Peniel, or the mysterious contest.
I. THE DESCRIPTION OF THE STRUGGLE.
1. The scene. The north bank of Jabbok (vide Exposition).
2. The time. Night; the most suitable season for soul exercises, such as self-examination (Psalms 4:4), meditation (Psalms 63:6), devotion (Luke 6:12).
3. The circumstances. Jacob was alone. In solitude the human soul discovers most of itself, and enjoys most frequent interviews with God (Psalms 77:6; Daniel 10:8; John 16:32).
4. The combatants.
5. The combat.
(a) The wrestlers appear to be equally balanced in their strength and skill, so that the stranger finds himself unable to prevail against Jacob, and laying his finger on his adversary's hip, puts it out of joint—a hint to Jacob that though seemingly the victory inclined towards him, it was due not so much, or even at all, to his wisdom and prowess, but rather to the stranger's grace and good-will.
(b) Jacob having thus been disabled, his mysterious antagonist, as if owning that the mastery remained with him, requests permission to depart, alleging as a reason that the ascending dawn proclaimed the day's return, and called to other duties—a valuable reminder that religion has other necessary works for God's saints besides devotion and contemplation; but Jacob, who by this time recognized his antagonist as Divine, objected to his departure without confirming the blessing he had formerly received at Bethel—and this, the personal reception and enjoyment of the blessing of the covenant, should be the end and aim of all the saint's contendings with God and communings with Heaven.
(c) Inquiring Jacob's name, the Divine adversary now discovers his true personality by authoritatively changing that name to Israel, prince of El, in token of his victory—an outward symbol of the completed spiritual renovation which had taken place in Jacob since God first met with him at Bethel.
(d) Probably excited, or spiritually elevated, by what had just transpired, Jacob ventures, either with holy boldness or with unthinking curiosity, to inquire after his heavenly antagonist's name, but is answered that in the mean time he must rest satisfied with the blessing Which was then and there pronounced. It was either a rebuke to Jacob's presumption, or, and with greater probability, a reminder that even holy boldness has its limits, beyond which it may not intrude.
II. THE REALITY OF THE STRUGGLE. The question arises whether the contest just described had an objective reality (Havernick, Kurtz, Murphy, Alford, &c.), or partook of a purely subjective character, being in fact an allegorical description of a spiritual conflict in the soul of Jacob (Kalisch), or a wrestling which took place only in a dream (Hengstenberg), or in an ecstasy (Delitzsch, Keil, Lange), for the idea of its being a myth (Bohlen, De Wette, Oort, Kuenen) may be discarded.
1. Against the notion of a dream-vision it is sufficient to remark that if Jacob's wrestling was a dream, so also were his victory and his blessing dreams. Besides, limbs do not usually become dislocated in dreams.
2. To read the passage as an allegory is both forced and unnatural, and "little better than trifling with the sacred narrative" (Alford).
3. There is no insuperable objection to the idea of an ecstasy, provided it is not intended to exclude the objective manifestation yet.
4. There does not seem sufficient reason for departing from the obvious and literal sense of the passage, according to which there was a beret fide corporeal contest between Jacob and the angel of Jehovah in human form; for
III. THE SIGNIFICANCE OF THE STRUGGLE. That a momentous crisis had arisen in Jacob's history is universally admitted. He was now returning to the land of Canaan a man of mature age, being in his ninety-seventh year, and of a singularly diversified experience, both natural and spiritual, In his early life he had twice supplanted Esau by means of craft, depriving him of his birthright and blessing, and now he was on the eve of meeting that formidable brother whom he had wronged. That the prospective interview filled him with alarm is explicitly declared (Genesis 32:7); but it likewise drove him to take refuge in prayer, in which exercise it is scarcely doubtful he was engaged when his mysterious assailant approached. What then did this extraordinary combat signify in the spiritual consciousness of Jacob? Putting together those views which do not necessarily exclude one another, and which appear to contain an element of truth, it may be said that this remarkable experience through which the patriarch passed at Jabbok was designed to have a threefold bearing.
1. On his fear of Esau. Apprehensive of his brother, he now learns that not Esau, but Jehovah, was his real adversary (Keil, Kurtz, Gerlach, Candlish), and that before he can ever hope to triumph over Esau he must first conquer God.
2. On his retention of the blessing. Having previously, as he thought, obtained the birthright and its accompanying blessing by means of carnal policy and worldly stratagem, he now discovers that it cannot be received, or, if he renounced it in the act of homage done to Esau (Lange), cannot be recovered except directly from the lips of God, and by means of earnest cries and entreaties (Keil)—a truth taught him, according to Kurtz, by the dislocation of his thigh, which caused him to discontinue his corporeal wrestling, and resort to prayers and tears.
3. On his personal character. Jacob during all his past career, from his birth, when he caught his brother by the heel, to his last years in Haran, when he overreached the crafty and avaricious Laban, having been a person who sought to overcome by means of self-reliance and personal effort, it was now designed to teach him that, as the heir of the covenant, the weapons of his warfare were not to be carnal, but spiritual, and that his advancement to the place predestined for him of pre-eminence over his brethren was to be brought about by earnest reliance upon God (Murphy).