Text Study Twenty-first Sunday after

Pentecost – Year C
The Rev. Joseph Winston
October 17, 2010

Commentary
Genesis 32:22-31
When one reads this story in Genesis 32:22-32 where Jacob wrestles with a stranger,
it is difficult to see how this story applies today. Except for myths about vampires
that only come out when it is dark, we do not talk of men who disappear at day-
break. In this culture that we find ourselves in, we do not ask for blessings from
strangers, much less from a person that we are fighting with. We do not change
our names after we wrestle with strangers. What truth does this story tell us, peo-
ple who are many generations removed from the patriarchs? Or to rephrase the
question, “Can we learn something about our life and our faith if we compare our
life and faith to Jacob’s life and faith?”
To understand this question we need to understand Jacob’s position in his fam-
ily. Jacob’s grandfather is Abraham, a man with a confident faith.1 To this man,
God promises great rewards in the form of many children and land. This covenant
between God and Abraham is not only for Abraham, but it is also for his de-
scendants. Thus, the entire family of Abraham is “richly blessed” by God.2 The
unbelievable gifts given to the family can be seen in Jacob’s father since Isaac is
also prosperous.3 Despite these blessings and promises from God, which should
1
Walter Brueggemann; James Luther Mays, editor, Genesis Interpretation, (John Knox Press,
1982), p. 211.
2
Ibid., p. 199. The italics are the author’s.
3
Ibid., p. 211.

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indicate no need for strife, Jacob lives in “conflict and trouble all his days.”4
Jacob’s conflict with others started with his own brother before their birth
since he was wrestling with his brother in his mother’s womb.5 Then near his
father’s death, Jacob tricks his father into giving him the blessing instead of his
older brother. Later in his dealings with Laban, Jacob tries to deceive his future
father-in-law when he asks for the younger daughter instead of the older and then
Jacob finally succeeds in deceiving his father-in-law when Jacob is allowed to set
the parameters on how he is to be paid. Throughout his entire life, Jacob will be
the deceiver.6 And Jacob, this “unscrupulous character”,7 can hold his own against
other men and against the stranger since in this story from Genesis 32:22-32 we
hear that the stranger injures Jacob but does not defeat him.
Jacob’s quarrels with others started with his twin brother Esau before their
birth since he was wrestling with Esau in his mother’s womb (Genesis 25:22).
As grown men this hostility between them continued. Rather than freely giving
his brother a bowl of lentils after hunting, Jacob forces Esau to turn over Esau’s
inheritance before he can have a bowel of soup (Genesis 25:29-33). Then near
his father’s death, Jacob with his mother’s help tricks his father into giving him
the blessing instead of his older brother (Genesis 27). This friction between Jacob
and others is not limited to Jacob’s family. Later in his life when Jacob wants to
marry, he causes problems for his future father-in-law by wanting to marry the
younger daughter before the older daughter is wed. This idea presented by Jacob
is completely foreign to the way that girls were given in marriage (Genesis 29:26).
After this is worked out and Jacob has married the two oldest girls, he swindles his
father-in-law by setting the parameters on how he will be paid. He offers that all of
the spotted sheep and goats will be his wages (Genesis 30:32). Jacob practically
insures that the entire herd will be his because he only let the mottled animals
breed with the best of his father-in-laws sheep and goats (Genesis 30:33-43). This
of course increases the sheep and goats with color in their coats while decreasing
the all white animals.
Up to this point in his life, this ability to wrestle others out of what is theirs
has served Jacob well. He has his father’s inheritance and blessing. He has two
wives plus another two who were gifts from his two primary wives. He has vast
amounts of animals due to his breeding program. However, there is a problem on
the horizon. His brother Esau is coming to meet him and his brother’s forces are
4
Brueggemann, Genesis, pp. 199, 211.
5
Thomas W. Mann, The Book of the Torah, (John Knox Press, 1988), p. 51.
6
Ibid., p. 54.
7
Ibid., p. 51.

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so superior to his that to pick a fight with Esau now would wipe Jacob out. In
order to avoid this situation, Jacob comes up with a complicated plan. Divide his
company into sections so that if one is attacked the others might escape, send his
brother a bribe so that he might be appeased, and have his immediate family leave
before he meets with his twin. The result of these actions leaves Jacob alone until
a man comes to wrestle with him.
Throughout his entire life, Jacob will be the deceiver.8 And Jacob, this “un-
scrupulous character”,9 can hold his own against other men and against the stranger
since in this story from Genesis 32:22-32 we hear that the stranger injures Jacob
but does not defeat him.
But who is this stranger that Jacob wrestles with in today’s Old Testament
lesson?10 On the surface, it does not look like we can identify this man because
he never gives his name in today’s reading from Genesis. Despite this fact, God
and Jacob give us three important clues that decisively tell us the name of Jacob’s
fighting partner. When Jacob sees that ladder going up into heaven, God tells Jacob
for the first time the promise that God gave to his father Isaac and his grandfather
Abraham (Genesis 28:12-14). Then God tells Jacob that no matter where he goes
God will be with him (Genesis 28:15). Our second clue to the man’s identity is
found in the name of the wrestling ring, Peniel, which literally means God’s face.
Finally, Jacob tells us that his opponent is God. The fact that God travels with
Jacob, the naming of the fight’s location as God’s face, and Jacob’s statement
“For I have seen God face to face, and yet my life is preserved.” all tell us that it
is God who is wrestling with Jacob.
The theme of wrestling that started with Esau and Jacob in the womb now
reaches a dramatic climax in today’s lesson.11 Jacob struggles with God and does
not lose. What does this mean that a man can fight God to a draw? For all we know
it indicates that the balance of power has shifted between God and humans.12 Or
just maybe we have an incorrect idea about force and its use here on earth. We
normally think that winning is everything. That is what Jacob thought because he
8
Mann, Torah, p. 54.
9
Ibid., p. 51.
10
We don’t know for sure. Brueggemann says that “the identity of the ‘man‘ (v. 24) is obscure.”
Brueggemann, Genesis, p. 266. Kselman agrees with this assessment and goes on to say that “the
chief difficulty with the story is the identification of Jacob’s adversary with God.” John S. Kselman;
James L. Mays, editor, Chap. Hosea In ‘Harper’s Bible Commentary’, (Harper San Francisco,
1988), p. 107. Mann notes that “at crucial points the text will either reiterate the pledge of divine
presence or refer back to 28:10-22.” Mann, Torah, p. 55-56.
11
Ibid., p. 63.
12
Brueggemann, Genesis, p. 269.

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would not let God go until he was blessed. However, Jesus shows us a completely
different way to look at the use of force. He came to the earth, faced the powers of
the world, and died when He gave up His life so that others might live. For Jesus,
true strength is having the ability to let go of what normally controls us. For some
of us this might mean that we need to let go of our possessions and for others of
us it could mean that we need to stop relying on our power to control others.
The stranger does bless Jacob as Jacob commands and the stranger gives Jacob
the new name of Israel that can mean either “The one who strives with God” or
“God strives.” Perhaps this ambiguity in the name Israel is deliberate.13
What does this story tell us about our faith and our life? In many ways we are
like Jacob. We live in disagreement with others and with God. We have problems
with others and with God even though God is our friend. We, like Jacob, wrestle
with a God who loves us and blesses us. At what cost do these blessings of God
come? For Jacob, the cost included a limp that affects his “manhood and future”14
and a new name. Jacob’s future has changed dramatically with this “Crippling
Victory” since “there are no untroubled victories over God.”15 We do not know
what the cost of these blessings will be for us. We do not know how our future
will change after the encounter with God. We do not know how the power will
shift between us and God. But we do no that some of us have been wounded by
God, transformed by God, and prevailed over God but others of us still wait for
such a meeting16 that will transform both ourselves and God.
Genesis 32:22 The same night he got up – This journey was commanded by God
Genesis 31:11-13.
Biblical commentary on the story includes Hosea 12:3-4 and Wisdom of
Solomon 10:10-12.17
Jacob is not the first generation (Abraham) with a confident faith, nor is
Jacob like the second generation (Isaac) who is prosperous, instead the third
generation lives in “conflict and trouble all his days.”18
crossed the ford of the Jabbok – This is the second largest tributary of the
Jordon. The reference here seems to be a location that is wide and deep. In
Hebrew, the word means to flow.
13
Mann, Torah, p. 63.
14
Brueggemann, Genesis, p. 270.
15
Ibid.
16
Ibid., p. 211.
17
Kselman, ‘Harper’s Bible Commentary’, p. 107.
18
Brueggemann, Genesis, p. 211.

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Genesis 32:23 He took them and sent them across the stream, and likewise every-
thing that he had. – This action of sending out an advance party primarily
filled with women and children gives an indication of this man’s character.
He highly values himself and is willing to fight dirty if need be.

Genesis 32:24 Jacob was left alone – We first hear that no one is with him.
Almost immediately the situation changes and “man” appears on the scene.

Genesis 32:25 When the man saw that he did not prevail against Jacob, he struck
him on the hip socket – It seems that at the beginning of the match there were
rules about what was and was not allowed. As it came time for the sun to
come up, one opponent decided to take matters in his own hands and fight
dirty.

Genesis 32:26 Let me go – After the wounding of Jacob, the man asked to be
realised but the reason why is rather strange: the new sun on the horizon.
I will not let you go, unless you bless me – Jacob knows that words have
power. They bring death and life. So, he naturally asks his adversary for a
gift. What would happen if in our lives, in the times of trial, we would do
the same thing and hold on fast to what troubles us until something good
comes from it?

Genesis 32:27 What is your name? – Is this simply a rhetorical question from the
opponent who knows what is happening in Jacob’s life or is it that problems
come and trouble everyone?

Genesis 32:28 You shall no longer be called Jacob, but Israel –

It is not by coincidence that the people of Israel identifies it-

self with Jacob. His original name means “he supplants,” and
approaches both in etymology and connotation a contemporary
pejorative epithet – Jacob is a “heel.” But his new name “Israel”
has several meanings. Literally it can mean “God (El) struggles”
or “rules,” although one text makes God the object – Jacob is “he
who struggles with God” (32:28). The ambiguity may be delib-
erate. If the Jacob cycle is the story of a family feud, it is also
the story of Jacob’s struggle to come to terms with the God who

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 befriends him despite his perversity, then fights with him despite
his friendship.19

for you have striven with God – In the promise in Genesis 28:15, the L ORD
tells Jacob that He will remain with Jacob until everything is completed. So
in some way, Jacob expected this encounter.
The interaction, if really between God and Jacob, offers an unsettling view
of God’s power and way of doing business. We often place God at the
head of some list and expect this One to be the best, the brightest, and the
strongest. Here we have another view. The Creator and the creation are al-
most evenly matched.

Genesis 32:29 Please tell me your name – Jacob wants to know who this mys-
terious stranger is. But despite his best attempts to pin down the foe, Jacob
never learns for sure who this one is. Our lives are the same. We never
know with complete certainty who is standing in our way, holding us back,
or causing us pain. It might be God.
there he blessed him – Jacob returned the favor and gave the unknown man
a gift. It could be that the name was given and the narrator forgot to tell
us but that would mean we cannot trust the one who is telling us the story.
More than likely, the opponent stayed silent.

Genesis 32:30 Jacob called the place Peniel – Jacob believes that he saw God’s
face. This presents a problem with other texts that say one cannot see God’s
face and live. Maybe then, Jacob was mistaken about the adversary. It could
be the case that the other texts that promise sure and certain death are exag-
gerating just a tiny bit. Another possibility that allows both texts to be true
also remains. This stranger could be a diplomat, a man with full authority
to represent the one in charge. By seeing the diplomat’s face, one is actually
gazing upon the power that sits on the throne because the diplomat only
does what the king wants.

Genesis 32:31 limping because of his hip – We do not walk away unhurt when
we encounter God.
19
Mann, Torah, p. 52.

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Psalm 121
The psalmist asks the question that is one the lips of most humans in times of trial,
“Who will help me?” This author believes that aid does not come from one of the
nature gods but instead the One who brings assistance is the L ORD God of Israel.
The attributes of this One are amazing. Not only did He create existence but He
is also concerned about you personally. At all times, day and night, He is right
beside you and He will keep you forever.

Psalm 121:1 I lift up my eyes to the hills – A traditional place for gods to reside
are somewhere out in nature. The author of the psalm begins with what
appears to be a request to these gods but quickly turns this around by posing
the introduction not as a simple statement of fact but instead as a question.
Psalm 121:2 My help comes from the L ORD – The psalmist and those who repeat
his words of praise believe in the One who created existence.
Psalm 121:3 He will not let your foot be moved – Unlike other gods, this One is
concerned with your existence.
he who keeps you will not slumber – At all times, He cares for you.
Psalm 121:4 He who keeps Israel – He is responsible to the well-being of the
descendants of Abraham, Isaac, and Jacob.
A question that Christians must address is how this psalm applies to them.
For the most part, Christians are not children of the promise but instead
are outsiders. Some groups will say that they are the new Israel. The prob-
lem with this approach is that God has then abandoned the old Israel. What
then keeps God from leaving you behind? Others might use Martin Luther’s
approach outlined in “How Christians Should Regard Moses” and discard
some portion of the law under the argument that it was given exclusively to
the Jews. Then, how does one include one’s self here when the promise is
given to the Jews? It seems that Christians must hope that they are grafted
on the the root stock of Israel. In no way does this remove the law’s require-
ments but it presents a way that the blessings may be received.
Psalm 121:5 The L ORD is your keeper – The One that looks after you is the
creator of the universe.
Psalm 121:6 The sun shall not strike you by day, nor the moon by night. – In
other words, you will have a place to live, a promised land.

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 Psalm 121:7 The L ORD will keep you from all evil – In a world that has actively
persecuted the Jews, this line is difficult to take at face value.
he will keep your life – People who believe in the resurrection of the dead
can find hope in this phrase.

Psalm 121:8 The Lord will keep your going out and your coming in from this
time on and for evermore. – For Lutherans, this is a traditional blessing that
follows the Lord’s pray in the sacrament of Baptism.
from this time on and for evermore – The concept of time has changed
through history. We read this phrase as God continuing this action of caring
for His people until the end of time and then we add on all of existence
outside of time. This understanding makes little sense during the author’s
life. The promise would be given to the children, the family, the tribe. That
is how it is carried forward.

2 Timothy 3:14-4:5
The author of 2 Timothy tells his option. Every portion of the Bible is spoken
by God and it should be used in our daily life. (Of course, when this was written
all that the author had was what we would call the Old Testament and maybe the
Q document.) The result of this eduction is for a specific purpose. All Christians
need to be ready to help others. The author exhorts the reader to speak the Word
at all times and he reminds his audience that God judges all work. This action of
speaking the Word into the world will be difficult because people do not want to
hear this message. The section ends with a request to always do God’s work.

2 Timothy 3:14 But as for you, continue – Despite what you might hear from
others, keep the course set before you because you know who gave you the
directions.

2 Timothy 3:15 you have known the sacred writings that are able to instruct you
for salvation – The purpose of the documents appear to be telling others
how life comes in this world.

2 Timothy 3:16 All scripture is inspired by God – This phrase has caused prob-
lems in the post-modern world where many people still look to something
on which to build an argument. By referring to this line, they hope in some
way to prove that their viewpoint is not only valid but more importantly

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 true. The problem with this approach can be simply summarized. What is
the scripture and who makes that decision?

2 Timothy 3:17 everyone who belongs to God may be proficient – There is a rea-
son why teams practice together. When they get out on the field, they want
to not only do their best but more importantly they want to win. Learning
the story by heart is not done to increase your knowledge because infor-
mation does not save. Studying the ancient texts helps no one because the
wisdom contained in them cannot help you in the end. The student of the
Word attends class so they may go into the world and tell others.

2 Timothy 4:1 who is to judge the living and the dead – The author reminds
Timothy that someone will make a decision on how well the assigned tasks
was completed.

2 Timothy 4:2 proclaim the message – This is the task set before Timothy. He is
to tell others about Jesus.

2 Timothy 4:3 For the time is coming – The author sees that people will not
accept the Good News so Timothy needs encouragement.

2 Timothy 4:4 will turn away from listening to the truth and wander away to
myths – In reality, there is a fine line between truth and myths. Truth often
is too amazing to believe. So is myth. Myth builds on the past and what you
see. So does truth. Finding the real one is next to impossible. Trust enters
the equation and so does trial.

2 Timothy 4:5 carry out your ministry fully – The work for Timothy is simply to
do the best that he can. No more and no less.

Luke 18:1-8
The parable in Luke tells us of a widow who had a case against another. In our
day and age it might be easy to forget about widows, but in the Bible a widow was
someone who had lost everything, her existence relied on protection from God,
and the entire community was responsible for her aid. The twist on the parable
is the judge. This man fails all of the qualifications for being a good judge. He
disrespected God and everyone else. Constantly the widow came to the unjust
judge and pleaded for justice. Finally, he is tired of her noise and he gives her
what is right. Then Jesus tells us if this happens to the widow who is persistent

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then what will happen to those who pray to God at all times? The question is
answered with one that must be answer in the negative, “Will God wait?” Of
course, not.
Then the reading ends with a curious statement that needs to be carefully
looked at in our day and age where we think that the church will last forever.
Jesus asks if faith will be found when the Son of Man comes?

Luke 18:1 their need to pray always and not to lose heart – The author provides
an explicit explanation of the parable that follows.20
In Luke/Acts, prayer is “faith in action.”21 It demonstrates a relationship
with God.22 It does not come out of owning something. It is a request that
asks. It is seen in the interaction between God and the believer.
Before this section in Luke 17:22 Jesus says, “The days are coming when
you will desire to see one of the days of the Son of man, and you will not
see it (RSV).” The people of God want the present age to be over, but it will
not happen right away.
The use of adverb πάντοτε (always) along with the verb προσεύχεσθαι (to
pray) in the present tense means this parable does not in any way support
the idea that one really prays at all times.23 Instead, the parable speaks of
continually asking God for what is needed.

Luke 18:2 In a certain city there was a judge – The Greek reads, κριτής τις ἦν ἔν
τινι πόλει and it contains two indefinite pronouns (τις). More properly but
more awkwardly the translation should read “A certain judge in a certain
city.” This person and location should be seen as “stock” characters that
everyone would know.24
feared God – The author of Proverbs says the fear of the L ORD is the be-
ginning of wisdom (Proverbs 1:7). The psalmist speaks of those who fear
the L ORD (Psalm 15:4; 22:23; 25:12; 33:18, etc.) as the upright ones.25 The
author of Luke/Acts uses “God-fearers” (Acts 10:2,35; 13:16, 26) for the
20
Luke Timothy Johnson; Daniel J. Harrington, S.J., editor, The Gospel of Luke, Volume 3,
Sacra Pagina, (The Liturgical Press, Collegeville, MN: The Liturgical Press, 1991), p. 268.
21
Ibid., p. 274.
22
Ibid.
23
Ibid., p. 268-269.
24
Ibid., p. 269.
25
Ibid.

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 Gentiles that follow Jesus. In other words, this judge is foolish and partici-
pates in shady dealings.
had respect for people – The Greek reads, ἄνθρωπον μὴ ἐντρεπόμενος. The
middle voice of the verb ἐντρέπω indicates that nothing embarrasses him
(He does not have any honor).26

Luke 8:3 a widow – In all societies there are people at risk. This is especially true
in an world ruled by men. If a person followed the law of God, it is expected
that they would help a woman in need. References from the Bible include
Deuteronomy 10:18; 14:29; 16:11, 14; 24:19-21; 26:12-13.27 Taking care of
the widows becomes a reference to following the covenant in the prophets
(Malachi 3:5; Isaiah 1:17, 23; 10:2; Jeremiah 7:6; 22:3; Ezekiel 22:7).28 If
this is not done, God will help the widows (Psalm 68:5; 146:9).29 This can
be seen in Sirach 35:14-18 that some see echoed in this parable.30
kept coming – The imperfect verb ἤρχετο is used and it indicates repeated
action.31
Grant me justice against my opponent. – This is traditional language used
in the courts.32

Luke 18:4 Though – The Greek here is awkward to translate (εἰ καὶ) as “even
if.”33

Luke 18:5 keeps bothering me – The adjective κόπος can also mean beating.34
she may not wear me out by continually coming – The reason for the judg-
ment is that he is tired of her.
The NRSV, RSV, and KJV translate the verb ὑπωπιάζω as to wear out. Lit-
erally it means to give a black eye.35 As in, “she will keep coming and in
the end give me black eye.”
26
Johnson, Luke, p. 269.
27
Ibid.
28
Ibid.
29
Ibid.
30
Ibid.
31
Ibid.
32
Ibid.
33
Ibid., p. 270.
34
Ibid.
35
Ibid.

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 Luke 18:6 Listen to what the unjust judge says. – Pay careful attention to the
reason behind the man’s judgement.

Luke 18:7 grant justice – The verb form of ἐκδίκησις (ἐκδικέω) used in verses 3
and 4 is used in the LXX as the action the L ORD takes when His people are
wronged (Deuteronomy 32:34:38; Psalm 18:47; 94:1).36
who cry to him day and night – The verb βοάω (to cry) is used to appeal for
help (Exodus 8:12; 15:25; Numbers 12:13).37
The phrase “day and night” means at all times.38 This is seen in Psalm 1:2;
32:3; 42:3; 55:10. The author of Luke/Acts uses it in Luke 2:37; Acts 9:24;
20:31; 26:7.
Will he delay long – The translation of ἐπ΄ μακροθυμεῖ αὐτοῖς is not uni-
form.39 Some see this as a separate question as in “Will he delay long over
them (RSV).” In the approach, the next verse states the answer as being
no, the Lord will come quickly. Another possibility is to ask the question,
“Show patience toward them.” This the normal translation of μακροθυμέω
in LXX’s version of Jeremiah 15:15; Proverbs 19:11; Sirach 29:8.40 Long
suffering is an attribute of God (for example Exodus 34:6; Numbers 14:18;
Nehemiah 9:17; Psalm 86:15; 103:8; 145:8; Wisdom 15:1).

Luke 18:8 grant justice – The noun here is ἐκδίκησιν, which means vindication.41

References
Brueggemann, Walter; Mays, James Luther, editor, Genesis Interpretation, (John
Knox Press, 1982).

Johnson, Luke Timothy; Harrington, S.J., Daniel J., editor, The Gospel of Luke,
Volume 3, Sacra Pagina, (The Liturgical Press, Collegeville, MN: The
Liturgical Press, 1991).
36
Johnson, Luke, p. 270.
37
Ibid.
38
Ibid.
39
Ibid.
40
Ibid.
41
Ibid., p. 271.

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Kselman, John S.; Mays, James L., editor, Chap. Hosea In ‘Harper’s Bible Com-
mentary’, (Harper San Francisco, 1988), pp. 85–128.

Mann, Thomas W., The Book of the Torah, (John Knox Press, 1988).

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