November 4 Morning Verse of the Day

32:28 name shall no longer be called Jacob, but Israel Jacob’s name must be changed due to its association with his misdeeds (see note on Gen 25:26; note on 27:36). Here, the reasoning for the name Israel (yisra’el, in Hebrew) is the verbal phrase “you have striven with (or struggled with) God.” This suggests the name derives from the Hebrew verb sarah, meaning “to struggle,” “to strive,” or “to fight.” The name yisra’el itself could mean “God will struggle,” “May God struggle” or “God fights,” suggesting that the meaning given here is wordplay.

Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Ge 32:28). Lexham Press.

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32:28 Your name shall no longer be called Jacob, but Israel. From the context, “Israel” is probably to be understood as meaning “he strives with God”; the alternative meaning is “God strives” (see ESV footnote), but the context makes this less likely. Hosea 12:3–4 reflects on this event. The renaming of Jacob brings to a climax a lifetime of struggling with others (see Gen. 25:22). Through all this, Jacob has finally come to realize the importance of being blessed by God. The events of the preceding years have changed Jacob. The God of his father has now become his God (32:9; see also 28:21). (This is the first mention of the name “Israel” in the Bible. In extrabiblical literature, it first appears in the “Israel Stele” of Pharaoh Merneptah of the late 13th century B.C. The text says: “Israel lies desolate; its seed is no more.” Obviously by this early date the name was being used for a people and not merely for an individual.)

Crossway Bibles. (2008). The ESV Study Bible (p. 108). Crossway Bibles.

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32:28 no longer … Jacob, but Israel. Jacob’s personal name changed from one meaning “heel-catcher” or “deceiver” to one meaning “God’s fighter” or “he struggles with God” (cf. 35:10). with God and with men. An amazing evaluation of what Jacob had accomplished, i.e., emerging victorious from the struggle. In the record of his life, “struggle” did indeed dominate: 1) with his brother Esau (chaps. 25–27); 2) with his father (chap. 27); 3) with his father-in-law (chaps. 29–31); 4) with his wives (chap. 30); and 5) with God at Peniel (v. 28).

MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Ge 32:28). Thomas Nelson Publishers.

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Ver. 28. And He said, Thy name shall be called no more Jacob, but Israel; for as a prince hast thou power with God and with men, and hast prevailed.—Jacob the prince:—
Some surprise may be felt at first at the term prince being applied to the patriarch Jacob; for whatever good qualities distinguish his character, we hardly regard him as possessing princely ones. He has the quiet virtues of resignation, meekness and caution, but we hardly attribute to him that spirit and mettle, that vigorous temper and fire, which belong to the princely character. Yet when we consider Jacob we find that he had virtues which lie at the foundation of the royal and grand form of human character.
I. His patience was a princely virtue. How patiently he bore the long delays in Laban’s service! the plots of his sons, Simeon and Levi! We sometimes think of patience as the virtue of the weak, the sufferer, the inferior. Yet a great prime minister of England, when asked what was the most important virtue for a prime minister, gave this answer, “Patience is the first, patience is the second, patience is the third.”
II. Hopefulness was another of Jacob’s regal virtues. He looked forward with trust and confidence to the future; he believed firmly in God’s promises. His was a religious spirit; the religious mind is sustained by hope. “I have waited for Thy salvation, O Lord,” he says in his last address, when he summed up the purpose of his life. He had waited, but never ceased to hope; the Divine reward had always been before him.
III. But it was in prayer specially that Jacob showed his princely character. What a nobility is attributed to prayer in this episode of Jacob’s life! What a description the text gives us of the royal attributes of prayer—that it sets in motion the sovereign agency which settles all human events! (J. B. Mozley, D.D.)
Jacob’s twofold name and nature:—
I. The very twofold name of Jacob and of Israel is but the symbol of the blending of contradictions in Jacob’s character. A strange paradox—the hero of faith, and the quick, sharp-witted schemer.
II. The character of Jacob is a form which is to be found among the Gentiles no less than among the Jews. There are in our days prudential vices, marring what would otherwise be worthy of all praise. And that which makes them most formidable is that they are the cleaving, besetting temptations of the religious temperament.

1. Untruthfulness—the want of perfect sincerity and frankness.
2. Thinking much of ease and comfort, and shrinking from hardship and danger.
   III. The religious temperament, with all its faults, may pass into the the matured holiness of him who is not religious only, but godly. How the work is to be done “thou knowest not now, but thou shalt know hereafter,” when thou too hast wrestled with the angel and hast become a prince with God. (Dean Plumptre.)
   Jacob’s new name:—
   I. EVERY SOUL NEEDS THE NEW NAME.
   II. EVERY ONE MAY HAVE THE NEW NAME.
   III. EVERY ONE MUST SECURE THE NEW NAME AS JACOB DID.
3. By repentance.
4. By faith. (T. J. Holmes.)
   The new man:—
   I. THE SYMBOL OF THE NEW LIFE. He was no longer to be called Jacob, but Israel. In this change of name was intimated an entire change of character. He was sent back in recollection over the years to the time when he had been a wicked man; and then he was sent forward in anticipation across the years, under the command that he should begin a fresh career. From that night onward, he was to leave off his worldly cunning, and surrender his craft. He must become a new man, and, above all, a true man. His early and continuous sins might now be forgiven; but he must lead an altered life.
   II. THE REACH TO WHICH THIS NEW LIFE EXTENDS.
5. When once a believer is truly in Christ, his standing with God is entirely changed. Every barrier is broken down. God’s displeasure is over, and man’s enmity is ended.
6. Not only in state but in character is the true believer a new man. If he be in Christ, he will grow assuredly to resemble Christ.
7. The new creation of a believer in Christ extends even to his experience, as well as to his state and character.
   (1) Confidence.
   (2) Freedom.
   (3) Contentment. (C. S. Robinson, D.D.)
   Israel; or, Jacob at Penuel:—
   I. THAT GOD MANIFESTS HIMSELF FOE THE COMFORT AND PROTECTION OF THOSE WHO TRUST IN HIM ACCORDING TO THEIR NEED (2 Kings 6:17; Psa. 46:1; Acts 27:23, 24).
   II. WHAT COWARDS A GUILTY CONSCIENCE MAKES OF US ALL.
   III. THE TRANSFORMING POWER OF PRAYER.
   Mark:
8. The kind forbearance and long-suffering patience of God.
9. The purpose of God concerning us. (A. F. Joscelyne, B.A.)
   Power with God:—
   I. WHAT THIS POWER CANNOT BE.
10. Cannot be physical force.
11. Cannot be mental energy.
12. Cannot be magical.
13. Cannot be meritorious.
14. Cannot be independent.
    II. WHENCE THIS POWER PROCEEDS.
15. It arises from the Lord’s nature. His goodness and tenderness are excited by the sight of our sorrow and weakness.
16. It comes out of God’s promise (Isa. 43:26).
17. It springs out of the relationships of grace.
18. It grows out of the Lord’s previous acts. Each blessing draws on another, like links of a chain.
    III. HOW CAN IT BE EXERCISED.
19. There must be a deep sense of weakness (2 Cor. 12:10).
20. There must be simple faith in the goodness of the Lord (John 14:12).
21. There must be earnest obedience to His will (John 9:31).
22. There must be fixed resolve (ver.26).
23. With this must be blended importunity (ver.24).
24. The whole heart must be poured out (Hosea 12:4).
25. Increased weakness must not make us cease (Isa. 33:23).
    IV. TO WHAT USE THIS POWER MAY BE TURNED.
26. For ourselves.
    (1) For our own deliverance from special trial.
    (2) An honourable preferment.
    (3) Our future comfort, strength, and growth, when, like Jacob, we are called to successive trials
27. For others. Jacob’s wives and children were preserved, and Esau’s heart was softened. If we had more power with God, we should have a happier influence among our relatives. (C. H. Spurgeon.)
    Power with God:—
    What is power with God? Knowledge of God in Christ, as revealed in the Scriptures, forms the basis of all power with God.
    I. HOW DID JACOB OBTAIN THIS KNOWLEDGE OF GOD? In two ways—
28. By the instrumentality of pious parents. Isaac and Rebecca were the most Godly couple of the Old Testament families. They taught Jacob the first principles of, and the parental character of God; His wisdom, love, and power.
29. By a direct revelation of God’s loving kindness to him in a time of great distress.
    II. POWER WITH GOD IS THE RIGHT APPLICATION OF THE KNOWLEDGE OF GOD IN CHRIST AT THE RIGHT TIME, IN THE USE OF RIGHT MEANS TO ACCOMPLISH THE RIGHT END.
30. A crisis in the life of Jacob had arrived. A fearful episode in his life is revealed in the words, “And Jacob sent messengers before him to Esau his brother,” &c. (Gen. 32:3, 4, 5, 6). Jacob wisely flies to God in prayer. In this crisis he makes a right application of his knowledge.
31. Jacob uses successful means to appease his brother’s wrath. Knowledge of God in the Covenant of Grace by Jesus Christ, contains the knowledge of man. The greater includes the less.
32. Jacob uses the right means to secure the blessing of God. Power with God is knowledge of God applied by faith until the end is accomplished. (J. Brewster.)
    The proper design and influence of prayer:—
    Both the letter and spirit of the text suggest this general observation:
    I. THAT IT IS THE DESIGN OF PRAYER TO MOVE GOD TO BESTOW MERCY. This will appear if we consider—
33. That prayer properly and essentially consists in pleading. Though it may be divided into distinct parts or branches, yet all these ultimately unite and centre in supplication. In adoration, confession, petition, and thanksgiving, we ultimately plead for Divine mercy.
34. It appears from the prayers of good men, which are recorded in scripture, that they meant to move God to grant their petitions.
35. The friends of God are urged to pray with fervency and importunity, in order to make the Divine compassion.
36. That the prayers of good men have actually prevailed upon God to grant great and signal favours.
    II. But now some may be ready to ask, How CAN THIS BE? How can prayer have the least influence to move the heart of God, who is of one mind, and with whom there is no variableness, nor shadow of turning?
37. Here we ought to consider, in the first place, that the prayers of good men are proper reasons why an infinitely wise and good being should grant their requests.
38. We ought to consider, in the next place, that though God formed all his purposes from eternity, yet he formed them in the view of all the pious petitions which should ever be presented to Him, and gave to these petitions all the weight that they deserved, in fixing his determinations.
39. This leads us, in the last place, to consider pious prayers as the proper means of bringing about the events with which they are connected in the Divine purpose. Though God is able to work without means, yet He has been pleased to adopt means into His plan of operation.
    III. IMPROVEMENT.
40. If it be the design of prayer to move God to bestow temporal and spiritual favours, then there is a propriety in praying for others, as well as for ourselves.
41. We are led to conclude from what has been said upon this subject, that we have as fair an opportunity of obtaining Divine favours, as if God were to form His determinations at the time we present our petitions. For God has determined, from eternity, to hear every prayer that ought to be heard.
42. We learn the propriety of praying for future, as well as for present blessings.
43. It appears from what has been said, that saints are in a safe and happy condition. They enjoy the benefit of the prayers of all the people of God.
44. This subject may remind sinners of what they have to fear from the prayers of saints. Their united supplications for the honour of God, the accomplishment of His designs, and the overthrow of all His incorrigible enemies, forebode terrible and eternal evils to impenitent sinners.
45. Since prayer has such a prevailing influence upon the heart of the Deity, saints have great encouragement to abound in this duty. They are formed for this devout and holy exercise. Having become the children of God, they possess the spirit of adoption, which is the spirit of grace and supplication. (N. Emmons, D.D.)
    What is our name?—
    He is asking us to-day as He asked Jacob, “What is thy name?” For when God asks, “What is thy name?” He means, “What is it that lies behind the name, that is really thee?” And Jacob had grace and honesty at last to own up and say, “Oh, unknown wrestler! my name is trick and quirk and cunning. My name is Jacob. My name is craft, my name is cunning.” He owned up at last: “I am of the earth, earthy. My name is Jacob—Supplanter.” My brother, what is your name? After bearing a Christian profession; after, it may be, being an office-bearer in God’s house for twenty or forty years, the great God with whom we have to do comes in mercy to-day simply because perhaps we are soon to get to heaven, and we need a lot to make us ready; we need a lot yet to make us ready. God has to come to you this morning with my lips, and says: “What is thy name?” If you tell the truth you will say: “My name is Jacob.” You will say, “My name is money, my name is cent. per cent., my name is profit—my very name is that, O God. My name is moderation and religion. O God, dost Thou ask my name? My name is lust. Right down at bottom that wriggling thing is me My name is lust, uncleanness, vileness. I have kept it in; I have veneered it over; but I admit to-day that, that is me. This is the one thing in me. It is my name.” “What is thy name? What is at bottom in us, that is us? What is it?” How few of us can say honestly, “My name, O God, is religion; my name is settled principle; my name is candour, openness, honesty, sincerity. My name is singleness of heart, childlike simplicity.” What is our name? I cannot give all the names. It is not the actual Johns and Roberts that were named over us here in baptism. Jacob’s name was a name of significance; and God gives us all a significant name, and He is asking us to-day, “What is your name? What is it?” Oh, let us be honest and tell Him. I know mine. You could stand up in this church, and in one sentence could tell this meeting what” is your prevailing characteristic. Young girl, young woman, you can stand up before God and say, “My name is frivolity. That is my prevailing characteristic. I come to church on Sunday, but the thing that engrosses and consumes me is a ball and a dance and the theatre. That is my name. That sets my whole soul abounding and a-pulsing.” With some of us, our whole creed is just a determination not to yield ourselves utterly unto God, but to keep on the safe side. What is your name? Ananias is the name for some, and Sapphira is the true name for others. It was not a nice name. It may be that Jacob’s swarthy cheek got a little swarthier even in the darkness, as he said, “Supplanter is my name. I am a wrestler, I depend on cunning, I call on God even occasionally, to help my cunning. I use religion for a cloak for my cunning.” My name, in Thy sight, and with shame I confess it, my name is double-tongue, or facing-both-ways. (J. McNeill.)
    The new name:—
    I. THE CIRCUMSTANCES OF THE EVENT. It will occur to our recollection that, after the intimation of Esau’s approach, Jacob had almost immediately addressed himself to the duty of prayer, and that he had earnestly sought deliverance from the threatening danger; but he had as yet received no favourable answer. He remained still in suspense, and in the anxious exercise of faith upon the promise of his Divine protector. His previous experience seems to have consecrated to him the shades of night. It was during the night that God appeared to him at Bethel. It was in a dream at night that he received the instruction to depart from Syria. A degree of obscurity hangs over the passage, from the difficulty of affixing a meaning satisfactorily to the word which we translate wrestled, and which implies intense occupation and effort; yet upon the whole, the general statement seems to render it unequivocal, that on this occasion a bodily struggle did actually take place. It was, however, at the same time, a contest in which the chief interest lay in the spiritual blessing to be obtained. The external effort for victory was evidently in Jacob’s mind intimately associated with the deliverance that he was then seeking by prayer. And with the external wrestling to detain this nocturnal visitant, Jacob still continued the ardent pleading of his soul for the indulgence of his request. Jacob evidently regarded them as being one and the same. And the prophet Hosea confirms this view of the case when he tells us (in chap. 12) that “Jacob had power over the angel and prevailed”; that “he wept and made supplication unto him”; a passage which brings the spiritual object prominently forward, and excludes the idea of a contention of mere muscular strength. Probably the appearance of a human form, on these occasions of revelation, was at this time new to Jacob. It appears, however, to have given him a peculiar encouragement. Where was the created frame that would not instantly crumble into its original nothingness, if, for one instant, it was placed in the attitude of resistance against Him who is “a consuming fire?” But the terrors of the Godhead were veiled in humanity. It was a man that appeared to Jacob. The sequel of the history ascertains, beyond a doubt, the Divine character of the person who appeared to Jacob.
    II. THE DOCTRINE WHICH WE MAY GATHER FROM IT. Viewed in this light, the doctrine which this event inculcates on the Church of God is—the permitted prevalency of the prayer of man with God, through the mystery of the incarnation of His eternal Son.
    III. THE DUTIES WHICH THIS EVENT INCULCATES.
46. It teaches gratitude. It becomes us to be thankful. It is indeed an unspeakable mercy that God has vouchsafed to provide so graciously for the approach of our guilty race to Himself.
47. A second duty inculcated by this event is humility. If you know yourselves you will be ashamed of the history of your closets; and many an humbling memento will teach you that if ever you prevailed at the throne of God, it was not because you were worthy, but because that throne was the throne of grace.
48. Observe, thirdly, the duty which this passage inculcates of seeking God earnestly. It is vain to offer to God that listless, heartless service, which too frequently constitutes the whole of a Christian’s devotions.
49. Learn, fourthly, the duty of persevering importunity in prayer.
50. But, lastly, a word is due to those who have never yet thought seriously of prayer. How energetically a case like this speaks to you. (E. Craig.)
    Jacob and Israel:—
    Before this time, he had been Jacob, the worker with wiles, who supplanted his brother, and met his foes with duplicity and astuteness like their own. He had been mainly of the earth, earthy. But that solemn hour had led him into the presence chamber, the old craft had been mortally wounded, he had seen some glimpse of God as his friend, whose presence was not “awful,” as he had thought it long ago, nor enigmatical and threatening, as he had at first deemed it that night, but the fountain of blessing, and the one thing needful. A man who has once learned that lesson, though imperfectly, has passed into a purer region, and left behind him his old crookednesses. He has learned to pray, not as before, prayers for mere deliverance from Esau and the like, but his whole being has gone out in yearning for the continual nearness of his mysterious antagonist—friend. So, though still the old nature remains, its power is broken, and he is a new creature. Therefore he needs a new name, and gets it from Him who can name men, because He sees the heart’s depths, and because He has the right over them. To impose a name is the sign of authority, possession, insight into character. The change of name indicates a new epoch in a life, or a transformation of the inner man. The meaning of “Israel” is “He (who) strives with God”; and the reason for its being conferred is more accurately given by the Revised version, which translates, “For thou hast striven with God and with men,” than in the Authorized rendering. His victory with God involved the certainty of his power with men. All his life he had been trying to get the advantage of them, and to conquer them, not by spear and sword, but by his brains. But now the true way to true sway among men is opened to him. All men are the servants of the servant and the friend of God. He who has the ear of the emperor is master of many men. Jacob is not always called Israel in his subsequent history. His new name was a name of character and of spiritual standing, and that might fluctuate, and the old self resume its power; so he is still called by the former appellation, just as, at certain points in his life, the apostle forfeits the right to be “Peter,” and has to hear from Christ’s lips the old name, the use of which is more poignant than many reproachful words—“Simon, Simon, behold, Satan hath desired to have you.” But in the last death-bed scene, when the patriarch lifted himself in his bed, and with prophetic dignity pronounced his parting benediction on Joseph’s sons, the new name re-appears with solemn pathos. That name was transmitted to his descendants, and has passed over to the company of believing men, who have been overcome by God, and have prevailed with God. It is a charter and a promise. It is a stringent reminder of duty and a lofty ideal. A true Christian is an “Israel.” His office is to wrestle with God. (A. Maclaren, D.D.)
    Power in prayer:—
    Jacob, though a man, a single man, a travelling man, a tired man, yea, though a worm, that is easily crushed and trodden under foot, and no man (Isa. 41:14), yet in private prayer he is so potent that he overcomes the Omnipotent God; he is so mighty, that he overcomes the Almighty. (Thomas Brooks.)
    Successful importunity:—
    A stern father has been conquered by a tear in the eye of his daughter. An unwilling heart has relented and bestowed an alms at the sight of the disappointment caused by a refusal. Sorrow constrains to pity. When importunity takes the hand of grief, and the two go together to the gate of mercy, it opens of its own accord. Sincerity, earnestness, perseverance, confidence, and expectancy are all potent instruments of power with God.
    God yields to importunity:—
    How often have I seen a little child throw its arms around its father’s neck, and win, by kisses and importunities and tears, what had else been refused. Who has not yielded to importunity, even when a dumb animal looked up in our face with suppliant eyes for food? Is God less pitiful than we? (T. Guthrie.)
    A praying prince:—
    In a certain town (says the Rev. Mr. Finney), there had been no revival for many years; the church was nearly run out, the youth were all unconverted, and desolation reigned unbroken. There lived in a retired part of the town an aged man, a blacksmith by trade, and of so stammering a tongue that it was painful to hear him speak. On one Friday, as he was at work in his shop alone, his mind became greatly exercised about the state of the church, and of the impenitent. His agony became so great that he was induced to lay aside his work, lock the shop door, and spend the afternoon in prayer. He prevailed, and on the Sabbath called in the minister and desired him to appoint a conference meeting. After some hesitation, the minister consented, observing, however, that he feared but few would attend. He appointed it the same evening, at a large private house. When evening came, more assembled than could be accommodated in the house. All were silent for a time, until one sinner broke out in tears, and said, if any one could pray, he begged him to pray for him. Another followed, and another, and still another, until it was found that persons from every quarter of the town were under deep convictions. And what was remarkable, was that they all dated their conviction at the hour when the old man was praying in his shop. A powerful revival followed. Then this old stammering man prevailed, and as a prince, had power with God.
    Power with God:—
    The mightiest man on earth is the man who has most power with God. For God is almighty, and man is omnipotent for the accomplishment of His purpose when he has the promise of all needed help from the Most High. The hiding of the power which determines the destiny of nations is not in the cabinets of kings or the heavy battalions of war, but in the closets of praying men, who have been raised by faith to the exalted rank of princes with God. The conflict which gained the greatest victory for Scotland, and gave her such freedom and intelligence as she enjoys to-day, did not originate in Holyrood Palace, nor was it waged upon the high places of the field, but in the solitary chamber of the man who prayed all night, crying in the agony and desperation of faith, “Give me Scotland or I die.” (D. March, D.D.)
    The conflict and its result:—
    I. THE CONFLICT, AND—
    II. ITS RESULT. “Thou hast power with God,” said He who had wrestled the whole night with Jacob. Unequal conflict! God against man! Unheard of, incredible result! The man overcomes! Jacob now learnt with whom he had had to do—not with a foe, but with his best Friend. How is the soul astonished, when at the end of the darkest paths, in which it was inclined to think that God had in wrath forgotten to be merciful, and to say, “Is His mercy clean gone for ever?” it perceives in these very paths the most striking condescension of the Lord, and the greatest kindness in a guidance which seemed only to aim at its destruction. Then indeed a wonderful and glorious morning dawns. He wrestled with God. God, therefore, seemed in some respects not to be for him, but against him. God seemed not to be for him; for why was it otherwise with him with regard to Esau than it had been with regard to Laban? Why did fear obtain such possession of his mind without his being able to defend himself against it? Why did it not depart at his humble prayer and thanksgiving? If God intended to do him good, why did He expose him to so much danger—and he at the same time so defenceless? If He loved him, why did He ask him to let Him go? And why did He put him so entirely to shame? The Lord, however, seemed to be entirely against Jacob; against him with words; for He must have said bitter things to him, otherwise why did he weep, as Hosea informs us? He must have reproached, reproved, rejected, and threatened him; otherwise why did he entreat Him? It did not rest in mere words: actions are added to them. He increases Jacob’s distress by wrestling with him, and that so violently that Jacob, according to the expression of Hosea, is obliged to resist with all his might. He chooses for this purpose the night, a season the most appalling of all; and the period when Jacob’s distress had, besides that, reached a terrific height, and when his fear was great. By the dislocation of his thigh He deprived him of all strength, and rendered it impossible for him to continue the conflict, although the ceasing from it was equally impossible. He caused him pain. He casts him, as it were, defenceless before his enemy by making escape impracticable. Jacob therefore found it necessary to defend himself, and to strive against his adversary, be He who He might. And the Lord bears him witness that he had struggled with God and had prevailed. With God? How wonderful! What!—does God act in such a manner with men? Does He so degrade Himself as to wrestle with a man—as man against man? It is not credible! Not credible? Thou shalt see still greater and more unaccountable things than these. How wilt thou believe the latter if the former are incredible to thee? Go to Bethlehem; there thou wilt find Him lying in a manger as a little needy infant. Go to Jerusalem; there thou wilt see Him in the hands of the wicked, who nail Him to the cross; there thou wilt behold Him crucified between two malefactors, hear Him complain of being forsaken of God, see Him die, and witness His interment. What sayest thou to these astonishing mysteries? If thou canst not believe the less, how will it be with the greater? Jacob wrestled with God first with the exertion of all his powers, in the most determined struggle, as long as he felt any power in himself; but this only served to convince him that we do not gain the prize by our own efforts and that the kingdom of peace is not taken by violence. This mode of wrestling was rendered impracticable to him since he was deprived of the requisite power for it by the dislocation of his thigh. The conflict was now obliged to be continued in an entirely different manner—that is, by a passive conduct which the circumstances pointed out. The paralyzed combatant had no alternative than that of casting himself into the arms of Him who had thus disabled him, and, instead of exerting himself, to let himself be carried; in other words—instead of caring for himself, to cast his burden upon the Lord—to believe, and to turn from the law to the gospel. But why did God enter into such a conflict with Jacob?
51. Because it pleased Him.
52. To give a particular proof of His condescension, how minutely He concerns Himself about His people.
53. It serves also as a representation to others of the ways by which the Lord may lead them in a similar manner to Jacob. It is true the Lord will scarcely think it needful to enter into a bodily conflict with any one, although He is able, and really does, exercise His children by temporal occurrences. There are instances in which, from the time the individual was converted to God success no longer attends him, but sicknesses or misfortunes befal himself or his family; nay, it may even be the case that he himself is deprived of his natural ability to take charge of his affairs, and they fall into confusion, however much he may exert himself and however cautiously he may act, so that even in natural things he is put to shame. Generally speaking, those to whom the Lord is willing to manifest Himself more intimately, as He did to Jacob, experience many trials and much adversity for a period; and at length an Esau stands in their way who threatens them with destruction—nay, not only an Esau, but the Lord Himself. They are brought low in themselves that the Lord may be magnified. They desire to be holy, strong, righteous, wise, believing, and good; they pray and labour as much as possible; but instead of advancing forward they go back. They increasingly exert themselves like Jacob, but only dislocate their limbs the more. Whatever they lay hold of eludes their grasp; what they seek they do not obtain. Jesus makes sinners of them without mercy, and their sin appears extremely sinful to them by means of the commandment, however much they may moan and groan on account of it. At length their very hip is dislocated; they can no longer maintain their former footing, and nothing is left them but to yield themselves to the Son of God at discretion, and creep, as chickens, under His expanded wings. O glorious result, but highly disagreeable path to nature, to which nothing is left, and to which nothing ought to be left! Here it is manifest that the mystery of godliness is great. But what was the result of the conflict? It is described in the unparalleled words, “Thou hast had power with God, and hast prevailed.” Jacob therefore, gained the victory over God; nay, he gained it of necessity. And why? God could not strive with him as the Almighty, or as the Holy One, because He had bound His own hands by His truth and by His promise, “I will do thee good.” God had rendered it impossible for Him to strive with Jacob in such a manner as would have resulted in his ruin. This would have been at complete variance with His truth, the thoughts of peace He had towards him, and with the whole contents of the covenant of grace, as well as the spiritual espousals of the Lord with His Church. He could, therefore, only strive against him in love, and do him no further injury than the glory of God and Jacob’s salvation necessarily required. Under these circumstances, therefore, Jacob could not fail to succeed. He saves sinners and justifies the ungodly. Now, since He has said this Himself, He cannot treat those who are sinners and ungodly in any other manner. “As a prince thou hast had power with God.” Wherein consisted his princely conduct? He was sincere, and did not wish to appear before God better than he really was. He confessed his sins by frankly owning that he was afraid. He believed the word which the Lord had spoken. (D. C. Krummacher.)
    Jacob at Penuel; or, the interpretation of life:—
    I. Jacob had at Penuel the mystery of his past life interpreted to him. His miseries and hardships were in consequence of his mingling fraud and treachery with his Divinely-ordered destiny. Had he never fallen into crooked ways, he had never halted on his thigh.
    II. Jacob had at Peniel the secret of true life interpreted to him. An attitude of supplication and submission, rather than resistance. Human ends are best achieved by Divine assistance.
    III. Jacob at Penuel had the highest type of human life revealed to him. He feels himself brought into more immediate personal relations with God at Peniel, than when visited by the Angels of God at Bethel. So higher subjects occupy his thoughts. And his desires are now elevated and enlarged. (W. Roberts.)
    The changed name:—
    There is one result of this change of name, which is familiar to us all, and will continue to the end of time: the descendants of the patriarch Jacob became known as the Children of Israel. My text, in this connection, shows the origin of the change. Jacob was a man of prayer. It was good for him to draw near to God; and surely God drew near to him this memorable night. In the likeness of a man He approached, “and wrestled with Jacob until the breaking of the day.” It was an age of figures and emblems; things physical were used to denote things spiritual; and doubtless, in this midnight conflict, Jacob’s prayerfulness was tried. And how does he stand the test? The Divine wrestler prevailed not against him—Jacob’s faith was not weakened by the protraction of the struggle. Here is a model for us—a model of closeness of communion, of unwavering confidence, of pious importunity in prayer. And if a model, what an encouragement! The change of name. Observe his first name—Jacob. This is a word which conveys no favourable omen; it means “supplanter”—“one taking hold of the heel”—“a layer of snares.” It suggests a very faulty character. A man who is ready to descend to petty shifts and crafty stratagems, in order to gain some personal advantage, can never be ranked with the loftiest of his fellows. Jacob, the supplanter does not show to advantage besides Daniel, or beside his own son, Joseph. But now observe his second name Israel. What a difference of meaning—“a prince of God.” The difference between the two names is immense; so that it is difficult to imagine how both could belong to one man. For here is a prince of loftiest creation—other titles are bestowed by earthly sovereigns, but this by the King of kings.
54. It is a title implying the loftiest service. Some royal commissions are of doubtful dignity, but this is given by One “glorious in holiness.”
55. It implies the loftiest communion. A prince has access to the throne at times when others are debarred. A “prince of God” is one who holds intimate fellowship with Jehovah.
56. It implies, also, the loftiest influence. All ranks look up to the prince. So, O Israel, shall all people look up to thee. And why this change? It was the reward of faith in God; “as a prince hast thou power with God and with men, and hast prevailed.” The blessing Isaac gave him, he got by fraud; but this which God gives him, he got by faith. Brother, what is your first name? What does God call you in your unregenerate state? Names that you might well blush to bear; names that your natural pride can hardly tolerate to listen to; names which often perhaps awake your anger and your enmity! Listen! for it is God that speaks. He calls you names of complaint, of reproach, of threatening. He calls you unmindful, unjust, ungrateful; calls you foolish, depraved, corrupt; earthly, sensual, devilish; a child of wrath and heir of perdition. These, and such as these, are the names you bear. And, O my brother! these names are more than names—they denote facts; they express realities! What complacency can you have, then, in your degenerate state? how bear to reflect on the being that you are? One might fancy that Jacob never thought on the meaning of his first name without being ashamed! and can you think of the names that belong to you without burning shame? But is it not possible to change your name? Must you always go about with the brand on your brow? Read this sacred book and see! Here I find the record of not a few whose names God changed. And the change—O how marvellous! They were sinners against God—now they are called Saints of God. They were condemned—but are now justified; pronounced guilty—but are now declared righteous. They were once rebels—they are now subjects, servants, friends. “They are called God’s people, that were not God’s people; and those beloved, that were not beloved.” Nay, brethren, there are dearer titles still—titles which admit them into God’s family, and permit them to share His glory. And it is no mockery to say that these are given to the same persons who once bore those hard and repellent names. The monarch’s sword has been laid on the shoulder—or rather, instead of the sword, the “golden sceptre” of Divine favour; and the name has been declared changed. Down, child of wrath—Rise, child of God! Down, heir of perdition—Rise, heir of heaven! It is this that has moved the wonder and fired the praise of multitudes gone before us. “Behold, what manner of love the Father hath bestowed upon us, that we should be called the children of God.” “And if children, then heirs; heirs of God, and joint-heirs with Christ.” How has this change been brought about? By faith in God! Taking Him at His word—meeting Him as He approaches—laying hold of His strength—and resolving not to let Him go until He bless you! (F. Tucker, B.A.)
    Love the true interpreter:—
    There is no such thing as interpreting the will of God unless we have in us the spirit of children. What is the spirit of children? Love—confidence. If a man comes to the interpretation of adverse or of fortunate events in the spirit of pride, he will never know their meaning. God locks up His best blessings, but gives to every man a key wherewith to open the lock. One man takes his key, and goes up to the lock and tries to unlock it; but his key will not fit; it will not go in, because it is pride that he has been trying to unlock with. Another man says, “Let me try my key.” He takes vanity; but he finds that vanity will not unlock the door of Divine Providence and reveal the secrets that are within. Another man comes up with the key of wilful selfishness. His key is three times as big as the keyhole, and he can’t get in. They all fail to unlock the door, and go away. By and by another man comes. He puts his key to the lock, it slides in; there is not a ward that it does not touch; the bolt slides back without a sound, and the door swings open. He knows the secret. He comes in the spirit of love, obedience, and resignation, and to him God’s will is revealed. Pride could not open the door; vanity could not open it; selfishness could not open it: love could open it. (H. W. Beecher.)
    Power of young men:—
    Ah! young men, what power you have! I remember reading in a fairy-tale that a whole city was in one night changed into stone. There stood a war horse, with nostrils distended, caparisoned for the battle. There stood the warrior, with his stone hand on the cold mane of that petrified horse. All is still, lifeless, death-like, silent. Then the trumpet’s blast is heard ringing through the clear atmosphere; the warrior leaps upon his steed; the horse utters the war-neigh, and starts forth to battle; and the warrior, with his lance in rest, rides on to victory. Now, young men, put the trumpet to your lips, blow a blast that shall wake the dead stocks and stones, and on, on—upward to victory over all evil habits and evil influences surrounding you. (J. B. Gough.)
    Prevailing prayer:—
    A little more than two centuries ago a thoroughly devoted English minister was full of anxiety in view of the dangers that threatened many of the seamen who belonged to his parish. They were about to engage in a fearful battle with the French, and be exposed to all the perils of the fight. His heart yearning over them, he calls together his people, and appoints a day of fasting and prayer, that the shield of the Almighty might be thrown before them in the day of battle. It is said the good man wrestled in prayer as in an agony, that the seamen might be preserved in the hour of danger. When the battle was over, it was found that John Flavel too had wrestled with the angel; that he was a prince with God, and had prevailed. His prayers were a wall of defence round about those for whom he pleaded. Not a single sailor from Dartmouth was lost, though many of them were in the hottest of the fight. If the real history of many a soldier in our fearful civil war were written, it would doubtless be found that he came forth unscathed because defended by the believing prayers of a Christian wife, mother, or sister.

Exell, J. S. (n.d.). The Biblical Illustrator: Genesis (Vol. 2, pp. 299–306). James Nisbet & Co.

Wrestling with God | Key Life

Jacob was on his way back to Canaan with his wives, children, and all his possessions. During the years he’d been away, Jacob had become prosperous. This was a considerable company of people and livestock.

Soon, he would have to face his brother Esau, and that was potentially a problem. Years before, Jacob had defrauded his brother. The last time he’d seen him, Esau said he hated him and intended to kill him (Gen. 27:41). Fearing his brother might still hold a grudge, Jacob was afraid for himself and his family.

He sent messengers ahead to warn Esau that he was coming. And he sent generous gifts with the messengers, hoping to placate his brother in case he was still angry.

Then the messengers returned. “Your brother is coming to meet you,” they said. “And he’s bringing four hundred men with him” (Gen. 32:6).

Fearing the worst, Jacob divided his family, servants, and animals into two groups and sent them in different directions. “If Esau attacks one group,” he thought, “perhaps the other will escape.” That night, he waited alone to meet Esau (Gen. 32:24).

Earlier, he had prayed, “Please deliver me from my brother, from the hand of Esau, for I fear him, that he may come and attack me, the mothers with the children. But you said, ‘I will surely do you good, and make your offspring as the sand of the sea, which cannot be numbered for multitude’” (Gen. 32:11-12).

Jacob was having a dark night of the soul, wrestling with the memory of his past sins, trying to understand God’s promises, and fearing what lay ahead. As he waited, a man appeared and wrestled with him.

One commentary said, “This mysterious Man was a theophany, a visible (and in this case, tangible) manifestation of the God who is intrinsically invisible, the Angel of the Lord. The Lord unexpectedly initiated the match.” During the match, he touched Jacob’s hip socket, causing his hip to be dislocated.

As the day began to break, the man said, “Let me go!”

“I will not let you go unless you bless me,” Jacob replied.

“What is your name?”

“Jacob,” he said. Jacob, which means “supplanter,” because he spent his life using cunning and deception to obtain his brother’s birthright and blessing, as well as his uncle’s wealth.

“No longer shall you be called Jacob,” the man said. “Now you’ll be called Israel (which means strive with God), because you have striven with God and prevailed” (Gen. 32: 26-28).

It was then that Jacob realized the mysterious man with whom he had wrestled was God, and he said, “I have seen God face to face” (Gen. 32:30).

Why the name change? According to the commentary, it showed that Jacob had matured in his faith.

Faith is a gift from God, given by grace. None of us can believe or mature in our belief without the gracious intervention and assistance of God.

But growing in our faith is also something for which we must strive.

Jesus said, “Make every effort to enter through the narrow door, because many, I tell you, will try to enter and will not be able to” (Luke 13:24).

Paul said, “Let us therefore make every effort to do what leads to peace and to mutual edification” (Romans 14:19) and “Make every effort to keep the unity of the Spirit through the bond of peace” (Ephesians 4:3).

The author of Hebrews said, “Let us, therefore, make every effort to enter that rest, so that no one will perish by following their example of disobedience” (Hebrews 4:11) and “Make every effort to live in peace with everyone and to be holy; without holiness no one will see the Lord” (Hebrews 12:14).

Finally, Peter said, “For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, mutual affection; and to mutual affection, love. For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ” (1 Peter 1:5-8).

If we are to mature in our faith, we must make every effort, or strive with all our might, to do so. Growing in faith requires wrestling —wrestling with ourselves, wrestling with the world, the flesh, and the devil, and, at times, wrestling with God as He does His refining work in us.

Jacob’s story teaches us something else about striving to mature our faith, about wrestling for God’s blessing: sometimes it will only come through pain.

Jacob’s hip was dislocated, and he limped the rest of his life. In Hebrews 11, we see Jacob at the end of his life, bowed over the head of his staff in worship. He still needed a staff to walk with. The blessing he had received from God came through the pain of a lifelong injury.

Think of Joni Erickson Tada. The accident that broke her neck and left her paralyzed was not a good thing. But Joni has often said that through that tragedy her faith was deepened, and God opened a door to a lifetime of fruitful ministry.

It is often through disappointments and pain that we meet the Lord and experience our richest blessings.

Finally, we should remember that the greater Jacob, Jesus, also went through a dark night of the soul where he wrestled with God.

In the Garden, he prayed with great drops of blood that he be spared the cup of God’s wrath. But it was the Father’s will that Jesus drink that cup and endure the wrath that should be poured out on our sin. On the cross, he was denied the blessing of God so that we could be blessed. He was abandoned and rejected by the Father so that we could be adopted and eternally welcomed and blessed. Let us look to Jesus with thanksgiving while we strive with all our might to mature in our faith, all the while giving glory to God and enjoying his blessings.

The post Wrestling with God appeared first on Key Life.

JANUARY 22.—MORNING. [Or February 12.] “A righteous man hateth lying.”

GENESIS 27:1–5; 17–29

AND it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said unto him, My son: and he said unto him, Behold, here am I.
2, 3, 4 And he said, Behold now, I am old, I know not the day of my death: Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison; And make me savoury meat, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die.
5 And Rebekah heard when Isaac spake to Esau his son. And Esau went to the field to hunt for venison, and to bring it.
When Rebekah heard this she determined to obtain the blessing for her favourite son Jacob by a crafty stratagem. She prepared two kids of goats in a savoury manner, dressed Jacob in Esau’s clothes, put skins upon his hands and neck that he might appear to be hairy like his brother, and sent him in to deceive his father.
17, 18 And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob. And he came unto his father, and said, My father: and he said, Here am I; who art thou, my son?
19 And Jacob said unto his father, I am Esau thy first-born; I have done according as thou badest me: arise, I pray thee, sit and eat of my venison, that thy soul may bless me.
20 And Isaac said unto his son, How is it that thou hast found it so quickly, my son? And he said, Because the LORD thy God brought it to me. (When we begin to sin we go from bad to worse. It was base enough of Jacob to utter so many falsehoods, but to bring in the Lord God of his father to give them the appearance of truth, was much worse.)
21 And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not.
22 And Jacob went near unto Isaac his father; and he felt him, and said, The voice is Jacob’s voice, but the hands are the hands of Esau.
23 And he discerned him not, because his hands were hairy, as his brother Esau’s hands: so he blessed him.
24 And he said, Art thou my very son Esau? and he said, I am. (Thus Jacob persisted in his falsehood. This narrative shows us the truthfulness of God’s word, since it does not conceal the faults of its most eminent saints. Had the Old Testament been a cunningly devised fable, it would never have exhibited the great progenitor of the twelve tribes in so sorry a light.)
25 And he said, Bring it near to me, and I will eat of my son’s venison, that my soul may bless thee. And he brought it near to him, and he did eat: and he brought him wine, and he drank. (Isaac did not seek counsel of the Lord, hence his mistake. By this he was punished for his ill-placed partiality to Esau, for it was very unworthy of the patriarch to prefer his profanc son “because he did eat of his venison.”)
26 And his father Isaac said unto him, Come near now, and kiss me, my son.
27 And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son is as the smell of a field which the LORD hath blessed:
28 Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine:
29 Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother’s sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee.
Thus the prophecy concerning Esau and Jacob was repeated with enlargements, “the elder shall serve the younger.” God’s purpose was accomplished, but this did not excuse Rebekah and Jacob, or screen them from the chastisements of God, which commenced at once. We ought never to do evil that good may come.

  Father, to that first-born of thine
     Thou hast the blessing given,
  The power, and dignity divine,
     Th’ inheritance of heaven.

  O how shall I the younger son,
     The Elder’s right obtain?
  I’ll put my Brother’s raiment on,
     And thus the blessing gain.

  Father, I joyfully believe
     Thou art well pleased with me;
  Thou dost at my approach perceive
     A heavenly fragrancy.

  Thou dost thy gracious will declare,
     Thou dost delight to bless;
  And why? My Brother’s garb I wear,
     My Saviour’s righteousness.

Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (p. 43). Baker Book House.

JANUARY 21.—MORNING. [Or February 10.] “He giveth not account of any of his matters.”

WE omit some of the minor details of the history as contained in Genesis, and pass on to the birth of Isaac’s twin sons, Esau and Jacob. Let us see how the New Testament explains the Old. We shall read

ROMANS 9:1–13

In this chapter the apostle illustrates the doctrine of election by the history of the households of Abraham and Isaac, in which the will of the Lord made differences irrespective of merit. Here he brings us into a great deep; but if we only wish to know what God reveals and no more, we may safely follow where Scripture leads. Election is not a fit subject for idle curiosity, neither is it to be passed over in neglect, for whatever is taught us in the Word is profitable for some gracious purpose.
1, 2, 3 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
Paul did not write as he did because he hated the nation to which he belonged. Far from it. He would have sacrificed everything for their good; and he felt almost ready to be cast away himself, if by such a fate he could have rescued the Jewish people. Passionate love speaks a language which must not be weighed in the balances of cold reasoning. View the words as the outburst of a loving heart, and they are clear enough. O that all Christians had a like love for perishing sinners.
4, 5 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
Paul pauses to adore the Lord whom he loved. Let us bow our heads and worship also.
6, 7 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
Here was a difference made according to the divine will. God has a right to dispense his favours as he pleases, and it is not for us either to censure his actions or ask an account of them.
8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
9 For this is the word of promise, At this time will I come, and Sarah shall have a son.
10 And not only this; but when Rebekah also had conceived by one, even by our father Isaac;
11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)
12 It was said unto her, The elder shall serve the younger.
13 As it is written, Jacob have I loved, but Esau have I hated.
God passed by Esau, and gave Jacob the covenant blessing. This is a fact to be believed, and not to be made a matter for human judgment. Who are we that we should summon Jehovah to our bar? God is righteous in all his ways. We find that Esau despised his birthright, and sold it for a mess of pottage, and so by his actions abundantly justified, as well as fulfilled, the purpose of God.
How it ought to humble us when we remember that we have no claims upon God. If he should leave us to go on in sin and perish, we have no right to complain, for we deserve it. How earnestly and humbly should we implore him to look upon us in mercy, and save us with his great salvation. “Whosoever cometh unto me I will in no wise cast out,” is the voice of Jesus, and whether we see it or not, it is quite consistent with the predestination taught in this chapter. The Lord has a chosen people, and yet his gospel is to be preached to every creature. Believe, but do not cavil. When we believe on the Lord Jesus, we are in the way to make our calling and election sure. Only by faith can we be assured that the Lord has called and chosen us.

  ’Tis not that I did choose thee,
     For, Lord, that could not be;
  This heart would still refuse thee,
     But thou hast chosen me:

  Thou from the sin that stain’d me
     Wash’d me and set me free,
  And to this end ordain’d me,
     That I should live to thee.

Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (p. 41). Baker Book House.

10 JANUARY | Committing our Way to God

And Jacob sent and called Rachel and Leah to the field unto his flock. Genesis 31:4
SUGGESTED FURTHER READING: Psalm 37:1–7

Jacob sends for his wives so he can explain his intention to leave their father. He also wishes to persuade them to accompany him in his flight. It is his duty as a good husband to take them away with him; therefore, it is necessary to inform them about his plan.
Jacob is not blind to the many dangers of the journey. It will be difficult to take women who have never left their father’s house on a long journey to a remote region. Moreover, there is reason to fear that they, in seeking protection for themselves, might betray their husband to his enemies.
Jacob acts with great care in choosing to expose himself to danger rather than to fail in his duty as a good husband and master of his family. If his wives refuse to accompany him, the call of God will compel Jacob to leave on his own. But God grants what is far more desirable; the entire family agrees to come with him. In addition, his wives, who have often torn the house apart with fighting, now freely consent to go with Jacob into exile. So the Lord also allows us to succeed, when we in good faith discharge our duty and shun nothing that he commands.
In seeing how Jacob calls his wives to him into the field, we infer what an anxious life he led. Certainly it would be more convenient for him to stay home with his wives. He is already advanced in age and worn down with many toils, so he has great need of their service. Yet he is satisfied with a cottage in which he might watch over his flock and lives apart from them.
If there is a particle of equity in Laban and his sons, they will find no cause for envying Jacob in this situation.

FOR MEDITATION: How many times have we abandoned our duties because we thought that success could only come through disobedience? Perhaps you have been asked to leave comfortable circumstances to follow God’s leading. How does God care for us when we follow him?

Calvin, J., & Beeke, J. R. (2008). 365 Days with Calvin (p. 28). Day One Publications; Reformation Heritage Books.

November 23 | From Jacob to Israel

“By faith Jacob, as he was dying, blessed each of the sons of Joseph, and worshiped” (Heb. 11:21).

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Jacob’s life typifies the spiritual pilgrimage from selfishness to submission.

Jacob’s life can be outlined in three phases: a stolen blessing, a conditional commitment, and a sincere supplication.

From the very beginning it was God’s intention to bless Jacob in a special way. But Jacob, whose name means “trickster,” “supplanter,” or “usurper,” tricked his father into blessing him instead of his older brother, Esau (Gen. 27:1–29). As a result, Jacob had to flee from Esau and spend fourteen years herding flocks for his Uncle Laban.

As Jacob traveled toward Laban’s house, God appeared to him in a dream (Gen. 28:10–22) and made him the recipient of the covenant promises first made to his grandfather, Abraham, and then to his father, Isaac.

Jacob’s response is revealing, for he “made a vow, saying, ‘If God will be with me and will keep me on this journey that I take, and will give me food to eat and garments to wear, and I return to my father’s house in safety, then the Lord will be my God’” (vv. 20–21, emphasis added). Jacob’s conditional vow said in effect, “God, if You’ll give me what I want, I’ll be Your man.”

Despite Jacob’s selfish motives, God did bless him, but He humbled him too. By the time he left Laban’s house, Jacob was ready to yield to God’s will unreservedly. Note his change of heart in Genesis 32:10: “I am unworthy of all the lovingkindness and of all the faithfulness which Thou hast shown to [me].”

Then the Lord appeared in the form of a man and wrestled with Jacob all night (v. 24). Jacob refused to let Him go until he received a blessing. That wasn’t a selfish request, but one that came from a heart devoted to being all God wanted him to be. That’s when the Lord changed Jacob’s name to “Israel,” which means “he fights or persists with God.”

Like Abraham and Isaac before him, Jacob never saw the fulfillment of God’s covenant promises. Yet on his spiritual journey from Jacob to Israel, from selfishness to submission, he learned to trust God and to await His perfect timing.

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Suggestions for Prayer: Pray for grace to consistently pursue God’s will and for patience to wait on His timing.

For Further Study: Read Jacob’s story in Genesis 27–35.¹

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¹  MacArthur, J. F., Jr. (1993). Drawing Near—Daily Readings for a Deeper Faith (p. 340). Crossway Books.

November 22 | The Reluctant Patriarch

“By faith Isaac blessed Jacob and Esau, even regarding things to come” (Heb. 11:20).

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When you disobey God, you forfeit joy and blessing.

Isaac is a fascinating Old Testament character. He was Abraham’s long-awaited son, the covenant child, the child of promise. Yet aside from that, he was rather ordinary, passive, and quiet. Just over two chapters of Genesis center on him, whereas the other patriarchs (Abraham, Jacob, and Joseph) command about twelve chapters each.

In the final analysis, Isaac believed God and submitted to His will. But overall, his spiritual character seems more reluctant than resolute.

After a famine prompted Isaac to move his family to Gerar (a Philistine city on the border between Palestine and Egypt), he received a vision from the Lord. In it God passed on to Isaac the covenant promises He had made to Abraham: “Sojourn in this land and I will be with you and bless you, for to you and to your descendants I will give all these lands, and I will establish the oath which I swore to your father Abraham. And I will multiply your descendants as the stars of heaven, and will give your descendants all these lands; and by your descendants all the nations of the earth shall be blessed” (Gen. 26:3–4).

You would think such promises would infuse Isaac with boldness and confidence; yet no sooner had he received them when he lied to the men of Gerar about his wife, Rebekah, because he feared they might kill him to have her (v. 7).

It was only with great difficulty and prodding that the Lord finally brought Isaac into the Promised Land, where He once again repeated the covenant promises (vv. 23–24).

Later in his life Isaac even sought to bless his son Esau after Esau had sold his birthright to Jacob (27:4; 25:33). Only after he realized that God’s choice of Jacob was irreversible did Isaac acquiesce.

Isaac is a vivid reminder of how believers can forfeit joy and blessing by disobeying God. But he’s also a reminder of God’s faithfulness—even toward reluctant saints.

 Is your obedience reluctant or resolute?

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Suggestions for Prayer: Thank God for His unwavering faithfulness to you. ✧ Seek His forgiveness when your obedience is reluctant or withheld altogether. ✧ Ask Him to teach you to love Him in the same unwavering, resolute way He loves you.

For Further Study: Read about Isaac in Genesis 25:19–26:33.¹

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¹  MacArthur, J. F., Jr. (1993). Drawing Near—Daily Readings for a Deeper Faith (p. 339). Crossway Books.

The Blessing of God’s Promises | Tabletalk

The Blessing of God’s Promises

By faith Isaac invoked future blessings on Jacob and Esau (Heb. 11:20).

Things are not always what they appear to be. Sometimes events we do not believe to be blessings from God actually turn out to be, and often the way God chooses to bring about His blessings is anything but predictable. In Hebrews 11:20, Isaac pronounces “blessings” on Jacob and Esau. We are immediately struck with a sense of irony, if not bewilderment, at this language. For we know that Esau is the rejected son who does not inherit the blessing from Isaac—Jacob does. So, in what way was Esau blessed by Isaac?

When we examine the Old Testament chapter to which the author of Hebrews is referring (Gen. 27), we find Isaac on his deathbed, his eyes old and dim with age. His wife, Rebekah, has conspired against him with a plan to ensure that Isaac does not bestow his patriarchal blessing upon Esau. From a natural point of view, Esau should have received the blessing. He was the oldest son, and the normal course of the world would expect that the oldest son should receive the blessing and carry on the family name, business, property, etc. But God’s ways are often different, and as the familiar story goes, God had rejected Esau and chosen Jacob even before the twin boys wrestled their way out of the womb (Gen. 25:23). Though Esau was older, in God’s sovereign and electing purposes, Jacob was the chosen, favored one and thus “the older shall serve the younger.”

By the time we find Isaac on his deathbed in Genesis 27, it would seem that he has forgotten what God promised, for he calls for Esau with the apparent intent of bestowing upon him the blessing that God had said would fall on Jacob. Lest we be too hard on Rebekah, it would appear that her conspiracy was an attempt (however ill-conceived) to ensure that Isaac, in his failing state, did not mistakenly bless the wrong son. Thus, in a nearly comical display of costuming, she has Jacob dress up like Esau and attempt to fool Isaac into giving Jacob Esau’s blessing. Where would the long history of church plays and Sunday school lessons be without this comedic episode?

The promises of God are unbroken and unbreakable.

Because God is sovereign and gracious, the plan works, in spite of Rebekah and Jacob’s treachery and Isaac’s forgetfulness. It really is hard to believe that this dysfunctional family is the “chosen people.” A father who forgets the words of God, a wife and son who conspire to fool her husband and his dad, and another son who is willing to reject God and kill his brother. This is the family of God? Yes it is, and in spite of its many blemishes and imperfections, God still bestows his blessing upon them—even Esau. However, we should be clear that “blessing” here is not to be understood in the sense of salvation but in the general sense of “promise.” Through Isaac, God was promising both to Jacob and to Esau future things: in the case of Jacob, God bestowed the covenant promise descending from Abraham that would lead to Christ; in the case of Esau, the promise was bestowed of what his life would be like “away from the dew of heaven on high” (Gen. 27:39).

Thus, to be clear, Esau is rejected from being Isaac’s heir. He also would appear to be rejected from the hope of heaven (Rom. 9:10–13). Yet Esau would still live to see old age. From him would descend a nation (the Edomites). Esau would even live to see a day in which he and Jacob would enjoy the gift of brotherly reconciliation (Gen. 33), though there would certainly be longstanding tensions between their descendants. God’s promises are a sure and reliable thing—the most reliable thing in this world.

It was on these promises of God that the people of God were to depend in Hebrews 11, and the same promises that we are to depend on today. Hebrews 11, as is clearly displayed in the family of Isaac, is not a portrait of really great people. To the contrary, it holds out hope that God might not only bless but even use a rather imperfect family in His sovereign plan to bring His Son into the world and to save an undeserving people for Himself. Hebrews 11 catalogs a family of faith—a broken one. But the promises of God are unbroken and unbreakable. What He speaks, He brings to pass; what He promises, He delivers. The family of Isaac, broken as it was, would still live to tell of the ways in which God had fulfilled His word and saved a people for Himself.

We stand on their shoulders as the broken yet hopeful people of God. With them, we too can acknowledge that we are an imperfect people with imperfect families. Our faith waxes and wanes like the phases of the moon. But our God is faithful and His Word is reliable. As He has fulfilled His promises to His people in the past (often by overruling their best-made plans), so He continues to rule over us even now by His Word and Spirit. God wrote the story of His covenant people with an end in view—an eschatological promise that would find its fulfillment only in Christ. Apart from us, the people of old listed in Hebrews 11 do not embrace the perfected realization of God’s covenant promises, but apart from them neither do we (v. 40). In a beautiful sense, we are a part of that same covenant family to which God made and continues to keep His promises. An imperfect family we certainly are, but we are the family of God nonetheless, and our great privilege is to trust God at His Word and follow Him as we make our way through this world to our everlasting inheritance—our future blessing.

Editor’s Note: This post is part of a series on faith and was previously published November 23, 2018. Previous post. Next post.

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13 october (preached 16 january 1859) | Jacob and Esau

“Jacob have I loved, but Esau have I hated.” Romans 9:13

suggested further reading: Ezekiel 33:11–20

My soul revolts at the idea of a doctrine that lays the blood of man’s soul at God’s door. I cannot conceive how any human mind, at least any Christian mind, can hold any such blasphemy as that. I delight to preach this blessed truth—salvation of God, from first to last—the Alpha and the Omega; but when I come to preach damnation, I say, damnation is of man, not of God; and if you perish, at your own hands must your blood be required. There is another passage. At the last great day, when all the world shall come before Jesus to be judged, have you noticed, when the righteous go on the right side, Jesus says, “Come, ye blessed of my Father,”—(“of my Father,” mark,)—“inherit the kingdom prepared”—(mark the next word)—“for you, from before the foundation of the world.” What does he say to those on the left? “Depart, ye cursed.” He does not say, “ye cursed of my Father,” but, “ye cursed.” And what else does he say? “into everlasting fire, prepared”—(not for you, but)—“for the devil and his angels.” Do you see how it is guarded. Here is the salvation side of the question. It is all of God. “Come, ye blessed of my Father.” It is a kingdom prepared for them. There you have election, free grace in all its length and breadth. But, on the other hand, you have nothing said about the Father—nothing about that at all. “Depart, ye cursed.” Even the flames are said not to be prepared for sinners, but for the devil and his angels. There is no language that I can possibly conceive that could more forcibly express this idea, supposing it to be the mind of the Holy Spirit, that the glory should be to God, and that the blame should be laid at man’s door.

for meditation: The love of God towards a sinful Jacob should surprise us more than the hatred of God towards a sinful Esau.

sermon no. 239¹

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¹  Spurgeon, C. H., & Crosby, T. P. (1998). 365 Days with Spurgeon (Volume 1) (p. 293). Day One Publications.

September 29 Daily Devotional: Rebuilding Is Not Always Wise

Malachi 1:1–2:9; Acts 27:1–44; Job 31:9–22

Who can rebuild what Yahweh tears down? The prophets articulate this message again and again. Yahweh tears down evil things; evil people rebuild them; the prophets insist that He will just tear them down again. God tolerates evil for a time, waiting for people to repent, but when His patience is up, it’s up.

“ ‘I have loved you,’ says Yahweh, but you say, ‘How have you loved us?’ ‘Is Esau not Jacob’s brother?’ declares Yahweh. ‘I have loved Jacob, but Esau I have hated. I have made his mountain ranges a desolation, and given his inheritance to the jackals of the desert.’ If Edom says, ‘We are shattered, but we will return and rebuild the ruins,’ Yahweh of hosts says this: ‘They may build, but I will tear down; and they will be called a territory of wickedness, and the people with whom Yahweh is angry forever.’ Your eyes will see this, and you will say, ‘Yahweh is great beyond the borders of Israel’ ” (Mal 1:2–5).

This scene seems brutal upon first reading. If you’re on Jacob’s side, you’re fine—Yahweh loves you even though you don’t acknowledge it. But if you’re on Esau’s (Edom’s) side, you’re left wondering why God hates you so much—unless you know the backstory: Edom ravaged the lands of God’s people and committed atrocities against them in their greatest time of need. When foreign nations invaded Israel, Edom preyed on its brothers instead of coming to their defense. This is the reason for Yahweh’s anger—and why He will tear down whatever Edom builds.

How often do we try to excuse ourselves as Edom did—to defend our behavior as justifiable retribution for previous offenses? What does God think about the state of our hearts and the actions we take against others as a result?

How must your plan of action change, today, in light of God’s will and His standard?

John D. Barry¹

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¹  Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Lexham Press.