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.
22. the ford of Jabbok ] This river, the modern Zerka, is a tributary of the Jordan on its eastern bank. The narrative does not state on which bank of the Jabbok the angel appeared to Jacob. According to Gen 32:22 Jacob had crossed the stream; according to Gen 32:23 he had not. If, as seems probable, Gen 32:24-32 follow Gen 32:22 and belong to J ( Gen 32:23 belonging to the E narrative), Jacob met the angel on the S. bank of the Jabbok.
Fuente: The Cambridge Bible for Schools and Colleges
22 32. Jacob’s Wrestling with the Angel
This passage forms the climax of Jacob’s history. It records the occasion on which his name is changed to Israel, and describes his personal meeting with the Divine Being, whose blessing he obtains. The religious significance of the story turns upon (1) the sudden mysterious wrestling by night; (2) Jacob’s persistence in his demand for a blessing; (3) the blessing given, and symbolized by the new name, Israel; (4) the physical disability, a memorial of acceptance and spiritual victory, and a symbol of the frailty of earthly strength, in the crisis of life, when God meets man face to face. See the hymn “Come, O thou Traveller unknown” (Chas. Wesley).
Fuente: The Cambridge Bible for Schools and Colleges
Verse 22. Passed over the ford Jabbok.] This brook or rivulet rises in the mountains of Galaad, and falls into the Jordan at the south extremity of the lake of Gennesaret.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
His eleven sons, and Dinah, though she be not here mentioned; as the women are oft omitted in Scripture, was being comprehended under the men.
Passed over the ford Jabbok, which is here generally related, but the time and manner of it is particularly described in the following verses. Of this ford Jabbok, see Num 21:24; Deu 3:16.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. ford Jabboknow theZerkaa stream that rises among the mountains of Gilead, andrunning from east to west, enters the Jordan, about forty miles southof the Sea of Tiberias. At the ford it is ten yards wide. It issometimes forded with difficulty; but in summer it is very shallow.
he rose up and tookUnableto sleep, Jacob waded the ford in the night time by himself; andhaving ascertained its safety, he returned to the north bank and sentover his family and attendants, remaining behind, to seek anew, insilent prayer, the divine blessing on the means he had set in motion.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he rose up that night,…. In the middle of it, for it was long before break of day, as appears from Ge 32:24;
and took his two wives, Rachel and Leah,
and his two womenservants, Bilhah and Zilpah, or, “his two concubines”, as the Targums of Onkelos and Jonathan; which distinguishes them from other womenservants or maidservants, of which, no doubt, he had many:
and his eleven sons; together with Dinah his daughter, though not mentioned, being the only female child, and a little one:
and passed over the ford Jabbok; over that river, at a place of it where it was fordable, or where there was a ford or passage: this was a river that took its rise from the mountains of Arabia, was the border of the Ammonites, washed the city Rabba, and ran between Philadelphia and Gerasa, and came into the river Jordan, at some little distance from the sea of Gennesaret or Galilee d, about three or four miles from it.
d Hieron, de loc. Heb. fol. 92. f. Adrichom, Theatrum Terrae, S. p. 32.
Fuente: John Gill’s Exposition of the Entire Bible
22. And he rose up that night. After he has prayed to the Lord, and arranged his plans, he now takes confidence and meets the danger. By which example the faithful are taught, that whenever any danger approaches, this order of proceeding is to be observed; first, to resort directly to the Lord; secondly, to apply to immediate use whatever means of help may offer themselves; and thirdly, as persons prepared for any event, to proceed with intrepidity whithersoever the Lord commands. So Jacob, that he might not fail in this particular, does not dread the passage which he perceives to be full of hazard, but, as with closed eyes, pursues his course. Therefore, after his example, we must overcome anxiety in intricate affairs, lest we should be hindered or retarded in our duty. He remains alone, — having sent forward his wives and children, (106) — not that he might himself escape if he heard of their destruction, but because solitude was more suitable for prayer. And there is no doubt that, fearing the extremity of his peril, he was completely carried away with the ardor of supplication to God.
(106) “Over the brook Jabbok.” יבק is the proper name of a stream near Mount Gilead, on the northern border of the Ammonites, flowing into Jordan on the east, now called Wady Zurka, i.e., blue river. The name is alluded to in verse 25, as if it were from the root אבק, ( Abak,) which in Niphal means to wrestle. — See Gesenius’ Lexicon. The name is, therefore, here given proleptically. — Ed
Fuente: Calvin’s Complete Commentary
(22) The ford Jabbok.Heb., the ford of the Jabbok. This river, now called the Wady Zerba or Blue Torrent, formed afterwards the boundary between the tribes of Manasseh and Gad. It flows through a deep ravine, with so rapid a current as to make the crossing of it a matter of difficulty. Dr. Tristram (Land of Israel, p. 558) says that the water reached his horses girths when he rode through the ford.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. The ford Jabbok Or, the crossing place of the Jabbok . This stream is believed to be identical with the modern Wady Zerka, which runs north of Mount Jelad, and empties into the Jordan directly east of Shechem .
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And he rose up that night and took his two wives and his two handmaids and his eleven sons and passed over the Ford of Jabbok. And he took them and sent them over the stream and sent over what he had.’
The verse hides a more complicated manoeuvre. Jacob wants to see everyone and everything safely over the ford and he himself no doubt crossed it a number of times both ways. It was a difficult river to cross. But he himself finally remains on the side away from the others. The repetition is typical of much ancient literature where hearers rather than readers had to be kept in mind. Movement at night was commonplace for caravans and for herdsmen and shepherds. It avoided the heat of the day.
“Eleven sons.” Only the sons are in mind. Dinah is ignored. Daughters are regularly ignored in ancient literature as unimportant. Dinah had only been mentioned previously to make up the number ‘twelve’ as we have seen.
“The Ford of Jabbok.” A place where it was possible to cross the swiftly flowing river which Jacob has called the Jordan, being its tributary. This river flows through a deep gorge and is difficult to cross. This tributary flows east of the Jordan.
Fuente: Commentary Series on the Bible by Peter Pett
Gen 32:22. Rose up that night That is, towards the close of the night, before break of day; when setting forward his family, who crossed the brook called Jabbok, which rises out of the adjacent mountains of Gilead, he was left alone, choosing to be so, in order, no doubt, to address himself more fervently to God, and to strive earnestly with him for his blessing, which the subsequent wrestling was designed to figure, as the prophet Hosea, ch. Gen 12:4. plainly informs us. That it was a real event, and no dream or visionary representation, appears from the whole tenor of the history, as well as from that passage in Hosea to which we have referred. It is probable, that the Divine Person was at first unknown to Jacob when he entered into contest with him, but was discovered to him in the event, and the whole affair, consequently, unravelled in its mystical and spiritual meaning. See the next note.
Fuente: Commentary on the Holy Bible by Thomas Coke
Gen 32:22 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.
Ver. 22. And his eleven sons. ] Together with his only daughter Dinah: but females are not so much observed in Scripture.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 32:22-32
22Now he arose that same night and took his two wives and his two maids and his eleven children, and crossed the ford of the Jabbok. 23He took them and sent them across the stream. And he sent across whatever he had. 24Then Jacob was left alone, and a man wrestled with him until daybreak. 25When he saw that he had not prevailed against him, he touched the socket of his thigh; so the socket of Jacob’s thigh was dislocated while he wrestled with him. 26Then he said, “Let me go, for the dawn is breaking.” But he said, “I will not let you go unless you bless me.” 27So he said to him, “What is your name?” And he said, “Jacob.” 28He said, “Your name shall no longer be Jacob, but Israel; for you have striven with God and with men and have prevailed.” 29Then Jacob asked him and said, “Please tell me your name.” But he said, “Why is it that you ask my name?” And he blessed him there. 30So Jacob named the place Peniel, for he said, “I have seen God face to face, yet my life has been preserved.” 31Now the sun rose upon him just as he crossed over Penuel, and he was limping on his thigh. 32Therefore, to this day the sons of Israel do not eat the sinew of the hip which is on the socket of the thigh, because he touched the socket of Jacob’s thigh in the sinew of the hip.
Gen 32:22 “crossed the ford” The Hebrew root for “crossed” (BDB 716, KB 778, Qal IMPERFECT) is the same root as “ford” (BDB 721, cf. Jos 2:7; Jdg 3:28; Isa 16:2). It denotes wading across at a shallow point.
“the Jabbok” This root means “flowing” (BDB 132). It had cut a very deep gorge.
Gen 32:24 “a man wrestled” Here “wrestled” (BDB 7, KB 9, Niphal IMPERFECT), “Jabbok” (BDB 132), as well as “Jacob” (BDB 784), all sound similar when pronounced. Here the person is called a “man” (BDB 35, ish, cf. Gen 32:6), but the context implies it was a physical manifestation of Deity (cf. Gen 32:28; Gen 32:30; Gen 18:1-2). However, Gen 32:26 implies some kind of angelic creature.
This is the kind of text that western literalism cannot understand. This has both physical and symbolic aspects. This contest was for Jacob’s benefit. It surely does not describe the “wrestling” characteristics of God!!
YHWH appears to Jacob several times (cf. Gen 28:10-22; Gen 32:22-31; Gen 35:9-13; Gen 46:2-4) and each time it is the character and promises of God that are emphasized. The key element is not Jacob (or his acts), but God and His covenant promises!
Gen 32:25 “when he saw that he had not prevailed against him” The Jewish Study Bible, p. 67, mentions an interesting Jewish tradition (Gen. Rab. 77.3) that asserts it was Esau’s patron angel and that this encounter serves as a warning to all who would oppose the covenant people. This does attempt to explain why an angelic creature cannot defeat a mere human. However, can Esau’s angel change Jacob’s name to Israel?! This was somehow a “God thing.”
“the socket of his thigh” The rabbis say this refers to the vein of the thigh and this part of the animal carcass is not allowed to be eaten in Judaism (cf. Gen 32:32).
Gen 32:26 “the dawn is breaking” This time of day was known as a special period of God’s activity (cf. NIDOTTE, vol. 4, p. 85). It was often mentioned in ancient folklore.
In light of the Hebraic fear of seeing God (cf. Gen 16:13; Gen 32:30; Exo 33:20), possibly the dawn would have revealed the divine identity of Jacob’s opponent.
“bless me” It was not Jacob’s wrestling ability that was rewarded, but his tenacious dependent attitude upon God.
Gen 32:27 “What is your name” This is not lack of information on the angelic/divine wrestler’s part, but a reminder to Jacob of his character of trickery and manipulation.
Gen 32:28 “Israel” This name change seems to be the key to the interpretation of the entire account. Israel means “may El preserve” (BDB 975) or if JUSSIVE, “let El contend” (cf. Hos 12:3-4). It was not Jacob’s strength, but God’s purpose. One’s name was very important to the Hebrews and denoted a person’s character.
Another option for the name “Israel” (, BDB 975) is from (“Jeshurun,” BDB 449, cf. Deu 32:15; Deu 33:5; Deu 33:26; Isa 44:2), which means “upright one.”
SPECIAL TOPIC: ISRAEL (THE NAME)
“with me” The wrestler seems to differentiate himself from God, although in Gen 32:30 Jacob realizes he has somehow been with Deity.
Gen 32:29 “Please tell me your name” In the Ancient Near East the name of a spiritual being was closely guarded because of the possible use of that name in curses, oaths, and rituals. This is surely not the issue in biblical texts (cf. Jdg 13:17-18). In biblical texts YHWH reveals His name to His people (cf. Exo 3:13-15). However, its meaning is not always comprehended (compare Exo 6:3 with Gen 4:26). As Jdg 13:18 states, the name is too “wonderful” for humans to comprehend.
Gen 32:30 “Peniel” Peniel means “the face of God” (BDB 819). The spelling “Penuel” may be the alternative spelling of an older name for the location.
This name surely implies Jacob thought his opponent was YHWH, who could have easily defeated a mere mortal, but allows a contracted context to denote His willingness to work with and on the side of Jacob. He was not an antagonist, but a present help and one who blesses.
This really is a strange ancient account with many unknown aspects, much like Exo 4:24-26. It would be very unwise to use these ambiguous texts for doctrine or application. They remain a mystery and their interpretation mere modern conjecture!
Gen 32:31 “he was limping” Whether this was permanent (later Jewish tradition) or temporary is not certain.
Gen 32:32 “to this day” This phrase is textual evidence of a later editor. The ban on eating this part of an animal is rabbinical, not biblical.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Who was the wrestler?
a. a man (cf. Gen 32:24)
b. an angel (cf. Gen 32:26, Hos 12:3-4)
c. God in human form (cf. Gen 32:30)
d. Jesus (Martin Luther, following Justin)
2. What part do the angels of Gen 32:1 play in the rest of the chapter?
3. Why were these encounters (i.e., with the angel and Esau) so important to Jacob?
4. Why the name change?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Jabbok. Hebrew pouring out, or emptying.
Fuente: Companion Bible Notes, Appendices and Graphics
We shall read three short portions of Scripture, all illustrative of the great truth that God has sometimes given grace to his people to overcome himself, the Almighty has condescended to be vanquished by man. First, let us read the story of Jacob in the Book of Genesis, the thirty-second chapter, at the twenty-second verse:
Gen 32:22-24. 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. And he took them, and sent them over the brook, and sent over that he had. And Jacob was left alone;
He had made a quiet oratory for himself by sending everyone else of the company over to the other side of the brook; his own resolve being
With thee all night I mean to stay,
And wrestle till the break of day.
Gen 32:24-25. And there wrestled a man with him until the breaking of the day. And when he saw
When the wrestling Man, the Angel of the covenant, saw
Gen 32:25-26. That he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacobs thigh was out of joint, so he wrestled with him. And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me.
When we come nearest to God, we must have a deep sense of our own personal weakness; it must never be supposed, if our suit prevails with heaven, that there is anything in us, or anything in our prayers, to account for our prevalence. Whatever power we have, must come from Gods grace alone; and hence, usually, when we pray so as to prevail with the Lord there is at the same time a shrinking of the sinew, a consciousness of weakness, a sense of pain; yet it is just then that we are prevailing, and therefore we may rest assured that our prayer will be answered. The Angel said, Let me go, at the very time when Jacob felt the shrinking of the sinew: He said, Let me go, for the day breaketh. And he (Jacob) said, I will not let thee go, except thou bless me.
Gen 32:27-29. And he said unto him, What is thy name? And he said, Jacob. 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. 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?
Holy desires will be realized, and believing prayers will be answered, but mere curiosity will not be gratified. Those who read the Scriptures with a view simply to find out novelties that may tickle their fancy, read in vain. The covenant Angel will give thee what thou wilt if it be needful for thee; but he will not answer thine idle questions. He said to Jacob, Wherefore is it that thou dost ask after my name?
Gen 32:29-30. And, he blessed him there. And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.
Thus did Jacob the wrestler overcome his God. Now turn to the thirty-second chapter of the Book of Exodus, where we find a description of the sin of idolatry into which the Israelites fell while Moses was absent in communion with God upon the mountain. The people brought their golden ear-rings to Aaron, and he made a calf, and they bowed before it, saying, These be thy gods, O Israel, which brought thee up out of the land of Egypt. While this wickedness was going on, Moses was on the mountain-top with God.
This exposition consisted of readings from Gen 32:22-30; Exo 32:7-14; and Mar 7:24-30.
Fuente: Spurgeon’s Verse Expositions of the Bible
his two wives: Gen 29:21-35, Gen 30:1-24, Gen 35:18, Gen 35:22-26, 1Ti 5:8
the ford Jabbok: Or, “the ford of Jabbok,” a stream which takes its rise in the mountains of Gilead, and falls into the Jordan to the south of the lake of Gennesareth. It is now called the Zerka. Deu 2:37, Deu 3:16, Jos 12:2
Reciprocal: Gen 16:3 – his Gen 25:6 – concubines Num 21:24 – Arnon Jdg 11:13 – Jabbok Neh 2:12 – I arose Eze 27:23 – Asshur
Fuente: The Treasury of Scripture Knowledge
Gen 32:22-32. The Wrestling of Jacob.The narrative, for which Hos 12:3-5 should be compared. is distributed between J and E by recent critics. Gunkel attributes Gen 32:23-24 a, Gen 32:25 a, Gen 32:26-28, Gen 32:31 a to E; Gen 32:22; Gen 32:24, Gen 32:25 b, Gen 32:29 f., Gen 32:31 b to J. The older critics treated the section as a unity, generally attributing it to J. So much uncertainty hangs over the analysis, that it is best to take the story as it stands. It has been so filled with deep, spiritual significance (Charles Wesleys Come, O Thou traveller unknown is a classic example) that it is difficult for the modern reader to think himself back into its original meaning. Like the story of the angel marriages (Gen 6:1-4), it belongs to a most antique stage of religious belief. It is no wrestling in prayer with God for His blessing, nor in the primitive form of the story was Yahweh the superhuman antagonist. It is a literal physical wrestling, in which one of the wrestlers puts the thigh bone of the other out of joint, in which the human combatant holds his adversary in so firm a grip that he fears the day will dawn before he is gone. It is a local deity, whether a god of the border who seeks to prevent entrance to the land, or of the Jabbok (wrestled, in Gen 32:24 is yeabek) who, like other river gods, as Frazer has pointed out, resisted the crossing and sought to kill those who attempted it. The two are not unequally matched, the wrestling continues long; in Gen 32:26 a Jacobs thigh is dislocated by a stroke of the foe, in Gen 32:26 b by the efforts he makes himself. We have no reason to suppose that Jacob guessed the supernatural character of his opponent till he begged to be released since dawn was at hand. It is a widespread, primitive belief that gods or spirits must disappear at daybreak. Jacob therefore, had him at a disadvantage, and lamed and in agony though he was, he nerved himself to hold on just a little longer, to wring from him the blessing which, as a superhuman being, he was able to bestow. He learns Jacobs name (apparently up to that point he was unaware of it), and changes it to Israel in token that he had persevered (so Driver renders) with God. (Perhaps LXX, Vulg. should be accepted here, mg.) So Jacob asks his adversary for his name (Gen 32:29). The name is, to primitive thought, an essential part of the personality: to know it is to get its bearer into ones power. Hence great precautions are taken that it shall not be known, and it is not uncommon for savages to pass under an assumed name, the true name being hidden. This applies to gods as well as men. Great pains are taken in prayer to secure that right names shall be employed, not simply that the deity intended shall be reached, but that pressure may be brought upon him by the efficacy of their use. This crude conception gave place to ideas more refined, but after the name was no longer used as a spell to coerce the deity, the old thought of the wonder-working power inherent in it still lingered. It was attached in Judaism to the Ineffable Name, and similar thoughts naturally gathered about the name of Jesus. The invocation of His name, or the prayer offered in His name, carried with them His power, so that demons were cast out, diseases healed, baptism administered, and discipline exercised (1Co 5:3-5*) in His name. The terminology still survives, especially in hymns. But as to Manoah (Jdg 13:17 f.) so to Jacob, at least in the present form of the story, the name is not disclosed; yet he receives the blessing. The origin of the name Peniel is explained; Jacob has seen God face to face, yet the sight has not been fatal; he bears the mark of the struggle, but his life has not paid the forfeit. The story also accounts for the abstinence of the Israelites from the sinew of the thigh socket, i.e. probably the sciatic nerve, a taboo which curiously, is not mentioned elsewhere in the OT. It is known among other peoples.
Gen 32:22. Jabbok: the Zerka (p. 32), a tributary which discharges into the Jordan about 25 miles N. of the Dead Sea. The ford is probably 3 miles to the E. of this point.
Gen 32:28. Israel: strictly God is the subject; cf. mg2.
Fuente: Peake’s Commentary on the Bible
12. Jacob at the Jabbok 32:22-32
"Hebrew narrative style often includes a summary statement of the whole passage followed by a more detailed report of the event. Here Gen 32:22 is the summary statement, while Gen 32:23 begins the detailed account." [Note: The NET Bible note on 32:22.]
This site was probably just a few miles east of the Jordan Valley (Gen 32:22). The Jabbok joins the Jordan River about midway between the Sea of Chinnereth (Galilee) and the Salt (Dead) Sea. [Note: On the location and significance of the Jabbok River, see Bryant G. Wood, "Journey Down the Jabbok," Bible and Spade (Spring 1978):57-64.]
It was when Jacob was alone, having done everything he could to secure his own safety, that God came to him (Gen 32:24). An unidentified man assaulted Jacob, and he had to fight for his life. The "man" was the Angel of the Lord (Gen 32:28-30; cf. Hos 12:4). Note that God took the initiative in wrestling with Jacob, not vice versa. God was bringing Jacob to the end of himself. He was leading him to a settled conviction that God was superior to him and that he must submit to God’s leadership in his life (cf. Rom 12:1-2).
"The great encounter with God came when Jacob knew himself to be exposed to a situation wholly beyond him." [Note: Kidner, p. 168.]
This was not a vision or a dream, but a real event. The injury to Jacob’s hip joint proves this. It was God’s third revelation to Jacob.
Jacob’s refusal to release the man indicates the sincerity of his felt need for God’s help (Gen 32:26; cf. Joh 15:5). Again Jacob demonstrated his strong desire for blessing.
"Jacob completed, by his wrestling with God, what he had already been engaged in even from his mother’s womb, viz. his striving for the birthright; in other words, for the possession of the covenant promise and the covenant blessing . . . . To save him from the hand of his brother, it was necessary that God should first meet him as an enemy, and show him that his real opponent was God Himself, and that he must first of all overcome Him before he could hope to overcome his brother. And Jacob overcame God; not with the power of the flesh however, with which he had hitherto wrestled for God against man (God convinced him of that by touching his hip, so that it was put out of joint), but by the power of faith and prayer, reaching by firm hold of God even to the point of being blessed, by which he proved himself to be a true wrestler of God, who fought with God and with men, i.e., who by his wrestling with God overcame men as well." [Note: Keil and Delitzsch, 1:305-6.]
With his wrestling with God Jacob began a new stage in his life (Gen 32:28); he was a new man because he now began to relate to God in a way new for him. As a sign of this, God gave him a new name that indicated his new relationship to God. "Israel" means "God’s warrior."
"The acknowledgment of the old name, and its unfortunate suitability [Jacob, Gen 32:27], paves the way for the new name [Israel, Gen 32:28]." [Note: Hamilton, The Book . . . Chapters 18-50, p. 333.]
". . . the name Israel denoted a spiritual state determined by faith; and in Jacob’s life the natural state, determined by flesh and blood, still continued to stand side by side with this. Jacob’s new name was transmitted to his descendants, however, who were called Israel as the covenant nation. For as the blessing of their forefather’s conflict came down to them as a spiritual inheritance, so did they also enter upon the duty of preserving this inheritance by continuing in a similar conflict." [Note: Keil and Delitzsch, 1:307.]
"Elohim" (very strong one) occurs here to bring out the contrast between God and His creature. Jacob prevailed, in the sense of obtaining his request, by acknowledging his dependence and cleaving to God as his deliverer.
"The transformation pertains to the way in which Jacob prevails. Heretofore he prevailed over people by trickery. Now he prevails with God, and so with humans, by his words, not by the physical gifts conferred on him at birth or acquired through human effort." [Note: Waltke, Genesis, p. 446.]
"One wonders if ’Why is it that you inquire about my name?’ [Gen 32:29] is another way of asking, ’Jacob, don’t you realize who I am?’" [Note: Hamilton, The Book . . . Chapters 18-50, p. 336.]
Another view is that God withheld His name to heighten Jacob’s awe at this great event and to impress the significance of the event on Jacob all the more.
Jacob believed that he had seen God face to face (Gen 32:30). The ancients believed that anyone who saw God face to face would die (cf. Gen 16:13; Exo 33:20; Jdg 13:21-22). He was probably also grateful that the Angel had not dealt with him more severely, as he deserved. "Peniel" sounds more like "face of God" in Hebrew than the more common Penuel, which means the same thing. Perhaps Peniel was an older form of the place name and Penuel a newer form. Penuel seems to have been more common (cf. Jdg 8:8). Or perhaps these names describe two places located closely together, though this seems less likely.
The result of this spiritual crisis in Jacob’s life was obvious to all who observed him from then on (Gen 32:31). It literally resulted in a change in his walk. [Note: See Harry Foster, "Walking with a Limp," Toward the Mark (September-October 1982):97-100.]
"When God touched the strongest sinew of Jacob, the wrestler, it shriveled, and with it Jacob’s persistent self-confidence." [Note: Allen P. Ross, "Jacob at the Jabbok, Israel at Peniel," Bibliotheca Sacra 142:568 (October-December 1985):350.]
Every Christian does not need to have this type of drastic experience. Abraham and Isaac did not. God has told us that we can do nothing without Him (Joh 15:5) and that we should believe Him. It is only when we do not believe Him that He must teach us this lesson. Sometimes He has to bring us very low to do it. Every Christian should yield himself or herself to the lordship of God (Rom 6:13; Rom 6:19; Rom 12:1-2).
"If only the swimmer yields to the water, the water keeps him up; but if he continues to struggle, the result is disastrous. Let us learn to trust, just as we learn to float." [Note: Thomas, p. 298.]
To become strong in faith the believer must forsake self-sufficiency.
"The narrative is presented in a deliberately enigmatic manner to channel the reader’s imagination in certain directions." [Note: Stephen Geller, "The Struggle at the Jabbok: The Uses of Enigma in a Biblical Narrative," Journal of the Ancient Near Eastern Society 14 (1982):39. See also Edward M. Curtis, "Structure, Style and Context as a Key to Interpreting Jacob’s Encounter at Peniel," Journal of the Evangelical Theological Society 30:2 (June 1987):129-37.]