We pointed out yesterday that Jacob had learned his lesson about trying to wrestle against God at the Jabbok. Now, we see his attitude toward another God-ordained necessity he must submit to:
If it must be, then do this: Put some of the best products of the land in your bags and take them down to the man as a gift— a little balm and a little honey, some spices and myrrh, some pistachio nuts and almonds. Take double the amount of silver with you, for you must return the silver that was put back into the mouths of your sacks. Perhaps it was a mistake. Take your brother also and go back to the man at once. And may God Almighty grant you mercy before the man so that he will let your other brother and Benjamin come back with you. As for me, if I am bereaved, I am bereaved (vv. 11-14).
Two names are important in this section: first, “Israel,” which was Jacob’s new or covenant name, and second, “God Almighty,” to whom the chastened patriarch appeals. When Abram’s name was changed to Abraham the old name was never used again. The new name represented a profound and permanent growth in his character. It has been otherwise with Jacob. His name was changed to Israel at Jabbok, but it is not often after this that his new or covenant name is used. Usually he was thinking and operating much as the old Jacob had done. He was self-centered, self-serving, complaining. However, at this point of the story we see Jacob emerging as Israel, as a “Prince with [or ‘one who has been conquered by’] God.” In this character he rightly appeals to the sovereign God (God Almighty) for the issue’s outcome.
Robert Candlish is incisive at this point:
Let any one imagine the state of Jacob after he has thus sent all his sons away. It is the very triumph of that faith which is “the substance of things hoped for, the evidence of things not seen.” Weeks or months must elapse before any tidings can reach him of the good or ill success of this expedition. The vessel that carries such a venture in its bosom may not be heard of till his grey hairs, through weary watching, have become greyer still. His fond eye, dimmed with the bitter tears of age, sees them—scarcely sees them—leaving him, perhaps forever on this earth. He may look on them, he may look on Benjamin, no more on this side of the grave. He has no express promise that he shall. What probable presumption is there that he shall? It is indeed a dark and doubtful prospect. But by God’s grace the very extremity of the emergency rouses the old believer to a new venture of faith. He has trusted God before; he will trust him still. “I will trust and not be afraid,” is his language. “Though he slay me, yet will I trust him.”1
If you are fighting against the circumstances God has brought into your life, learn that it is useless to wrestle against the God of Jabbok. Allow yourself to be mastered by God and commit your way to Him. Praise Him, knowing that He will be with you and bless you to the very end.
1Robert S. Candlish, Studies in Genesis (Grand Rapids, MI: Kregel, 1979), 672-674. Original edition 1868.
