Genesis 32:26
Then the man said, "Let me go, for it is daybreak." But Jacob replied, "I will not let you go unless you bless me."
Boldness in Prayer ExemplifiedD. Katterns.Genesis 32:26
Earnest PrayerGenesis 32:26
GripGenesis 32:26
Importunate PrayerR. Smith, D. D.Genesis 32:26
Importunity in PrayerDr. J. Wotherspoon.Genesis 32:26
Jacob's Powerful PrayerThe StudyGenesis 32:26
Jacob's Prevailing PrayerA. P. Foster.Genesis 32:26
Jacob's Struggle for a BlessingW. Hay Aitken, M. A.Genesis 32:26
NowGenesis 32:26
The Characteristic of True PrayerD. Rowlands, B. A.Genesis 32:26
The Prayer-Meeting At JabbokT. M. Rees.Genesis 32:26
Peniel. The Face of GodR.A. Redford Genesis 32:24-32

The patriarchal revelation at its best. The main point, the personal wrestling of the believer with the angel of deliverance. Through that scene Jacob passed as by a baptism (ford Jabbok) into the full enjoyment of confidence in Jehovah, into the theanthropic faith. A man wrestled with him. The faith of Jacob was now to be a faith resting not upon tradition alone, nor upon promises and commandments alone, nor upon past experience alone, but upon a living, personal union with God. The wrestling was a type of that intimate fellowship which spiritually identifies the individual child of God with the Father through the man Christ Jesus. The pilgrim on his way is hence-forth the prince, having power with God and with men. It is a great lesson on prevailing prayer.

1. The prayer of faith.

2. The prayer of importunity.

3. The prayer of intense desire. I will not let thee go, except thou bless me. Bless me for myself, bless me for my family, bless me for the world. But Jacob was a type of the true Prince of God prevailing for his people. He wrestled, he wrestled alone, he wrestled to his own suffering and humiliation, although into victory. He obtained the blessing as the Mediator. Although the patriarch was not allowed to know the name of the angel, he was himself named by the angel. Although we cannot with all our searching find out God, and even the revelation of Christ leaves much unknown, still we are "known of him." He gives us one name, and by that name we know him to be ours, which is the true saving knowledge. Peniel, the face of God, is the name not of God himself, but of the blessed revelation of God. We know where we may find him. We may each one start afresh from our Peniel, where we have been blessed of God, and have through Christ prevailed against the dark- ness of the future and the helplessness of our own impotence. Nor must we forget that this wrestling was reconciliation - the reconciliation between man and God, preceding the reconciliation between man and mare The lameness of the patriarch symbolized the life of dependence upon which he henceforth entered with much more entire surrender than before. "As the sun rose upon him, he halted upon his thigh." It was the morning of a new life - the life of man's confessed nothingness and God's manifested sufficiency. In such a light we can see light. The day may have dangers in it, but it will be a day of mighty deliverance, Divine blessedness, rejoicing in personal salvation and peaceful life. - R.

I will not let Thee go, except Thou bless me.
I. He was thoroughly in earnest; he wrestled till he got the blessing.

II. If we wish to gain a blessing like Jacob's, we must be alone with God. It is possible to be alone with God, even in the midst of a multitude.

III. Jacob's heart was hardened with a load of sin. It crushed his spirit, and was breaking his heart. He could bear it no more, and so he made supplication. He wanted to be lifted out of his weakness, and made a new man.

IV. in the moment of his weakness, Jacob made a great discovery. He found that when we cannot wrestle we can cling.

V. He received the blessing wrestled for as soon as he became content to accept it as God's free gift.

(W. Hay Aitken, M. A.)


1. The soul is absorbed in the awful loneliness of its own thought. "Jacob was left alone." So is every one in similar experiences. In times of agony, friendly sympathy seems distant and ineffectual. We are even impatient with well-meant words of kindness. Then comes a sense of powerlessness. The afflicted one has done all he can, and now can only wait. At this juncture he begins to ask himself as to the cause of his misery. Why is he thus situated? Perhaps, like Jacob, he recognizes his sorrows as the lineal descendants of some former sin; or more likely, he now perceives, as never before, the general fact of his sinfulness, his imperfections as a Christian, and his failure to enjoy religious privileges.

2. Just here the soul is arrested by God's presence. Abstracted from the world, because grief has made him indifferent to worldly thoughts, the Christian can now see God and feel His power. We can imagine Jacob, in his conflict of emotion, standing in the darkness by the brook Jabbok, lost in thought, when suddenly a heavy hand is laid upon his shoulder. He turns to find a mysterious Presence of terrible reality and power. That Presence he speedily recognizes as God. So now every storm-racked heart is introduced by conscience to its God.

3. In such times of trial, the soul at first finds God a seeming foe. Jacob at first was obliged to defend himself against his mysterious adversary. Who can tell what fearful surmises came over him as he wrestled in the dark with his terrible opponent? Can this be Esau? No; this is a superhuman strength. Can this be God? It surely is none else; but why does He meet me thus? God hedges men in to bring them to His feet, to show them themselves, to prevent prosperity from injuring them, very likely to prepare them for it, to purify them from remaining sin, frequently to fit them for some great work. We must pass through the furnace before we are what we should be.


1. The narrative discloses the human means of securing this relief, namely, prayer.

2. The narrative sets before us the Divine methods of giving relief to the soul.

(1)Development of character.

(2)Knowledge of God.

(3)Confidence in God.

3. The narrative indicates the safeguard of the soul in this secured relief. Jacob, though his troubles were now passed, yet halted on his thigh, and doubtless limped through life. He carried from that place of conflict and triumph a reminder of his dependence. He had then, ever after, a sense of his weakness, and could say with Paul, "When I am weak, then am I strong." There is danger, after meeting God face to face and securing His favour, of undue elation. Even Paul, with all his saintliness, needed a thorn in the flesh, lest he be exalted above measure. We may forget that every successful struggle with sin or attainment in piety is due solely to the Divine help. For this reason, doubtless, God has established a universal law in life. We cannot pass through a terrible experience like Jacob's without bearing the scars of battle.

(A. P. Foster.)

The Study.
1. It was a prayer that by living faith took firm hold upon God. He came to God, not as one far off, but close at hand; not merely on the throne, but present in all the affairs of daily life. He comes to Him as the God of his fathers, the God of the covenant. He at once lays hold of the Divine faithfulness. As much as any one thing, we need to-day this sense of God as ever present to be a restraining power in business life. Like the patriarch, every believing soul must draw nigh to God, reverently, it is true, but not timidly or distrustfully. The command is to "come boldly to a throne of grace." We must come not as though we more than half questioned whether there is any God, or, if there be, whether He cares anything about us, and will hear our prayer; but with all the heart believing "that He is, and is the Rewarder of those that diligently seek Him."

2. Jacob did not offer a hasty prayer for safety merely in general terms, and then go about his worldly business with all the intensity of his nature. His need was urgent, was deeply felt; and he found time enough to press it before God. The whole night was none too long for his business with God.

3. Wrestling, Jacob came to a point where he was powerless. All he could do was to hold fast to God. God never takes from any of His children their power to do this. Every other refuge may be swept away, but they can cling still.

4. Jacob's prayer was direct and simple. He asked for just what he wanted, then stopped.

(The Study.)

I. THE OBJECTS OF JACOB'S PRAYER; or, the blessings implored. It need not be disguised that one of these was the preservation of his own life, and the safety of his family and substance. It would be doing Jacob injustice, however, to deny that higher objects than the preservation of himself, and of his family and substance, occupied his thoughts and prayers on this critical occasion. The very circumstances in which he was placed were calculated to call his sins to remembrance; just as his sons were reminded of their unnatural and criminal conduct towards Joseph, by being thereby involved in difficulties in Egypt many long years after their sin had been committed. Jacob being reminded of the falsehood and deceit by which he had provoked the anger and vengeance of his brother, would humbly confess his sin and earnestly pray for the salvation of his soul, whatever might be the fate of his body at this time. Knowing that the souls of his family were as precious as his own, and remembering the relation in which he stood to them, and the duty that he owed them, he would be very importunate in prayer for their salvation also, though they should fall by the sword of Esau. But he would not despair of their preservation. He would remember the covenant of God with his father Abraham, and the promise that He would make of him a great nation, and that in his seed, which is Christ, all the families of the earth would be blessed. He would pray that he and his family might live to be witnesses for God in a world lying in wickedness, and might introduce the spiritual seed, in whom all the families of the earth were to be blessed.


1. Jacob sought retirement for devotion.

2. Jacob spent a long time in prayer.

3. We must implore lawful things, and employ proper arguments to attain them.

4. We ought to be earnest and persevering in prayer.

5. We should pray in faith and hope.

III. THE ANSWER WHICH JACOB OBTAINED TO HIS PRAYERS. God blessed him there. He obtained a gracious answer.

(R. Smith, D. D.)

I. EXPLAIN THIS HOLY WRESTLING IN PRAYER. Wrestling implies some resistance to be overcome. Some of the chief obstructions which must be overcome are —

1. A sense of guilt whelming the soul.

2. A frowning Providence discouraging the mind.

3. Unbelieving thoughts and inward temptations.

4. Coldness and slothfulness of the heart.

5. Discouragement through Divine delays.


1. It strengthens in our minds a sense of God's glory.

2. Our unworthiness vindicates it.

3. The inestimable value of the blessings to be obtained requires it.


1. It prepares for blessings in many cases: it is itself the actual possession of them.

2. It has the promises of success.

3. Memorable examples confirm its worth.


1. How many have cause to mourn their lack of this spirit!

2. Its absence is one cause of the low state of religion.

3. As you would persevere in prayer, be watchful and circumspect, observe the course of Providence, be much in intercession for others.

(Dr. J. Wotherspoon.)

Canon Wilberforce tells a pathetic story illustrating the force of this little word "now." It was of a miner who, hearing the gospel preached, determined that, if the promised blessing of immediate salvation were indeed true, he would not leave the presence of the minister who was declaring it until assured of its possession by himself. He waited, consequently, after the meeting to speak with the minister, and, in his untutored way, said, "Didn't ye say I could have the blessin' now?" "Yes, my friend." "Then pray with me, for I'm not goin' awa' wi'out it." And they did pray, these two men, wrestling in prayer until midnight, like Jacob at Penuel, until the wrestling miner heard silent words of comfort and cheer, even as Jacob heard the angel's announcement, "As a prince hast thou power with God and with men, and hast prevailed." "I've got it now!" cried the miner, his face reflecting the joy within; " I've got it now!" The next day a terrible accident occurred at the mines — one of those accidents which so frequently shock us with their horror merely in the reading of them. The same minister was called to the scene, and among the men, dead and dying, was the quivering, almost breathless body of this man, who only the night before, big and brawny, came to him to know if salvation could really be had now for the asking. There was but a fleeting moment of recognition between the two, ere the miner's soul took flight, but in that moment he had time to say, in response to the minister's sympathy, "Oh, I don't mind, for I've got it — I've got it — it's mine!" Then the name of this poor man went into the bald list of " killed." There was no note made of the royal inherit-ante to which he had but a few hours before come into possession, and all by his believing grip of the word "now."

This is what every Christian ought to have, and what many a one lacks. There is a certain inspiration in the very thought of the clenched hand, with its tense muscle and unyielding grasp. It signifies not only strength, but purpose; not only earnestness, but endurance. It is the symbol of a necessary and important element of a Christian's success. It typifies consecrated self-control, that mastery which every true child of Christ has in some degree over his own sinful nature, and which, having secured by the Holy Spirit's help, he maintains by the aid of the same blessed agency. It typifies, too, that hold which he has upon Christ Himself, that tenacious, yet reverent, clinging of spirit which imparts to his prayers the temper of Jacob's words, "I will not let Thee go, except Thou bless me." It typifies also that benevolent, yet authoritative influence which he seeks to gain, and usually succeeds in gaining, over his more sorely tempted fellows; the drunkard, for instance, who is rapidly losing confidence in himself without yet finding it in God, and who needs the protection of some sturdy, masterful soul who has no personal fear of his temptation, and has the power and the will to stand by him through everything to cheer and uphold, and by God's grace to save. Grip is the holding fast and not letting go, in spiritual as in material life. It is tenacity of holy purpose, renewal of effort after moral failure, cheerfulness in the teeth of discouragement, hopefulness for others, no matter how low they may have sunk, and unfaltering faith in the truth that God reigns, can save to the uttermost, and somehow will bring out all things aright for His own. What wonder that he who has it is a healthy, useful Christian! He may be timid by nature, weak in body, and humble in place, but if he illustrate what a true Christian grip is upon himself and his little world, men learn to marvel at him. Something of God's own Almighty power is visible in him. What he does succeeds, and in blessing others he is doubly blessed himself.

Events drive Jacob's mind back on the past, which has been a series of wrestlings with his nearest neighbour, the gain of which has been wealth, but the loss that, in most important senses, he is "left alone." Jacob is one of those men who, wild among their fellows, are tame and best when "alone." The world contemns the man who is crafty as one of its own children when among men, but afterwards goes to the prayer-meeting. The world, however, would not be better pleased with him if he did not go, and the man, in that case, very likely would be a wilder man. There are three way-side prayer-meetings in Jacob's journeyings so far. Where God tells him that "the world has been too much with him" of late — Bethel, Mahanaim, Jabbok. Jacob is redeemed from the world by the prayer — meeting. How do we use the opportunities which God gives when He throws open to us the hallowed gates of the lonely hour? Do we enter with thanksgiving and betake ourselves to prayer, "the flight of the lonely man to the only God"? "There wrestled," &c. Again and again the heavenly world enters into controversy with Jacob, and breaks the spell of this world. At Bethel he saw angels, at Mahanaim he met angels, but at Jabbok one of them stayed to minister to the man who wrestled with the old self and needed help. "I can do all things through Christ, that strengtheneth me." When we make a vow, we lay hold on the angel of the covenant. If we forget our vow, we let the angel go. A little shell-fish can cling to the rock, despite the Atlantic, because of a tiny vacuum in the shell. Our emptiness is our strength with God. Jacob in the world is "somebody," but at the prayer-meeting "nobody" but broken, sinewless Jacob. Our wrestling must be with "pleading, not with contradiction." He blessed him there. The blessing, in brief, was the power to look at the world and himself from a cleaner heart through a cleaner eye. The place was Penuel, the face of God, and he was Israel, a prince, from that time. No religious meeting or exercise will have done us good unless it exalt us, and make the world- wife, children, home, friends, business — look lovelier and more sacred.

(T. M. Rees.)

There is a wide difference between striving against God and striving with God. Some men strive against God by their sins, and they must be conquered by His power; but Jacob strove with God. Jehovah Himself gave strength and determination to his servant, for the express purpose that he might, as a prince, have power and prevail. It is one of the most delightful evidences of Divine condescension, that He is willing to be conquered by human prayer and importunities.

1. Who was that personage that appeared to Jacob, and wrestled with him? The narrative calls him a man; but all interpreters are agreed, that by this is meant some one in the form of a man. Was it, then, a created angel? or, was it God Himself? We think the latter; because, though He is called an angel, Jacob paid Him Divine homage. Again, because the inspired prophet, referring to this event, says that Jacob had power with God. And again, because Jacob himself said, "I have seen God face to face, and my life is preserved." Once more, because the patriarch appeals to Him in our text for a blessing, which he could hardly look for from any being but God. There is another point to which I would direct your attention, viz., that this angel was not merely God, but God the Son, who in this, and in many other instances, anticipated His Incarnation, by appearing in the form and fashion of a man. With whom should Jacob wrestle to obtain pardon for his sin, and deliverance from its just consequences, but with the appointed Mediator, who should make atonement, and then enter into the heaven of heavens, there to appear in the presence of God for us?

2. What was this wrestling? Was it spiritual, or corporeal, or both? There are a few interpreters, and but a few, who think it was purely spiritual; and that there was no bodily conflict at all, but that it was illusive and imaginary. It is said distinctly, "There wrestled a Man with him"; and that Man, when the conflict had lasted long, says, "Let me go, for the day breaketh." Finally, he touched Jacob's thigh upon the sinew that shrank, so that he went halting to the end of his days. All these are strong marks of reality, which go far to prove that the outward form of this conflict was corporeal. Yet, beyond all question, it was connected with a mental and spiritual wrestling with God in prayer. The outward was a sign and picture of the inward strife; and Jacob to this day is an image of every saint who prevails with God by the holy boldness, earnest opportunity, and untiring perseverance of His supplications.

3. Why did this wrestling take place? what was its great end? With respect to Jacob himself, it signified that he should overcome the hatred of his brother Esau; for what has he to fear from man, who, as a prince, hath power with God? With respect to ourselves, and to the Church generally, we may consider this scene as descriptive pictorially, not of Jacob's condition only, but of all the saints with him. They are all wrestlers, by their very calling; wrestlers with affliction, with temptation, with outward and with inward, with carnal and with spiritual enemies: yet, in the strength of God, they shall all overcome. Wrestlers with God; that is, men of prayer. Now, we take our text as exemplifying to us this one subject, boldness in prayer: "I will not let Thee go, except Thou bless me." Now, there are two reflections that, in a manner, force themselves upon our notice. One is, that God never violently withdraws Himself from a praying man. His trial of our faith and importunity never stretch beyond this, "Let me go, if Thou canst consent"; and, even when the trial proceeds so far, it is only done to provoke a refusal. It was obviously not the Divine intention to send Jacob away unblessed, but to elicit this proof of his determination. The other reflection is consequent upon it; namely, that when God withdraws from any man, it is always with his own consent. He must be willing to give up the point before he loses his advantage. No man can fail to obtain everything that he really needs, and everything that God has promised, unless he himself voluntarily draws back and yields; otherwise, God consents to be overcome by prayer. This is the great comfort of every sinner, and of every saint.


1. God does not approve the boldness which is grounded on self-righteous principles: it must, therefore, be connected with a deep sense of guilt and unworthiness (ver. 10).

2. God does not approve that boldness which loses sight of His own awful majesty and holiness. Boldness must be associated with reverence and godly fear, to be acceptable. What! can God's condescension and love give an unworthy creature the smallest ground to forget his own unworthiness, and the infinitude of Him with whom he has to do? On the contrary, it should deepen his sense of his own meanness, and increase his adoration.But let us come more particularly to the question.

1. God approves that boldness which surmounts all the doubts and fears adapted to obstruct our freedom of access to Him. There are improper fears, and a sinful diffidence opposed to the exercise of prayer. When, for instance, a sense of guilt and unworthiness leads us to suspect that God will not hear us, will not forgive; this is a sign of faint-heartedness, not of humility. It is a sentiment directly contrary to His revealed will. Now, Jacob might have been restrained by similar considerations. He might have thought of all his sins.

2. God approves that boldness in prayer which is evinced by the largeness of its desires. He is not honoured by feeble desires and limited supplications. His promises are most ample, and various in the benefits which they convey.

3. God approves that boldness which is importunate, and will take no denial. It is often necessary that a blessing be withheld for a season, in order that its full value may be realized. Moreover, this is an important test of sincerity. Coldness and languor are repulsed and betrayed. Genuine devotion believes the word, and will not consent to go empty away. Formality is satisfied without the blessing, when conscience is appeased by the performance of the duty. The true worshipper cannot rest in outward services if the blessing be not given.


1. The urgency of our wants. The fervency of prayer should be regulated by our condition. It is evident that the secret of Jacob's importunity was the pressing circumstances in which he felt himself to be placed. His was a kind of desperation, inspired by the extremity of his danger.

2. The importance of the blessing. We plead not merely for well-being, we plead for life; life, not of the body, hut of the soul. If we do not prevail we are lost.

3. The absolute certainty of its prevalence. There will be timidity in asking, wherever there exists a doubt of obtaining. Thine own word is my warrant, when I answer, "I will not let Thee go, except Thou bless me."IN CONCLUSION, the subject is adapted to impress upon our minds these two points of instruction: the quality of prayer, and the power of prayer.

1. Boldness is an essential characteristic of prayer. This may be made clear by barely mentioning the defects and infirmities to which it is opposed. Can there be sincerity and acceptableness where there is a want of sensibility and zeal, where low views are entertained of the kindness and grace of God, and where the suppliant is ready to withdraw from the mercy-seat without the blessing, at the least discouragement or delay?

2. Observe exemplified the power of prayer. "I said not unto the seed of Jacob, seek ye Me in vain!"

(D. Katterns.)

Now that Jacob found himself once more in Esau's power, he trembled to think of the consequences. There were two considerations which must have intensified his agony of mind.

1. That he had brought these difficulties upon himself. Conscience now accused him of his crime with the same vehemence as if it had been committed only yesterday. Ah! this is a solemn fact in connection with certain sins which we rashly perpetrate! Painful indeed was Jacob's reflection now upon the past. Had he conducted himself as a straightforward man in his youth, he might have avoided his present trouble. How he wished he could have commenced life again! Even in old age men are doomed to possess the sins of their youth, to reap the inevitable consequences of early aberrations.

2. That others beside himself shared in the impending danger. He is now the head of a family; he has wives and children whom he passionately loves; they are in danger of being put to death on the morrow by his furious brother; and his conscience reproaches him with being the cause of their misery. Surely this was the keenest pang of all — the bitterest ingredient in his cup of bitterness. Such is human life. Say not that children are never punished for the transgressions of their parents; reason not concerning the injustice of such an arrangement; the hard fact continually stares us in the face, and warns us at every step to beware, to take heed to ourselves, to be prudent in our conduct, not only for our own sake, but also for the sake of others, whom we may unwittingly injure. "And Jacob was left alone." It is when you are alone with the powers of nature-powers whose existence speaks of a higher Power, which sustains them all — that the light of Heaven is most likely to flash upon your soul. It was when banished to the isle of Patmos that John saw the glorious visions recorded in the Book of Revelation; it was when imprisoned in Bedford goal that Bunyan dreamed his Pilgrim's Progress; it was when shut up in total darkness that Milton sang his Paradise Lost. We are taught here that —

I. WHEN WE TRULY PRAY, WE BECOME CONSCIOUS OF THE PRESENCE OF A PERSONAL GOD. It is stated that "there wrestled a man with Jacob until the breaking of the day." God is not an abstract idea of the mind; is not the natural powers by which we are surrounded; for He has a personal existence. God is a person, and as such, men in all ages have desired to know Him; to commune with Him, to call upon Him in distress. It is when we pray, however, that this fact forces itself most vividly upon our minds. It may be said, therefore, that true prayer can never be uttered where the presence of a personal God does not inspire the soul. You must feel, like Jacob, that there is a Parson with you, standing at your side, listening to your cry; for otherwise it will not be prayer, but a form — it will not be an outpouring of the heart, but a meaningless performance.

II. WHEN WE TRULY PRAY, WE BECOME CONSCIOUS OF A STRUGGLE TO OVERCOME DIFFICULTIES. The experience of formidable opposition in drawing near to God is by no means uncommon. The repelling power with which Jacob struggled on this occasion, has been encountered by almost every suppliant at the throne of grace. Indeed, our Lord seemed anxious to prepare the minds of His disciples to expect it. "And He spake a parable unto them for this end, that men ought always to pray and not to faint." But our Lord prepared His disciples to expect difficulties in prayer by other means than parables — by His dealings with some who sought temporal favours at His hands. While He sojourned in the coasts of Tyre and Sidon, a woman of Canaan came to Him, crying, "Have mercy on me, O Lord, Thou Son of David; my daughter is grievously vexed with a devil." Passing on with perfect unconcern, He feigned not to hear her; for He answered her not a word. She then cried all the more, "Have mercy on me," so that His disciples felt annoyed, and besought Him to send her away. Thus when we encounter difficulties in prayer, when we feel as if God did not hear us, it is because God wishes to. test our faith, and by testing to strengthen it. Consequently, not only do we enjoy God's blessing with greater relish when it comes, but we are also made stronger for His service.

III. WHEN WE TRULY PRAY, WE BECOME CONSCIOUS OF A CHANGE IN OURSELVES, AS A TOKEN OF SUCCESS. It may be that when we are apparently most unsuccessful, we are really most successful. We do not obtain the very thing we seek at the time, but the spiritual strength we acquire in the effort may be infinitely more important than the thing itself. It always happens thus when true, fervent, earnest prayer is sent up from the heart to God; when there is a mighty struggle to obtain a blessing from above, there comes over the soul a change for the better, a visible improvement, a closer resemblance to God's image. Jacob carried in his body ever after a memorial of the wrestling of that night; for "he halted on his thigh." We are reminded here of a beautiful story, told of the celebrated John Elias, the prince of Welsh orators. He addressed on one occasion a meeting presided over by the late Marquis of Anglesey. The marquis, as you know, was lame, having lost a limb in the famous battle of Waterloo. Referring, therefore, to that circumstance, the speaker thrilled his audience by this striking remark, "We have a president here this evening, whose very step as he walks reminds you of his bravery!" So Jacob "halted on his thigh." His limping gait kept in remembrance his wonderful victory with God. A man of prayer is well known as such; there are certain marks which reveal his character; his public performances bear the impress of his private wrestlings. In this transforming, elevating, and invigorating influence of prayer lies the secret of a godly man's strength.

(D. Rowlands, B. A.)

When a person told a story in a heartless way, Demosthenes said, "I don't believe you." But when the person then repeated the assertion with great fervour, Demosthenes replied, "Now I do believe you." Sincerity and earnestness are ever urgent. The prophetess at Delphos would not go into the temple once when Alexander wished to consult the oracle. He then forced her to go, when she said, "My son, thou art invincible"; a remark which led him to believe he should always conquer in war. Luther was so earnest in his prayers that it used to be said, "He will not be denied." When Scotland was in danger of becoming Popish, John Knox prayed most mightily for its preservation in the true faith. "Give me Scotland," he pleaded, "or I die"; and his prayers have been answered. Epaphras "laboured fervently in prayer." Christ, "being in an agony, prayed the more fervently."

Esau, Isaac, Israelites, Jacob, Laban, Penuel, Seir
Edom, Jabbok River, Jordan River, Mahanaim, Mizpah, Peniel, Penuel, Seir
Ariseth, Ascended, Bless, Blessed, Blessing, Breaketh, Breaking, Breaks, Dawn, Except, Hast, Jacob, Replied, Till, Unless, Won't
1. Jacob's vision at Mahanaim.
3. His message to Esau.
6. He is afraid of Esau's coming.
9. He prays for deliverance.
13. He sends a present to Esau, and passes the brook Jabbok.
24. He wrestles with an angel at Peniel, where he is called Israel.
31. He halts.

Dictionary of Bible Themes
Genesis 32:26

     8653   importunity, to God

Genesis 32:22-26

     4918   dawn

Genesis 32:22-32

     4438   eating

Genesis 32:24-28

     8672   striving with God

Genesis 32:24-30

     1443   revelation, OT
     8474   seeing God

Genesis 32:24-32

     8613   prayer, persistence

Mahanaim: the Two Camps
And Jacob went on his way, and the angels of God met him. And when Jacob saw them, he said, This is God's host: and he called the name of that place Mahanaim' (i.e. Two camps).--GENESIS xxxii. 1, 2. This vision came at a crisis in Jacob's life. He has just left the house of Laban, his father-in-law, where he had lived for many years, and in company with a long caravan, consisting of wives, children, servants, and all his wealth turned into cattle, is journeying back again to Palestine. His road
Alexander Maclaren—Expositions of Holy Scripture

The Twofold Wrestle --God's with Jacob and Jacob's with God
'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: I am not worthy of the least of all the mercies, and of all the truth, which Thou hast shewed unto Thy servant; for with my staff I passed over this Jordan; and now I am become two bands. 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
Alexander Maclaren—Expositions of Holy Scripture

"And He Said, Let Me Go, for the Day Breaketh. " --Genesis xxxii. 26
"And he said, Let me go, for the day breaketh."--Genesis xxxii. 26. Let me go, the day is breaking, Dear companions, let me go; We have spent a night of waking In the wilderness below; Upward now I bend my way, Part we here at break of day. Let me go, I may not tarry, Wrestling thus with doubts and fears, Angels wait my soul to carry, Where my risen Lord appears; Friends and kindred, weep not so, If you love me let me go. We have travell'd long together, Hand in hand, and heart in heart, Both
James Montgomery—Sacred Poems and Hymns

Of the Name of God
Exod. iii. 13, 14.--"And Moses said unto God, Behold, when I come unto the children of Israel and shall say unto them, The God of your fathers hath sent me unto you and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." We are now about this question, What God is. But who can answer it? Or, if answered, who can understand it? It should astonish us in
Hugh Binning—The Works of the Rev. Hugh Binning

Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

"Lord, teach us to pray."--Luke xi. 1. "Jacob called the name of the place Peniel."--Gen. xxxii. 30. ALL the time that Jacob was in Padan-aram we search in vain for prayer, for praise. or for piety of any kind in Jacob's life. We read of his marriage, and of his great prosperity, till the land could no longer hold him. But that is all. It is not said in so many words indeed that Jacob absolutely denied and forsook the God of his fathers: it is not said that he worshipped idols in Padan-aram: that
Alexander Whyte—Lord Teach Us To Pray

The Great Shepherd
He shall feed his flock like a shepherd; He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young. I t is not easy for those, whose habits of life are insensibly formed by the customs of modern times, to conceive any adequate idea of the pastoral life, as obtained in the eastern countries, before that simplicity of manners, which characterized the early ages, was corrupted, by the artificial and false refinements of luxury. Wealth, in those
John Newton—Messiah Vol. 1

We shall consider our text, then, as one of the productions of a great master in spiritual matters, and we will study it, praying all the while that God will help us to pray after the like fashion. In our text we have the soul of a successful pleader under four aspects: we view, first, the soul confessing: "I am poor and needy." You have next, the soul pleading, for he makes a plea out of his poor condition, and adds, "Make haste unto me, O God!" You see, thirdly, a soul in it's urgency, for he cries,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Explanatory and Biographical
INTRODUCTION TO [202]BOOK I English lyrical religious poetry is less easily divisible than our secular verse into well-marked periods, whether in regard to matter or to manner. Throughout its long course it has in great measure the groundwork of a common Book, a common Faith, and a common Purpose. And although incidents from human life and aspects of nature are not excluded (and have in this selection, when possible, been specially gathered, with the view of varying the garland here presented)--yet
Francis Turner Palgrave—The Treasury of Sacred Song

The Worst Things Work for Good to the Godly
DO not mistake me, I do not say that of their own nature the worst things are good, for they are a fruit of the curse; but though they are naturally evil, yet the wise overruling hand of God disposing and sanctifying them, they are morally good. As the elements, though of contrary qualities, yet God has so tempered them, that they all work in a harmonious manner for the good of the universe. Or as in a watch, the wheels seem to move contrary one to another, but all carry on the motions of the watch:
Thomas Watson—A Divine Cordial

The Angel of the Lord in the Pentateuch, and the Book of Joshua.
The New Testament distinguishes between the hidden God and the revealed God--the Son or Logos--who is connected with the former by oneness of nature, and who from everlasting, and even at the creation itself, filled up the immeasurable distance between the Creator and the creation;--who has been the Mediator in all God's relations to the world;--who at all times, and even before He became man in Christ, has been the light of [Pg 116] the world,--and to whom, specially, was committed the direction
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Meditations for the Morning.
1. Almighty God can, in the resurrection, as easily raise up thy body out of the grave, from the sleep of death, as he hath this morning wakened thee in thy bed, out of the sleep of nature. At the dawning of which resurrection day, Christ shall come to be glorified in his saints; and every one of the bodies of the thousands of his saints, being fashioned like unto his glorious body, shall shine as bright as the sun (2 Thess. i. 10; Jude, ver. 14; Phil. iii. 21; Luke ix. 31;) all the angels shining
Lewis Bayly—The Practice of Piety

St. Malachy's Apostolic Labours, Praises and Miracles.
[Sidenote: 1140, October] 42. (23). Malachy embarked in a ship, and after a prosperous voyage landed at his monastery of Bangor,[576] so that his first sons might receive the first benefit.[577] In what state of mind do you suppose they were when they received their father--and such a father--in good health from so long a journey? No wonder if their whole heart gave itself over to joy at his return, when swift rumour soon brought incredible gladness even to the tribes[578] outside round about them.
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

A Treatise of the Fear of God;
SHOWING WHAT IT IS, AND HOW DISTINGUISHED FROM THAT WHICH IS NOT SO. ALSO, WHENCE IT COMES; WHO HAS IT; WHAT ARE THE EFFECTS; AND WHAT THE PRIVILEGES OF THOSE THAT HAVE IT IN THEIR HEARTS. London: Printed for N. Ponder, at the Peacock in the Poultry, over against the Stocks market: 1679. ADVERTISEMENT BY THE EDITOR. "The fear of the Lord is the beginning of wisdom," and "a fountain of life"--the foundation on which all wisdom rests, as well as the source from whence it emanates. Upon a principle
John Bunyan—The Works of John Bunyan Volumes 1-3

Thirdly, for Thy Actions.
1. Do no evil, though thou mightest; for God will not suffer the least sin, without bitter repentance, to escape unpunished. Leave not undone any good that thou canst. But do nothing without a calling, nor anything in thy calling, till thou hast first taken counsel at God's word (1 Sam. xxx. 8) of its lawfulness, and pray for his blessings upon thy endeavour; and then do it in the name of God, with cheerfulness of heart, committing the success to him, in whose power it is to bless with his grace
Lewis Bayly—The Practice of Piety

Fragrant Spices from the Mountains of Myrrh. "Thou Art all Fair, My Love; There is no Spot in Thee. " --Song of Solomon iv. 7.
FRAGRANT SPICES FROM THE MOUNTAINS OF MYRRH. HOW marvellous are these words! "Thou art all fair, My love; there is no spot in thee." The glorious Bridegroom is charmed with His spouse, and sings soft canticles of admiration. When the bride extols her Lord there is no wonder, for He deserves it well, and in Him there is room for praise without possibility of flattery. But does He who is wiser than Solomon condescend to praise this sunburnt Shulamite? Tis even so, for these are His own words, and were
Charles Hadden Spurgeon—Till He Come

A Believer's Privilege at Death
'For to me to live is Christ, and to die is gain.' Phil 1:1I. Hope is a Christian's anchor, which he casts within the veil. Rejoicing in hope.' Rom 12:12. A Christian's hope is not in this life, but he hash hope in his death.' Prov 14:42. The best of a saint's comfort begins when his life ends; but the wicked have all their heaven here. Woe unto you that are rich! for ye have received your consolation.' Luke 6:64. You may make your acquittance, and write Received in full payment.' Son, remember that
Thomas Watson—A Body of Divinity

The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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