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A Reproof of Ephraim, Judah, and Jacob
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 — 5the LORD is the God of Hosts— the LORD is His name of renown.
Sermons
Zac Poonen
Henry LawSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
He had power over the Angel - Who represented the invisible Jehovah. He wept, and made supplication - He entreated with tears that God would bless him; and he prevailed. The circumstance of his weeping is not mentioned in Genesis. He found him in Beth-el - It was there that God made those glorious promises to Jacob relative to his posterity. See Gen 28:13-15.
Jamieson-Fausset-Brown Bible Commentary
the angel--the uncreated Angel of the Covenant, as God the Son appears in the Old Testament (Mal 3:1). made supplication-- Gen 32:26; I will not let thee go, except thou bless me." he found him--The angel found Jacob, when he was fleeing from Esau into Syria: the Lord appearing to him "in Beth-el" (Gen 28:11-19; Gen 35:1). What a sad contrast, that in this same Beth-el now Israel worships the golden calves! there he spake with us--"with us," as being in the loins of our progenitor Jacob (compare Psa 66:6, "They . . . we;" Heb 7:9-10). What God there spoke to Jacob appertains to us. God's promises to him belong to all his posterity who follow in the steps of his prayerful faith.
John Gill Bible Commentary
Yea, he had power over the angel, and prevailed,.... This is repeated in different words, not only for the confirmation of it, it being a very extraordinary thing, and difficult of belief; but to direct to the history here referred to, where the person Jacob prevailed over is called a man, and here the angel; and so Josephus (u) calls him a divine Person; not a created angel, not Michael, as the Rabbins say, unless the Messiah is meant by him; nor Jacob's guardian angel, as Kimchi, every man being thought by some to have one; and much less Esau's evil angel, that was against Jacob, as Jarchi and Abarbinel; for of him he would never have sought nor expected a blessing; but an uncreated Angel, the Son of God, the same that went before the Israelites in the wilderness, and that redeemed Jacob from all evil, Gen 48:16; called an Angel, being so not by nature, for he is superior to angels in both his natures, divine and human; but by office, being sent to reveal the will of God, and to do the work of God in the redemption and salvation of men; the same that is called the Angel of the great council in the Greek version of Isa 9:6; and the Angel of God's presence, Isa 63:9; and the Angel or messenger of the covenant, Mal 3:1; the phrases used denote, as before, the power and prevalence Jacob had with this divine Person in prayer; whereby he obtained the blessing of him, even deliverance from his brother Esau, as well as others respecting him and his posterity; he wept, and made supplication unto him; not the angel, entreating Jacob to let him go, as Jarchi and Kimchi, and so some Christian interpreters; who think that an angel in human form may be said to weep, as well as to eat and drink; and the rather, since this angel was not the conqueror, but the conquered; and since Christ, in the days of his flesh, both prayed and wept, and shed tears; but the case here is different; and though he was prevailed over, it was through his own condescension and goodness: but rather Jacob is meant, as Abarbinel and others; who wept not on account of the angel's touching his thigh, and the pain that might put him to; for he was of a more heroic spirit than to weep for that, who had endured so much hardship in Laban's service, in heat and cold; and besides, notwithstanding this, he kept wrestling with him, and afterwards walked, though haltingly: but he wept either because he could not get out the name of the person he wrestled with; or rather the tears he shed were for the blessing he sought of him; for it is joined with his making supplication, and is expressive of the humble, yet ardent, affectionate, fervent, and importunate request he made to obtain it; and here we have another proof of the deity of Christ, in that supplication was made to him, and he is here represented as the object of that part of religious worship, prayer, as he often is in the New Testament. This circumstance is not expressed in Gen 32:1, though it may be gathered from what is there said; however, the prophet had it by divine inspiration; and the truth of it is not to be doubted of, being not at all inconsistent with, but quite agreeable to, that history; he found him at Bethel; either the angel found Jacob in Bethel, as he did more than once, both before and after this time, Gen 28:12; it is good to be in Bethel, in the house of God; happy are those that dwell there, and are found there living and dying, doing the will and work of God there: or rather Jacob found God or the angel in Bethel; God is to be found in his own house, there he comes and blesses with his gracious presence; here Christ the Angel of his presence is; here he meets with his people, and manifests himself unto them. There is in the words a tacit reflection on Israel, or the ten tribes, that bore the name of Jacob; the patriarch found God in Bethel, Christ the Angel of the Lord; but now, instead of him, there was a calf set up in this place, Israel worshipped; and therefore it was called Bethaven, the house of an idol, or iniquity, instead of Bethel, the house of God; and there he spake with us; not with Esau and his angel, concerning Isaac's blessing of Jacob, as Jarchi; nor with Jacob and his angel, as the father of Kimchi; nor with the prophet, and with Amos, to reprove Israel there for the worship of the calves, as Kimchi himself; but with all the Israelites, of whom the prophet was one; who were then in the loins of Jacob, when he conversed with God, and God with him, at Bethel: or, as Saadiah interprets it, "for us" for our sakes, on our account; or "concerning us"; concerning the multiplication of Jacob's posterity, and the giving the land of Canaan to them, as the Lord did at both times he appeared to Jacob in Bethel; see Gen 28:14; and it is in the house of God, where Christ is as a son, that he speaks with and to his people, even in his word and ordinances there. (u) Ut supra. (Antiqu. l. 1. c. 20. sect. 2.)
Tyndale Open Study Notes
12:4 at Bethel he met God: See Gen 28:11-22.
A Reproof of Ephraim, Judah, and Jacob
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 — 5the LORD is the God of Hosts— the LORD is His name of renown.
- Scripture
- Sermons
- Commentary
Hungry for God
By Zac Poonen1Strength in WeaknessDesperation for GodGEN 32:262KI 2:9HOS 12:4LUK 24:152CO 12:9Zac Poonen emphasizes the transformative power of being hungry for God, as exemplified by Jacob's earnest plea for blessing at Peniel. After years of pursuing worldly gains, Jacob finally let go of his earthly desires and sought God with all his heart, demonstrating true earnestness. God tested Jacob's resolve, revealing that true blessing comes when one is desperate for God's presence and power, especially in moments of weakness. Poonen highlights that it is in our brokenness that we find strength in God, echoing the Apostle Paul's teaching that weakness can lead to divine power. Ultimately, the sermon calls believers to thirst for a deeper relationship with God, recognizing that true fulfillment lies in His blessings.
Peniel
By Henry Law0GEN 32:30PSA 139:7ISA 27:5ISA 62:7ISA 64:7HOS 12:4MAT 7:7HEB 4:16JAS 4:21JN 5:14Henry Law preaches on the story of Jacob at Peniel, emphasizing the importance of faith and prayer in experiencing God's presence and receiving His blessings. Jacob's unwavering faith and persistent prayer led to a life-changing encounter with God, where he wrestled with the Divine and received a new name, Israel, signifying his victory and princely power with God and men. Law encourages believers to seek their own Peniel moments, where they can see God face to face, have their lives preserved, and experience His presence in every aspect of their lives.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
He had power over the Angel - Who represented the invisible Jehovah. He wept, and made supplication - He entreated with tears that God would bless him; and he prevailed. The circumstance of his weeping is not mentioned in Genesis. He found him in Beth-el - It was there that God made those glorious promises to Jacob relative to his posterity. See Gen 28:13-15.
Jamieson-Fausset-Brown Bible Commentary
the angel--the uncreated Angel of the Covenant, as God the Son appears in the Old Testament (Mal 3:1). made supplication-- Gen 32:26; I will not let thee go, except thou bless me." he found him--The angel found Jacob, when he was fleeing from Esau into Syria: the Lord appearing to him "in Beth-el" (Gen 28:11-19; Gen 35:1). What a sad contrast, that in this same Beth-el now Israel worships the golden calves! there he spake with us--"with us," as being in the loins of our progenitor Jacob (compare Psa 66:6, "They . . . we;" Heb 7:9-10). What God there spoke to Jacob appertains to us. God's promises to him belong to all his posterity who follow in the steps of his prayerful faith.
John Gill Bible Commentary
Yea, he had power over the angel, and prevailed,.... This is repeated in different words, not only for the confirmation of it, it being a very extraordinary thing, and difficult of belief; but to direct to the history here referred to, where the person Jacob prevailed over is called a man, and here the angel; and so Josephus (u) calls him a divine Person; not a created angel, not Michael, as the Rabbins say, unless the Messiah is meant by him; nor Jacob's guardian angel, as Kimchi, every man being thought by some to have one; and much less Esau's evil angel, that was against Jacob, as Jarchi and Abarbinel; for of him he would never have sought nor expected a blessing; but an uncreated Angel, the Son of God, the same that went before the Israelites in the wilderness, and that redeemed Jacob from all evil, Gen 48:16; called an Angel, being so not by nature, for he is superior to angels in both his natures, divine and human; but by office, being sent to reveal the will of God, and to do the work of God in the redemption and salvation of men; the same that is called the Angel of the great council in the Greek version of Isa 9:6; and the Angel of God's presence, Isa 63:9; and the Angel or messenger of the covenant, Mal 3:1; the phrases used denote, as before, the power and prevalence Jacob had with this divine Person in prayer; whereby he obtained the blessing of him, even deliverance from his brother Esau, as well as others respecting him and his posterity; he wept, and made supplication unto him; not the angel, entreating Jacob to let him go, as Jarchi and Kimchi, and so some Christian interpreters; who think that an angel in human form may be said to weep, as well as to eat and drink; and the rather, since this angel was not the conqueror, but the conquered; and since Christ, in the days of his flesh, both prayed and wept, and shed tears; but the case here is different; and though he was prevailed over, it was through his own condescension and goodness: but rather Jacob is meant, as Abarbinel and others; who wept not on account of the angel's touching his thigh, and the pain that might put him to; for he was of a more heroic spirit than to weep for that, who had endured so much hardship in Laban's service, in heat and cold; and besides, notwithstanding this, he kept wrestling with him, and afterwards walked, though haltingly: but he wept either because he could not get out the name of the person he wrestled with; or rather the tears he shed were for the blessing he sought of him; for it is joined with his making supplication, and is expressive of the humble, yet ardent, affectionate, fervent, and importunate request he made to obtain it; and here we have another proof of the deity of Christ, in that supplication was made to him, and he is here represented as the object of that part of religious worship, prayer, as he often is in the New Testament. This circumstance is not expressed in Gen 32:1, though it may be gathered from what is there said; however, the prophet had it by divine inspiration; and the truth of it is not to be doubted of, being not at all inconsistent with, but quite agreeable to, that history; he found him at Bethel; either the angel found Jacob in Bethel, as he did more than once, both before and after this time, Gen 28:12; it is good to be in Bethel, in the house of God; happy are those that dwell there, and are found there living and dying, doing the will and work of God there: or rather Jacob found God or the angel in Bethel; God is to be found in his own house, there he comes and blesses with his gracious presence; here Christ the Angel of his presence is; here he meets with his people, and manifests himself unto them. There is in the words a tacit reflection on Israel, or the ten tribes, that bore the name of Jacob; the patriarch found God in Bethel, Christ the Angel of the Lord; but now, instead of him, there was a calf set up in this place, Israel worshipped; and therefore it was called Bethaven, the house of an idol, or iniquity, instead of Bethel, the house of God; and there he spake with us; not with Esau and his angel, concerning Isaac's blessing of Jacob, as Jarchi; nor with Jacob and his angel, as the father of Kimchi; nor with the prophet, and with Amos, to reprove Israel there for the worship of the calves, as Kimchi himself; but with all the Israelites, of whom the prophet was one; who were then in the loins of Jacob, when he conversed with God, and God with him, at Bethel: or, as Saadiah interprets it, "for us" for our sakes, on our account; or "concerning us"; concerning the multiplication of Jacob's posterity, and the giving the land of Canaan to them, as the Lord did at both times he appeared to Jacob in Bethel; see Gen 28:14; and it is in the house of God, where Christ is as a son, that he speaks with and to his people, even in his word and ordinances there. (u) Ut supra. (Antiqu. l. 1. c. 20. sect. 2.)
Tyndale Open Study Notes
12:4 at Bethel he met God: See Gen 28:11-22.