Thy name shall be called no more Jacob, but Israel. Twenty years before Jacob learned at Bethel to know God as a living and present Protector. This a great step in spiritual life; belief of God in heaven, becoming consciousness of God "in this place," guiding all events. It is the first step towards walking with God. But his training not yet complete. Truth is usually grasped by degrees. Unbelief, cast out, returns in new forms and under new pretences. A common mistake at beginning of Christian life is to think that the battle is at an end when decision made. The soul may have passed from death to life; but much still to be done, much to be learned. Many a young Christian little knows the weakness of his faith. During these years Jacob shows real faith, but not perfect reliance (Genesis 30:37; Genesis 31:20). Returning home greatly enriched, he heard of Esau at hand. He feared his anger. No help in man; God's promise his only refuge. Could he trust to it? His wrestling. We cannot picture its outward form; but its essence a spiritual struggle. His endurance tried by bodily infirmity (cf. Job 2:5) and by the apparent unwillingness of the Being with whom he strove (cf. Matthew 15:26). His answer showed determination (cf. 2 Kings 4:30). This prevailed; weak as he was, he received the blessing (cf. Hebrews 11:34). And the new name was the sign of his victory (cf. Matthew 21:22; 1 John 5:4).

I. THE STRUGGLE. Why thus protracted? It was not merely a prolonged prayer, like Luke 6:12. There was some hindrance to be overcome (cf. Matthew 11:12); not by muscular force, but by earnest supplication. Where Scripture is silent we must speak cautiously. But probable explanation is the state of Jacob's own mind. Hitherto faith had been mixed with faithlessness; belief in the promise with hesitation to commit the means to God. Against this divided mind (James 1:8) the Lord contended. No peace while this remained (cf. Isaiah 26:3). And the lesson of that night was to trust God's promise entirely (cf. Psalm 37:3). When this was learned the wrestling of the Spirit against the double mind was at an end. Such a struggle may be going on in the hearts of some here. A craving for peace, yet a restless disquiet. The gospel believed, yet failing to bring comfort. Prayer for peace apparently unanswered, so that there seemed to be some power contending against us. Why is this? Most probably from failing to commit all to God. Perhaps requiring some sign (John 20:25), some particular state of feeling, or change of disposition; perhaps looking for faith within as the ground of trust; perhaps choosing the particular blessing - self-will as to the morsel of the bread of life to satisfy us, instead of taking every word of God. There is the evil. It is against self thou must strive. Behold thy loving Savior; will he fail thee in the hour of need? Tell all to him; commit thyself into his hands; not once or twice, but habitually.

II. THE NEW NAME (Cf. Revelation 3:12). No more Jacob, the crafty, but Israel, God's prince (cf. Revelation 1:6). The token of victory over distrust, self-will, self-confidence. In knowledge of poverty is wealth (Matthew 5:3); in knowledge of weakness, strength (2 Corinthians 12:10). That name is offered to all. The means, persevering prayer; but prayer not to force our will upon God, but that trust may be so entire that our wills may in all things embrace his. - M.

I. HERE IS AN UNGODLY MAN WHO HAS ENOUGH (ver. 9). Esau. Unconverted men are sometimes contented with their lot in this life.

1. It is not always or often so: they are mostly a dissatisfied company.

2. It is sometimes so: as in the case of Esau. This may arise from —

(1)A want of energy.

(2)A naturally easy disposition, readily pleased.

(3)Utter recklessness, which only considers present pleasure.

3. It has some good points about it.

(1)As preventing greed, and the oppression which comes of it.

(2)As often promoting a good-natured liberality, and the disposition to "live and let live."

4. Yet it has its evil side.

(1)It leads men to boast of their wealth or acquirements, who would not do so if they were craving for more.

(2)It tends to breed a contempt for spiritual riches.

(3)It may thus be a sign of having one's portion in this life.

II. HERE IS A GODLY MAN WHO HAS ENOUGH (ver. 11). Jacob.

1. It is a pity that this is not true of every Christian man.

2. It is delightful to have enough. Contentment surpasses riches.

3. It is pleasant to have somewhat to spare for the poor (Ephesians 4:28).

4. It is blessed to have all this through our God. Jacob said, "God hath dealt graciously with me, and I have enough."

5. It is best of all to have all things. In the margin we read that Jacob said, "I have all things." "All things are yours" (1 Corinthians 3:22).

(1)All that the believer needs is promised in the covenant.

(2)All things in providence work together for his good.

(3)In having God for his portion he has more than all.Thus he has enough of strength and grace. Enough in Christ, in the Word, and in the Spirit. Enough in God's love, power and faithfulness, and an immeasurable supply in God Himself, whose name is "God All-sufficient." The child of God should be ashamed of discontent, since even a common sinner may be free from it. He should be heartily satisfied; for he has all things, and what more can he desire? " O rest in the Lord" (Psalm 37:7).

( C. H. Spurgeon.)