Taken together, the two are a complete mirror, not only of the manner of the transformation of Jacob into Israel, but of universal eternal truths as to G.o.d's dealings with us, and our power with Him.

As to the former stage, the language of the narrative is to be noted, 'There wrestled a man with him.' The attack, so to speak, begins with his mysterious antagonist, not with the patriarch. The 'man' seeks to overcome Jacob, not Jacob the man. There, beneath the deep heavens, in the solemn silence of night, which hides earth and reveals heaven, that strange struggle with an unknown Presence is carried on. We have no material for p.r.o.nouncing on the manner of it, whether ecstasy, vision, or an objective and bodily fact. The body was implicated in the consequences, at all events, and the impression which the story leaves is of an outward struggle. But the purpose of the incident is the same, however the question as to its form be answered. Nor can we p.r.o.nounce, as some have done, on the other question, of the personality of the silent wrestler. Angel, or 'the angel of the covenant,' who is a transient, and possibly only apparent, manifestation in human form of Him who afterwards became flesh and dwelt among us, or some other supernatural embodiment, for that one purpose, of the divine presence,--any of these hypotheses is consistent with the intentionally reticent text. What it leaves unspoken, we shall wisely leave undetermined. G.o.d acts and speaks through 'the man.' That is all we can know or need.

What, then, was the meaning of this struggle? Was it not a revelation to Jacob of what G.o.d had been doing with him all his life, and was still doing? Was not that merciful striving of G.o.d with him the inmost meaning of all that had befallen him since the far-off day when he had left his father's tents, and had seen the opened heavens, and the ladder, which he had so often forgotten? Were not his disappointments, his successes, and all the swift changes of life, G.o.d's attempts to lead him to yield himself up, and bow his will? And was not G.o.d striving with him now, in the anxieties which gnawed at his heart, and in his dread of the morrow? Was He not trying to teach him how crime always comes home to roost, with a brood of pains running behind it?

Was not the weird duel in the brooding stillness a disclosure, which would more and more possess his soul as the night pa.s.sed on, of a Presence which in silence strove with him, and only desired to overcome that He might bless? The conception of a Divine manifestation wrestling all night long with a man has been declared 'crude,' 'puerile,' and I know not how many other disparaging adjectives have been applied to it.

But is it more unworthy of Him, or derogatory to His nature, than the lifelong pleading and striving with each of us, which He undoubtedly carries on? The idea of a man contending with G.o.d has been similarly stigmatised; but is it more mysterious than that awful power which the human will does possess of setting at naught His counsels and resisting His merciful strivings?

The close of the first stage of the twofold wrestle is marked by the laming of Jacob. The paradox that He, who could not overcome, could yet lame by a touch, is part of the lesson. If His finger could do that, what would the grip of His hand do, if He chose to put out His power?

It is not for want of strength that He has not crushed the antagonist, as Jacob would feel, with deepening wonder and awe. What a new light would be thus thrown on all the previous struggle! It was the striving of a power which cared not for a mere outward victory, nor put forth its whole force, lest it should crush him whom it desired to conquer only by his own yielding. As Job says, 'Will He plead against me with His great power?' No; G.o.d mercifully restrains His hand, in His merciful striving with men. Desiring to overcome them, He desires not to do so by mere superior power, but by their willing yielding to Him.

That laming of Jacob's thigh represents the weakening of all the life of nature and self which had hitherto been his. He had trusted to his own cunning and quick-wittedness; he had been shrewd, not over-scrupulous, and successful. But he had to learn that 'by strength shall no man prevail,' and to forsake his former weapons. Wrestling with his hands and limbs is not the way to prevail either with G.o.d or man. Fighting with G.o.d in his own strength, he is only able to thwart G.o.d's merciful purpose towards him, but is powerless as a reed in a giant's grasp if G.o.d chooses to summon His destructive powers into exercise. So this failure of natural power is the turning-point in the twofold wrestle, and marks as well as symbolises the transition in Jacob's life and character from reliance upon self and craft to reliance upon his divine Antagonist become his Friend. It is the path by which we must all travel if we are to become princes with G.o.d. The life of nature and of dependence on self must be broken and lamed in order that, in the very moment of discovered impotence, we may grasp the hand that smites, and find immortal power flowing into our weakness from it.

2. So we come to the second stage, in which Jacob strives with G.o.d and does prevail. 'Let me go, for the day breaketh.' Then did the stranger wish to go; and if he did, why could not he, who had lamed his antagonist, loose himself from his grasp? The same explanation applies here which is required in reference to Christ's action to the two disciples at Emmaus: 'He made as though He would have gone further.' In like manner, when He came to them on the water, He appeared as though He 'would have pa.s.sed by.' In all three cases the principle is the same. G.o.d desires to go, if we do not desire Him to stay. He will go, unless we keep Him. Then, at last, Jacob betakes himself to his true weapons. Then, at last, he strangely wishes to keep his apparent foe.

He has learned, in some dim fashion, whom he has been resisting, and the blessedness of having Him for friend and companion. So here comes in the account of the whole scene which Hosea gives (Hos. xii. 4): 'He wept, and made supplication unto Him.' That does not describe the earlier portion, but is the true rendering of the later stage, of which our narrative gives a more summary account. The desire to retain G.o.d binds Him to us. All His struggling with us has been aimed at evoking it, and all His fulness responds to it when evoked. Prayer is power. It conquers G.o.d. We overcome Him when we yield. When we are vanquished, we are victors. When the life of nature is broken within us, then from conscious weakness springs the longing which G.o.d cannot but satisfy.

'When I am weak, then am I strong.' As Charles Wesley puts it, in his grand hymn on this incident:--

'Yield to me now, for I am weak, But confident in self-despair.'

And G.o.d prevails when we prevail. His aim in all the process of His mercy has been but to overcome our heavy earthliness and selfishness, which resists His pleading love. His victory is our yielding, and, in that yielding, obtaining power with Him. He delights to be held by the hand of faith, and ever gladly yields to the heart's cry, 'Abide with me.' I will not let Thee go, except Thou bless me,' is music to His ear; and our saying so, in earnest, persistent clinging to Him, is His victory as well as ours.

3. We have, next, the new name, which is the prize of Jacob's victory, and the sign of a transformation in his character. Before this time he had been Jacob, the worker with wiles, who supplanted his brother, and met his foes with duplicity and astuteness like their own. He had been mainly of the earth, earthy. But that solemn hour had led him into the presence-chamber, the old craft had been mortally wounded, he had seen some glimpse of G.o.d as his friend, whose presence was not 'awful,' as he had thought it long ago, nor enigmatical and threatening, as he had at first deemed it that night, but the fountain of blessing and the one thing needful. A man who has once learned that lesson, though imperfectly, has pa.s.sed into a purer region, and left behind him his old crookedness. He has learned to pray, not as before, prayers for mere deliverance from Esau and the like, but his whole being has gone out in yearning for the continual nearness of his mysterious antagonist-friend. So, though still the old nature remains, its power is broken, and he is a new creature. Therefore he needs a new name, and gets it from Him who can name men, because He sees the heart's depths, and because He has the right over them. To impose a name is the sign of authority, possession, insight into character. The change of name indicates a new epoch in a life, or a transformation of the inner man.

The meaning of 'Israel' is 'He (who) strives with G.o.d'; and the reason for its being conferred is more accurately given by the Revised Version, which translates, 'For thou hast striven with G.o.d and with men,' than in the Authorised rendering. His victory with G.o.d involved the certainty of his power with men. All his life he had been trying to get the advantage of them, and to conquer them, not by spear and sword, but by his brains. But now the true way to true sway among men is opened to him. All men are the servants of the servant and the friend of G.o.d. He who has the ear of the emperor is master of many men.

Jacob is not always called Israel in his subsequent history. His new name was a name of character and of spiritual standing, and that might fluctuate, and the old self resume its power; so he is still called by the former appellation, just as, at certain points in his life, the apostle forfeits the right to be 'Peter,' and has to hear from Christ's lips the old name, the use of which is more poignant than many reproachful words; 'Simon, Simon, behold, Satan hath desired to have you.' But in the last death-bed scene, when the patriarch lifted himself in his bed, and with prophetic dignity p.r.o.nounced his parting benediction on Joseph's sons, the new name reappears with solemn pathos.

That name was transmitted to his descendants, and has pa.s.sed over to the company of believing men, who have been overcome by G.o.d, and have prevailed with G.o.d. It is a charter and a promise. It is a stringent reminder of duty and a lofty ideal. A true Christian is an 'Israel.'

His office is to wrestle with G.o.d. Nor can we forget how this mysterious scene was repeated in yet more solemn fashion, beneath the gnarled olives of Gethsemane, glistening in the light of the paschal full moon, when the true Israel prayed with such sore crying and tears that His body partook of the struggle, and 'His sweat was as it were great drops of blood falling down to the ground.' The word which describes Christ's agony is that which is often rendered 'wrestling,'

and perhaps is selected with intentional allusion to this incident. At all events, when we think of Jacob by the brook Jabbok, and of a 'greater than our father Jacob' by the brook Kedron, we may well learn what persistence, what earnestness and effort of the whole nature, go to make up the ideal of prayer, and may well blush for the miserable indifference and torpor of what we venture to call our prayers. These are our patterns, 'as many as walk according to this rule,' and are thereby shown to be 'the Israel of G.o.d,'--upon them shall be peace.

4. We have, as the end of all, a deepened desire after closer knowledge of G.o.d, and the answer to it. Some expositors (as, for instance, Robertson of Brighton, in his impressive sermon on this section) take the closing pet.i.tion, 'Tell me, I pray thee, Thy name,' as if it were the centre point of the whole incident. But this is obviously a partial view. The desire to know that name does not come to Jacob, as we might have expected, when he was struggling with his unknown foe in the dark there. It is the end, and, in some sense, the issue, of all that has gone before. Not that he was in any doubt as to the person to whom he spoke; it is just because he knows that he is speaking with G.o.d, who alone can bless, that he longs to have some deeper, clearer knowledge still of Him. He is not asking for a word by which he may call Him; the name is the expression of the nature, and his parting request is for something far more intimate and deep than syllables which could be spoken by any lips. The certain sequel of the discovery of G.o.d as striving in mercy with a man, and of yielding to him, is the thirst for deeper acquaintance with Him, and for a fuller, more satisfying knowledge of His inmost heart. If the season of mysterious intercourse must cease, and day hide more than it discloses, and Jacob go to face Esau, and we come down from the mount to sordid cares and mean tasks, at least we long to bear with us as a love-token some whisper in our inmost hearts that may cheer us with the peaceful truth about Him and be a hidden sweetness. The presence of such a desire is a sure consequence, and therefore a good test, of real prayer.

The Divine answer, which sounds at first like refusal, is anything but that. Why dost thou ask after My name? surely I need not to give thee more revelation of My character. Thou hast enough of light; what thou needest is insight into what thou hast already. We have in what G.o.d has made known of Himself already to us--both in His outward revelation, which is so much larger and sweeter to us than it was to Jacob, but also in His providences, and in the inward communion which we have with Him if we have let Him overcome us, and have gained power to prevail with Him--sources of certain knowledge of Him so abundant and precious that we need nothing but the loving eye which shall take in all their beauty and completeness, to have our most eager desires after His name more than satisfied. We need not ask for more sunshine, but take care to spread ourselves out in the full sunshine which we have, and let it drench our eyes and fire our hearts. 'And He blessed him there.' Not till now was he capable of receiving the full blessing. He needed to have self beaten out of him; he needed to recognise G.o.d as lovingly striving with Him; he needed to yield himself up to Him; he needed to have his heart thus cleansed and softened, and then opened wide by panting desire for the presence and benediction of G.o.d; he needed to be made conscious of his new standing, and of the higher life budding within him; he needed to experience the yearning for a closer vision of the face, a deeper knowledge of the name,--and then it was possible to pour into his heart a tenderness and fulness of blessing which before there had been no room to receive, and which now answered in sweetest fashion the else unanswered desire, 'Tell me, I pray thee, Thy name.'

In like manner we may each be blessed with the presence and benediction of Him whose merciful strivings, when we knew Him not, came to us in the darkness; and to whom, if we yield, there will be peace and power in our hearts, and upon us, too, the sun will rise as we pa.s.s from the place where our foe became our friend, and by faith we saw Him face to face, and drank in life by the gaze.

A FORGOTTEN VOW

'Arise, go up to Beth-el, and dwell there: and make there an altar unto G.o.d, that appeared unto thee when thou fleddest from the face of Esau thy brother,'

GENESIS x.x.xV. 1.

Thirty years at least had pa.s.sed since Jacob's vow; ten or twenty since his return. He is in no haste to fulfil it, but has settled down at Shechem and bought land there, and seems to have forgotten all about Bethel.

1. _The lesson of possible negligence_.

(_a_) We are apt to forget vows when G.o.d has fulfilled His side of them. Resolutions made in time of trouble are soon forgotten. We pray and think about G.o.d more then than when things go well with us.

Religion is in many men's judgment for stormy weather only.

(_b_) We are often more resolved to make sacrifices in the beginning of our Christian course than afterwards.

Many a brilliant morning is followed by cloudy day.

Youth is often full of enthusiasms which after-days forget.

2._ The reasons for the negligence_.

Jacob felt a gradual fading away of impressions of need. He was comfortably settled at Shechem. He was surrounded by a wild, G.o.dless household who cherished their idols, and he knew that if he went to Bethel idolatry must be given up.

3. _The essentials to communion and service_.

Surrender. Purity. Must bury idols under oak.

4._The reward of sacrifice and of duty discharged_.

The renewed appearance of G.o.d. The confirmation of name Israel.

Enlarged promises. So the old man's vision may be better than the youth's, if he lives up to his youthful vows.

THE TRIALS AND VISIONS OF DEVOUT YOUTH

'And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan. These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father's wives: and Joseph brought unto his father their evil report. Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours. And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him. And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more. And he said unto them, Hear, I pray you, this dream which I have dreamed: For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf. And his brethren said to him, Shalt thou indeed reign over us? or shalt thou Indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.

And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and behold, the sun and the moon and the eleven stars made obeisance to me. And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth? And his brethren envied him; but his father observed the saying.'--GENESIS x.x.xvii. 1-11.

'The generations of Jacob' are mainly occupied with the history of Joseph, because through him mainly was the divine purpose carried on.

Jacob is now the head of the chosen family, since Isaac's death (Gen.

x.x.xv. 29), and therefore the narrative is continued under that new heading. There may possibly be intended a contrast in 'dwelt' and 'sojourned' in verse 1, the former implying a more complete settling down.

There are two princ.i.p.al points in this narrative,--the sad insight that it gives into the state of the household in which so much of the world's history and hopes was wrapped up, and the preludings of Joseph's future in his dreams.

As to the former, the account of it is introduced by the statement that Joseph, at seventeen years of age, was set to work, according to the wholesome Eastern usage, and so was thrown into the company of the sons of the two slave-women, Bilhah and Zilpah. Delitzsch understands 'lad'

in verse 2 in the sense in which we use 'boy,' as meaning an attendant.

Joseph was, then, told off to be subordinate to these two sets of his rough brothers. The relationship was enough to rouse hatred in such coa.r.s.e souls. And, indeed, the history of Jacob's household strikingly ill.u.s.trates the miserable evils of polygamy, which makes families within the family, and turns brothers into enemies. Bilhah's and Zilpah's sons reflected in their hatred of Rachel's their mothers' envy of the true wife of Jacob's heart. The sons of the bondwoman were sure to hate the sons of the free.

If Joseph had been like his brothers, they would have forgiven him his mother. But he was horrified at his first glimpse of unrestrained young pa.s.sions, and, in the excitement of disgust and surprise, 'told their evil report.' No doubt, his brothers had been unwilling enough to be embarra.s.sed by his presence, for there is nothing that wild young men dislike more than the constraint put on them by the presence of an innocent youth; and when they found out that this 'milk-sop' of a brother was a spy and a telltale, their wrath blazed up. So Joseph had early experience of the shock which meets all young men who have been brought up in G.o.dly households when they come into contact with sin in fellow-clerks, servants, students, or the like. It is a sharp test of what a young man is made of, to come forth from the shelter of a father's care and a mother's love, and to be forced into witnessing and hearing such things as go on wherever a number of young men are thrown together. Be not 'partaker of other men's sins.' And the trial is doubly great when the tempters are elder brothers, and the only way to escape their unkindness is to do as they do. Joseph had an early experience of the need of resistance; and, as long as the world is a world, love to G.o.d will mean hatred from its worst elements. If we are 'sons of the day,' we cannot but rebuke the darkness.

It is an invidious office to tell other people's evil-doing, and he who brings evil reports of others generally and deservedly gets one for himself. But there are circ.u.mstances in which to do so is plain duty, and only a mistaken sense of honour keeps silence. But there must be no exaggeration, malice, or personal ends in the informer. Cla.s.smates in school or college, fellow-servants, employees in great businesses, and the like, have not only a duty of loyalty to one another, but of loyalty to their superior. We are sometimes bound to be blind to, and dumb about, our a.s.sociates' evil deeds, but sometimes silence makes us accomplices.

Jacob had a right to know, and Joseph would have been wrong if he had not told him, the truth about his brothers. Their hatred shows that his purity had made their doing wrong more difficult. It is a grand thing when a young man's presence deprives the Devil of elbow-room for his tricks. How much restraining influence such a one may exert!

Jacob's somewhat foolish love, and still more foolish way of showing it, made matters worse. There were many excuses for him. He naturally clung to the son of his lost but never-forgotten first love, and as naturally found, in Joseph's freedom from the vices of his other sons, a solace and joy. It has been suggested that the 'long garment with sleeves,' in which he decked the lad, indicated an intention of transferring the rights of the first-born to him, but in any case it meant distinguishing affection; and the father or mother who is weak enough to show partiality in the treatment of children need not wonder if their unwise love creates bitter heart-burnings. Perhaps, if Bilhah's and Zilpah's sons had had a little more sunshine of a father's love, they would have borne brighter flowers and sweeter fruit. It is fatal when a child begins to suspect that a parent is not fair.

So these surly brothers, who could not even say 'Peace be to thee!'

(the common salutation) when they came across Joseph, had a good deal to say for themselves. It is a sad picture of the internal feuds of the house from which all nations were to be blessed. The Bible does not idealise its characters, but lets us see the seamy side of the tapestry, that we may the more plainly recognise the Mercy which forgives, and the mighty Providence which works through, such imperfect men. But the great lesson for all young people from the picture of Joseph's early days, when his whiteness rebuked the soiled lives of his brothers, as new-fallen snow the grimy cake, hardened and soiled on the streets, is, 'My son, if sinners entice thee, consent thou not.' Never mind a world's hatred, if you have a father's love. There is one Father who can draw His obedient children into the deepest secrets of His heart without withholding their portion from the most prodigal.