Night Wrestling (10'' x 10'' collage)
Literary Structure of Genesis 32:22-31
A. Jacob passes over Jabbok at night
(32:22-24a)
B. Jacob wrestles with a man
(32:24b-25)
C. Jacob asks for blessing (32:26)
D. Man: “What is your name?”
(32:27a)
E. Answer: “Jacob” (32:27b)
F. “You will be called Israel”
(32:28)
D'. Jacob: “What is your name?”
(32:29a)
E'. No answer is given (32:29b)
C'. Jacob is blessed (32:29c)
B'. Jacob: “I have seen God face to
face” (32:30)
A'. Jacob passes over Penuel at
daybreak (32:31)
Most commentators have a great deal of
trouble dealing adequately with this episode in the life of the
patriarch Jacob, as you can see from the following quotes:
“Considered by some the most strange
and perplexing narrative in the entire OT is an ancient, complicated,
mysterious and enigmatic passage that preserves multiple meanings.”
(Wakely)
Motyer calls it a “profound and
mysterious story.”
“Every man holds that this text is
one of the most obscure in the Old Testament.” (Luther)
“Gen 22-32 is a strange and
mysterious narrative.” (Foulkes)
Of the many questions this story
elicits in the reader, I will just briefly consider a few of the most
important ones below. As you will note, not all scholars are in
agreement in their answers.
Is this an historical account?
Whereas the majority of conservative
scholars are firm in their belief that this should be considered as
an episode that really happened in the life of Jacob, others are more
suspicious:
Gunkel dismissed the whole story as
“the after-effect of an ancient goblin tale or Israelite
tradition.”
Hawk explained that Barthes “showed
that the episode appropriates the elements of a story common in
folklore (the hero's quest) but combines the elements of the pattern
in surprising ways.”
Josephus provided one of the earliest
attempts to erase the historical context from this narrative. He
felt it was merely the account of a dream. There is one thing to say
in favor of this interpretation. Jacob's earlier dream of the ladder
to heaven with angels ascending and descending occurred in the same
geographical vicinity as he was leaving the Promised Land. Thus, this
account as Jacob re-entered that land might be seen as a companion
piece.
The Jewish philosopher Philo viewed it
as an allegory of the soul's fight against a person's sins.
St. Jerome treated the story as an
account of a long prayer Jacob made to God.
Wakely states that “this feature of
disappearing before sunrise is one of several motifs the story has in
common with myth and folklore.”
Who is the mysterious wrestler?
Here the main possibilities are
narrowed down to only a handful:
Westermann is practically alone in
proposing that this mysterious personage is a hostile river god or
demon, for evidence pointing to the similarity in sound between the
Hebrew word for “struggled” and the River Jabbok. But as Wenham
notes, it is also a play on words with “Jacob” and so may have
nothing at all to do with the name of the river.
Then there is the interpretation given
in early Jewish literature that the angel of Esau, named Samael, was
the night wrestler.
Or more generally, another possibility
is that Jacob was wrestling with an angel, since that is the view
given in Hosea 12:3-4. Concerning that prophetic passage, Davies
gives the following opinion: “Hosea plays down Jacob's victory by
saying that it was only a victory over an angel, not God himself, who
remained supreme. The fact that the word used in v. 3 (and in Gen.
32:28) for God can also mean 'a god', i.e. a lesser heavenly being
than the supreme God, provided an opening for such a
reinterpretation of the tradition.”
Chisholm: “The narrator, assuming
Jacob's initial perspective, identifies God as 'a man', but by the
story's end Jacob was certain he had encountered God 'face to face'.
However, a later tradition suggests Jacob wrestled with an angel
(Hos. 12:4); the relationship between the two traditions is complex.”
In another writing, Chisholm adds, “Perhaps Jacob's words in Gen
48:15-16, where he appears to refer to God as an 'angel,' influenced
the tradition expressed in Hosea.”
Foulkes: “Jacob...wrestles with a
'man,' but his struggle in the darkness proves to be with one more
than human. The Hebrew elohim most frequently means God, but
the interpretation of Hos 12:4 is possible, 'He struggled with the
angel.' Yet, in effect it could be said to Jacob, 'You have struggled
with God and with men and have overcome.”
Why does he want to leave before
daybreak?
One possibility may have occurred to
readers who are familiar with the Dracula story, namely that the
wrestler will be destroyed if exposed to sunlight. Aside from that
farfetched notion, Kline is representative of many scholars who say,
“The angel's desire to depart before daylight expressed God's
concern lest Jacob perish through beholding His face unobscured by
the darkness.”
What does he mean by saying that
Jacob has wrestled with God and men?
The Message leaves out the reference to
“men” entirely and paraphrases the verse as “you've wrestled
with God and you've come through.”
Living Bible reads, “It is Israel –
one who has power with God. Because you have been strong with God,
you shall prevail with men.” That rendering puts off Jacob's
struggles with men to some future time.
Wong suggests that the original
consonantal text can be said to read, “Because you are right with
God, with men you will prevail [see the Living Bible paraphrase
above].” This would fit the subsequent passage where Jacob and
Esau are tentatively reconciled, but hardly in the context of the
wrestling match. Wong further proposed that the standard Hebrew text
added particular vowels in order to make the text purposely
derogatory of the patriarch Israel in order to speak against the
Northern Kingdom of Israel. Wong's scenario is unlikely and has no
real proof.
“Men”
Carr reflects the opinions of most
scholars in feeling that the “men” refer to Esau and Laban. I personally believe that it more specifically
points back to the time in the womb when Jacob grabbed Esau's heel.
God
It should be noted that the name Yahweh
appears nowhere in the text, just the generic term elohim.
Therefore, NRSV is justified in giving the alternative reading, “with
divine and human beings.” However, Ellul expresses the opinion: “He
is not just the omnipotent God doing as he wills in heaven and earth.
He stoops to man's loftiness. As he wrestled with Jacob at the ford
of Jabbok, so he wrestled as an equal with Jonah.”
An Angel
“It was the captain of the Lord's
hosts (cf. vv. 1f and Jos. 5:13f.; Ho. 12:3)...The divine Adversary
was also the electing-saving Lord who strengthened Jacob with grace
to wrestle on against Himself lest he be overcome and condemned! So
by persistence in believing supplication Jacob emerged from the
ordeal with a blessing.” (Kline)
“The angel who wrestled with Jacob
(Hos 12:4) was recognized to be God (Gen 32:30). The
angel-of-the-Lord theophanies are linked with major statements in
redemptive history, including the Abrahamic and Mosaic covenants.”
(Rooker)
Pre-incarnate Christ
Kaiser relies on Hosea 12:3-4, noting
the parallelism between God and the angel there. He concludes: “It
thus appears that the 'man' or 'angel' with whom Jacob wrestled was
Jesus himself, in a temporary incarnate form prior to his permanent
enfleshment when he would come to earth as a human baby. This is
consistent with other places in the Old Testament where the 'angel of
the Lord' can be identified as the second person of the Trinity.”
Note that in a way there is no need to
definitively chose between the above divine possibilities since they
are very closely related with one another as divine to one extent or
another.
What is the overall significance of
this event?
As you read
through the following comments, I will not be surprised if you come
to the same conclusion that I had, namely, that the majority of these
scholars appear to some extent to be spouting out a lot of
theological jargon to hide the fact that they are just as confused
with the story as I happen to be.
Stubbs says “it
indicates that the final goal of the relationship between God and
Israel is that Israel and God can be intimately present to one
another; to be 'uncovered' in a reversal of the fall, to see one
another 'face to face.' The goal is for humanity, represented by
Israel, to be able to stand in God's presence without shame, to be
reconciled with God as Jacob and Esau were.”
Patterson: “In
doing so Jacob learned that a person gains the victory in life only
when he or she strives to receive divine blessing, a truth
represented in the change of Jacob's name to Israel.”
“Jacob
was given the final lesson that broke down his self-will and
convinced him that God's blessing was not something to be seized but
to be accepted as a gift of grace.” (Peake) Note how this
interpretation appears to be the exact opposite of the lesson Stubbs
gets out of the story.
Knight: “The new
orientation that Jacob had then received was the sign that the
objectionable, self-centered Jacob...was still beloved of God. The
'new' Jacob had therefore become known as 'Israel', because as a
forgiven man he had now become a new personality.”
“His
encounter with the angel taught Jacob that the ultimate struggle for
blessing must be with God and not humans.” (McKeown)
Motyer
says that “the story in Genesis 32:22-32 is prototypical; that is,
it reveals the underlying dynamic of Israel's relationship with
Yahweh so as to set a pattern for the nation's whole history...The
encounter with Esau is the climax of God's fourteen year strategy to
turn Jacob the schemer into someone after whom God himself can be
named (32:9; cf. Exod. 3:15)...But he cannot have it so long as he
remains 'Jacob', who wangles blessings by subterfuge. And he cannot
have it so long as he regards God as there simply to serve his
agenda, deliverance from Esau. He needs to realize that he is there
to serve God, not vice versa.”
Kline: “Before
entering the land of inheritance, he must undergo an experience that
sealed him as a man of faith and pointed him by a mysterious sign to
the ultimate source of saving blessing.”
“srh
occurs only 3x in the OT, all in reference to Jacob's wrestling with
the divine being in Gen 22 (Hos 12:4-5 refers to this tradition,
using srh
twice). The primary occurrence is in Gen 32:29...The purpose of the
text is to make a theological claim about God's transformation of
Jacob, the former trickster.” (Bracke)
“The
surprise ending of reconciliation [between Jacob and Esau] (Gen 33:4)
is anticipated by Jacob's 'wrestling' in Genesis 32:24-32, when
Jacob's name is changed by God to signal a transition from a
relationship of deceit to one that God had restored...From a
theological perspective, conflict with God, and the necessity of
ultimately submitting to him, is part of the human condition and
integral to the gospel.” (Knauth)
“In
this way, the community of Israel, as descendants of this
god-wrestler, is depicted as a group that successfully strives with
God and humans.” (Carr)
The footnote in
the Jerusalem Bible states that “the patriarch holds fast to God
and forces from him a blessing; henceforth all who bear Israel's name
will have a claim on God. It is not surprising that this dramatic
scene later served as an image of the spiritual combat and of the
value of persevering prayer (St. Jerome, Origen).”
Another final
problem I have with most of the above comments in this last section
is that they act as if Jacob was a totally changed, and better,
person after this encounter. However, within a few verses he will
baldly lie to Esau by telling him that he will go with him when he
had no intention to do so but headed off in another direction
instead. He was just as devious as ever, and it wasn't until a number
of years later that some sort of real reconciliation between the two
brothers occurred.
In that respect, I
somewhat agree with Hamilton, who proposed that the duplicate
renaming of Jacob to Israel mentioned in Genesis 35:10 is to be taken
as follows: “This is not to be explained as a clumsy doublet.
Rather, the reference to the name change before Jacob is reconciled
with Esau and after he is reconciled with Esau suggests that Jacob
did not fully become Israel until after he was reconciled with his
estranged brother.” But a full reconciliation did not really occur
until Genesis 35:29, and even after that, the names Jacob and Israel
continue to both be used right up to the time of Jacob's death (see
Genesis 50:24).