Genesis 32:9
Then Jacob declared, "O God of my father Abraham, God of my father Isaac, the LORD who told me, 'Go back to your country and to your kindred, and I will make you prosper,'
Then Jacob declared
The phrase marks a pivotal moment of introspection and supplication in Jacob's life. The Hebrew root for "declared" (אָמַר, 'amar) often implies a thoughtful or solemn utterance. This is not a casual conversation but a heartfelt prayer, indicating Jacob's recognition of the gravity of his situation as he prepares to meet Esau. Historically, this moment is significant as it shows Jacob's transition from self-reliance to seeking divine intervention.

O God of my father Abraham, God of my father Isaac
By invoking the God of his forefathers, Jacob is anchoring his prayer in the covenantal promises made to Abraham and Isaac. The Hebrew word for "God" here is אֱלֹהִים ('Elohim), a plural form that denotes majesty and power. This invocation is a reminder of the continuity of God's promises and faithfulness through generations. It reflects a deep understanding of his heritage and the divine legacy he is part of.

O LORD
The use of "LORD" (יהוה, YHWH) is significant as it is the personal name of God, often associated with His covenantal faithfulness and mercy. This name was revealed to Moses as "I AM WHO I AM" (Exodus 3:14), emphasizing God's eternal and unchanging nature. Jacob's use of this name indicates a personal relationship and trust in God's promises.

who said to me
This phrase underscores the personal nature of God's communication with Jacob. It reflects the direct and intimate relationship between God and Jacob, where God has spoken specific promises to him. This is a reminder of the personal nature of God's guidance and the importance of remembering His words in times of distress.

Return to your country and to your kindred
This command from God is a call to obedience and faith. The Hebrew word for "return" (שׁוּב, shuv) implies a turning back or repentance, suggesting a spiritual as well as a physical journey. Jacob is reminded of God's directive to go back to the land of his birth, which is tied to the fulfillment of God's promises.

and I will make you prosper
The promise of prosperity (הֵיטִיב, heytiv) is not merely material wealth but encompasses well-being, peace, and fulfillment of God's covenantal promises. This assurance from God is a source of hope and encouragement for Jacob as he faces uncertainty. It reflects the biblical theme that true prosperity is found in obedience to God's will and trust in His promises.

Persons / Places / Events
1. Jacob
The central figure in this passage, Jacob is returning to his homeland after years of living with his uncle Laban. He is in a moment of fear and uncertainty as he prepares to meet his brother Esau, whom he had wronged years earlier.

2. God of Abraham and Isaac
Jacob invokes the God of his forefathers, emphasizing the covenantal relationship and promises made to Abraham and Isaac, which he is now seeking to claim for himself.

3. Return to your country
This refers to God's command to Jacob to leave Laban's household and return to Canaan, the land promised to his ancestors.

4. Prosperity Promise
Jacob recalls God's promise to make him prosper, which is a reaffirmation of the Abrahamic covenant that includes blessings, land, and descendants.

5. Esau
Although not directly mentioned in this verse, Esau is a significant figure in the surrounding account as Jacob fears his brother's potential retaliation for past deceit.
Teaching Points
Faith in God's Promises
Jacob's prayer demonstrates reliance on God's promises. Believers are encouraged to trust in God's faithfulness and His Word, even in times of fear and uncertainty.

Covenantal Relationship
The invocation of the God of Abraham and Isaac highlights the importance of understanding our spiritual heritage and the continuity of God's promises through generations.

Prayer in Times of Distress
Jacob's approach to God in a moment of fear serves as a model for believers to seek God earnestly in prayer when facing life's challenges.

Obedience to God's Command
Jacob's return to his homeland is an act of obedience to God's command. Believers are reminded of the importance of following God's direction, trusting in His plan for their lives.

Acknowledgment of God's Past Faithfulness
By recalling God's past promises, Jacob strengthens his faith. Believers can find encouragement by remembering how God has been faithful in their own lives.
Bible Study Questions
1. How does Jacob's invocation of the God of his fathers influence his approach to prayer, and how can this shape our own prayer life?

2. In what ways does recalling God's promises provide comfort and assurance in times of fear or uncertainty?

3. How does Jacob's obedience to God's command to return to his homeland challenge us to trust and obey God's direction in our lives?

4. What can we learn from Jacob's acknowledgment of God's past faithfulness, and how can this practice strengthen our faith today?

5. How does the continuity of God's covenantal promises from Abraham to Jacob encourage us in understanding our place in God's redemptive plan?
Connections to Other Scriptures
Genesis 28:13-15
This passage recounts God's promise to Jacob at Bethel, where God assures him of land, descendants, and protection, which Jacob is now recalling in his prayer.

Exodus 3:6
God introduces Himself to Moses as the God of Abraham, Isaac, and Jacob, highlighting the continuity of His covenantal promises through generations.

Hebrews 11:9
This verse speaks of the faith of Abraham, Isaac, and Jacob, who lived as foreigners in the promised land, trusting in God's promises.
The Twofold Wrestle -- God's with Jacob and Jacob's with GodAlexander MaclarenGenesis 32:9
Angelic MinistrationH. W. Beecher.Genesis 32:1-9
Angelic MinistrationsDean Vaughan.Genesis 32:1-9
Angels on the Path of LifeArchdeacon Farrar.Genesis 32:1-9
God's HostW. H. Randall.Genesis 32:1-9
God's Host Always NearD. March, D. D.Genesis 32:1-9
Hosts of AngelsSpurgeon, Charles HaddonGenesis 32:1-9
Jacob's Visible and Invisible WorldT. H. Leale.Genesis 32:1-9
LessonsG. Hughes, B. D.Genesis 32:1-9
MahanaimDean Vaughan.Genesis 32:1-9
Meeting with AngelsA. Maclaren, D. D.Genesis 32:1-9
The Ministry of AngelsA. Raleigh, D. D.Genesis 32:1-9
Jacob At MahanaimJ. C. Gray.Genesis 32:3-9
Jacob's Preparation for Meeting His Angry BrotherT. H. Leale.Genesis 32:3-9
Jacob's Return from Padan-AramT. Jackson.Genesis 32:3-9
LessonsG. Hughes, B. D.Genesis 32:3-9
LessonsG. Hughes, B. D.Genesis 32:3-9
The AlarmE. Craig.Genesis 32:3-9
Jacob's PrayerR.A. Redford Genesis 32:9-12
People
Esau, Isaac, Israelites, Jacob, Laban, Penuel, Seir
Places
Edom, Jabbok River, Jordan River, Mahanaim, Mizpah, Peniel, Penuel, Seir
Topics
Deal, Family, Isaac, Jacob, Kindred, O, Prayed, Prosper, Relatives, Return, Turn
Dictionary of Bible Themes
Genesis 32:3-21

     5922   prudence

Genesis 32:7-11

     5567   suffering, emotional

Genesis 32:9-10

     4260   rivers and streams
     6667   grace, in OT
     8308   modesty

Genesis 32:9-12

     4360   sand
     8610   prayer, asking God

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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