II. EVERYONE MAY HAVE THE NEW NAME.

III. EVERY ONE MUST SECURE THE NEW NAME AS JACOB HAD.

1. By repentance.

2. By faith.

(T. J. Holmes.)

II. THE REACH TO WHICH THIS NEW LIFE EXTENDS.

1. 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.

2. 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.

3. 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.)

II. WHAT COWARDS A GUILTY CONSCIENCE MAKES OF US ALL.

III. THE TRANSFORMING POWER OF PRAYER. Mark:

1. The kind forbearance and long-suffering patience of God.

2. The purpose of God concerning us.

(A. F. Joscelyne, B. A.)

1. Cannot be physical force.

2. Cannot be mental energy.

3. Cannot be magical.

4. Cannot be meritorious.

5. Cannot be independent.

II. WHENCE THIS POWER PROCEEDS.

1. It arises from the Lord's nature. His goodness and tenderness are excited by the sight of our sorrow and weakness.

2. It comes out of God's promise (Isaiah 43:26).

3. It springs out of the relationships of grace.

4. 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.

1. There must be a deep sense of weakness (2 Corinthians 12:10).

2. There must be simple faith in the goodness of the Lord (John 14:12).

3. There must be earnest obedience to His will (John 9:31).

4. There must be fixed resolve (ver. 26).

5. With this must be blended importunity (ver. 24).

6. The whole heart must be poured out (Hosea 12:4).

7. Increased weakness must not make us cease (Isaiah 33:23).

IV. To WHAT USE THIS POWER MAY BE TURNED.

1. 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.

2. 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.)

I. How DID JACOB OBTAIN THIS KNOWLEDGE OF GOD? In two ways —

1. 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.

2. 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.

1. 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. (Genesis 32:3, 4, 5, 6). Jacob wisely flies to God in prayer. In this crisis he makes a right application of his knowledge.

2. 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.

3. 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.)

I. THAT IT IS THE DESIGN OF PRAYER TO MOVE GOD TO BESTOW MERCY. This will appear if we consider —

1. 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.

2. It appears from the prayers of good men, which are recorded in scripture, that they meant to move God to grant their petitions.

3. The friends of God are urged to pray with fervency and importunity, in order to make the Divine compassion.

4. 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?

1. 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.

2. 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.

3. 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.

1. 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.

2. 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.

3. We learn the propriety of praying for future, as well as for present blessings.

4. 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.

5. This subject may remind sinners of what they haw 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.

6. 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.)

(J. McNeill.)

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.

1. 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.

2. 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.

3. 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.

4. Learn, fourthly, the duty of persevering importunity in prayer.

5. 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.)

(A. Maclaren, D. D.)

( Thomas Brooks..)

(T. Guthrie.)

(D. March, D. D.)

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 tie 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 Hosed 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?

1. Because it pleased Him.

2. To give a particular proof of His condescension, how minutely He concerns Himself about His people.

3. 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.)

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.)

1. It is a title implying the loftiest service. Some royal commissions are of doubtful dignity, but this is given by One "glorious in holiness."

2. 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.

3. 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 arc? 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 ]aid 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.)