BERESHIS 32

8 And said, If Esau [Esav] come to the one company[machaneh], and smite it, then the other company [machaneh] which is left shall escape.

Human action is the basis of divine supervision in human affairs. If a man were to lie down in sloth, the angels would have nothing to work on, so to speak, as regarded that man's matters. The co-workership of God and man is a delightful fact of experience and revelation —in affairs both present and future, both spiritual and temporal.

Jacob was greatly afraid and distressed.' Why should Jacob be "greatly afraid and distressed," seeing that God was with him and had promised to keep him in all places whither he would go? Because the form of circumstances was fear inspiring. God had not said " Thy brother Esau shall not hurt thee , ' and Jacob could not know that he would be unhurt on this particular occasion.

He knew that God was with him, but he knew that this did not mean exemption from all evil, though it meant exemption from final harm. Consequently, we find him in trepidation at the prospect of an attack by a band of lawless men; and making arrangements on the hypothesis that the will of God might allow of a disaster.

The Ways of Providence Ch 6

11 Deliver me, I pray thee, from the hand of my brother [yad achi], from the hand of Esau [yad Esav]: for I fear him, lest he will come and smite me, and the mother with the children [em with banim].

12 And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea [ zera as the chol of the yam], which cannot be numbered for multitude.

v11-12 Here we have a visible conflict in Jacob's mind, the fear that Esau will do him evil struggles with the belief that such an event would be inconsistent with God s own promises to him. He pleads those promises acknowledges their fulfilment, thus far confesses his unworthiness throws himself upon God in prayer, and then proceeds to take further precautions

The Ways of Providence Ch 6

20 And say ye moreover, Behold, thy servant [Hinei, thy eved] Jacob [Ya'akov] is behind us. For he said, I will appease [Akhapperah] him with the present [his face with the minchah] that goeth before me [ahead of me], and afterward I will see his face; peradventure [perhaps] he will accept of me.

Why should Jacob resort to such measures if he left the matter to God ? Why not trust to the mollifying effect of God's action on the mind of Esau? Well, because Jacob while committing the matter to God, recognised the duty of doing his best to bring about the result he desired ; and if the steps of those who thus commit their way to Him are directed, may we not conclude that Jacob was moved to take the measures which were needful to avert the impending danger?

The result justifies the thought; for Esau, whatever his original intentions may have been, was entirely propitiated by the friendly arrangements of his brother, and the meeting was a meeting of friendship instead of hostility.

God has conferred upon man the god-like gift of independent volition alias free will within the boundary imposed by surrounding conditions. This limited independence of will is the basis of all God's dealings with man. Consequently, " providence " is a complex and interesting operation which manipulates circumstances, and so acts through without setting aside the natural action of the unconstrained human will.

If the objects aimed at were to be accomplished on mechanical principles, the operation would be more direct, more brief, but vastly less interesting and effective in every way. It would exclude faith on the part of those for whom it is conducted, which of itself would be a fatal flaw ; for it is a truth in many relations that,

" without faith, it is impossible to please God."

The incidents of Jacob's life, like the rest of the Scriptures, were " written for our instruction." He was an heir of the kingdom, well-pleasing to God. Consequently we need have no fear in accepting his constructions of providence. We shall not err if, like him, while trusting to God's guidance and co-operation, we humbly and prayerfully resort to the best arrangements our wisdom can suggest, always taking care that none of our arrangements are forbidden; for if we are disobedient in the means we employ, we cannot expect the divine approbation and blessing.

Ways of Providence Ch 6.

30 And Jacob [Ya'akov] called the name of the place Peniel: for I have seen Elohim face to face, and my life is preserved.

Now the Deity was also known to Jacob by the same name, and appeared to him in like manifestation as to Abraham. Jacob saw a host of Shaddai, styled by Moses malachai Elohim, "Messengers of Elohim." - Elohim sent of AIL.

He wrestled with one of them, and prevailed, and in consequence received the honourable title Isra-ail, 

"because as a prince hast thou power with Elohim." "And Jacob called the name of the place (where he wrestled) Peni-ail," "Faces of Power:" "for," said he, "I have seen Elohim faces to faces, and my life is preserved" (Gen. 32:2,28,30).

Here was the most high AIL in multitudinous manifestation. Jacob never saw His person, for no man has ever seen that; but he saw persons like Him in form and substance; as much so as sons are like their father in these particulars. He saw as much of the Father Ail as men see of an invisible father in his children. They study the father in these in the absence of other data. Their father is in them as a Flesh-Manifestation of their parental original.

The Shaddai are styled Elohim, as expressive of the parental relation subsisting between them and AIL in nature and power. As the Highest and Most Powerful One in the universe, He styles Himself the AIL-Elohim - the Power of powers: a truth memorialised by Jacob in the Altar he named AIL-Elohai- Yisra-ail - the Strength of the Powers of Israel.

Eureka 1.2.1.

31 And as he passed over Penuel the sun rose upon him, and he halted upon his thigh.

Scripture Names Doctrinally Applicable to Christ

Penuel, to behold the face of God.

"He who hath seen me hath seen the Father." "The light of the knowledge of the glory of God, in the face of Jesus Christ."—(2 Cor. 4:6.)

The Christadelphian, June 1873