For thirty-seven years, according to Dr. Hales, following the above purchase, no mention is made in the sacred narrative of the transaction. But, at length, when Jacob had reached his 77th, and Isaac his 137th year, the latter, by some means anticipating death at no distant day, proposes to confer on Esau the blessing of primogeniture; and, as a concomitant of the ceremony in such cases, he directs him to prepare " savory meat, that I may eat," says he, "and bless thee before I die."

By an artful expedient, or, as it has with greater truth been characterized, by a "crooked policy" of Rebekah, Jacob is made to personate his brother, and receives the blessing which Isaac intended for Esau. This blessing now belonged to Jacob by right of purchase, and most unnecessary, as well as criminal, was the stratagem devised by Rebekah, in behalf of her favorite son.

Consequences disastrous to the peace of the family immediately follow. Esau, maddened in view of his loss, threatens the life of Jacob. The deepest anxiety and distress pervades the bosom of the unhappy mother. She parts with him to see him no more; while he, to escape an incensed brother, is obliged to commence a long and perilous journey, alone and unbefriended, to his mother's relatives in the land of Mesopotamia.

On arriving at the place of his destination, he enters the service of Laban, his uncle, with whom he spends twenty years. He marries, and rears a large family; is oppressed, and even cruelly treated by his selfish and mercenary fatherin-law; yet is prospered and becomes rich.

At the expiration of twenty years, God directs him to return to the land of his fathers. Accordingly, collecting his family and flocks, he commences his journey. Passing over the difficulties in which for a time he is involved with Laban we arrive at the interesting incidents connected with his renewed intercourse with Esau, and the sore trial which preceded it.

A sore trial! God had bid him return; and yet he suffers him to be brought into great distress, and the most painful apprehensions. For some years, Esau had been residing in mount Seir, where he had become rich and powerful. But Jacob had no evidence that his former enmity had abated. He had once threatened his life, and who could say that his resentment might not enkindle, and not only himself, but his wives and children, fall victims to is unabated fury? Jacob was afraid. And God leaves him to the painful recollection of his sin, which had originally excited the anger of Esau.

With great prudence, however, Jacob takes measures to propitiate his offended brother. At some distance he encamps, and sends messengers forward to inform Esau of his return, and to assure him that it was not with any intention of assuming the honor of precedency, or of claiming the double portion, to which he might seem to be entitled. God had prospered him, and he was contented. But this prudential step, for a time, only adds to his cumulative trouble and anxiety. The messengers return. They had seen Esau. They had delivered their message. He had made no reply, but was on his march, at the head of four hundred men!

What his real purpose was, Jacob is left to conjecture. But his fears are by no means allayed by the news of his approach. If disposed for peace, why comes he with the imposing and threatening array of four hundred men? There was ground for increased alarm, and to the eye of the patriarch, there seemed, at length, but one path of safety; one, and one source only of protection; God must help, or ruin is before them.

Jacob now hastily divides his company into two bands, that if Esau should come and smite the one, the other might possibly escape. Having done this, his last expedient is to present his case, with all its perplexities and dangers, to the notice of his covenant God.

In the first place, he approaches God, as the God of his

father; and as such, a God in covenant.

This was an appeal to the faithfulness of God. It was faith taking hold of a covenant, which, however unworthy he was, might not and could not fail.

2. He addresses him as his own God, pleading what he had promised to him, as well as to his father. "Thou hast bid me return; I am following thy directions, and wilt thou not now preserve hy servant ?"

3. To such a struggling with God, as a God of promise, and a God of everlasting faithfulness, he adds a deep spirit of self abasement. "I am not worthy of the least of all thy mercies." In view of his own sinful conduct on a former occasion, he is amazed at the returns of mercy, which he had met with from a gracious God, and yet he now needs his divine aid more than ever.

4. Having, in this devout and humble manner, prefaced his petition, he now presents it. "Deliver me, I pray thee, from the hand of my brother," &c. This was doubtless the petition of a kind husband, and a tender father; but it was not as such only, that it was presented. It was mainly in the character of a believer in the promise, and one deeply concerned for the divine glory that it was offered. It was as though he had said, "If my life, and that of the mother with the children be cut off, how are thy promises to be fulfilled ?"*

The prayer of Jacob was now before the Lord. But he did not intermit such measures, as seemed likely to propitiate the favor of Esau. Prayer and means must be combined. He selects from his flocks, five hundred and fifty cattle, a magnificent present, which he divides into convenient droves, sends them forward under the care of his servants, whom he instructs as to the message, which he wishes them respectively, to deliver to Esau, when they should meet him. This

* Bush's notes, Vol. I. p. 136.

done, he rose during the succeeding night, and having seen his family over the brook Jabbok, he returns, and is again alone.

What is his object? He had already presented his case to God; he had acknowledged his unworthiness, and had claimed divine protection; but Jacob did not feel that this was enough. He had become still more deeply sensible of the importance of prayer. The conviction came rolling in upon him, that God only could furnish the requisite relief. We, therefore, find him again alone, in the darkness of the night, holding deep, holy, intense communion with his God, and the God of his fathers.

Suddenly, he is assaulted by some one, who, with a strong grasp, seems intent on prostrating him. Who can it be? At the first onset, Jacob might have apprehended that it was one of Esau's four hundred men, for he comes upon him not as a friend, but as a foe. Himself strong, and perhaps girded up to still higher strength by his troubles, he defends himself to the utmost of his power. He grasps his antagonist with all the strength he can summon. How long the conflict continues before Jacob became aware of the true character of his opponent, we are not informed. But it was not "until the breaking of the day, that the wrestling ceased;" nor even then did victory declare for the divine antagonist. No. God gives his servant strength to carry on the contest with himself; and, though by a single touch, he dislocates his thigh, to show him his utter weakness in himself, he enables Jacob to hold on, and to continue the struggle till the glorious Personage with whom he contends consents to bless him.

While we consider this as "a real occurrence, a true and literal act of wrestling," it had a more important meaning. What was it? Jacob was now agitated and distressed, in view of the uncertain issue of a meeting with his brother. In his perplexity, he has recourse to a throne of grace; he casts himself on the mercy and protection of God. In order

to calm his fears, and inspire him with confidence, God is pleased to inform him by a significant action of the favorable issue of the affair; as he was permitted to prevail over the angel, so he should prevail over Esau.

But it has been generally understood also to teach the importance and efficacy of earnest, fervent, agonizing prayer, particularly in circumstances of affliction and distress. The prophet Hosea, in alluding to this transaction 12; 3. 4, says of Jacob, "by his strength he had power with God; yea, he had power over the angel, and prevailed; he wept, and made supplication unto him." If the prophet be thought rather to allude to the humble and importunate prayer of Jacob, made some hours previous, (v. 9—12,) still his wrestling with the angel, and refusing to let him go without a blessing, is evidently to be considered as implying the essence of prayer, and that of the most importunate and agonizing character.

It only remains that we look at the result. That is soon told; and, as long as the Holy Scriptures shall have an existence, it will be told to the honor of God's marvelous power, and exalted kindness, as well as to the efficacious influence of "intensely fervent," and importunate prayer. On the day following the midnight struggle of Jacob, these brothers met, "and Esau ran to meet him and embraced him, and fell on his neck and kissed him; and they wept." Here is the answer to Jacob's prayer; here is the delightful issue of a controversy of twenty years standing; here we see a heart burning with resentment bursting forth into the most sincere and tender affection; here, instead of a sword, is a kiss; instead of blood, are tears; instead of murder, is love. God had moved, and "the lion had become a lamb; the vulture had become a dove." And as to Jacob, what a happy termination of his long anticipated trouble! What joy must have thrilled through his bosom, as that brother embraced him, and imprinted a kiss of affection upon his cheek!