This is a story about Jacob wrestling with a divine being or angel. It is a story I read as I prepare for each new academic year. I began this custom almost twelve years ago while teaching with Bernhard Anderson at Boston University. We began the "Introduction to the Hebrew Bible" course by reading this passage. Continuing this tradition, I thought it would be an appropriate reading for you this weekend as you discern your interest in and call to theological study here at Bangor Theological Seminary.

Genesis 32 is a multifaceted story, so each year I focus on a particular aspect and "wrestle" with it. This year I was drawn to the interconnectedness of Jacob’s name, and therefore identity, and the place he is in—the ford of the Jabbok.

I am now going to list three topics for reflection. Recognizing that there are other topics and questions we could raise, I invite you to choose one of these topics as the focus of your silent reflection, which will follow my shared reflection.

• The first topic I would like to propose, to which I just alluded, is the relationship between one’s identity and one’s location. In Hebrew, there is a word play between the personal name Jacob (boqA(ay) and the geographical name Jabbok (qoBay). In the First Testament, names are significant. They reveal at least some of the essence or identity of a person, place, or thing. In this case, it is important to note that the consonants of the geographical name appear in the personal name, although in a slightly different order. In addition, another consonant appears in the personal name. There is a relationship between these two proper names; they are interconnected. If you take biblical Hebrew, we could say more about this relationship and interconnectedness, but for now I invite you to consider how your identity is or may be related to and influenced by your geographical location. As you can tell from my accent, or lack thereof, I’m not from Maine, but here I am at BTS in Bangor, Maine. How would your identity change if you came to Bangor, Maine? As an aside, notice at the end of the story, Jacob names the place where his struggle took place; he calls it Peniel. The place is given this name based on the events, the struggle, that took place there. It is the place where Jacob met God (El) face to face (Peni).

• The second topic I would like to raise is the relationship between being alone and being in community. During his struggle or wrestling, Jacob is alone. His family has gone on ahead of him, along with all his possessions. What and who would you bring on your journey to BTS? What and who would you leave behind? When do we need to be alone? What things or struggles can only be done or faced alone? Remember that it is only after Jacob wrestles with the divine being that he sees and reconciles with his estranged brother Esau.

• The third topic I would like to propose is what does it mean to wrestle with God or a divine being? The Hebrew root is qb), a root which shares some of the consonants of Jacob’s name. Again, let me emphasize the importance of taking biblical Hebrew. If you did, you would learn that the word translated as "wrestled" occurs as a verb only in this story. It is used elsewhere, about 5 or 6 times, as a noun. In those contexts, it means "dust" or "chaff," something which is fleeting and can be blown away. How are we transformed by our "wrestlings"? Jacob’s hip is injured, and he receives a new name or identity—Israel. Jacob asks for a blessing, but we don’t know the words used to bless him. Jacob asks the name of his adversary, but it is not revealed to him or to us as readers of this text. Also notice that a dietary custom results from Jacob’s wrestling. Thus, the effects of one person’s struggle with the divine are experienced and remembered by future generations. How do others experience and remember our struggles?

I invite you to reflect silently on Genesis 32 and hope that you will share your reflections with others during the course of this weekend’s events.