Genesis 32:25
When the man saw that he could not overpower Jacob, he struck the socket of Jacob's hip and dislocated it as they wrestled.
When the man saw
The phrase "when the man saw" introduces the mysterious figure who wrestles with Jacob. In Hebrew, the word for "man" is "ish," which can refer to a human or a divine being. This ambiguity sets the stage for the encounter's spiritual significance. The "man" is often interpreted as an angel or a theophany, a pre-incarnate appearance of Christ. This encounter is not merely physical but deeply spiritual, symbolizing a divine intervention in Jacob's life.

that he could not overpower him
The phrase "that he could not overpower him" suggests a struggle of immense intensity. The Hebrew root "yakol" implies not just physical strength but also endurance and determination. Jacob's ability to withstand the struggle reflects his tenacity and foreshadows his transformation. This moment is pivotal, as it highlights the human capacity to engage with the divine, suggesting that God allows Himself to be "overpowered" in order to bring about a greater purpose in Jacob's life.

he touched the socket of Jacob’s hip
The act of touching the "socket of Jacob’s hip" is significant both physically and symbolically. The Hebrew word "naga" for "touched" implies a gentle yet decisive action. This touch results in a dislocation, indicating the power and authority of the divine being. The hip, or "yarek" in Hebrew, is a symbol of strength and mobility. By dislocating Jacob's hip, the man demonstrates that true strength comes not from physical prowess but from reliance on God.

so that it was dislocated
The dislocation of Jacob's hip is a turning point in the narrative. The Hebrew term "yaqaq" means to be wrenched or put out of joint. This physical ailment serves as a metaphor for Jacob's spiritual journey. It signifies a breaking of self-reliance and a humbling before God. The dislocation is both a wound and a blessing, marking Jacob's transformation from a man of cunning to one who is dependent on God's grace.

as they wrestled
The phrase "as they wrestled" captures the essence of Jacob's struggle. The Hebrew word "abaq" means to wrestle or grapple, and it conveys a sense of striving and persistence. This wrestling match is emblematic of Jacob's lifelong struggle with God and man. It is a moment of profound encounter where Jacob's identity is challenged and reshaped. The wrestling signifies the human condition of wrestling with faith, doubt, and the divine will, ultimately leading to a deeper relationship with God.

Persons / Places / Events
1. Jacob
The central figure in this passage, Jacob is the grandson of Abraham and the son of Isaac. Known for his cunning and determination, Jacob is returning to Canaan after years of living with his uncle Laban. This event marks a pivotal moment in his life, symbolizing a transformation in his relationship with God.

2. The Man
Often interpreted as a divine being, possibly an angel or a pre-incarnate appearance of Christ (a theophany). This mysterious figure engages Jacob in a physical struggle, which serves as a spiritual metaphor for Jacob's life and relationship with God.

3. Wrestling Match
This event takes place at night and is both a literal and symbolic struggle. It represents Jacob's lifelong struggle with God and man, highlighting themes of perseverance, blessing, and transformation.

4. Dislocation of Jacob’s Hip
This physical injury is significant as it symbolizes Jacob's vulnerability and the lasting impact of his encounter with God. It serves as a reminder of his dependence on God and the change in his character.

5. Peniel
The place where this event occurs, meaning "face of God." Jacob names it Peniel because he believes he has seen God face to face and survived, marking it as a place of divine encounter and revelation.
Teaching Points
Perseverance in Faith
Jacob's wrestling with the man teaches us the importance of perseverance in our spiritual lives. Just as Jacob did not give up, we are called to persist in our faith, even when faced with challenges.

Dependence on God
The dislocation of Jacob's hip serves as a reminder of our need to rely on God. Our weaknesses can become opportunities for God's strength to be displayed in our lives.

Transformation through Encounter
Jacob's encounter with God leads to a transformation in his identity and character. Similarly, our encounters with God should lead to personal growth and change.

Seeking God's Blessing
Jacob's determination to receive a blessing from God highlights the importance of earnestly seeking God's favor and guidance in our lives.

Identity in Christ
Just as Jacob's name and identity were changed after his encounter, believers are given a new identity in Christ, called to live out this transformation in their daily lives.
Bible Study Questions
1. How does Jacob's wrestling with the man reflect our own struggles in faith and life? Can you identify a time when you have wrestled with God in prayer or decision-making?

2. In what ways does Jacob's injury serve as a metaphor for our own weaknesses? How can we allow God to use our weaknesses for His glory?

3. How does the concept of perseverance in this passage connect with other biblical teachings on endurance and faithfulness?

4. What does Jacob's determination to receive a blessing teach us about the importance of seeking God's will and favor in our lives?

5. How can we apply the transformation Jacob experienced to our own spiritual journey, particularly in understanding our identity in Christ?
Connections to Other Scriptures
Hosea 12:3-4
This passage reflects on Jacob's struggle with the angel, emphasizing his perseverance and seeking of God's blessing, which aligns with the themes of Genesis 32:25.

2 Corinthians 12:7-10
Paul's discussion of his "thorn in the flesh" parallels Jacob's hip injury, illustrating how God uses physical weakness to demonstrate His strength and grace.

Philippians 3:12-14
Paul's metaphor of pressing on toward the goal mirrors Jacob's determination and struggle, encouraging believers to persist in their spiritual journey.
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
Able, Blow, Damaged, Didn't, Disjointed, Dislocated, Hip, Hollow, Jacob, Jacob's, Joint, Leg, Overcome, Prevail, Prevailed, Socket, Strained, Thigh, Touched, Wrenched, Wrestled, Wrestling
Dictionary of Bible Themes
Genesis 32:25

     5194   touch
     5296   disabilities
     5346   injury
     8358   weakness, physical

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
     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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