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I take these three names in their order as teaching us —

I. THE PATH OF TRANSFORMATION. Every "Jacob" may become a "righteous one" if he will tread Jacob's road. We start with that first name of nature which, according to Esau's bitter etymology of it, meant "a supplanter," — not without some suggestions of craft and treachery in it. It is descriptive of the natural disposition of the patriarch, which was by no means attractive. All through his earlier career he does not look like the stuff of which heroes and saints are made. But in the mid-path of his life there came that hour of deep dejection and helplessness when, driven out of all dependence on self, and feeling round in his agony for something to lay hold upon, there came into this nightly solitude a vision of God. In conscious weakness, and in the confidence of self-despair, he wrestled with the mysterious Visitant in the only fashion in which He can be wrestled with. "He wept and made supplication to Him," as one of the prophets puts it, and so he bore away the threefold gift-blessing from those mighty lips whose blessing is the communication, and not only the invocation of the mercy, a deeper knowledge of that Divine and mysterious Name, and for him. self a new name. That new name implied a new direction given to his character. Hitherto he had wrestled with men whom he would supplant, for his own advantage, by craft and subtlety; henceforward he strove with God for higher blessings, which, in striving, he won. All the rest of his life was on a loftier plane. That is the outline of the only way in which, from out of the evil and the sinfulness of our natural disposition, any of us can be raised to the loftiness and purity of a righteous life. There must be a Peniel between the two halves of the character if there is to be transformation. How different that path is from the road which men are apt to take in working out their own self-improvement! How many forms of religion, and how many toiling souls in effect just reverse the process, and say practically — first make yourselves righteous, and then you will get communion with God. That is an endless and a hopeless task! This sequence, too, may very fairly be used to teach us the lesson that there is no kind of character so debased but that it may partake of the purifying and ennobling influence.

II. THE LAW FOR THE CHRISTIAN LIFE. There are some religious people that seem to think that it is enough if only they can say: "Well! I have been to Jesus Christ, and I have got my past sins forgiven; I have been on the mountain and have held communion with God." Now, the order of these names here points the lesson that the apex of the pyramid, the goal of the whole course, is — righteousness. God does not tell us His name merely in order that we may know His name, but in order that, knowing it, we may be smitten with the love of it, and so may come into the likeness of it. Take, then, these three names of my text as preaching, in antique guise, the same lesson that the very Apostle of affectionate contemplation uttered with such earnestness: "Little children! let no man deceive you. He that doeth righteousness is righteous, even as He is righteous."

III. THE MERCIFUL JUDGMENT WHICH GOD MAKES OF THE CHARACTER OF THEM THAT LOVE HIM. Jeshurun means "the righteous one." How far beneath the ideal of the name these Jewish people fell we all know, and yet the name is applied to them. Although the realisation of the ideal has been so imperfect, the ideal is not destroyed. And so we Christian people find that the New Testament calls us "saints." All wrong-doing is inconsistent with Christianity, but it is not for us to say that any wrong-doing is incompatible with it; and therefore for ourselves there is hope, and for our estimate of one another there is the lesson of charity, and for all Christian people there is a lesson — live up to your name. Noblesse oblige! Fulfil your ideal. Be what God calls you, and "press toward the mark for the prize."

IV. THE UNION BETWEEN THE FOUNDER OF THE NATION AND THE NATION. The name of the patriarch passes to his descendants, the nation is called after him that begat it. In some sense it prolongs his life and spirit and character upon the earth. That is the old-world way of looking at the solidarity of a nation. There is a New Testament fact that goes even deeper than that. The names which Christ bears are given to Christ's followers. Is He a King, is He a Priest? He makes us kings and priests. Is He anointed the Messiah? God "hath anointed us in Him." Is He the light of the world? "Ye are the light of the world." His life passeth into all that love Him in the measure of their trust and love.

(A. Maclaren, D. D.)

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KJV: Yet now hear, O Jacob my servant; and Israel, whom I have chosen:

WEB: Yet listen now, Jacob my servant, and Israel, whom I have chosen.