Genesis 32:28
Then the man said, "Your name will no longer be Jacob, but Israel, because you have struggled with God and with men, and you have prevailed."
Then the man said
This phrase introduces a pivotal moment in Jacob's life. The "man" here is often understood to be a divine being, possibly an angel or a theophany, which is a manifestation of God. In the Hebrew text, the word used is "ish," which simply means "man," but the context suggests a supernatural encounter. This moment signifies a direct communication from God, emphasizing the importance of the message that follows.

Your name will no longer be Jacob
The name "Jacob" in Hebrew is "Ya'akov," which means "heel-grabber" or "supplanter." Jacob's life up to this point has been characterized by struggle and deception, as seen in his dealings with Esau and Laban. The renaming signifies a transformation in Jacob's character and destiny. In biblical times, a name change often indicated a new mission or identity given by God.

but Israel
The name "Israel" is derived from the Hebrew "Yisra'el," which can be interpreted as "God prevails," "he struggles with God," or "prince of God." This new name reflects Jacob's spiritual growth and his role as the patriarch of the Israelites. It marks a shift from a life of self-reliance to one of divine purpose and blessing. The name "Israel" becomes foundational for the identity of God's chosen people.

because you have struggled with God
The Hebrew word for "struggled" is "sarita," which conveys the idea of wrestling or contending. This struggle is both physical and spiritual, symbolizing Jacob's lifelong quest for God's blessing and favor. It highlights the reality of human interaction with the divine, where faith is often tested through trials and perseverance.

and with men
Jacob's life was marked by conflicts with his brother Esau, his father-in-law Laban, and even within his own family. This phrase acknowledges the challenges Jacob faced in his relationships, yet it also underscores his resilience. The struggles with men are part of the broader narrative of God's people facing opposition and overcoming through faith.

and you have prevailed
The word "prevailed" in Hebrew is "tuchal," meaning to overcome or endure. This victory is not just a physical triumph but a spiritual one. Jacob's prevailing is a testament to his faith and determination, qualities that God honors. It serves as an inspiration for believers to persist in their faith journey, trusting that God will bring them through their struggles to a place of blessing and fulfillment.

Persons / Places / Events
1. Jacob
The central figure in this passage, Jacob is the son of Isaac and Rebekah, and the twin brother of Esau. Known for his cunning and determination, Jacob's name change to Israel marks a significant transformation in his life and relationship with God.

2. Israel
The new name given to Jacob, meaning "he struggles with God" or "God prevails." This name not only signifies Jacob's personal encounter with God but also becomes the name of the nation descended from him.

3. The Man
Often interpreted as an angel or a theophany (a visible manifestation of God), this figure wrestles with Jacob throughout the night, leading to Jacob's name change.

4. Peniel
The place where Jacob wrestles with the man, meaning "face of God." Jacob names it Peniel because he saw God face to face, and yet his life was spared.

5. The Struggle
The wrestling match between Jacob and the man symbolizes Jacob's lifelong struggle with God and men, reflecting his perseverance and determination.
Teaching Points
Transformation through Encounter
Jacob's name change signifies a transformation that comes through a personal encounter with God. Our identity in Christ is similarly transformed when we encounter Him.

Perseverance in Faith
Jacob's struggle and prevailing highlight the importance of perseverance in our faith journey. We are called to wrestle with challenges, holding onto God's promises.

God's Sovereignty and Grace
The encounter at Peniel demonstrates God's sovereignty and grace. Despite Jacob's flaws, God chooses to bless him and fulfill His covenant promises.

Identity in Christ
Just as Jacob's identity was changed, believers are given a new identity in Christ. We are called to live out this identity in our daily lives.

Divine Encounters Lead to Change
Encounters with God often lead to significant changes in our lives. We should seek and be open to these transformative moments.
Bible Study Questions
1. How does Jacob's name change to Israel reflect his personal transformation, and what does this teach us about our identity in Christ?

2. In what ways can we relate to Jacob's struggle with God and men in our own faith journey?

3. How does the account of Jacob wrestling with the man at Peniel encourage us to persevere in prayer and faith?

4. What are some areas in your life where you need to experience a "Peniel" moment, encountering God face to face?

5. How can we apply the lessons from Jacob's transformation to our daily walk with God, especially in times of struggle and uncertainty?
Connections to Other Scriptures
Hosea 12:3-4
This passage references Jacob's struggle with the angel, highlighting his determination and the divine encounter that led to his transformation.

Genesis 35:10
God reaffirms Jacob's name change to Israel, emphasizing the significance of his new identity and the covenant relationship with God.

Exodus 3:14-15
God's self-revelation to Moses as "I AM" connects to the divine encounter Jacob experiences, underscoring the continuity of God's covenant promises.
A New NameJ.F. Montgomery Genesis 32:28
A Praying PrinceGenesis 32:28
God Yields to ImportunityT. Guthrie.Genesis 32:28
Israel; Or, Jacob At PenuelA. F. Joscelyne, B. A.Genesis 32:28
Jacob and IsraelA. Maclaren, D. D.Genesis 32:28
Jacob At Penuel; Or, the Interpretation of LifeW. Roberts.Genesis 32:28
Jacob the PrinceJ. B. Mozley, D. D.Genesis 32:28
Jacob's New NameT. J. Holmes.Genesis 32:28
Jacob's Twofold Name and NatureDean Plumptre.Genesis 32:28
Love the True InterpreterH. W. Beecher.Genesis 32:28
Power in PrayerBrookes, ThomasGenesis 32:28
Power of Young MenJ. B. Gough.Genesis 32:28
Power with GodSpurgeon, Charles HaddonGenesis 32:28
Power with GodJ. Brewster.Genesis 32:28
Power with GodD. March, D. D.Genesis 32:28
Prevailing PrayerGenesis 32:28
Successful ImportunityGenesis 32:28
The Changed NameF. Tucker, B. A.Genesis 32:28
The Conflict and its ResultD. C. Krummacher.Genesis 32:28
The New ManC. S. Robinson, D. D.Genesis 32:28
The New NameE. Craig.Genesis 32:28
The Proper Design and Influence of PrayerN. Emmons, D. D.Genesis 32:28
What is Our Name?J. McNeill.Genesis 32:28
Peniel. The Face of GodR.A. Redford Genesis 32:24-32
People
Esau, Isaac, Israelites, Jacob, Laban, Penuel, Seir
Places
Edom, Jabbok River, Jordan River, Mahanaim, Mizpah, Peniel, Penuel, Seir
Topics
Fight, Fought, Hast, Henceforth, Jacob, Longer, Overcome, Power, Prevail, Prevailed, Prince, Striven, Struggled, Wrestled
Dictionary of Bible Themes
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

Genesis 32:27-28

     1245   God of the fathers

Genesis 32:27-29

     5043   names, significance

Library
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

Jacob-Wrestling
"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

Pleading
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

Genesis
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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