Jacob’s journey back to the land of promise has so far been an adventure. After coming to terms with his angry father-in-law, he moved on and camped at Mahanaim and Peniel. As he re-entered the land, he saw another vision of angels (Gen 32:1) which bookends his experience of seeing them at Bethel when he left the land years earlier (Gen 28:10-17). Jacob was about to have a very odd spiritual encounter, a strange wrestling match, but first he must prepare to meet his estranged brother Esau.
The weight of past betrayal hangs heavy on Jacob’s mind. Years earlier, he had deceived his father and stolen Esau’s birthright (Gen 25, 27). Now, as he approaches his homeland, fear grips him. Will Esau seek revenge? This anxiety drives Jacob to craft a meticulous plan to appease his brother.
An ingenious attempt at appeasement
Jacob’s strategy reveals both his cunning, intelligence, and his desperation. He divides his gifts for Esau into five distinct groups, each to arrive in succession. This approach serves multiple purposes, as explained in the NIV Cultural Backgrounds Study Bible:
“In addition to seeking Esau’s favor as a response to his generosity, Jacob planned three strategic advantages.
The five distinct groups of animals arriving in succession would wear down the military readiness of Esau’s band. If they were planning an ambush, they would have to set up each time a group arrived. When they discovered that Jacob was not in the group, they would all have gathered again and proceeded on their way. After five times it was unlikely that they would be as alert for combat as they might have been at first. By that time Esau and his men would probably have given up the idea of an ambush altogether.
As the gifts arrived, Esau became more and more encumbered in his travel. The animals would have forced him to move more slowly and would have made his band much noisier. It would be difficult to take Jacob by surprise given the unavoidable cacophony of the livestock.
As Jacob’s servants brought gifts, they joined the march of Esau’s band. Esau’s military tactics would have been less effective if he had to cope with members of Jacob’s household mixed in among his own retinue soldiers.”1
Faith and action
Some critics argue that Jacob’s actions demonstrate a lack of faith. They contend that a truly faithful person would trust God entirely and not resort to such calculated measures. However, this perspective oversimplifies the relationship between faith and action. The book of Proverbs reminds us that “The prudent see danger and take cover, but the simple keep going and suffer the consequences” (Prov. 22:3 BEREAN). Jacob’s preparations do not negate his faith; rather, they represent a practical application of wisdom in the face of potential danger.
Interestingly, the Hebrew word used for “appease” in Genesis 32:20 is “kaphar” (כָּפַר), the same term translated as “atonement” elsewhere in Scripture. This linguistic connection adds depth to our understanding of Jacob’s actions. He seeks not just to placate Esau but to make amends, to cover over the wrongs of the past.
Jacob’s approach to this reunion demonstrates that faith and strategy need not be mutually exclusive. He combines prayer with preparation, spiritual reliance with practical action. This balance challenges us to consider how we face our own obstacles and fears. Do we rely solely on faith without taking necessary precautions? Or do we trust in our own plans without seeking divine guidance?
A Mysterious Encounter
As night falls, Jacob finds himself alone, having sent his family and possessions across the Jabbok River. What happens next is a very strange episode which leaves us with more questions than answers.
The text tells us that Jacob wrestled with a man until daybreak (Gen 32:24). However, the identity of this opponent is not clear. As dawn approaches, the man, unable to overpower Jacob, touches him on the hip socket (v. 25), leaving him with a permanent limp. This is not something an ordinary man can do and Jacob was very much aware of this. Jacob is now certain this is no man, and therefore he refuses to let go of him without receiving a blessing.
Wrestling with God?
In Genesis 32:28-30 we find out that Jacob’s opponent is “God.” The Hebrew word that our English Bible’s render as “God” in these two verses is elohim. The Hebrew term elohim is a generic word. The Bible uses elohim to refer to spiritual beings and the word alone does not indicate who the spiritual being is. It could refer to any spiritual being: God, angels, or even the devil. Heiser observes that, “The word elohim is a ‘place of residence’ term. Our home is the world of embodiment; elohim by nature inhabit the spiritual world.”2
It is not true that elohim only refers to Yahweh. It is true that Yahweh is an elohim, but not all elohim are Yahweh. Anyone with a good concordance and Hebrew dictionary can confirm this for themselves. The context must tell us which elohim is in view, because the word alone cannot. Since the text leaves elohim unqualified in verses 28 and 30, we must wonder which elohim the passage discusses.
Wrestling with an angel
We are left to wonder until we read Hosea 12, that is. Hosea reveals to us that the elohim Jacob wrestled with was an angel:
Yes, he struggled with the angel and prevailed; he wept and sought His favor; he found Him at Bethel and spoke with Him there — (Hos. 12:4 BEREAN)
The Hebrew word Hosea used for angel is mal’akh. This word means angel or messenger. Which angel it was we are left to wonder about. Regardless, this wrestling match, both physical and spiritual, culminates in a profound moment of transformation for Jacob.
A New Name, A New Identity
In response to Jacob’s persistence, the angel bestows upon him a new name: Israel. People would no longer know him as Jacob, meaning “he cheats,”3 but Israel, meaning “God fights.” This new name “will be both a promise and a call for faith. In essence, the LORD was saying that Jacob would have victory and receive the promises because God would fight for him.”4
This renaming is not merely a change of title but a redefinition of Jacob’s very identity and purpose. Previously he had lived up to the name, Jacob, by cheating his brother Esau of his birthright and blessing. Going forward, he will assume a new identity.
The implications of this new name extend far beyond Jacob as an individual. “Israel” becomes the name of both a people and a nation, a legacy that continues to this day. The descendants of Jacob, known as Israelites or the children of Israel, carry this name through history. The very name of Israel is a reminder of this wrestling match between Jacob and an angel.
Faith involves struggle
This transformative encounter leaves Jacob—now Israel—forever changed. He limps away from Peniel, named so because he says, “I have seen God [elohim] face to face, and yet my life was spared” (Gen 32:30). The physical mark of his struggle serves as a constant reminder of this pivotal moment, a visible sign of an invisible transformation.
Jacob’s story reminds us that faith often involves struggle, that transformation can be painful, and that our encounters with the spiritual realm will leave us forever changed.
References
- NIV: Cultural Backgrounds Study Bible. Bringing to Life the Ancient World of Scripture. Grand Rapids, Michigan: Zondervan, 2016. 75
- Heiser, Michael S.. The Unseen Realm: Recovering the Supernatural Worldview of the Bible (p. 29). Lexham Press. Kindle Edition.
- ESV Notes. 1st, Accordance electronic ed. (Wheaton: Crossway Bibles, 2011), paragraph 1213.
- W. Hall Harris, eds. The NET Bible Notes. 2nd ed. (Nashville: Thomas Nelson, 2019), paragraph 3248.