A WORLD OF WRESTLING
by Jeremy Chance Springfield
1/1/2025
The inherent nature of the Bible is that man is not alone in creation. Realms beyond and sublime fill existence, and mankind exists in it as far more than a spectator. Believers are called to participate in reality’s complexity by existing as ambassadors of the Almighty, declaring allegiance to the Creator as we grow in our faith. Whether on ground holy or profane, we must stand as trustworthy emissaries for the eternal Kingdom in this world.
This purpose places us into decisive moments where the veil between worlds is parted and we are confronted by beings beyond this mundane domain. These encounters with the divine--while perhaps few and far between—allow us to prove the work of faith that has been wrought in us.
Our actions in such situations can greatly affect our walk moving forward.
The patriarch Jacob is an important example of this reality. The troublesome twin of Esau had an incredible experience where his true identity was revealed to all the worlds.
The text in Genesis 32:25-31 finds the patriarch—his presence long missing in the Promised Land as he was exiled in the House of Laban—returning at last to his homeland, but not before enduring a night of conflict and personal transformation.
The patriarch Jacob is an important example of this reality. The troublesome twin of Esau had an incredible experience where his true identity was revealed to all the worlds.
The text in Genesis 32:25-31 finds the patriarch—his presence long missing in the Promised Land as he was exiled in the House of Laban—returning at last to his homeland, but not before enduring a night of conflict and personal transformation.
25 And Ya’akov remained alone, and a man wrestled with him until the rise of the dawn.
26 And when he saw he could not overcome him, then he struck near the hollow of his thigh, and the hollow of Ya’akov’s thigh was torn in his wrestling with him.
26 And when he saw he could not overcome him, then he struck near the hollow of his thigh, and the hollow of Ya’akov’s thigh was torn in his wrestling with him.
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27 And he said [to Ya’akov]: “You must release me, for the dawn rises!” And he said, “I shall not release you, unless if you shall bless me!”
28 And he said unto him, “What is your name?” And he said, “Ya’akov.” 29 And he said, “No further shall your name be called Ya’akov, but Yisra’el, for you have contended with a deity and with men and have prevailed.” |
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30 And Ya’akov asked, and said, “You must tell me, please, your name!” And he said to him, “What is this to ask for my name?” And he blessed him there.
31 And Ya’akov called the name of the place Peni’el—“For I have seen a deity face to face, and my soul escaped.”
31 And Ya’akov called the name of the place Peni’el—“For I have seen a deity face to face, and my soul escaped.”
I have rendered the English translation as close to the Hebrew text as possible, for this incident in the life of Jacob is important to be properly interpreted. Understanding what really occurred in this moment will help to clarify other passages beyond it that also address our involvement with the divine worlds.
Jacob’s solitary situation becomes one of concern when a man suddenly appears and engages him in a physical confrontation lasting all night long. This is admittedly a bizarre chronicle—especially in how it forever changes Jacob.
The traditional interpretation from Christian commentators is that this is where Jacob “wrestled with God.” Some in Christianity will even say this is a support for the idea of a pre-incarnate Messiah.
Jacob’s solitary situation becomes one of concern when a man suddenly appears and engages him in a physical confrontation lasting all night long. This is admittedly a bizarre chronicle—especially in how it forever changes Jacob.
The traditional interpretation from Christian commentators is that this is where Jacob “wrestled with God.” Some in Christianity will even say this is a support for the idea of a pre-incarnate Messiah.
However, it is my assertion that a better interpretation exists that—while at odds with the popularly-accepted view espoused in Christianity—actually offers a more harmonious perspective with what the text and the witness of the rest of Scripture conveys. The view that is shared herein also upholds the unique status of mankind as the central protagonist in a creation populated by beings from myriads of supernal worlds who take interest in the spiritual merit--or lack thereof—of mankind.
Let us consider now the nuances of this passage and discover what actually occurred to Jacob on this most momentous of nights.
The identity of the assailant is omitted in the text, but it is necessary that we make a worthy attempt to identify him. It helps that the text explicitly states the attacker was, in the Hebrew tongue, an ISH—a “man.”
Let us consider now the nuances of this passage and discover what actually occurred to Jacob on this most momentous of nights.
The identity of the assailant is omitted in the text, but it is necessary that we make a worthy attempt to identify him. It helps that the text explicitly states the attacker was, in the Hebrew tongue, an ISH—a “man.”
This designation aligns with the physical portrait of the aggressor throughout the fight—except for the climax, where he refuses to provide his name, and then in the aftermath, where Jacob declares he realized he had just fought a being beyond the boundaries of human flesh, as revealed in the name he gave to the site: Peniel “Face of a Deity.”
Therefore, this idea of the enemy being only a “man” needs some qualification. The Hebrew term ISH—while a common designator for a “man”—is also used in some instances to refer to a very different being, as seen in Daniel 9:21.
Therefore, this idea of the enemy being only a “man” needs some qualification. The Hebrew term ISH—while a common designator for a “man”—is also used in some instances to refer to a very different being, as seen in Daniel 9:21.
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And while I was speaking in prayer, then the man—Gavri’el—whom I had seen in a vision at the beginning, flew in flight, meeting me at [the] time of the evening grain-gift offering. |
Daniel gives the personal name of this flying man as Gabriel. While the Hebrew Scriptures never call Gabriel an “angel,” he is called one in many ancient extra-biblical Jewish texts, as well as in Luke 1:19+26. The passage from Daniel above therefore shows the term ISH can be used to refer to an angel instead of a human.
With this detail of ISH also as an “angel,” the meaning can be applied to the initial mention of the ISH who appeared to Jacob in 32:25. The text could read:
And Ya’akov remained alone, and an angel wrestled with him until the rise of the dawn.
This interpretation aligns with the reading of Targum Yonatan to Genesis 32:25, which uses the word MAL’ACHA “angel,” rather than the less-specific ISH.
Interpreting the term ISH as “angel” in this passage also helps to understand the latter part of the fight, where Jacob’s words make it clear he knew the being was more than a human. The text says he named the site Peniel due to the fact he saw ELOHIM “deity” face to face.
The term ELOHIM has a broad spectrum of meaning. It is most often rendered as “deity,” but depending on the context, it can refer not just to the Creator, but also to “pagan divinities,” or to “angels,” or even “human agents of the divine.”
The term ELOHIM has a broad spectrum of meaning. It is most often rendered as “deity,” but depending on the context, it can refer not just to the Creator, but also to “pagan divinities,” or to “angels,” or even “human agents of the divine.”
It is my assertion that this usage in the current passage from Genesis 32 is best understood as an angelic being, which is why I rendered the term merely as “deity”--a being of divine nature.
Intriguingly, by returning to the Targum Yonatan to Jacob’s words in Genesis 32:31, it is seen that the ancient translator decided to render the Hebrew word ELOHIM instead by the term MAL'ACHAYA “the angels [of YHWH].”
The terms in the Hebrew are definable in multiple ways, and depending on which definition or implication is intended, the resulting interpretation can result in legitimately different conclusions—as the ancient Targums showcase by their choice of translation.
It is compelling that the targumist consistently understood the Hebrew terms to be intending an angelic being rather than the Creator. This choice is not the view of an isolated translator, either. Rather, the term ELOHIM was rendered also as “angels” in the Aramaic of these passages: the Targums Onkelos, Yonatan, and Cairo Geniza of Genesis 35:7; the Targum to Psalm 8:6 (5); and the Peshitta to Psalm 82:1.
All of this accords with what is recorded in Hosea 12:3-4 about the incident.
It is compelling that the targumist consistently understood the Hebrew terms to be intending an angelic being rather than the Creator. This choice is not the view of an isolated translator, either. Rather, the term ELOHIM was rendered also as “angels” in the Aramaic of these passages: the Targums Onkelos, Yonatan, and Cairo Geniza of Genesis 35:7; the Targum to Psalm 8:6 (5); and the Peshitta to Psalm 82:1.
All of this accords with what is recorded in Hosea 12:3-4 about the incident.
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3 In [the] womb [he seized the] heel of his brother, and by his vigor contended with a deity;
4 yes, he contended with an angel, and overcame, having wept and petitioned him… |
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The text uses the word “deity” initially, but then reiterates the true nature intended by including the word “angel.” Based on all of the above linguistic aspects, it makes more sense for Jacob to have fought an angelic being rather than the Creator Himself.
It is in this conclusion that the question can be asked: what type of an angel did he fight--a holy angel or a demonic angel?
It is in this conclusion that the question can be asked: what type of an angel did he fight--a holy angel or a demonic angel?
Among Christianity’s traditional interpretations is also the notion that this was perhaps the “Angel of the Lord,”—a holy angel acting in direct authority of the Creator.
Judaism’s answer to the question is rather surprising, as shown in Bereshit Rabbah 77:3.
Judaism’s answer to the question is rather surprising, as shown in Bereshit Rabbah 77:3.
The Palestinian amora Rabbi Chama makes the claim by quoting from Genesis 33:10 that this mystery figure who--in an unprovoked move—assailed Jacob, was the supernal prince ruling over Esau himself!
The text actually calls this individual by the referent:
The text actually calls this individual by the referent:
The assaulting angel was thus understood to be Esau’s own guardian angel. Although this concept is not explicitly stated in the Scriptural text, Rabbi Chama likely derived it from a targumic tradition of interpretation, as the text of Targum Yonatan to Genesis 33:10 contains the sentiment outright.
The interpreter understood Jacob to have recognized Esau’s face by having just seen the face of his guardian angel when he fought the stranger in the night.
While the concept of guardian angels is sometimes debated, the Hebrew Scriptures are clear that angels can function in that role, as Psalm 91:11 states.
While the concept of guardian angels is sometimes debated, the Hebrew Scriptures are clear that angels can function in that role, as Psalm 91:11 states.
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For His angels He shall command for you, to guard you in all your ways.
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It must be admitted that the subject of “guardian angels” is not well-developed in Scripture, and as such not much can be affirmatively stated about them.
There is a passage, however, that strongly hints at an incredible facet of such an angel, most particularly based on an incident recorded in Acts 12:13-15, where Simon Peter, miraculously freed from prison, secretly goes to the home of Mary, the mother of John Mark, to tell them of his liberation, and his unexpected presence is the subject of a fascinating assumption by his fellow disciples.
There is a passage, however, that strongly hints at an incredible facet of such an angel, most particularly based on an incident recorded in Acts 12:13-15, where Simon Peter, miraculously freed from prison, secretly goes to the home of Mary, the mother of John Mark, to tell them of his liberation, and his unexpected presence is the subject of a fascinating assumption by his fellow disciples.
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13 And he knocked at the gate of the courtyard, and the maiden whose name was Rodi went forth to answer him.
14 And she knew the voice of Shemun, but in her joy did not open for him the gate, but instead, she returned in flight, and said to them, “Shemun! See! He stands at the gate of the courtyard!” 15 And they said to her, “You are certainly confused!” And she was undeterred that this was so. They said to her, “Perhaps it is his angel...” |
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The group knew Simon Peter was imprisoned, so when the maiden was emphatic in the reliability of her identification, their next logical conclusion was that this could only be Simon Peter’s “angel” standing at their gate. Why make this claim? She clearly said it was Simon Peter—why would they offer instead that it was his angel?
Their response only makes sense if a person’s guardian angel appears in the exact physical appearance of the human over whom they are assigned to guard!
The concept being suggested by the disciples finds support in the Talmud Yerushalmi, tractate Berachot 9:1, where the discussion surrounds how Moses was able to flee from the very face of Pharaoh when the ruler had decided to execute him for the murder he had committed.
Their response only makes sense if a person’s guardian angel appears in the exact physical appearance of the human over whom they are assigned to guard!
The concept being suggested by the disciples finds support in the Talmud Yerushalmi, tractate Berachot 9:1, where the discussion surrounds how Moses was able to flee from the very face of Pharaoh when the ruler had decided to execute him for the murder he had committed.
With the aide of an imposter angel, Moses was able to flee from the very face of Pharaoh himself. Another incident is found in the Talmud Yerushalmi, tractate Sanhedrin 2:6, where King Solomon was humbled by an angel in his own visage.
Based on this notion of guardian angels appearing as a person’s doppelgänger, the aforementioned interpretation of Rabbi Chama quoted in Bereshit Rabbah 77:3 of Jacob’s words upon reuniting with his estranged brother helps to make sense of their otherwise admitted strangeness. Linking Esau’s face to a deity immediately after Jacob claimed to have seen the face of a deity is a detail that cannot be ignored, for it makes it seem instead like something much more heinous happened on that night. This would also seem to be hinted at by the previously quoted Hosea 12:3-4, where it mentions first Jacob struggling with his brother, then about Jacob fighting a “deity” who is further clarified to have been an “angel.”
This view about the guardian angel of Esau fighting Jacob seems supported by Scripture’s chronicle of their reunion the next morning, as it contains a seldom-addressed anomaly in the Hebrew text, and which has been interpreted for millennia within Judaism to assess the wording in the Hebrew passage in a very negative sense.
The oddity is in Genesis 33:4.
The oddity is in Genesis 33:4.
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And Eisav ran to meet him, and he embraced him, and fell upon his neck, and kissed him, and they wept.
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The Hebrew term behind the phrase “and kissed him,” is VAYISHAKEIHU. It is uniquely emphasized among the surrounding text due to the presence of six “dots” of ink that appear over it—one “dot” above each letter of the term.
The above image from a Torah scroll is provided now enlarged to show these “dots” more clearly.
The above image from a Torah scroll is provided now enlarged to show these “dots” more clearly.
The presence of these “dots” in a Torah scroll is significant, for while the Hebrew text of Scripture contains NIKKUDOT “dots” / “vowel points” when printed in bound books or often in online format, no such NIKKUDOT can be included in a Torah scroll itself. The following image from a typical printed version of the verse shows the phonetic NIKKUDOT as well as the special ones positioned over the term VAYISHAKEIHU “and he kissed him.” When comparing it to the above image from a Torah scroll, it becomes manifestly clear that the NIKKUDOT used for pronunciation are lacking in the scroll version.
In only ten different places throughout the entirety of the Torah are these “dots” found, and they are not for pronunciation, unlike the typical NIKKUDOT connected to a term. Rather, they signify a particular detail that affects the interpretation of the passage at hand. The interested reader can learn far more about these special NIKKUDOT in my study that focuses on them: CONNECTING THE DOTS.
What, then, is their assumed purpose over the term in this specific passage?
Rabbi Yannai, as recorded in the Midrash of Bereshit Rabba 78:9, said Esau was really attempting to do something else to Jacob.
Rabbi Yannai, as recorded in the Midrash of Bereshit Rabba 78:9, said Esau was really attempting to do something else to Jacob.
This idea is based on the nearly identical Hebrew spelling of “kiss” and “bite.”
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The special NIKKUDOT over the term VAYISHAKEIHU “and he kissed him,” is therefore meant to redirect the reader’s understanding of what Esau really wanted to do: he still sought to harm Jacob even after two decades had passed between their last meeting! No true change of heart had occurred. His cordial actions masked the underlying resentment he harbored towards his brother.
Knowing these details, the question can be asked: Who is the “prince of Esau?”
The revelatory answer is found in Sefer HaBahir, 200.
The revelatory answer is found in Sefer HaBahir, 200.
A disobedient angel named Samael is the guardian prince over Esau.
The logic becomes more evident when it is considered that the righteous spiritual position intended for Esau as the firstborn of Isaac was something he summarily rejected in repeated incidents with his younger brother, treating as insignificant his spiritual position until it was taken from him by the schemes of Jacob. This means Esau was thereafter inescapably being guided by dark spiritual forces rather than the goodwill of the Most High.
A hint to this despicable aspect of Esau is also seen in his brother’s words in Genesis 27:11.
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And Ya’akov spoke to Rivkah his mother: “See! Esau my brother is a hairy man, and I am a smooth man!”
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Jacob’s claim about his brother has an underlying allusion to a darker nature to Esau. The word for “hairy” he used here in Hebrew is SA’IR. It is also the same word in Hebrew for a specific type of “demon.”
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In essence, Jacob was alluding to the demonic presence in the life of Esau, and that being is essentially whom Jacob wrestled with decades later upon his return to the Promised Land!
Viewing the identity of Jacob’s attacker as a spiritual foe rather than an angelic friend also aligns with the viewpoint of Shaarei Orah.
Viewing the identity of Jacob’s attacker as a spiritual foe rather than an angelic friend also aligns with the viewpoint of Shaarei Orah.
The name Edom is a nickname in Scripture for Esau and his descendents, who have also been so often set against the seed of Jacob [see: Genesis 25:30; 36:1]. Only an enemy seeks to truly cause harm against the holy people—and this was the intent of Esau.
This prosecutorial nature of Samael alludes to his more recognizable title that is mentioned in Scripture—and made clear in Shenei Luchot HaBerit.
This prosecutorial nature of Samael alludes to his more recognizable title that is mentioned in Scripture—and made clear in Shenei Luchot HaBerit.
The reality could not be stated any clearer: the spiritual prince of Edom is none other than Satan himself—the wicked angel referred to in Jewish texts as Samael!
Another indication that Jacob’s assailant was a dark divine being is seen in his refusal to provide his name when Jacob asked it in Genesis 32:30. The significance of this is that angels are not typically identified by name in Hebrew Scripture. They are only specifically named in the book of Daniel, where Gabriel is named in 8:15 & 9:21, and Michael is named in 19:13+21 & 12:1. Both of these are decidedly holy angels.
Consider in this that the being who fought Jacob responded with the question: LAMAH ZEH TISHE’AL LISHMI? “What is this to ask for my name?” This question is asked only one other time in Scripture--also by an angel—in Judges 13:18.
Consider in this that the being who fought Jacob responded with the question: LAMAH ZEH TISHE’AL LISHMI? “What is this to ask for my name?” This question is asked only one other time in Scripture--also by an angel—in Judges 13:18.
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What is this to ask for my name—and it is wondrous!
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The question is identical in wording and structure—except for one key difference. No uncertainty exists as to the holiness of this angel, and he alters the question at its end with a qualifier lacking when it was initially asked in the incident with Jacob—this later angel says of his name: “…and it is wondrous!”
Only Jacob’s arcane attacker refuses to disclose his identity without any explanation. This factor is notable in that Satan is never outright named in the text of Hebrew Scripture. Satan is a title among other descriptors that speaks to aspects of his characteristics, but never is his precise name shared in the Word. The reader can find more about this in my study: THE NAMELESS ONE.
Only Jacob’s arcane attacker refuses to disclose his identity without any explanation. This factor is notable in that Satan is never outright named in the text of Hebrew Scripture. Satan is a title among other descriptors that speaks to aspects of his characteristics, but never is his precise name shared in the Word. The reader can find more about this in my study: THE NAMELESS ONE.
This strange refusal of this entity to identify himself to Jacob is a warning that the individual is not seeking the spiritual safety of the patriarch.
Another detail hinting to the sinister spiritual aspect of Jacob’s battle is that this fight happened at night [see: Genesis 32:23]. This negative connotation of the night is a sentiment found in the text of Or HaChayim.
Another detail hinting to the sinister spiritual aspect of Jacob’s battle is that this fight happened at night [see: Genesis 32:23]. This negative connotation of the night is a sentiment found in the text of Or HaChayim.
The link is developed further in Tikkunei Zohar 50a.
His is a realm of shadows. The denizens of his kingdom are dark spirits and principalities seek control of humanity to keep us from our righteous spiritual purpose.
Regardless of this dark nature that exists, Scripture does not want us to be fearful of the world in which we live. This is boldly stated in Psalm 91:5.
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Do not be afraid of [the] terror of night. |
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The deeper implication in this passage is promoted by the words of the Targum to Psalm 91:5.
Although the world has a roaming wickedness beyond the likes of man and beast, those spirits are not to be feared when we stand in the merit of our calling. Ultimately, the enemy of Jacob is the same enemy we face. We must stand fearless against that foe just as did the patriarch so long ago, refusing to yield until the enemy can take no more.
The Targum to The Song of Songs 3:8 explains that we must meet the threats of the kingdom of darkness first and foremost from a mindset of spiritual warfare.
The Targum to The Song of Songs 3:8 explains that we must meet the threats of the kingdom of darkness first and foremost from a mindset of spiritual warfare.
Fighting the prince of Esau entails a spiritual battle. Jacob first had to be spiritually prepared, and only then could he stand a chance against a “deity.” The spiritual hierarchy in place will be honored by the Holy One at all times, and therefore, if man is to succeed against Satan, it can only be by ascending in our spiritual merit. This merit comes by allegiance to the Holy One in the face of all temptation and oppression.
The order of such victory is hinted at by the words of Isaiah 24:21 promises.
The order of such victory is hinted at by the words of Isaiah 24:21 promises.
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And it shall be on that very day YHWH shall bring punishment upon the legion of the exalted ones in the heavenly [places], and upon the kings of the earth upon the earth.
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All spiritual opponents of righteousness will ultimately fall. Principalities that have reigned for millennia will succumb to the Kingdom that is coming upon this earth,and it all begins with the downfall of the Fallen One himself. This signals the start of the reign of righteousness in the earth, and it is expressed also in the words of Sefer HaBahir, 200, which elaborates on the passage from Isaiah and connects to Jacob’s wrestling with the Prince of Esau.
When we understand with whom the wrestling was really against, we can appreciate why Jacob had to face this divine being before taking his place in the Promised Land. The authority he carried as a follower of the Holy One meant he had ascended in spiritual merit, and therefore it was necessary to face the angelic power that reigned supreme in his own brother. No matter how high he had ascended in spiritual merit, he had to prove this in the hierarchy of heaven’s hosts.
This truth is exemplified in the detail that this angel cannot overcome him. Jacob ascended in his spiritual merit to the point that he was able to contend with an angel itself—an angel obviously not "for him" because he spent all night wrestling it.
Before Jacob let go, he needed to know that this angel recognized the spiritual accomplishment he had achieved. Otherwise, letting him go could mean another future round of wrestling might come from Esau's angel. He needed to be sure that this angel understood and admitted his spiritually legal right to the blessings originally reserved for Esau.
The idea is essentially like this: if you are in a place of spiritual authority, and you bless someone in that authority, you cannot then just turn around and curse them. This is what Jacob was asking: he needed reassurance that the angel would not rise up against him again but would instead acknowledge the exalted spiritual merit Jacob had obtained.
This underlying reasoning of Jacob is embedded in the actual Hebrew text of Genesis 32:27, where he said: "I shall not release you, unless if you shall bless me."
I have rendered this the way it is most directly understood in the English language, but the Hebrew text actually reads different. That is because the Hebrew word BEIRACHTANI doesn't really mean "you shall bless me," but rather, it literally means "you have blessed me."
Before Jacob let go, he needed to know that this angel recognized the spiritual accomplishment he had achieved. Otherwise, letting him go could mean another future round of wrestling might come from Esau's angel. He needed to be sure that this angel understood and admitted his spiritually legal right to the blessings originally reserved for Esau.
The idea is essentially like this: if you are in a place of spiritual authority, and you bless someone in that authority, you cannot then just turn around and curse them. This is what Jacob was asking: he needed reassurance that the angel would not rise up against him again but would instead acknowledge the exalted spiritual merit Jacob had obtained.
This underlying reasoning of Jacob is embedded in the actual Hebrew text of Genesis 32:27, where he said: "I shall not release you, unless if you shall bless me."
I have rendered this the way it is most directly understood in the English language, but the Hebrew text actually reads different. That is because the Hebrew word BEIRACHTANI doesn't really mean "you shall bless me," but rather, it literally means "you have blessed me."
It is in the perfect tense, basically—describing an act that has already been performed. If it were literally meant as "you shall bless me,” the term would have been TEVARCHEINI.
The subtle difference seems wrong in the flow of the words, but it really is saying: "I shall not release you, unless if you have blessed me."
Jacob was wanting the angel to acknowledge that it agreed with the blessings he had received already from his father Isaac. If so, then everyone would be validating his right to the blessings he had taken—there could be no heavenly accusation anymore, which is what Satan enacts against believers.
Jacob was wanting the angel to acknowledge that it agreed with the blessings he had received already from his father Isaac. If so, then everyone would be validating his right to the blessings he had taken—there could be no heavenly accusation anymore, which is what Satan enacts against believers.
Returning to Bereshit Rabbah, another detail is included that points to the very real spiritual battle he fought with that shadowy rival.
The ancient assertion is that the two individuals fought with shields in hand. This is a notable addition to the conceptual assertion previously encountered above in the Targum to The Song of Songs 3:8, where a believer being aligned to the Torah was equated with possessing a sword upon one’s thigh.
These details provide a path to the end of this topic.
In Ephesians 6 is found Paul the Pharisee’s famous passage about a believer engaging in spiritual warfare and the assertion that this is done with armor and weaponry that is conceptual in nature. It is even more significant, however, in that it provides details that link thematically right back to Jacob’s wrestling with his dark foe.
The passage of note is in Ephesians 6:11-13.
These details provide a path to the end of this topic.
In Ephesians 6 is found Paul the Pharisee’s famous passage about a believer engaging in spiritual warfare and the assertion that this is done with armor and weaponry that is conceptual in nature. It is even more significant, however, in that it provides details that link thematically right back to Jacob’s wrestling with his dark foe.
The passage of note is in Ephesians 6:11-13.
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11 And you must be clothed [with] all the armor of the Deity, so that you are able to stand to oppose the plots of the Eater of Slander,
12 on account that your wrestling is not with the flesh and the blood, but instead, with rulers, and with authorities, and with who have seized the world—this dark one—and with the evil spirits who are underneath the heavens. 13 On account of this you must be clothed [with] all the armor of the Deity, so that you are able to confront the evil one, and when you are prepared in every thing, to stand. |
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The mandate is that the believer must stand adorned in armor to oppose Satan—whom the Aramaic calls by a title signifying his accusatory nature: “the Eater of Slander.” The passage then makes the pertinent clarification that we do not wrestle “with the flesh and the blood,”—showing a direct allusion to Jacob’s overnight fight with the Prince of Esau.
These details in Ephesians 6 need to be emphasized, as the passage is almost never linked by commentators to the wrestling Jacob experienced in Genesis 32. It should not be overlooked that Paul’s words about us not wrestling with human opponents was made in the Scriptural context of the only incident in all of the Word where a believer does indeed blatantly wrestle with a non-human adversary. To the original believer reading his words, the only obvious connection to this claim that we do not fight against human enemies would of necessity be the one single passage out of the Hebrew Scriptures where the interpreters in antiquity understood that a human actually fought an angel.
These details in Ephesians 6 need to be emphasized, as the passage is almost never linked by commentators to the wrestling Jacob experienced in Genesis 32. It should not be overlooked that Paul’s words about us not wrestling with human opponents was made in the Scriptural context of the only incident in all of the Word where a believer does indeed blatantly wrestle with a non-human adversary. To the original believer reading his words, the only obvious connection to this claim that we do not fight against human enemies would of necessity be the one single passage out of the Hebrew Scriptures where the interpreters in antiquity understood that a human actually fought an angel.
Furthermore, the details of him fighting with armor and weaponry of a spiritual nature would also have surely been another obvious allusion in the word of Ephesians 6. Likewise, the themes of spiritual “rulers” and the “darkness” aspect are similarly reflected in the account of Jacob’s wrestling with the dark Prince of Esau.
Believers fight many battles in our journey of faith. As we tread onward to the Promised Land, enemies unexpected will stand in our way. Be they human or angel, we have the summons to stand against them one and all. Whether they are robed in skin or spirit, the fight is one founded in our fidelity to an eternal cause. All the worlds look on at we who are made in the Creator’s image. May each moment of our wrestling be infused with the merit to endure until our enemy has no choice but to flee from our unfaltering faith.
Believers fight many battles in our journey of faith. As we tread onward to the Promised Land, enemies unexpected will stand in our way. Be they human or angel, we have the summons to stand against them one and all. Whether they are robed in skin or spirit, the fight is one founded in our fidelity to an eternal cause. All the worlds look on at we who are made in the Creator’s image. May each moment of our wrestling be infused with the merit to endure until our enemy has no choice but to flee from our unfaltering faith.
All study contents Copyright Jeremy Chance Springfield, except for graphics and images, which are Copyright their respective creators.