When Jacob at length prevailed and the Lord blessed him there, the crisis was past, and the danger really over. It was only for the Lord to put forth his finger and touch the heart of Esau:――then the revenge and murderous rage of the Esau that was, gave place to fraternal kindness and sympathy. We read, “Esau ran to meet Jacob and embraced him and fell on his neck and kissed him; and they wept” (Gen. 33: 4). The result therefore was far more and better than a mere escape with life from Esau’s murderous purpose. It was the reconciliation of long alienated brothers. At least it secured one precious scene of fraternal sympathy and love.――――We read little of Esau’s subsequent life. The brothers met at the death-bed and grave of their father (Gen. 35: 29); perhaps their paths never came in contact again. The scenes of Mahanaim have afforded to the godly of all future ages some new light on the great subject of prayer. This was the first strong decisive case on record of prevalence in prayer. Abraham interceded long for Sodom; but with no further result than to show that God was very condescending to hear such prayer, yet that the thing asked could not be granted.――――Here is a case of positive victory――a real prevailing with God, reached, however, only after a most remarkable struggle. It is a great advance in the revealed science of prayer to have a case so illustrative as this of the great laws of prevailing prayer. _Jacob and Joseph._ The group of historic incidents in which Jacob and Joseph were prominent actors is eventful and striking; in some points without a parallel in human history. If it were fiction, a mere drama, wrought out by some gifted imagination, it could not fail to command the admiration of men as a most finished plot, a wonderful outline of strange varieties of human character. Truth is sometimes “stranger than fiction”: and the careful reader of this narrative will testify, far more instructive and impressive. The points of chief value will be readily embraced under the following heads: I. The striking developments of personal character in the case of Jacob, Joseph, and his brethren. II. The hand of God in this history, manifested in two respects: (a.) In the suffering and moral trial of the righteous: (b.) In his overruling control of the wicked to bring forth abounding good from their wickedness. III. The divine plan and purpose in locating the birth of the great Hebrew nation in such contact with Egypt. IV. Egyptian history and life, studied in connection with this sacred narrative as affording confirmation of its truthfulness.