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Hosea 12:3
Verse
Context
A Reproof of Ephraim, Judah, and Jacob
2The LORD also brings a charge against Judah. He will punish Jacob according to his ways and repay him according to his deeds. 3In the womb he grasped his brother’s heel, and in his vigor he wrestled with God. 4Yes, he struggled with the angel and prevailed; he wept and sought His favor; he found Him at Bethel and spoke with Him there —
Sermons
Chuck SmithSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
He took his brother by the heel - See on Gen 25:26 (note); Gen 32:24 (note), etc.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"He held his brother's heel in the womb, and in his man's strength he fought with God. Hos 12:4. He fought against the angel, and overcame; wept, and prayed to Him: at Bethel he found Him, and there He talked with us. Hos 12:5. And Jehovah, God of hosts, Jehovah is His remembrance." The name Jacob, which refers to the patriarch himself in Hos 12:3, forms the link between Hos 12:2 and Hos 12:3. The Israelites, as descendants of Jacob, were to strive to imitate the example of their forefather. His striving hard for the birthright, and his wrestling with God, in which he conquered by prayer and supplication, are types and pledges of salvation to the tribes of Israel which bear his name. (Note: "He shows what good Jacob received, and the son is named in the father: he calls to remembrance the ancient history, that they may see both the mercy of God towards Jacob, and his resolute firmness towards the Lord." - Jerome.) עקב, a denom. from עקב, "to hold the heel" = אחז בּעקב in Gen 25:26, which the prophet has in his mind, not "to overreach," as in Gen 27:36 and Jer 9:3. For the wrestling with God, mentioned in the second clause of the verse, proves most indisputably that Jacob's conduct is not held up before the people for a warning, as marked by cunning or deceit, as Umbreit and Hitzig suppose, but is set before them for their imitation, as an eager attempt to secure the birthright and the blessing connected with it. This shows at the same time, that the holding of the heel in the mother's womb is not quoted as a proof of the divine election of grace, and, in fact, that there is no reference at all to the circumstance, that "even when Jacob was still in his mother's womb, he did this not by his own strength, but by the mercy of God, who knows and loves those whom He has predestinated" (Jerome). בּאונו, is his manly strength (cf. Gen 49:3) he wrestled with God (Gen 32:25-29). This conflict (for the significance of which in relation to Jacob's spiritual life, see the discussion at Genesis l.c.) is more fully described in Hos 12:4, for the Israelites to imitate. מלאך is the angel of Jehovah, the revealer of the invisible God (see the Commentary on the Pentateuch, pp. 118ff. transl.). ויּכל is from Gen 32:29. The explanatory clause, "he wept, and made supplication to Him" (after Gen 32:27), gives the nature of the conflict. It was a contest with the weapons of prayer; and with these he conquered. These weapons are also at the command of the Israelites, if they will only use them. The fruit of the victory was, that he (Jacob) found Him (God) at Bethel. This does not refer to the appearance of God to Jacob on his flight to Mesopotamia (Gen 28:11), but to that recorded in Gen 35:9., when God confirmed his name of Israel, and renewed the promises of His blessing. And there, continues the prophet, He (God) spake with us; i.e., not there He speaks with us still, condemning by His prophets the idolatry at Bethel (Amo 5:4-5), as Kimchi supposes; but, as the imperfect ידבּר corresponds to ימצאנּוּ, "there did He speak to us through Jacob," i.e., what He there said to Jacob applies to us. (Note: "Let it be carefully observed, that God is said to have talked at Bethel not with Jacob only, but with all his posterity. That is to say, the things which are here said to have been done by Jacob, and to have happened to him, had not regard to himself only, but to all the race that sprang from him, and were signs of the good fortune which they either would, or certainly might enjoy" (Lackemacher in Rosenmller's Scholia).) The explanation of this is given in Hos 12:5, where the name is recalled in which God revealed Himself to Moses, when He first called him (Exo 3:15), i.e., in which He made known to him His true nature. Yehōvâh zikhrō is taken literally from זה זכרי לדר דּר; but there the name Jehovah is still further defined by "the God of Abraham, Isaac, and Jacob," here by "the God of hosts." This difference needs consideration. The Israelites in the time of Moses could only put full confidence in the divine call of Moses to be their deliverer out of the bondage of Egypt, on the ground that He who called him was the God who had manifested Himself to the patriarchs as the God of salvation; but for the Israelites of Hosea's time, the strength of their confidence in Jehovah arose from the fact that Jehovah was the God of hosts, i.e., the God who, because He commands the forces of heaven, both visible and invisible, rules with unrestricted omnipotence on earth as well as in heaven (see at Sa1 1:3).
Jamieson-Fausset-Brown Bible Commentary
He--Jacob, contrasted with his degenerate descendants, called by his name, Jacob (Hos 12:2; compare Mic 2:7). He took Esau by the heel in the womb in order to obtain, if possible, the privileges of the first-born (Gen 25:22-26), whence he took his name, Jacob, meaning "supplanter"; and again, by his strength, prevailed in wrestling with God for a blessing (Gen 32:24-29); whereas ye disregard My promises, putting your confidence in idols and foreign alliances. He conquered God, ye are the slaves of idols. Only have Jehovah on your side, and ye are stronger than Edom, or even Assyria. So the spiritual Israel lays hold of the heel of Jesus, "the First-born of many brethren," being born again of the Holy Spirit. Having no right in themselves to the inheritance, they lay hold of the bruised heel, the humanity of Christ crucified, and let not go their hold of Him who is not, as Esau, a curse (Heb 12:16-17), but, by becoming a curse for us, is a blessing to us. power with God--referring to his name, "Israel," prince of God, acquired on that occasion (compare Mat 11:12). As the promised Canaan had to be gained forcibly by Israel, so heaven by the faithful (Rev 3:21; compare Luk 13:24). "Strive," literally, "as in the agony of a contest." So the Canaanitess (Mat 15:22). his strength--which lay in his conscious weakness, whence, when his thigh was put out of joint by God, he hung upon Him. To seek strength was his object; to grant it, God's. Yet God's mode of procedure was strange. In human form He tries as it were to throw Jacob down. When simple wrestling was not enough, He does what seems to ensure Jacob's fall, dislocating his thigh joint, so that he could no longer stand. Yet it was then that Jacob prevailed. Thus God teaches us the irresistible might of conscious weakness. For when weak in ourselves, we are strong by His strength put in us (Job 23:6; Isa 27:5; Co2 12:9-10).
John Gill Bible Commentary
He took his brother by the heel in the womb,.... That is, Jacob took his brother Esau by the heel, as he came forth from his mother's womb; the history of it is in Gen 25:25. It is here observed, upon mentioning the name of Jacob in Hos 12:2, meaning the posterity, of the patriarch; but here he himself is intended, and occasionally taken notice of, to show how very different his posterity were from him, and how sadly degenerated; as well as to upbraid them with ingratitude, whose ancestors, and they also, had received such and so many favours from the Lord; Jacob the patriarch was a hero from the womb, but they transgressors from it; this action of his observed was a presage and pledge of his having the superiority of his brother, and of his getting the birthright and blessing from him. So the Targum, "prophet, say unto them, was it not said of Jacob, before he was born, that he would be greater than his brother?'' see Rom 9:11. In this action there was something divine, miraculous, and preternatural; it was not the effort of nature merely, but contrary to it, or at least above it; and not done by chance, but ordered by the providence of God, as a prediction and testification of his future greatness, and even of his posterity's, in times yet to come, as Kimchi observes, who refers to Oba 1:18; and by his strength he had power with God; the Targum is, with the angel, as in Hos 12:4; he is called a man in the history of this event in Gen 32:24; not that he was a mere man, since he is here expressly called God, and afterwards the Lord God of hosts; and there it is evident, from the context, he was a divine Person, and no other than the Son of God; who, though not as yet incarnate, appeared in a human form, as a presage of his future incarnation; though this was not a mere apparition, spectre, or phantasm, as Josephus (t) calls it; for it was not in a dream, or in a visionary way, that this wrestling and striving was between this divine Person in this form and Jacob, but in reality; it was a real substance which the Son of God formed, animated, actuated, and assumed, for that time and purpose, and then laid it aside; which touched Jacob, and he touched that, laid hold on it, and held it fast, and strove with it, and had power over it, and over God in it; even over him that is God over all, the true God and eternal life, the Lord Jesus Christ; not a created God, or God by office, but by nature; as the perfections that are in him, and the works and worship ascribed to him, declare: now Jacob had power over him "by his strength"; not by his natural strength; either of his body, which could not have been equal to the strength of this human body assumed for the time, as it was used and managed by a divine Person, unless he had been extraordinarily assisted and strengthened; or of his mind and soul, not by any spiritual strength he had of himself; but by what he had from this divine Person, with whom he wrestled; who put strength into him, and supported and increased the power and strength of faith in prayer; so that he prevailed over him, and got the blessing, for which reason his name was called Israel, Gen 32:28. (t) Antiqu. l. 1. c. 20. sect. 2.
Tyndale Open Study Notes
12:3 Jacob struggled with his brother (literally he supplanted his brother): This verb (Hebrew ‘aqab) forms the root of Jacob’s name. Even before he was born, Jacob acted out the meaning of his name by supplanting his brother Esau (Gen 25:26). • As an adult, Jacob even fought with God (see Gen 32:22-30) and was renamed “Israel,” meaning “God fights.”
Hosea 12:3
A Reproof of Ephraim, Judah, and Jacob
2The LORD also brings a charge against Judah. He will punish Jacob according to his ways and repay him according to his deeds. 3In the womb he grasped his brother’s heel, and in his vigor he wrestled with God. 4Yes, he struggled with the angel and prevailed; he wept and sought His favor; he found Him at Bethel and spoke with Him there —
- Scripture
- Sermons
- Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
He took his brother by the heel - See on Gen 25:26 (note); Gen 32:24 (note), etc.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"He held his brother's heel in the womb, and in his man's strength he fought with God. Hos 12:4. He fought against the angel, and overcame; wept, and prayed to Him: at Bethel he found Him, and there He talked with us. Hos 12:5. And Jehovah, God of hosts, Jehovah is His remembrance." The name Jacob, which refers to the patriarch himself in Hos 12:3, forms the link between Hos 12:2 and Hos 12:3. The Israelites, as descendants of Jacob, were to strive to imitate the example of their forefather. His striving hard for the birthright, and his wrestling with God, in which he conquered by prayer and supplication, are types and pledges of salvation to the tribes of Israel which bear his name. (Note: "He shows what good Jacob received, and the son is named in the father: he calls to remembrance the ancient history, that they may see both the mercy of God towards Jacob, and his resolute firmness towards the Lord." - Jerome.) עקב, a denom. from עקב, "to hold the heel" = אחז בּעקב in Gen 25:26, which the prophet has in his mind, not "to overreach," as in Gen 27:36 and Jer 9:3. For the wrestling with God, mentioned in the second clause of the verse, proves most indisputably that Jacob's conduct is not held up before the people for a warning, as marked by cunning or deceit, as Umbreit and Hitzig suppose, but is set before them for their imitation, as an eager attempt to secure the birthright and the blessing connected with it. This shows at the same time, that the holding of the heel in the mother's womb is not quoted as a proof of the divine election of grace, and, in fact, that there is no reference at all to the circumstance, that "even when Jacob was still in his mother's womb, he did this not by his own strength, but by the mercy of God, who knows and loves those whom He has predestinated" (Jerome). בּאונו, is his manly strength (cf. Gen 49:3) he wrestled with God (Gen 32:25-29). This conflict (for the significance of which in relation to Jacob's spiritual life, see the discussion at Genesis l.c.) is more fully described in Hos 12:4, for the Israelites to imitate. מלאך is the angel of Jehovah, the revealer of the invisible God (see the Commentary on the Pentateuch, pp. 118ff. transl.). ויּכל is from Gen 32:29. The explanatory clause, "he wept, and made supplication to Him" (after Gen 32:27), gives the nature of the conflict. It was a contest with the weapons of prayer; and with these he conquered. These weapons are also at the command of the Israelites, if they will only use them. The fruit of the victory was, that he (Jacob) found Him (God) at Bethel. This does not refer to the appearance of God to Jacob on his flight to Mesopotamia (Gen 28:11), but to that recorded in Gen 35:9., when God confirmed his name of Israel, and renewed the promises of His blessing. And there, continues the prophet, He (God) spake with us; i.e., not there He speaks with us still, condemning by His prophets the idolatry at Bethel (Amo 5:4-5), as Kimchi supposes; but, as the imperfect ידבּר corresponds to ימצאנּוּ, "there did He speak to us through Jacob," i.e., what He there said to Jacob applies to us. (Note: "Let it be carefully observed, that God is said to have talked at Bethel not with Jacob only, but with all his posterity. That is to say, the things which are here said to have been done by Jacob, and to have happened to him, had not regard to himself only, but to all the race that sprang from him, and were signs of the good fortune which they either would, or certainly might enjoy" (Lackemacher in Rosenmller's Scholia).) The explanation of this is given in Hos 12:5, where the name is recalled in which God revealed Himself to Moses, when He first called him (Exo 3:15), i.e., in which He made known to him His true nature. Yehōvâh zikhrō is taken literally from זה זכרי לדר דּר; but there the name Jehovah is still further defined by "the God of Abraham, Isaac, and Jacob," here by "the God of hosts." This difference needs consideration. The Israelites in the time of Moses could only put full confidence in the divine call of Moses to be their deliverer out of the bondage of Egypt, on the ground that He who called him was the God who had manifested Himself to the patriarchs as the God of salvation; but for the Israelites of Hosea's time, the strength of their confidence in Jehovah arose from the fact that Jehovah was the God of hosts, i.e., the God who, because He commands the forces of heaven, both visible and invisible, rules with unrestricted omnipotence on earth as well as in heaven (see at Sa1 1:3).
Jamieson-Fausset-Brown Bible Commentary
He--Jacob, contrasted with his degenerate descendants, called by his name, Jacob (Hos 12:2; compare Mic 2:7). He took Esau by the heel in the womb in order to obtain, if possible, the privileges of the first-born (Gen 25:22-26), whence he took his name, Jacob, meaning "supplanter"; and again, by his strength, prevailed in wrestling with God for a blessing (Gen 32:24-29); whereas ye disregard My promises, putting your confidence in idols and foreign alliances. He conquered God, ye are the slaves of idols. Only have Jehovah on your side, and ye are stronger than Edom, or even Assyria. So the spiritual Israel lays hold of the heel of Jesus, "the First-born of many brethren," being born again of the Holy Spirit. Having no right in themselves to the inheritance, they lay hold of the bruised heel, the humanity of Christ crucified, and let not go their hold of Him who is not, as Esau, a curse (Heb 12:16-17), but, by becoming a curse for us, is a blessing to us. power with God--referring to his name, "Israel," prince of God, acquired on that occasion (compare Mat 11:12). As the promised Canaan had to be gained forcibly by Israel, so heaven by the faithful (Rev 3:21; compare Luk 13:24). "Strive," literally, "as in the agony of a contest." So the Canaanitess (Mat 15:22). his strength--which lay in his conscious weakness, whence, when his thigh was put out of joint by God, he hung upon Him. To seek strength was his object; to grant it, God's. Yet God's mode of procedure was strange. In human form He tries as it were to throw Jacob down. When simple wrestling was not enough, He does what seems to ensure Jacob's fall, dislocating his thigh joint, so that he could no longer stand. Yet it was then that Jacob prevailed. Thus God teaches us the irresistible might of conscious weakness. For when weak in ourselves, we are strong by His strength put in us (Job 23:6; Isa 27:5; Co2 12:9-10).
John Gill Bible Commentary
He took his brother by the heel in the womb,.... That is, Jacob took his brother Esau by the heel, as he came forth from his mother's womb; the history of it is in Gen 25:25. It is here observed, upon mentioning the name of Jacob in Hos 12:2, meaning the posterity, of the patriarch; but here he himself is intended, and occasionally taken notice of, to show how very different his posterity were from him, and how sadly degenerated; as well as to upbraid them with ingratitude, whose ancestors, and they also, had received such and so many favours from the Lord; Jacob the patriarch was a hero from the womb, but they transgressors from it; this action of his observed was a presage and pledge of his having the superiority of his brother, and of his getting the birthright and blessing from him. So the Targum, "prophet, say unto them, was it not said of Jacob, before he was born, that he would be greater than his brother?'' see Rom 9:11. In this action there was something divine, miraculous, and preternatural; it was not the effort of nature merely, but contrary to it, or at least above it; and not done by chance, but ordered by the providence of God, as a prediction and testification of his future greatness, and even of his posterity's, in times yet to come, as Kimchi observes, who refers to Oba 1:18; and by his strength he had power with God; the Targum is, with the angel, as in Hos 12:4; he is called a man in the history of this event in Gen 32:24; not that he was a mere man, since he is here expressly called God, and afterwards the Lord God of hosts; and there it is evident, from the context, he was a divine Person, and no other than the Son of God; who, though not as yet incarnate, appeared in a human form, as a presage of his future incarnation; though this was not a mere apparition, spectre, or phantasm, as Josephus (t) calls it; for it was not in a dream, or in a visionary way, that this wrestling and striving was between this divine Person in this form and Jacob, but in reality; it was a real substance which the Son of God formed, animated, actuated, and assumed, for that time and purpose, and then laid it aside; which touched Jacob, and he touched that, laid hold on it, and held it fast, and strove with it, and had power over it, and over God in it; even over him that is God over all, the true God and eternal life, the Lord Jesus Christ; not a created God, or God by office, but by nature; as the perfections that are in him, and the works and worship ascribed to him, declare: now Jacob had power over him "by his strength"; not by his natural strength; either of his body, which could not have been equal to the strength of this human body assumed for the time, as it was used and managed by a divine Person, unless he had been extraordinarily assisted and strengthened; or of his mind and soul, not by any spiritual strength he had of himself; but by what he had from this divine Person, with whom he wrestled; who put strength into him, and supported and increased the power and strength of faith in prayer; so that he prevailed over him, and got the blessing, for which reason his name was called Israel, Gen 32:28. (t) Antiqu. l. 1. c. 20. sect. 2.
Tyndale Open Study Notes
12:3 Jacob struggled with his brother (literally he supplanted his brother): This verb (Hebrew ‘aqab) forms the root of Jacob’s name. Even before he was born, Jacob acted out the meaning of his name by supplanting his brother Esau (Gen 25:26). • As an adult, Jacob even fought with God (see Gen 32:22-30) and was renamed “Israel,” meaning “God fights.”