For these are formed for that very end, that they might hope in the Lord; yea, the word, and testament are given to them for this purpose (Psa 78:5-7). These are prisoners of hope all the time they are in the state of nature, even as the whole creation is subjected under hope, all the time of its bondage, by the sin and villainy of man. Unto them, it shall be said, in the dispensation of the fullness of time, 'Turn you to the strong hold, ye prisoners of hope' (Zech 9:12); as indeed as that which is called the creature itself shall be delivered from the bondage of corruption, into the glorious liberty of the children of God (Rom 8:18-21). Only here, as I said before, let all men have a care in this thing: this is the pinnacle, the point; he that is right here, is right in all that is necessary to salvation; but he that misses here, can by no means be right anywhere to his soul's advantage in the other world.
[Improvement.] If I should a little improve the text where this title is first given to man, and show the posture he was in when it was said to him, 'Thy name shall be called Israel'; and should also debate upon the cause or ground of that, 'An Israelite indeed,' thou mightiest not repent it who shall read it; and therefore a few words to each.
1. When Jacob received the name of Israel, he was found wrestling with the angel; yea, and so resolved a wrestler was he, that he purposed, now he had begun, not to give out without a blessing, 'I will not let thee go,' said he, 'except thou bless me' (Gen 32:26). Discouragements he had while he wrestled with him, to have left off before he obtained his desire; for the angel bid him leave off; 'let me go,' said he. He had wrestled all night and had not prevailed. Now the day brake upon him, and consequently, his discouragement was like to be the more significant, for that now the majesty and terribleness of him with whom he wrestled would be seen more apparently; but this did not discourage him: besides, he lost the use of a limb as he wrestled with him; yet all would not put this Israel out. Pray he did, and pray he would, and nothing should make him leave off prayer until he had obtained it; therefore, he was called 'Israel.' 'For as a prince hast thou power with God and with men, and hast prevailed' (Gen 32:28,30). A wrestling spirit of prayer is a demonstration of an Israel of God; this Jacob had, this he made use of, and by this he obtained the name of 'Israel.' A wrestling spirit of prayer in straits, difficulties, and distresses; a wrestling spirit of worship when alone in private, in the night, when none eye seeth but God's then to be at it, then to lay hold of God, then to wrestle, to hold fast, and not to give over until the blessing is obtained, is a sign of one that is an Israel of God.
2. 'Behold an Israelite indeed, in whom is no guile' (John 1:47). This was the testimony of the Lord Jesus concerning Nathaniel (v 46). Nathaniel was persuaded by Philip to come to Jesus, and as he was coming, Jesus said to the rest of the disciples concerning him, 'Behold an Israelite indeed, in whom is no guile.' Then said Nathaniel to Jesus, 'Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree I saw thee' (v 15). Nathaniel, as Jacob, was at prayer, at prayer alone under the fig tree, wrestling in prayer, for what no man can certainly tell, but probably for the Messias, or for the revelation of him: for the seeing Jews were convinced that the time of the promise was out; and all men were in expectation concerning John, whether he might not be the (Luke 3:15). But Nathaniel was under the fig-tree, alone with God, to inquire of him, and that with great earnestness and sincerity; else the Lord Jesus would not thus have excused him of hypocrisy, and justified his action as he did, concluding from what he did there that he was a true son of Jacob; and ought, as he, to have his name changed from what his parents gave him, to this given him of Christ, 'An Israelite indeed.' Wherefore, from both these places, it is apparent that a wrestling spirit of prayer, in private, is one of the best signs that this or that man or woman is of Israel; and, consequently, such who are within the compass of the exhortation here, saying, 'Let Israel hope in the Lord.' I say there is this wrestling spirit of prayer with God alone, for as for public prayer, though I will not condemn it, it gives no ground for this character, notwithstanding all the flourishes and excellencies that may appear. I am not insensible what pride, what hypocrisy, what pretenses, what self-seekings of commendations and applause, may be countenanced by those concerned in, or that make public prayers; and how little thought or savor of God may be in all so said; but this closet, night, or alone prayer, is of another stamp, and attended, at least so I judge, with that sense, those desires, that simplicity, and those strugglings, wherewith that in public is not. Nay, I think verily a man cannot addict himself to these most solemn retirements, without some of Jacob's and Nathaniel's sense and sincerity, wrestlings and restlessness for mercy; wherefore, laying aside all other, I shall abide by this, That the man that is as I have here described, is not an Israelite of the flesh, nor one so only in his fancy or imagination, but one made so of God; one that is called a child of promise, and one to whom this exhortation doth belong: 'Let Israel hope in the Lord'; to wit, they that serve God by prayer day and night (Luke 2:37; Acts 26:5-7). I say these are Israel, the Israel of God, and let these hope in the Lord, from now, 'henceforth, and forever' (Psa 131:3).
