As God the Father has sent his "only-begotten son," (1 John iv. 9.) "in whom he was well pleased," (Matt. iii. 17.) to be "offered up," (Heb. vii. 27.) "a sacrifice for sins," (Heb. x. 12.) so Father Abraham prepared to offer up "his only son Isaac, whom he loved," as "a burnt-offering" on Mount Moriah. That Isaac was a type of Christ is so generally acknowledged, that it is unnecessary to point out here the many striking analogies, between him and the second person of the ever-blessed Trinity. They will be found, as noticed by Archbishop Secker, in the notes to Mant's Bible. The task allotted to Jacob was one of a very peculiar kind. When left alone, he wrestled with an Angel of God, and would not let him go, until he had obtained his blessing. For this, his name was changed to "Israel," a prince, having a prevailing power with God and with men. "By his strength he had power with God, and prevailed: he wept, and made supplication unto him." (Hosea xii. 4.) St. Paul says, that, we know not what we should pray for as we ought." It is "the Spirit itself, which maketh intercessions for us, with groanings which cannot be uttered." (Rom. viii. 26.) He exhorts the Roman converts, that they "strive together with him, in their prayers to God." (Rom. xv. 30.) The same Apostle teaches the Ephesians, how they are to "wrestle against the rulers of the darkness of this world; against spiritual wickedness in high places." They are to be armed with "the sword of the Spirit, which is the word of God." (Ephes. vi. 12-17.) To the Hebrews he describes "the word of God" (this sword of the Spirit) as "sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow." (Heb. iv. 12.) The wrestling of Israel appears to be a very striking emblem of that Holy Spirit, who strives, and wrestles, as it were, with God, in behalf of man, "making intercession for us with groanings which cannot be uttered." As Jacob wrestled with the angel of God, even until the "hollow of his thigh was out of joint;" so does the Holy Spirit prevail with God for us with an earnestness and energy, which can be compared to nothing less, than "the dividing asunder of the joints and marrow, of soul and spirit." We further observe that, as may 66 Jacob strove with the "man" "until the breaking of the day," and "would not let him go," until he had ascertained whether he was in truth an angel, that could bless him; so we are enjoined by St. John, to "try the spirits, whether they are of God." (1 John iv. 1.) Jacob earnestly implored the being, with whom he had so perseveringly struggled, to tell him, who he was. "Tell me, I pray thee, thy name." The answer to, and the compliance with, this prayer, was remarkable. "Wherefore is it, that thou dost ask E knoweth, saving he that receiveth it." (Rev. ii. 17.) Jacob did receive it; for the man "blessed him there;" and then he at once knew, in whose presence he was. "And Jacob called the name of the place Peniel;" (vision of God) "for," said he, "I have seen God face to face, and my life is preserved." (Gen. xxxii. 30.) 66 Thus, St. John tells us, that in "trying the spirits, whether they are of God," we shall have a sure test that they are so, if they accompany a sincere confession, that "Jesus Christ is come in the flesh." "Hereby know ye the spirit of God; every spirit, that confesseth that Jesus Christ is come in the flesh, is of God." (1 John iv. 2.) The blessing on Jacob led at once to his confession, "I have seen God face to face, and my life is preserved." "The Spirit itself beareth witness with our spirit," if "we are the children of God." (Rom. viii. 16.) It will lead us at once to confess, that "Jesus Christ is come in the flesh," and we shall be preserved to life eternal. |