Genesis xxxii. 28
‘No one is crowned, except he strive lawiully,’ observes Paul, in. writing to Timothy (2 Ep. ii. 5.) This he said in reference to the Grecian games. An individual might have used the greatest efforts in striving: yet if these were not in accordance with the rules and laws of the conflict, he did not obtain the prize, however much he excelled in other respects. Such is also the case in the spiritual course. Augustine says, Halting forward upon the right path brings us further than running out of it;’ and this expresses, in other words, the meaning of Paul. A person may strive against that which is evil; he may use great exertion; he may even seem to accomplish great things, and yet all be in vain, because his efforts are not in accordance with the rules of the spiritual conflict. I fight,’ says the Apostle, not as one that beateth the air, by which no man is wounded.
What should we expect to effect in natural things if wi» used improper weapons; and endeavored, for instance, to destroy bees with the sword; which is effected only by smoke: or if we did not use our weapons in a proper manner, and expected to wound our foes with the hilt, instead of the blade of the sword? It is certain, that in the spiritual conflict, persons frequently act thus inconsistently, and therefore accomplish nothing in reality, evenwhen they appear to succeed, or else are conscious that they do not really hit the enemy. And are not the frequent complaints of the little which is effected, and the slow progress which is -made in the spiritual course, all of them proofs that those who thus complain do not strive in a regular manner? He that does not, will not obtain the crown, as his own conscience already tells him. The enemy will always renew the challenge, and mock at him. He will perceive that there is some cursed thing in him, in whatever it may consist, and hence he cannot stand against his foe. And-this accursed thing is so deeply hidden, that the man himself does not perceive it, until the Holy Spirit reveals it to him, and shows him, at the same time, wherein he is deficient, which is a great mercy, since it is also connected with instruction how he ought to fight, in order to gain one victory after another, and to go from strength to strength. When Jesus calls his yoke easy and his burden light, every complaint of religion being a wearisome thing only proves that we do not rightly understand the taking upon ourselves his yoke. And yet many seem to think more highly of complaints of religion, than of thankfulness; and of anxi.ety, than of peace. We betake ourselves to the conflict, without considering whether it is advisable with ten thousand men to .oppose him who comes against us with twenty thousand; and whether it be not more prudent, either to make peace with him, while he is still afar off; or, if that cannot be, to look about us betimes for a powerful ally. Jehoshaphat acted thus. 4 In us,’ said he, ’ there is no strength; for we know.
not what we ought to do.’ But instead of despondingly complaining, he adds, * But our eyes look unto thee, OLord!’
Let us consider our combatant Jacob, and see whether we can learn of him how to strive aright.
GENESIS XXXII. 28.
And he said, Thy name shall be called no more Jacob, but Israel; for as a prince hast thou power with God and with men, and hast prevailed.
WE recently considered the question put by the Lord, * What is thy name?’ and the direct reply of the Patriarch; * and he said, Jacob.’ The Lord now gives him a new name, and says, * Thou shalt no longer be called Jacob, but Israel,5 and mentions the reason for it; * for as a prince hast thou power with God and with men, and hast prevailed.’
By names, we indicate persons and things, in order to distinguish them from others. If the thing becomes changed, it also receives another name. Water when frozen, we term ice, snow,*and hail; when it falls from heaven — rain; when it descends vat night upon the plants — dew; and when it dissolves into small particles — mist.
Man, according to his age, receives the name of a child, a youth, a man, and an old man. With reference to God and his kingdom, he is either a sinner, a wicked man, or even a child of the devil and an enemy of God; or else he is an awakened person, a penitent, a believer, a righteous man, a saint, a perfect man, a from the dross attached to it; and thus he obtained a new name.
‘Thy name shall be called no more Jacob.’ Fear shall never again take possession of thy heart in the same degree, because thy soul will cleave to me, and thus imbibe my vivifying and peaceful influences. Thou shalt never more experience such great vicissitudes of fear and hope, anxiety and joy; thou shalt be more perfect in me!
People often miscalculate in their religious course. If they have happily escaped from a gloomy vale, and again rejoice in their state of grace; if the mists of doubt disappear before the lovely beams of the Sun of Righteousness, they often think they have now attained, and believe that in future they will not be so timid. But does not a degree of presumption lie in such an idea, as if the individual could do this or that of himself? and Jesus, who has said, ( Without me ye can do nothing,’ is too jealous of his honor, and of the maintaining of his promises, of his Jesus-name, to endure such presumption in his favorites. He will therefore sit as a refiner, and ..purify the sons of Levi, even as gold and silver is purified, until his gold attains the purity he has intended. Perhaps he dislocates their thigh, and brings them into such straits that they feel incompetent to strive without Him, against a doubt, whether great or small; and are compelled to give full assent to his assertion, that they can do nothing.
But what then? ‘Thy name shall no more be called Jacob, but Israel;’ this is that magnificent title which no one ever bore except Jacob. It means a prince of God! God makes a show of Jacob, as it were, and boasts of him, because through him he had accomplished so much. Thus. God acts also towards his people, when he says, ‘Fear not, thou worm Jacob! I will help thee. Thou shalt thresh the mountains, and beat them small like chaff.’ If a worm can thresh mountains, it is only possible through God, who receives all the honor of it. ‘Thus Jesus boasts respecting his sheep, “That they shall never perish, and no one shall pluck them out of his hands.” This excites the world, together with the hosts of hell. The most specious errors, the vilest temptations, fire, sword, martyrdom, imprisonment, and death, are called forth to see whether defenceless sheep cannot be destroyed. Whole hosts of wolves attack them; and what do they accomplish? Nothing; except that they prove the faithfulness of Jesus, and increase his fame. And here even God strives with a weak and sinful man, and cannot overcome him! ‘In all these things we come off more than conquerors, through Him that hath loved us.’
‘Thou shalt be. called Israel.’ What are all the titles, however high-sounding, which men may bear? They dissolve, at length, into smoke and vapor, of which the age in which we live has furnished astonishing proofs. In themselves they are no protection; least of all against the wrath of God, to whom that which is highly esteemed amongst men is an abomination; and who chooses, by preference, that which is wenk, simple, despised, and nothing, that he may confound that which is wise, mighty, and noble; yea, and things that are not, to bring to nought things that are; that no flesh may glory in his presence, and that the abundant power may be of God, and not of us. What a foolish direction is given to the ambitious feeling implanted in us by God, when we seek honor from men, instead of that which cometh from God; when we seek earthly possessions, and are not rich in God! A bruised reed in the kingdom of God, is more than those who are regarded in the world as stately oaks; and a glimmering taper in the temple of Jesus Christ, more than burning torches out of it. Esau far exceeded Jacob in earthly possessions. He could take the field with four hundred men, and his sons were princes. But God loved Jacob, and not Esau. Of what avail, therefore, was all his superiority? Be “not deceived, for that is only valuable which appears so in the eyes of God.
Thou shalt be called Israel.’ The Patriarch doubtless received this name with reference to the remarkable individual whose progenitor he was to be, and in whom all the nations of the earth should be blessed — Jesus Christ, to whom the name of ( Prince of God ’ peculiarly belongs. It is also said in Jer. xxx. 21, ‘Their prince shall be of themselves, and their governor shall proceed from the midst of them, and he shall proceed from the midst of them, and he shall approach unto me.’ King, Prince of Life, Lord of Glory, are his titles; ‘And upon his vesture and his thigh he has a name written, King of Kings.’ He indeed strove with God, with men, and with devils, and overcame, and has received a name which is above every name. Without his conflict, all our wrestling would be lost labor; but through him we come off more than conquerors.
The wondrous man also adduces the reason why he changed the name of Jacob into Israel; ‘For,’ says he, 1 as a prince thou hast power with God and with men, and hast prevailed.’ The name Jacob — supplanter — was also a very instructive and encouraging name; but the Patriarch, from want of light, had not found much encouragement in it: hence the Lord gives him the requisite instruction respecting his new name. ‘In thy light,’ says the Psalmist, * we see light:’ and prays, ‘Open thou mine eyes, that I may behold wondrous things out of thy law.’ We require the Holy Spirit to guide us into all truth, not less than the disciples of the Lord, who, nevertheless enjoyed his instruction. Without his light, ‘We see men, at the best, only as trees walking;’ and therefore indistinctly and confusedly. Hence Paul riot only taught, but prayed also, that the Ephesians might comprehend the height, and breadth, and depth, and length of the love of God.
God bears witness to Jacob that he had wrestled; and we have been spectators of the conflict. He had engaged in the contest with all the energy — outwardly of his body, inwardly of his will. And thus it ought to be. The slothful man dies over his wishes, and his hands refuse to labor. Let such a one go to the ant and learn of that little insect, if he cannot see it in Jacob, how to exert all his strength, and employ every means. Let him do his uttermost, and not lie down to sleep too soon upon the pillow of human inability, which he is acquainted with only from hearsay. Jacob would certainly not have received the new name, if he had immediately fled, under the idea that he had no power to resist. But he was compelled to struggle, because his life was now at stake. How many are there who take up the words of Jesus, and say, “We can do nothing without him,” without really believing it, because they have never tried how far their awn strength extends. Assuredly the Scripture does not call upon us in vain to strive and fight, to fear and be diligent, to work and do violence; and these things are equally as true, as that ’ in quietness and confidence shall be our strength.” I write unto you, young men, because ye are strong, and the word of God abideth in you; -for ye have overcome the wicked one.’ However, every thing has its time. What has been said, has reference to the first station, if -I may so speak, on the journey to Jerusalem; ‘Six days shalt thou labor and do all thy work; but on the seventh, the sabbath of the Lord, thou shalt rest.’
Such was Jacob’s case. He wrestled and strove; but at length his struggling was at an end, since. his thigh, the soundness of which was indispensable -to his wrestling, was dislocated. There was now an end to his striving, because he had no strength left. He .then fell into the arms of his God; and conquered then, and not before; he was blessed then, and not till then. Fight therefore, 0 man! who desirest to be saved. Fight with all thy might. Do not give- way a hair’s breadth. Watch, pray, read, and hear. For lo! Esau marches against thee with four hundred men! With four hundred men! — and Jacob was alone. Dangerous situation! For what assistance could he derive from his wives, his children, or his shepherds? He was compelled to fight with men. To Mesopotamia he dared not return; for God would not have it. Proceed he could not. What fool-hardiness, to march out alone, against four hundred men! Therefore, weep, and lament, and mourn, and despair!” Not so. He believed in an Almighty and merciful God; be believed in his promise, ‘I -will do thee good.’ However, his faith was at that time not sufficiently strong to enable him to say, t Though a host should encamp against me, I will not be afraid’ — or to think and say with «al iimess, “God, who enjoined Laban to speak no otherwise than kindly to me, is still the same, and is able and willing to turn the heart of Esau in such a manner, that he shall be unable to act cruelly towards me, seeing that God hath promised that in my descendants all the nations of the earth shall be blessed.” Could he have acted thus, how glorious would it have been! But this was not in accordance with his previous state of grace. He was afraid, because his reason still reflected too much, and looked more at the things which are seen, than at those which are not seen. But his faith was the victory which overcame the world. This faith softened his heart, so that he wept, as Hosea says; and much is already gained, win -ii we acquire a contrite spirit, and when the hard heart dissolves. His faith opened his mind and his heart; so that he was able to pray, as Hosea also informs us. His faith took refuge with God. What! shall God work a miracle? How miserable, to be only able to oppose prayer to four hundred armed men! Certainly this is not rational, but still it is of faith. And to the believer are given all the promises of a living God, who overrules all natural and accidental events according to His good pleasure.
It was thus he wrestled with men, in the most prudent manner, by taking God to his aid against them; for if God be for us, who can be against us? And oh, how evangelically wise we all act, when we commence our spiritual conflict — not in our own wisdom and strength, but draw the Lord himself, by faith and prayer, into the conflict; he will then fight for us, whilst we shall hold our peace. If we go out to the battle without God; if we think that in our own wisdom and strength we are sufficiently equipped — we should act as foolishly, as if Jacob had believed that he alone was able to face four hundred men; and that which we think we have accomplished, is only self-deception. But with God, it might be all one to Jacob, whether his brother came out against him with four hundred or four thousand men. For he that without Christ can do nothing, with him can do all things; and it is the same to the Lord, to help with many or with few.
Thus Jacob wrestled, like a prince, against men. He did not despair on account of the might and multitude of those who were against him, and looked not at his littleness and inability. Nor did he trust to the fragile staff of his own strength, which indeed he was unable to do; for it was broken. Reason showed him nothing but ruin and death, and nature was afraid, but laith helped him through. By its means, he honored God as able to help, where there is no other aid; and although he did not understand by what means, yet he left this with God’s all comprehensive wisdom. He said,” Wilt thou not do it, Lord? I know no other <ure, and can do nothing more, and see myself compelled to resign myself to thee and thy good pleasure, with all that are mine, and what thou hast otherwise given me. Do with me, therefore, as seemeth thee
0-00(1.”
Nature, indeed, trembles, when it feels compelled to seek help of God, because it is no where else to be found, and is more inclined to fear its total ruin, than to expect help and deliverance. But the Holy Spirit here turns the scale. He holds the soul fast, so that it declares, ‘I will not let thee go, except thou bless me!’ This is the real inward conflict and travailing in birth, £ which the soul cries to God, out of the depth of .stress, and then ascends on high when the time arrives. This is in reality no trifle, and it may be said with Solomon, * A wounded spirit, who can bear!’ But these are, at the same time, paths which terminate in the desired end: — ‘The Lord hath done great things for me, whereof I am glad.’
* Thou hast had power with men, and hast prevailed,’ said the Lord to Israel. He came off more easily with Laban. He fled, and prudently took advantage of the absence of his father-in-law, as the fittest moment for his flight. However, that he might not ascribe all the success to his prudence, Laban ascertained his flight early enough to hasten after him. He did so, and took with him his brethren; which however did not betray the most friendly intentions .towards Jacob, and overtook him on the seventh day. But God came to Jacob’s aid, by a dream, in which he turned the heart of Laban in such a manner, that he was not permitted to do him any harm, but only spoke harshly to him; and at length retired, after taking a friendly leave. Jacob, in this instance, came off easily, and with a slight degree of terror; for God usually leads his people step by step, and exercises those whom he calls to severer conflicts, previously in easier ones. For a period, they are able by their own strength and reflection to accomplish much; but at length both go to the bottom. Waves cover the little vessel, and the cry is heard, ‘Master, save! we perish!’ and then the help is near at hand.
Such was also the case with Jacob. After the departure of Laban, he was greatly comforted, and received a powerful invigoration to his faith; for he was met by the angels of God. This circumstance was highly remarkable and encouraging; and because the art of writing was at that time not understood, he called the place where it happened, * Mahanaim,’ the Lord’s host: for when he saw the angels of God, he said, ‘This is God’s host.’ This afterwards assisted him in his conflict. If any one is delivered out of six troubles, he cherishes the hope that in the seventh he shall not be forsaken; ( for experience worketh hope and hope maketh not ashamed.’ Christ said to Peter; ‘Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve le-SERMON vn. 121
gions of angels V Thus Jacob saw that God could at least send two hosts of angels to his aid. But when he was in straits, all sensible supports gradually gave way, and Jacob remained alone with God.
The affair with Esau was a much more serious one than that with Laban. But defenceless Jacob did not overcome even him by armor and weapons, not by humble messages, not by presents, nor any other means which his prudence might have dictated: but by his humble, believing prayer, or rather by God himself. God softened the heart of the infuriated Esau, who had sworn his brother’s death, “to such a degree, that when he came in sight of his brother, he ran to meet him, cordially embraced him, fell upon his neck, and wept. But Jacob saw in his brother the face of God. He perceived in his whole deportment the wonderful overruling power of God, who had blessed him. He saw with his eyes, in the most striking manner, that a man’s actions do not stand in his own power; that he can purpose saying something, and yet that it depends upon the Lord whether he is suffered to utter it. Jacob ascribed nothing of it to himself, as the consequence of his prudence; nor could he indeed do so. He gave God alone the glory, and saw in Esau’s whole deportment only the power and faithfulness of God; he therefore bowed himself seven times to the earth, more before God than before his brother. Hence he called him his lord, as he was in reality. For naturally Esau, with his four hundred men, could have done with Jacob what he pleased; although in reality only as God pleased. Thus, with his dislocated limb, through God’s help, he overpowered Esau with his four hundred men.
But we will here break off. This is wrestling so as to gain the victory: for faith is the victory that overcometh the world. This does not take place in our own strength, nor to our own praise. God receives all the glory. c No one is crowned, except he strive lawfully.’ See to it, how you will stand against four hundred, or whether you are able to go forth with ten thousand against him who comes towards you with twenty thousand. But ’ if the Son shall make you free, then are ye free indeed.’