Genesis xxxii. 27
And he said unto him, What is thy name? And he said, Jacob.
JACOB had assured the Lord, that he would not let him go, without first receiving his blessing; and, in the words of our text, we find the preparation for the reception of that which he desired. The Lord’s sole intention was to impart to the Patriarch a superior blessing to anything he had previously enjoyed. But observe what a singular way he takes for this purpose. It seems as if he intended his entire ruin — nay, it not only seems so, but is so in reality. Jacob is driven more and more into straits. He is afraid of Esau, and the promises he has received, no longer serve to tranquilize his mind. In this way, many an. individual miscalculates, upon whom the promises are ‘impressed in a particularly lively manner. He looks upon them as a capital, upon which he can draw in the season of distress, and carefully notes them down, in order to refresh and encourage himself with them when he requires it. But the manna thus laid up, refuses to perform its office. The word, indeed, continues the same; but, as the Spirit is not with it, it produces no more effect than in the case of Jacob, who was afraid notwithstanding; and this is likewise productive of good.
In the most pitiable situation, and whilst hanging on the neck of his opponent, his desire for a superior blessing is increased; and it is then suggested to him, to let <’o, who can alone bestow it. Thus it may also seem, as if Jesus did not trouble himself about the grief of soul which the individual experiences, and it si-cm.- as if he would be suffered to remain in it. But the Lord’s intention is to make the man thoroughly acquainted with the real source from whence every blessing flows, deeply to convince him of the insufficiency of all self amendment, and to heal him of it.
Jacob now implores a blessing, but he does not receive it instantaneously; for the Lord enters into a contion with him, which causes delay. Pious souls lui 1-4 also be satisfied to wait in like manner. They easily suppose, that when they have prayed once or a few times, with earnestness and fervor, for some partimi ar blessing, it must immediately be bestowed, or «-ls»- they become apprehensive that their prayer is not of the right kind, and their state of grace uncertain. But, friend, though thou knowest it not, thou art perhaps not yet poor — not yet humbled enough. Look at Jacob! When does he conquer? When is he bh M f. Only when his hip is dislocated, and no more strength is left him. Probably the Lord intends by it * that thou mayest remember, and be confounded, and never open thy mouth any more, because of thy shame, when he is pacified toward thee for all that thou hast done.’ Thou must, therefore, force thyself to be content, whether thou wilt or not.
‘And he said unto him. What is thy name?’ Who was it that asked the question? It is remarkable, that in 1 Kings xviiL 31, it is said, that ’ the word of the Lord’ uttered this. We call this remarkable, because John, as is well known, calls the Son of God, our Lord Jesus Christ, by this appellation. We are, however, already acquainted with the inquirer.
He asks the name of the Patriarch — not from ignorance, as if he knew not his name, since he had known and loved him from everlasting, and by his providence had so arranged it, that this name should be given him; and he put the question for Jacob’s sake, in order to instruct him respecting the signification of his name, and to induce him to reflect upon the occasion of its being given him; which was, that at his birth, he held his twin brother Esau by the heel. His birth reminded him of the word of the Lord, which hr.d been spoken to his mother — ‘The elder shall serve the younger;’ which Rebecca had certainly not concealed from him, but had probably made the chief inducement for him to consent to the surreptitious mode of obtaining the blessing in preference to his brother Esau. But if Jacob had forgotten, the Lord was not unmindful of it; if Jacob could not cleave firmly to it, the Lord held himself bound by it: ‘For the mountains may depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed.’
The Patriarch was to derive encouragement also from the signification of his name. It means a supplanter. Hence his brother said of him, after he had deprived him of his father’s blessing, f Is not he rightly named Jacob, for he hath supplanted me these two times. He took away my birthright, and behold now he hath taken away my blessing.’ (Gen. xxvii. 36.) This name ought therefore to have imparted courage and confidence to the Patriarch, that Esau would not overcome him. But when we are in difficulties and darkness, what do we think of? Chiefly of that only which is calculated to increase them — the law and its threatenings; and if we call the promises to mind, they take no effect, however sweet they may have been to us.
Jacob might also think thus with himself: “How canst thou derive encouragement from thy name, which chance and human choice has given thee? If God himself had ordered thee to be called so, the case would have been different.” Thus many act also with the promises. They think that they only accidentally occur to them; that they have read or heard them somewhere, or learnt them by heart. But it would be strange, and at the same time a loss to the diligent readers of the Scriptures, if they were not at liberty to debenefit from those promises, with which the already acquainted. David acted otherwise. He pleaded the Lord’s word with him, and then expected, in a prayerful frame, its fulfilment. But why should promises be suggested to us, if we are not enabled, at the same time, duly to act upon them?
Jacob perhaps also thought, “Why this question? I ask for a blessing, and he inquires my name. I should have preferred no such delay, but the immediate fulfilment of the desire of my heart!” But he was nevertheless obliged to consent to it. God does all things well in due time, and this must be waited for, however inconvenient it may be. Mary said, ‘They have no wine;’ and received for answer, ‘My hour is not yet come.’ Strange arrangements are then made; wine is wanted, and large vessels are filled with water; but in the end, wine is furnished of the best quality. It often goes to great lengths, before a very favorable result. The sick daughter of Jairus dies before Jesus affords his aid. Lazarus not only dies but putrefies, before it is manifest that his sickness was not unto death. The individual imagines that his help is arrived, and begins to sing hymns of praise; but whilst supposing that the path will now lead to the right, his guide turns to the left, until he at length learns to let himself be led, without seeing before him, or caring whether the pillar of cloud and of fire goes forward or rests.
* What is thy name?’ Was the Lord ignorant of it? and if not, why did he ask, and appear as if he knew it not? We may well ask,” Why does the Lord often seem to renounce his own attributes, and suffer us to pray and cry as though he heard us not; even as the Syrophoenician woman cried long before a sound was given her in reply? But how does this agree with his promise in Psalm i. 15: f Call upon me in the day of trouble; I will deliver thee.’ And that in Isaiah lxv. 24; ‘Before they call I will answer.’ If he is so full of mercy and compassion, why does he exercise many with the severest sufferings, and heed neither cries nor tears? If his ability is so great and his strength so inexhaustible, why does his church still find reason to ( ‘omplain: ‘O thou, the hope of Israel, the Savior thereof in time of trouble, why. art thou as a stranger in the laud, and as one that tarrieth but for a night 1. Why art thou as a man astonished, and as a strong man that cannot help? Yet thou, Lord, art in the midst of us and thy name is invoked by us.’ (Jer. xiv. 8, 9.) David prays, ‘Look upon my affliction,’ as if the Lord did not sympathize in it. The being placed in such circumstances may well occasion grievous pain, and yet they are certainly not without excellent fruit, though it be sown in tears. Although the Lord may act as a stranger for a time, yet we must not let this surprise us; for he has the best intentions towards us.
‘My name is Jacob,’ answered the Patriarch, in the simplicity of his heart. How simple and childlike may we converse with Jesus Christ, our Lord and Friend; particularly under the New Testament dispensation, in which, not a servile, but a filial spirit reigns, whereby we cry, Abba, Father! There is nothing that we are not permitted to tell him and complain of; nor need they be always matters of importance — they may be also trifling things, for a mother listens gladly to the lisping of her children. How wisely we act, when we apply to him under every circumstance, and say to him, in few words or in many,” I am at a loss; I need ad- lire; what shall I do? how shall I act in the most proper manner V This might well be called holding. ninerse with the Lord; habituating ourselves to him.
* My name is Jacob.’ If the Lord knew the name of Cyrus, the heathen king, and named him a century and a half before his birth, how much more may we believe that he knows his children according to their names, residences, situation, necessities, and circumstances. If he has numbered the hairs of their heads, shall he leave more important matters unnoticed?
When Jacob told him his name, a new light probably rose upon it, that rendered its signification clear to him in a pleasing manner, and strengthened his faith. For it often requires only a little word to shed light and peace in the soul, and whole sermons may be heard, whole volumes read, and yet the individual may continue unedified, as the Lord pleases. Many a one is childish enough to think, ‘If I had but heard this sooner; if it had only occurred to me sooner.’ But when the time arrives, the help we previously sought in vain, comes also. Jacob now found an encouragement in his name, which he had not perceived before; and thence saw likewise, that in our gloomy hours, everything is hid from us, which might have encouraged, and which was otherwise so clear as to be almost tangible to us. We then foolishly imagine we shall never doubt or despond again. But what have we left, when he hides his face? The lamp of our souls burns only as long as the heavenly householder feeds it with oil. We cannot ascribe anything to ourselves; all that is good remains the Lord’s property, over which he retains the right of disposal. According to Heb. viii. 3, he is a minister of the true sanctuary. No man can receive anything, except it be given him from heaven. * So God ascended from Jacob,’ it is said in ch. xxxvi. 13, and did not suffer himself to be detained. To this we gradually accustom ourselves, and are only glad that the Lord is that he is, however much he may change; nay, in the end we perceive that we are in no respect more, when adorned with his gifts, or less when he withdraws them from us.
* My name is Jacob,’ said the Patriarch. His parents had given him this name at his circumcision, and whatever it might signify, it reminded him of the covenant of grace, of which circumcision was the seal, and the substance of which was the promise, ‘I am thy God.’ In this respect, we enjoy the same privilege with Jacob. The names which were given us at our baptism, are to us this seal of the new covenant, which rests upon far more excellent promises. An ambassador in Christ’s stead has naifted us, and sealed the new covenant to us in the name of the Father, the Son and the Holy Ghost. What more do we require or wish for? What bold claims we may found upon God even from our names, since they remind us of the covenant which God, for Christ’s sake has established with us. We are sinners it is true; but it is also true, that Christ is willling to wash us with his blood and Spirit from all our sinsj and renew our natures after his image. But certainly it is a great insult for a person to bear the name and yet disregard the covenant. Happy is he whom God brings into such straits, amd presses so closely, that he is glad to take refuge in the covenant of grace, and seek the real communication of the glorious blessings which are promised him by it. Lo! God is willing to be thy Father, and thou shalt be his child. All that the Son of God has purchased by his sufferings and death, shall be thy own. The Holy Spirit shall be thy teacher and comforter. How is it possible, therefore, that thy salvation should not be perfect, since the sacred Trinity itself has undertaken its accomplishment? Be ashamed of thy unbelief.
Jacob doubtless also felt a sacred confusion, when reflecting on the uncommon condescension of God, in entering into such a glorious alliance with such a worm, in which he in reality requires nothing, although the contrary may seem to be the case — and is willing to to give everything; and when he says, ‘Walk before me and be thou perfect, he first directs the eye of faith to himself as the all sufficient God. He is willing to care for us, to cleanse us from our sins, and to instruct and comfort us. We therefore need only keep our minds in a tranquil frame; and even if we are incapable of doing so, he will also bestow this upon us. We are encouraged to cast all our care upon him, and if we cannot rid ourselves of care, we are permitted to inquire and say, f How long shall I take counsel in my soul, having sorrow in my heart daily? How long shall my enemy be exalted over me I9 (Psalm xiii. 2. ‘Ask of me,’ says the Lord, ’ and I will give thee the heathen for an inheritance, and the uttermost parts of the earth for a possession.’ (Psalm ii. 8.) What a gracious alliance is this, in which everything is promised! Well may it be said, ‘I am not worthy of all the. mercy and the faithfulness thou hast manifested towards me.’ Who does not feel a desire to enter into such a precious covenant, in which it is said, ( Blessed are the poor, for theirs is the kingdom of heaven! Blessed are they that do hunger and thirst after righteousness, for they shall be filled; and in which only the rich and those that are full have vi. 103
no part. When this is duly perceived, it. plunges us into the sweetest confusion, and excites a gratitude of a very peculiar kind. ‘For I saw thee lying in thy blood, and said unto thee, Live!’ Wonderful mercy!
Jacob felt also a sacred confusion at his timidity. “What,” he would think, “if God be for us, who can be against us! If Esau had four thousand men instead of four hundred, what could he do to me 1 God himself has been unable to prevail against me, because his omnipotence could not act otherwise than in accordance with his promise, * I will do thee good.’ “0,” he would think, “how little do I know him — how little do I still apprehend of him! What am I without his light, but darkness itself — without his grace, but weakness itself? And what am I in him 1 I have all and enough!” How he would finally feel,, when he reflected and thought, “who gave me courage for the conflict, and strength to persevere?” How wise was the whole mode of treatment! Truly he might well call the place a Peniel. And humble souls still experiri nothings of a similar nature.
“My name is Jacob,” said the Patriarch. And what are we called? Our names are, in some respects, very disgraceful, and in others very consolatory and even glorious.
Our names sound very disgraceful; and because they are given us by the true and faithful word, we cannot deny their correctness, without making the true God a liar; and what a horrible sin would that be? But what are we called? Oh, we might adduce a long catalogue of such evil names: we are reproved, as being unrighteous sinners, ungodly backsliders, and disobedient; and many other such evil titles are applied to us.
What shall we do in this case 1 Deny them? This would be only rendering them still more heinous. Caring not for them will also not avail; for those names carry all of them their sentence along with them. We ought not to be indifferent to them, but they ought to produce in us a troubled spirit, and to render us humble and contrite in heart; until we are induced to confess our transgressions to the Lord, justify him in opposition to ourselves, and confess that we are what these names indicate, and nothing else. He is then faithful, and will strengthen us, and preserve us from the evil one. But ah! how much is requisite before we attain to this. How many attempts are usually made, in order that we may deserve the appellation of pious, and what distress and sorrow it occasions when we do not succeed! We strive to rid ourselves of our sins by praying, struggling, and distressing ourselves. And such attempts are the more useful, the more earnest they are; for by them the individual learns to know himself the more thoroughly, to seek his salvation in Christ the more exclusively, and to believe, with the greater confidence on him who justifies the ungodly. But certain it is, that if we wish to understand the name of Jesus, we can do so in no other manner than by previously becoming well acquainted with our own name of “Sinner.” The more fully we assent to the latter, the more inestimable will the name of Jesus be to us, who alone can save the sinner.
When this name has once become truly precious to us, the consolatory names which are applied to us will also refresh us. And which are they? The name of sinner stands foremost here also, as a very consolatory appellation. But in what respect? If God himself calls us by this name, he ‘proves by it that he expects nothing -else from us, as of ourselves, but what is in accordance with this name, and thereby encourages us to present ourselves before him in our poverty and nakedness. And what promises are connected with it! so that in reality I need be nothing but a sinner to appropriate to myself the most glorious things; for. the name of Jesus stands opposite to it, with the promise to save such characters; and this is a faithful saying. When this become apparent to the troubled mind, that which previously distressed it, will impart courage to it, and it will find in Jesus all that is. sought for in vain in itself. If he saves sinners, they will certainly be saved, or else Jesus is no perfect Savior. The more, therefore, a person feels and knows himself to be a sinner, the greater confidence may he have that Jesus will save him from all his sin and misery.
How consolatory, in a certain sense, is the appellation of ungodly — for God pronounces them justified; of ’ lost — for Jesus seeks such characters; of needy — for he will supply all their need; of afflicted — for he will comfo.rt them; of captives — for he liberates them. In short, if we can only apprehend Jesus at the same time, all these names will only serve to encourage us. If Jesus therefore asks what we are called; and we can reply in simplicity, and with, a full assent, that we are 10 - sinners: a lovely light will rise upon us, even as upon Jacob, on mentioning his name. But if we resist, if we seek to have a hand in saving ourselves, and refuse to entrust ourselves solely to Jesus — we shall find nothing but wretchedness and sorrow of heart in our way. But the practice of this is not so easy as it appears. Only make the attempt, and you will find it to be so We are much too wise, proud, and righteous in our own esteem, and many a stroke of the hammer of the law is requisite, before the rock of our heart is broken But those who, renouncing everything of their own, seek everything in Jesus, bear at the same time more glorious appellations, which are written in heaven. One of the most excellent names which they bear, and which comprises in it every other glory, and is perfectly Scriptural, is that of Christians. We read that God changed the names of Abraham and Sarah, by adding to them a letter from his own name, Jehovah, by which he received them into a degree of fellowship with his glory. But by our being called Christians, we are placed in fellowship and relationship with Christ; and this implies much. With respect to ourselves, we are sinners; but in Christ we are righteous before God: in ourselves we are weak; but united with Christ we are strong and invincible: in us we are wretched; in Mm we are happy and glorified. But the mere imagining the thing, is here of no avail — it must be truth and reality. What, therefore, is thy name? But art thou that which thou callest thyself? If so, what happiness is thine! Christ must be dethroned, sooner than anything evil can befall thee. If the Lord is thy shepherd, thou shalt not want. Amen.