Genesis xxxii. 29
The Epistle of James is a remarkable piece of Holy Writ, although it is somewhat difficult to understand it aright. Its object is, that those whom he calls brethren, should be perfect and entire, wanting nothing; and that their faith should be unfeigned. Hence he endeavors to overthrow all that is not sincere and genuine: and because trials are a blessed means for this purpose in the Father’s hands, he wishes them to esteem it all joy when they fall into divers temptations, and counts him happy who endures the test. He then points out the source of every good and perfect gift, which is the Father alone; and entreats them not to err in expecting any thing from any other quarter. He then recommends prayer; because God giveth liberally, and upbraideth no one. Every one pretends that he prays; but the Apostle inquires whether his prayer possesses the true properties? Is it offered in faith? If not, let no one suppose that he shall receive any thing of the Lord. Faith, again, is a thing of which it is easy to say, “I possess it.” Be it so; let us look at thy faith. The devils also believe, and Abraham likewise. Which of the two does thine resemble? Thou seest that with Abraham it was not a lifeless matter, but enabled him to offer up Isaac on the altar and hence it is evident that man is not justified by faith alone, but that justifying faith must necessarily be living faith, and the man must prove his faith. by his works. If he does not, his faith is available neither before God nor man, nor even before the man’s own conscience, who says, I believe,’ much less before the all-penetrating eyes of God.
But, says one, “I have faith and works also;” these are again subjected to a test Dost thou do all the good thou knowest to be such? For ’ to him that knoweth to do good, and doeth it not, to him it is sin.’ But art thou deficient in no single point? For supposing that thou didst keep the whole law, and yet didst offend in one point, thou art guilty of .all. How does it therefore stand with thee; especially with regard to love, this royal law? Does that which thou doest arise from compulsatory motives, or to procure thy salvation? Thou probably judgest others, and art therefore not a doer, but a judge.
In this manner the Apostle shakes the foundation of every thing in its turn. He first of all attacks prayer, then faith, and then works. For what purpose? A house that is built on a rock must be able to withstand the winds and the waves; if it falls, the foundation is bad. * When a man is tried, he shall receive the crown of life, which God has promised to those who love him.’ He mentions Jesus Christ only twice; and if we join with it the word Lord, only five times in the whole epistle: whilst Peter, in a much shorter one, names him upwards of twenty times. James acts in a proper manner with the kind of people he had before him. Nothing is effected by the mere talking about
Christ, faith, and good works. The individual must first become acquainted with his natural state; his boasting of prayer, faith, and works, will then be at an end; and he will become wretched, so as to weep and mourn. When in this school, he must learn patience; in due time he will also be able to look into the perfect law of liberty, and then be blessed in his deed. We find this confirmed in the history of Jacob.
GENESIS xxxii. 29.
And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name?
LET us more closely consider the meaning of these words, and investigate,
I. The Patriarch’s inquiry; and,
II. The Lord’s reply.
The Lord had asked Jacob how he was called, not as if he did not know it, but in order to give him a name more in accordance with his present state of grace. Jacob, meanwhile, feels emboldened to ask his antagonist his name. It may be that he was desirous of knowing how the Lord ought properly to be called. He was usually called ‘Elohim’ — the most High. God himself had said to Abraham, ( I am the El Shaddai, the almighty or all-sufficient God.’ He was also called simply El, the Strong One. But these appellations no longer satisfied the patriarch after his recent experience. They all expressed something of the Divine glory, but none of them the whole of it. There was probably an ardor in his soul, which would gladly have poured itself out in hymns of praise, but for which he could not find words. He that can worthily praise God, must be God himself. When the Son said, * Father, I thank thee,’ he was perfectly praised; but all the praises of all created things are called a silence, because they fall far short of their infinite object. It is like the praise of a little child, that commends some one for being wise or rich; but to which praise no one pays particular attention, because a little child knows so little what it is to be wise or rich. Such is the case with us in comparison with God. We are however able, on our part, to adduce a perfect praise of God, of which angels are incapable; since Jesus Christ, the God-man, is made unto us righteousness and sanctification, and we in him are the righteousness of God.
But Jacob doubtless was not anxious merely about the name, when he said, * Tell me, I pray thee, thy name.’ I think he meant to say by it, “Lord, how shall I call thee? I know not what to think, much less to say. Such a condescension as that which thou hast shown to me, who am but dust, is more than my heart could have remotely anticipated. I know and confess, that thou, O Lord! art wonderful and gracious. I know how thou hast condescended to my forefather Abraham, and didst converse with him as one friend with another. I know that thou art wonderful, as thou didst show thyself, when desiring ray father Isaac as a sacrifice. I know, from my own experience, how gracious thou art. Thou didst once appear to’ me in a dream, and thou hast impressed promises upon my heart, which I cannot doubt proceed from thee. Thou hast blessed me outwardly, so that I am become a rich man. But what hast thou now done to me 1 Thou disguisest thyself in my flesh and blood, and becomest like one of us; thou feignest thyself to be my opponent, in order to do me good! ‘Thou even wrestlest with me! Thou grievest me, only to console me! Thou breakest down all my strength, in order to declare that thou art in my power. Thou givest me a new name, which represents me as the conqueror and thee as the conquered, and which renders that which is impossible real. Thou art not ashamed to declare that I, a worm, have striven with God, and have prevailed; although all victory lies in thy hands. Thou entreatest me to let thee go; as if I could compel thee to remain, and to do what I please. It was thou who madest me competent to all this, and yet commendest me, as if I, a poor timid creature, had done it of myself. Thou, who art the Holy One, sufferest thyself to be embraced by my unholy arms; thou, who art Almighty, to be overcome by one so weak as I! This is too much, this is too wonderful and too lofty; I cannot comprehend it. Tell me, what is thy name? What shall I say of thee? for I know not. Who, indeed, can know how he ought to bless, praise, exalt, and extol thee as he ought, when he learns and is conscious of what thou doest to thy children?”
If it had been said to Jacob, thus filled with God, “This that the Lord hath now done unto thee, is something very trifling compared with that which he is willing to do for thee. He has, in this instance, assumed the human form only for a short time; but in the fulness of time he will reaDy be born of a woman, and not spend merely a few hours, but three and thirty years, upon earth; suffer in body and soul the most extreme anguish; and even die for Israel, that they may live. And the people will not meet him, as thou hast done, with prayers and tears, but with great wrath and bitter fury will they do him all conceivable injury; whilst He, from love, will bear it as a lamb.” If the Patriarch could then have been told these things — which not fitted, however, for that period — “Oh,” he would have exclaimed, by God’s grace, “I can believe it! I can believe it! What can be too much for Him to perform?” Had he been told that he would be called Love, he would have exclaimed, “That is his true name!” And who can say what an insight Jacob may have obtained into the mystery of salvation during this it, and of which he uttered many things in his parting blessing?. At least, Jesus says of Abraham, * He saw my day, and was glad.’
It is also certain, that when the Lord’s people have pyu-nt a period of profound trial and inward suffering, he is often wont to refresh them in a very especial manner. The darker and more anxious the previous night, the more reviving, the more ravishing is the light which succeeds; the more profound the complaint, the more exalted the praise; and the Lord is never more fervently praised, than by deeply humbled souls. * He will regard the prayer of the destitute, and not despise their prayer.’ (Psalm ‘cii. 17.) Ke~ turn unto thy rest, O my soul! for the Lord hath dealt bountifully with thee. For thou hast delivered my soul- from death, mine -e’yes from .-tears, and my feet from falling.’ What shall I render unto the Lord for all his benefits towards me 1 I will take -the cup of salvation, and call upon the name of the Lord. * Thou hast loosed my bonds? ’ (Psalm cxvi.) He perceives, in the humiliating paths by which he has been led, the faithfulness and kindness of the Lord, in the most particular manner.. -He finds that they lead to nothing but blessing, although- he. perhaps thought at the time, that, if the -Lord loved” him in any degree, he would have acted very differently. But now everything becomes clear to him, and -he thinks he will despond.no more, however strangely it may go with him. But whether he will be able to keep his word or riot, is another question; certain it is, that when God withdraws his grace, nothing but sin and -weakness is left us, and the being .willing to learn tnis’ is also’ wisdom and grace, But “tell Jne, I pray thee, thy name. Reve’al thyself more intimately to my soul.” Such a desire is very laudable. Christ- declares that c this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent.’. Paul found so much, comprised in the’ knowledge of ‘Jesus Christ, that he regarded- everything else in comparison with it -as loss and dung. Moses also once experienced such a strong desire, that he prayed, saying, * If I have now found grace in thy sight, I beseech. thee show- me thy glory.’ And the Lord really granted him his request, as far as was possible- ‘.’”;•
In the Old Testament dispensation, the general’ inquiry was, * Watchman, what of the night?’ The prophets who prophesied of the graot, which was still to be revealed, searched diligently into the meaning of their predictions, and longed for the period, when the knowledge of the Lord should become general. An acquaintance with all the blessings we have in Christ Jesus, invigorates faith, as Paul writes to Philemon; and it is very desirable that the morning star should arise in the dark place of our hearts, and the day dawn; that thus the path of the just may increase in brightness, * even as the shining light, which shineth more and more unto the perfect day.’ (Prov. iy. 18.)
‘I am known of mine,’ says Jesus. O glorious agquaintance, in which ‘everything may be met with which can strengthen, delight, cheer, and tranquilize us, and which Jesus justly declares to be eternal life. An acquaintance, which is like an inexhaustible mine, from whence we receive grace upon grace; a know- .ledge irrespective of which, there is no rest for the souk. The Old Testament church — and with it, the heart of the awakened individual — longs and languishes for light; until it is said to the cities of Judah, ‘Behold your God-’
How can it fail, that he who finds an inward rest f6r his soul, and whose inward powers and faculties are collected from a state of multiplicity- into a state of unity; who enjoys intimate intercourse with Jesus Christ, and is acquainted with him as made of God unto him wisdom, righteousness, sanctification, and redemption; should be satisfied even in the midst of poverty and barrenness, since he has all in Christ?
Who would not long for such an acquaintance, and pray, “Make thyself known to me; cause thy face to shine upon me; mate me acquainted with thee!” especially since we have the promise, ‘Thou shalt know the Lord.’ Certainly, this is a pearl worthy of the whole of our poor property; a treasure, for the sake of which, we may well sell every thing in order to obtain it. But it is only in the light of God that we see light. Blessed are the eyes which see what ye see. ‘Flesh and blood has not revealed it unto thee, but my Father which is in heaven.’ But as long as the Christian is not duly acquainted with his Lord and head, he feels like Noah’s dove, which found no rest for her foot. If he finds rest, he is soon again disturbed; if he thinks he possesses something, it is soon taken from him again, because he still desires to possess it in himself, and not in Christ; if he falls into straits, he is again embarrassed as before; for he still looks to himself, because Moses and Elias have not yet disappeared, so as to leave Christ alone.
But the Lord replied, ‘Wherefore is it, that thou dost ask after my name?’ — and with this he breaks off. This is strange! When Manoah, the father of Samson, besought him to tell him his name, he acted almost in a similar manner, and replied, ‘Why askest thou thus after my name, seeing it is secret?’ (Judges xiii. 18.) Moses also entreated him to tell him his name, in order that if the children of Israel should inquire what was the name of the God who had sent him, he might be able to give them an answer. To which the Lord replied in a singular manner, ‘I AM THAT I AM.
Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’ (Exod. iii. 13, 14.) God afterwards called himself Jehovah; which name comprehends in it the ideas, He is, was, and shall be, and of which God says, in chap. vi. 3, * I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty; but by my name Jehovah was I not known to them.’ But he was then desirous of being known and honored under this title. In the days of Moses, the first syllable of this name, * he shall be,’ was the most important. Hitherto he had revealed himself in an intimate manner only to individuals; but then, he wished to showtaall lands, and to the people of Israel in particular, by a multitude of great and mighty wonders, what kind of a being he was. They were to be continually in the full expectation of the things that should come to pass, until they should at length be able to exclaim, ‘Unto us a child is born, unto us a son is given,’ until the times should be fulfilled that he sent his Son. But even in the New Testament, the name Jehovah — ’ he- that phall come’ — is still in operation. .Hence it often appears in the revelations of St. John, not indeed as the word itself, but the translation of it, * He that was and is, and is to come;’ because the New Testament church also continually waits for new revelations of the glory of God in the hearts of the elect, and in the coming of his kingdom; until at length, after the complete accomplishment of all the Divine counsels, and alter the new Jerusalem shall have descended out of heaven from God, it shall be said, ‘It is done!’ And, what will then occur, no eye hath ever seen; for this name Jehovah flows on through all eternity as a beautifying stream.
6 He was,’ is the second syllable, and shows us that Moses preached to them, not a new, but the old unchangeable God. He is ever the same in himself, in his covenant, in his manifestations — a God of perfect blessedness; whilst without him and his fellowship, there is nothing but delusion, deceit, and unhappiness.
But why does not the Lord answer Jacob’s question, since he himself excited it in his heart? The Lord often acts in a manner according with his name ‘Wonderful.’ What was the reason why he said to Mary Magdalen, who by his appearing was most joyfully astonished, and doubtless fell upon the ground before him in order to embrace his feet — why did he say to her, ‘Touch me not! for I am not yet ascended to my Father;’ although, immediately afterwards, he suffered the other women whom he met, to touch him in this manner? Why did he break off so unexpectedly from her, as here from Jacob? Why did he vanish from the eyes of the two disciples in Emmaus, at the very moment when he made himself known to them, as if unwilling that they should express their feelings towards him; not to mention the singular answers which he frequently gave to the Jews: for instance, on their asking by what authority he did those things, he replied, c I will also ask you one thing; and answer me.’ To their question, Who art thou then? he replied, ‘Even I that speak unto you.’ At their urgent interrogatory, How long wilt thou keep us in suspense; if thou art the Christ, tell us plainly? he answered, ‘I have already told you, but ye believe not; for ye are not of God.’ But frequently he told them far more than they wished to know, and were only offended by it.
His name is * Wonderful.’ Jacob, Mary, and the disciples at Emmaus, probably saw afterwards the wisddlh of the behavior of Jesus towards them, although it might appear strange to them at the time. If the Lord is willing fully to satisfy the desire which he has implanted in his children, he must make them partakers of the whole blessing, which he purchased for them on the cross. He is also willing to do this, according to his” name; * He that shall be;’ not here below, but in paradise. Hence we must learn to be content and satisfied with our daily bread. Nor must we be astonished, if, when enjoying some gracious communication, something all at once intervenes, whilst we believed more would have been added. Here we still dwell in Meseck, and are not yet at home in the Lord, but in patience wait for him. And this waiting is an essential part of religion, in which the Lord has exercised his church from the beginning even until now.
The Lord does all things well in due time, in general, as well as in particular — He only knows also the proper manner; and hence we must be content to be told, ’ my hour is not yet come.’ Jacob’s question was also fully answered; eternity, however, is destined for its further elucidation. Israel thought he might then become acquainted with the whole mystery of redemption; but a couple of .centuries must elapse ere it was fully made known. Israel was obliged to learn to. wait — to see the promises afar off, and to be satisfied with it. He was satisfied, and held his peace.
This waiting continued until it was proclaimed, * Behold, I bring you glad tidings of great joy, which shall be unto all people’ — and then again, when it. was said, ‘It is finished!’. the waiting recommenced, untJPit was said, ( The Lord is risen indeed!’ Again the people of God began to wait, and expressed their expectations, in the question, ‘Lord, wilt thou now restore the kingdom unto Israel;’ and were exercised by the reply, ‘It is not for you to know the times or the seasons, which the Father hath put in his own power.’ It therefore happened unto the disciples almost as it did to their forefather Jacob. Jesus ascended up into heaven, and the church was again instructed to wait, when the Lord sent word from heaven, saying, ‘This same Jesus shall so come in like manner as ye have seen him go into heaven.’ (Acts i. 11.) Since that time it has continued to pray, for nearly two thousand years, ‘Thy kingdom come!’ Often indeed was the inquiry made, ‘Lord, wilt thou not at this time restore the kingdom to Israel V under the idea that it would be the case; but the same reply was again given, ‘’ To you it is not given to know either the day or the hour.’ It now continues quietly to wait, assured that He will accomplish it in his time. It must not be taken amiss of the church, that it has frequently miscalculated in its joy, and been compelled to wait afresh; which is certainly painful, since the thing is so desirable for which it hopes. But if it tarry, wait for it. It will certainly come, and will not tarry. Although with regard to determining the time, every year may have witnessed a similar mistake to that of the disciples, yet the thing itself remains true, and we continue to pray, ‘Thy kingdom come,’ until we, or our descendants, are enabled to say, * Thine is the kingdom.’
Such is also the case with individual Christians, They must wait — not merely for perfect salvation and glorification, but also, for being made meet for it. It is often very painful, when, though possessing the will to perform what, is good, the ability is wanting; when, although we clearly perceive that we might be far more happy and courageous in our spiritual course, yet we are unable to attain to it; when we see -how comfortable those are, who can hold confidential intercourse with the Savior, who believe in a child-like manner, who pray without ceasing, cast all their care upon the Lord, rejoice in him continually, and confide themselves without anxiety to his guidance and providence; and when we clearly perceive, that this is not only something very blissful and very sacred, but also possible, and by God’s grace attainable; but yet are compelled at the same time to say, “Ah, who will give me the wings of an eagle!” and are obliged to confess, that this is not attainable by human effort, and that no one can receive anything except it be given him from heaven.
But when it is not yet given the individual, and a more intimate manifestation of the Lord to his soul is still denie<y him, this state is more painful than those are able to conceive of, who are already full, and, as the Apostle says, * reign without us.’
However, * faithful is he who hath called you, who also will do it.’ If it be once given you. duly to apprehend, believe, and understand the .words, ‘Who also will do it’ — your peace will flow like a river, and your righteousness as the waves of the sea. Yea, he will do it! O bless* the Lord! Amen.. -