Accordingly, he does not see any difference between Ishmael's family and the chosen family; they are both sprung from Abraham, both are naturally the same, and the fact that G.o.d expressly gave His inheritance past Ishmael is nothing to Esau--an act of _G.o.d_ has no meaning to him. He merely sees that he has not pleased his parents as well as he might by his marriage, and his easy and yielding disposition prompts him to remedy this.

This is a fine specimen of the hazy views men have of what will bring them to a level with G.o.d's chosen. Through their cra.s.s insensibility to the high righteousness of G.o.d, there still does penetrate a perception that if they are to please Him there are certain means to be used for doing so. There are, they see, certain occupations and ways pursued by Christians, and if by themselves adopting these they can please G.o.d, they are quite willing to humour Him in this. Like Esau, they do not see their way to drop their old connections, but if by making some little additions to their habits, or forming some new connection, they can quiet this controversy that has somehow grown up between G.o.d and His children,--though, so far as they see, it is a very unmeaning controversy,--they will very gladly enter into any little arrangement for the purpose. We will not, of course, divorce the world, will not dismiss from our homes and hearts what G.o.d hates and means to destroy, will not accept G.o.d's will as our sole and absolute law, but we will so far meet G.o.d's wishes as to add to what we have adopted something that is almost as good as what G.o.d enjoins: we will make any little alterations which will not quite upset our present ways. Much commoner than hypocrisy is this dim-sighted, blundering stupidity of the really profane worldly man, who thinks he can take rank with men whose natures G.o.d has changed, by the mere imitation of some of their ways; who thinks, that as he cannot without great labour, and without too seriously endangering his hold on the world, do precisely what G.o.d requires, G.o.d may be expected to be satisfied with a something like it.

Are we not aware of endeavouring at times to cloak a sin with some easy virtue, to adopt some new and apparently good habit, instead of destroying the sin we know G.o.d hates; or to offer to G.o.d, and palm upon our own conscience, a mere imitation of what G.o.d is pleased with? Do you attend Church, do you come and decorously submit to a service? That is not at all what G.o.d enjoins, though it is like it. What He means is, that you wors.h.i.+p Him, which is a quite different employment. Do you render to G.o.d some outward respect, have you adopted some habits in deference to Him, do you even attempt some private devotion and discipline of the spirit? Still what He requires is something that goes much deeper than all that; namely, that you love Him. To conform to one or two habits of G.o.dly people is not what is required of us; but to be at heart G.o.dly.

As Jacob journeyed northwards, he came, on the second or third evening of his flight, to the hills of Bethel. As the sun was sinking he found himself toiling up the rough path which Abraham may have described to him as looking like a great staircase of rock and crag reaching from earth to sky. Slabs of rock, piled one upon another, form the whole hill-side, and to Jacob's eye, accustomed to the rolling pastures of Beersheba, they would appear almost like a structure built for superhuman uses, well founded in the valley below, and intended to reach to unknown heights. Overtaken by darkness on this rugged path, he readily finds as soft a bed and as good shelter as his shepherd-habits require, and with his head on a stone and a corner of his dress thrown over his face to preserve him from the moon, he is soon fast asleep. But in his dreams the ma.s.sive staircase is still before his eyes, and it is no longer himself that is toiling up it as it leads to an unexplored hill-top above him, but the angels of G.o.d are ascending and descending upon it, and at its top is Jehovah Himself.

Thus simply does G.o.d meet the thoughts of Jacob, and lead him to the encouragement he needed. What was probably Jacob's state of mind when he lay down on that hill-side? In the first place, and as he would have said to any man he chanced to meet, he wondered what he would see when he got to the top of this hill; and still more, as he may have said to Rebekah, he wondered what reception he would meet with from Laban, and whether he would ever again see his father's tents. This vision shows him that his path leads to G.o.d, that it is He who occupies the future; and, in his dream, a voice comes to him: "I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land." He had, no doubt, wondered much whether the blessing of his father was, after all, so valuable a possession, whether it might not have been wiser to take a share with Esau than to be driven out homeless thus. G.o.d has never spoken to him; he has heard his father speak of a.s.surances coming to him from G.o.d, but as for him, through all the long years of his life he has never heard what he could speak of as a voice of G.o.d. But this night these doubts were silenced--there came to his soul an a.s.surance that never departed from it. He could have affirmed he heard G.o.d saying to him: "I am the Lord G.o.d of thy father Abraham, and the G.o.d of Isaac: the land whereon thou liest, to thee will I give it." And lastly, all these thoughts probably centred in one deep feeling, that he was an outcast, a fugitive from justice. He was glad he was in so solitary a place, he was glad he was so far from Esau and from every human eye; and yet--what desolation of spirit accompanied this feeling: there was no one he could bid good-night to, no one he could spend the evening hour with in quiet talk; he was a banished man, whatever fine gloss Rebekah might put upon it, and deep down in his conscience there was that which told him he was not banished without cause. Might not G.o.d also forsake him--might not G.o.d banish him, and might he not find a curse pursuing him, preventing man or woman from ever again looking in his face with pleasure? Such fears are met by the vision. This desolate spot, unvisited by sheep or bird, has become busy with life, angels thronging the ample staircase. Here, where he thought himself lonely and outcast, he finds he has come to the very gate of heaven. His fond mother might, at that hour, have been visiting his silent tent and shedding ineffectual tears on his abandoned bed, but he finds himself in the very house of G.o.d, cared for by angels. As the darkness had revealed to him the stars s.h.i.+ning overhead, so when the deceptive glare of waking life was dulled by sleep, he saw the actual realities which before were hidden.

No wonder that a vision which so graphically showed the open communication between earth and heaven should have deeply impressed itself on Jacob's descendants. What more effectual consolation could any poor outcast, who felt he had spoiled his life, require than the memory of this staircase reaching from the pillow of the lonely fugitive from justice up into the very heart of heaven? How could any most desolate soul feel quite abandoned so long as the memory retained the vision of the angels thronging up and down with swift service to the needy? How could it be even in the darkest hour believed that all hope was gone, and that men might but curse G.o.d and die, when the mind turned to this bridging of the interval between earth and heaven?

In the New Testament we meet with an instance of the familiarity with this vision which true Israelites enjoyed. Our Lord, in addressing Nathanael, makes use of it in a way that proves this familiarity. Under his fig-tree, whose broad leaves were used in every Jewish garden as a screen from observation, and whose branches were trained down so as to form an open-air oratory, where secret prayer might be indulged in undisturbed, Nathanael had been declaring to the Father his ways, his weaknesses, his hopes. And scarcely more astonished was Jacob when he found himself the object of this angelic ministry on the lonely hill-side, than was Nathanael when he found how one eye penetrated the leafy screen, and had read his thoughts and wishes. Apparently he had been encouraging himself with this vision, for our Lord, reading his thoughts, says: "Because I said unto thee, When thou wast under the fig-tree I saw thee, believest thou? Thou shalt see greater things than these--thou shalt see heaven opened, and the angels of G.o.d ascending and descending upon the Son of man."

This, then, is a vision for us even more than for Jacob. It has its fulfilment in the times after the Incarnation more manifestly than in previous times. The true staircase by which heavenly messengers ascend and descend is the Son of man. It is He who really bridges the interval between heaven and earth, G.o.d and man. In His person these two are united. You cannot tell whether Christ is more Divine or human, more G.o.d or man--solidly based on earth, as this ma.s.sive staircase, by His real humanity, by His thirty-three years' engagement in all human functions and all experiences of this life, He is yet familiar with eternity, His name is "He that came down from heaven," and if your eye follows step by step to the heights of His person, it rests at last on what you recognise as Divine. His love it is that is wide enough to embrace G.o.d on the one hand, and the lowest sinner on the other. Truly He is the way, the stair, leading from the lowest depth of earth to the highest height of heaven. In Him you find a love that embraces you as you are, in whatever condition, however cast down and defeated, however embittered and polluted--a love that stoops tenderly to you and hopefully, and gives you once more a hold upon holiness and life, and in that very love unfolds to you the highest glory of heaven and of G.o.d.

When this comes home to a man in the hour of his need, it becomes the most arousing revelation. He springs from the troubled slumber we call life, and all earth wears a new glory and awe to him. He exclaims with Jacob, "How dreadful is this place. Surely the Lord is in this place, and I knew it not." The world that had been so bleak and empty to him, is filled with a majestic vital presence. Jacob is no longer a mere fugitive from the results of his own sin, a shepherd in search of employment, a man setting out in the world to try his fortune; he is the partner with G.o.d in the fulfilment of a Divine purpose. And such is the change that pa.s.ses on every man who believes in the Incarnation, who feels himself to be connected with G.o.d by Jesus Christ; he recognises the Divine intention to uplift his life, and to fill it with new hopes and purposes. He feels that humanity is consecrated by the entrance of the Son of G.o.d into it: he feels that all human life is holy ground since the Lord Himself has pa.s.sed through it. Having once had this vision of G.o.d and man united in Christ, life cannot any more be to him the poor, dreary, commonplace, wretched round of secular duties and short-lived joys and terribly punished sins it was before: but it truly becomes the very gate of heaven; from each part of it he knows there is a staircase rising to the presence of G.o.d, and that out of the region of pure holiness and justice there flow to him heavenly aids, tender guidance, and encouragement.

Do you think the idea of the Incarnation too aerial and speculative to carry with you for help in rough, practical matters? The Incarnation is not a mere idea, but a fact as substantial and solidly rooted in life as anything you have to do with. Even the shadow of it Jacob saw carried in it so much of what was real that when he was broad awake he trusted it and acted on it. It was not scattered by the chill of the morning air, nor by that fixed staring reality which external nature a.s.sumes in the gray dawn as one object after another shows itself in the same spot and form in which night had fallen upon it. There were no angels visible when he opened his eyes; the staircase was there, but it was of no heavenly substance, and if it had any secret to tell, it coldly and darkly kept it. There was no retreat for the runaway from the poor common facts of yesterday. The sky seemed as far from earth as it did yesterday, his track over the hill as lonely, his brother's wrath as real;--but other things also had become real; and as he looked back from the top of the hill on the stone he had set up, he felt the words, "I am with thee in all places whither thou goest," graven on his heart, and giving him new courage; and he knew that every footfall of his was making a Bethel, and that as he went he was carrying G.o.d through the world. The bleakest rains that swept across the hills of Bethel could never wash out of his mind the vision of bright-winged angels, as little as they could wash off the oil or wear down the stone he had set up. The brightest glare of this world's heyday of real life could not outs.h.i.+ne and cause them to disappear; and the vision on which we hope is not one that vanishes at c.o.c.k-crow, nor is He who connects us with G.o.d shy of human handling, but substantial as ourselves. He offered Himself to every kind of test, so that those who knew Him for years could say, with the most absolute confidence, "That which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the Word of Life ... declare we unto you, that ye also may have fellows.h.i.+p with us: and truly our fellows.h.i.+p is with the Father, and with His Son Jesus Christ."

Jacob obeyed a good instinct when he set up as a monumental stone that which had served as his pillow while he dreamt and saw this inspiring vision. He felt that, vivid as the impression on his mind then was, it would tend to fade, and he erected this stone that in after days he might have a witness that would testify to his present a.s.surance. One great secret in the growth of character is the art of prolonging the quickening power of right ideas, of perpetuating just and inspiring impressions. And he who despises the aid of all external helps for the accomplishment of this object is not likely to succeed. Religion, some men say, is an inward thing: it does not consist of public wors.h.i.+p, ordinances, and so forth, but it is a state of spirit. Very true; but he knows little of human nature who fancies a state of spirit can be maintained without the aid of external reminders, presentations to eye and ear of central religious truths and facts. We have all of us had such views of truth, and such corresponding desires and purposes, as would transform us were they only permanent. But what a night has settled on our past, how little have we found skill to prolong the benefit arising from particular events or occasions. Some parts of our life, indeed, require no monument, there is nothing _there_ we would ever again think of, if possible; but, alas! these, for the most part, have erected monuments of their own, to which, as with a sad fascination, our eyes are ever turning--persons we have injured, or who, somehow, so remind us of sin, that we shrink from meeting them--places to which sins of ours have attached a reproachful meaning. And these natural monuments must be imitated in the life of grace. By fixed hours of wors.h.i.+p, by rules and habits of devotion, by public wors.h.i.+p, and especially by the monumental ordinance of the Lord's Supper, must we cherish the memory of known truth, and deepen former impressions.

To the monument Jacob attached a vow, so that when he returned to that spot the stone might remind him of the dependence on G.o.d he now felt, of the precarious situation he was in when this vision appeared, and of all the help G.o.d had afterwards given him. He seems to have taken up the meaning of that endless chain of angels ceaselessly coming down full of blessing, and going up empty of all but desires, requests, aspirations.

And if we are to live with clean conscience and with heart open to G.o.d, we must so live that the messengers who bring G.o.d's blessings to us shall not have an evil report to take back of the manner in which we have received and spent His bounty.

This whole incident makes a special appeal to those who are starting in life. Jacob was no longer a young man, but he was unmarried, and he was going to seek employment with nothing to begin the world with but his shepherd's staff, the symbol of his knowledge of a profession. Many must see in him a very exact reproduction of their own position. They have left home, and it may be they have left it not altogether with pleasant memories, and they are now launched on the world for themselves, with nothing but their staff, their knowledge of some business. The spot they have reached may seem as desolate as the rock where Jacob lay, their prospects as doubtful as his. For such an one there is absolutely no security but that which is given in the vision of Jacob--in the belief that G.o.d will be with you in all places, and that even now on that life which you are perhaps already wis.h.i.+ng to seclude from all holy influences, the angels of G.o.d are descending to bless and restrain you from sin. Happy the man who, at the outset, can heartily welcome such a connection of his life with G.o.d: unhappy he who welcomes whatever blots out the thought of heaven, and who separates himself from all that reminds him of the good influences that throng his path. The desire of the young heart to see life and know the world is natural and innocent, but how many fancy that in seeing the lowest and poorest perversions of life they see life--how many forget that unless they keep their hearts pure they can never enter into the best and richest and most enduring of the uses and joys of human life. Even from a selfish motive and the mere desire to succeed in the world, every one starting in life would do well to consider whether he really has Jacob's blessing and is making his vow. And certainly every one who has any honour, who is governed by any of those sentiments that lead men to n.o.ble and worthy actions, will frankly meet G.o.d's offers and joyfully accept a heavenly guidance and a permanent connection with G.o.d.

Before we dismiss this vision, it may be well to look at one instance of its fulfilment, that we may understand the manner in which G.o.d fulfils His promises. Jacob's experience in Haran was not so brilliant and unexceptionable as he might perhaps expect. He did, indeed, at once find a woman he could love, but he had to purchase her with seven years'

toil, which ultimately became fourteen years. He did not grudge this; because it was customary, because his affections were strong, and because he was too independent to send to his father for money to buy a wife. But the bitterest disappointment awaited him. With the burning humiliation of one who has been cheated in so cruel a way, he finds himself married to Leah. He protests, but he cannot insist on his protest, nor divorce Leah; for, in point of fact, he is conscious that he is only being paid in his own coin, foiled with his own weapons. In this veiled bride brought in to him on false pretences, he sees the just retribution of his own disguise when with the hands of Esau he went in and received his father's blessing. His mouth is shut by the remembrance of his own past. But submitting to this chastis.e.m.e.nt, and recognising in it not only the craft of his uncle, but the stroke of G.o.d, that which he at first thought of as a cruel curse became a blessing. It was Leah much more than Rachel that built up the house of Israel. To this despised wife six of the tribes traced their origin, and among these was the tribe of Judah. Thus he learned the fruitfulness of G.o.d's retribution--that to be humbled by G.o.d is really to be built up, and to be punished by Him the richest blessing. Through such an experience are many persons led: when we would embrace the fruit of years of toil G.o.d thrusts into our arms something quite different from our expectation--something that not only disappoints, but that at first repels us, reminding us of acts of our own we had striven to forget. Is it with resentment you still look back on some such experience, when the reward of years of toil evaded your grasp, and you found yourself bound to what you would not have worked a day to obtain?--do you find yourself disheartened and discouraged by the way in which you seem regularly to miss the fruit of your labour? If so, no doubt it were useless to a.s.sure you that the disappointment may be more fruitful than the hope fulfilled, but it can scarcely be useless to ask you to consider whether it is not the fact that in Jacob's case what was thrust upon him _was_ more fruitful than what he strove to win.

XXIII.

_JACOB AT PENIEL._

GENESIS x.x.xii.

"Humble yourselves in the sight of the Lord, and He shall lift you up."--JAMES iv. 10.

Jacob had a double reason for wis.h.i.+ng to leave Padan-aram. He believed in the promise of G.o.d to give him Canaan; and he saw that Laban was a man with whom he could never be on a thoroughly good understanding. He saw plainly that Laban was resolved to make what he could out of his skill at as cheap a rate as possible--the characteristic of a selfish, greedy, ungrateful, and therefore, in the end, ill-served master. Laban and Esau were the two men who had hitherto chiefly influenced Jacob's life. But they were very different in character. Esau could never see that there was any important difference between himself and Jacob--except that his brother was trickier. Esau was the type of those who honestly think that there is not much in religion, and that saints are but white-washed sinners. Laban, on the contrary, is almost superst.i.tiously impressed by the distinction between G.o.d's people and others. But the chief practical issue of this impression is, not that he seeks G.o.d's friends.h.i.+p for himself, but that he tries to make a profitable use of G.o.d's friends. He seeks to get G.o.d's blessing, as it were, at second-hand. If men could be related to G.o.d indirectly, as if in law and not by blood, that would suit Laban. If G.o.d would admit men to his inheritance on any other terms than being sons in the direct line, if there were some relations.h.i.+p once removed, a kind of sons-in-law, so that mere connection with the G.o.dly, though not with G.o.d, would win His blessing, this would suit Laban.

Laban is the man who appreciates the social value of virtue, truthfulness, fidelity, temperance, G.o.dliness, but wishes to enjoy their fruits without the pain of cultivating the qualities themselves. He is scrupulous as to the character of those he takes into his employment, and seeks to connect himself in business with good men. In his domestic life, he acts on the idea which his experience has suggested to him, that persons really G.o.dly will make his home more peaceful, better regulated, safer than otherwise it might be. If he holds a position of authority, he knows how to make use, for the preservation of order and for the promotion of his own ends, of the voluntary efforts of Christian societies, of the trustworthiness of Christian officials, and of the support of the Christian community. But with all this recognition of the reality and influence of G.o.dliness, he never for one moment entertains the idea of himself becoming a G.o.dly man. In all ages there are Labans, who clearly recognise the utility and worth of a connection with G.o.d, who have been much mixed up with persons in whom that worth was very conspicuous, and who yet, at the last, "depart and return unto their place," like Jacob's father-in-law, without having themselves entered into any affectionate relations with G.o.d.

From Laban, then, Jacob was resolved to escape. And though to escape with large droves of slow-moving sheep and cattle, as well as with many women and children, seemed hopeless, the cleverness of Jacob did not fail him here. He did not get beyond reach of pursuit; he could never have expected to do so. But he stole away to such a distance from Haran as made it much easier for him to come to terms with Laban, and much more difficult for Laban to try any further device for detaining him.

But, delivered as he was from Laban, he had an even more formidable person to deal with. As soon as Laban's company disappear on the northern horizon, Jacob sends messengers south to sound Esau. His message is so contrived as to beget the idea in Esau's mind that his younger brother is a person of some importance, and yet is prepared to show greater deference to himself than formerly. But the answer brought back by the messengers is the curt and haughty despatch of the man of war to the man of peace. No notice is taken of Jacob's vaunted wealth.

No proposal of terms as if Esau had an equal to deal with, is carried back. There is only the startling announcement: "Esau cometh to meet thee, and four hundred men with him." Jacob at once recognises the significance of this armed advance on Esau's part. Esau has not forgotten the wrong he suffered at Jacob's hands, and he means to show him that he is entirely in his power.

Therefore was Jacob "greatly afraid and distressed." The joy with which, a few days ago, he had greeted the host of G.o.d, was quite overcast by the tidings brought him regarding the host of Esau. Things heavenly do always look so like a mere show; visits of angels seem so delusive and fleeting; the exhibition of the powers of heaven seems so often but as a tournament painted on the sky, and so unavailable for the stern encounters that await us on earth, that one seems, even after the most impressive of such displays, to be left to fight on alone. No wonder Jacob is disturbed. His wives and dependants gather round him in dismay; the children, catching the infectious panic, cower with cries and weeping about their mothers; the whole camp is rudely shaken out of its brief truce by the news of this rough Esau, whose impetuosity and warlike ways they had all heard of and were now to experience. The accounts of the messengers would no doubt grow in alarming descriptive detail as they saw how much importance was attached to their words.

Their accounts would also be exaggerated by their own unwarlike nature, and by the indistinctness with which they had made out the temper of Esau's followers, and the novelty of the equipments of war they had seen in his camp. Could we have been surprised had Jacob turned and fled when thus he was made to picture the troops of Esau sweeping from his grasp all he had so laboriously earned, and s.n.a.t.c.hing the promised inheritance from him when in the very act of entering on possession? But though in fancy he already hears their rude shouts of triumph as they fall upon his defenceless band, and already sees the merciless horde dividing the spoil with shouts of derision and coa.r.s.e triumph, and though all around him are clamouring to be led into a safe retreat, Jacob sees stretched before him the land that is his, and resolves that, by G.o.d's help, he shall win it. What he does is not the act of a man rendered incompetent through fear, but of one who has recovered from the first shock of alarm and has all his wits about him. He disposes his household and followers in two companies, so that each might advance with the hope that it might be the one which should not meet Esau; and having done all that his circ.u.mstances permit, he commends himself to G.o.d in prayer.

After Jacob had prayed to G.o.d, a happy thought strikes him, which he at once puts in execution. Antic.i.p.ating the experience of Solomon, that "a brother offended is harder to be won than a strong city," he, in the style of a skilled tactician, lays siege to Esau's wrath, and directs against it train after train of gifts, which, like successive battalions pouring into a breach, might at length quite win his brother. This disposition of his peaceful battering trains having occupied him till sunset, he retires to the short rest of a general on the eve of battle.

As soon as he judges that the weaker members of the camp are refreshed enough to begin their eventful march, he rises and goes from tent to tent awaking the sleepers, and quickly forming them into their usual line of march, sends them over the brook in the darkness, and himself is left alone, not with the depression of a man who waits for the inevitable, but with the high spirits of intense activity, and with the return of the old complacent confidence of his own superiority to his powerful but sluggish-minded brother--a confidence regained now by the certainty he felt, at least for the time, that Esau's rage could not blaze through all the relays of gifts he had sent forward. Having in this spirit seen all his camp across the brook, he himself pauses for a moment, and looks with interest at the stream before him, and at the promised land on its southern bank. This stream, too, has an interest for him as bearing a name like his own--a name that signifies the "struggler," and was given to the mountain torrent from the pain and difficulty with which it seemed to find its way through the hills.

Sitting on the bank of the stream, he sees gleaming through the darkness the foam that it churned as it writhed through the obstructing rocks, or heard through the night the roar of its torrent as it leapt downwards, tortuously finding its way towards Jordan; and Jacob says, So will I, opposed though I be, win my way, by the circuitous routes of craft or by the impetuous rush of courage, into the land whither that stream is going. With compressed lips, and step as firm as when, twenty years before, he left the land, he rises to cross the brook and enter the land--he rises, and is seized in a grasp that he at once owns as formidable. But surely this silent close, as of two combatants who at once recognise one another's strength, this protracted strife, does not look like the act of a depressed man, but of one whose energies have been strung to the highest pitch, and who would have borne down the champion of Esau's host had he at that hour opposed his entrance into the land which Jacob claimed as his own, and into which, as his glove, pledging himself to follow, he had thrown all that was dear to him in the world. It was no common wrestler that would have been safe to meet him in that mood.

Why, then, was Jacob thus mysteriously held back while his household were quietly moving forward in the darkness? What is the meaning, purpose, and use of this opposition to his entrance? These are obvious from the state of mind Jacob was in. He was going forward to meet Esau under the impression that there was no other reason why he should not inherit the land but only his wrath, and pretty confident that by his superior talent, his mother-wit, he could make a tool of this stupid, generous brother of his. And the danger was, that if Jacob's device had succeeded, he would have been confirmed in these impressions, and have believed that he had won the land from Esau, with G.o.d's help certainly, but still by his own indomitable pertinacity of purpose and skill in dealing with men. Now, this was not the state of the case at all. Jacob had, by his own deceit, become an exile from the land, had been, in fact, banished for fraud; and though G.o.d had confirmed to him the covenant, and promised to him the land, yet Jacob had apparently never come to any such thorough sense of his sin and entire incompetency to win the birthright for himself, as would have made it _possible_ for him to receive simply as G.o.d's gift this land which as G.o.d's gift was alone valuable. Jacob does not yet seem to have taken up the difference between inheriting a thing as G.o.d's gift, and inheriting it as the meed of his own prowess. To such a man G.o.d cannot _give_ the land; Jacob cannot receive it. He is thinking only of winning it, which is not at all what G.o.d means, and which would, in fact, have annulled all the covenant, and lowered Jacob and his people to the level simply of other nations who had to win and keep their territories at their risk, and not as the blessed of G.o.d. If Jacob then is to get the land, he must take it as a gift, which he is not prepared to do. During the last twenty years he has got many a lesson which might have taught him to distrust his own management, and he had, to a certain extent, acknowledged G.o.d; but his Jacob-nature, his subtle, scheming nature, was not so easily made to stand erect, and still he is for wriggling himself into the promised land. He is coming back to the land under the impression that G.o.d needs to be managed, that even though we have His promises it requires dexterity to get them fulfilled, that a man will get into the inheritance all the readier for knowing what to veil from G.o.d and what to exhibit, when to cleave to His word with great profession of most humble and absolute reliance on Him, and when to take matters into one's own hand. Jacob, in short, was about to enter the land as Jacob, the supplanter, and that would never do; he was going to win the land from Esau by guile, or as he might; and not to receive it from G.o.d. And, therefore, just as he is going to step into it, there lays hold of him, not an armed emissary of his brother, but a far more formidable antagonist--if Jacob will win the land, if it is to be a mere trial of skill, a wrestling match, it must at least be with the right person.

Jacob is met with his own weapons. He has not chosen war, so no armed opposition is made; but with the naked force of his own nature, he is prepared for any man who will hold the land against him; with such tenacity, toughness, quick presence of mind, elasticity, as nature has given him, he is confident he can win and hold his own. So the real proprietor of the land strips himself for the contest, and lets him feel, by the first hold he takes of him, that if the question be one of mere strength he shall never enter the land.

This wrestling therefore was by no means actually or symbolically prayer. Jacob was not aggressive, nor did he stay behind his company to spend the night in praying for them. It was G.o.d who came and laid hold on Jacob to prevent him from entering the land in the temper he was in, and as Jacob. He was to be taught that it was not only Esau's appeased wrath, or his own skilful smoothing down of his brother's ruffled temper, that gave him entrance; but that a nameless Being, Who came out upon him from the darkness, guarded the land, and that by His pa.s.sport only could he find entrance. And henceforth, as to every reader of this history so much more to Jacob's self, the meeting with Esau and the overcoming of his opposition were quite secondary to and eclipsed by his meeting and prevailing with this unknown combatant.

This struggle had, therefore, immense significance for the history of Jacob. It is, in fact, a concrete representation of the att.i.tude he had maintained towards G.o.d throughout his previous history; and it const.i.tutes the turning point at which he a.s.sumes a new and satisfactory att.i.tude. Year after year Jacob had still retained confidence in himself; he had never been thoroughly humbled, but had always felt himself able to regain the land he had lost by his sin. And in this struggle he shows this same determination and self-confidence. He wrestles on indomitably. As Kurtz, whom I follow in his interpretation of this incident, says, "All along Jacob's life had been the struggle of a clever and strong, a pertinacious and enduring, a self-confident and self-sufficient person, who was sure of the result only when he helped himself--a contest with G.o.d, who wished to break his strength and wisdom, in order to bestow upon him real strength in divine weakness, and real wisdom in divine folly." All this self-confidence culminates now, and in one final and sensible struggle, his Jacob-nature, his natural propensity to wrest what he desires and win what he aims at, from the most unwilling opponent, does its very utmost and does it in vain. His steady straining, his dexterous feints, his quick gusts of vehement a.s.sault, make no impression on this combatant and move him not one foot off his ground. Time after time his crafty nature puts out all its various resources, now letting his grasp relax and feigning defeat, and then with gathered strength hurling himself on the stranger, but all in vain. What Jacob had often surmised during the last twenty years, what had flashed through him like a sudden gleam of light when he found himself married to Leah, that he was in the hands of one against whom it is quite useless to struggle, he now again begins to suspect. And as the first faint dawn appears, and he begins dimly to make out the face, the quiet breathing of which he had felt on his own during the contest, the man with whom he wrestles touches the strongest sinew in Jacob's body, and the muscle on which the wrestler most depends shrivels at the touch and reveals to the falling Jacob how utterly futile had been all his skill and obstinacy, and how quickly the stranger might have thrown and mastered him.

All in a moment, as he falls, Jacob sees how it is with him, and Who it is that has met him thus. As the hard, stiff, corded muscle shrivelled, so shrivelled his obdurate, persistent self-confidence. And as he is thrown, yet cleaves with the natural tenacity of a wrestler to his conqueror; so, utterly humbled before this Mighty One whom now he recognises and owns, he yet cleaves to Him and entreats His blessing. It is at this touch, which discovers the Almighty power of Him with whom he has been contending, that the whole nature of Jacob goes down before G.o.d. He sees how foolish and vain has been his obstinate persistence in striving to trick G.o.d out of His blessing, or wrest it from Him, and now he owns his utter incapacity to advance one step in this way, he admits to himself that he is stopped, weakened in the way, thrown on his back, and can effect nothing, simply nothing, by what he thought would effect all; and, therefore, he pa.s.ses from wrestling to praying, and with tears, as Hosea says, sobs out from the broken heart of the strong man, "I will not let thee go except thou bless me." In making this transition from the boldness and persistence of self-confidence to the boldness of faith and humility, Jacob becomes Israel--the supplanter, being baffled by his conqueror, rises a Prince. Disarmed of all other weapons, he at last finds and uses the weapons wherewith G.o.d is conquered, and with the simplicity and guilelessness now of an Israelite indeed, face to face with G.o.d, hanging helpless with his arms around Him, he supplicates the blessing he could not win.

Thus, as Abraham had to become G.o.d's heir in the simplicity of humble dependence on G.o.d; as Isaac had to lay himself on G.o.d's altar with absolute resignation, and so become the heir of G.o.d, so Jacob enters on the inheritance through the most thorough humbling. Abraham had to give up all possessions and live on G.o.d's promise; Isaac had to give up life itself; Jacob had to yield his very self, and abandon all dependence on his own ability. The new name he receives signalizes and interprets this crisis in his life. He enters his land not as Jacob, but as Israel. The man who crossed the Jabbok was not the same as he who had cheated Esau and outwitted Laban and determinedly striven this morning with the angel. He was Israel, G.o.d's prince, entering on the land freely bestowed on him by an authority none could resist; a man who had learned that in order to receive from G.o.d, one must ask.

Very significant to Jacob in his after life must have been the lameness consequent on this night's struggle. He, the wrestler, had to go halting all his days. He who had carried all his weapons in his own person, in his intelligent watchful eye and tough right arm, he who had felt sufficient for all emergencies and a match for all men, had now to limp along as one who had been worsted and baffled and could not hide his shame from men. So it sometimes happens that a man never recovers the severe handling he has received at some turning point in his life. Often there is never again the same elastic step, the same free and confident bearing, the same apparent power, the same appearance to our fellow-men of completeness in our life; but, instead of this, there is a humble decision which, if it does not walk with so free a gait, yet knows better what ground it is treading and by what right. To the end some men bear the marks of the heavy stroke by which G.o.d first humbled them. It came in a sudden shock that broke their health, or in a disappointment which nothing now given can ever quite obliterate the trace of, or in circ.u.mstances painfully and permanently altered. And the man has to say with Jacob, I shall never now be what I might have been; I was resolved to have my own way, and though G.o.d in His mercy did not suffer me to destroy myself, yet to drive me from my purpose He was forced to use a violence, under the effects of which I go halting all my days, saved and whole, yet maimed to the end of time. I am not ashamed of the mark, at least when I think of it as G.o.d's signature I am able to glory in it, but it never fails to remind me of a perverse wilfulness I am ashamed of. With many men G.o.d is forced to such treatment; if any of us are under it, G.o.d forbid we should mistake its meaning and lie prostrate and despairing in the darkness instead of clinging to Him Who has smitten and will heal us.

For the treatment which Jacob received at Peniel must not be set aside as singular or exceptional. Sometimes G.o.d interposes between us and a greatly-desired possession which we have been counting upon as our right and as the fair and natural consequence of our past efforts and ways.

The expectation of this possession has indeed determined our movements and shaped our life for some time past, and it would not only be a.s.signed to us by men as fairly ours, but G.o.d also has Himself seemed to encourage us to win it. Yet when it is now within sight, and when we are rising to pa.s.s the little stream which seems alone to separate us from it, we are arrested by a strong, an irresistible hand. The reason is, that G.o.d wishes us to be in such a state of mind that we shall receive it as His gift, so that it becomes ours by an indefeasible t.i.tle.

Similarly, when advancing to a spiritual possession, such checks are not without their use. Many men look with longing to what is eternal and spiritual, and they resolve to win this inheritance. And this resolve they often make as if its accomplishment depended solely on their own endurance. They leave almost wholly out of account that the possibility of their entering the state they long for is not decided by their readiness to pa.s.s through any ordeal, spiritual or physical, which may be required of them, but by G.o.d's willingness to give it. They act as if by taking advantage of G.o.d's promises, and by pa.s.sing through certain states of mind and prescribed duties, they could, irrespective of G.o.d's present att.i.tude towards them and constant love, win eternal happiness.

In the life of such persons there must therefore come a time when their own spiritual energy seems all to collapse in that painful, utter way in which, when the body is exhausted, the muscles are suddenly found to be cramped and heavy and no longer responsive to the will. They are made to feel that a spiritual dislocation has taken place, and that their eagerness to enter life everlasting no longer stirs the active energies of the soul.

In that hour the man learns the most valuable truth he can learn, that it is G.o.d Who is wis.h.i.+ng to save him, not he who must wrest a blessing from an unwilling G.o.d. Instead of any longer looking on himself as against the world, he takes his place as one who has the whole energy of G.o.d's will at his back, to give him rightful entrance into all blessedness. So long as Jacob was in doubt whether it was not some kind of man that was opposing him, he wrestled on; and our foolish ways of dealing with G.o.d terminate, when we recognise that He is not such an one as ourselves. We naturally act as if G.o.d had some pleasure in thwarting us--as if we could, and even ought to, maintain a kind of contest with G.o.d. We deal with Him as if He were opposed to our best purposes and grudged to advance us in all good, and as if He needed to be propitiated by penitence and cajoled by forced feelings and sanctimonious demeanour.

We act as if we could make more way were G.o.d not in our way, as if our best prospects began in our own conception and we had to win G.o.d over to our views. If G.o.d is unwilling, then there is an end: no device nor force will get us past Him. If He is willing, why all this unworthy dealing with Him, as if the whole idea and accomplishment of salvation did not proceed from Him?

XXIV.

_JACOB'S RETURN._

GENESIS x.x.xv.

"As for me, when I came from Padan, Rachel died by me in the land of Canaan in the way."--GEN. xlviii. 7.

The words of the Wrestler at the brook Jabbok, "Let me go, for the day breaketh," express the truth that spiritual things will not submit themselves to sensible tests. When we seek to let the full daylight, by which we discern other objects, stream upon them, they elude our grasp.

When we fancy we are on the verge of having our doubts for ever scattered, and our suppositions changed into certainties, the very approach of clear knowledge and demonstration seems to drive those sensitive spiritual presences into darkness. As Pascal remarked, and remarked as the mouth-piece of all souls that have earnestly sought for G.o.d, the world only gives us indications of the presence of a G.o.d Who conceals Himself. It is, indeed, one of the most mysterious characteristics of our life in this world, that the great Existence which originates and embraces all other Beings, should Himself be so silent and concealed: that there should be need of subtle arguments to prove His existence, and that no argument ever conceived has been found sufficiently cogent to convince all men. One is always tempted to say, how easy to end all doubt, how easy for G.o.d so to reveal Himself as to make unbelief impossible, and give to all men the glad consciousness that they have a G.o.d.

The reason of this "reserve" of G.o.d must lie in the nature of things.

The greatest forces in nature are silent and un.o.btrusive and incomprehensible. Without the law of gravitation the universe would rush into ruin, but who has ever seen this force? Its effects are everywhere visible, but itself is shrouded in darkness and cannot be comprehended.

So much more must the Infinite Spirit remain unseen and baffling all comprehension. "No man hath seen G.o.d at any time" must ever remain true.

To ask for G.o.d's name, therefore, as Jacob did, is a mistake. For almost every one supposes that when he knows the name of a thing, he knows also its nature. The giving of a name, therefore, tends to discourage enquiry, and to beget an unfounded satisfaction as if, when we know what a thing is called, we know what it is. The craving, therefore, which we all feel in common with Jacob--to have all mystery swept from between us and G.o.d, and to see Him face to face, so that we may know Him as we know our friends--is a craving which cannot be satisfied. You cannot ever know G.o.d as He is. Your mind cannot comprehend a Being who is pure Spirit, inhabiting no body, present with you here but present also hundreds of millions of miles away, related to time and to s.p.a.ce and to matter in ways utterly impossible for you to comprehend.

What is possible, G.o.d has done. He has made Himself known in Christ. We are a.s.sured, on testimony that stands every kind of test, that in Him, if nowhere else, we find G.o.d. And yet even by Christ this same law of reserve if not concealment was observed. Not only did He forbid men and devils to proclaim who He was, but when men, weary of their own doubts and debatings, impatiently challenged him, "If thou be the Christ tell us plainly," He declined to do so. For really men must grow to the knowledge of Him. Even a human face cannot be known by once or twice seeing it; the practised artist often misses the expression best loved by the intimate friend, or by the relative whose own nature interprets to him the face in which he sees himself reflected. Much more can the child of G.o.d only attain to the knowledge of his Father's face by first of all _being_ a child of G.o.d, and then by gradually growing up into His likeness.