Genesis

AS the record of Genesis approaches the death of Jacob it is noteworthy how full of detail it becomes. This clearly shows the importance of the events in the eyes of the author. Joseph recedes into the background, or at any rate takes a very secondary position. The prominent figure is the great patriarch as head of the chosen family. When the seven years of famine came to an end we wonder, from the human standpoint, why Jacob and his family did not return to Canaan. We may be perfectly sure that some indication of the will of God was given enjoining them to stay where they were. At length, twelve years afterwards, Jacob drew near to the end of his life, quite conscious that he would die in Egypt and not in Canaan. This and the succeeding section are therefore filled with the events of the last days of the patriarch, and are fraught with the deepest spiritual meaning in relation to him and to Israel.

"The time drew near that Israel must die" the inevitable event was now near at hand. Even Israel must go the way of his fathers. He therefore called his son Joseph, and begged him not to bury him in Egypt, but to take him back to the land of promise. When I sleep with my fathers thou shalt carry me out of Egypt and bury me in their burying-place. These words are full of the deepest meaning. The way in which sleeping with the fathers is distinguished from the act of burial clearly shows that Jacob had a very definite conception of a future life as with his fathers. But more than this, the desire to return to Canaan seems to be associated with a belief in God’s promises, which could only be realized by the resurrection from the dead. To Jacob it was perfectly certain that God would fulfill His ancient word, and give that land to him and to his seed. It was thus no mere sentiment, but a very definite religious faith that led to his making this request of Joseph. Joseph, of course, at once promised to do what his father wished, and gave a solemn oath to carry out his word. The matter thus satisfactorily settled, Israel bowed himself upon the bed’s head. If we are to read the Hebrew, it means that he turned himself over in the bed and knelt upon it in the attitude of prayer. If, however, we follow the Septuagint, which only differs from the Hebrew in the matter of vowel punctuation, we shall read that "Israel worshipped leaning upon the top of his staff." The latter rendering, which is favored by many authorities, has the great advantage of being in close agreement with Egyptian custom at that time. In either case, worship closes the life of the patriarch, who is now indeed Israel, not Jacob. Here, as elsewhere, the usage of these two names should be carefully considered.

It was not long after this that Joseph heard of his father’s illness, and, knowing that the end could not be far off, went to see him, taking with him his two sons Manasseh and Ephraim. Jacob roused himself to greet his son, and when they were together the old man naturally recalled the past, and told Joseph of what God had done from that day when He appeared to him in the vision at Bethel. This reminder of the Divine promise about Canaan was then followed by the surprising and even startling announcement that Joseph’s two sons were to be regarded as no longer their FATHER’S children, but as their grandfather’s, taking the place of Reuben and Simeon among the twelve sons and twelve tribes. Any other sons that Joseph might have were to remain their FATHER’S, but Ephraim and Manasseh were to be separated from Joseph and to belong in name and fact to Jacob.

This adoption of Ephraim and Manasseh was a very remarkable occurrence. We naturally ask ourselves first of all how Joseph regarded it, and though the narrative is quite silent we can readily see by his perfect acquiescence that he was prepared to allow his sons to cast in their lot with the people of God rather than to continue in Egypt with all the possibilities and opportunities that might be before them. Joseph in this as in every other case never forgot that he belonged to a chosen race, to the people of God. By faith everything became possible and even easy since God was so real to him.

But what are we to think of the decision in relation to Manasseh and Ephraim? They were at this time twenty years of age at the least, and their position must have been to all intents and purposes settled for them by their FATHER’S position in the land of Egypt. Their prospects were obviously bright and even glorious, and making every allowance for the authority of Joseph over them, we are surely right in assuming that the decision to separate them from Egypt and to include them in the shepherds of Israel must have meant a real test to them as well as to their father. May we not assume that they had been taught by Joseph the real meaning of the position of Jacob and his family in relation to God and His promise? And if this was so, these young men were prepared to abjure all the hopes of high estate and great power in Egypt in order to cast in their lot with the people of God.

The touching reference to Rachel (Gen 48:7) with which Jacob closed his words to Joseph is very striking. The presence of Rachel’s elder son recalled the past with intensity and vividness, and the circumstances of his beloved wife’s death came home to him keenly at the moment. "As for me, when I came from Padan, Rachel died, to my sorrow" (R.V. margin) in the land of Canaan. The memory of that day lived with the aged patriarch. And yet we believe that there was something more than the memory of a sorrow in his reference to Rachel. He wished to honour the memory of his beloved wife by giving her three tribes among the twelve Benjamin, Ephraim, and Manasseh.

The dimness of Jacob’s sight prevented him from recognizing those whom Joseph had brought with him, but when told who they were, he asked that they might be brought near that he might bless them. How beautiful are those words of his, "had not thought to see thy face; and lo, God hath showed me also thy seed." God is ever surprising His people with added blessing beyond our expectations, because "He is able to do exceeding abundantly above all that we ask or think." Joseph thereupon placed one son at one side and the other at the other side of the patriarch, so that the elder son Manasseh might have the blessing from Israel’s right hand, and the younger son Ephraim the blessing from the left hand. But this was not to be. Israel deliberately stretched forth his hands and crossed them, so that the firstborn received the blessing from the left hand. Then the, father and the two sons were blessed by the patriarch in words that live in the memory as we read them. The threefold testimony to God as the God of his fathers, the God of his own life, and the God, who had preserved him, is very striking. While we may not read into it the full New Testament doctrine of the Trinity, it is impossible to overlook the threefold ness of the reference. We may also associate with this a similar threefold ness found elsewhere in the Old Testament (Num 6:25-27; Isa 6:3). God was asked to bless the lads, and the blessing was to take two forms spiritual and temporal. They were to be incorporated into the family of Israel, and also to grow into a multitude in the midst of the earth. How truly all this was fulfilled in the subsequent history of Ephraim and Manasseh is evident from the record of Holy Scripture.

In accordance with the general feeling about the first-born, Joseph was displeased that his father should have laid his right hand upon the head of Ephraim, and he thereupon attempted to remove it, telling Jacob that Manasseh was the firstborn. The father, however, was equal to the occasion, and doubtless to the surprise of his son said, I know it, my son, I know it. It had been done wittingly and deliberately, for the younger son was to be the greater even though Manasseh himself was to be great. This passing over of the firstborn is one of the most striking features of the book of Genesis. So it was with Seth instead of Cain: Shem instead of Japheth; Abraham instead of Haran; Isaac instead of Ishmael; Jacob instead of Esau. And now it was Ephraim instead of Manasseh. Thus did God display His sovereignty and prevent anyone imagining that His blessings necessarily follow the line of natural privilege. God has again and again chosen the weak things of the earth, and even those that are despised, to set at nought those that are mighty. Grace is sovereign, and by no means follows, but rather opposes the course of nature.

Thus the patriarch had his way, and Joseph promptly and fully accepted the situation. Is it not remarkable, in spite of all Joseph had been, that his name was not to appear in the list of his father’s sons, but that instead of his own his two sons were to take his place? We do not know Jacob intended the birthright to pass thereby from Judah to Joseph and to be realized in his two sons, though it is clear afterwards (1Ch 5:1-2) that the birthright was regarded as belonging to Joseph. Joseph’s self-abnegation and faith are once again evident.

The closing word of assurance and promise was Jacob’s last given to Joseph himself. Israel assured him though he himself was about to die, God would be with them and bring them again to the land of their fathers. Not only so, but Joseph was granted "one portion above his brethren," the portion which his father had taken out of the hand of the Amorite. It is sometimes thought that this reference is to Shechem, as the word f portion in the Hebrew is identical with the name Shechem, and that it is to be interpreted of the episode in Gen 33:19. If this be the case, it must mean that, while Jacob had originally deprecated and condemned the treachery of his sons, nevertheless, the deed being done, the property belonged to him as the head of the house and of the family. He therefore bestows it, not upon those who had treacherously taken it, but on Joseph, as a special mark of privilege and as a guarantee of future inheritance. Others, however, think that the reference is prophetic, and looks forward to the time when Canaan shall be taken out of the hand of the Amorite by the seed of Jacob. It is perhaps best of all to regard it as referring altogether to an episode which is not otherwise recorded in the history of Jacob.

This picture of the sunset of Israel’s life is one of extreme beauty and suggestiveness, and may well be taken as a type and model for old age to-day.

The one thing that seems to stand out pre-eminently in this narrative is the reality to Jacob of God’s presence and promise. All through the story the one theme is God (Gen 48:3, Gen 48:11, Gen 48:15, Gen 48:20, Gen 48:21). The troubled waters of Jacob’s life had now settled and cleared, and were flowing placidly in a quiet stream of fellowship with God. He rested his heart upon what God had done for him, and on what God had promised to him and to his seed. Faith is always occupied with the Word of God, and finds in that Word its nutriment, encouragement, inspiration, and power. Trust in man answers to truth in God. The Divine faithfulness is met by human faith, for faith is the only, as it is the adequate, response to a Divine revelation. Happy are they to whom God is equally real, whose hearts rest upon His Word, and who are able to say, I believe God that it shall be even as it was told me.

It is very helpful to contrast the two outlooks of life associated with Jacob. When he was before Pharaoh (Gen 47:9) he spoke of his "days as few and evil" but in his words to Joseph (Gen 48:16) he speaks of One who had redeemed him from all evil. These two aspects of life seem to represent two moods of the ancient patriarch. In the former he himself was everything and God practically nothing, except in so far as life was thought of as a pilgrimage. In the latter God was everything and he himself nothing. It has been suggested that in taking such a gloomy view of his life when he stood before Pharaoh he missed a splendid opportunity of witnessing for God. This may be so, but there can be no doubt of the definite testimony before Joseph and his sons. God was everything to him in that threefold description, (a) The God before Whom my fathers did walk. (b) The God Who hath shepherded me all my life long unto this day. (c) The Angel which hath redeemed me from all evil. Nothing could well be finer or more appropriate than this description of God, and, whatever we may say of the former testimony, this one is full of genuine gratitude as he recalls his life from that memorable night at Bethel, when God blessed him and gave him such wonderful promises (Gen 48:3-4). As we are passing through trials and troubles, it is not always easy though it ought to be possible for us to see the hand of God; but as we review the past and look over life’s journey we are enabled to see the way in which God has led us, and our grateful adoring testimony in the retrospect of life will undoubtedly be, He hath done all things well.

The aged patriarch Love, looking not only thought of God and of his own past, but outward, also of Joseph and his two sons, and with hands outstretched he called down the Divine benediction upon his grandsons, praying that God would bless the lads. His affection for Joseph and his sons prompted this outpouring of loving prayer and blessing that the same God Who had been with him would continue to be with his dear ones. Happy are those young men who can enjoy the privilege of the benediction of a father or grandfather; happy, too, are those who can give this blessing, for in it without a doubt is the assurance of Divine as well as of human love.

Israel’s faith was no t only occupied with God as a present reality, but expressed itself in hope and expectation as he looked forward to the glorious future assured by God to him and to his seed. "I die;" but God shall be with you, and bring you again unto the land of your fathers. Hope is an integral part of the Christian life, and must never be severed from faith and love. Just as St Paul kept these three graces in close proximity (1Th 1:3), so must it be in every true, full, and well-balanced Christian experience. Faith looks upward, Hope looks onward. Faith accepts, Hope expects. Faith is concerned with the present promising, Hope is concerned with the thing promised. Faith appropriates, Hope anticipates. Faith is always occupied with the past and present, Hope lives entirely in the future. Our life will be weakened, narrowed, and even maimed, if hope does not occupy a very definite place in our life.

And thus we see what the true ending of life should be a blending of faith, gratitude, love, and hope; a consciousness of the presence and peace of God; an assurance of the mercy and blessing of God; a confidence in the promise and assurance of God; an expectation that what God hath promised He is both able and willing to perform. When life is lived on this plane of experience it fulfils completely the Divine ideal by manifesting itself in true character, proving a blessing to those around, and bringing ever-increasing glory to God. Then indeed, God is its all in all.