father; and as such, a God in covenant. This was an ap peal 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 thy 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. 3 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! What adoring gratitude must have gone up from his heart to the God, who answers prayer! Who in view of such a scene, of which there are but few in this jarring world, is not ready to exclaim, as he looks upon these brothers, so long estranged, but now reconciled; Lo! what an exalting sight Whose cheerful hearts in bands unite Of harmony and love. 'Tis pleasant as the morning dews That fall on Zion's hill, Where God his mildest glory shows, And makes his grace distil. Several reflections are suggested by this narative. 1. That great trials sometimes befall the people of God, when in the way of commanded duty. God had himself directed Jacob to return, and had promised to sustain him; yet, what troubles he encounters in the way of duty! True, the gathering clouds are graciously dispelled, and are succeeded by a delightful sunshine and calm. Yet, for a time, Jacob is brought into sore distress, and prompted to say, as on a subsequent occasion, "all these are against me!" We are not to infer, then, that because we are walking in the path of duty, we may therefore promise ourselves exemption from afflictions and trials. The best men are sometimes the most tried. They are humble, prayerful, devoted, and yet they experience grievous troubles, and are led to exclaim; "Is his mercy clean gone forever, and will he be favorable no more?" Let us learn from the case of Jacob, that the most signal mercy may be intended for us, even when every thing around us wears the darkest aspect. 2. The surest way of prevailing with man, is to prevail with God. Jacob well knew what the resentments of Esau had for. merly been; nor had he evidence that those resentments had cooled. With such a one, what could he do? From one who was approaching with four hundred men, what could he hope? Esau, probably, started with an intention to wreak his vengeance upon him. The latter, therefore, had reason to tremble. But happily, he knew the power of God. He could soften that hard and resentful heart; he could allay that impending storm. Jacob, therefore, resorts to prayer, and we see the blessed result. Have we ourselves reason to fear the wrath of an enemy?—let us pray for him. No matter how formidable he may be; no matter what occasion we may have given him to be displeased. Deep humility before God, and fervent prayer, will accomplish more than bribes; more than arms. 3. Yet, while we pray, we should omit no probable means of accomplishing the end desired. It is sufficient to say, that Jacob seems to have acted through the whole of his trying circumstances, as if his safety depended upon God; and yet, as if it depended upon himself. This is the true secret of prevailing prayer. Bring into action all our wisdom, prudence, and energy; and yet appeal to, and trust in God. Human means and human efforts, however wise, will fail, unless a divine blessing accompany them. And, finally, prevalence will recompense us, for all the toil and agony of strong and persevering wrestling. Jacob continued his wrestling long, even until the dawn of day. He was probably tempted, at times, to give over the contest. And well might he inquire, "what can I do with such an antagonist ?" Wrestle with God! enter into a personal contest with him! yet, knowing that upon his success with the "angel of the covenant," depended his success with Esau, he perseveres; he wrestles with the energy of desperation, and behold the result! he prevails! Did he regret his efforts and perseverance? When Esau |