June 7

What can we do here, but have recourse to "the angel of the covenant?" to him of whom Paul speaks, when he says, "Being in the form of God, he thought it not robbery to be equal with God, but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:" to him of whom John says, "In the beginning was the Word, and the Word was with God, and the Word was God; and the Word was made flesh, and dwelt among us." "His goings forth were of old, from everlasting." "He rejoiced in the habitable parts of the earth, and his delights were with the sons of men." Thus he often assumed a human shape, as an emblem and earnest of his real incarnation in the fulness of time. Secondly; what was the nature of this wrestling? It was partly corporeal, as is undeniable from the injury he received in his thigh; and partly spiritual, as an inspired expositor tells us that "he wept and made supplication unto the angel." These are the severest trials in which God at once exercises both the body and the mind. Yet it is no unusual thing for sickness and straits in circumstances to blend with internal conflicts—"Without," says Paul, "are fightings, and within are fears:" and, says David, "Heal me, for my bones are vexed; my soul is also sore vexed: but thou, O Lord, how long."

It is from this exercise of Jacob's, that prayer has been so frequently called wrestling with God. Formalists know nothing of the force of the image: but they know the meaning of it, who feel their guilt, and are pressed down by a sense of their unworthiness and imperfections; who are in earnest as to their object; and whose cry is nothing less than "Lord, save, I perish."

We cannot determine how long the contest had lasted, but it seems to have been several hours. During all this time, though Jacob stood his ground he got no advantage until the breaking of the day—Then the scene changed, and relief was obtained. The Lord often tries the patience of his people; he delays their desires, and under the suspension, they sometimes are ready to say, Why should I wait for him any longer? Hope deferred maketh the heart sick, but when it cometh it is a tree of life; and come it will in God's own time, and will not tarry a moment beyond it. "Weeping may endure for a night; but joy cometh in the morning." What applies to any particular dispensation will apply to life itself—What is it but wrestling until the breaking of the day? But the night is far spent, and the day is at hand.

JUNE 7.—"And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint as he wrestled with him. And he said, Let me go, for the day breaketh."—Genesis 32:25, 26.

It is wonderful that Jacob was able to maintain the contest as he did. Never was there such an unequal match. The wrestling was between a poor worm and the Lord of all. What would have been the consequence, if things had taken their natural course, but Jacob's overthrow? How then did he stand? Not from his own sufficiency, but from the condescension and kindness of his opponent, who instead of striving against him with his great power, put strength in him, and sustained him in the encounter.

Yet the Lord would remind him of his weakness. He therefore touched and disjointed the hollow of his thigh. This was to intimate that if he should gain the victory, he was not, as he otherwise might have done, to ascribe it to himself. Good men in their attainments and successes are in danger of self-elation; and it is necessary to keep them from their purpose, and to hide pride from them. Paul after his revelations had a thorn in the flesh, lest he should be exalted above measure. All our honours and comforts must have some alloy. In sailing the ballast is as necessary as the sails, and the one must be in proportion to the other.

But does not Jacob yield now? No; he keeps on wrestling, though in pain, and even lamed, and therefore obliged to grasp the closer and firmer to keep him from falling. So we are to cleave to the Lord with purpose of heart, and to pray and not faint. Whatever discouragements we meet with, we are not in our wrestling to give up; and when we cannot pray as we would, we must pray as we can, and not discontinue the exercise because of infirmity and imperfections.

"Let me go," says the angel. Yet could not he who by a touch only had disjointed Jacob's thigh, have easily disengaged himself from his hold? And does he ask for permission to withdraw? He gives intimation of his departure, to excite the more earnest supplication for his continuance. When he was with the two disciples at Emmaus, he made as though he would have gone further: he designed to enter with them—but not without pressing; and they constrained him, saying, abide with us—and he went in to tarry with them. So much do they love him, and so necessary is he to his people, that a hint of going is enough to throw them into alarm, and induce them to cry, "Cast me not away from thy presence, and take not thy holy Spirit from me." But the motion is designed to show the power of prayer. "The king is held in the galleries." "I held him, and would not let him go." "The violent take it by force." The might of earth and hell cannot restrain God, but prayer can. Two blind men, begging by the way-side, hearing that he was passing by, cried, "Jesus, thou Son of David, have mercy on us." The multitude deemed them offensive interrupters, and ordered them to hold their peace. But Jesus stood still, and commanded them to be brought—The sun in nature once stood still, to enable Joshua to finish his victory: and now a much nobler Being cannot take another step till he has paused, and heard, and relieved the tale of distress. When God, provoked by the idolatry of the Jews at Horeb, threatened to destroy them, Moses interposed, and held back his arm; and Omnipotence itself said, "Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation." Who would not value prayer! What an efficiency does it exert! With God all things are possible—and prayer has power with God!

But the reason seems as strange as the request—Let me go, "for the day breaketh." What are the distinctions of time to him? Is it not the same to the Lord whether he is with his people by night or by day? "Darkness and light are both alike to him." First, the reason may respect the angel's unwillingness that any should be spectators of the scene. And so it tells us to avoid religious notice;