The dominant theme beneath the stories of Jacob from beginning to end is a lesson of grace that will overthrow the security of our logic and ultimately confront us in our own wrestling with God: when we try to win we lose, and when we think we lose, we prevail.

"The older shall serve the younger"

This lesson is anticipated at the birth of Jacob and resonates in his name, which is constructed on the word ’aqb, meaning "heel" or "to follow." The word implies that Jacob is bound to be a follower, a second. His brother’s heel precedes him. And yet Jacob grabs the heel, as if he wants to reverse his destiny.

Holding his brother’s heel in his hand, Jacob is the one who takes the initiative. He becomes the first, the preeminent one (Gen. 25:23). Yet, in spite of God’s blessing, Jacob trusts only himself. To make sure he will fulfill his goals, he plots, lies, and steals the blessing. As a result, Jacob is obliged to flee; he becomes a refugee and a servant.

"The man became exceedingly prosperous"

Jacob’s uncle, Laban, deceives him and gives him Leah instead of the promised Rachel. Yet the despised Leah is exalted and becomes the mother of, among others, the priestly and the kingly tribes of Levi and Judah. To obtain Rachel, Jacob is obliged to work seven more years. Again, the same principle works: it is during these seven years that he becomes rich in spite of Laban’s deception.

When Jacob leaves Laban he is wealthy with wives, children, and flocks. Yet his achievement does not serve him well since he is again obliged to flee. Besides, he has just heard about his brother heading in his direction (Gen. 32:6). He remembers his deception, the stolen blessing, and the anger of his brother. Again, Jacob feels threatened and hopeless, he is "greatly afraid and distressed" (Gen. 32:7).

Jacob is no longer Jacob. He has nothing in his hand. He is completely vulnerable, weak, and lonely. This is the moment God chooses to catch him.

"A Man wrestled with him"

God comes from behind by night and takes the initiative in his encounter with Jacob (Gen. 32:24). The biblical text refers only to the movement of the Other. This phrase is repeated twice (Gen. 32:24, 25). Never does the text refer to Jacob as the subject of "wrestling." Interestingly, the Hebrew verb for wrestling, ’abaq, reminds us of the name Jacob; it is a play on words, as if God’s wrestling with Jacob had something to do with this name.

Indeed, the name Jacob implies a whole philosophy of life. The name Jacob means that he is the one who takes the initiative, grabs the heel, chooses his wife, and manipulates the breeding. Jacob is always the one who takes control and concocts his own blessing.

The first contact with God strikes at the core of Jacob’s identity. When all he had achieved and acquired—with so much pain and hard work—is threatened, Jacob should understand that he owes everything to God. God’s wrestling with Jacob embodies a fight between two mentalities, grace versus works.

"I will not let you go"

Paradoxically, instead of getting rid of this dangerous enemy, who had just afflicted him with a blow, Jacob begs him to stay longer. The reason implied in this strange behavior is that Jacob suddenly understands that God himself is confronting him. Then Jacob grasps him and will not let him go until God has blessed him (Gen. 32:26).

Because he cannot wrestle any more, Jacob shifts from wrestling to begging. Because he has lost control, he puts himself totally under God’s control. He prays for God’s blessing. The tenacity and the insolence of Jacob’s prayer stand in the long tradition of men and women of God who claim God’s blessing and will not let him go until he responds (Gen. 18:16–33; Exod. 32:31–35; Job 42:7–9).

Jesus promotes the same attitude in the parable of the midnight friend who impudently asks for bread until he finally gets it (Luke 11:5–8). However, it is despair that leads Jacob to this arrogant and impolite prayer after he finally understands he is entirely dependent on God and cannot survive without his blessing. Therefore, Jacob will not let him go.

"Your name shall be Israel"

Jacob prevails only after he loses the fight. When he becomes handicapped and cannot wrestle any more, Jacob is declared victorious over the Man: "You have struggled with God and with men, and have prevailed" (Gen. 32:28). This paradoxical lesson is not only stated explicitly, it is also taught through the Hebrew verb and syntax that the biblical author uses to describe the fight at this stage. The verb is no longer ’abaq ("wrestle"), which had characterized the confrontation between the Man and Jacob, but the new verb sara, which implies power and might.1.

Hosea confirms this meaning in his comments on these passages (12:4). In Hosea, the verb sara is associated with the verb ’on ("strength," "might"). For the first time, Jacob is the subject of the verb wrestle. Strangely, when Jacob is actually wrestling with the Man, God is the subject of the verb and Jacob is losing. However, when Jacob is incapacitated and no longer wrestles with the Man, he becomes the subject of the verb and prevails.

This last shift generates a change in name: Jacob becomes Israel, which means "God fights." The name Israel signifies all the lessons of that experience with God. We are victorious only if God fights, only by grace (see Eph. 2:8). At the end of the story, the rising of the sun (Gen. 32:31) marks the dawn of a new era in Jacob’s career. Grace is the only way to turn the Jacob in us into Israel and take us on a new journey.

1. R. Laird Harris, Gleason L. Archer, and Bruce K. Waltke, eds., Theological Wordbook for the Old Testament (Chicago: Moody Press, 1980), 883.

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