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JACOB AT PENIEL.
Jacob had a double reason for wishing to leave Padan-aram. He believed in the promise of God 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 superstitiously impressed by the distinction between God’s people and others. But the chief practical issue of this impression is, not that he seeks God’s friendship for himself, but that he tries to make a profitable use of God’s friends. He seeks to get God’s blessing, as it 294 were, at second-hand. If men could be related to God indirectly, as if in law and not by blood, that would suit Laban. If God would admit men to his inheritance on any other terms than being sons in the direct line, if there were some relationship once removed, a kind of sons-in-law, so that mere connection with the godly, though not with God, would win His blessing, this would suit Laban.
Laban is the man who appreciates the social value of virtue, truthfulness, fidelity, temperance, godliness, 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 godly 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 godliness, he never for one moment entertains the idea of himself becoming a godly man. In all ages there are Labans, who clearly recognise the utility and worth of a connection with God, 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 God.
From Laban, then, Jacob was resolved to escape. And though to escape with large droves of slow-moving 295 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 God, 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 296 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 snatching 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 coarse 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 God’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 297 should not meet Esau; and having done all that his circumstances permit, he commends himself to God in prayer.
After Jacob had prayed to God, a happy thought strikes him, which he at once puts in execution. Anticipating 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 298 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 299 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 God’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 God 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 God’s gift this land which as God’s gift was alone valuable. Jacob does not yet seem to have taken up the difference between inheriting a thing as God’s gift, and inheriting it as the meed of his own prowess. To such a man God cannot give the land; Jacob cannot receive it. He is thinking only of winning it, which is not at all what God 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 God. 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 God; 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 God needs to be 300 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 God 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 God. 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 God 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, 301 that gave him entrance; but that a nameless Being, Who came out upon him from the darkness, guarded the land, and that by His passport 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 attitude he had maintained towards God throughout his previous history; and it constitutes the turning point at which he assumes a new and satisfactory attitude. 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 God, 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 assault, make no impression on this combatant and 302 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 God. He sees how foolish and vain has been his obstinate persistence in striving to trick God 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 303 back, and can effect nothing, simply nothing, by what he thought would effect all; and, therefore, he passes 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 God is conquered, and with the simplicity and guilelessness now of an Israelite indeed, face to face with God, hanging helpless with his arms around Him, he supplicates the blessing he could not win.
Thus, as Abraham had to become God’s heir in the simplicity of humble dependence on God; as Isaac had to lay himself on God’s altar with absolute resignation, and so become the heir of God, so Jacob enters on the inheritance through the most thorough humbling. Abraham had to give up all possessions and live on God’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, God’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 God, 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 304 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 God 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 circumstances 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 God 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 God’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 God is forced to such treatment; if any of us are under it, God 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. 305
For the treatment which Jacob received at Peniel must not be set aside as singular or exceptional. Sometimes God 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 assigned to us by men as fairly ours, but God also has Himself seemed to encourage us to win it. Yet when it is now within sight, and when we are rising to pass the little stream which seems alone to separate us from it, we are arrested by a strong, an irresistible hand. The reason is, that God 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 title.
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 pass through any ordeal, spiritual or physical, which may be required of them, but by God’s willingness to give it. They act as if by taking advantage of God’s promises, and by passing through certain states of mind and prescribed duties, they could, irrespective of God’s present attitude 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 306 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 God Who is wishing to save him, not he who must wrest a blessing from an unwilling God. Instead of any longer looking on himself as against the world, he takes his place as one who has the whole energy of God’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 God terminate, when we recognise that He is not such an one as ourselves. We naturally act as if God had some pleasure in thwarting us—as if we could, and even ought to, maintain a kind of contest with God. 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 God not in our way, as if our best prospects began in our own conception and we had to win God over to our views. If God 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?
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