Genesis 32:9

Genesis THE TWOFOLD WRESTLE - GOD’S WITH JACOB AND JACOB’S WITH GODGenesis 32:9 - Genesis 32:12 . Jacob’s subtlety and craft were, as is often the case, the weapons of a timid as well as selfish nature. No wonder, then, that the prospect of meeting his wronged and strong brother threw him into a panic, notwithstanding the vision of the camp of angels by the side of his defenceless caravan of women and children. Esau had received his abject message of propitiation in grim silence, sent no welcome back, but with ominous haste and ambiguous purpose began his march towards him with a strong force. A few hours will decide whether he means revenge. Jacob’s fright does not rob him of his ready wit; he goes to work at once to divide his party, so as to ensure safety for half of it. He schemes first, and prays second. The order might have been inverted with advantage, but is like the man-in the lowest phase of his character. His prayer shows that he is beginning to profit by the long years of schooling. Though its burden is only deliverance from Esau, it pleads with God on the grounds of His own command and promise, of Jacob’s unworthiness of God’s past mercies, and of His firm covenant. A breath of a higher life is stirring in the shifty schemer who has all his life been living by his wits. Now he has come to a point where he knows that his own power can do nothing. With Laban, a man of craft like himself, it was diamond cut diamond; and Jacob was equal to the position.

But the wild Bedouin brother, with his four hundred men, is not to be managed so; and Jacob is driven to God by his conscious helplessness. It is the germ, but only the germ, and needs much tending and growth before it matures. The process by which this faint dawning of a better life is broadened into day is begun in the mysterious struggle which forms the main part of this lesson, and is God’s answer to his prayer. 1. We have, first, the twofold wrestling. The silent night-long wrestle with the ‘traveller unknown’ is generally regarded as meaning essentially the same thing as the wonderful colloquy which follows. But I venture to take a somewhat different point of view, and to suggest that there are here two well-marked stages. In the first, which is represented as transacted in unbroken silence, ‘a man’ wrestles with Jacob, and does not prevail; in the second, which is represented as an interchange of speech, Jacob strives with the ‘man,’ and does prevail. Taken together, the two are a complete mirror, not only of the manner of the transformation of Jacob into Israel, but of universal eternal truths as to God’s dealings with us, and our power with Him. As to the former stage, the language of the narrative is to be noted, ‘There wrestled a man with him.’ The attack, so to speak, begins with his mysterious antagonist, not with the patriarch. The ‘man’ seeks to overcome Jacob, not Jacob the man.