Genesis xxxii. 28 (continued)
* Is there no balm in Gilead — is there no physician there V inquires the sorrowing prophet Jeremiah, chap. viii. 32. He previously complains of the lamentable state in which his people were placed — a state which would draw after it one still more lamentable. Where is the man,’ he asks, ’ who does not gladly rise again after his fall? and who, after going astray, would not gladty return to the right path 1 But this people hold fast deceit, and refuse to return V However much understanding men may have in natural things, they manifest the very reverse in spiritual things. Even the birds of the air, as he observes in verse 7, put men to shame in this respect. At the same time they were haughty, and said, ‘We are wise, and the law of the Lord is with us V which, however, they did not understand. Self-conceited individuals refuse advice, and therefore cannot be assisted. But must this wretched state of things continue? Is there no physician there! Or if there is, is there any want of medicine? Oh no! A physician is there. He possesses all the requisite knowledge. He perfectly understands the method of cure. He is a faithful, patient, gentle, and a kind physician. He knows the nature and real seat of every disease; knows whether he ought to use the knife or the plaster; to cut, burn, or heal. A physician therefore is there; but is there a want of medicine — is there no balm in Gilead 1 Oh yes: this physician is at the same time the medicine; or if you will, his blood and Spirit is the balm. Was he able formerly to heal every disease — he can do so still. Was he able, when on earth, to raise the dead — he does so still, as he has proved in the cases of many of you, and doubtless will continue to do so. Many amongst you are already healed; but why not all? Some suppose they need no physician; others do not think their diseases sufficiently dangerous, and endeavor to heal themselves, by which the evil is made worse; others prescribe to the physician the method in which they wish to be treated. Some do not understand how to buy the balm; and seek for money, although it is to be had for nought. The majority will not suffer themselves to be cjired of their own piety, and even think the physician must promote it; but they are much mistaken: c He maketh sore and bindeth up; hewoundeth, and his hands make whole.’
GENESIS xxxii. 28.
For as a prince thou hast power with God and with men, and hast prevailed.
WE lately considered how Jacob wrestled with God and with men, and prevailed. Let us now contemplate the manner of his struggling with God, and prevailing; and consider,
I. The conflict; and
II. Its result.
4 Thou hast power with God,’ said he who had wrestled the whole night with Jacob. Unequal conflict! God against -man! Unheard of, incredible result! The man overcomes! Jacob now learnt with whom he had to do — not with a foe, but with his best friend. How is the soul astonished, when at the end of the darkest paths, in which it was inclined to think that God had in wrath forgotten to be merciful, and to say, * Is his mercy clean gone for ever V it perceives in these very paths the most striking condescension of the Lord, and the greatest kindness in a guidance which seemed only to aim at its destruction. Then indeed a wonderful and glorious morning dawns.
He wrestled with God. God, therefore, seemed in some respects not to be for him, but against him. God seemed not to be for him; for why was it otherwise with him with regard to Esau, than it had been with regard to Laban? Why did fear obtain such possession of his mind, without his being able to defend himself against it? Why did it not depart at his humble prayer and thanksgiving? If God intended to do him good, why did he expose him to so much danger — and he at the same time so defenceless 1 If he loved him, why did he ask him to let him go? And why did he put him so entirely to shame? If the Lord be with us, why is all this befallen us? This question of Gideon’s, the children of God are often inclined to ask: “If I am really regenerate, whence these sinful inclinations in me? If the Lord loves me, why does he place me in these particular circumstances? If my prayer is acceptable, why does it not produce greater effect? If God is for me, why is there so much against me?” But the end of the ways of the Lord is better than their beginning, and the soul at length receives a very satisfactory answer to these questions.
The Lord, however, seemed to be entirely against Jacob; against him with words; for he must have said bitter things to him; otherwise why did he weep? as Hosea informs us. He must have reproached, reproved, rejected, and threatened him; otherwise why did he entreat him 1 Did he not, in after-times, compare the Canaanitish woman to a dog, and mention what was proper and improper in the treatment of such? And is it not often the case with individuals, that when desirous of comforting themselves with a promise — a command, a threatening, a reproof meets them and snatches it away, as it were, from their lips; and this continues until the covering of Moses falls off from the heart and the soul looks into the perfect law- of liberty; until Christ becomes the end of the law; till the whole of holy writ becomes a Testament, and the covenant of grace beams forth as such. But what is chiefly necessary in order to this? The Lord plunges Jacob, in a certain sense, into despair, when he says ‘Let me go — I will depart.’ And does he not often withdraw himself, whilst the soul resolves to cleave to him, whatever be the result?
It did not rest in mere words: actions are added to them. He increases Jacob’s distress by wrestling with him; and that so violently, that Jacob, according to the expression of Hosea, is obliged to resist with all his might. He chooses, for this purpose, the night, a season the most appalling of all; and the period when Jacob’s distress had, besides that, reached a terrific height, and when his fear was great. By the dislocation of his thigh, he deprived him of all strength, and rendered it impossible for him to continue the conflict, although the ceasing from it was equally impossible. He caused him pain. He casts him, as it were, defenceless before his enemy, by making escape impracticable.
Jacob therefore found it necessary to defend himself, and to strive against his adversary, be he who he might. And the Lord bears him witness that he had struggled with God, and had prevailed. With God? How wonderful! What! — does God act in such a manner with men? Does he so degrade himself as to wrestle with a man — as man against man? It is not i-redible! Not credible? Thou shalt see still greater and more unaccountable things than these. How wilt thou believe the latter, if the former are incredible to thee? Go to Bethlehem; there thou wilt find him lying in a manger, as a little needy infant. Go to Jerusalem; there thou wilt see him in the hands of the wicked, who nail him to the cross; there thou wilt behold him crucified between two malefactors, hear him complain of being forsaken of God, see him die, andness his interment.
What sayest thou to these astonishing mysteries? If thou canst not believe the less, how will it be with the greater 1 Does God act thus towards men? Why should he not 1 If not a sparrow falls without the will of God, what do -we think can befall the children of God without their Father’s superintendence? Even the very hairs of our head are all numbered; every one of them is precious to him; and how can it be otherwise, since he has paid such an inestimable price for them? How wonderful! Does his love assume such a form as we here see it in the case of Jacob? Does he distribute benefits in such a manner? Does apparent injury also belong to his method of doing good?
In what manner did Jacob wrestle with God? Certainly not in the sense in which Stephen said to the Jews, ‘Ye do always resist the Holy Ghost, even as your fathers did, so do- ye.’ The Patriarch defended himself not merely by struggling with his body — this was only the effect; the cause lay deeper, lay within; and that was faith. This faith was not exactly a sensible faith, nor a perfectly satisfied faith — for he was afraid; but distress excited it, and the best kind of faith is when the individual, in the consciousness of his utter poverty, does not look so much at his faith, as at Jesus. Faith is that which is Divine in the Christian; which by a strong impulse seeks that which is Divine, and is invincible. It manifests itself in taking refuge with Christ under the strong attraction of the Father; in not casting away our confidence, which has great recompense of reward. Jacob clung with such firmness to the Divine promise, which his distress compelled him to do, that he was so little confused by the adverse conduct of the Lord as to refer him to his own promise, ‘I will do thee good,’ and adhere firmly to it.’
Jacob wrestled with God, first, with the exertion of all his powers, in the most determined struggle, as long as he felt any power in himself; but this only served to convince him, that we do not gain the prize by our own efforts, and that the kingdom of peace is not taken by violence. This mode of wrestling was rendered impracticable to him, since he was deprived of the requisite power for it by the dislocation of his thigh. The conflict was now obliged to be continued in an rntiivJy different manner — that is, by a passive conduct, which the circumstances pointed out. The paralyzed combatant had no alternative than that of casting himself into the arms of him who had thus disabled him, and instead of exerting himself, to let himself be carried; in other words — instead of caring for himself, to. cast his burden upon the Lord — to believe, and to turn from the law to the Gospel. And when he began to do this, the Lord saw that he could not prevail against him, and took his part. The struggle then assumed a very different aspect; it then became a reposing, such as Isaiah speaks of in ch. xxx. 7: * Their strength is to sit ptill;’ and in another place, * In quietness shall be your strength.’
Thus we see in Jacob how legal exertion at length gives way to the evangelical sabbath of repose; and that in the latter, that is attained for nought and without labor, which is sought in vain from the most strenuous efforts; for according to Psalm cxxvii. 2, * He giveth it his beloved, sleeping.’ Wonderful! When Jacob was unable to struggle any longer, * the Lord saw that he prevailed not against him.’ 12
But why did God enter into such a conflict with Jacob?
First, because it pleased him. Secondly, to give a particular proof of his condescension, how minutely he concerns himself about his people — a subject of which our ungodly hearts so often doubt, and so seldom confide in, to the extent we ought, if we only give ear to the single injunction of the Apostle when he says, £ Be careful for nothing.’ But the unbelieving corrupt nature requires one proof after another, and still remains incredulous; as Job says, £ If I had called and he had answered me, yet would I not believe that he had hearkened unto my voice.’ (ch. ix. 16.) We prefer caring for ourselves, although we accomplish nothing by it, and only occasion ourselves fruitless labor.
We have certainly much greater and more striking proofs of the uncommon condescension of God to man in the Holy Scriptures, than this to Jacob; but the latter is not to be despised. When should we have done, were we only in some measure to go through the history of Jacob’s posterity, both during their forty years’ journey through the wilderness, and their actual residence in Canaan, in order to show how God often so visibly interfered; and what would it avail the old man, who would have recourse to the subterfuge, “though God did these things formerly, yet he does them no longer.” Just as if he either did nothing, or must do obvious miracles, and as if he were bound to one particular mode of acting. And even when miracles were really performed, there were prudent people enough, who said, “Master, we would gladly see a separate sign from thee, which should not merely convince the ir, but us also.” “Ye shall have a sign,” replied the Master; “I will rise again after ye have slain me.” This took place; they knew of it in a manner which ought to have been perfectly satisfactory to them. But what did it avail? They continued in unbelief; for when the kingdom of God comes, outward phenomena do not contribute to it; unless the individual rco the spirit of faith, he does not believe though one rose from the dead. He that knows God, sees him not only in the thunder and the storm, or in manifest wonders, which certainly may compel even Egyptian magicians to acknowledge his hand; but also in the lot, and the hair of the head, and in events unimportant in themselves, by which he is the most honored. God therefore gives, in this conflict with Jacob, a proof of his uncommon condescension.
It serves also, thirdly, as a representation to others of the ways by which the Lord may lead them, in a similar manner to Jacob. It is true, the Lord will scarcely think it needful to enter into a bodily conflict with any one, although he is able, and really does, exercise his children by temporal occurrences. There are instances in which, from the time the individual was converted to God, success no longer attends him, but sickness or misfortunes befal himself or his family; nay, it may even be the case, that he himself is deprived of his natural ability to take charge of his affairs, and they fall into confusion, however much he may exert himself, and however cautiously he may act; so that even in natural things he is put to shame. In his domestic and family circle, the words of Christ may be verified — ( A man’s foes are those of his own household.’ Quarrels .may arise with respect to religion, between husband and wife, parents and children, where unity previously prevailed. It may happen, that a person, on account of his religion, may become the object of an almost universal hatred, calumny, and ridicule; nay, he may be occasionally ill-treated, as was the case with the Holy One himself.
Generally speaking, those to whom the Lord is willing to manifest himself more intimately, as he did to Jacob, experience many trials and much adversity for a period; and at length an Esau stands in their way, who threatens them with destruction-^-nay, not only an Esau, but the Lord himself. They are brought low in themselves, that the Lord may be magnified. They desire to be holy, strong, righteous, wise, believing, and good; they pray and labor as much as possible; but instead of advancing forward, they go back. They increasingly exert themselves like Jacob; but only dislocate their limbs the more. Whatever they lay hold of, eludestheir grasp; what they seek, they do not obtain. Jesus makes sinners of them without mercy, and their sin appears extremely sinful to them by means of the commandment, however much they may moan and groan on account of it. At length, their very hip is dislocated; they can no longer maintain .their former footing; and nothing is left them but to yield themselves to the Son of God at discretion, and creep, as chickens, under his expanded wings. O glorious result, but highly disagreeable path to nature, to which nothing is It’ll, and to which nothing ought to be left! Here it is manifest, that the mystery of godliness is great.
But what was the result of the conflict? It is described in the unparalleled words, ‘Thou hast had power with God, and hast prevailed.’ How absurd to reason! How apparently impossible to prevail over God! What strange things are related in the Scriptures! CYrtainU they are strange; no rational soul can deny it. How absurd it sounds, when it is said, for instance, ‘He that will be wise, let him become a fool;” God justifies the ungodly;” When I am weak, thm am I strong;’ * Having nothing, yet possessing all things;’ * I ana. not come to call the righteous, but sinners:’ and many more such paradoxical expressions; on which account, Paul calls the whole Gospel foolishness, for which all that are wise, justly regard it; but to us, who believe this foolishness, it is become the wisdom of God, and the power of God, alter it is «/iven ILS to believe it.
Jacob, therefore, (rained the victory over God; nay, he gained it ot necessity. And why? God could not strut- with him as the Almiirhty, or as the Holy One, because he had bound his own hands by his truth, and by his promise, 4 1 will do thee good.’ God had rendered it impossible for him to strive with Jacob in such a manner, as would have resulted in his ruin. This would have been at complete variance with his truth, the thoughts ..I peace he had towards him, and with the whole contents of the covenant of grace, as well as the spiritual espousals of the Lord with his church.
He could, therefore, only strive against, him in love, and do him no further injury than the glory of God and Jacob’s salvation necessarily required. Under these circumstances, therefore, Jacob could not fail to succeed. He saves sinners, and justifies the ungodly. Now, since he has said this himself, he cannot treat those who are sinners and ungodly in any other manner.
c As a prince thou hast power with God.’ Wherein consisted his princely conduct? He was sincere, and did not wish to appear before God better than he really was. He confessed his sins, by frankly owning that he was afraid. He believed the word which the Lord had spoken.
And oh, how much may such a sincere confession accomplish! When David at length said, * I will confess my transgressions unto the Lord,’ he forgave the iniquity of his sin. But as long as he kept silence, his bones waxed old through his roaring all the day long. (Psalm xxxii. 3 — 5.) He prayed and laid all his burden before the Lord, whilst seeking all his help from him, and not from himself. He believed, and that from faith to faith; so that he suffered nothing to confuse him, and was bold enough at length to cast himself into the arms of his opponent, when every other mode of acting was rendered impracticable. And to him that believeth, all things are possible, even the overcoming of God himself.
“Ah, but who is able to act in a similar manner to Jacob?” Be it so; but we must remark that the Hebrew language has something in it very peculiar 5 so that it is not only said, * Thou hast prevailed,’ but at the same time, “Thou art rendered fit, able, and competent, and wilt be made competent to prevail.” The whole affair is now clear. It is now conceiveable how Jacob could have acted thus, although it would otherwise have been incomprehensible how a weak and sinful man could have conducted himself in such a manner. Now the whole glory reverted, as it ought, to the Lord. It was sufficiently honourable for Jacob, that he was enabled to act thus; and a cause of sufficient joy, that the Lord had thus condescended to him.
But what a carte-blanche for the future — “Thou shalt be made competent!” What was left him, therefore, but to believe, to hang upon his neck, and suffer him to carry him!
How confidently might he now look forward to whatever might occur! If he had no sufficiency for it beforehand, he did not need it. * Take no thought what ye shall say, or what ye shall do; it shall be given you at the time what ye shall speak.” If ye abide in me, my words abide in you, ye shall ask what ye will, and it shall be done unto you.’