even in the blessing of Jehovah and by His strength. Then also, truly at "the breaking of day," he obtained

a new name, and with it new power, in which he prevailed with God and man. Jacob, indeed, "halted upon

his thigh;" but he was now Israel, a prince with God. And still to all ages this contest and this victory, in

despair of our own efforts, and in the persevering prayer, "I will not let Thee go except Thou bless me,"

have been and are a most precious symbol to the children of God. May we not also add, that as the prophet

Hosea pointed to it as symbolical of Israel's history (Hosea 12:4), so it shall be fully realized when

As Jacob passed over Jabbok in the early morn, the glittering of spears and lances in the sunlight, among

the dark pine forests, betokened the approach of Esau with his four hundred men. But Jacob had nothing

more to fear: the only real contest was over. It was necessary, when Jacob returned to take possession of

the land and of the promises, that all that was past in his history should be past - it was so! Never, after that

night, did Jacob again contend with carnal weapons; and though the old name of Jacob reappears again and

again by the side of his new designation, it was to remind both him and us that Jacob, though halting, is not

dead, and that there is in us always the twofold nature, alike of Jacob and of Israel. What now followed we

cannot tell better than in the words of a recent German writer: "Jacob, who in his contest with the Angel of

Jehovah had prevailed by prayer and entreaty, now also prevails by humility and modesty against Esau,

who comes to meet him with four h undred men." As already hinted, Esau had probably been just engaged in

that warlike expedition to Mount Seir, which resulted in his conquest of the land, where he afterwards

settled.(Genesis 36:6, 7) This accounts for his appearance at the head of an armed band. Possibly, he may, at

the same time, have wished to have the revenge of giving anxiety to his brother, and of showing him the

contrast between their respective positions; or he may to the last have been undecided how to act towards

his brother. At any rate, under the overruling guidance of God, and "overcome by the humility of Jacob, and

by the kindliness of his own heart, Esau fell upon the neck of his brother, embraced and kissed him. With

reluctance he accepted the rich presents of Jacob, and he offered to accompany him to the end of his

journey with his armed men - a proposition which Jacob declined in a friendly spirit. Thus the two brothers,

long separated in affection, were reconciled to each other. Their good understanding remained undisturbed

till the day of their death."

There was nothing in Jacob's language to his brother which, when translated from Eastern to our Western

modes of conduct and expression, is inconsistent with proper self-respect. If he declined the offer of an

armed guard, it was because he felt he needed not an earthly host to protect him. Besides, it was manifestly

impossible for cattle and tender children to keep up with a Bedouin warrior band. While Esau, therefore,

returned to Mount Seir, there to await a visit from his b rother, Jacob turned in a north-westerly direction to

Succoth, a place still east of Jordan, and afterwards in the possession of the tribe of Gad. Here he probably

made a lengthened stay, for we read that "he built him an house, and made booths for his cattle," whence

also the name of Succoth, or "booths." At last Jacob once more crossed the Jordan, "and came in peace 51 to

the city of Shechem, which is in the land of Canaan." The words seem designedly chosen to indicate that

God had amply fulfilled what Jacob had asked at Bethel: to "come again in peace."(Genesis 28:21) But great

changes had taken place in the country. When Abram entered the land, and made this his first resting-place,

there was no city there, and it was only "the place of Shechem." (Genesis 12:6) But now the district was all

cultivated and possessed, and a city had been built, probably by "Hamor the Hivite," the father of Shechem,

who called it after his son. (Comp. Genesis 4:17) From "the children of Hamor" Jacob bought the field on

which h e "spread his tent." This was "the portion" which Jacob afterwards gave to his son Joseph (Genesis

48:22), and here the "bones of Joseph, which the children of Israel brought out of Egypt," were, at least at

one time, buried. (Joshua 24:32) Far more interesting than this, we know that by the well which Jacob there

dug, sat, many centuries afterwards, "David's greater Son," to tell the poor sinning woman of Samaria

concerning the "well of water springing up unto everlasting life" - the first non-Jewess blessed to taste the

water of which "whosoever drinketh" "shall never thirst." (John 4:14) Here Jacob erected an altar, and called

it El-elohe-Israel, "God, the God of Israel."