Down to Earth But Heavenly Minded

What does Genesis Chapter 32 mean?

Jacob has resolved his conflict with Laban and now returns to the land of Canaan. He faces another unresolved conflict, however. He must pass near the region where his twin brother Esau lives to return home.

After being met by some angels of God and declaring that place “God’s camp,” Jacob begins working a strategy to know if he can make peace with Esau. Twenty years have passed since Jacob cheated Esau out of the family blessing. He did this by pretending to be Esau, fooling their blind father, Isaac. Esau became murderous in response (Genesis 27). When their mother Rebekah learned of Esau’s plan to kill Jacob, he had literally run for his life to Laban’s household in Paddan-Aram (Genesis 28:1–5).

Now returning to his homeland, Jacob could not know if Esau had forgiven him. Jacob begins by sending messengers to Esau to let him know he is back in the land, that he is wealthy, and that he hopes to find favor in Esau’s sight. He calls Esau lord and himself Esau’s servant (Genesis 32:1–5).

When Jacob’s servant returns from Esau, he brings no message other than that Esau is coming with 400 men. Jacob can’t know but must presume that Esau is coming to attack him. He grows greatly distressed and fearful—so terrified that he plans to potentially lose half of his own people. Jacob’s first response is to divide everything in his large company into two camps. If Esau attacks one group, perhaps the other half of the company can survive (Genesis 32:6–8).

Though Jacob seems to plan for the worst possible outcome, he prays with great faith and humility. He addresses the God of Abraham and Isaac and reminds God—and himself—that he is in this position because of God. He is obeying God’s command to return, and trusting His promise to do good for Jacob. Jacob acknowledges that God has shown his love and faithfulness far beyond what Jacob deserves. Jacob then clearly expresses his fear of Esau and asks God to deliver him, reminding God once more of His promise to make of Jacob a great nation (Genesis 32:9–12).

Next, Jacob prepares an enormous gift, sent ahead to his brother Esau, in hopes of appeasing his presumed anger. The last time these two men spoke, Esau had planned to kill Jacob in revenge (Genesis 27:41–45). The gift includes five herds of animals: goats, sheep, camels, cows, and donkeys, some 550 animals in all. They are to reach Esau, one herd after the other, each with a message to “my lord Esau” that his “servant Jacob” presents these gifts and follows behind (Genesis 32:13–20).

Having sent the gift on its way, Jacob rises in the night. He packs up his family and all he owns, and crosses over the Jabbok River, only to return alone to the other side. There he is unexpectedly—and without any biblical explanation—engaged in a wrestling match, in the dark, with a mysterious stranger. Jacob and this unknown assailant appear to be evenly matched in this physical combat, which continues nearly to dawn. Finally, the mysterious man attains a major advantage over Jacob, dislocating Jacob’s hip (Genesis 32:21–25).

Jacob, somehow realizing he has been wrestling God Himself, or perhaps an angel, refuses to release his combatant without a blessing. In a deeply symbolic moment, the man insists that Jacob—infamous for his deception and trickery (Genesis 27:36)—identify himself. Jacob does so, honestly, seeming to admit not only his true self but his position of weakness. In response, the man, now revealed to be God, changes Jacob’s name to Israel. Israel means “God fights.” The man says that Jacob has fought with God and with men, and has prevailed (Genesis 32:26–30).

The man blesses Jacob and Jacob renames the place Peniel, meaning “face of God.” Jacob declares he has seen God’s face and been allowed to live. As the sun rises, he limps away to rejoin his family and meet his brother (Genesis 32:31–32).

Chapter Context
Jacob came to work for Laban while running from the murderous rage of his twin brother, Esau. Jacob was routinely cheated by Laban, eventually resolving to go back home along with his entire family. Unfortunately, this means coming back to face Esau. Jacob soon learns that Esau is headed his way with 400 men. Are they coming to kill Jacob in revenge for his deceit in stealing Isaac’s blessing 20 years earlier? Jacob is afraid. He divides his large company into two camps. He prays earnestly to God for deliverance, and he prepares a huge gift to appease Esau. Finally, alone in the dark, Jacob physically grapples with a mysterious man who turns out to be God Himself, in some form. The man questions Jacob, changes his name to Israel, and pronounces a blessing. Thus prepared, Jacob will finally be reunited with his brother in the next chapter.

Verse by Verse

Verse 1. Jacob went on his way, and the angels of God met him.

Twenty years prior to the start of this passage, Jacob fled his home to escape the vengeful rage of his twin brother, Esau (Genesis 27:41). That led him into employment under Laban, his future father-in-law, who routinely cheated him (Genesis 31:6–7). After making a covenant of separation and peace with Laban, Jacob is finally free to cross over into Canaan and return to his people. God has commanded Jacob to make this move with the promise that He would be with Jacob.

Now the Lord provides new evidence to Jacob that He is still with him. Some “angels of God” meet him. This is Jacob’s second encounter with angels. The first time, he received a vision from the Lord in a dream of angels going up and down a ladder or staircase with the Lord Himself at the top (Genesis 28:12–13).

This time, however, Jacob is apparently wide awake. We don’t know what, if any, message is given by the angels, only that they meet Jacob. That alone would be enough to confirm God’s presence with Jacob as he re-entered the promised land of Canaan.

Context Summary
Genesis 32:1–21 describes Jacob’s preparations to meet his brother Esau, who is coming his way with 400 men. This will be the first time Jacob and Esau have spoken since Jacob fled Esau’s rage as described in Genesis 27. Jacob is terrified this approaching force is coming to kill him. He divides his company into two camps. He prays in humility and faith to God for deliverance. He prepares a large gift of 550 animals to be strategically delivered to Esau to appease his presumed anger.

Verse 2. And when Jacob saw them he said, “This is God ‘s camp!” So he called the name of that place Mahanaim.

When Jacob left Canaan to go to his uncle Laban in Paddan-Aram, he encountered angels and the Lord Himself in a dream (Genesis 28:12–13). When he woke up, he declared, “How awesome is this place! This is none other than the house of God, and this is the gate of heaven.”

Here, again, Jacob’s response to being met by the angels of God is to declare the place where it happens as special. He calls it “God’s camp.” The name he gives the place, Mahanaim, means “two camps.” It is not exactly clear what those two camps might be, although Jacob will divide his company into two camps in the following verses as a strategy to save some of his people and property from a potential attack by his brother Esau.

Though we don’t know exactly where it is now, Mahanaim is referenced several times later in Israel’s history. It was one of the cities of the Levites (Joshua 13:26) and, later, became the seat of Ish-bosheth’s reign over northern Israel (2 Samuel 2:8-9). David also sought safety there when Absalom was after him (2 Samuel 17:24).

Verse 3. And Jacob sent messengers before him to Esau his brother in the land of Seir, the country of Edom,

Now that his conflict with Laban has been resolved, Jacob turns to his homeland. While the parting with Laban was tense, Jacob is fully aware he may face another potentially violent confrontation. In order to return home, Jacob and his family must pass near the region where his brother Esau lives.

Twenty years have passed since Jacob deceived his father Isaac and stole the family blessing from Esau (Genesis 27:30–35). Before that, Jacob had also manipulated Esau into selling his birthright (Genesis 25:29–34). The reason Jacob left home in the first place is because his mother Rebekah had learned that Esau planned to kill Jacob (Genesis 27:41-45).

Did Esau still want Jacob dead? Jacob had no way of knowing. Their parting was certainly on poor terms, and nothing has happened in the meantime to suggest the brothers have been in contact. Before traveling through the vicinity, Jacob will send messengers to make contact with Esau where he lives in Edom as a show of good faith.

Verse 4. instructing them, “Thus you shall say to my lord Esau: Thus says your servant Jacob, ‘I have sojourned with Laban and stayed until now.

To return home, Jacob and his large company must pass near the region where his brother Esau lives. Does Esau still want to kill Jacob for taking his birthright and blessing? The threat was dire twenty years ago (Genesis 27:41–45), and nothing has happened since then to imply that the two men have been in contact.

In a show of good faith, Jacob sends messengers to Esau before moving through the land. He tells his messengers to tell Esau that he has been living with Laban, in Haran, for the last 20 years since he left home. Jacob’s message pointedly refers to his brother as “my lord Esau” and refers to himself as Esau’s servant. This indicates Jacob’s deference, respect and, likely, his great fear of his brother. This does not imply that Jacob mistakes his actual authority: though he was the younger, he held the birthright and the blessing. In addition, two separate prophesies declared that Esau would serve Jacob (Genesis 25:23; 27:40).

Jacob, though, would not risk claiming authority over his brother for the moment. A person can be right, and still suffer the consequences of acting foolishly, especially if the other person’s mind is set on revenge.

Verse 5. I have oxen, donkeys, flocks, male servants, and female servants. I have sent to tell my lord, in order that I may find favor in your sight.’”

Jacob continues to give his servants the message he wants them to deliver to his twin brother Esau. Though Jacob possesses abundant wealth and the blessing of the firstborn—albeit stolen (Genesis 27:30–35), there are risks involved with this reunion. Jacob doesn’t know if Esau still wants to kill him (Genesis 27:41–45), so he is crafting his message to be as deferential as possible. Jacob is not the only person threatened by this situation, since he is now travelling with his wives and children. Jacob’s fear over Esau’s wrath is echoed in his choice, shown in verse 7, to split his caravan into two separate groups, simply to avoid them being wiped out entirely.

In the previous verse, he described himself as Esau’s servant, calling Esau “lord.” Now he describes his great wealth in livestock and servants. Perhaps he intends to earn Esau’s respect. Jacob may be implying he is willing to give to Esau some of the wealth he has built over the last 20 years, in the hopes of finding favor in Esau’s sight. Jacob’s strategy seems clear: to avoid a violent confrontation with his brother at all costs.

Verse 6. And the messengers returned to Jacob, saying, “We came to your brother Esau, and he is coming to meet you, and there are four hundred men with him.”

Jacob seems to hope that the carefully crafted message he sent to Esau would help to resolve their old conflict. Twenty years prior to this moment, he fled alone from a twin brother, Esau, who was determined to kill Jacob out of revenge (Genesis 27:41–45). It’s common for a person to spend a great deal of time shaping a message meant for someone with whom you have a conflict. It’s also common for those carefully-worded messages to elicit a quick, hard-to-interpret response.

Jacob’s experience is similar, but with much higher stakes. Now, Jacob not only has to face Esau, he has to do so while traveling with his wives, children, and all of his accumulated wealth. Rather than pursue battle, or ignore the situation, Jacob chooses diplomacy. He called Esau “lord” and implied that perhaps he would share some of his great wealth with his brother.

Now the messengers return from Esau with no official reply at all. The only news is that Esau is coming with 400 men to meet Jacob. Is this a royal welcome or a war party? Is Esau coming to make peace with Jacob or to attack him? Jacob simply cannot know.

Verse 7. Then Jacob was greatly afraid and distressed. He divided the people who were with him, and the flocks and herds and camels, into two camps,

Jacob is afraid. In fact, the Hebrew phrasing in this verse implies he is terrified. The original phrase wa yi’ra Ya’aqob me’ōd wa yē’ser literally means “Then was afraid Jacob, extremely, and distressed.” His concern is not without good cause. Twenty years ago, he impersonated his brother, fooling their old and sick father in order to steal the family blessing (Genesis 27:30–35). Esau was furious. He made a plan to kill Jacob (Genesis 27:41–45). Jacob literally ran for his life to another country. Since then, so far as we know, there has been no contact of any kind between the brothers. Does Esau still want him dead?

Now that Jacob is back, he sends a careful, deferential message to his brother. His goal seems to be assuring Esau that he has no hard feelings, and to attempt to make peace. What he hears back is that Esau is coming to meet him with 400 men. Naturally, Jacob fears the worst—is this an attack? A welcoming party?

When Jacob is distressed, he usually comes up with a scheme to try and protect himself. He does so now, dividing all of his people, animals, and property into two camps. The following verse will tell us his reasoning: he hopes to give one group time to get away if Esau attacks. In this way, at least some of his family can survive this encounter.

Verse 8. thinking, “If Esau comes to the one camp and attacks it, then the camp that is left will escape.”

Jacob is afraid. Esau, his estranged twin brother, is coming with 400 men. Maybe it is a welcoming party or, just as likely, Esau is coming to take his revenge on Jacob. Twenty years prior, Jacob hoodwinked their father, Isaac, in order to steal a blessing meant for Esau (Genesis 27:30–35). Prior to that, Esau was manipulated into selling Jacob his birthright (Genesis 25:29–34). It was Esau’s murderous rage (Genesis 27:41–45) that drove Jacob to live with Laban, where he built his family and fortune.

In the following verses, Jacob will turn to God in faithful and humble prayer. Before that, though, Jacob will—characteristically—cook up a scheme. He has divided all of his people, animals, and property into two camps (Genesis 32:7). Now he reveals why: If Esau attacks one camp, those in the other camp might be able to get away. In this way, Jacob may at least save half of his large company.

Verse 9. And Jacob said, “O God of my father Abraham and God of my father Isaac, O Lord who said to me, ‘Return to your country and to your kindred, that I may do you good,’

According to Genesis 32:7, Jacob is terrified to hear that his estranged brother, Esau, is riding in his direction with 400 men. The language in the original Hebrew of verse 7 indicates a critical level of stress and fear. Jacob has good reason to believe Esau is coming to kill him. Twenty years prior, Jacob fled home to escape his brother’s revenge (Genesis 27:41–45), after Jacob fooled their elderly father in order to steal Esau’s blessing (Genesis 27:30–35).

How will Jacob respond to this fear? Despite his reputation for selfish scheming, his attempt to “plan” here actually makes a lot of sense. In that sense, Jacob provides a good model for us. He takes what action he can, positioning his large company to save as many as possible (Genesis 32:7–8). Then Jacob prays.

God has told Jacob repeatedly that He would be with him. God has often demonstrated to Jacob His protection and blessing. Now Jacob demonstrates his faith in the God who protects and provides: he turns to God for help. That’s what believers do. Jacob begins his prayer by addressing God as the God of Abraham and the God of Isaac, connecting to God’s legacy of blessing for his fathers. Then Jacob refers to the Lord as the one who told him to return to his country and family and promised to do good to him.

In terms of his literal words, Jacob is reminding God of God’s own promise. In effect, though, Jacob is reminding himself, both of God’s history of goodness and the promise to continue to do good for him.

Verse 10. I am not worthy of the least of all the deeds of steadfast love and all the faithfulness that you have shown to your servant, for with only my staff I crossed this Jordan, and now I have become two camps.

Jacob continues his desperate prayer to God out of his fear that Esau’s approaching party of 400 men is set to kill him. In the previous verse, he referred to the Lord as the one who told him to come here within reach of Esau, the one who promised to do good to him.

Now Jacob expresses his deep humility and gratitude before God. He is not demanding anything. In fact, he describes himself as unworthy of even the smallest things God has done out of His love for and faithfulness to Jacob. Jacob recognizes he would have no possessions to lose now if it weren’t for God. Leaving his homeland, he owned nothing but his staff. And, he fled as a direct result of his own manipulations and schemes (Genesis 27:30–35; 27:41–45). Now he possesses enough property, servants, and livestock to fill two large camps.

Before asking for God’s help, Jacob gives thanks for the enormous good God has already done for him. That’s a good pattern for us to follow, as well.

Verse 11. Please deliver me from the hand of my brother, from the hand of Esau, for I fear him, that he may come and attack me, the mothers with the children.

Jacob continues his desperate, fearful prayer to God. He is terrified that Esau, his estranged brother, has set out with a party of 400 men to attack him and his family (Genesis 32:6). This possibility so frightens Jacob that he’s split his entire caravan into two separate groups, so that if one is attacked, the other will be able to flee (Genesis 32:7–8). Thus far in his prayer, Jacob has acknowledged God’s goodness to him. All of this serves more as Jacob reminding himself of God’s promises than Jacob presuming to remind God of those same concerns.

Now Jacob makes his request. It’s a model prayer for us, as well. Jacob tells God what he wants, even expressing his emotional state of mind. It’s as honest as prayer gets: Please deliver me. Specifically, Jacob asks God to deliver him from Esau. Jacob tells God he is afraid that Esau will attack him, as well as attacking his wives and children.

Verse 12. But you said, ‘I will surely do you good, and make your offspring as the sand of the sea, which cannot be numbered for multitude.’”

Jacob continues his prayer to God for deliverance. He is desperately fearful over news that his estranged brother, who once vowed to kill him (Genesis 27:41–45) is now approaching with a party of 400 men (Genesis 32:6). Jacob has already split his family and possessions into two groups, hoping to give one a chance to retreat if they are attacked (Genesis 32:7–8). After this, Jacob begins to fervently pray to God and He has acknowledged God’s previous goodness to him (Genesis 32:9–10). He has made his request (Genesis 32:11). Now he reminds God—which, in truth, is Jacob reminding himself—of the Lord’s promise to do good to him and to make his offspring as the sand of the sea.

The implication in Jacob’s prayer is that God won’t be able to keep his promise to Jacob if he and all of his children are dead. Is Jacob attempting to manipulate God into protecting him by bringing up this promise? Or, is he simply declaring his trust that God will keep His promise? Perhaps even Jacob himself didn’t know. His life has been marked by an odd combination of reliance on God and personal scheming. This is a desperate prayer, made out of a heart of profound fear. In either case, it is an expression of great faith in God’s ability to step in and save Jacob from his brother Esau.

Verse 13. So he stayed there that night, and from what he had with him he took a present for his brother Esau,

Jacob’s response to the news that Esau was headed his way with 400 men was fearful (Genesis 32:6–7). He strategically divided his large company into two camps (Genesis 32:7–8). He prayed in great faith asking the Lord to deliver him (Genesis 32:9–12).

Now, Jacob takes another strategic step: He prepares an enormous gift for Esau. By taking the posture of a servant and treating Esau as a superior, Jacob hopes to appease his brother and make peace. He doesn’t know, yet, if Esau comes to do him harm. If so, Jacob sees this enormous offering as a way of softening his brother’s anger.

Does Jacob’s strategy—splitting his people and lavishing gifts on Esau—show a lack of faith? Does he not fully trust God’s ability to protect him? Perhaps, and this would be a common modern response: that Jacob needed to do nothing more than “have faith.” On the other hand, Jacob’s actions are not entirely foolish—in fact, they are sensible—and his attitude is one of fear, but not despair. It would be fair to say Jacob is doing what he can to avoid a tragedy and relying on God to secure the results.

Another possibility is that Jacob truly felt guilt for stealing the blessing from Esau 20 years earlier. That would make the sending of gifts a sincere attempt at making restitution.

The following verses will describe just how large this gift is and how strategically it will be delivered.

Verse 14. two hundred female goats and twenty male goats, two hundred ewes and twenty rams,

Esau is coming Jacob’s way with 400 men (Genesis 32:6). Is he coming to attack? Jacob doesn’t know, so he prepares for the worst (Genesis 32:7–8) while praying for the best (Genesis 32:9–12). An additional element to Jacob’s strategy is to prepare an enormous gift of livestock to give to Esau in hopes of appeasing any grudge his brother may still hold. Their last contact was some twenty years prior, when Jacob fled to avoid being murdered in a jealous rage by Esau (Genesis 27:41–45).

This verse begins a list of what herds of animals are included, starting with goats and sheep. Jacob sends 200 females and 20 males of each. This is a sizable herd, enough to provide considerable wealth in and of itself.

Verse 15. thirty milking camels and their calves, forty cows and ten bulls, twenty female donkeys and ten male donkeys.

Jacob’s estranged brother, Esau, last saw his brother twenty years prior, at which time he had vowed to kill him (Genesis 27:41–45). Now, as Jacob returns home with his vast fortune, flocks, and family, he hears that Esau is coming his way with 400 men (Genesis 32:6). Is he coming to attack? Jacob doesn’t know. Besides physically dividing his caravan (Genesis 32:7–8) and praying (Genesis 32:9–12), Jacob plans to supply Esau with presents. This part of his plan involves an enormous gift of livestock to give to Esau in hopes of appeasing any grudge his brother may still hold.

The gift—which is a fortune in and of itself—includes several herds of animals. Scripture has already mentioned 200 female and 20 male sheep, as well as 200 female and 20 male goats (Genesis 32:14). This verse adds camels: 30 nursing females with their calves, plus 50 total cows, and 30 total donkeys. In total, Jacob’s gift to Esau includes 550 animals plus the young camels.

Livestock was the large-scale currency of ancient times. Living animals provided a renewable source of milk, meat, labor, and fertilizer, transportation, and clothing. The size of this gift to Esau tells us both that Jacob had become enormously wealthy and that this wasn’t meant to be a mere token of kindness to Esau. Jacob is giving his brother a significant portion of his own wealth.

Verse 16. These he handed over to his servants, every drove by itself, and said to his servants, “Pass on ahead of me and put a space between drove and drove.”

Jacob has prepared an enormous gift for his approaching brother Esau (Genesis 32:6). This is being done in hopes of cooling Esau’s wrath for what Jacob did to him 20 years earlier (Genesis 27:30–35; 27:41–45). The offering includes 550 animals—males, females, and calves. In this time and place, living animals were a major commodity. They provided food, work, growth to families living in this region. This makes Jacob’s enormous gift more than just a symbol. This is an act endowing Esau with a considerable amount of Jacob’s personal fortune.

Jacob’s strategy includes sending these animals out with servants to meet Esau before Esau’s party of 400 men reaches him. Specifically, his servants were to deliver the herds to Esau one at a time, in five distinct groupings of goats, sheep, camels, cows, and donkeys. Jacob tells them to keep some space between each herd as they went toward Esau and his men. This, again, shows Jacob’s mastery of manipulation. Each additional gift would magnify how magnificent these presents are.

Verse 17. He instructed the first, “When Esau my brother meets you and asks you, ‘To whom do you belong? Where are you going? And whose are these ahead of you?’

Jacob continues to instruct his servants about how to deliver to Esau this enormous gift of five herds of animals, including goats, sheep, camels, cows, and donkeys. His goal is to avoid his family falling victim to the kind of hateful rage expressed by Esau twenty years before (Genesis 27:4–45). Jacob has divided his camp (Genesis 32:7–8) and fervently prayed (Genesis 32:9–12). His next step is to prepare an extravagant gift, several herds of livestock, and a masterfully dramatic way to present them to Esau. Instead of sending them all at once, Jacob instructs his men to proceed in distinct, separated groups (Genesis 32:16).

Jacob anticipates the moment when each group will reach Esau and his men. He knows Esau will ask the servant what is going on: Whose man are you? Where are you going with this herd? Who are these coming behind you? In the following verses, Jacob provides his servants with very specific answers to these questions. His goal is to emphasize, in no uncertain terms, his attempt to reconcile with his brother.

Verse 18. then you shall say, ‘They belong to your servant Jacob. They are a present sent to my lord Esau. And moreover, he is behind us.’”

Esau and 400 men are on their way to intercept Jacob’s family, for reasons unknown (Genesis 32:6). Fearing the worst, Jacob has split his caravan into two separate camps (Genesis 32:7–8). He has also prayed, in desperation, for God’s protection from his own twin brother (Genesis 32:9–12). Finally, Jacob has begun to orchestrate a dramatic presentation of lavish gifts. Five individual herds have been prepared: goats, sheep, camels, cattle, and donkeys. These are being sent, one at a time, to be presented to Esau before he arrives. Clearly, Jacob’s hope is to soften his brother’s long-simmering wrath (Genesis 27:41–45).

Jacob sensibly assumes Esau will ask the servants what they’re doing. Now he tells them specifically how to answer: These animals belong to “your servant Jacob.” He is giving them to “my lord Esau” as a gift, and he is coming behind us. This tactic of presenting multiple gifts would make each one seem unique and special, rather than simply coming as a single large group. The repetition of Jacob’s servant-like attitude would also be repeated, and made clear to Esau.

Verse 19. He likewise instructed the second and the third and all who followed the droves, “You shall say the same thing to Esau when you find him,

Esau and 400 men are on their way to Jacob, who has strategically separated into two camps (Genesis 32:6–8). After fervent prayer (Genesis 32:9–12), Jacob is sending out a large gift of five herds of animals to present to Esau before he arrives. He clearly hopes to quell Esau’s anger over their difficult split, some twenty years prior (Genesis 27:30–35; 27:41–45).

Jacob assumes that Esau’s men will ask the servants what they’re doing. In the previous verse, he told the servant who will be driving the first herd how to answer: These animals belong to “your servant Jacob.” He is giving them to “my lord Esau” as a gift. He is coming behind us.

Now he says to those driving the second, third, fourth, and fifth herds to say the same thing. Jacob pictures each herd reaching Esau, one after the other, with the same message. Jacob clearly hopes to impress and overwhelm Esau with his generosity and make it increasingly difficult for Esau to want to kill him.

Verse 20. and you shall say, ‘Moreover, your servant Jacob is behind us.’” For he thought, “I may appease him with the present that goes ahead of me, and afterward I shall see his face. Perhaps he will accept me.”

Jacob’s plan to appease Esau’s presumed wrath toward him is elaborate and strategic. This plan began by separating the caravan into two separate groups, so one would have a chance to escape while the other was attacked (Genesis 32:7–8). It also included Jacob’s sincere and desperate prayer to God (Genesis 32:9–12). The final piece of this puzzle, short of actually meeting Esau in person, is Jacob’s clever use of gifts.

He has constructed a parade, of sorts, with large gifts of animals arriving before Esau, one after another. Livestock were a major commodity in this era, so Jacob’s gift for Esau is incredibly generous. The parade will culminate with Jacob himself arriving and seeing Esau’s face. The goal in Jacob’s mind is that Esau will accept him. Or, at the very least, that Esau will be pleased enough not to attack Jacob and his family as they pass by.

Verse 21. So the present passed on ahead of him, and he himself stayed that night in the camp.

Jacob has sent out a large gift to intercept his estranged brother, Esau (Genesis 27:30–35; 27:41–45). After some twenty years, Jacob is returning home, and hears that Esau is headed his way with a group of 400 men (Genesis 32:6). Jacob’s intent is sending this gift—which is really five separate, large herds of livestock—is clear. He hopes that each successive gift, combined with the statement that “your servant Jacob” is giving these presents to “master Esau” will cool Esau off enough to prevent direct violence.

At this point in time, Jacob’s plan is in place. The herds of animals are on the move. Now comes the waiting. Jacob will spend a long and surprisingly eventful night in the camp before his fate is decided on the following day.

Verse 22. The same night he arose and took his two wives, his two female servants, and his eleven children, and crossed the ford of the Jabbok.

Jacob is afraid and distressed. He has sent out five herds of animals as gifts to his estranged twin brother, Esau, in hopes of appeasing his brother’s decades-old anger against him (Genesis 27:41–45; 32:1–6). The prior verse indicated that Jacob stayed in the camp that night, but this verse suggests an additional detail.

Whether it was his plan all along, or Jacob just couldn’t stand the suspense, he rises in the night, gathers his family of two wives, two servant wives, and 11 children and crosses the ford of the nearby Jabbok River, which flows into the Jordan River from the east. This makes the stream part of the borders of the Promised Land.

It’s key to remember that Scripture was not originally written as a collection of individual verses. Verses 21, 22, and 23 all flow in a continuous description. So, this passage seems to indicate that Jacob sent Esau’s gifts ahead, waited to send his family across the stream, and then returned to the original camp site alone. Why, exactly, Jacob felt the need to do this, the Bible does not say.

Verse 23. He took them and sent them across the stream, and everything else that he had.

Jacob has enacted a plan to send gifts to his estranged brother, Esau (Genesis 32:13–21). Instead of waiting for daylight, Jacob has gathered his wives and children and crossed the Jabbok River in the middle of the night to head in the direction of his approaching brother Esau. In fact, this verse reveals, that Jacob sent everything he had left in the camp across the river. Everything was packed up and moved out.

This verse adds some important details to the story. Jacob, either did not cross the river himself, or crossed back over to the other side. In either case, he remained behind alone. Scripture does not give an explicit reason for this decision. Perhaps Jacob intended to pray alone. Perhaps he just wanted to be alone for a while. It’s also possible that Jacob saw the stranger, mentioned in the next verse, and sensed that a confrontation was imminent. In any case, this passage is clear that Jacob, and Jacob alone, will be present for the next series of events.

Verse 24.

Verse 25.When the man saw that he did not prevail against Jacob, he touched his hip socket, and Jacob ‘s hip was put out of joint as he wrestled with him.

Jacob has remained alone in the night on one side of the Jabbok River after his family and all he owns has crossed over to the other side, headed toward a reunion with his estranged brother Esau. Without explanation, Jacob finds himself grappling with an unidentified man. The two have engaged in real, physical combat, wrestling with each other until daybreak. We will learn in the following verses that this mysterious man is somehow God Himself in physical form.

The symbolism of this event is deep, and better understood in the context of the Hebrew words used, as well as Jacob’s own history. The nearby stream is named Yab’bōq, meaning “emptying.” Jacob’s name in Hebrew is Ya’aqōb, which means “heel-grabber.” And the combat described here is yē’ābēq, meaning “grappling, wrestling.” Jacob’s past is one of “wrestling” with the will of God, always seeming to have a scheme or a plot prepared to get him his way. Crucially, Jacob has also been on both sides of impersonation—lying about one’s identity.

In wounding Jacob’s hip, the man takes a decided advantage. When that injury occurs, Jacob finds himself in a place of total helplessness; he cannot hope to win, from that point forward. And yet, he does not seem to give up, insisting on a blessing. This insistence all but proves that Jacob knows he is not struggling against a normal mortal.

There is some controversy over the use of the phrase “could not” or “was not able” when it comes to God’s contest here with Jacob. Some object to the idea that God “can’t” out-grapple a human being. However, the language used is relatively clear. The phrase lō yā’kōl is also used in verses such as Genesis 13:6, Exodus 40:35, and 1 Kings 5:3, where it means “was unable.”

Key to this misunderstanding is the context of intent. Those who instruct students in the martial arts deliberately hold back when sparring. That is, they restrict their techniques and limit their force. This allows the student to continue competing, rather than being quickly and pointlessly defeated. In the case of a more skilled student, the instructor is “unable” to defeat that opponent using a limited approach. At that point, if they choose to, the instructor can stop holding back and end the fight. Which, in fact, seems to be exactly what this mysterious opponent chose to do with Jacob, delivering a sudden and crippling attack.

Some assume that the man’s “touch” of Jacob implies a miraculous act. However, grappling techniques often involve wrenching or dislocating the joints. It’s entirely feasible for Jacob’s opponent to have simply maneuvered him in the right way to deliver a devastating injury, one which could have permanently affected Jacob’s ability to walk (Genesis 32:31).

The purpose behind this injury, along with Jacob’s response to it, are explained in the next few verses.

Verse 26. Then he said, “Let me go, for the day has broken.” But Jacob said, “I will not let you go unless you bless me.”

Jacob recently completed extensive preparations, out of fear that his estranged brother might be planning an attack (Genesis 32:6). As it turns out, Jacob was attacked, but not by his brother Esau. Instead, left alone in the night, Jacob has been attacked by a mysterious and unknown man. The two have engaged in real, physical combat, wrestling with each other until dawn. We will soon learn that this mysterious man is God in some kind of physical form (Genesis 32:28).

As their stalemate continues, the man suddenly puts Jacob’s hip out of joint. The mention of “touch” is not meant to imply that this was some kind of miracle or other supernatural act. These men are grappling—a contest which by definition involves leverage and wrenching against the joints. Like an instructor who “cannot” defeat a student using self-restrained tactics, this man “cannot” defeat Jacob until deciding to strike a decisive—possibly permanent (Genesis 32:31)—blow. This, of course, means Jacob is now at a total disadvantage.

Although clearly defeated, Jacob will not release the man. The man insists, wanting to leave since dawn has come. Jacob refuses. He recognizes this man has supernatural power. In fact, he seems to understand this is God or a representative of Him. Jacob insists that the man bless him. This request sets up one of the most profound moments of symbolism in the entire Old Testament.

Jacob’s history and personality are key to understanding this passage. His past is littered with incidents of deception and disguise (Genesis 27:22–23; 29:21–25). He is known to be a liar and deceiver (Genesis 27:36). His most famous scam was impersonating his brother in order to trick his father into giving him a blessing (Genesis 27:30–35). Even the Hebrew words used here are pregnant with meaning: the river is named Yab’bōq, meaning “emptying.” Jacob’s name in Hebrew is Ya’aqōb, which means “heel-grabber.” And the combat described here is yē’ābēq.

All of this plays into the critical moment described in the next verse.

Verse 27. And he said to him, “What is your name?” And he said, “Jacob.”

Taken by itself, this verse seems unspectacular. However, this simple question and answer represents a colossal moment in human history, and a defining example for understanding Christian theology.

Jacob is a man with a reputation for deception and lies (Genesis 27:36). He famously impersonated his brother, Esau, in order to trick his elderly father into giving him a blessing (Genesis 27:30–35). Even his name suggests deception: Ya’aqōb means “heel-grabber.” Further, this event takes place by a river named Yab’bōq, meaning “emptying.” And, the Hebrew word for “grappling” is yē’ābēq. Jacob is waiting to see how his reunion with Esau will go (Genesis 32:6). All of this emphasizes the level of conflict, struggle, and scheming present in Jacob’s life.

After grappling for some time, the stranger suddenly takes advantage in the fight by dislocating Jacob’s hip. At this point, Jacob seems to realize he has been wrestling with a physical manifestation of God Himself, or possibly some kind of angel. Though seriously injured, Jacob not only refused to submit, he demanded the man bless him before he will release his grip.

In a brilliant, pointed moment of crisis, the man asks a question striking right at the heart of Jacob’s past, his personality, and his need: what is your name? Jacob has demanded a blessing, something he once stole by lying about his identity (Genesis 27:19). In this instant, Jacob can either continue to be a liar, and a deceiver, or he can be honest about who he really is. As confirmed soon, this mysterious man is some manifestation of God—his question is exactly like the one asked of Adam and Eve after their sin (Genesis 3:8–9). It’s an opportunity to confess, and Jacob passes the test.

Jacob “the heel puller,” the “usurper”—Jacob the liar—admits the truth. As a result, God will give him a new name, and a new identity, as the father of God’s chosen people.

The symbolism of this event is critical to Christian understanding of sin and salvation. Despite Jacob’s lies and schemes, and all of his struggling against God, he cannot be truly blessed until he recognizes his own disadvantage and admits who he really is. This not only involves identity, it is an act of submission—ancient people believed that knowing and using a person’s name gave the speaker power. In response, God grants Jacob a new name, symbolically making him into a “new man” with a renewed purpose.

Verse 28. Then he said, “Your name shall no longer be called Jacob, but Israel, for you have striven with God and with men, and have prevailed.”

Jacob’s unexpected grappling match with a mysterious man symbolizes his own spiritual needs, and foreshadows the basic outlines of the gospel. Jacob’s past is rife with lies and deceptions (Genesis 25:29–34; 27:30–35). He doggedly wrestles with this stranger until dawn, when his opponent lands a crippling blow to his hip (Genesis 32:25). Even then, Jacob will not submit, demanding a blessing. In response, the man demands to know Jacob’s name. Possibly realizing that this combatant is God, in some form, Jacob finally admits who he truly is.

In response, God changes Jacob’s name to Israel, which means “God fights.” The man, God, tells Jacob this is because Jacob has fought with God and with men and has won. This, much as with verse 25, raises controversy when not carefully understood.

First, we should note that Jacob did not “win” the grappling contest. In fact, he seems to have been permanently crippled by it (Genesis 32:25; 32:31). He did, however, refuse to give up. And, when all was said and done, Jacob came out of the match “better off” than when he went in: he obtained a blessing from God. Looking at the deeper symbolism of the name Israel, it’s also true that Jacob’s greatest successes have come when he trusted God to plan and provide. There, too, Jacob has “prevailed” in his struggles.

This change of Jacob’s name is significant on several levels. Most immediately, it is yet another confirmation from God that Jacob will be protected and provided for in his perceived conflict with his brother Esau. Jacob’s prayer (Genesis 32:9–12) will be answered. He need no longer fear his brother.

Second, the name Jacob—Ya’aqōb in Hebrew—carries a meaning of cheater or deceiver. This is not an unfair point, since it’s exactly what Jacob did to Esau 20 years ago. His name, in part, described his character. This new name is intended to describe a new character, based on the fact that God fights for him and, importantly, for the nation that will come from him.

Finally, this name given to Jacob by God will become the very name of God’s people. The nation will be called Israel from this moment on. It’s no small coincidence that this nation of people will continue to “struggle” with God, demonstrating human weakness as well as the graceful mercy of God.

Verse 29. Then Jacob asked him, “Please tell me your name.” But he said, “Why is it that you ask my name?” And there he blessed him.

Jacob’s mysterious attacker in the night has turned out to be God Himself in some physical form. Or, perhaps this was some kind of angel. After a lengthy stalemate, Jacob’s opponent delivered a crippling blow to his hip. Jacob refused to submit, however, and insisted on being blessed. The man responded by asking Jacob—a man renowned for his lies and deceptions—to identify himself. Jacob does so, honestly, and God blessed Jacob by renaming him Israel, meaning “God fights.”

Now Jacob asks for the man’s name, a request which is flatly refused. In that era, knowing a person’s name was considered to be a major advantage. It was believed that speaking or invoking a person’s name could produce spiritual effects, coercing them or providing leverage. Jacob has already, submissively, given his real name to this man. The stranger, however, does no such thing. This, again, underscores the idea of mankind’s total submission and subjection before God. He owes us nothing, and we have no leverage or power over Him, at all.

Verse 30. So Jacob called the name of the place Peniel, saying, “For I have seen God face to face, and yet my life has been delivered.”

Jacob has wrestled with God in some physical form. Or, perhaps his opponent was some kind of manifested angel. Jacob’s hip has been dislocated. He has received a new name and a blessing, after finally admitting his true name—symbolically, by confessing that he is a “heel puller” and a “usurper:” that he is Ya’aqōb, or “Jacob,” rather than once again pretending to be someone else in order to gain a blessing (Genesis 27:19).

As Jacob has done after previous encounters with God, he gives the place where the encounter happened a new name. This place he calls Peniel, which means “face of God.” This is an interesting choice, since the common stance given in Scripture is that literally seeing God would bring death (John 1:18). However, some men in the Bible are said to have been allowed to see God “face to face,” at least in a symbolic or manifested form (Exodus 33:11). Jacob certainly recognizes his situation is unique, which is why he chooses this particular name for the site.

Verse 31. The sun rose upon him as he passed Penuel, limping because of his hip.

Jacob’s long night finally comes to an end. He has learned of his estranged brother’s approach with 400 men (Genesis 32:6) and prepared a lavish parade of gifts to blunt Esau’s decades-old anger (Genesis 27:41–45). After sending his family across a river, Jacob found himself grappling with a mysterious opponent. Despite being seriously injured (Genesis 32:25), Jacob refused to submit, instead demanding a blessing. The man demanded to know Jacob’s name, giving someone with a reputation for lying an opportunity to be honest. Jacob tells the truth, and God renames him Israel.

This injury does not seem to be minor. Not only does this verse make a point of saying that Jacob is limping, the next verse indicates that his descendants commemorate this moment by not eating hip sinews. Dislocations can, in fact, cause permanent damage. It’s not unlikely that Jacob’s overnight wrestling match permanently affected both his spirituality, and his body.

As the sun rises, Jacob limps past the place he has now renamed Peniel, reflecting this moment where he came face-to-face with God and was spared from death (Genesis 32:30). After all of this, Jacob is now ready to rejoin his family and show his face to his twin brother Esau. His fear is likely now greatly diminished, having survived a far deadlier encounter and having received a new name and a blessing from God.

Verse 32. Therefore to this day the people of Israel do not eat the sinew of the thigh that is on the hip socket, because he touched the socket of Jacob ‘s hip on the sinew of the thigh.

In his grappling match with a mysterious man—some manifestation of God, it turns out—Jacob suffered a catastrophic hip injury (Genesis 32:25). Dislocations of the hip can cause major damage to ligaments and tendons, some of which may never fully heal. Scripture often glosses over minor details, but this passage has been very specific that Jacob—now renamed Israel—is limping as he leaves Peniel. Most likely, this is a permanent condition, and Jacob will carry the physical evidence of his struggle with God for the rest of his life.

The custom of not eating this specific part of an animal’s body is still followed by many Jewish people. The law of Moses does not forbid this eating of the sinew of the thigh on the hip socket. However, it is many Jewish persons’ way of recognizing this crucial moment in Israel’s identity and acknowledging the God who fights for them.

End of Chapter 32.

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