word in the flesh. The opposite idea of many modern commentators, that the narrative is an allegory, is contradicted by the attendant circumstances, especially by the change of Jacob's name, and his subsequent lameness, to which national testimony was borne by the customs of the Jews.
and there wrestled a man with him; not a phantasm or spectre, as Josephus (e) calls him; nor was this a mere visionary representation of a man, to the imagination of Jacob; or done in the vision of prophecy, as Maimonides (f); but it was something real, corporeal, and visible: the Targum of Jonathan says, it was an angel in the likeness of a man, and calls him Michael, which is not amiss, since he is expressly called an angel, Hosea 12:4; and if Michael the uncreated angel is meant, it is most true; for not a created angel is designed, but a divine Person, as appears from Jacob's desiring to be blessed by him; and besides, being expressly called God, Genesis 32:28; and was, no doubt, the Son of God in an human form; who frequently appeared in it as a token and pledge of his future incarnation: and "this wrestling" was real and corporeal on the part of both; the man took hold of Jacob, and he took hold of the man, and they strove and struggled together for victory as wrestlers do; and on Jacob's part it was also mental and spiritual, and signified his fervent and importunate striving with God in prayer; or at least it was attended with earnest and importunate supplications; see Hosea 12:4; and this continued
until the breaking of the day: how long this conflict lasted is not certain, perhaps not long; since after Jacob rose in the night he had a great deal of business to do, and did it before this affair happened; as sending his wives, children, servants, and cattle over the brook: however, this may denote, that in the present state or night of darkness, wrestling in prayer with God must be continued until the perfect state commences, when the everlasting day of glory will break.
(e) Antiqu. l. 1. c. 20. sect. 2.((f) Morch Nevochim, par. 2. c. 42. p. 310.