panions of men on earth. Their intercourse with us is of a nature which we cannot understand, because it is spiritual, and therefore it would be to no purpose to endeavour to discover it. But the Scripture teaches us, that they are GoD's ministers, sent forth to guard all who are heirs of the promises, from their spiritual enemies *; and the idea that such pure intelligences are spectators of our conduct, ought to be an additional motive to circumspection.

In Jacob's distress at the thoughts of meeting Esau, we see the power of conscience; even a Divine promise could not silence his apprehensions, when he reflected on the offences he had committed: How cautious then should every person be to avoid unworthy actions, since they have a natural tendency to abate our confidence in GOD! But should we, unfortunately for ourselves, thus wound our peace of mind; the only remedy that can be sought with success, is, the mercy of God. The LORD alone can supply us with the balm of consolation. And what human being has not at one time or other experienced the want of it? Who that has supplicated like Jacob, has been denied this heavenly boon? Let us then on such unhappy occasions earnestly implore our God and Saviour to deliver us, in his infinite goodness, from the consequences of our own misconduct; using at the same time every means in our power for conciliating the favour of those we have offended.

AND Jacob was left alone: and there wrestled a man with him until the breaking of the day.

* Heb, i. 14.

And

And when he saw that he prevailed not against him, the touched the hollow of his thigh; and the hollow "of Jacob's thigh was out of joint, as he wrestled with him.

And he said, Let me go, for the day breaketh: and he said, I will not let thee go, except thou bless me, And he said unto him, What is thy name ? and he said, Jacob.

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.

And Jacob asked him, and said, Tell me, I pray thee, thy name: and he said, Wherefore is it that thou dost ask after my name ? and he blessed him there.

And Jacob called the name of the place Peniel: for I have seen Gon face to face, and my life is preserved. And as he passed over Penuel, the sun rose upon him, and he halted upon his thigh.

Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day; because he touched the hollow of Jacob's thigh in the sinew that shrank.

ANNOTATIONS AND REFLECTIONS.

The passage of Scripture contained in this Section is very obscure, and cannot be fully explained. It may be conjectured, that Jacob having conducted his family in safety over the brook Jabbok, returned to the place where he had beheld the angelic host, in order to pass a little time in private devotion at that sacred spot, and entreat the LORD to grant him some evident blessing to support his mind under the conflicts which disturbed it. It is most likely that the wrestling was a

visionary

visionary scene; but it is clear from Jacob's own words that the Lord manifested His Divine presence to him at this time in an extraordinary manner, and, at his earnest importunity, granted him a blessing, by giving him, in addition to the name he already was known by, that of Israel, (or a Prince of GOD) which was designed as a token, that the LORD would favour him and his posterity, for his own sake, as well as for the sake of Abraham and Isaac. Jacob was now made a prince, which intimated, that on his return to Canaan, he should not live in a subordinate capacity. The sudden lameness which seized him, was perhaps inflicted at first to convince, and afterwards to remind him of his own natural weakness. That he had power with GOD, was owing to the Divine indulgence alone, as Jacob was well convinced; for he expressed his astonishment that he had beheld the face (or Image) of GOD, and was yet alive*.-A very improper use is sometimes made of this portion of Scripture by Enthusiasts, who talk much of wrestling with GOD in prayer; but, as in this passage, there is no general instruction pointed out by the Sacred Historian, or obvious to human reason, it is best to consider it as a matter relating to Jacob only, as the head of a nation, who, without doubt, understood its import. It is not necessary that Christians should so fully comprehend what seems to have a particular reference to the Jewish œconomy.

SECTION XLI.

JACOB'S RECONCILIATION WITH HIS BROTHER ESAU.

From Genesis, Chap. xxxiii.

And Jacob lifted up his eyes, and looked, and behold, Esau came, and with him four hundred men. The word Peniel signifies the face of God. K

VOL. I.

And he divided the children unto Leah, and unto Rachel, and unto the two hand-maids.

And he put the hand-maids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost.

And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother.

And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him; and they wept.

And he lift up his eyes, and saw the women, and the children, and said, Who are those with thee? And ke said the children which God hath graciously given thy servant.

Then the hand-maidens came near, they and their children, and they bowed themselves. And Leah also with her children came near, and bowed themselves; and after came Joseph near and Rachel, and they bow. ed themselves.

And Esau said, what meanest thou by all this drove which I met? And he said, these are to find grace in the sight of my lord.

And Esau said, I have enough; my brother, keep that thou hast unto thyself.

And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand; for therefore I have seen thy face, as though I had seen the face of GoD, and thou wast pleased with me.

Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough; and he urged him, and he took it.

And Esau said, Let us take our journey, and let us go, and I will go before thee.

And

And Jacob said unto him, My lord knoweth that the children are tender, and the flocks and herds with young are with me, and if men should over-drive them one day, all the flock will die.

Let my lord, I pray thee, pass over before his servant: and I will lead on softly according as the cattle that goeth before me, and the children be able to endure: until I come unto my lord unto Seir.

And Esau said, Let me now leave with thee some of the folk that are with me; and Jacob said, What needeth it? let me find grace in the sight of my lord?

So Esau returned that day on his way unto Seir. And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is Succoth.

ANNOTATIONS AND REFLECTIONS.

We learn from another part of Sacred History, that Esau and his family had driven out the Horims, or Horites, who dwelt in Mount Seir, and settled themselves in the land*. This happened while Jacob was in Mesopotamia; Esau therefore became a prince, while Jacob was only a servant; this consideration, added to the consciousness of his offence, might induce Jacob to approach his brother in the humble manner which is described in this section. By calling Esau his lord, and himself Esau's servant, Jacob certainly did not mean to give up his spiritual advantages, but merely to shew his respect, as is still the custom among men who style persons of rank their lords, and themselves their servants, without owing them any particular homage.

From Esau's affectionate behaviour to Jacob, we may infer that he was not upon the whole of a bad disposi tion; for no one could testify more generosity and kind* Deut. ii. 12.