Genesis 32:24
So Jacob was left all alone, and there a man wrestled with him until daybreak.
So Jacob was left all alone
The phrase "Jacob was left all alone" signifies a moment of profound solitude and introspection. In the Hebrew text, the word for "alone" is "לְבַדּוֹ" (levaddo), which emphasizes the isolation Jacob experienced. This solitude is not merely physical but also spiritual, as Jacob is on the brink of a transformative encounter with God. Historically, this moment follows Jacob's strategic planning to appease his brother Esau, highlighting his fear and anxiety. In a conservative Christian perspective, this solitude is seen as a necessary precursor to divine encounter, where God often meets individuals in their isolation, away from distractions, to bring about significant spiritual growth and change.

and there a man wrestled with him
The "man" who wrestles with Jacob is a mysterious figure, often interpreted as a theophany, a physical manifestation of God, or an angel. The Hebrew word for "wrestled" is "וַיֵּאָבֵק" (vaye'avek), which conveys a sense of struggle and physical engagement. This wrestling match is symbolic of Jacob's lifelong struggle with God and man, reflecting his inner turmoil and quest for blessing. From a conservative Christian viewpoint, this encounter is seen as a pivotal moment where Jacob confronts his own limitations and reliance on human strength, ultimately leading to a deeper dependence on God.

until daybreak
The phrase "until daybreak" indicates the duration and intensity of the struggle. The Hebrew "עַד עֲלוֹת הַשָּׁחַר" (ad alot hashachar) suggests a prolonged and exhausting encounter that lasts through the night. Daybreak symbolizes a new beginning, a transition from darkness to light, both literally and metaphorically. In the context of Jacob's life, this marks a turning point where he receives a new identity and blessing. Conservative Christian interpretation often sees this as a metaphor for spiritual awakening and renewal, where the struggle with God leads to a new dawn of understanding and purpose in one's life.

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. At this point in his life, Jacob is returning to Canaan after years of living with his uncle Laban. He is preparing to meet Esau, whom he fears due to their past conflict.

2. The Man
This mysterious figure wrestles with Jacob throughout the night. Traditionally, this "man" is understood to be a divine being, often interpreted as an angel or a theophany (an appearance of God).

3. Wrestling
The event of wrestling signifies a spiritual struggle and transformation for Jacob. It is a pivotal moment in his life, marking a change in his identity and relationship with God.

4. Daybreak
The timing of the wrestling match, lasting until daybreak, symbolizes a new beginning and the dawning of a new phase in Jacob's life.

5. Peniel
Although not mentioned in verse 24, Peniel is the place where this event occurs. Jacob names it Peniel, meaning "face of God," because he believes he has seen God face to face.
Teaching Points
Perseverance in Prayer and Struggle
Just as Jacob wrestled with the man until daybreak, believers are encouraged to persist in prayer and spiritual struggles, trusting that God will bring about transformation and blessing.

Identity and Transformation
Jacob's wrestling leads to a change in his identity, symbolized by his new name, Israel. This teaches that encounters with God can transform our identity and purpose.

Divine Encounters
The wrestling match signifies a personal encounter with God. Believers should seek and cherish moments of divine interaction, understanding that they can lead to profound spiritual growth.

Facing Fears with Faith
Jacob's fear of meeting Esau is juxtaposed with his wrestling with God. This teaches that facing our fears with faith can lead to divine intervention and peace.

God's Sovereignty and Grace
Despite Jacob's past deceit, God chooses to engage with him, demonstrating His sovereignty and grace. This reassures believers that God's plans and purposes prevail despite human flaws.
Bible Study Questions
1. How does Jacob's wrestling with the man reflect your own spiritual struggles, and what can you learn from his perseverance?

2. In what ways has God transformed your identity or purpose through personal encounters or challenges?

3. How can the account of Jacob wrestling with God encourage you to face your fears with faith?

4. Reflect on a time when you experienced a "daybreak" moment in your spiritual life. What led to that transformation?

5. How does understanding God's sovereignty and grace in Jacob's life impact your view of God's work in your own life?
Connections to Other Scriptures
Hosea 12:3-4
This passage reflects on Jacob's life, including his wrestling with the angel, emphasizing his struggle and perseverance with God.

Genesis 28:12-15
Jacob's dream at Bethel, where God promises to be with him, connects to this wrestling event as it shows God's continued presence and blessing in Jacob's life.

Exodus 3:2-6
The appearance of God in the burning bush to Moses parallels the divine encounter Jacob experiences, highlighting God's personal engagement with His chosen leaders.
Certainty of Retribution and Possibility of ReformH. W. Beecher.Genesis 32:24
God's InterpositionsM. Dods, D. D.Genesis 32:24
God's Revelation to JacobA. Fuller.Genesis 32:24
Guilt All AloneC. S Robison, D. D.Genesis 32:24
Human LonelihoodHomilistGenesis 32:24
Jacob AloneJ. C. Coghlan, D. D.Genesis 32:24
Jacob and the AngelJ. C. Jones, M. A.Genesis 32:24
Jacob At PenuelG. J. Allen, B. A.Genesis 32:24
Jacob At PenuelHomilistGenesis 32:24
Jacob At PenuelM. Dods, D. D.Genesis 32:24
Jacob Striving with GodBishop Magee.Genesis 32:24
Jacob WrestlingJ. C. Gray.Genesis 32:24
Jacob Wrestling with GodW. Hodson.Genesis 32:24
Jacob Wrestling with GodC. New.Genesis 32:24
Jacob Wrestling with the AngelT. H. Leale.Genesis 32:24
Jacob's Crisis-NightJ. Parker, D. D.Genesis 32:24
Jacob's Example in PrayerJ. M. Sherwood, D. D.Genesis 32:24
Jacob's Prevailing PrayerD. C. Hughes, M. A.Genesis 32:24
Jacob's StruggleJ. Vaughan, M. A.Genesis 32:24
Jacob's WrestleS. Gregory.Genesis 32:24
Jacob's WrestlingBp. Babington.Genesis 32:24
Loneliness and Communion with GodHomilistGenesis 32:24
Mahanaim and PenuelDean Vaughan.Genesis 32:24
PenuelT. S. Dickson.Genesis 32:24
PenuelW. M. Taylor, D. D.Genesis 32:24
Saints Wrestling for the BlessingT. Boston, D. D.Genesis 32:24
The Change in JacobBishop Boyd Carpenter.Genesis 32:24
The Crisis in Jacob's LifeJ. Clifford, D. D.Genesis 32:24
The Features of the Development of Revealed Faith in Jacob's WrestlingJ. P, Lange.Genesis 32:24
The History and Mystery of Jacob's LifeC. Ness.Genesis 32:24
The Wrestling of JacobW. D. Horwood.Genesis 32:24
Wrestling JacobH. Allen, M. A.Genesis 32:24
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
Alone, Ascending, Breaking, Dawn, Daybreak, Fighting, Jacob, Rising, Till, Wrestled, Wrestleth
Dictionary of Bible Themes
Genesis 32:24

     5814   confrontation
     5901   loneliness

Genesis 32:22-26

     4918   dawn

Genesis 32:22-32

     4438   eating

Genesis 32:24-25

     5278   cripples

Genesis 32:24-28

     8672   striving with God

Genesis 32:24-30

     1443   revelation, OT
     1454   theophany
     5095   Jacob, life
     8474   seeing God

Genesis 32:24-32

     8613   prayer, persistence

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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