Read-Post Through the Bible

[daniel1212av]

[3-26-07]  (Gen 31)  And he heard the words of Laban's sons, saying, Jacob hath taken away all that was our father's; and of that which was our father's hath he gotten all this glory. 2 And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before. 3 And the LORD said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee. 4 And Jacob sent and called Rachel and Leah to the field unto his flock, 5 And said unto them, I see your father's countenance, that it is not toward me as before; but the God of my father hath been with me. 6 And ye know that with all my power I have served your father. 7 And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me. 8 If he said thus, The speckled shall be thy wages; then all the cattle bare speckled: and if he said thus, The ringstreaked shall be thy hire; then bare all the cattle ringstreaked. 9 Thus God hath taken away the cattle of your father, and given them to me. 10 And it came to pass at the time that the cattle conceived, that I lifted up mine eyes, and saw in a dream, and, behold, the rams which leaped upon the cattle were ringstreaked, speckled, and grisled. 11 And the angel of God spake unto me in a dream, saying, Jacob: And I said, Here am I. 12 And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle are ringstreaked, speckled, and grisled: for I have seen all that Laban doeth unto thee. 13 I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred. 14 And Rachel and Leah answered and said unto him, Is there yet any portion or inheritance for us in our father's house? 15 Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money. 16 For all the riches which God hath taken from our father, that is ours, and our children's: now then, whatsoever God hath said unto thee, do. 17 Then Jacob rose up, and set his sons and his wives upon camels; 18 And he carried away all his cattle, and all his goods which he had gotten, the cattle of his getting, which he had gotten in Padanaram, for to go to Isaac his father in the land of Canaan.
To be continued

[daniel1212av]

Vs 1, “And he heard the words of Laban's sons ....   Like another carnally-minded person who did not like the result of a contract he entered into with Jacob, Laban and co. are not happy with the result of Jacob's wise husbandry, “and gotten all this glory”  at the expense of Laban. However, Laban is being chastened for his injustice toward Jacob (who was chastened thereby for his devious ways), and  both Jacobs' increasing human and animal flock is part of the continuing fulfillment of the promises given to Abraham (Gn. 22:17, 18), and confirmed by the faithful LORD to Isaac (Gn. 26:3, 4) and Jacob. (Gn. 28:13 - 15)

v. 2 And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before.” Jacob  hears the words of Laban's  jealous sons and the face of Jacob. God has given us faces and eyes by which we may convey much, either Christ or the fallen nature (or even the demonic), and as there was a correlation between what the livestock beheld in the previous chapter and what they birthed, likewise but spiritually “we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.”  “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor  3:18; 4:6). Let us (+ me) therefore seek to be of those whose spiritual eyes are singly set upon Christ  that “thy whole body shall be full of light” (Mt. 6:22b), “Looking unto Jesus the author and finisher of faith..” (Heb. 12:2a). Worthy  is the Lamb.

Vs. 3 Now Jacob, who was once instructed by his parents to go Laban's  “for a few days” and to obtain a wife (Gn. 27:43-28:4), is now told by the Lord  “Return unto the land of thy fathers, and to thy kindred; and I will be with thee.” 

Vs. 4 - 13 Jacob here gives the details as to how in a dream the LORD revealed Himself as “the God of Bethel where he anointedst the pillar, and where he  vowedst a vow unto God, and tell him now to “get thee out from this land, and return unto the land of thy kindred” (v. 13). What Jacob said unto Jacob in v. 2 seems to be a fulfillment of what he relate now,  at the time that the cattle conceived, perhaps 6 years ago, when he lifted up his eyes and had a dream, although this time of conceiving and the dream might have been a recent occurrence in a continuing practice.  As Jacob will now lead those to whom he cleaves away from their father, per command of the LORD, Jacob then calls Rachel and Leah to the field where his flock, or his material assets  are. He then testifies to the manifest mercy and grace of God in reversing the selfish workings of Laban -  who deceived him, and changed his wages ten times (v. 7), though Jacob served him with all his power! That Jacob did indeed serve their father with all his power is consistent with the industriousness that we have seen in Jacob before, and such is supposed to be a mark of us who serve the Lord Christ (Mk. 12:30; 2 Cor. 5:9).

Vs. 14 - 16 Rachel and Leah respond to the their husbands historical overview and the LORD's present command by stating in essence that they have nothing to lose by leaving, that Laban has not dealt with them as family, but as strangers, and “quite devoured also our money” (v. 15). In contrast, they affirm the justice and  graciousness of God, and how fully affirm Jacob's obedience, that “whatsoever God hath said unto thee, do” (v. 16).  This is a basic model of a meeting in preparation for a mission, or expansion, such as is seen in Acts 15, detailing the working of the God and revealing His will. But it is not one in which Jacob seeks clarification or more direction, but one that helps ensure unity and commitment to the revealed will of God.

Vs. 17-18  Jacob then arises takes all that he had lawfully obtained under the grace of God, setting “his sons and his wives upon camels” and leaves “for to go to Isaac his father in the land of Canaan.”
To be continued

[daniel1212av]

19 And Laban went to shear his sheep: and    . 20 And Jacob stole away unawares to Laban the Syrian, in that he told him not that he fled. 21 So he fled with all that he had; and he rose up, and passed over the river, and set his face toward the mount Gilead. 22 And it was told Laban on the third day that Jacob was fled. 23 And he took his brethren with him, and pursued after him seven days' journey; and they overtook him in the mount Gilead. 24 And God came to Laban the Syrian in a dream by night, and said unto him, Take heed that thou speak not to Jacob either good or bad. 25 Then x. Now Jacob had pitched his tent in the mount: and Laban with his brethren pitched in the mount of Gilead. 26 And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives taken with the sword? 27 Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp? 28 And hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in so doing. 29 It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad. 30 And now, though thou wouldest needs be gone, because thou sore longedst after thy father's house, yet wherefore hast thou stolen my gods? 31 And Jacob answered and said to Laban, Because I was afraid: for I said, Peradventure thou wouldest take by force thy daughters from me. 32 With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what is thine with me, and take it to thee. For Jacob knew not that Rachel had stolen them. 33 And Laban went into Jacob's tent, and into Leah's tent, and into the two maidservants' tents; but he found them not. Then went he out of Leah's tent, and entered into Rachel's tent. 34 Now Rachel had taken the images, and put them in the camel's furniture, and sat upon them. And Laban searched all the tent, but found them not. 35 And she said to her father, Let it not displease my lord that I cannot rise up before thee; for the custom of women is upon me. And he searched, but found not the images

[daniel1212av]

Vs. 19 - 35 However, this move uncovers the hitherto unrevealed attachment to paganism of Laban, and possibly of Rachel. Jacob had secretly left, and “passed over the river, and set his face toward the mount Gilead.” The river is thought to be the Euphrates, whereas the mountain would seem to be “one on the border of the land of Canaan, adjoining to Lebanon” (Gill). In the move, evidently while Laban had gone to shear his sheep, “Rachel had stolen the images that were her father's”, perhaps lest  her father consult them, and know where  Jacob fled (Aben Ezra), which would indicate Rachel feared them, and i think that she herself had an attachment to them. These seemed to have been “household gods,” graven images called in the Hebrew are  "teraphim", which could have been representations of angels, or more pagan deities, to which supernatural attributes were ascribed, but “they that make them are like unto them; so is every one that trusteth in them” Ps. 115:8 ).  And “it was told Laban on the third day that Jacob was fled” (v. 22) and so Laban and his brethren  pursued Jacob for 7 days until they caught up with him in mount Gilead. “And God came to Laban the Syrian in a dream by night, and said unto him, Take heed that thou speak not to Jacob either good or bad” (v. 24). It may be interesting but insignificant that the phrase “God came to” is only used one other time (outside of the word of the Lord coming to men), in that of God coming to Abimelech in a dream by night (Gn. 20:3). Laban overtakes Jacob and  demands an answer for his secret departure with all his goods, and reproves him for it, under a  likely pretense that Laban wanted to bid them a joyous farewell. Laban lets him know that he could do him hurt, if if were not for the LORD's intervention. He attributes Jacob's departure to homesickness, but asks why Jacob has stolen his gods (v. 30). Jacob's answer to the first question is that he (rightly) feared that Laban would take by force his daughters from him, but being ignorant of Rachel's theft of the idols, in response to the second Jacob says, “whomsoever thou findest thy gods, let him not live” (v. 32). This speaks of Jacob's integrity, as well as his innocence in the matter. Laban does a tent by tent search, and in Leah's he finds nothing, likewise the maids, and then searches Rachel's. She has hidden the idols under the camels saddle (likely what is meant by furniture) and pleads that it is her time of the month and should not move. Perhaps Laban is a bit tempered in his search by the consequences Jacob allows if the thief be found, but any case he does not force his crafty daughter (it sadly runs in the family) to move and finds nothing.

[daniel1212av]

36 And Jacob was wroth, and chided with Laban: and Jacob answered and said to Laban, What is my trespass? what is my sin, that thou hast so hotly pursued after me? 37 Whereas thou hast searched all my stuff, what hast thou found of all thy household stuff? set it here before my brethren and thy brethren, that they may judge betwixt us both. 38 This twenty years have I been with thee; thy ewes and thy she goats have not cast their young, and the rams of thy flock have I not eaten. 39 That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day, or stolen by night. 40 Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes. 41 Thus have I been twenty years in thy house; I served thee fourteen years for thy two daughters, and six years for thy cattle: and thou hast changed my wages ten times. 42 Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely thou hadst sent me away now empty. God hath seen mine affliction and the labour of my hands, and rebuked thee yesternight. 43 And Laban answered and said unto Jacob, These daughters are my daughters, and these children are my children, and these cattle are my cattle, and all that thou seest is mine: and what can I do this day unto these my daughters, or unto their children which they have born? 44 Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee. 45 And Jacob took a stone, and set it up for a pillar. 46 And Jacob said unto his brethren, Gather stones; and they took stones, and made an heap: and they did eat there upon the heap. 47 And Laban called it Jegarsahadutha: but Jacob called it Galeed. 48 And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed; 49 And Mizpah; for he said, The LORD watch between me and thee, when we are absent one from another. 50 If thou shalt afflict my daughters, or if thou shalt take other wives beside my daughters, no man is with us; see, God is witness betwixt me and thee. 51 And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee; 52 This heap be witness, and this pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm. 53 The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the fear of his father Isaac. 54 Then Jacob offered sacrifice upon the mount, and called his brethren to eat bread: and they did eat bread, and tarried all night in the mount. 55 And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them: and Laban departed, and returned unto his place.

[daniel1212av]

Vs. 37-43 Jacob then reproves Laban for his  pursuit and search and calls all his brethren as witness, confronting Laban with a warranted, succinct  Acts 7 -  type delineation of his iniquity, an honest account of Laban's selfishness in contrast to Jacob's 20 years (14 for wives, 6 for livestock) of diligent and often sacrificial toil amidst often much hardship. The fact that Laban had changed his wages 10 times is mentioned before, and likely this was Laban's way of compensating for his just losses in the (live) “stock market,” in which he  expected to gain. It was Jacob's faith that enabled him to endure and brought him through, and he culminates this needful reproof with “Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely thou hadst sent me away now empty. God hath seen mine affliction and the labour of my hands, and rebuked thee yesternight” (v. 42).  Compare with “Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye” (Acts 7:51). Jacob rightly perceives Laban's nature, and reveals that, knowing it was not any benevolence that retrained Laban from doing harm, but the LORD's warning.  Laban might have been a little chastened, but seem to insolently reply that all the daughters, children and cattle are his, meaning they came from him, and thus how can he do anything against them? (as if he might have had a reason to).
 
Vs. 44 - 48 Laban then proposes a covenant, which is what was usually done to resolve conflicts,  to which Jacob assents and sets up a stone pillar as a visible witness signifying it, and they eat a communal meal signifying agreement. Laban called the pillar Jegarsahadutha: but Jacob called it Galeed (v. 47). The former is the Chaldee, the latter the Hebrew; they have both the same meaning, viz., “heaps of witness” - K+D.
 
Vs. 49 “And Mizpah [Mizpah = “watchtower” - BDG] ; for he said, The LORD watch between me and thee, when we are absent one from another.” This is not the charitable brotherly invocation we might think it to be, rather it is one by Laban that actually expresses distrust, that invokes  the LORD as a witness if  Jacob  afflicts his daughters, or if he shalt take other wives beside his daughters, to hold him to account for such! There is not even a hint that Jacob would be prone to such, while it is Laban that sought to d them hurt, till the Lord restrained him,. The manifest insolence of Laban here is iniquity itself, and is typical of the guile of many who practice selfish and  cunning manipulation and deceit, attacking the victim as being the problem (or insinuating thereto) while imagining or feigning themselves innocent, or the victim.

V. 52 Laban did however, also promise (because God warned him)  that the by this covenant, which the pillar stood for, that neither would pass over that pillar to due them harm.

V. 53 Laban invokes the God of Abraham and Nahor, their father, even though Laban evidently did not really understand (or much want to) who the true God was, and like many who combine the Christian faith with idolatry today, so did Laban then.  “And Jacob sware by the fear of his father Isaac.” That is, by the One his father reverenced and obeyed, the living and true God by faith whom Isaac was born and blessed. 
 
V. 54 “Then Jacob offered sacrifice upon the mount, and called his brethren to eat bread: and they did eat bread, and tarried all night in the mount. 55 And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them: and Laban departed, and returned unto his place. It is not Laban, but Jacob that worships the Lord, and any invocation of the LORD by Laban in this issue was basically a violation of the third  commandment, that of mis-using the authority of God for ones own purposes, just as he was guilty of violating the first and second commandment a well.

We see in this chapter both the selfishness, deceit and impudence of Laban versus the integrity of a much  matured Jacob, who is “diligent in his business” (Prv. 22:9), and who manifested (among other things) the Godly virtue of enduring with much longsuffering a vessel of wrath fitted to destruction (Rm. 9:22). I suspect Laban had few, if any, true friends. We must search our hearts for any “Labanic” tendencies in us. Above all, we see the superintendence and preservative grace of almighty God, whose holiness and glory Jacob fell short of, as all mankind does, but who alone can say to His chosen, “I will never leave thee, nor forsake thee” (Heb. 13:15).  Though “we must through much tribulation enter into the kingdom of God” (Acts 15:22), we can believe the LORD to keep His covenant to those that trust (and thus obey) Him. “For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto him against that day” (Acts 14:22). To God be the glory.

[daniel1212av]

(Gen 32)  And Jacob went on his way, and the angels of God met him. 2 And when Jacob saw them, he said, This is God's host: and he called the name of that place Mahanaim. 3 And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of Edom. 4 And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now: 5 And I have oxen, and asses, flocks, and menservants, and womenservants: and I have sent to tell my lord, that I may find grace in thy sight. 6 And the messengers returned to Jacob, saying, We came to thy brother Esau, and also he cometh to meet thee, and four hundred men with him. 7 Then Jacob was greatly afraid and distressed: and he divided the people that was with him, and the flocks, and herds, and the camels, into two bands; 8 And said, If Esau come to the one company, and smite it, then the other company which is left shall escape. 9 And Jacob said, O God of my father Abraham, and God of my father Isaac, the LORD which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee: 10 I am not worthy of the least of all the mercies, and of all the truth, which thou hast showed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands. 11 Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children. 12 And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude. 13 And he lodged there that same night; and took of that which came to his hand a present for Esau his brother; 14 Two hundred she goats, and twenty he goats, two hundred ewes, and twenty rams, 15 Thirty milch camels with their colts, forty kine, and ten bulls, twenty she asses, and ten foals. 16 And he delivered them into the hand of his servants, every drove by themselves; and said unto his servants, Pass over before me, and put a space betwixt drove and drove. 17 And he commanded the foremost, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee? 18 Then thou shalt say, They be thy servant Jacob's; it is a present sent unto my lord Esau: and, behold, also he is behind us. 19 And so commanded he the second, and the third, and all that followed the droves, saying, On this manner shall ye speak unto Esau, when ye find him. 20 And say ye moreover, Behold, thy servant Jacob is behind us. For he said, I will appease him with the present that goeth before me, and afterward I will see his face; peradventure he will accept of me. 21 So went the present over before him: and himself lodged that night in the company. 22 And he rose up that night, and took his two wives, and his two womenservants, and his eleven sons, and passed over the ford Jabbok. 23 And he took them, and sent them over the brook, and sent over that he had. 24 And Jacob was left alone; and there wrestled a man with him until the breaking of the day. 25 And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint, as he wrestled with him. 26 And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. 27 And he said unto him, What is thy name? And he said, Jacob. 28 And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed. 29 And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there. 30 And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved. 31 And as he passed over Penuel the sun rose upon him, and he halted upon his thigh. 32 Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacob's thigh in the sinew that shrank.

[daniel1212av]

Genesis 32 -
“We have here Jacob still upon his journey towards Canaan. Never did so many memorable things occur in any march as in this of Jacob's little family. By the way he meets,  I. With good tidings from his God (Gen_32:1, Gen_32:2).  II. With bad tidings from his brother, to whom he sent a message to notify his return (Gen_32:3-6). In his distress,  1. He divides his company (Gen_32:7, Gen_32:8 ).  2. He makes his prayer to God (Gen_32:9-12).  3. He sends a present to his brother (Gen_32:13-23).  4. He wrestles with the angel (Gen_32:24-32).” – Henry

V. 1 As Jacob saw angels –  “ministering spirits sent forth to minister for those who shall be heirs of salvation” (Heb. 1:15) – in the dream which he had on his way to Laban's, ascending and descending the ladder, in which the LORD confirmed his way (Gn. 28:11-15), now he sees a host [from H2583; an encampment (of travellers or troops); hence an army – Strongs] of them on his departure with Laban in angry pursuit.  He recognizes them as God's host  and calls the place of meeting  Mahanaim = “two camps” – BDG.  “The place was situated between mount Gilead and the Jabbok, near the banks of that brook – JFB. 

v. 2 That Jacob knew that he was to meet his brother Esau is not told us till now, but considering the heart Esau has toward him last time they were last together Jacob wisely sent his own messengers ahead of him to meet his estranged brother in the land of Seir, the country of Edom,  “... which had its first name from Seir the Horite; and Esau having married into his family, came into the possession of it, by virtue of that marriage; or rather he and his sons drove out the Horites, the ancient possessors of it, and took it to themselves, from whom it was afterwards called Edom, a name of Esau.” – Gill.

Vs. 3 – 8 Jacob sends forth his “diplomats” with words of conciliation, that he will be sending both livestock and servants ahead of himself, hoping to find grace in his sight. The messengers return with news that Esau has 400 men with him. “Then Jacob was greatly afraid and distressed” (v. 7). He surely expects vengeance from Esau, and thus divides both the people and livestock into two groups, so that if Esau smites one company, then the other company which is left shall escape.

Vs. 9-12 Jacob then does the most needful thing, which is to pray. Jacob knows in whom he believes, the faithful and true God of Abraham, and Isaac, and professes the instructions and promise made to him by the same LORD in the previous chapter. He then humbly confesses (how i often feel, as we all should), “I am not worthy of the least of all the mercies, and of all the truth, which thou hast showed unto thy servant...” which was manifest in particular to Jacob, in that “with my staff I passed over this Jordan; and now I am become two bands.”  Rivers do change course, but Jordan then would have been close to where he was.  Jacob earnestly beseeches the LORD for protection from his brother whom he fears will smite him and his wives and children, in the light of God's promise to do him good, and make his decedents innumerable, 

Vs. 13 – 20  Jacob then takes of his increase a substantial gift, to send, by groups, before him by way of his servants to Esau before him, and commissions his servants to place a space between each herd, and commands the lead servant and consecutively those after him, to tell Esau upon his inquiry as to whose these are, that they are a present to him, and that Jacob himself is behind the herds. “And afterward I will see his face; peradventure he will accept of me” (v. 20).  “A man's gift maketh room for him, and bringeth him before great men” (Prov 18:16).

Vs. 21 – 23 After lodging that night in the company, Jacob “took his two wives, and his two womenservants, and his eleven sons, and passed over the ford Jabbok” and sent them over the brook with that which he had.

Vs. 24 – 25a  “The effectual fervent prayer of a righteous man availeth much” (James 5:16).
Jacob was now left alone, and enters into a mysterious but life changing and didactic (for us) event. Jacob wrestles with an “man,” but who really is an angel (Hos. 12:4), and which seems to be is an angelophany of Christ, as  v. 30 indicates. Jacob “wrestled.” That word [H79, from H80; to bedust, that is, grapple: - wrestle – Strongs] is only used twice in Scripture, both times here (vs. 25, 26). Jacob is strong, and as his service for Laban reveals, he is not one to give up. That the angel could not prevail over Jacob was certainty not because he could not (the angel of the LORD alone once slew 185,000 men: Is. 37:36), but in order to bring out of Jacob all his desire, make Jacob stronger and a fit recipient of the blessing. Real earnest prayer does not really change God, it changes us. It is in seeking that we are prepared for receiving, and to be good and appreciative stewards of the blessing (this relates to marriage as well).

[daniel1212av]

V. 25b The angel then touches Jacob's thigh and it is out of joint, yet Jacob continues! As any wrestler knows – or any one with a broken hip must – this is a tremendous handicap. Having wrestled, this reduced Jacob more to clinging, and that is the most basic thing we can do, and hold on till the deliverance or blessing comes.  “... and exhorted them all, that with purpose of heart they would cleave unto the Lord” (Acts 11:23). The incurring of this handicap by Jacob may represent a spiritual breaking that must take place in earnest seeking, in which we become even more aware of our weakness and utter dependence upon God to be our strength, and by whom we persevere in faith. But it  also true that a victory in spiritual battle, and of a victorious surrendered life to Christ, will cost us something more tangible, whether it be the reproach of family and society or even physical wounds that result because of persecution, or something else because we are a special enemy to the “god of this world,” and which things serve as a testimony to the Divine favor that comes with persevering faith and obedience, and by which we may be even more used by Him.

V. 26 The angel requests Jacob to let him go seeing the sun is coming up (perhaps not to detain Jacob further?)  but determined Jacob will not let him go UNTIL the angel  blesses him. “...that men ought always to pray, and not to faint” (Lk. 18:1). We need to be in an attitude of prayer at all times, being conscious of our dependence upon God and ready to ask for His help, as well as to “pray through” in supplications, until we have assurance that the Lord has has taken up our burdens, and continue in prayers until we obtain the blessing, or answer  to our petitions.  And in which i must much improve. “Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually” (Hos. 12:6). Though many prayers are often answered quickly, yet we are called to make supplications, which sometimes can require much travail and agony of soul (Lk. 22:44; 2 Cor. 1:8 ).

“The credit of a conquest will do him no good without the comfort of a blessing. In begging this blessing he owns his inferiority, though he seemed to have the upper hand in the struggle; for the less is blessed of the better. Note, Those that would have the blessing of Christ must be in good earnest, and be importunate for it, as those that resolve to have no denial. It is the fervent prayer that is the effectual prayer” – Henry 

That Jacob sought a blessing shows that he knew that this was no ordinary man. So it is in Christian warfare, in which we wrestle not against flesh and blood (Eph. 6:18), and must continue in earnest prayer,  “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints” (Eph 6:18). And while we all are intercessory priests, there are some upon whom the spirit of grace and supplications is especially manifest,  “Epaphras, who is of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God” (Col 4:12).

As breathing is to the natural man, prayer is to the spiritual, and the more we “exercise,” then the stronger our prayer “lungs become.” Refusal to pray as needed and as one is able, is passive rebellion, and the lack of consistent true earnest prayer, out of a poor and contrite heart, yet strong in faith, and in Jesus name (consistent with His character and will), goes before the downfall of a person, ministry and nation.

V.  27 The angel asks Jacob's name, which i am sure he knew, and upon his response we see here that Jacob's victorious travailing in prayer has made him worthy of a new name. “And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.” Israel = “he will rule as God – Strongs.  Isaac did not become the one by whom the most notable people on earth is named, and spiritual progenitor of many more, by wrestling with mere flesh and blood, and the kingdom in which the “Israel of God” (Gal. 6:16) are part of is not truly defended nor expanded but by spiritual means (Jn. 18:36; 2 Cor. 6:1-10).

V. 29 Jacob's request to the angel for his name, “that he might, according to his capacity, do him honour, Jdg_13:17 – Henry, is denied, perhaps because this “angel of the LORD” will one day more fully reveal His name in word and deed, that of Y'shua  (Jesus) = Yahweh saves!   

V. 30  And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.  Penuel or Peniel = “facing God” – BDG. It was as the day was breaking that Jacob would have best seen the man-angel's face, and was blessed, and so "Blessed is the people that know the joyful sound: they shall walk, O LORD, in the light of thy countenance" (Psa 89:15).

  “He does not say, “In this place I wrestled with God, and prevailed;” but, “In this place I saw God face to face, and my life was preserved;” not, “It was my praise that I came off a conqueror, but it was God's mercy that I escaped with my life.” Note, It becomes those whom God honours to take shame to themselves, and to admire the condescensions of his grace to them  – Henry (cf. 2Sa_7:18).

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V. 31 “And as he passed over Penuel the sun rose upon him, and he halted upon his thigh.” Jacob now has spiritual comfort, but some degree of physical discomfort. We may presume that the thigh went back into it's joint, but some soreness stayed with permanently due to “sinew which shrank”, as a reminder of the battle and the favor of God obtained through it, neither of which was to be forgotten nor taken lightly. Earnest seeking and faithful service to the LORD leaves a mark upon a soul. “From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus” (Gal 6:17).  So we must take up our cross daily, and follow Jesus in the way, and by His strength overcome our infirmities. In addition, whatever marks or infirmities result because of our spiritual battles and obedience to Christ in general, they are a badge of honor, and rather than being detriments they can be both a reminder of our dependence upon God and a catalyst for greater service, if and as we exchange our weakness for His strength. In this i have much to learn.

“And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.   For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.”  (2 Cor 12:7-10).

V. 32  “Therefore the children of Israel eat not of the sinew which shrank,..” In honor to the man and his battle by whom their nation was named,  “the children of Israel are accustomed to avoid eating the nervus ischiadicus, the principal nerve in the neighbourhood of the hip, which is easily injured by any violent strain in wrestling. 'Unto this day:' the remark is applicable still.” – K+D

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(Gen 33)  And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids. 2 And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost. 3 And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother. 4 And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept. 5 And he lifted up his eyes, and saw the women and the children; and said, Who are those with thee? And he said, The children which God hath graciously given thy servant. 6 Then the handmaidens came near, they and their children, and they bowed themselves. 7 And Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves. 8 And he said, What meanest thou by all this drove which I met? And he said, These are to find grace in the sight of my lord. 9 And Esau said, I have enough, my brother; keep that thou hast unto thyself. 10 And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me. 11 Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it. 12 And he said, Let us take our journey, and let us go, and I will go before thee. 13 And he said unto him, My lord knoweth that the children are tender, and the flocks and herds with young are with me: and if men should overdrive them one day, all the flock will die. 14 Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle that goeth before me and the children be able to endure, until I come unto my lord unto Seir. 15 And Esau said, Let me now leave with thee some of the folk that are with me. And he said, What needeth it? let me find grace in the sight of my lord.

16 So Esau returned that day on his way unto Seir. 17 And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth. 18 And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Padanaram; and pitched his tent before the city. 19 And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem's father, for an hundred pieces of money. 20 And he erected there an altar, and called it Elelohe-Israel.

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When a man's ways please the LORD, he maketh even his enemies to be at peace with him.(Prov 16:7). This proverb is applicable to Jacob in this case. “If it be possible, as much as lieth in you, live peaceably with all men (Rom 12:18).”

Vs. 1, 2 The more you see of Jacob, in both his God-fearing humility and caring leadership, the more you have to like him. Jacob has sent his herds ahead as a present unto Esau, and coming now with his family he lifts up his eyes and sees  Esau coming with his 400 men. For strategic purposes Jacob places his wives the handmaids and  their children in front, then Leah and her kids, and then Rachel and Joseph last, and Jacob goes before them as a faithful and wise shepherd.
 
V. 3, 4  He bows 7 times to the ground on his way to meet Esau, and coming near “Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.” Seeking peace without compromising truth and his moral integrity at all, Jacob's humility precludes any reason to incite Esau if he is vengeful. “Blessed are the peacemakers: for they shall be called the children of God” (Mat 5:9).

Vs. 5-7 Esau sees and inquires about the abundance  of wives and children, and Jacob gives the glory to whom it belongs, “The children which God hath graciously given thy servant” (v. 5b), and they come near and also bow themselves.

Vs. 8 – 11 Esau then inquires what the meaning was of the herds that Jacob wisely sent before him, to which Jacob replies that they were a gift, to find grace in the sight of Esau, whom he calls his master, assuring him that he has enough for himself. Any suspicion that Jacob was in any way insincere about his desire to bless Esau is refuted as Jacob insists that Esau receive the gifts in response to Esau's attempt to refuse them.

Jacob, who has seen the face of God in the sense of the man-angel  as the day was breaking (and so we can pray ”LORD, lift thou up the light of thy countenance upon us” (Ps. 4:6), now says,  “I have seen thy face, as though I had seen the face of God, and thou wast pleased with me” (v. 10). He likens the countenance of Esau with the one who brought it about, like as David would later liken the water gotten from the well at Bethlehem with the blood of the men who risked their lives to get it (2 Chrn. 23:15-17; cf. Jn. 6:27-63). But Jacob has sought the LORD, and now he has seen his working in Esau's heart, as expressed through his countenance, from which he once fled.

Vs. 12  “And he said, let us take our journey, and let us go,....”  “To Seir, where Esau lived, and whither he invited Jacob to stop a while, and refresh himself and his family:  “and I will go before thee;” to show him the way to his palace, and to protect him on the road from all dangers; or "besides thee" (q), alongside of him, keeping equal pace with him, thereby showing great honour and respect, as well as in order to converse with him as they, travelled.” – Gill 

Vs. 13-15 Jacob declines Esau's offer as injurious to his flock which God has entrusted him to, and the care of which Jacob is mindful of as one faithful and wise. Notice also in all of Jacob's faithful leadership under God that there is no sign of rebellion by his flock. There is also the possibility that as much as Jacob desires reconciliation and peace with his brother, he must be cautious about having too close a union with his worldly brother, and who was headed to Sier, while Jacob seemed to have gone to Succoth first, and could have visited Esau later in Seir.  So also pastors must be wise and watchful shepherds over the flock, that they be in the world but not of it, and regarding which leadership we are exhorted, “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you (Heb. 13:17). But it is submission to God first that must determine the obedience to those under Him. 

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Vs. 16 , 17a  “So Esau returned that day on his way unto Seir. 17 And Jacob journeyed to Succoth...”.  Succoth = “booths”  – BDG, “..on the other side of Jordan,  so called by anticipation, for it had its name from what follows;... [it] belonged to Sihon king of Heshbon, and was given to the tribe of Gad, Jos_13:27; it is mentioned along with Penuel, and was not far from it, Jdg_8:8” – Gill 

V. 17b “and built him an house, and made booths for his cattle:..” Likely because winter was approaching and he intended to stay a while in that place. ,

V. 18 “And Jacob came to Shalem, a city of Shechem..”  “Not Salem, of which Melchizedek was king, much less Jerusalem, for it was forty miles from it (w); more likely Salim near Aenon, where John was baptizing, Joh_3:23.”  “which is in the land of Canaan;”  “it belonged to that tribe of the Canaanites called Hivites; for Hamor, the father of Shechem- Gill.

V. 18b “when he came from Padanaram..” “What Jacob had asked for in his vow at Bethel, before his departure from Canaan, was now fulfilled. He had returned in safety “to the land of Canaan;' Succoth, therefore, did not belong to the land of Canaan, but must have been on the eastern side of the Jordan.” – K+D

V. 19 Jacob bought a parcel of land outside of Padanaram where he had placed his tent (his flocks would been have too large for the city proper) from the hand “of the children of Hamor,  Shechem's father..”,   whose son we shall shortly but sadly hear more of. “...for an hundred pieces of money.” Perhaps the money was valued according to the “lamb's standard.” (Cf. Acts 7:16 where this land is said to have been purchased by Abraham, but could either mean Abraham bought it as through his son or more likely that Jacob repurchased the land, which had gone back to it's previous owners.)

V. 20 “And he erected there an altar, and called it Elelohe-Israel.”  Like in the parallel accounts of his fathers (Gn. 6-8; 13:18; 22:9; 26:25), Jacob-Israel honors the LORD His God in formal worship.

“He calls it the altar of the Mighty One, the God of Israel, in which he signalizes the omnipotence of him who had brought him in safety to the land of promise through many perils, the new name by which he himself had been lately designated, and the blessed communion which now existed between the Almighty and himself. This was the very spot where Abraham, about one hundred and eighty-five years ago, built the first altar he erected in the promised land Gen_12:6-7. It is now consecrated anew to the God of promise.” – Barnes

Assignment: catalog the similarities between Abraham, Isaac and Jacob. How do they relate to our call and life? (How has God revealed Himself to us, and called and confirmed His will, and what has been our response?). How are we like/not like them in character?

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(Gen 34)  And Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land. 2 And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her. 3 And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel. 4 And Shechem spake unto his father Hamor, saying, Get me this damsel to wife. 5 And Jacob heard that he had defiled Dinah his daughter: now his sons were with his cattle in the field: and Jacob held his peace until they were come. 6 And Hamor the father of Shechem went out unto Jacob to commune with him. 7 And the sons of Jacob came out of the field when they heard it: and the men were grieved, and they were very wroth, because he had wrought folly in Israel in lying with Jacob's daughter; which thing ought not to be done. 8 And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her him to wife. 9 And make ye marriages with us, and give your daughters unto us, and take our daughters unto you. 10 And ye shall dwell with us: and the land shall be before you; dwell and trade ye therein, and get you possessions therein. 11 And Shechem said unto her father and unto her brethren, Let me find grace in your eyes, and what ye shall say unto me I will give. 12 Ask me never so much dowry and gift, and I will give according as ye shall say unto me: but give me the damsel to wife. 13 And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister: 14 And they said unto them, We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us: 15 But in this will we consent unto you: If ye will be as we be, that every male of you be circumcised; 16 Then will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people. 17 But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.

18 And their words pleased Hamor, and Shechem Hamor's son. 19 And the young man deferred not to do the thing, because he had delight in Jacob's daughter: and he was more honourable than all the house of his father. 20 And Hamor and Shechem his son came unto the gate of their city, and communed with the men of their city, saying, 21 These men are peaceable with us; therefore let them dwell in the land, and trade therein; for the land, behold, it is large enough for them; let us take their daughters to us for wives, and let us give them our daughters. 22 Only herein will the men consent unto us for to dwell with us, to be one people, if every male among us be circumcised, as they are circumcised. 23 Shall not their cattle and their substance and every beast of theirs be ours? only let us consent unto them, and they will dwell with us. 24 And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city.

25 And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword, and came upon the city boldly, and slew all the males. 26 And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem's house, and went out. 27 The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister. 28 They took their sheep, and their oxen, and their asses, and that which was in the city, and that which was in the field, 29 And all their wealth, and all their little ones, and their wives took they captive, and spoiled even all that was in the house. 30 And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites: and I being few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house. 31 And they said, Should he deal with our sister as with an harlot?

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V. 1. Dinah, Leah's daughter, seems to be dangerously seeking a social life,  and or was in search for a husband. If it be the latter we might surmise either she was not content to wait for her parents choice in the matter.

V. 2. “Shechem the son of Hamor the Hivite, prince of the country,...” sees her and defiles her (engages in sexual fornication). We do not know the circumstances, but there is not word here that indicates he forced her, and according to the laws provided later in Dt. 22, if a man laid with a virgin that is not betrothed, and was found, then he must pay the prescribed dowry to  the damsel's father and take her to be his wife, and he may not put her away all his days (vs. 28-, 29).

Vs. 3, 4.  Shechem loved Dinah and knowing they must be married speaks unto his father Hamor, “Get me this damsel to wife.”

Vs. 5 – 7  Word got to Jacob that that Shechem had defiled his daughter, but he will say nothing to his family until they come in from the field. Hamor goes to speak to Jacob, and when his sons heard of the matter they “were grieved, and they were very wroth, because he had wrought folly in Israel in lying with Jacob's daughter; which thing ought not to be done.”  Here we have one of the clearest condemnations of fornication. Presuming upon the physical intimacy of marriage without it's responsibility and commitment is a sin that works to destroy lives and society. Jacob had brought up his children in the nurture and admonition of the LORD to a degree, Dinah's disobedience notwithstanding, and even cultural norms demanded marriage.  How superior is this morality in comparison with that seen in much of the world today.  But there is a danger for moral  people to fall into self-righteousness, and react to wrongs in untempered self-willed vengeance, not acting as a God-fearing just judge, but out of an unwarranted exalted sense of superiority that justifies blind retaliation or unjust suppression.

Vs. 8 – 10. Hamor expresses his son's earnest desire for Dinah's hand in  marriage, and proposes that both intermarriage and trade between the two cultures be normalized.

Vs. 11, 12 Shechem has come with Hamor and offers to Dinah's father Jacob and her brethren whatever dowry they require for the right to marry Dinah. We can see in this how much a social contract marriage was, with it's concomitant accountability.

Vs. 13 – 17 Jacob's son's are not interested in dowry but in retaliation for the defilement of their sister, and manifesting Jacobian cunning, they wrongly feign that in order for any marriage between the two cultures to take place every male of them must be circumcised, and thus they shall “become one people.” But if not they will take their sister and be gone.   

Vs. 18 – 24 This proposal was pleasing to to Shechem and son and Hamor immediately sought to do this thing because he did loved Dinah, and was “more honourable than all the house of his father.”  They then went to the gate of their city, and communed with the men of their city, presenting the terms of the agreement, exhorting them to agree to it, as their cattle and their substance and every beast of theirs shall be ours. The men agree to this, and all the men they went out the gate of the city were circumcised. This is evidence that circumcision was known among such early peoples in this area.

Vs. 25 – 31 Jacob's vengeful sons wait until the 3rd day, when the circumcised men were perhaps the most sore and weak, and “they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem's house, and went out” (v. 26). They also spoiled their city, of their livestock and wealth “and all their little ones, and their wives took they captive and spoiled even all that was in the house” (v. 29).

Though Shechem was certainly worthy of some punishment, but absent in all this is both a directive from the LORD or the assent of Jacob, and perhaps he was too old, and his sons too self-willed and incensed, to prevent it. Jacob's thus reproved their response to Dinah's defilement by an outsider. “And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites” (v. 30), and thus he expected that they would slay him and his household. The sons, perhaps in a case of zeal without knowledge, see their entire response as justified, “ Should he deal with our sister as with an harlot?”   

The response of the Jacob's son, evidently led by Simeon and Levi, and who deceptively abused   the covenant sign of circumcision in order to gratify their revenge, and which extended not simply  to the guilty party but a whole town, has more to do with blind vengeance and racial pride than God-fearing righteousness (though we know not what iniquities were practiced by that city that might have brought judgment upon them by allowing such retaliation, a worse sort of which we all are worthy of eternally apart from Christ). As for Shechem in particular, no apology is made by for his defilement of Dinah, but he did show  that he earnestly desired to make things right by marrying her. However, all Jacob's son could see was red, and as is the case in mob mentality, seeking the LORD's will or even Jacob's was overruled by desire for vengeance. It is far too easy to use religion or moral or racial superiority to blindly effect punishment upon people, whether they be guilty of something or not, as they neither seek nor submit to the LORD, or even righteous jurisprudence. The descendants of Jacob would one day and often suffer similar acts of vengeance.
The crafty character of Jacob degenerated into malicious cunning in Simeon and Levi; and jealousy for the exalted vocation of their family, into actual sin. – K+D

Henry write, “..wrath thirsts for revenge; the thirst of revenge has recourse to treachery; treachery issues in murder; and murder is followed by other lawless actions.”

But their is a judgment for sin, and ”we are sure that the judgment of God is according to truth against them which commit such things” (Rm. 2:2), and either man will repent and seek forgiveness and redemption through “repentance toward God, and faith toward our Lord Jesus Christ” (Acts 20:21),  “Who His own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed” (Acts 2:24), or they will themselves pay for their sins, being judged by the very Lord they rejected in so many ways, the crucified and risen Lord Jesus Christ (Mt. 25:; Rv. 20:11-15). To the glory of God the Father who sent Him to be “the propitiation for our sins” and “the Saviour of the world” (1Jn. 4:10, 14), and to whom every knee should bow and every tongue should confess (Phil. 2:11).