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英文原文
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, Ge 32:1,2. II. With bad tidings from his brother, to whom he sent a message to notify his return, Ge 32:3-6. In his distress, 1. He divides his company, Ge 32:7,8. 2. He makes his prayer to God, Ge 32:9-12. 3. He sends a present to his brother, Ge 32:13-23. 4. He wrestles with the angel, Ge 32:24-32.
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Jacob Pursuing His Journey (1739 BC)
雅各继续行程（主前 1739 年）
¹ 雅各继续前行，神的众使者遇见他。
² 雅各看见他们，就说：这是神的军兵。于是给那地方起名叫玛哈念。
雅各既脱离了拉班，便向着迦南、朝着回家的路继续前行：神既帮助了我们渡过艰难，我们便当更加欢欣坚决地走天路。如今，1. 此处是雅各行程中的护卫（创 32:1）：神的众使者遇见他——在一个可见的显现中，是日间的异象还是夜间的梦境，如同他看见他们在梯子上之时（创 28:12），并不确定。当知：那守在善道中的，始终有好护卫；天使本身就是为他们的安全而奉差的服事之灵（来 1:14）。雅各在哪里支搭帐棚，他们就在他四围支搭他们的（诗 34:7）。他们遇见他，为要欢迎他再到迦南来；这是比任何君王所得的更尊荣的接待——被一城的官长们以礼迎接。他们遇见他，为要祝贺他的抵达，也为他逃脱了拉班而祝贺；因为他们以神仆人的昌盛为乐。他们一直无形地伴随着他，如今却向他显现，因为他前面有比他迄今所遇的更大的危险。当知：当神为他百姓设计 extraordinary 试炼之时，他也借 extraordinary 安慰预备他们。我们也许以为这些天使在雅各因拉班、后来又因以扫所引起的困惑和激动之中向他显现，比在这平静安宁的间歇中——他看不出自己有何迫切危险之时——更为合时；但神要我们在平安之时为患难作预备，在患难来到之时则靠从前的观察和经历而活；因为我们行事为人是凭着信心，不是凭着眼见。神的百姓死时，正是归回迦南、归回父家；那时神的使者必遇见他们，为他们的奴役之美满终结而祝贺，并把他们带到安息之所。2. 他对这护卫所取的安慰的留意（创 32:2）：这是神的军兵——所以，(1.) 这是一支有大能的军兵；如此被侍卫的人何其伟大，如此被护卫的人何其安全。(2.) 神必须因这保护得着赞美：这事我可以感谢神，因为这是他的军兵。 一个善人可以借信心的眼目看见雅各用肉眼所见的一样——相信那应许（诗 91:11）：他必为你吩咐他的使者。 我们既然确知每个圣徒都有天使的护卫围着他，又何须争论每个具体的圣徒是否有一位守护天使呢？为记念这恩惠，雅各据此给那地方起名叫玛哈念——二军兵，或二营。即，如一些拉比所说，一支是米所波大米的守护天使的军兵——他们从那里护送雅各，把他平安交托给另一支迦南天使的军兵——他们在如今他所在的边界上迎接他。更可能的是，他们以两队向他显现，一队在左一队在右，或一队在前一队在後，为要保护他免受後面拉班、前面以扫的侵害，使他们成为完整的护卫。如此他被神的恩惠所环绕。也许教会正因此被称为玛哈念——二军兵（歌 6:13）。这里雅各的家族构成一军，代表地上争战和行旅的教会；天使构成另一军，代表天上得胜安息的教会。
³ 雅各打发人先往西珥地去，就是以东地，见他哥哥以扫。
⁴ 又吩咐他们说：你们对我主以扫这样说：你的仆人雅各这样说：我在拉班那里寄居，直到如今。
⁵ 我有牛、驴、羊群、仆婢。现在打发人来报告我主，为要在你眼前蒙恩。
⁶ 所打发的人回到雅各那里，说：我们到了你哥哥以扫那里，他带着四百人迎着你来。
⁷ 雅各就甚惧怕，而且愁烦。便把那与他同在的人口，和羊群、牛群、骆驼，分作两队。
⁸ 说：以扫若来击杀这一队，剩下的那一队还可以逃避。
雅各如今再入迦南，神借天使的异象提醒他离开时所有的朋友，他便由此趁机提醒自己所曾有的仇敌——特别是以扫。利百加大概已把以扫在西珥定居、以及他对他的敌意持续的消息送给他。可怜的雅各怎么办呢？他渴望见父亲，却怕见哥哥。他喜见迦南，却因以扫之故只能战兢而喜。
I. 他差人给以扫带去极亲切谦卑的信息。看不出他的路必须经过以扫的境地，也看不出他需要求他准予通过；但他的路离以扫的地很近，他不愿不从其旁经过而不向他致以当给一个哥哥——双生哥哥、独一的哥哥、长兄、一个被得罪的哥哥——的尊敬。当知：1. 虽然我们的亲属对我们失了本分，我们却当尽良心向他们尽我们的本分。2. 把我们的光景告知朋友、探问他们的光景，是友谊和弟兄之爱的一分。礼貌之举有助于消灭敌意。雅各给他的信息极其殷勤（创 32:4,5）。(1.) 他称以扫为主，自称仆人，为要表明他不坚持自己所得的长子名分和祝福的特权，而把成全自己旨意于他的后裔之事留给神。当知：柔和使怒消退（传 10:4）。对那些不义地向我们发怒的人，我们不可拒绝以恭敬顺服的口吻说话。(2.) 他给他一个简短的自我介绍——他不是逃亡者和流浪者，而是虽然久在外，却有一个确定的住处，在自己的亲属那里：我在拉班那里寄居，直到如今；他也不是乞丐，也不是像浪子那样空手回家、缺乏必需、可能成为亲属的负担；不，我有牛、驴。 他知道这事（若有什么能的话）必博得以扫的好评。并且 (3.) 他恳求他的恩：*现在打发人来报告我主，为要在你眼前蒙恩。*当知：那有较好理由的人，成为求和好、求平安以及求公正的恳求者，并不算贬损。
II. 他收到关于以扫对他备战的一个非常可怕的消息（创 32:6）——不是一句话，而是一击，是对他亲切信息的粗鲁回报，是对一个可怜哥哥的糟糕欢迎：他带着四百人迎着你来。 他如今厌倦了等候为这位好父亲哀哭的日子，甚至在那些日子来到之先，就决意要杀他的兄弟。1. 他记念旧怨，如今要为长子名分和祝福向他报仇，若可能，要使雅各从两者所得的指望落空。当知：怀藏的恶意能持续很久，并在冒犯给出许久之后找到一个以暴力爆发的机会。愤怒的人记性很好。2. 他嫉妒雅各那点微薄的产业，虽然他自己如今拥有好得多的，却非要饱览雅各的毁灭、以雅各的掠物填满自己的田野不可。也许雅各送给他关于自己财富的报告只是更加激怒了他。3. 他断定如今雅各在路上——一个疲乏的旅客、无定所、（他以为）无护卫——毁灭他是容易的。那些有蛇之毒的，通常也有蛇之策略，要抓住头一个、最公平的复仇机会。4. 他决意突然行事，在雅各到他父亲那里之先，免得他插手在他们中间调停。以扫是那恨恶和睦之人中的一个；雅各说话，说和平的话，他却好战争（诗 120:6,7）。他出去，被怒气所催促，一心要流血杀人；他带着四百人，大概都是素来与他打猎的人，无疑都武装了，像他们的首领一样粗野残忍，准备执行那即使最野蛮的命令，如今所呼吸的无非是威吓和杀戮。这些人的十分之一就足以把可怜的雅各和他无辜无助的家族连根拔除。所以无怪乎接下去（创 32:7）说：雅各就甚惧怕，而且愁烦——也许更因为他还几乎没有从拉班所给他的惊吓中恢复过来。当知：义人在世上多有患难，有时一件事的结束不过是另一件事的开始。云在雨後又转回。雅各虽是大有信心的人，如今却大大惧怕。当知：对危险活泼的领悟，以及由此而起的儆醒之惧，可以与对神的大能和应许的谦卑信靠完全并存。基督自己在痛苦之中也极其惊惶。
III. 他把自己置于他目前境况所能容许的最好防御姿态。想抵抗是荒谬的，他一切的计谋只是要逃脱（创 32:7,8）。他认为不宜把一切放在一只船上，所以把他所有的分成两队，使一队被击杀时，另一队可以逃脱。如同一个温柔仔细的家主，他为他们安全挂虑，过于为自己的。他把队伍分开，不像亚伯拉罕（创 14:15）为争战，而是为逃命。
英文原文
Jacob Pursuing His Journey (1739 BC)
¹ 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.
Jacob, having got clear of Laban, pursues his journey homewards towards Canaan: when God has helped us through difficulties we should go on our way heaven-ward with so much the more cheerfulness and resolution. Now, 1. Here is Jacob's convoy in his journey (Ge 32:1): The angels of God met him, in a visible appearance, whether in a vision by day or in a dream by night, as when he saw them upon the ladder (Ge 28:12), is uncertain. Note, Those that keep in a good way have always a good guard; angels themselves are ministering spirits for their safety, Heb 1:14. Where Jacob pitched his tents, they pitched theirs about him, Ps 34:7. They met him, to bid him welcome to Canaan again; a more honourable reception this was than ever any prince had, that was met by the magistrates of a city in their formalities. They met him to congratulate him on his arrival, as well as on his escape from Laban; for they have pleasure in the prosperity of God's servants. They had invisibly attended him all along, but now they appeared to him, because he had greater dangers before him than those he had hitherto encountered. Note, When God designs his people for extraordinary trials, he prepares them by extraordinary comforts. We should think it had been more seasonable for these angels to have appeared to him amidst the perplexity and agitation occasioned first by Laban, and afterwards by Esau, than in this calm and quiet interval, when he saw not himself in any imminent peril; but God will have us, when we are in peace, to provide for trouble, and, when trouble comes, to live upon former observations and experiences; for we walk by faith, not by sight. God's people, at death, are returning to Canaan, to their Father's house; and then the angels of God will meet them, to congratulate them on the happy finishing of their servitude, and to carry them to their rest. 2. The comfortable notice he took of this convoy, Ge 32:2. This is God's host, and therefore, (1.) It is a powerful host; very great is he that is thus attended, and very safe that is thus guarded. (2.) God must have the praise of this protection: "This I may thank God for, for it is his host." A good man may with an eye of faith see the same that Jacob saw with his bodily eyes, by believing that promise (Ps 91:11), He shall give his angels charge over thee. What need have we to dispute whether every particular saint has a guardian angel, when we are sure he has a guard of angels about him? To preserve the remembrance of this favour, Jacob gave a name to the place from it, Mahanaim, two hosts, or two camps. That is, say some of the rabbin, one host of the guardian angels of Mesopotamia, who conducted Jacob thence, and delivered him safely to the other host of the angels of Canaan, who met him upon the borders where he now was. Rather, they appeared to him in two hosts, one on either side, or one in the front and the other in the rear, to protect him from Laban behind and Esau before, that they might be a complete guard. Thus he is compassed with God's favour. Perhaps in allusion to this the church is called Mahanaim, two armies, So 6:13. Here were Jacob's family, which made one army, representing the church militant and itinerant on earth; and the angels, another army, representing the church triumphant and at rest in heaven.
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.
Now that Jacob was re-entering Canaan God, by the vision of angels, reminded him of the friends he had when he left it, and thence he takes occasion to remind himself of the enemies he had, particularly Esau. It is probable that Rebekah had sent him word of Esau's settlement in Seir, and of the continuance of his enmity to him. What shall poor Jacob do? He longs to see his father, and yet he dreads to see his brother. He rejoices to see Canaan again, and yet cannot but rejoice with trembling because of Esau.
I. He sends a very kind and humble message to Esau. It does not appear that his way lay through Esau's country, or that he needed to ask his leave for a passage; but his way lay near it, and he would not go by him without paying him the respect due to a brother, a twin-brother, an only brother, an elder brother, a brother offended. Note, 1. Though our relations fail in their duty to us, yet we must make conscience of doing our duty to them. 2. It is a piece of friendship and brotherly love to acquaint our friends with our condition, and enquire into theirs. Acts of civility may help to slay enmities. Jacob's message to him is very obliging, Ge 32:4,5. (1.) He calls Esau his lord, himself his servant, to intimate that he did not insist upon the prerogatives of the birthright and blessing he had obtained for himself, but left it to God to fulfil his own purpose in his seed. Note, Yielding pacifies great offences, Ec 10:4. We must not refuse to speak in a respectful and submissive manner to those that are ever so unjustly exasperated against it. (2.) He gives him a short account of himself, that he was not a fugitive and a vagabond, but, though long absent, had had a certain dwelling-place, with his own relations: I have sojourned with Laban, and staid there till now; and that he was not a beggar, nor did he come home, as the prodigal son, destitute of necessaries and likely to be a charge to his relations; no, I have oxen and asses. This he knew would (if any thing) recommend him to Esau's good opinion. And, (3.) He courts his favour: I have sent, that I might find grace in thy sight. Note, It is no disparagement to those that have the better cause to become petitioners for reconciliation, and to sue for peace as well as right.
II. He receives a very formidable account of Esau's warlike preparations against him (Ge 32:6), not a word, but a blow, a very coarse return to his kind message, and a sorry welcome home to a poor brother: He comes to meet thee, and four hundred men with him. He is now weary of waiting for the days of mourning for this good father, and even before they come he resolves to slay his brother. 1. He remembers the old quarrel, and will now be avenged on him for the birthright and blessing, and, if possible, defeat Jacob's expectations from both. Note, malice harboured will last long, and find an occasion to break out with violence a great while after the provocations given. Angry men have good memories. 2. He envies Jacob what little estate he had, and, though he himself was now possessed of a much better, yet nothing will serve him but to feed his eyes upon Jacob's ruin, and fill his fields with Jacob's spoils. Perhaps the account Jacob sent him of his wealth did but provoke him the more. 3. He concludes it easy to destroy him, now that he was upon the road, a poor weary traveller, unfixed, and (as he thinks) unguarded. Those that have the serpent's poison have commonly the serpent's policy, to take the first and fairest opportunity that offers itself for revenge. 4. He resolves to do it suddenly, and before Jacob had come to his father, lest he should interpose and mediate between them. Esau was one of those that hated peace; when Jacob speaks, speaks peaceably, he is for war, Ps 120:6,7. Out he marches, spurred on with rage, and intent on blood and murders; four hundred men he had with him, probably such as used to hunt with him, armed, no doubt, rough and cruel like their leader, ready to execute the word of command though ever so barbarous, and now breathing nothing but threatenings and slaughter. The tenth part of these were enough to cut off poor Jacob, and his guiltless helpless family, root and branch. No marvel therefore that it follows (Ge 32:7), then Jacob was greatly afraid and distressed, perhaps the more so from having scarcely recovered the fright Laban had put him in. Note, Many are the troubles of the righteous in this world, and sometimes the end of one is but the beginning of another. The clouds return after the rain. Jacob, though a man of great faith, yet was now greatly afraid. Note, A lively apprehension of danger, and a quickening fear arising from it, may very well consist with a humble confidence in God's power and promise. Christ himself, in his agony, was sorely amazed.
III. He puts himself into the best posture of defence that his present circumstances will admit. It was absurd to think of making resistance, all his contrivance is to make an escape, Ge 32:7,8. He thinks it prudent not to venture all in one bottom, and therefore divides what he had into two companies, that, if one were smitten, the other might escape. Like a tender careful master of a family, he is more solicitous for their safety than for his own. He divided his company, not as Abraham (Ge 14:15), for fight, but for flight.
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Jacob's Prayer (1739 BC)
雅各的祷告（主前1739年）
⁹ 雅各说：“耶和华我祖亚伯拉罕的神，我父亲以撒的神啊，你曾对我说：‘回你本地本族去，我要厚待你。’ ¹⁰ 你向仆人所施的一切慈爱和诚实，我一点也不配得；我先前只拿着我的杖过这约旦河，如今我却成了两队了。 ¹¹ 求你救我脱离我哥哥以扫的手；因为我怕他来杀我，连妻子带儿女一同杀了。 ¹² 你曾说：‘我必定厚待你，使你的后裔如同海边的沙，多得不可胜数。’”
我们的规矩是在患难之时求告神；此处我们有一个遵行这规矩的榜样，而其成功激励我们效法这榜样。如今正是雅各受难之时，但他必从中得蒙拯救；这里我们看到他为那拯救而祷告，耶30:7。他在急难中寻求耶和华，耶和华就应允他。注意：惧怕之时当为祷告之时；凡叫我们惊恐的事，都当驱使我们跪下，到我们神的面前。雅各不久前才看见他的天使护卫，但在这患难中，他求告神，而不是求告他们；他知道他们乃是与他同作仆人的，启22:9。他也没有去求问拉班的神像；对他来说，他有一位可投靠的神，已经够了。他以一切所能有的庄重来到神面前，如此逃入耶和华的名里得安全，如同坚固台一般，箴18:10。这祷告更加值得注意，因为它为他赢得了作以色列——即与神较力的王子——的尊荣，又使他成为祷告余民的父，因此他们被称为雅各的种子，主从未对他们说过：*你们寻求我是徒然的。*如今，我们值得探究，这祷告中究竟有何非凡之处，竟使祈求者得着这一切尊荣。
I. 祈求本身只有一个，且极其明确：求你救我脱离我哥哥的手，创32:11。虽然按人看来毫无胜算，他却信神的大能能救他如同将羔羊从狮子血腥的口中救出。注意：1. 我们在向神祷告时，可以具体地陈明我们所处的特别困境与艰难；因为我们所打交道的这位神，是我们可坦然无惧的那一位：我们在施恩座前可以坦然无惧地说话（parresia）。2. 当我们的弟兄图谋成为我们的毁灭者时，我们的安慰是我们有一位父，可以到他面前求他作我们的拯救者。
II. 理由众多，且极其有力；从未有谁的案子被安排得更周全，伯23:4。他以极大的信心、恳切与谦卑献上他的祈求。他是何等恳切地求！求你救我，创32:11。他的惧怕使他不放松。他以何等圣洁的逻辑论证！以何等属天的雄辩恳求！这里有一份可效法的尊贵范本。
1. 他以列祖的神来到神面前，创32:9。他对自己的不配如此谦卑舍己，以致他没有称神为他自己的神，而是称他为与先祖立约的神：我祖亚伯拉罕的神，我父亲以撒的神啊；他所以能这样恳求，更因那约按着神亲自的命定，是承继给他的。注意：神与我们列祖所立的约，在我们受苦之时可作我们的安慰。对主的百姓来说常常如此，诗22:4,5。我们既生在神的家中，就蒙他特别的保护。
2. 他提出他的凭据：*你曾对我说：回你本地去。*他并非出于轻率才离开拉班那里，也并非出于善变的性情，或对故土愚妄的眷恋，才起意踏上这旅程，而是因顺服神的命令。注意：(1.) 我们可能正走在当尽本分的道路上，却仍在这路上遭遇患难与困苦。亨通不能证明我们在正路上，逆境也不能证明我们在错路上；我们可能正向着神所呼召我们去的地方走去，却仍以为自己的路被荆棘堵塞。(2.) 我们若谨慎地持守本分，就可安然将我们的安全交托给神。神若作我们的引导，他必作我们的保护。
3. 他谦卑地承认自己不配从神得任何恩惠（创32:10）：我一点也不配得；这是一个不寻常的恳求。有人也许以为他本应当这样恳求：如今所危在旦夕的，原是他自己的，他对全世界都有权；并且这一切都是他付了昂贵的代价才得来的；不，他恳求的是：主啊，我并不配得。注意：舍己与自卑在一切到施恩座前的祷告中都与我们相宜。基督从未如此称赞过其他祈求者，像他称赞那说主啊，我不配（太8:8）的人，和那说主啊，不错；但是狗也吃它主人桌子上掉下来的碎渣儿（太15:27）的妇人。如今请注意：(1.) 他何等华美尊贵地论到神向他所施的怜悯。我们这里有怜悯——这是众数的，乃是一股无尽的泉源，并有无数的溪流；又有怜悯与诚实——这就是说，已赐的怜悯是照着应许赐下的，而进一步的怜悯则由应许所保证。注意：存在神真理之中的，与显在神怜悯之中的，都是活泼信徒安慰与赞美的题材。不仅如此，请注意，这是一切的怜悯，和一切的诚实；这话的表达十分丰盛，表明他的心满了神的良善。(2.) 他论到自己时何等卑微谦逊，抛弃一切自以为有功德的念头：我一点也不配得你这一切的怜悯，更不配得我现在所求的这么大恩惠。雅各是一个相当有分量的人，从许多方面看都极有功德，在与拉班交涉时，他坚持自己的功劳也颇有理，但在神面前却不如此。原文作我比你的怜悯还小。注意：最好最伟大的人，也完全不配得神最小的恩惠，并当在一切场合中预备承认这一点。这就是那位卓越的赫伯特先生的座右铭：*比神一切怜悯中最小的还小。*那自见不配得最小恩惠的人，最为领受极大恩惠作了最好的预备。
4. 他感恩地承认神在被放逐期间向他所施的良善，并承认这一切远超他的期望：我先前只拿着我的杖过这约旦河——又贫穷又孤单，如同一个被人遗弃、被人藐视的客旅；他没有向导，没有同伴，没有仆从，没有旅行的便利，只有他的杖，此外别无他物可作倚靠；如今我却成了两队了——如今我周围有众多儿女仆从所组成的可喜的随从：虽然正是他的患难迫使他此刻将家人分为两队，他却以此作为放大他人数加增之恩典的根据。注意：(1.) 我们家人的增多，惟有当我们看见其中神的怜悯和他的诚实之时，才是真正叫我们得安慰的。(2.) 那结局大大增多的人，当存谦卑感恩的心记念自己起头是何等微小。雅各恳求说：主啊，我出去时只有杖，只有一条性命可舍，你尚且保守了我；如今这么多人随我同行，你岂不也要保守我吗？
5. 他强调他所处的危险之极：主啊，救我脱离以扫，因为我怕他，创32:11。神的百姓并不讳于将自己的惧怕告诉神；因为他们知道神鉴察他们，也顾念他们。那激发祷告的惧怕，其本身也可作为恳求的理由。他所怕的不是强盗，而是凶手；并且危及的也不只是他自己的性命，还有为要跟随他离开故土的母亲们和孩子们的性命。注意：天然的亲情可以在祷告中为我们提供合理蒙悦纳的恳求。
6. 他特别着重神所赐给他的应许（创32:9）：你曾说：我要厚待你；又在末了说（创32:12）：你曾说：我必定厚待你。注意：(1.) 我们在祷告中对神所能说的最好的话，就是他已对我们说过的话。神的应许，既是我们在祷告中欲望的最可靠引导，又为我们提供最好的祈求，也是我们盼望的最稳固根基，并为我们提供最好的理由。"主啊，你曾如此如此说；你岂不要像你的话那样信实吗？你曾藉这话使我有所盼望？"诗119:49。(2.) 最笼统的应许也可以应用在特别的情形上。"你曾说：我必厚待你；主啊，就在这事上厚待我吧。"他也恳求一个特别的应许，就是使他的后裔繁多的应许。"主啊，他们若都被剪除了，那应许将怎样成就呢？"注意：[1.] 神对敬虔人之家有应许，这应许可在祷告中为家中普通的或特别的怜悯而运用，创17:17，诗112:2，诗102:28。[2.] 世界的威吓当驱使我们投靠神的应许。
英文原文
Jacob's Prayer (1739 BC)
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.
Our rule is to call upon God in the time of trouble; we have here an example to this rule, and the success encourages us to follow this example. It was now a time of Jacob's trouble, but he shall be saved out of it; and here we have him praying for that salvation, Jer 30:7. In his distress he sought the Lord, and he heard him. Note, Times of fear should be times of prayer; whatever frightens us should drive us to our knees, to our God. Jacob had lately seen his guard of angels, but, in this distress, he applied to God, not to them; he knew they were his fellow-servants, Re 22:9. Nor did he consult Laban's teraphim; it was enough for him that he had a God to go to. To him he addresses himself with all possible solemnity, so running for safety into the name of the Lord, as a strong tower, Pr 18:10. This prayer is the more remarkable because it won him the honour of being an Israel, a prince with God, and the father of the praying remnant, who are hence called the seed of Jacob, to whom he never said, Seek you me in vain. Now it is worth while to enquire what there was extraordinary in this prayer, that it should gain the petitioner all this honour.
I. The request itself is one, and very express: Deliver me from the hand of my brother, Ge 32:11. Though there was no human probability on his side, yet he believed the power of God could rescue him as a lamb out of the bloody jaws of the lion. Note, 1. We have leave to be particular in our addresses to God, to mention the particular straits and difficulties we are in; for the God with whom we have to do is one we may be free with: we have liberty of speech (parresia) at the throne of grace. 2. When our brethren aim to be our destroyers, it is our comfort that we have a Father to whom we may apply as our deliverer.
II. The pleas are many, and very powerful; never was cause better ordered, Job 23:4. He offers up his request with great faith, fervency, and humility. How earnestly does he beg! Deliver me, I pray thee, Ge 32:11. His fear made him importunate. With what holy logic does he argue! With what divine eloquence does he plead! Here is a noble copy to write after.
1. He addresses himself to God as the God of his fathers, Ge 32:9. Such was the humble self-denying sense he had of his own unworthiness that he did not call God his own God, but a God in covenant with his ancestors: O God of my father Abraham, and God of my father Isaac; and this he could the better plead because the covenant, by divine designation, was entailed upon him. Note, God's covenant with our fathers may be a comfort to us when were are in distress. It has often been so to the Lord's people, Ps 22:4,5. Being born in God's house, we are taken under his special protection.
2. He produces his warrant: Thou saidst unto me, Return unto thy country. He did not rashly leave his place with Laban, nor undertake this journey out of a fickle humour, or a foolish fondness for his native country, but in obedience to God's command. Note, (1.) We may be in the way of our duty, and yet may meet with trouble and distress in that way. As prosperity will not prove us in the right, so cross events will not prove us in the wrong; we may be going whither God calls us, and yet may think our way hedged up with thorns. (2.) We may comfortably trust God with our safety, while we carefully keep to our duty. If God be our guide, he will be our guard.
3. He humbly acknowledges his own unworthiness to receive any favour from God (Ge 32:10): I am not worthy; it is an unusual plea. Some would think he should have pleaded that what was now in danger was his own, against all the world, and that he had earned it dear enough; no, he pleads, Lord, I am not worthy of it. Note, Self-denial and self-abasement well become us in all our addresses to the throne of grace. Christ never commended any of his petitioners so much as him who said, Lord, I am not worthy (Mt 8:8), and her who said, Truth, Lord, yet the dogs eat of the crumbs which fall from their master's table, Mt 15:27. Now observe here, (1.) How magnificently and honourably he speaks of the mercies of God to him. We have here, mercies, in the plural number, and inexhaustible spring, and innumerable streams; mercies and truth, that is, past mercies given according to the promise, and further mercies secured by the promise. Note, What is laid up in God's truth, as well as what is laid out in God's mercies, is the matter both of the comforts and the praises of active believers. Nay, observe, it is all the mercies, and all the truth; the manner of expression is copious, and intimates that his heart was full of God's goodness. (2.) How meanly and humbly he speaks of himself, disclaiming all thought of his own merit: "I am not worthy of the least of all thy mercies, much less am I worthy of so great a favour as this I am now suing for." Jacob was a considerable man, and, upon many accounts, very deserving, and, in treating with Laban, had justly insisted on his merits, but not before God. I am less than all thy mercies; so the word is. Note, The best and greatest of men are utterly unworthy of the least favour from God, and just be ready to own it upon all occasions. It was the excellent Mr. Herbert's motto, Less than the least of all God's mercies. Those are best prepared for the greatest mercies that see themselves unworthy of the least.
4. He thankfully owns God's goodness to him in his banishment, and how much it had outdone his expectations: "With my staff I passed over this Jordan, poor and desolate, like a forlorn and despised pilgrim;" he had no guides, no companions, no attendants, no conveniences for travel, but his staff only, nothing else to stay himself upon; "and now I have become two bands, now I am surrounded with a numerous and comfortable retinue of children and servants:" though it was his distress that had now obliged him to divide his family into two bands, yet he makes use of that for the magnifying of the mercy of his increase. Note, (1.) The increase of our families is then comfortable indeed to us when we see God's mercies, and his truth, in it. (2.) Those whose latter end greatly increases ought, with humility and thankfulness, to remember how small their beginning was. Jacob pleads, "Lord, thou didst keep me when I went out with only my staff, and had but one life to lose; wilt thou not keep me now that so many are embarked with me?"
5. He urges the extremity of the peril he was in: Lord, deliver me from Esau, for I fear him, Ge 32:11. The people of God have not been shy of telling God their fears; for they know he takes cognizance of them, and considers them. The fear that quickens prayer is itself pleadable. It was not a robber, but a murderer, that he was afraid of; nor was it his own life only that lay at stake, but the mothers' and the children's, that had left their native soil to go along with him. Note, Natural affection may furnish us with allowable acceptable pleas in prayer.
6. He insists especially upon the promise God had made him (Ge 32:9): Thou saidst, I will deal well with thee, and again, in the close (Ge 32:12): Thou saidst, I will surely do thee good. Note, (1.) The best we can say to God in prayer is what he has said to us. God's promises, as they are the surest guide of our desires in prayer, and furnish us with the best petitions, so they are the firmest ground of our hopes, and furnish us with the best pleas. "Lord, thou saidst thus and thus; and wilt thou not be as good as thy word, the word upon which thou had caused me to hope?" Ps 119:49. (2.) The most general promises are applicable to particular cases. "Thou saidst, I will do thee good; Lord, do me good in this matter." He pleads also a particular promise, that of the multiplying of his seed. "Lord, what will become of that promise, if they be all cut off?" Note, [1.] There are promises to the families of good people, which are improvable in prayer for family-mercies, ordinary and extraordinary, Ge 17:17, Ps 112:2, Ps 102:28. [2.] The world's threatenings should drive us to God's promises.
13-23
Jacob's Present to Esau (1739 BC)
雅各赠予以扫的礼物（公元前1739年）
¹³ 当夜雅各在那里住宿，就从他所有的物中拿礼物要送给他哥哥以扫。 ¹⁴ 母山羊二百只，公山羊二十只，母绵羊二百只，公绵羊二十只， ¹⁵ 奶崽子的骆驼三十只，各带着小骆驼，母牛四十只，公牛十只，母驴二十匹，驴驹十匹。 ¹⁶ 每样各分一群，交在仆人手下。就对仆人说，你们要在我前头过去，使群群相离有空闲的地方。 ¹⁷ 又吩咐尽先走的说，我哥哥以扫遇见你的时候，问你说，你是谁的仆人。要往那里去。你前头这些是谁的。 ¹⁸ 你就说，是你仆人雅各的，是送给我主以扫的礼物。他自己也在我们后边。 ¹⁹ 又吩咐第二，第三，和一切赶群畜的人说，你们遇见以扫的时候，也要这样对他说。 ²⁰ 并且你们要说，你仆人雅各在我们后边。因雅各心里说，我藉着在前头去的礼物解他的恨，然后再见他的面，或者他容纳我。 ²¹ 于是礼物先过去了。那夜雅各在队中住宿。 ²² 他夜间起来，带着两个妻子，两个使女，并十一个儿子，都过了雅博渡口。 ²³ 先打发他们过河，又打发所有的都过去。
雅各既以虔诚的祷告使神成为自己的朋友，此处又以审慎的礼物设法使以扫成为自己的朋友。他曾求神救他脱离以扫的手，因为他惧怕他；但他的惧怕并未沉沦到那种使人放弃手段的绝望之中，他的祷告也并未使他妄自仰赖神的怜悯而不尽本分。请注意：当我们为任何怜悯向神祷告之后，我们必须以努力来辅助我们的祷告；否则，我们不是信靠神，而是试探神；我们当如此仰赖神的护理，以致善用自己的谨慎。"你当自助，神必助你"；神答应我们的祷告，常常是藉着教导我们以见识安排我们的事。为要平息以扫：
I. 雅各送他一份极为丰盛的礼物，不是珠宝华服（他并没有这些），而是牲畜，总数共五百八十头，创32:13-15。如今：1. 这是神赐福雅各使他大大加增的凭据——他竟能从自己的牲畜中拨出这么多来。2. 这也是他智慧的凭据——他甘愿舍弃一部分，以保全其余；有些人的贪婪使他们所失的超过所得的，因吝惜少许花费，便将己身暴露于大损失之中；以皮换皮，凡人所有的，他若是个智慧人，就必为保全性命而献上。3. 这也是他所认为能讨以扫喜悦的礼物——以扫既常以猎取野兽为业，大概自己的家畜并不充裕，难以用作放牧新得之地土的种畜。我们也可设想，雅各牲畜的杂色——有纹、有点、有斑——必能投以扫所好。4. 他对自己承诺，藉此礼物他必能得着以扫的恩宠；因为礼物通常无论转向何方尽都亨通（箴17:8），且为人开路（箴18:16）；不但如此，它能平息愤怒和烈怒（箴21:14）。请注意：[1.] 我们不可绝望于与那对我们最为激怒之人和好；我们不该断定人无可挽回，直到我们已试着挽回他。[2.] 和平与爱心，虽以重价购得，对买者终必证明是好买卖。许多性情乖戾、心地不良的人，在雅各的处境下，便会说："以扫无故起誓要杀我，他便从我这里再得不着半文钱的好处；我宁可远远地不见他，也不送他礼物"：但雅各却赦免并忘记。
II. 他送了极为谦卑的信息，并嘱咐仆人要以最好的方式传达，创32:17,18。他们当称以扫为主，称雅各为他的仆人；当告诉他，他们所带来的牲畜是雅各送他的微薄礼物，作为他在外所得的样本。所送的牲畜分成数群，每群所随的仆人都要传达同样的信息，好使礼物显得更为贵重，而如此重复多次的谦卑顺服，更可能影响以扫。他们尤要留意告诉他，雅各随后就来（创32:18-20），免得他疑心雅各因恐惧而逃。请注意：对人良善的友善信任，可能有助于防止他们的恶意所要加于我们的祸害：雅各若显得不怕以扫，以扫或许也可望不成为雅各的惊吓。
英文原文
Jacob's Present to Esau (1739 BC)
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.
Jacob, having piously made God his friend by a prayer, is here prudently endeavouring to make Esau his friend by a present. He had prayed to God to deliver him from the hand of Esau, for he feared him; but neither did his fear sink into such a despair as dispirits for the use of means, nor did his prayer make him presume upon God's mercy, without the use of means. Note, When we have prayed to God for any mercy, we must second our prayers with our endeavours; else, instead of trusting god, we tempt him; we must so depend upon God's providence as to make use of our own prudence. "Help thyself, and God will help thee;" God answers our prayers by teaching us to order our affairs with discretion. To pacify Esau,
I. Jacob sent him a very noble present, not of jewels or fine garments (he had them not), but of cattle, to the number of 580 in all, Ge 32:13-15. Now, 1. It was an evidence of the great increase with which God had blessed Jacob that he could spare such a number of cattle out of his stock. 2. It was an evidence of his wisdom that he would willingly part with some, to secure the rest; some men's covetousness loses them more than ever it gained them, and, by grudging a little expense, they expose themselves to great damage; skin for skin, and all that a man has, if he be a wise man, he will give for his life. 3. It was a present that he thought would be acceptable to Esau, who had traded so much in hunting wild beasts that perhaps he was but ill furnished with tame cattle with which to stock his new conquests. And we may suppose that the mixed colours of Jacob's cattle, ring-straked, speckled, and spotted, would please Esau's fancy. 4. He promised himself that by this present he should gain Esau's favour; for a gift commonly prospers, which way soever it turns (Pr 17:8), and makes room for a man (Pr 18:16); nay, it pacifies anger and strong wrath, Pr 21:14. Note, [1.] We must not despair of reconciling ourselves even to those that have been most exasperated against us; we ought not to judge men unappeasable, till we have tried to appease them. [2.] Peace and love, though purchased dearly, will prove a good bargain to the purchaser. Many a morose ill-natured man would have said, in Jacob's case, "Esau has vowed my death without cause, and he shall never be a farthing the better for me; I will see him far enough before I will send him a present:" but Jacob forgives and forgets.
II. He sent him a very humble message, which he ordered his servants to deliver in the best manner, Ge 32:17,18. They must call Esau their lord, and Jacob his servant; they must tell him the cattle they had was a small present which Jacob had sent him, as a specimen of his acquisitions while he was abroad. The cattle he sent were to be disposed of in several droves, and the servants that attended each drove were to deliver the same message, that the present might appear the more valuable, and his submission, so often repeated, might be the more likely to influence Esau. They must especially take care to tell him that Jacob was coming after (Ge 32:18-20), that he might not suspect he had fled through fear. Note, A friendly confidence in men's goodness may help to prevent the mischief designed us by their badness: if Jacob will seem not to be afraid of Esau, Esau, it may be hoped, will not be a terror to Jacob.
24-32
Jacob Wrestles with an Angel (1739 BC)
雅各与天使摔跤（主前1739年）
²⁴ 只剩下雅各一人。有一个人来和他摔跤，直到黎明。
²⁵ 那人见自己胜不过他，就将他的大腿窝摸了一把，雅各的大腿窝正在摔跤的时候就扭了。
²⁶ 那人说："天黎明了，容我去吧。"雅各说："你不给我祝福，我就不容你去。"
²⁷ 那人说："你名叫什么？"他说："我名叫雅各。"
²⁸ 那人说："你的名不要再叫雅各，要叫以色列，因为你与神与人较力，都得了胜。"
²⁹ 雅各问他说："请将你的名告诉我。"那人说："何必问我的名？"于是在那里给雅各祝福。
³⁰ 雅各便给那地方起名叫毗努伊勒，意思说："我面对面见了神，我的性命仍得保全。"
³¹ 日头刚出来照着他，他就过了毗努伊勒，他的大腿就瘸了。
³² 故此，以色列人不吃大腿窝的筋，直到今日，因为那人和雅各摔跤的时候，摸了他大腿窝的筋。
此处记载了雅各与天使摔跤并得胜的非凡故事，此事何12:4有所提及。天未亮许久之前，雅各已经帮助妻子孩子们渡过河去，他愿意独处，便剩了一个人——好再次更完全地在祷告中将自己的忧虑和惧怕陈明在神面前。当注意：我们当恒切祷告，常常祷告不可灰心；祷告的频繁与迫切为我们预备蒙恩之路。正当雅各恳切祷告、振奋自己抓住神之时，一位天使抓住他。有人以为这是受造的天使，是他面前的使者（赛63:9），是那些常常见天父面、伺候舍金那荣耀、即神圣威严的使者中的一位——大概雅各也正瞻望这威严。也有人以为这是我们的君王米迦勒，是永恒的道、圣约的使者——他实在是众天使之主，常在永远取了人性之前以人的形状显现。无论哪一说，我们确知神的名在他里面（出23:21）。请留意，
I. 雅各与这位天使如何交锋（创32:24）。这是一场单打独斗，赤手对赤手；双方都没有副手。雅各此刻满心忧虑惧怕第二天与兄弟的会面；更使试炼加重的是，神自己似乎作为仇敌出来抵挡他，阻他进入应许之地，与他争夺关卡，不容他跟随他先已打发过去的妻子孩子们。当注意：刚强的信徒必遇见多种试炼，且是强烈的试炼。先知告诉我们（何12:4）雅各摔跤的情形：他哭泣恳求；祷告和眼泪是他的兵器。这不仅是身体的摔跤，更是属灵的摔跤——凭信心和圣洁愿望的踊跃行动；雅各一切属灵的后裔——那真正在祷告中祷告的人——至今仍如此与神摔跤。
II. 这场交锋的结果如何。1. 雅各守住了阵地；虽然争持良久，天使胜不过他（创32:25）——即这一挫折没有动摇他的信心，也没有止住他的祷告。他摔跤并非靠自己的力量，得胜也不靠自己的力量，而是靠着从天上得来的力量。约伯的话正可说明（伯23:6）：他岂用大能与我争辩吗？ 不（天使若如此行，雅各早已被压碎），他必使我有力量； 正因这力量，雅各与天使较力得胜（何12:4）。当注意：我们不能凭自己与神较力而胜，唯独靠他自己的力量。是他的灵在我们里面代求，替我们担当软弱（罗8:26）。2. 天使使雅各的大腿脱了节，为要让他知道天使所能作的，也让他知道与他摔跤的正是神——因为无人能一摸便使人腿脱节。有人以为雅各这次受伤几乎无痛；很可能如此，因为他在争斗结束之前并不曾瘸（创32:31）——若果然如此，这便是神圣一摸的真凭据，既伤又医同时而行。雅各得胜，大腿却被摸脱了节。当注意：摔跤的信徒可能获得辉煌的胜利，却带着骨折而退；因为何时软弱，何时就刚强——在自己里面软弱，在基督里刚强（林后12:10）。我们在今世的尊荣和安慰都有其杂质。3. 天使以可敬的谦和，温和地请求雅各放他走（创32:26），正如神对摩西所说（出32:10）：由着我吧。 大能的天使难道不能挣脱雅各的紧握吗？他当然能；但他如此行，是要尊重雅各的信心和祷告，并进一步试验他的恒心。王因发绺被系住了（歌7:5）；我拉住他，不容他走——新妇如此说（歌3:4）。天使给的理由是天黎明了，因此不愿再耽搁雅各——他还有事要办、有路要行、有家要看顾，尤其在如此关键的时刻更需要他亲自在场。当注意：凡事都有定时；连宗教的本分和与神相交的安慰，有时也要让位于今生必要的事务：神喜爱怜恤，不喜爱祭祀。 4. 雅各坚持他那圣洁的恳切：你不给我祝福，我就不容你去； 无论家人和行程如何，他决意尽量利用这机会，不失去他得胜的益处：他不愿整夜摔跤却一无所获，而是谦卑地决定非要祝福不可——宁可全身骨头都被摸脱了节，也不肯空手而回。征服的名声若无祝福的安慰，于他无益。在求这祝福时，他承认自己较低下——尽管在摔跤中似乎占了上风；因为从来位分大的给位分小的祝福。 当注意：要得基督祝福的人必须真诚恳切，必须恳求不已，如同决意不容拒绝的人。恳切的祷告才是有效的祷告。5. 天使给他留下永久的尊荣记号——为他改名（创32:27,28）："你是一位勇士，"（天使说）"大有英雄气概的人；你名叫什么？" "雅各，"他说——即"取代者"——雅各正是此意。"好，"天使说，"你不要再如此称呼了；从此以后你所被称颂的，不是诡诈和巧计，而是真正的勇气；你要称为以色列——与神同作君王者。" 这名比世上伟人的名更为伟大。与神同作君王的，才是真正的君王；在祷告上大有能力的——以色列人，真正的以色列人——才是真正尊贵的。雅各在此如战场授勋一般，由那赐尊荣之本源者赐他尊荣之衔，必存至末世为他称赞。然而不止于此：既与神较力得胜，他也必与人较力得胜。既已从天上得着祝福，无疑也将得以扫的恩待。当注意：无论我们有怎样的仇敌，只要能使神作我们的朋友，便一切都好；那些因信在天上有权柄的人，便因此在地上的权柄也随所需的足用。6. 天使以祝福为他送行（创32:29）。雅各想要知道天使的名，好按自己的力量向他致敬（士13:17）。但这一请求被拒绝了，免得他因得胜而骄傲，以为自己已将天使置于如此有利的地位，可以随意驱使。不——"你何必问我的名呢？ 知道那个对你有何益处？" 那名的启示留待他临终之时，那时他被教导称他为示罗。然而天使不告诉他名，却把祝福赐给他——这正是他摔跤所要的：他在那里给他祝福， 重申并坚定从前所赐的福。当注意：那保证我们福乐的属灵福气，比满足我们好奇心的精妙见解更好、更可羡慕。在天使祝福中的分，胜于对他名的认识。生命树胜于分别善恶树。如此雅各达到了目的：他为祝福摔跤，便得了祝福；他祷告的后裔中没有一个是徒然寻求的。请看神何等奇妙地俯就，嘉许并加冠那恳切不懈的祷告：那些决意"虽他杀我，我仍信他"的人，至终必得胜有余。7. 雅各为那地方起了新名——他称之为毗努伊勒——即"神的面"（创32:30），因为他在那里见了神的显现，得了神的恩惠。请留意：他为那地所起的名所保留所传扬的，不是他的勇气或胜利的荣耀，而只是神白白恩典的荣耀。他不是说："在此我与神摔跤并且得胜"；而是："在此我面对面见了神，我的性命仍得保全"；不是说"我得胜乃是我的称赞"，而是说"我得以逃生乃是神的怜悯"。当注意：神所尊荣的人当以自己为耻，并赞叹神向他们俯就的恩典。大卫在神赐他恩惠的信息之后便是如此行（撒下7:18）：主耶和华啊，我是谁？ 8. 雅各在骨中保留的纪念：他的大腿瘸了（创32:31）；有人以为他至死如此；若果然如此，他也无怨可发，因为他在这一场较力中所得的尊荣和安慰，足以补偿所受的损害——即便他瘸着腿进入坟墓。他无理由把这视为羞辱——如此在身上带着主耶稣的印记（加6:17）；然而这印记也许如同保罗肉体中的刺，使他因启示丰盛而不至自高。圣经特别提到他过了毗努伊勒时日头出来照着他；因为与神相交之人的灵魂，正是日出之时。受感的笔者提到雅各后裔的一个传统习俗——为纪念此事，他们不吃任何牲畜身上那块使髋骨固定于臼中的筋肉：如此他们保存了对这故事的记念，也给了儿女询问此事的机会；他们如此向雅各的回忆致敬。我们至今仍可借此运用：承认神的怜悯，承认我们对耶稣基督所欠的债——使我们如今得以在信、望、爱中维持与神的相交，而不至冒性命或肢体之险。
英文原文
Jacob Wrestles with an Angel (1739 BC)
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.
We have here the remarkable story of Jacob's wrestling with the angel and prevailing, which is referred to, Ho 12:4. Very early in the morning, a great while before day, Jacob had helped his wives and his children over the river, and he desired to be private, and was left alone, that he might again more fully spread his cares and fears before God in prayer. Note, We ought to continue instant in prayer, always to pray and not to faint: frequency and importunity in prayer prepare us for mercy. While Jacob was earnest in prayer, stirring up himself to take hold on God, an angel takes hold on him. Some think this was a created angel, the angel of his presence (Isa 63:9), one of those that always behold the face of our Father and attend on the shechinah, or the divine Majesty, which probably Jacob had also in view. Others think it was Michael our prince, the eternal Word, the angel of the covenant, who is indeed the Lord of the angels, who often appeared in a human shape before he assumed the human nature for a perpetuity; whichsoever it was, we are sure God's name was in him, Ex 23:21. Observe,
I. How Jacob and this angel engaged, Ge 32:24. It was a single combat, hand to hand; they had neither of them any seconds. Jacob was now full of care and fear about the interview he expected, next day, with his brother, and, to aggravate the trial, God himself seemed to come forth against him as an enemy, to oppose his entrance into the land of promise, and to dispute the pass with him, not suffering him to follow his wives and children whom he had sent before. Note, Strong believers must expect divers temptations, and strong ones. We are told by the prophet (Ho 12:4) how Jacob wrestled: he wept, and made supplication; prayers and tears were his weapons. It was not only a corporal, but a spiritual, wrestling, by the vigorous actings of faith and holy desire; and thus all the spiritual seed of Jacob, that pray in praying, still wrestle with God.
II. What was the success of the engagement. 1. Jacob kept his ground; though the struggle continued long, the angel, prevailed not against him (Ge 32:25), that is, this discouragement did not shake his faith, nor silence his prayer. It was not in his own strength that he wrestled, nor by his own strength that he prevailed, but in and by strength derived from Heaven. That of Job illustrates this (Job 23:6), Will he plead against me with his great power? No (had the angel done so, Jacob had been crushed), but he will put strength in me; and by that strength Jacob had power over the angel, Ho 12:4. Note, We cannot prevail with God but in his own strength. It is his Spirit that intercedes in us, and helps our infirmities, Ro 8:26. 2. The angel put out Jacob's thigh, to show him what he could do, and that it was God he was wrestling with, for no man could disjoint his thigh with a touch. Some think that Jacob felt little or no pain from this hurt; it is probable that he did not, for he did not so much as halt till the struggle was over (Ge 32:31), and, if so, this was an evidence of a divine touch indeed, which wounded and healed at the same time. Jacob prevailed, and yet had his thigh put out. Note, Wrestling believers may obtain glorious victories, and yet come off with broken bones; for when they are weak then are they strong, weak in themselves, but strong in Christ, 2Co 12:10. Our honours and comforts in this world have their alloys. 3. The angel, by an admirable condescension, mildly requests Jacob to let him go (Ge 32:26), as God said to Moses (Ex 32:10), Let me alone. Could not a mighty angel get clear of Jacob's grapples? He could; but thus he would put an honour on Jacob's faith and prayer, and further try his constancy. The king is held in the galleries (So 7:5); I held him (says the spouse) and would not let him go, So 3:4. The reason the angel gives why he would be gone is because the day breaks, and therefore he would not any longer detain Jacob, who had business to do, a journey to go, a family to look after, which, especially in this critical juncture, called for his attendance. Note, Every thing is beautiful in its season; even the business of religion, and the comforts of communion with God, must sometimes give way to the necessary affairs of this life: God will have mercy, and not sacrifice. 4. Jacob persists in his holy importunity: I will not let thee go, except thou bless me; whatever becomes of his family and journey, he resolves to make the best he can of this opportunity, and not to lose the advantage of his victory: he does not mean to wrestle all night for nothing, but humbly resolves he will have a blessing, and rather shall all his bones be put out of joint than he will go away without one. 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. 5. The angel puts a perpetual mark of honour upon him, by changing his name (Ge 32:27,28): "Thou art a brave combatant" (says the angel), "a man of heroic resolution; what is thy name?" "Jacob," says he, a supplanter; so Jacob signifies: "Well," says the angel, "be thou never so called any more; henceforth thou shalt be celebrated, not for craft and artful management, but for true valour; thou shalt be called Israel, a prince with God, a name greater than those of the great men of the earth." He is a prince indeed that is a prince with God, and those are truly honourable that are mighty in prayer, Israels, Israelites indeed. Jacob is here knighted in the field, as it were, and has a title of honour given him by him that is the fountain of honour, which will remain, to his praise, to the end of time. Yet this was not all; having power with God, he shall have power with men too. Having prevailed for a blessing from heaven, he shall, no doubt, prevail for Esau's favour. Note, Whatever enemies we have, if we can but make God our friend, we are well off; those that by faith have power in heaven have thereby as much on earth as they have occasion for. 6. He dismisses him with a blessing, Ge 32:29. Jacob desired to know the angel's name, that he might, according to his capacity, do him honour, Jdg 13:17. But that request was denied, that he might not be too proud of his conquest, nor think he had the angel at such an advantage as to oblige him to what he pleased. No, "Wherefore dost thou ask after my name? What good will it do thee to know that?" The discovery of that was reserved for his death-bed, upon which he was taught to call him Shiloh. But, instead of telling him his name, he gave him his blessing, which was the thing he wrestled for: He blessed him there, repeated and ratified the blessing formerly given him. Note, Spiritual blessings, which secure our felicity, are better and much more desirable than fine notions which satisfy our curiosity. An interest in the angel's blessing is better than an acquaintance with his name. The tree of life is better than the tree of knowledge. Thus Jacob carried his point; a blessing he wrestled for, and a blessing he had; nor did ever any of his praying seed seek in vain. See how wonderfully God condescends to countenance and crown importunate prayer: those that resolve, though God slay them, yet to trust in him, will, at length, be more than conquerors. 7. Jacob gives a new name to the place; he calls it Peniel, the face of God (Ge 32:30), because there he had seen the appearance of God, and obtained the favour of God. Observe, The name he gives to the place preserves and perpetuates, not the honour of his valour or victory, but only the honour of God's free grace. 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. Thus David did, after God had sent him a gracious message (2Sa 7:18), Who am I, O Lord God? 8. The memorandum Jacob carried of this in his bones: He halted on his thigh (Ge 32:31); some think he continued to do so to his dying-day; and, if he did, he had no reason to complain, for the honour and comfort he obtained by this struggle were abundantly sufficient to countervail the damage, though he went limping to his grave. He had no reason to look upon it as his reproach thus to bear in his body the marks of the Lord Jesus (Ga 6:17); yet it might serve, like Paul's thorn in the flesh, to keep him from being lifted up with the abundance of the revelations. Notice is taken of the sun's rising upon him when he passed over Penuel; for it is sunrise with that soul that has communion with God. The inspired penman mentions a traditional custom which the seed of Jacob had, in remembrance of this, never to eat of that sinew, or muscle, in any beast, by which the hip-bone is fixed in its cup: thus they preserved the memorial of this story, and gave occasion to their children to enquire concerning it; they also did honour to the memory of Jacob. And this use we may still make of it, to acknowledge the mercy of God, and our obligations to Jesus Christ, that we may now keep up our communion with God, in faith, hope, and love, without peril either of life or limb.
此处我们见雅各仍在前往迦南的途中。在雅各这小小一家的行旅中，所发生的可记念之事，比任何行军都多。在路上他遇见：I. 从他神而来的好消息（创 32:1,2）。II. 从他兄弟而来的坏消息——他曾差人通知兄弟自己归来（创 32:3-6）。在困苦中：1. 他把队伍分开（创 32:7,8）；2. 他向神祷告（创 32:9-12）；3. 他给兄弟送礼物（创 32:13-23）；4. 他与天使摔跤（创 32:24-32）。