(9) Jacob said.--Jacob's prayer, the first recorded in the Bible, is remarkable for combining great earnestness with simplicity. After addressing God as the Elohim of his. fathers, he draws closer to Him as the Jehovah who had personally commanded him to return to his birthplace (Genesis 31:13). And next, while acknowledging his own unworthiness, he shows that already he had been the recipient of the Divine favour, and prays earnestly for deliverance, using the touching words "and smite me, mother upon children." His mind does not rest upon his own death, but upon the terrible picture of the mother, trying with all a mother's love to protect her offspring, and slain upon their bodies. In Hosea 10:14 this is spoken of as the most cruel and pitiable of the miseries of war. But finally he feels that this sad end is impossible; for he has God's promise that his seed shall be numerous as the sand of the sea. In prayer to man it may be ungenerous to remind another of promises made and favours expected, but with God each first act of grace and mercy is the pledge of continued favour.

Verses 9-12. - And Jacob said, - the combined beauty and power, humility and boldness, simplicity and sublimity, brevity and comprehensiveness of this prayer, of which Kalisch somewhat hypercritically complains that it ought to have been offered before resorting to the preceding precautions, has been universally recognized - O God of my father Abraham, and God of my father Isaac, the Lord - Jacob's invocation is addressed not to Deity in general, but to the living personal Elohim who had taken his fathers Abraham and Isaac into covenant, i.e. to Jehovah who had enriched them with promises of which he was the heir, and who had specially appeared unto himself (cf. Genesis 28:13; Genesis 31:3, 13) - which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee: - here was a clear indication that Jacob had in faith both obeyed the command and embraced the promise made known to him in Haran - I am not worthy of the least of (literally, I am less than) all the mercies, and (of) all the truth, which thou hast showed unto thy servant; - the profound humility which these words breathe is a sure indication that the character of Jacob had either undergone a great inward transformation, if that was not experienced twenty years before at Bethel, or had shaken off the moral and spiritual lethargy under which he too manifestly labored while in the service of Laban - for with my staff (i.e. possessing nothing but my staff) I passed over this Jordan (the Jabbok was situated near, indeed is a tributary of the Jordan); and now I am become two bands (or Macha-noth). Deliver me, I pray thee, from the hand of my brother, from the hand of Esau (thus passing from thanksgiving to direct petition, brief, explicit, and fervent): for I fear him, lest he will come and smite me (i.e. my whole clan, as Ishmael, Israel, Edom signify not individuals, but races), and the mother with the children. Literally, mother upon the children, a proverbial expression for unsparing cruelty (Rosenmüller, Keil), or complete extirpation (Kalisch), taken from the idea of destroying a bird while sitting upon its young (cf. Hosea 10:14). And thou saidst, I will surely do thee good, - literally, doing good, I will do good to thee (vide Genesis 28:13). Jacob here pleads the Divine promises at Bethel (Genesis 28:13-15) and at Haran (Genesis 31:3), as an argument why Jehovah should extend to him protection against Esau - conduct at which Tuch is scandalized as "somewhat inaptly reminding God of his commands and promises, and calling upon him to keep his word; but just this is what God expects his people to do (Isaiah 43:26), and according to Scripture the Divine promise is always the petitioner's best warrant - and make thy seed as the sand of the sea, - this was the sense, without the ipsissima verb? of the Bethel promise, which likened Jacob s descendants to the dust upon the ground, as Abraham's seed had previously been compared to the dust of the earth (Genesis 13:16), the stars of heaven (Genesis 15:5), and the sand upon the sea-shore (Genesis 22:17) - which cannot be numbered for multitude.

32:9-23 Times of fear should be times of prayer: whatever causes fear, should drive us to our knees, to our God. Jacob had lately seen his guards of angels, but in this distress he applied to God, not to them; he knew they were his fellow-servants, Re 22:9. There cannot be a better pattern for true prayer than this. Here is a thankful acknowledgement of former undeserved favours; a humble confession of unworthiness; a plain statement of his fears and distress; a full reference of the whole affair to the Lord, and resting all his hopes on him. The best we can say to God in prayer, is what he has said to us. Thus he made the name of the Lord his strong tower, and could not but be safe. Jacob's fear did not make him sink into despair, nor did his prayer make him presume upon God's mercy, without the use of means. God answers prayers by teaching us to order our affairs aright. To pacify Esau, Jacob sent him a present. We must not despair of reconciling ourselves to those most angry against us.And Jacob said, O God of my father Abraham, and God of my father Isaac,.... In this distress he does not consult the teraphim Rachel had taken from her father; nor does he call upon the hosts of angels that had just appeared to him, to help, protect, and guard him; but to God only, the God of his fathers, who had promised great things to them, and had done great things for them; who was their God in covenant, as he was his also, though he makes no mention of it, and who was heir of the promises made to them, the birthright and blessing being entailed upon him:

the Lord which saidst unto me, return unto thy country, and to thy kindred; the same God had appeared to him, when in Laban's house, and bid him return to his own country, and father's house; in obedience to which command he was now on his journey thither, and being in the way of his duty, and acting according to the will of God, though he had no dependence on, nor put any confidence in anything done by him, as appears by what follows; yet he hoped God of his grace and goodness would have a regard unto him, as he was doing what he was directed to by him, and especially since he had made the following gracious promise:

and I will deal well with thee: bestow good things on thee, both temporal and spiritual, and among the former, preservation from evils and dangers is included.