Genesis 34

Genesis 34:1

A Present for Esau

Even after his prayer Jacob continues to take precautions. This shows that he doesn’t really trust that the LORD is able to protect him. Jacob and also the people must learn that rescue from danger is done by faith in God and not by giving a present to an enemy to appease him.

The attitude he adopts toward Esau is overly submissive. This is the result of an impure conscience. He calls himself “your servant” before Esau (Genesis 32:4; 18; 20). If there had been fellowship with God, he would not have to be afraid. But for that to happen, there must be a Penuel in his life.

Genesis 34:2

A Present for Esau

Even after his prayer Jacob continues to take precautions. This shows that he doesn’t really trust that the LORD is able to protect him. Jacob and also the people must learn that rescue from danger is done by faith in God and not by giving a present to an enemy to appease him.

The attitude he adopts toward Esau is overly submissive. This is the result of an impure conscience. He calls himself “your servant” before Esau (Genesis 32:4; 18; 20). If there had been fellowship with God, he would not have to be afraid. But for that to happen, there must be a Penuel in his life.

Genesis 34:3

A Present for Esau

Even after his prayer Jacob continues to take precautions. This shows that he doesn’t really trust that the LORD is able to protect him. Jacob and also the people must learn that rescue from danger is done by faith in God and not by giving a present to an enemy to appease him.

The attitude he adopts toward Esau is overly submissive. This is the result of an impure conscience. He calls himself “your servant” before Esau (Genesis 32:4; 18; 20). If there had been fellowship with God, he would not have to be afraid. But for that to happen, there must be a Penuel in his life.

Genesis 34:4

A Present for Esau

Even after his prayer Jacob continues to take precautions. This shows that he doesn’t really trust that the LORD is able to protect him. Jacob and also the people must learn that rescue from danger is done by faith in God and not by giving a present to an enemy to appease him.

The attitude he adopts toward Esau is overly submissive. This is the result of an impure conscience. He calls himself “your servant” before Esau (Genesis 32:4; 18; 20). If there had been fellowship with God, he would not have to be afraid. But for that to happen, there must be a Penuel in his life.

Genesis 34:5

Jacob Wrestles with God

After all his preparations to escape from a (supposed) disaster, for which he fears at the meeting with Esau, Jacob is left alone. That is the moment for God to act with him personally. Jacob must learn that not Esau, but God is his real opponent. There occurs a wrestling (Psalms 18:27). God – in the form of an angel – cannot win from him because Jacob does not want to bow. Until He dislocates the socket of Jacob’s thigh. In the socket of the thigh is the power to walk.

In Hosea 12 we read how Jacob won: by weeping and seeking God’s favor (Hosea 12:3b-4). A person only does this when he is at the end of his strengths. And that is the way God lets Himself be overcome. It is like with the man we see in Romans 7. He also does everything in his own power, until he exclaims: “Wretched man that I am!” (Romans 7:24a). Then comes the victory: “Thanks be to God through Jesus Christ our Lord!” (Romans 7:25a). The wrestling is over as soon as someone sees that God has long since prepared liberation, for it was brought about by Jesus Christ. Whoever sees this will immediately thank God for it.

God meets Jacob in the dark. When God comes to Abraham, it is in the heat of the day (Genesis 18:1). That is not to wrestle, but to have fellowship with him. It is not Jacob’s wrestling with God, but God’s wrestling with Jacob. After God has touched the socket of Jacob’s thigh in the sinew of the hip (Genesis 32:32), Jacob’s wrestling with God turns into a clinging to Him. Jacob does not want to let Him go, but to receive a blessing from Him. Jacob later remains the limping Jacob. That’s how he goes to Esau, that’s how he stands before Pharaoh. It is a constant reminder of his absolute dependency on the blessing of God.

In asking for a blessing, Jacob acknowledges his Superior in the Wrestler. The wrestling lasts until daybreak. When God’s wrestling with us approaches its end, when we have finished our resisting, and when we give in by weeping and seeking His favor, daybreak starts in our life. Then we have found our “Penuel”, like Jacob here. Penuel means ‘face of God’.

Not only daybreak has come, but the sun rises upon Jacob’s life – compare his departure from the land, where the sun has set (Genesis 28:10-11). As the awareness of one’s own weakness increases, so does the awareness of God’s greatness. That is the wonderful result of Penuel. It is to be desired that this is or becomes the experience of every child of God.

At Penuel Jacob is given a new name, “Israel”, which means ‘prince of God’ or ‘warrior of God’. After this the names Jacob and Israel are used alternately in his history. If the name Jacob is used, it generally is about the weak Jacob who arranges things himself. If the name Israel is used, we see him acting in the power of faith, depending on God. This is not the case with Abraham. After Abram got his new name Abraham, there is no longer any mention of Abram.

When using the name Jacob, God reminds us that the believer needs His discipline as long as he lives on earth because he still has the flesh in him. His discipline can be corrective, but also preventive. In any case, His discipline is a proof of His grace.

The effect of God’s wrestling with Jacob on his posterity is that they are impressed by the event at the Jabbok and therefore do not eat the sinew of the hip. However, they haven’t learned the real lesson. The nation of Israel as a whole still counts entirely on their own – intellectual and military – strength. In this way we can also be impressed by a truth of God and show it in an outward attitude, without it really touching us inwardly and affecting our whole lives.

Genesis 34:6

Jacob Wrestles with God

After all his preparations to escape from a (supposed) disaster, for which he fears at the meeting with Esau, Jacob is left alone. That is the moment for God to act with him personally. Jacob must learn that not Esau, but God is his real opponent. There occurs a wrestling (Psalms 18:27). God – in the form of an angel – cannot win from him because Jacob does not want to bow. Until He dislocates the socket of Jacob’s thigh. In the socket of the thigh is the power to walk.

In Hosea 12 we read how Jacob won: by weeping and seeking God’s favor (Hosea 12:3b-4). A person only does this when he is at the end of his strengths. And that is the way God lets Himself be overcome. It is like with the man we see in Romans 7. He also does everything in his own power, until he exclaims: “Wretched man that I am!” (Romans 7:24a). Then comes the victory: “Thanks be to God through Jesus Christ our Lord!” (Romans 7:25a). The wrestling is over as soon as someone sees that God has long since prepared liberation, for it was brought about by Jesus Christ. Whoever sees this will immediately thank God for it.

God meets Jacob in the dark. When God comes to Abraham, it is in the heat of the day (Genesis 18:1). That is not to wrestle, but to have fellowship with him. It is not Jacob’s wrestling with God, but God’s wrestling with Jacob. After God has touched the socket of Jacob’s thigh in the sinew of the hip (Genesis 32:32), Jacob’s wrestling with God turns into a clinging to Him. Jacob does not want to let Him go, but to receive a blessing from Him. Jacob later remains the limping Jacob. That’s how he goes to Esau, that’s how he stands before Pharaoh. It is a constant reminder of his absolute dependency on the blessing of God.

In asking for a blessing, Jacob acknowledges his Superior in the Wrestler. The wrestling lasts until daybreak. When God’s wrestling with us approaches its end, when we have finished our resisting, and when we give in by weeping and seeking His favor, daybreak starts in our life. Then we have found our “Penuel”, like Jacob here. Penuel means ‘face of God’.

Not only daybreak has come, but the sun rises upon Jacob’s life – compare his departure from the land, where the sun has set (Genesis 28:10-11). As the awareness of one’s own weakness increases, so does the awareness of God’s greatness. That is the wonderful result of Penuel. It is to be desired that this is or becomes the experience of every child of God.

At Penuel Jacob is given a new name, “Israel”, which means ‘prince of God’ or ‘warrior of God’. After this the names Jacob and Israel are used alternately in his history. If the name Jacob is used, it generally is about the weak Jacob who arranges things himself. If the name Israel is used, we see him acting in the power of faith, depending on God. This is not the case with Abraham. After Abram got his new name Abraham, there is no longer any mention of Abram.

When using the name Jacob, God reminds us that the believer needs His discipline as long as he lives on earth because he still has the flesh in him. His discipline can be corrective, but also preventive. In any case, His discipline is a proof of His grace.

The effect of God’s wrestling with Jacob on his posterity is that they are impressed by the event at the Jabbok and therefore do not eat the sinew of the hip. However, they haven’t learned the real lesson. The nation of Israel as a whole still counts entirely on their own – intellectual and military – strength. In this way we can also be impressed by a truth of God and show it in an outward attitude, without it really touching us inwardly and affecting our whole lives.

Genesis 34:7

Jacob Wrestles with God

After all his preparations to escape from a (supposed) disaster, for which he fears at the meeting with Esau, Jacob is left alone. That is the moment for God to act with him personally. Jacob must learn that not Esau, but God is his real opponent. There occurs a wrestling (Psalms 18:27). God – in the form of an angel – cannot win from him because Jacob does not want to bow. Until He dislocates the socket of Jacob’s thigh. In the socket of the thigh is the power to walk.

In Hosea 12 we read how Jacob won: by weeping and seeking God’s favor (Hosea 12:3b-4). A person only does this when he is at the end of his strengths. And that is the way God lets Himself be overcome. It is like with the man we see in Romans 7. He also does everything in his own power, until he exclaims: “Wretched man that I am!” (Romans 7:24a). Then comes the victory: “Thanks be to God through Jesus Christ our Lord!” (Romans 7:25a). The wrestling is over as soon as someone sees that God has long since prepared liberation, for it was brought about by Jesus Christ. Whoever sees this will immediately thank God for it.

God meets Jacob in the dark. When God comes to Abraham, it is in the heat of the day (Genesis 18:1). That is not to wrestle, but to have fellowship with him. It is not Jacob’s wrestling with God, but God’s wrestling with Jacob. After God has touched the socket of Jacob’s thigh in the sinew of the hip (Genesis 32:32), Jacob’s wrestling with God turns into a clinging to Him. Jacob does not want to let Him go, but to receive a blessing from Him. Jacob later remains the limping Jacob. That’s how he goes to Esau, that’s how he stands before Pharaoh. It is a constant reminder of his absolute dependency on the blessing of God.

In asking for a blessing, Jacob acknowledges his Superior in the Wrestler. The wrestling lasts until daybreak. When God’s wrestling with us approaches its end, when we have finished our resisting, and when we give in by weeping and seeking His favor, daybreak starts in our life. Then we have found our “Penuel”, like Jacob here. Penuel means ‘face of God’.

Not only daybreak has come, but the sun rises upon Jacob’s life – compare his departure from the land, where the sun has set (Genesis 28:10-11). As the awareness of one’s own weakness increases, so does the awareness of God’s greatness. That is the wonderful result of Penuel. It is to be desired that this is or becomes the experience of every child of God.

At Penuel Jacob is given a new name, “Israel”, which means ‘prince of God’ or ‘warrior of God’. After this the names Jacob and Israel are used alternately in his history. If the name Jacob is used, it generally is about the weak Jacob who arranges things himself. If the name Israel is used, we see him acting in the power of faith, depending on God. This is not the case with Abraham. After Abram got his new name Abraham, there is no longer any mention of Abram.

When using the name Jacob, God reminds us that the believer needs His discipline as long as he lives on earth because he still has the flesh in him. His discipline can be corrective, but also preventive. In any case, His discipline is a proof of His grace.

The effect of God’s wrestling with Jacob on his posterity is that they are impressed by the event at the Jabbok and therefore do not eat the sinew of the hip. However, they haven’t learned the real lesson. The nation of Israel as a whole still counts entirely on their own – intellectual and military – strength. In this way we can also be impressed by a truth of God and show it in an outward attitude, without it really touching us inwardly and affecting our whole lives.

Genesis 34:8

Jacob Wrestles with God

After all his preparations to escape from a (supposed) disaster, for which he fears at the meeting with Esau, Jacob is left alone. That is the moment for God to act with him personally. Jacob must learn that not Esau, but God is his real opponent. There occurs a wrestling (Psalms 18:27). God – in the form of an angel – cannot win from him because Jacob does not want to bow. Until He dislocates the socket of Jacob’s thigh. In the socket of the thigh is the power to walk.

In Hosea 12 we read how Jacob won: by weeping and seeking God’s favor (Hosea 12:3b-4). A person only does this when he is at the end of his strengths. And that is the way God lets Himself be overcome. It is like with the man we see in Romans 7. He also does everything in his own power, until he exclaims: “Wretched man that I am!” (Romans 7:24a). Then comes the victory: “Thanks be to God through Jesus Christ our Lord!” (Romans 7:25a). The wrestling is over as soon as someone sees that God has long since prepared liberation, for it was brought about by Jesus Christ. Whoever sees this will immediately thank God for it.

God meets Jacob in the dark. When God comes to Abraham, it is in the heat of the day (Genesis 18:1). That is not to wrestle, but to have fellowship with him. It is not Jacob’s wrestling with God, but God’s wrestling with Jacob. After God has touched the socket of Jacob’s thigh in the sinew of the hip (Genesis 32:32), Jacob’s wrestling with God turns into a clinging to Him. Jacob does not want to let Him go, but to receive a blessing from Him. Jacob later remains the limping Jacob. That’s how he goes to Esau, that’s how he stands before Pharaoh. It is a constant reminder of his absolute dependency on the blessing of God.

In asking for a blessing, Jacob acknowledges his Superior in the Wrestler. The wrestling lasts until daybreak. When God’s wrestling with us approaches its end, when we have finished our resisting, and when we give in by weeping and seeking His favor, daybreak starts in our life. Then we have found our “Penuel”, like Jacob here. Penuel means ‘face of God’.

Not only daybreak has come, but the sun rises upon Jacob’s life – compare his departure from the land, where the sun has set (Genesis 28:10-11). As the awareness of one’s own weakness increases, so does the awareness of God’s greatness. That is the wonderful result of Penuel. It is to be desired that this is or becomes the experience of every child of God.

At Penuel Jacob is given a new name, “Israel”, which means ‘prince of God’ or ‘warrior of God’. After this the names Jacob and Israel are used alternately in his history. If the name Jacob is used, it generally is about the weak Jacob who arranges things himself. If the name Israel is used, we see him acting in the power of faith, depending on God. This is not the case with Abraham. After Abram got his new name Abraham, there is no longer any mention of Abram.

When using the name Jacob, God reminds us that the believer needs His discipline as long as he lives on earth because he still has the flesh in him. His discipline can be corrective, but also preventive. In any case, His discipline is a proof of His grace.

The effect of God’s wrestling with Jacob on his posterity is that they are impressed by the event at the Jabbok and therefore do not eat the sinew of the hip. However, they haven’t learned the real lesson. The nation of Israel as a whole still counts entirely on their own – intellectual and military – strength. In this way we can also be impressed by a truth of God and show it in an outward attitude, without it really touching us inwardly and affecting our whole lives.

Genesis 34:9

Jacob Wrestles with God

After all his preparations to escape from a (supposed) disaster, for which he fears at the meeting with Esau, Jacob is left alone. That is the moment for God to act with him personally. Jacob must learn that not Esau, but God is his real opponent. There occurs a wrestling (Psalms 18:27). God – in the form of an angel – cannot win from him because Jacob does not want to bow. Until He dislocates the socket of Jacob’s thigh. In the socket of the thigh is the power to walk.

In Hosea 12 we read how Jacob won: by weeping and seeking God’s favor (Hosea 12:3b-4). A person only does this when he is at the end of his strengths. And that is the way God lets Himself be overcome. It is like with the man we see in Romans 7. He also does everything in his own power, until he exclaims: “Wretched man that I am!” (Romans 7:24a). Then comes the victory: “Thanks be to God through Jesus Christ our Lord!” (Romans 7:25a). The wrestling is over as soon as someone sees that God has long since prepared liberation, for it was brought about by Jesus Christ. Whoever sees this will immediately thank God for it.

God meets Jacob in the dark. When God comes to Abraham, it is in the heat of the day (Genesis 18:1). That is not to wrestle, but to have fellowship with him. It is not Jacob’s wrestling with God, but God’s wrestling with Jacob. After God has touched the socket of Jacob’s thigh in the sinew of the hip (Genesis 32:32), Jacob’s wrestling with God turns into a clinging to Him. Jacob does not want to let Him go, but to receive a blessing from Him. Jacob later remains the limping Jacob. That’s how he goes to Esau, that’s how he stands before Pharaoh. It is a constant reminder of his absolute dependency on the blessing of God.

In asking for a blessing, Jacob acknowledges his Superior in the Wrestler. The wrestling lasts until daybreak. When God’s wrestling with us approaches its end, when we have finished our resisting, and when we give in by weeping and seeking His favor, daybreak starts in our life. Then we have found our “Penuel”, like Jacob here. Penuel means ‘face of God’.

Not only daybreak has come, but the sun rises upon Jacob’s life – compare his departure from the land, where the sun has set (Genesis 28:10-11). As the awareness of one’s own weakness increases, so does the awareness of God’s greatness. That is the wonderful result of Penuel. It is to be desired that this is or becomes the experience of every child of God.

At Penuel Jacob is given a new name, “Israel”, which means ‘prince of God’ or ‘warrior of God’. After this the names Jacob and Israel are used alternately in his history. If the name Jacob is used, it generally is about the weak Jacob who arranges things himself. If the name Israel is used, we see him acting in the power of faith, depending on God. This is not the case with Abraham. After Abram got his new name Abraham, there is no longer any mention of Abram.

When using the name Jacob, God reminds us that the believer needs His discipline as long as he lives on earth because he still has the flesh in him. His discipline can be corrective, but also preventive. In any case, His discipline is a proof of His grace.

The effect of God’s wrestling with Jacob on his posterity is that they are impressed by the event at the Jabbok and therefore do not eat the sinew of the hip. However, they haven’t learned the real lesson. The nation of Israel as a whole still counts entirely on their own – intellectual and military – strength. In this way we can also be impressed by a truth of God and show it in an outward attitude, without it really touching us inwardly and affecting our whole lives.

Genesis 34:10

Jacob Wrestles with God

After all his preparations to escape from a (supposed) disaster, for which he fears at the meeting with Esau, Jacob is left alone. That is the moment for God to act with him personally. Jacob must learn that not Esau, but God is his real opponent. There occurs a wrestling (Psalms 18:27). God – in the form of an angel – cannot win from him because Jacob does not want to bow. Until He dislocates the socket of Jacob’s thigh. In the socket of the thigh is the power to walk.

In Hosea 12 we read how Jacob won: by weeping and seeking God’s favor (Hosea 12:3b-4). A person only does this when he is at the end of his strengths. And that is the way God lets Himself be overcome. It is like with the man we see in Romans 7. He also does everything in his own power, until he exclaims: “Wretched man that I am!” (Romans 7:24a). Then comes the victory: “Thanks be to God through Jesus Christ our Lord!” (Romans 7:25a). The wrestling is over as soon as someone sees that God has long since prepared liberation, for it was brought about by Jesus Christ. Whoever sees this will immediately thank God for it.

God meets Jacob in the dark. When God comes to Abraham, it is in the heat of the day (Genesis 18:1). That is not to wrestle, but to have fellowship with him. It is not Jacob’s wrestling with God, but God’s wrestling with Jacob. After God has touched the socket of Jacob’s thigh in the sinew of the hip (Genesis 32:32), Jacob’s wrestling with God turns into a clinging to Him. Jacob does not want to let Him go, but to receive a blessing from Him. Jacob later remains the limping Jacob. That’s how he goes to Esau, that’s how he stands before Pharaoh. It is a constant reminder of his absolute dependency on the blessing of God.

In asking for a blessing, Jacob acknowledges his Superior in the Wrestler. The wrestling lasts until daybreak. When God’s wrestling with us approaches its end, when we have finished our resisting, and when we give in by weeping and seeking His favor, daybreak starts in our life. Then we have found our “Penuel”, like Jacob here. Penuel means ‘face of God’.

Not only daybreak has come, but the sun rises upon Jacob’s life – compare his departure from the land, where the sun has set (Genesis 28:10-11). As the awareness of one’s own weakness increases, so does the awareness of God’s greatness. That is the wonderful result of Penuel. It is to be desired that this is or becomes the experience of every child of God.

At Penuel Jacob is given a new name, “Israel”, which means ‘prince of God’ or ‘warrior of God’. After this the names Jacob and Israel are used alternately in his history. If the name Jacob is used, it generally is about the weak Jacob who arranges things himself. If the name Israel is used, we see him acting in the power of faith, depending on God. This is not the case with Abraham. After Abram got his new name Abraham, there is no longer any mention of Abram.

When using the name Jacob, God reminds us that the believer needs His discipline as long as he lives on earth because he still has the flesh in him. His discipline can be corrective, but also preventive. In any case, His discipline is a proof of His grace.

The effect of God’s wrestling with Jacob on his posterity is that they are impressed by the event at the Jabbok and therefore do not eat the sinew of the hip. However, they haven’t learned the real lesson. The nation of Israel as a whole still counts entirely on their own – intellectual and military – strength. In this way we can also be impressed by a truth of God and show it in an outward attitude, without it really touching us inwardly and affecting our whole lives.

Genesis 34:11

Jacob Wrestles with God

After all his preparations to escape from a (supposed) disaster, for which he fears at the meeting with Esau, Jacob is left alone. That is the moment for God to act with him personally. Jacob must learn that not Esau, but God is his real opponent. There occurs a wrestling (Psalms 18:27). God – in the form of an angel – cannot win from him because Jacob does not want to bow. Until He dislocates the socket of Jacob’s thigh. In the socket of the thigh is the power to walk.

In Hosea 12 we read how Jacob won: by weeping and seeking God’s favor (Hosea 12:3b-4). A person only does this when he is at the end of his strengths. And that is the way God lets Himself be overcome. It is like with the man we see in Romans 7. He also does everything in his own power, until he exclaims: “Wretched man that I am!” (Romans 7:24a). Then comes the victory: “Thanks be to God through Jesus Christ our Lord!” (Romans 7:25a). The wrestling is over as soon as someone sees that God has long since prepared liberation, for it was brought about by Jesus Christ. Whoever sees this will immediately thank God for it.

God meets Jacob in the dark. When God comes to Abraham, it is in the heat of the day (Genesis 18:1). That is not to wrestle, but to have fellowship with him. It is not Jacob’s wrestling with God, but God’s wrestling with Jacob. After God has touched the socket of Jacob’s thigh in the sinew of the hip (Genesis 32:32), Jacob’s wrestling with God turns into a clinging to Him. Jacob does not want to let Him go, but to receive a blessing from Him. Jacob later remains the limping Jacob. That’s how he goes to Esau, that’s how he stands before Pharaoh. It is a constant reminder of his absolute dependency on the blessing of God.

In asking for a blessing, Jacob acknowledges his Superior in the Wrestler. The wrestling lasts until daybreak. When God’s wrestling with us approaches its end, when we have finished our resisting, and when we give in by weeping and seeking His favor, daybreak starts in our life. Then we have found our “Penuel”, like Jacob here. Penuel means ‘face of God’.

Not only daybreak has come, but the sun rises upon Jacob’s life – compare his departure from the land, where the sun has set (Genesis 28:10-11). As the awareness of one’s own weakness increases, so does the awareness of God’s greatness. That is the wonderful result of Penuel. It is to be desired that this is or becomes the experience of every child of God.

At Penuel Jacob is given a new name, “Israel”, which means ‘prince of God’ or ‘warrior of God’. After this the names Jacob and Israel are used alternately in his history. If the name Jacob is used, it generally is about the weak Jacob who arranges things himself. If the name Israel is used, we see him acting in the power of faith, depending on God. This is not the case with Abraham. After Abram got his new name Abraham, there is no longer any mention of Abram.

When using the name Jacob, God reminds us that the believer needs His discipline as long as he lives on earth because he still has the flesh in him. His discipline can be corrective, but also preventive. In any case, His discipline is a proof of His grace.

The effect of God’s wrestling with Jacob on his posterity is that they are impressed by the event at the Jabbok and therefore do not eat the sinew of the hip. However, they haven’t learned the real lesson. The nation of Israel as a whole still counts entirely on their own – intellectual and military – strength. In this way we can also be impressed by a truth of God and show it in an outward attitude, without it really touching us inwardly and affecting our whole lives.

Genesis 34:12

Jacob Wrestles with God

After all his preparations to escape from a (supposed) disaster, for which he fears at the meeting with Esau, Jacob is left alone. That is the moment for God to act with him personally. Jacob must learn that not Esau, but God is his real opponent. There occurs a wrestling (Psalms 18:27). God – in the form of an angel – cannot win from him because Jacob does not want to bow. Until He dislocates the socket of Jacob’s thigh. In the socket of the thigh is the power to walk.

In Hosea 12 we read how Jacob won: by weeping and seeking God’s favor (Hosea 12:3b-4). A person only does this when he is at the end of his strengths. And that is the way God lets Himself be overcome. It is like with the man we see in Romans 7. He also does everything in his own power, until he exclaims: “Wretched man that I am!” (Romans 7:24a). Then comes the victory: “Thanks be to God through Jesus Christ our Lord!” (Romans 7:25a). The wrestling is over as soon as someone sees that God has long since prepared liberation, for it was brought about by Jesus Christ. Whoever sees this will immediately thank God for it.

God meets Jacob in the dark. When God comes to Abraham, it is in the heat of the day (Genesis 18:1). That is not to wrestle, but to have fellowship with him. It is not Jacob’s wrestling with God, but God’s wrestling with Jacob. After God has touched the socket of Jacob’s thigh in the sinew of the hip (Genesis 32:32), Jacob’s wrestling with God turns into a clinging to Him. Jacob does not want to let Him go, but to receive a blessing from Him. Jacob later remains the limping Jacob. That’s how he goes to Esau, that’s how he stands before Pharaoh. It is a constant reminder of his absolute dependency on the blessing of God.

In asking for a blessing, Jacob acknowledges his Superior in the Wrestler. The wrestling lasts until daybreak. When God’s wrestling with us approaches its end, when we have finished our resisting, and when we give in by weeping and seeking His favor, daybreak starts in our life. Then we have found our “Penuel”, like Jacob here. Penuel means ‘face of God’.

Not only daybreak has come, but the sun rises upon Jacob’s life – compare his departure from the land, where the sun has set (Genesis 28:10-11). As the awareness of one’s own weakness increases, so does the awareness of God’s greatness. That is the wonderful result of Penuel. It is to be desired that this is or becomes the experience of every child of God.

At Penuel Jacob is given a new name, “Israel”, which means ‘prince of God’ or ‘warrior of God’. After this the names Jacob and Israel are used alternately in his history. If the name Jacob is used, it generally is about the weak Jacob who arranges things himself. If the name Israel is used, we see him acting in the power of faith, depending on God. This is not the case with Abraham. After Abram got his new name Abraham, there is no longer any mention of Abram.

When using the name Jacob, God reminds us that the believer needs His discipline as long as he lives on earth because he still has the flesh in him. His discipline can be corrective, but also preventive. In any case, His discipline is a proof of His grace.

The effect of God’s wrestling with Jacob on his posterity is that they are impressed by the event at the Jabbok and therefore do not eat the sinew of the hip. However, they haven’t learned the real lesson. The nation of Israel as a whole still counts entirely on their own – intellectual and military – strength. In this way we can also be impressed by a truth of God and show it in an outward attitude, without it really touching us inwardly and affecting our whole lives.

Genesis 34:13

Jacob Wrestles with God

After all his preparations to escape from a (supposed) disaster, for which he fears at the meeting with Esau, Jacob is left alone. That is the moment for God to act with him personally. Jacob must learn that not Esau, but God is his real opponent. There occurs a wrestling (Psalms 18:27). God – in the form of an angel – cannot win from him because Jacob does not want to bow. Until He dislocates the socket of Jacob’s thigh. In the socket of the thigh is the power to walk.

In Hosea 12 we read how Jacob won: by weeping and seeking God’s favor (Hosea 12:3b-4). A person only does this when he is at the end of his strengths. And that is the way God lets Himself be overcome. It is like with the man we see in Romans 7. He also does everything in his own power, until he exclaims: “Wretched man that I am!” (Romans 7:24a). Then comes the victory: “Thanks be to God through Jesus Christ our Lord!” (Romans 7:25a). The wrestling is over as soon as someone sees that God has long since prepared liberation, for it was brought about by Jesus Christ. Whoever sees this will immediately thank God for it.

God meets Jacob in the dark. When God comes to Abraham, it is in the heat of the day (Genesis 18:1). That is not to wrestle, but to have fellowship with him. It is not Jacob’s wrestling with God, but God’s wrestling with Jacob. After God has touched the socket of Jacob’s thigh in the sinew of the hip (Genesis 32:32), Jacob’s wrestling with God turns into a clinging to Him. Jacob does not want to let Him go, but to receive a blessing from Him. Jacob later remains the limping Jacob. That’s how he goes to Esau, that’s how he stands before Pharaoh. It is a constant reminder of his absolute dependency on the blessing of God.

In asking for a blessing, Jacob acknowledges his Superior in the Wrestler. The wrestling lasts until daybreak. When God’s wrestling with us approaches its end, when we have finished our resisting, and when we give in by weeping and seeking His favor, daybreak starts in our life. Then we have found our “Penuel”, like Jacob here. Penuel means ‘face of God’.

Not only daybreak has come, but the sun rises upon Jacob’s life – compare his departure from the land, where the sun has set (Genesis 28:10-11). As the awareness of one’s own weakness increases, so does the awareness of God’s greatness. That is the wonderful result of Penuel. It is to be desired that this is or becomes the experience of every child of God.

At Penuel Jacob is given a new name, “Israel”, which means ‘prince of God’ or ‘warrior of God’. After this the names Jacob and Israel are used alternately in his history. If the name Jacob is used, it generally is about the weak Jacob who arranges things himself. If the name Israel is used, we see him acting in the power of faith, depending on God. This is not the case with Abraham. After Abram got his new name Abraham, there is no longer any mention of Abram.

When using the name Jacob, God reminds us that the believer needs His discipline as long as he lives on earth because he still has the flesh in him. His discipline can be corrective, but also preventive. In any case, His discipline is a proof of His grace.

The effect of God’s wrestling with Jacob on his posterity is that they are impressed by the event at the Jabbok and therefore do not eat the sinew of the hip. However, they haven’t learned the real lesson. The nation of Israel as a whole still counts entirely on their own – intellectual and military – strength. In this way we can also be impressed by a truth of God and show it in an outward attitude, without it really touching us inwardly and affecting our whole lives.

Genesis 34:14

Jacob Wrestles with God

After all his preparations to escape from a (supposed) disaster, for which he fears at the meeting with Esau, Jacob is left alone. That is the moment for God to act with him personally. Jacob must learn that not Esau, but God is his real opponent. There occurs a wrestling (Psalms 18:27). God – in the form of an angel – cannot win from him because Jacob does not want to bow. Until He dislocates the socket of Jacob’s thigh. In the socket of the thigh is the power to walk.

In Hosea 12 we read how Jacob won: by weeping and seeking God’s favor (Hosea 12:3b-4). A person only does this when he is at the end of his strengths. And that is the way God lets Himself be overcome. It is like with the man we see in Romans 7. He also does everything in his own power, until he exclaims: “Wretched man that I am!” (Romans 7:24a). Then comes the victory: “Thanks be to God through Jesus Christ our Lord!” (Romans 7:25a). The wrestling is over as soon as someone sees that God has long since prepared liberation, for it was brought about by Jesus Christ. Whoever sees this will immediately thank God for it.

God meets Jacob in the dark. When God comes to Abraham, it is in the heat of the day (Genesis 18:1). That is not to wrestle, but to have fellowship with him. It is not Jacob’s wrestling with God, but God’s wrestling with Jacob. After God has touched the socket of Jacob’s thigh in the sinew of the hip (Genesis 32:32), Jacob’s wrestling with God turns into a clinging to Him. Jacob does not want to let Him go, but to receive a blessing from Him. Jacob later remains the limping Jacob. That’s how he goes to Esau, that’s how he stands before Pharaoh. It is a constant reminder of his absolute dependency on the blessing of God.

In asking for a blessing, Jacob acknowledges his Superior in the Wrestler. The wrestling lasts until daybreak. When God’s wrestling with us approaches its end, when we have finished our resisting, and when we give in by weeping and seeking His favor, daybreak starts in our life. Then we have found our “Penuel”, like Jacob here. Penuel means ‘face of God’.

Not only daybreak has come, but the sun rises upon Jacob’s life – compare his departure from the land, where the sun has set (Genesis 28:10-11). As the awareness of one’s own weakness increases, so does the awareness of God’s greatness. That is the wonderful result of Penuel. It is to be desired that this is or becomes the experience of every child of God.

At Penuel Jacob is given a new name, “Israel”, which means ‘prince of God’ or ‘warrior of God’. After this the names Jacob and Israel are used alternately in his history. If the name Jacob is used, it generally is about the weak Jacob who arranges things himself. If the name Israel is used, we see him acting in the power of faith, depending on God. This is not the case with Abraham. After Abram got his new name Abraham, there is no longer any mention of Abram.

When using the name Jacob, God reminds us that the believer needs His discipline as long as he lives on earth because he still has the flesh in him. His discipline can be corrective, but also preventive. In any case, His discipline is a proof of His grace.

The effect of God’s wrestling with Jacob on his posterity is that they are impressed by the event at the Jabbok and therefore do not eat the sinew of the hip. However, they haven’t learned the real lesson. The nation of Israel as a whole still counts entirely on their own – intellectual and military – strength. In this way we can also be impressed by a truth of God and show it in an outward attitude, without it really touching us inwardly and affecting our whole lives.

Genesis 34:15

Jacob Wrestles with God

After all his preparations to escape from a (supposed) disaster, for which he fears at the meeting with Esau, Jacob is left alone. That is the moment for God to act with him personally. Jacob must learn that not Esau, but God is his real opponent. There occurs a wrestling (Psalms 18:27). God – in the form of an angel – cannot win from him because Jacob does not want to bow. Until He dislocates the socket of Jacob’s thigh. In the socket of the thigh is the power to walk.

In Hosea 12 we read how Jacob won: by weeping and seeking God’s favor (Hosea 12:3b-4). A person only does this when he is at the end of his strengths. And that is the way God lets Himself be overcome. It is like with the man we see in Romans 7. He also does everything in his own power, until he exclaims: “Wretched man that I am!” (Romans 7:24a). Then comes the victory: “Thanks be to God through Jesus Christ our Lord!” (Romans 7:25a). The wrestling is over as soon as someone sees that God has long since prepared liberation, for it was brought about by Jesus Christ. Whoever sees this will immediately thank God for it.

God meets Jacob in the dark. When God comes to Abraham, it is in the heat of the day (Genesis 18:1). That is not to wrestle, but to have fellowship with him. It is not Jacob’s wrestling with God, but God’s wrestling with Jacob. After God has touched the socket of Jacob’s thigh in the sinew of the hip (Genesis 32:32), Jacob’s wrestling with God turns into a clinging to Him. Jacob does not want to let Him go, but to receive a blessing from Him. Jacob later remains the limping Jacob. That’s how he goes to Esau, that’s how he stands before Pharaoh. It is a constant reminder of his absolute dependency on the blessing of God.

In asking for a blessing, Jacob acknowledges his Superior in the Wrestler. The wrestling lasts until daybreak. When God’s wrestling with us approaches its end, when we have finished our resisting, and when we give in by weeping and seeking His favor, daybreak starts in our life. Then we have found our “Penuel”, like Jacob here. Penuel means ‘face of God’.

Not only daybreak has come, but the sun rises upon Jacob’s life – compare his departure from the land, where the sun has set (Genesis 28:10-11). As the awareness of one’s own weakness increases, so does the awareness of God’s greatness. That is the wonderful result of Penuel. It is to be desired that this is or becomes the experience of every child of God.

At Penuel Jacob is given a new name, “Israel”, which means ‘prince of God’ or ‘warrior of God’. After this the names Jacob and Israel are used alternately in his history. If the name Jacob is used, it generally is about the weak Jacob who arranges things himself. If the name Israel is used, we see him acting in the power of faith, depending on God. This is not the case with Abraham. After Abram got his new name Abraham, there is no longer any mention of Abram.

When using the name Jacob, God reminds us that the believer needs His discipline as long as he lives on earth because he still has the flesh in him. His discipline can be corrective, but also preventive. In any case, His discipline is a proof of His grace.

The effect of God’s wrestling with Jacob on his posterity is that they are impressed by the event at the Jabbok and therefore do not eat the sinew of the hip. However, they haven’t learned the real lesson. The nation of Israel as a whole still counts entirely on their own – intellectual and military – strength. In this way we can also be impressed by a truth of God and show it in an outward attitude, without it really touching us inwardly and affecting our whole lives.

Genesis 34:17

Preparation for the Meeting

Is Jacob, after his meeting with the LORD and the lesson he has learned, now so far that he renounces his own ingenuity? It turns out he is not that far yet. When he hears that Esau is coming, he divides the people in a way that Rachel and Joseph could escape during a possible revenge action of Esau.

The way Jacob approaches his brother does not bear witness to a quiet conscience either. Here he resembles “a righteous man who gives way before the wicked” (Proverbs 25:26).

Genesis 34:18

Preparation for the Meeting

Is Jacob, after his meeting with the LORD and the lesson he has learned, now so far that he renounces his own ingenuity? It turns out he is not that far yet. When he hears that Esau is coming, he divides the people in a way that Rachel and Joseph could escape during a possible revenge action of Esau.

The way Jacob approaches his brother does not bear witness to a quiet conscience either. Here he resembles “a righteous man who gives way before the wicked” (Proverbs 25:26).

Genesis 34:19

Preparation for the Meeting

Is Jacob, after his meeting with the LORD and the lesson he has learned, now so far that he renounces his own ingenuity? It turns out he is not that far yet. When he hears that Esau is coming, he divides the people in a way that Rachel and Joseph could escape during a possible revenge action of Esau.

The way Jacob approaches his brother does not bear witness to a quiet conscience either. Here he resembles “a righteous man who gives way before the wicked” (Proverbs 25:26).

Genesis 34:20

Jacob Meets Esau

Jacob is still afraid of Esau. He calls himself “your servant” (Genesis 33:5) and Esau he calls “my lord” (Genesis 33:8). There is no question of any sense of dignity given to him by God. He did not behave accordingly. Because of his earlier sneaky behavior, he is now without strength.

Yet in what he says there is a hint that he counts with God. Thus he speaks of his children as given to him by “God in His grace” (cf. Psalms 127:3). That is a different language than we hear today, when people talk about ‘taking’ a child.

The cordiality of Esau (Genesis 33:4) is an example, but let us not forget that it is the cordiality of the world. Esau never asked about God, and Scripture calls him “a godless person” (Hebrews 12:16). Esau says he has “plenty” (Genesis 33:9). Jacob says that by the grace of God he has “all” (Genesis 33:11), although he had to work hard for it. He testifies that the truth of the word that Moses later speaks to Israel lives for him: “But you shall remember the LORD your God, for it is He who is giving you power to make wealth” (Deuteronomy 8:18a). Jacob speaks here the language of faith, which says that he who has God has all.

This language of faith we do not hear in Genesis 33:10, when he compares the face of Esau to the face of God. And he has just seen, at the Jabbok, the face of God (Penuel). By saying this to Esau, he gives, as it were, God’s honor to a man and still a godless man. As if Esau had turned everything around for the better. However, it is also possible that Jacob, in the way Esau greets him, recognizes the good hand of God and gives Him the honor for this change in Esau’s mind.

Genesis 34:21

Jacob Meets Esau

Jacob is still afraid of Esau. He calls himself “your servant” (Genesis 33:5) and Esau he calls “my lord” (Genesis 33:8). There is no question of any sense of dignity given to him by God. He did not behave accordingly. Because of his earlier sneaky behavior, he is now without strength.

Yet in what he says there is a hint that he counts with God. Thus he speaks of his children as given to him by “God in His grace” (cf. Psalms 127:3). That is a different language than we hear today, when people talk about ‘taking’ a child.

The cordiality of Esau (Genesis 33:4) is an example, but let us not forget that it is the cordiality of the world. Esau never asked about God, and Scripture calls him “a godless person” (Hebrews 12:16). Esau says he has “plenty” (Genesis 33:9). Jacob says that by the grace of God he has “all” (Genesis 33:11), although he had to work hard for it. He testifies that the truth of the word that Moses later speaks to Israel lives for him: “But you shall remember the LORD your God, for it is He who is giving you power to make wealth” (Deuteronomy 8:18a). Jacob speaks here the language of faith, which says that he who has God has all.

This language of faith we do not hear in Genesis 33:10, when he compares the face of Esau to the face of God. And he has just seen, at the Jabbok, the face of God (Penuel). By saying this to Esau, he gives, as it were, God’s honor to a man and still a godless man. As if Esau had turned everything around for the better. However, it is also possible that Jacob, in the way Esau greets him, recognizes the good hand of God and gives Him the honor for this change in Esau’s mind.

Genesis 34:22

Jacob Meets Esau

Jacob is still afraid of Esau. He calls himself “your servant” (Genesis 33:5) and Esau he calls “my lord” (Genesis 33:8). There is no question of any sense of dignity given to him by God. He did not behave accordingly. Because of his earlier sneaky behavior, he is now without strength.

Yet in what he says there is a hint that he counts with God. Thus he speaks of his children as given to him by “God in His grace” (cf. Psalms 127:3). That is a different language than we hear today, when people talk about ‘taking’ a child.

The cordiality of Esau (Genesis 33:4) is an example, but let us not forget that it is the cordiality of the world. Esau never asked about God, and Scripture calls him “a godless person” (Hebrews 12:16). Esau says he has “plenty” (Genesis 33:9). Jacob says that by the grace of God he has “all” (Genesis 33:11), although he had to work hard for it. He testifies that the truth of the word that Moses later speaks to Israel lives for him: “But you shall remember the LORD your God, for it is He who is giving you power to make wealth” (Deuteronomy 8:18a). Jacob speaks here the language of faith, which says that he who has God has all.

This language of faith we do not hear in Genesis 33:10, when he compares the face of Esau to the face of God. And he has just seen, at the Jabbok, the face of God (Penuel). By saying this to Esau, he gives, as it were, God’s honor to a man and still a godless man. As if Esau had turned everything around for the better. However, it is also possible that Jacob, in the way Esau greets him, recognizes the good hand of God and gives Him the honor for this change in Esau’s mind.

Genesis 34:23

Jacob Meets Esau

Jacob is still afraid of Esau. He calls himself “your servant” (Genesis 33:5) and Esau he calls “my lord” (Genesis 33:8). There is no question of any sense of dignity given to him by God. He did not behave accordingly. Because of his earlier sneaky behavior, he is now without strength.

Yet in what he says there is a hint that he counts with God. Thus he speaks of his children as given to him by “God in His grace” (cf. Psalms 127:3). That is a different language than we hear today, when people talk about ‘taking’ a child.

The cordiality of Esau (Genesis 33:4) is an example, but let us not forget that it is the cordiality of the world. Esau never asked about God, and Scripture calls him “a godless person” (Hebrews 12:16). Esau says he has “plenty” (Genesis 33:9). Jacob says that by the grace of God he has “all” (Genesis 33:11), although he had to work hard for it. He testifies that the truth of the word that Moses later speaks to Israel lives for him: “But you shall remember the LORD your God, for it is He who is giving you power to make wealth” (Deuteronomy 8:18a). Jacob speaks here the language of faith, which says that he who has God has all.

This language of faith we do not hear in Genesis 33:10, when he compares the face of Esau to the face of God. And he has just seen, at the Jabbok, the face of God (Penuel). By saying this to Esau, he gives, as it were, God’s honor to a man and still a godless man. As if Esau had turned everything around for the better. However, it is also possible that Jacob, in the way Esau greets him, recognizes the good hand of God and gives Him the honor for this change in Esau’s mind.

Genesis 34:24

Jacob Meets Esau

Jacob is still afraid of Esau. He calls himself “your servant” (Genesis 33:5) and Esau he calls “my lord” (Genesis 33:8). There is no question of any sense of dignity given to him by God. He did not behave accordingly. Because of his earlier sneaky behavior, he is now without strength.

Yet in what he says there is a hint that he counts with God. Thus he speaks of his children as given to him by “God in His grace” (cf. Psalms 127:3). That is a different language than we hear today, when people talk about ‘taking’ a child.

The cordiality of Esau (Genesis 33:4) is an example, but let us not forget that it is the cordiality of the world. Esau never asked about God, and Scripture calls him “a godless person” (Hebrews 12:16). Esau says he has “plenty” (Genesis 33:9). Jacob says that by the grace of God he has “all” (Genesis 33:11), although he had to work hard for it. He testifies that the truth of the word that Moses later speaks to Israel lives for him: “But you shall remember the LORD your God, for it is He who is giving you power to make wealth” (Deuteronomy 8:18a). Jacob speaks here the language of faith, which says that he who has God has all.

This language of faith we do not hear in Genesis 33:10, when he compares the face of Esau to the face of God. And he has just seen, at the Jabbok, the face of God (Penuel). By saying this to Esau, he gives, as it were, God’s honor to a man and still a godless man. As if Esau had turned everything around for the better. However, it is also possible that Jacob, in the way Esau greets him, recognizes the good hand of God and gives Him the honor for this change in Esau’s mind.

Genesis 34:25

Jacob Meets Esau

Jacob is still afraid of Esau. He calls himself “your servant” (Genesis 33:5) and Esau he calls “my lord” (Genesis 33:8). There is no question of any sense of dignity given to him by God. He did not behave accordingly. Because of his earlier sneaky behavior, he is now without strength.

Yet in what he says there is a hint that he counts with God. Thus he speaks of his children as given to him by “God in His grace” (cf. Psalms 127:3). That is a different language than we hear today, when people talk about ‘taking’ a child.

The cordiality of Esau (Genesis 33:4) is an example, but let us not forget that it is the cordiality of the world. Esau never asked about God, and Scripture calls him “a godless person” (Hebrews 12:16). Esau says he has “plenty” (Genesis 33:9). Jacob says that by the grace of God he has “all” (Genesis 33:11), although he had to work hard for it. He testifies that the truth of the word that Moses later speaks to Israel lives for him: “But you shall remember the LORD your God, for it is He who is giving you power to make wealth” (Deuteronomy 8:18a). Jacob speaks here the language of faith, which says that he who has God has all.

This language of faith we do not hear in Genesis 33:10, when he compares the face of Esau to the face of God. And he has just seen, at the Jabbok, the face of God (Penuel). By saying this to Esau, he gives, as it were, God’s honor to a man and still a godless man. As if Esau had turned everything around for the better. However, it is also possible that Jacob, in the way Esau greets him, recognizes the good hand of God and gives Him the honor for this change in Esau’s mind.

Genesis 34:26

Jacob Meets Esau

Jacob is still afraid of Esau. He calls himself “your servant” (Genesis 33:5) and Esau he calls “my lord” (Genesis 33:8). There is no question of any sense of dignity given to him by God. He did not behave accordingly. Because of his earlier sneaky behavior, he is now without strength.

Yet in what he says there is a hint that he counts with God. Thus he speaks of his children as given to him by “God in His grace” (cf. Psalms 127:3). That is a different language than we hear today, when people talk about ‘taking’ a child.

The cordiality of Esau (Genesis 33:4) is an example, but let us not forget that it is the cordiality of the world. Esau never asked about God, and Scripture calls him “a godless person” (Hebrews 12:16). Esau says he has “plenty” (Genesis 33:9). Jacob says that by the grace of God he has “all” (Genesis 33:11), although he had to work hard for it. He testifies that the truth of the word that Moses later speaks to Israel lives for him: “But you shall remember the LORD your God, for it is He who is giving you power to make wealth” (Deuteronomy 8:18a). Jacob speaks here the language of faith, which says that he who has God has all.

This language of faith we do not hear in Genesis 33:10, when he compares the face of Esau to the face of God. And he has just seen, at the Jabbok, the face of God (Penuel). By saying this to Esau, he gives, as it were, God’s honor to a man and still a godless man. As if Esau had turned everything around for the better. However, it is also possible that Jacob, in the way Esau greets him, recognizes the good hand of God and gives Him the honor for this change in Esau’s mind.

Genesis 34:27

Jacob Meets Esau

Jacob is still afraid of Esau. He calls himself “your servant” (Genesis 33:5) and Esau he calls “my lord” (Genesis 33:8). There is no question of any sense of dignity given to him by God. He did not behave accordingly. Because of his earlier sneaky behavior, he is now without strength.

Yet in what he says there is a hint that he counts with God. Thus he speaks of his children as given to him by “God in His grace” (cf. Psalms 127:3). That is a different language than we hear today, when people talk about ‘taking’ a child.

The cordiality of Esau (Genesis 33:4) is an example, but let us not forget that it is the cordiality of the world. Esau never asked about God, and Scripture calls him “a godless person” (Hebrews 12:16). Esau says he has “plenty” (Genesis 33:9). Jacob says that by the grace of God he has “all” (Genesis 33:11), although he had to work hard for it. He testifies that the truth of the word that Moses later speaks to Israel lives for him: “But you shall remember the LORD your God, for it is He who is giving you power to make wealth” (Deuteronomy 8:18a). Jacob speaks here the language of faith, which says that he who has God has all.

This language of faith we do not hear in Genesis 33:10, when he compares the face of Esau to the face of God. And he has just seen, at the Jabbok, the face of God (Penuel). By saying this to Esau, he gives, as it were, God’s honor to a man and still a godless man. As if Esau had turned everything around for the better. However, it is also possible that Jacob, in the way Esau greets him, recognizes the good hand of God and gives Him the honor for this change in Esau’s mind.

Genesis 34:28

Jacob Wants to Continue Alone

Jacob floats back and forth between faith in God and fear of people. He does not want the protection of Esau that he offers him. Instead of telling him straightforwardly that he trusts God for his protection, he told Esau that he would travel at his own pace and that they would meet in Seir. When Esau suggests that at least a few people from his company will travel with him, Jacob appeals to Esau’s affection, that he just leaves him.

Genesis 34:29

Jacob Wants to Continue Alone

Jacob floats back and forth between faith in God and fear of people. He does not want the protection of Esau that he offers him. Instead of telling him straightforwardly that he trusts God for his protection, he told Esau that he would travel at his own pace and that they would meet in Seir. When Esau suggests that at least a few people from his company will travel with him, Jacob appeals to Esau’s affection, that he just leaves him.

Genesis 34:30

Jacob Wants to Continue Alone

Jacob floats back and forth between faith in God and fear of people. He does not want the protection of Esau that he offers him. Instead of telling him straightforwardly that he trusts God for his protection, he told Esau that he would travel at his own pace and that they would meet in Seir. When Esau suggests that at least a few people from his company will travel with him, Jacob appeals to Esau’s affection, that he just leaves him.

Genesis 34:31

Jacob Wants to Continue Alone

Jacob floats back and forth between faith in God and fear of people. He does not want the protection of Esau that he offers him. Instead of telling him straightforwardly that he trusts God for his protection, he told Esau that he would travel at his own pace and that they would meet in Seir. When Esau suggests that at least a few people from his company will travel with him, Jacob appeals to Esau’s affection, that he just leaves him.