A spot remarkable in Scripture from the vision of Jacob. The patriarch called it by this name on this account; for he said, "I have seen God face to face, and my life is preserved." (See Gen. xxx2: 30.) The word is a compound, from Pana, to see - - and El, God. And who was it Jacob saw, and with whom did he wrestle? If JEHOVAH, in his threefold character of person, Father, Son, and Holy Ghost, how could this be, who is said to be invisible? If "no man hath seen God at any time, " if, as JEHOVAH declared to Moses, (Exod. 33.20.) There shall no man see me and live, " who could this be whom the patriarch Jacob saw, conversed and wrestled with; but the Lord Jesus? Him whom though no man hath seen God at any time, yet the only begotten Son, which is in the bosom of the Father, he hath declared him." (John i. 18.) Let the reader read the whole passage concerning this Peniel, this hallowed ground, as it is recorded through the whole chapter, (Gen. xxx2:) and let him then compare what is there said with what the prophet Hosea, about athousand years after, said concerning this vision; and let him then, looking up for the teaching of God the Holy Ghost, determine for himself. "He took his brother by the heel (said Hosea, speaking of Jacob) in the womb, and by his strength he had power with God; yea, he had power over the angel, and prevailed. He wept and made supplication unto him. He found him in Bethel, and there he spake with us, even the Lord God of host: the Lord is his memorial." (Hos. x2: 3.5.)
The history of Jacob, in this very interesting transaction, I am not at present engaged in: it is Jacob’s Lord that we are now seeking after. And when the reader hath duly attended to the several striking particularities here recorded, and compared them with other Scriptures, I venture to believe that his conclusions will correspond with mine, that this, and indeed all the representations of the Old Testament concerning the Lord’s appearance and manifestation to his people, are directly spoken of in reference to the person of the Lord Jesus Christ. Let the reader first remark that the patriarch called the place Peniel on this account, that he had seen God’s face, and his life was preserved." And yet we are told, (ver. 24.) that it was a man which wrestled with Jacob until the breaking of the day. Now it is remarkable, that he whom the prophet Hosea, in the passage just quoted, in one verse calls the angel, in another he calls "the Lord God of hosts, " and saith that the Lord is his memorial." And observe the prophet doth not say an angel, but the angel,thus particularizing and defining one identical person; and we well know that Christ is often called the "angel of the covenant, " (Mal. 3: 1. Acts 7: 30, 31.) Indeed the patriarch Jacob himself, in another period of his life, called him by this name. (See Gen. xl8. 15, 16.) And if we add to these striking particulars what is said of the Lord, and by the Lord, under the character of human feelings, in other parts of the Old Testament, I cannot but conclude that the whole is abundantly confirmed, that it is the Lord Jesus, and him only, in his mediatorial character, who is all along to be understood as the visible JEHOVAH. Thus it is said, that his soul was grieved for the misery of Israel." (Judges x. 16.) A beautiful and most interesting portrait of Jesus if beheld as picturing him, but inexplicable in any other point of view. So again the Lord is represented as saying: "I will rejoice over my people to do them good; and I will plant them in this land assuredly with my whole heart, and with my whole soul." (Jer. xxx2: 41.) Here again, supposing it is Jesus - Mediator which thus speaks, nothing can be more plain and nothing more blessed, for we know that his whole heart and soul is his people’s; but concerning the Lord JEHOVAH, in his threefold character of person, Father, Son, and Holy Ghost, we dare not, because we are not authorized in any part of Scripture thus to speak of him as possessing parts or passions. He is, as the Holy Ghost himself by the apostle describes him, "the king eternal, immortal, invisible." (1 Tim. i. 17.) Hence, When the read in the word of God that the eyes of the Lord are over the righteous, and his ears open to their prayers, and that he openeth his hand and satisfieth the desire of every living thing, these expressions are literally true, as well as blessedly refreshing, considered as spoken of Him in whom it hath pleased the Father that all fulness should dwell, " and who is the Head of all principality and power; but cannot be said of JEHOVAH in his absolute nature and GODHEAD, dwelling in the light which no man can approach unto, whom no man hath seen or can see." (1 Tim. vi. 16.)
I shall find cause to bless God if these observations on Peniel, and the thoughts arising out of the same, be directed of the Lord to throw the least light on a subject so highly interesting, and enable any precious lover of Jesus to form clearer views of him, whom truly to know is life eternal. (John 17. 2, 3.) Surely nothing can be more blessed than to discover Jesus thus refreshing Old Testament saints with such precious manifestations of himself, as if to shew what love he had to his church and people, and how much he longed for the time appointed when he would openly manifest himself as our glorious Head, and Surety, and Saviour. Precious Jesus! methinks I would say for myself and reader, grant many Peniel visits to thy redeemed now, and make all the manifestations of the full GODHEAD in glory to thy redeemed in heaven tenfold more sweet and blessed, by the communications in thee, and through thee, to flow in upon the souls of thy whole church in eternal happiness for ever. Amen.
Peni´el (face of God), or Penuel, a place beyond the Jordan, where Jacob wrestled with the angel, and ’called the name of the place Peniel; for I have seen God face to face, and my life is preserved’ (Gen 32:30). There was in after-times a fortified town in this place, the inhabitants of which exposed themselves to the resentment of Gideon, for refusing succor to his troops when pursuing the Midianites (Jdg 8:8). The site is not known; but it must have been at some point on or not far from the north bank of the Jabbok. Men of this name occur in 1Ch 4:4; 1Ch 8:25.
Peni’el. (face of God). The name, which Jacob gave to the place, in which he had wrestled with God: "He called the name of the place, ’face of El,’ for I have seen Elohim face to face." Gen 32:30. In Gen 32:31, and the other passages in which the name occurs, its form is changed to Penuel. From the narrative, it is evident that Peniel lay somewhere, on the north bank of the Jabbok, and between that torrent, and the fords of the Jordan at Succoth, a few miles north of the glen, where the Jabbok falls into the Jordan.
Peniel (pe-nî’el), face of God. The name which Jacob gave to the place in which he had wrestled with God: "He called the name of the place Peniel; (face of God), for. I have seen God face to face." Gen 32:30. Called also Penuel. Gen 32:31; Jdg 8:17; 1Ki 12:25. Peniel lay somewhere on the Jabbok, now Zerka, a few miles north of the glen where the Jabbok falls into the Jordan.
[Peni’el] See PENUEL.
PENIEL.—See Penuel.