Front matter (continued, part 11)
But then Joseph changed the "test." He would keep only one brother as security while all the others returned home to get Benjamin and bring him to Egypt. Joseph wisely concluded that the men would eventually have to return to Egypt for more grain and would be forced to bring Benjamin with them or else go hungry.3 Furthermore, it was much safer for a group of men to travel than for only two men to make the journey, and the men did have many sacks of grain to carry.
Fear and perplexity (vv. 25–35). At Joseph's command, his steward replaced the brothers' money in their sacks, but later the steward said he had received their silver and he gave credit to the Lord (43:23). Either the steward was lying, which is doubtful, or Joseph paid for the grain himself so that he could care for his father and the relatives he hadn't seen in over twenty years. The money in the sacks was also part of his plan to test his brothers and prepare them for their next trip to Egypt.
Joseph was genuinely concerned about his family in Canaan and didn't want them to starve. At the same time, he wanted to see God's promises fulfilled so he could be reconciled with his brothers and his father. He had God's assurance that all eleven brothers would eventually bow before him, but he wanted to motivate his brothers to act. That's why he kept Simeon as hostage.
Confession (vv. 21–24). This whole experience brought the ten men to the place where conviction was starting to germinate in their hearts. Without knowing that Joseph could understand them, they discussed his pleas and tears and their own hardness of heart. Reuben didn't solve the problem by saying, "I told you not to do it," but unwittingly he informed Joseph of his kindness in trying to rescue his helpless brother (37:21–22). But now Reuben was sure that Joseph was dead and that divine judgment was imminent, for he said, "Now comes the reckoning for his blood" (42:22 nasb).
But there are some problems relating to the discovery of the money. When one brother found the silver in his sack (42:27–28), all the men must have searched through their sacks and found the rest of the silver. At least that's the story they told Joseph's steward when they arrived in Egypt on their second visit (43:21). But if that's what happened, why did the brothers act surprised and frightened when they opened their sacks on arriving home? (42:35)
To say that their account to the steward was merely a "condensed report" of what had happened is to accuse them of having very poor memories. They specifically stated that it was at "the lodging place" ("the inn," kjv), and not at home, that they discovered the money in the sacks. We assume that this statement is correct because they had no reason to lie to Joseph's steward, the one man whose help they desperately needed. And why lie when they were returning all the money?
At this point, Joseph's pent up emotions simply had to come out, so he left the room and wept privately. This is the first of six such experiences, for Joseph also wept when he saw his brother Benjamin (43:29–30), when he revealed himself to his brothers (45:2), when he met his father in Egypt (46:29), when his father died (50:1), and when he assured his brothers that they were truly forgiven (v. 17). What makes a person weep is a good test of character.
What are the possible solutions? Perhaps the steward put some of the money in the provision sacks and some in the grain sacks. The money in the provision sacks was found when they camped for the night, but the rest of the money wasn't discovered until they emptied the other sacks at home. But the writer clearly stated that each man found all his money at the first stopping place (43:21; "the exact weight," niv), which means that the nine brothers had done a quick search immediately and found all the silver.
Why did Joseph select Simeon to be the hostage when Reuben was the firstborn? Probably because he appreciated Reuben's attempt to rescue him from his brothers, and Simeon was Jacob's number two son. Simeon was also known to be a cruel man (34:25; 49:57), and perhaps Joseph hoped to teach him a lesson. We don't know how many family secrets Jacob shared with his favorite son Joseph or what part they played in this decision.
If that's true, then perhaps the brothers replaced the money in the sacks with the intention of deceiving their father by acting surprised when the money was discovered at home. But 42:35 is written as though their surprise and fear were genuine responses to find-
When I think of the way Joseph behaved toward his brothers, the verse that comes to mind is Romans 11:22: "Behold therefore the goodness and severity of God" ("Consider therefore the kindness and sternness
Genesis 42—43
true affections, just as he had done when he had met Esau (33:2).
ing the money. And why deceive their father about the money? They hadn't stolen it, and they could take it back on their next trip. Anyway, Jacob didn't seemed worried about it; his only comment was "Perhaps it was a mistake" (43:12).
Delay (43:1–10). Week by week, the family watched their food supply diminish, but knowing their father's feelings, none of the sons dared to bring up the subject of a second trip to Egypt. The tension in the home must have been unbearable, especially for Benjamin. While Jacob was protecting his preferred son, who was voicing concern for Simeon in Egypt and his family in Canaan? Unwilling to face reality, Jacob was living in a private dream world and making others suffer.
Whatever the explanation, the experience put fear and perplexity into the hearts of the brothers. "What is this that God has done to us?" they asked (42:28 nkjv). They knew that they were innocent concerning the money, but could they convince the Egyptians? Their lives could be in danger (43:18).
Their report to their father only made the old man feel worse, especially when he heard the news about Simeon's confinement and the future involvement of Benjamin. The whole episode should have led Jacob and his sons to some heart-searching and confessing of sin, but apparently it didn't. It would have been a good time for them to seek the Lord and pray for His help and direction. However, in spite of their failures, God was still at work and His purposes would be fulfilled.
When the supplies were gone, Jacob told his sons to go "buy a little food"; and that was the opportunity for Judah to step forward and take command of a delicate situation.5 Jacob's blindness to his unhealthy relationship with Benjamin and his selfish nurturing of grief over Joseph (37:35), plus his hidden suspicions about his sons, all combined to make him a man difficult to deal with.
Despair (vv. 36–38). It was all too much for Jacob. "It is always me that you bereave," he cried (v. 36),4 thus hinting that he suspected his sons were behind Joseph's mysterious disappearance. "All these things are against me!" was a valid statement from a human point of view, but from God's perspective, everything that was happening was working for Jacob's good and not for his harm (Rom. 8:28).
Judah reminded his father that they couldn't return to Egypt without taking Benjamin along. Jacob tried to put the blame on the boys for even mentioning their youngest brother, again trying to make them feel guilty because of his sorrows. "Why did you bring this trouble on me?" (43:6)
Judah wisely sidestepped debating with his father concerning issues that had come up before about matters that couldn't be changed. Judah offered to become surety for Benjamin to guarantee his safe return home. This generous offer indicates that Judah had experienced a change of heart since the sale of Joseph (37:26–27). Perhaps his experience with Tamar had taught him some lessons (chap. 38). Judah made it clear that this was a matter of life and death (43:8, 10) and even reminded Jacob of his own words (42:2).
It's sad to see Jacob again expressing his special love for Joseph and Benjamin, something that must have hurt the other sons. Hadn't the ten boys made the difficult trip to Egypt to help preserve the family? Was it their fault that the Egyptian officer asked too many personal questions, called them spies, and took Simeon as hostage? Were they responsible for the return of the money? Jacob could have been more understanding, but he was still grieving the loss of Joseph (Gen. 37:35); and the loss of Simeon and the possible loss of Benjamin were more than he could bear.
Unbelief (vv. 11–15). There's a difference between surrendering to God's loving providence and bowing to blind fate, and Jacob's statements show where he stood. "If it must be so. … If I am bereaved of my children, I am bereaved" (vv. 11, 14). This kind of response certainly doesn't sound like the Jacob of Bethel who claimed the promises of God and had angels caring for him! Nor is it the Jacob who led his family back to Bethel for a new beginning with the Lord. His feelings of grief and despair had almost extinguished his faith.
Considering that Reuben was out of favor with his father (35:22), Reuben should have kept quiet, but perhaps he felt obligated to act like a leader since he was Jacob's firstborn son. His suggestion was ridiculous. What right did he have to offer his sons' lives as compensation for the loss of Benjamin? Did he discuss this idea with his wife and sons? Furthermore, how would the death of two innocent boys offset the loss of one of Jacob's two favorite sons? Was Reuben offering to sacrifice one son for Joseph and one for Benjamin? How would this make matters better in the home?
Always the controller, Jacob told his sons exactly what to do. Of course, there had to be a present for the Egyptian ruler who could release Simeon (see 32:13ff.)6; and they had to take twice the amount of money so they could return the money they found in their sacks as well as purchase more food. It's interesting that Jacob said, "Take your brother also" (43:13) and not "Take also my son." Was he emphasizing their personal responsibility to take care of their own flesh and blood?
Jacob would have nothing to do with Reuben's suggestion or with any suggestion that threatened Benjamin's safety. The statement "he is left alone" (42:38) means "Benjamin alone is left of Rachel's two sons." It was another selfish statement from Jacob that made the other sons feel they were second-class members of the family. Benjamin must be protected even if the whole family starves! A crisis doesn't make a man; it shows what a man is made of. Jacob was revealing his
He sent them off with his blessing (v. 14), asking that El Shaddai (God Almighty, the All-Sufficient One) change the heart of "the man" so he would show mercy
Genesis 43
hardened his heart by nursing grudges, but he preferred to forgive and leave the past with God (41:50–52).
by releasing Simeon and not hurting Benjamin. But his final statement didn't give evidence of much faith or hope: "If I be bereaved of my children [Joseph, Benjamin, and Simeon], I am bereaved." Perhaps he wanted those pathetic words to echo in his sons' minds as they journeyed to Egypt.
The eleven brothers were in for more perplexing surprises. For one thing, they were seated according to their birth order, and there was no way the Egyptians could have acquired this information. Also, Joseph sent special plates of food to his guests, making sure that Benjamin got five times more than the others. Instead of worrying about Benjamin's safety, the brothers realized that the Egyptian ruler had taken a liking to their youngest brother, and this was a great encouragement to them.
A time of transition (43:16–34) The nine brothers had enough to think about on their trip without pondering their father's chronic grief. In fact, they faced three difficult problems for which they had no answers: (1) Explaining to the officials why they had the money; (2) effecting Simeon's release from confinement; and (3) protecting Benjamin. But by the time they were heading back home, they thought all these problems had been solved.
This was a time of transition as the brothers moved from fear to peace, for punishment because of the money was no longer an issue; from bondage to freedom, for Simeon had been released; and from anxiety to joy, for Benjamin was not in danger. So Joseph's brothers ate and drank as if there were no famine in the land, and they rejoiced at the generosity of the ruler at the head table.
The problem of the money (vv. 16–23a). It's likely that some of Joseph's servants saw the brothers entering the city and quickly informed him of their arrival. He arranged for a banquet at his house, but the brothers concluded that they were going to his house because they were in trouble. Somebody knew about the money, and they would be arrested and punished, perhaps even enslaved or killed.
However, this was a false and transient joy, because the brothers had not yet dealt with their sins. It's one thing to be relieved and quite something else to be forgiven and reconciled. They needed to ask Joseph's forgiveness for the way they had abused him, and they owed their father an apology for deceiving him and grieving his heart.
In a situation like that, you look for the nearest mediator, and they wisely turned to Joseph's steward. If they could convince him of their innocence, then he could present their case to Joseph, who might excuse them. They were in for another surprise, because the steward knew more about the money than they did, and he assured them that they had nothing to fear (v. 23). Simeon's release (v. 23b). The steward then went to get Simeon, and he brought him to his brothers. It must have been a time of great rejoicing, and Simeon was especially grateful that Benjamin had come along to rescue him. How did the steward know that Benjamin was present and that Simeon should be released? Joseph told him. Did Simeon learn anything from his time in confinement? If Jacob's words on his deathbed are any indication, he probably didn't (49:5–7). It's tragic when we waste our suffering and don't use it as an opportunity to grow.
To experience false joy and peace is a perilous thing, and to think that we're right with God because life is easier and problems less threatening is to court disaster. As it was in the days of Noah and the days of Lot, so shall it be in the day when Jesus returns (Luke 17:26–30). People will be self-confident as they carry on their daily activities and cultivate their sins, but judgment will fall, and there will be no escape.
Anything short of humble repentance and confession will not bring about reconciliation with God or with one another. "There is a way that seems right to a man, but in the end it leads to death" (Prov. 14:12). Like the wealthy farmer in Christ's parable, people have false confidence because they think everything is secure for years to come, only to discover that they have left God out of their lives (Luke 12:16–21).
The next act in the drama will bring these matters to a head, and, oddly enough, the activity will center around Benjamin, the young man whom his brothers thought was above suspicion and beyond danger.
Benjamin's protection (vv. 24–34). The last thing the brothers expected was to be entertained at a banquet in the home of the second ruler of the land, the man who had dealt so severely with them during their first visit. When Joseph arrived, the brothers bowed and gave him their gifts, and they bowed again when they replied to his question about their father. Now all eleven brothers bowed before him, and now the dreams were fulfilled.
1 "Recognition" is a minor theme that runs through the story. The brothers recognized Joseph at a distance and began to plot (37:18); Jacob was asked if he recognized Joseph's bloodstained garment (vv. 32–33); and Tamar asked Judah if he recognized his personal possessions (38:25). 2 Later, when the brothers looked back at their experiences, they would see that this "test" was a hint that this Egyptian official would recognize Benjamin when he saw him! After all, the brothers could bring any Jewish man of the same age as Benjamin, and the Egyptians wouldn't know the difference.
Seeing his own full brother Benjamin caused Joseph to weep (see 42:24), so he left the room until he could get control of himself. Joseph's sensitive heart was a miracle of God's grace. For years dead Egyptian idols and the futile worship given to them had surrounded Joseph, yet he had maintained his faith in God and a heart tender toward his own people. He could have
Genesis 44
Joseph could reveal who he was, and they could be reconciled.
Also, the fact that the official questioned them closely about their father and brother was another hint that he was more than interested in their family (43:7). 3 The ominous statement "that you may not die" in verse 20 refers to their starvation if they didn't return to Egypt for more food. There is also the hint that the brother held hostage might be executed. 4 The Torah (Philadelphia: The Jewish Publication Society, 1962), 79. 5 Judah's increasing leadership in the family begins to emerge (44:14, 16, 18–34; 46:28), and his descendants would become the royal tribe, out of which the Messiah would come (49:49:8–12). 6 These delicacies couldn't be obtained in Egypt.
Overjoyed. When the eleven brothers left Joseph's house, they had every reason to be joyful (v. 34). They hadn't been arrested for stealing the grain money, Simeon had been released, Benjamin was safely traveling with them, and they were going home at last. They had also been honored guests at a wonderful feast, and the generous ruler had sent them on their way with their sacks full of grain. It was indeed a happy day.
But their joy was only a mirage. Authentic joy and peace can never be based on lies; they must be founded on truth. To build on lies is to build on the sand and invite certain judgment. Apart from righteousness, there can be no real peace, but only a fragile truce that eventually erupts into war. "The work of righteousness will be peace, and the effect of righteousness, quietness and assurance forever" (Isa. 32:17 nkjv).
CHAPTER THIRTY-FOUR Genesis 44—45 TRUTH AND CONSEQUENCES T
Overtaken (vv. 1–6). The brothers must have been surprised when they saw Joseph's steward and his guard following them, little realizing that their sins were about to catch up with them. The brothers were certainly stunned when the steward accused them of rewarding evil for good. But the biggest shock came when he announced that one of the brothers was a thief who had stolen his master's special silver cup.1
here is ground for declaring that modern man has become a moral idiot."
Those words were published in 1948 on page 1 of Ideas Have Consequences by Dr. Richard M. Weaver, then Professor of English in the College of the University of Chicago. His book dropped like an atomic bomb on the post-war academic community and was called by one reviewer "a profound diagnosis of the sickness of our culture." The message of the book was simple: If you don't live according to the truth, then you must suffer the consequences.
Overconfident (vv. 7–12). So sure were the brothers of their innocence that they defended themselves passionately.2 For one thing, they argued; they weren't the kind of men who went around stealing things. Hadn't they proved their honesty by telling the steward about the money they found in their grain sacks? If they were thieves, they would have kept the money and said nothing.
Dr. Weaver should see the moral situation today! Not only has society rejected truth, but also it no longer believes in consequences. In today's world, truth is whatever you want to believe, and if you believe the wrong thing, you don't have to worry about the consequences. There are none. Since moral absolutes simply don't exist, you can do whatever you please and get away with it. "Be sure your sin will find you out" (Num. 32:23) no longer applies. No truth—no consequences. For twenty-two years, Joseph's brothers had followed that philosophy and carefully covered their sins. They hadn't told the truth and apparently had reaped no serious consequences. Furthermore, they weren't afraid of being exposed because the only person who could witness against them was Joseph, and they were sure he was dead (Gen. 44:20). But the truth had to come out, both for their good and the success of God's plan of salvation for the world. There are four scenes in this moving drama that begins with bad news and climaxes with good news.
In their defense, however, they went too far, for they offered to have the guilty party slain and themselves put into servitude. In doing this, they were imitating their father, for Jacob had made a similar statement when dealing with Laban (31:32). But the steward rejected that offer and made another proposal: The culprit would become his servant, and the rest of the men could return home.
When the steward searched the sacks, he heightened the tension by working his way from the eldest brother to the youngest (44:12). This was the second time the brothers wondered how the Egyptians knew their birth order (43:33). Once again, each man's money was found in his sack, but nothing special is said about this in the text. While the steward was looking for the silver cup, the presence of their money in the sacks must have frightened the men. When the cup was found in Benjamin's sack, the brothers were sure that this was the end.3
Confrontation: false confidence destroyed (44:1–13) Joseph had one more stratagem in his wise plan for bringing his brothers to repentance, and this one involved his own beloved full-brother Benjamin. Once Jacob's sons had faced their sins and repented,
Overwhelmed (vv. 13). The brothers showed genuine grief and distress by tearing their garments as if someone had died. Imagine the thoughts that raced through their minds as they traveled back to the city. How could they prove their innocence? Did Benjamin really do it? Would he be made a slave or possibly be
Genesis 44—45
home to his aged father. To begin with, Benjamin was there only because Joseph had required him to come. The families back in Canaan would starve to death if the brothers had left Benjamin at home. The suggestion perhaps is that, if Benjamin hadn't come along, perhaps none of this trouble would have happened.
slain? Why did they make such a foolish offer in the first place? What would Judah say to his father when he returned home without his youngest brother? Since their money was found in their sacks, would all of them be condemned as thieves?
Since he was responsible for Benjamin, no doubt Judah was preparing his appeal and perhaps praying that the God of Abraham and Isaac and Jacob would give him success. His speech indicates that Judah decided to tell the truth and confess his sins and the sins of his brothers.
Judah then made it clear that if Benjamin remained in Egypt, their father would die, and he even quoted Jacob's own words to prove it (v. 29; see also 42:38). Jacob and Benjamin were so bound together in the bundle of life (1 Sam. 18:1; 25:29) that Jacob couldn't live without his youngest son. Did Judah know that this powerful Egyptian ruler before him had two young sons of his own, and was he hoping that his story would touch a father's heart?
Confession: brotherly concern displayed (44:14–34) The phrase "Judah and his brothers" (v. 14) alerts us that Judah was now the spokesman for the family. True, it was Judah who suggested they sell Joseph (37:26–27), and it was Judah who unwittingly committed incest with his daughter-in-law (chap. 38), but by the grace of God, people can change and make new beginnings. Let's remember Judah for his courageous and compassionate speech and not for his foolish sins.
Judah's final appeal was to offer to remain in Egypt as the substitute for Benjamin. That Judah should declare himself surety for his youngest brother (Gen. 43:8–10) and willingly offer to take his place surely touched Joseph's heart. Judah was certain he'd been the cause of Joseph's death, and he didn't want to be the cause of Jacob's death. Over twenty years before, Judah had seen his father's deep grief at the loss of Joseph, and he had no desire to see this repeated.
Submission (vv. 14–17). Joseph was on hand to meet his brothers, for this was the occasion he'd been anticipating for years. When they arrived, his brothers didn't merely bow before him; they prostrated themselves on the ground, eleven frightened and broken men. This was the third time they had bowed before him (42:6; 43:26); so Joseph's prophetic dreams had more than been fulfilled.
This poignant speech certainly revealed Judah's concern for both his aged father and his youngest brother. In fact, Judah almost begged to become Joseph's slave! "Now then, please let your servant remain here as my lord's slave in place of the boy" (44:33). It was indeed a new Judah who stood before Joseph, a man whom Joseph knew could be trusted. The time had now come for Joseph to reveal himself to his brothers.
In his opening words, Judah made it clear that he wouldn't even try to defend himself and his brothers, for what could he say? It's when guilty sinners' mouths are shut and they stop defending themselves that God can show them mercy (Rom. 3:19).
We need to remind ourselves that Jesus Christ is the Surety for those who have trusted Him (Heb. 7:22). He has assumed the responsibility for us to make sure that we will come to the Father (John 14:1–6). Jesus is "bringing many sons to glory" (Heb. 2:10 nkjv), and He will see to it that each of them arrives safely. Judah was willing to take Benjamin's place and separate himself from his father, but Jesus actually took our place and died for us on the cross, crying, "My God, my God, why have you forsaken me?" (Matt. 27:46). He is our Surety and He cannot fail.
The phrase "God has found out the iniquity of your servants" (Gen. 44:16 nkjv) doesn't refer only to the discovery of the grain money or to the silver cup. The statement also refers to their hidden sins, the way they had treated Joseph and their father years before. On their first visit to Egypt, they had expressed this feeling of guilt and had moved Joseph to tears (42:21–24).
Before telling them who he was, Joseph wanted to discover their attitude toward Benjamin. Thus he announced that Benjamin would remain in Egypt as his slave while the rest of the men returned home. It was then that Judah came to Benjamin's defense in the longest speech by a human found in the book of Genesis, and one of the most moving speeches found anywhere in the Bible. Eight times in this defense, Judah called Joseph "my lord," and thirteen times he used the word "father." Little did Judah realize that each time he used the word "father," or referred to his brother Benjamin, he was reaching the heart of the man who held their future in his hands.
Compassion: gracious forgiveness demonstrated (45:1–15) Since this was an official meeting, other Egyptian officers were present, but now that he was about to settle a long-standing family matter, Joseph wanted his brothers all to himself. His interpreter, and perhaps other officials present, would understand their conversation in Hebrew, and everybody would be able to witness the brothers' tears and expressions of love. It was time for family privacy.
Surety (vv. 18–34). Judah reviewed their recent family history and reminded Joseph of facts he knew as well as they did, perhaps better. Judah's aim was to make a case for the release of Benjamin so he could go
Recognition (vv. 1–4). The simple statement "I am Joseph" exploded like a thunderclap in their ears and brought terror to their hearts. All kinds of confused thoughts suddenly began to tumble about in
Genesis 45
two years, surely they could recognize their own brother's voice and manner of speech. At least Benjamin would recognize his own full brother!
their minds. How could this Egyptian ruler know the name of their deceased brother? Why is he claiming to be somebody they know is dead? But if he truly is Joseph, why has he been treating them this way and what will he do to punish them for their sins? They were speechless. Every mouth was stopped as they stood guilty before their judge (Rom. 3:19).
Reconciliation (vv. 14–15). It wasn't a time for explanations and excuses but for honest expressions of love and forgiveness. Joseph embraced his brothers and kissed them, especially Benjamin, and they all wept together. Because hidden sin had been exposed and dealt with, and forgiveness had been granted, mercy and truth met together, and righteousness and truth kissed each other (Ps. 85:10).
But two things should have encouraged them: He was asking them to come closer, something Egyptians didn't do with the Hebrews (Gen. 43:32), and he was weeping uncontrollably. This is now the third time Joseph has wept because of his brothers, but this is the first time publicly. He spoke to them again and not only identified himself as Joseph but also told them what they had done to him! The family secret was a secret no more.
But keep in mind that this reconciliation was possible only because Joseph had suffered and triumphed, and it's a beautiful picture of what the Lord Jesus Christ did for sinners in His death on the cross and His resurrection. Like Jesus, Joseph went from suffering to glory, from the prison to the throne, and was able to share his wealth and glory with others. In his defense before the Jewish council, Stephen took pains to point out that Joseph revealed himself to his brothers "the second time" (Acts 7:13). This too is a picture of Christ's experience with His own people Israel: They rejected Him when He came the first time (John 1:11; 5:43), but they will recognize Him and receive Him when He comes the second time, and they will weep and repent (Zech. 12:10—13:1).4
Reassurance (vv. 5–8). Since Joseph could see his brothers' mixed responses of fear and bewilderment, he encouraged them with words that came from a loving and forgiving heart. Yes, they had done wrong and were guilty, yet he told them not to dwell on their sins but on what God had done for all of them. God overruled the brothers' hateful attitude and cruel actions and worked it all out for good. (See Joseph's words in 50:20, which is the Old Testament version of Romans 8:28.) His brothers were responsible for Joseph's sufferings, but God used them to accomplish His divine purposes.
"Afterward his brothers talked with him" (Gen. 45:15) is a simple sentence that speaks volumes in what it doesn't report. When Joseph was a teenager at home, his brothers so hated him that they couldn't even speak to him (37:4), but now that they've been reconciled and forgiven, communication is possible. We have every reason to believe that they apologized for the way they treated him, and certainly they updated Joseph on the family news, especially news about their father. The reconciliation of estranged brothers and sisters ought to lead to restored fellowship and joyful communion (2 Cor. 2:1–11). Joseph didn't put his brothers on probation; he freely forgave them and welcomed them into his heart and his home.
The story of Joseph and his brothers encourages us to recognize the sovereignty of God in the affairs of life and to trust His promises no matter how dark the day may be. "There are many plans in a man's heart, nevertheless the Lord's counsel—that will stand" (Prov. 19:21 nkjv). God sent Joseph to Egypt so that Jacob's family could be preserved and the nation of Israel be born and ultimately give the Word of God and the Savior to the world. Without realizing it, Joseph's brothers were helping the Lord fulfill His covenant with Abraham (Gen. 12:1–3).
Relocation (vv. 9–13). Since Joseph was "lord of all" (v. 8; see also Acts 10:36), why should his family live in destitution in Canaan? Five more years of famine were ahead of them, and it would be foolish to make repeated trips to Egypt to obtain food. Joseph instructed his brothers to hurry home, give the good news to his father that he was alive, pack whatever belongings they needed, and come to Egypt to live permanently. He promised to protect them and provide for them. The land of Goshen was a fertile area of Egypt where Jacob's family and their descendants could live close to one another without fear.
You can't help but contrast the way Joseph dealt with his brothers' sins and the way King David dealt with the sins of his sons (2 Sam. 13—19). Joseph was loving but firm; he knew that his brothers must be brought to the place of repentance and confession before they could be forgiven and trusted with responsibility. David, however, forgave his sons without asking for evidence of real repentance, and his abnormal affection for Absalom almost cost him the devotion of his people.
Like Amnon and Absalom, David had been guilty of sexual sin, and this may have affected his ability to deal with their crimes. Joseph was a man of purity and integrity, and his approach to dealing with his brothers' sins was much more mature and Godlike. It isn't necessary for us to wallow in the mud in order to sympathize with the needs of sinners or help them clean up their lives. Jesus was the friend of sinners (Matt. 11:19; Luke 7:34) and yet was "holy, harmless, undefiled, separate from sinners" (Heb. 7:26).
The news was too good to be true, and perhaps some of the brothers exhibited skepticism and hesitation (Luke 24:41). Was this offer just another clever trap, like the hidden grain money and the "stolen" cup? But Joseph was speaking to them in their own Hebrew tongue and not through an interpreter (Gen. 45:12; see 42:23); and though they hadn't seen him for twenty-
Genesis 45
Celebration: good news declared (45:16–28) The Egyptians whom Joseph had asked to leave the room probably lingered close to the door so they could be the first to find out what was going on and report it to Pharaoh. When they heard Joseph and his brothers weeping and understood why, they carried the news to Pharaoh who rejoiced that Joseph's brothers were now with him. After all, Joseph was the savior of the nation and a "father" to Pharaoh (45:8), and the ruler of Egypt wanted to give a royal welcome to Joseph's family.
seeing Joseph and having his united family around him until he died. He was 130 years old when he went to Egypt (47:9) and died at 147, which means he had seventeen years in which to enjoy the family, especially Joseph and the two grandchildren he had never seen before (v. 28).
The brothers surely told their father the truth about what they had done to Joseph, and they certainly asked Jacob to forgive them for causing him twenty-two years of grief. It's likely that the old man wasn't too surprised at their confession, for he'd been suspicious all along that his sons carried a dark secret in their hearts (42:36). Seventeen years later, on his deathbed, Jacob would have his day in court when he would gather his sons around him and tell them the truth about themselves and God's plans for their future (chap. 49).
Promises (vv. 16–21). Joseph had already told his brothers to relocate in Egypt. So it's likely that he and Pharaoh had previously discussed this idea and that Pharaoh had approved. Pharaoh's words not only verified what Joseph had promised, but also they promised even more. He promised them "the fat of the land" to enjoy and wagons for carrying their families and whatever goods they wanted to bring with them to Egypt. Because of Joseph, Jacob and his family had the great ruler of Egypt working for them and providing what they needed!
The sovereign God has overruled the plots of sinners and accomplished His will for Jacob, Joseph, and his brothers. For the next four centuries, the Jews will be in Egypt, first as honored guests and then as suffering slaves, but through it all, God will mold them into the nation they needed to be in order to do what He wanted them to do.
Gifts (vv. 22–23). The brothers had taken Joseph's robe from him when they sold him to the merchants (37:23), but he gave each of them new clothes to wear. In Scripture, a change of clothes is often the sign of a new beginning (35:1–7; 41:14), and this was certainly a new beginning for Jacob's eleven sons.
"O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out" (Rom. 11:33).
Joseph's brothers had sold him for twenty pieces of silver, but Joseph gave Benjamin fifteen times that amount.5 He also provided the men with extra food and ten extra animals to carry the food and to draw the carts for their return to Egypt with their families. It would take a great deal of food to feed Jacob and sixtyfive members of his family as they traveled to Egypt.
1 A godly man of faith like Joseph wouldn't use any form of divination, nor did he need to. God could never approve then what He later prohibited in the law (Lev. 19:26; Num. 23:23; Deut. 18:10). Divination was only a part of the plot. By now, the men were sure that his master knew everything! 2 The "God forbid" statement in verse 7 of the Authorized Version is better translated "Far be it from your servants to do such a thing." Jewish people were careful not to invoke God's name carelessly in oaths. 3 The word "found" is repeated eight times in this chapter (vv. 8, 9, 10, 12, 16 [twice], 17, 34) The phrase "come on my father" [kjv] is "find my father" in the Hebrew. 4 Stephen also pointed out that the Jews rejected Moses the first time he offered to help them (Acts 7:23–29), but accepted his leadership when he came the second time (vv. 30–36). 5 Perhaps this money was a kind of "redemption payment" from an offended party to say that everything was now forgiven and the matter was never to be brought up again (see Gen. 20:14–16). Both the clothing and the money were certainly left with Joseph in Egypt and claimed later when the family arrived in their new home. There was no need to carry either gift to Canaan and then back to Egypt. 6 The Hebrew word translated "fall out" in the kjv means "to shake, to tremble." While the word could describe personal agitation that might lead to a family argument, it could also refer to the brothers' lack of peace in their own hearts. About what might they be disturbed? (1) Their aged father's response to the news that Joseph was alive. It might shock him so much that he'd die. (2) Their obligation to tell Jacob the truth about what they had done to Joseph. (3) And how this confession would affect Jacob and their relationship with him. (4)
Knowing human nature in general and his brothers in particular, Joseph gave them one final admonition: "Don't quarrel on the way!" (45:24).6 During their first meeting with Joseph, Reuben had already expressed the Hebrew equivalent of "I told you so" (42:21–22), and Joseph didn't want that to happen again. The matter had been settled once and for all and there was no need to discuss it or to try to fix the blame or measure the guilt. "Behold, how good and how pleasant it is for brethren to dwell together in unity" (Ps. 133:1)!
Revival (vv. 25–28). Jacob was happy to see his sons safely home again, especially Benjamin about whom he had been particularly concerned. But Jacob wasn't prepared for the incredible report that (1) Joseph was alive; (2) he was the second ruler of Egypt; (3) he wanted the whole family to move to Egypt; and (4) he would care for all of them. How much good news can an old man handle in one day?
"Jacob's heart fainted" (v. 26) literally means his heart "grew cold" or "grew numb." He almost had a heart attack! The news was too good to believe, but he couldn't deny the presence of the carts that Joseph had sent and the extra animals to carry the burdens and draw the carts. His spirit revived as he contemplated
Genesis 46
into serious trouble by going to Egypt (12:10ff.). And when Jacob's father Isaac started toward Egypt, the Lord stopped him (26:1–2). Egypt could be a dangerous place for one of God's pilgrims.
Concern whether Joseph might change his mind and decide not to forgive them (see 50:15–21).
CHAPTER THIRTY-FIVE Genesis 46—48 GRANDFATHER KNOWS BEST A
But the Lord came to Jacob at night and assured him that it was safe for him and his family to relocate.2 "Jacob, Jacob!" reminds us of "Abraham, Abraham" (22:11), "Samuel, Samuel" (1 Sam. 3:10), "Martha. Martha" (Luke 10:41), and "Saul, Saul" (Acts 9:4). It's encouraging to know that the Lord knows our names and our personal needs (John 10:3, 14, 27). Jehovah wanted to remind Jacob that He wasn't limited to the land of Canaan, for He's the Lord of all the earth, including Egypt (Josh. 3:11, 13; Ps. 83:18). God would go with Jacob to Egypt and be with him to bless him, just as He had been with Joseph and blessed him (Gen. 39:2, 21). Jacob had nothing to fear, because the Lord would keep the promises He had made to him at Bethel (28:15).
Jewish proverb says, "For the ignorant, old age is as winter; but for the learned, it is a harvest." Jacob was now 130 years old; and during those years, he had learned many important lessons about God, himself, and other people, especially his sons. Some of those lessons in the school of life had been difficult to learn, and Jacob hadn't always passed every test successfully. But now, thanks to God's goodness and Joseph's faithfulness, Jacob would reap a rich harvest in Egypt during the next seventeen years. His closing years wouldn't bring winter with its cold and storms. Jacob's sunset years would be as the autumn, with the warm golden sunshine of peace and the bounties of God's gracious harvest.
Why did God want Jacob's family to live in Egypt? Because in Egypt He would multiply Jacob's descendants and make them into a great nation (12:2). The Jews would begin their sojourn in Egypt under the protection of Pharaoh, enjoying the best of the land. Centuries later, however, the Jews would be suffering cruel bondage in Egypt and crying out to God for deliverance (Ex. 1; 2:23–25). But God would use their suffering to mold them into a mighty nation under the leadership of Moses.
A pilgrim's confidence (46:1–3) Change is something most elderly people fear and resist, and we can't blame them. Familiar surroundings and furnishings, and the presence of family and longtime friends, all give older folks a feeling of confidence and control that makes life feel safer and happier. Jacob had lived with his family in Hebron for many years, but now the time had come for all of them to move.
God gave Jacob the added assurance that he would die in Egypt and that his beloved son Joseph would see to it that his funeral would be an honorable one.3 Jacob's body would be brought back to Canaan and buried in the cave where Abraham and Sarah, Isaac and Rebekah, and Leah had been buried (49:30–31). On the basis of these promises, Jacob left Canaan and moved to Egypt.
God's promise (vv. 1–4). Jacob and his family left Hebron (37:14) and traveled for about a week until they came to Beersheba, the southernmost town in Canaan (Josh. 15:21, 18).1 Beersheba was a very special place to Jacob, for there Abraham had dug a well (Gen. 21:30) and there Abraham lived after offering Isaac on Mount Moriah (22:19). Isaac had also lived at Beersheba (26:23, 32–33), and it was from the home in Beersheba that Jacob left for Laban's house to find a wife. At Beersheba, God had appeared to Hagar (21:17) and to Isaac (26:23–24), and now He would appear to Jacob.
God's blessing (vv. 5–27). Pharaoh had told them not to bother to bring their possessions since the wealth of all Egypt was at their disposal (45:20), but it would have been cruel to abandon their livestock during a famine, and no doubt they brought some of the personal possessions they treasured. In typical Semitic fashion, the males are named in this list but not the females, except for Jacob's daughter Dinah (46:15). "Daughters" in verse 7 must refer to daughters-in-law, since we know of no other daughters born to Jacob.
Since Jacob was about to leave his own land and go into a strange country, he paused to build an altar and worship the Lord. It's good to ask for God's special help and blessing when we're about to enter a new phase in life. I recall seeing an entire family come to the front of the church at the close of a worship service and kneel to pray. Since the father was in the armed forces and was being transferred to another base, the whole family joined him in committing themselves to the Lord for this new venture.
It must have encouraged Jacob to see how God had multiplied his descendants, protected them, provided for them, and kept them together for this important move. Some of the family may not have realized it, but they were a very special people to the Lord because He had important work for them to do in the years ahead. That little band of migrants would eventually bring blessing to the whole world (12:1–3).
But why should Jacob worry about going to Egypt? Didn't his son Joseph instruct him to come? Wasn't it the wisest thing to do in light of the continued famine in the land? Perhaps Jacob was fearful because he remembered that his grandfather Abraham had gotten
The record lists first the sons, daughter, and grandsons of Leah (46:8–15), followed by the families of Zilpah (vv. 16–18), Rachel (vv. 19–22), and Bilhah (vv. 23–25), a total of seventy people.4 Jacob's words at
Genesis 46—47
Pharaoh kept his promises and gave them the best of the land for their families and their flocks and herds, and he requested that they care for his herds as well. This was quite a promotion for the eleven sons of Jacob. One day they were ordinary resident aliens, and the next day they were Pharaoh's official herdsmen! Joseph had been kind to Pharaoh, and now Pharaoh showed kindness to Joseph's family.
Jabbock come to mind: "With my staff I passed over this Jordan; and now I am become two bands" (32:10). His descendants would become as numberless as the sand of the sea and the stars of the heaven (15:5; 22:17; 26:4; 32:12), because the Lord keeps His promises. God's goodness (vv. 28–30). The eleven brothers had already been reunited with Joseph, but now Jacob would meet him after a separation of twenty-two years. That Jacob chose Judah to be their guide indicates that he trusted his son, which suggests that the men had told their father everything and were in his good graces again. Now Jacob could see the hand of God in all that had happened. In spite of his past failures, Judah now proved himself faithful, and his descendants were eventually named the royal tribe (49:8–12).
Pharaoh and Joseph's father (vv. 7–10). Pharaoh must have been anxious to meet the aged father who meant so much to Joseph. The first thing Jacob did was to bless Pharaoh in the name of his God, and he also blessed Pharaoh at the close of their interview. In this, Jacob was a good example of how a true believer is to relate to those who are outside the family of God (see 1 Peter 2:11–17). In spite of his failings, and we all have them, Jacob brought God's blessing wherever he went.
The land of Goshen was located in the northeast part of the Nile delta, an area of about nine hundred square miles, very fertile and excellent for grazing cattle. It was there that Joseph and his father met each other, Joseph waiting in his royal chariot and Jacob riding in one of the wagons Pharaoh had provided. For the fifth time, we find Joseph weeping, although there's no specific statement that Jacob wept. Perhaps Jacob was so overcome with joy and thanksgiving to God at seeing Joseph again that he was unable to shed tears.
Everybody has some metaphor to describe life—a battle, a race, a trap, a puzzle—and Jacob's metaphor was that of a pilgrimage. The patriarchs were pilgrims and strangers on the earth (Heb. 11:13–16), but so are all of God's people (1 Chron. 29:15; 1 Peter 1:1; 2:11). We agree with Abraham, Isaac, and Jacob that this world is not our home. Our time here is brief and temporary, and we're eagerly looking for our permanent home, the city of God in heaven.
Jacob's statement in verse 30 reminds us of Simeon's words when he beheld the infant Jesus: "Lord, now You are letting Your servant depart in peace, according to Your word; for my eyes have seen Your salvation" (Luke 2:29–30 nkjv). Jacob seemed to be preoccupied with sorrow and death rather than with the joys of spending his latter years with his family and especially Joseph.5
"My years have been few and difficult," Jacob told Pharaoh (Gen. 47:9), who probably thought that 130 years was far from "few." But Isaac had died at 180 and Abraham at 175, so comparatively speaking, Jacob's pilgrimage was a short one. The word "evil" (kjv) doesn't imply wickedness, but rather "misery" or "distress." Jacob's life had been a difficult one, but now it would close with seventeen years of peace and happiness.
Joseph's dreams had all come true. Now it was time to share the joys and sorrows of life with his extended family.
A ruler's benevolence (46:31—47:27) Although Joseph was a "father" to Pharaoh (45:8), it was still necessary for Joseph's family to be officially presented at court as new "resident aliens" in Egypt. Since Joseph and Pharaoh had already agreed to settle his family in Goshen, the brothers' appearance at court was a formality, but an important one.
We can't help but admire Joseph in the way he handled the relocation of his family and their presentation to Pharaoh. He was surely a gifted administrator. In a land devoted to the worship of numerous gods and goddesses, it was important that Joseph's family bear witness by their conduct to the true and living God. Peter called this "having your conduct honorable among the Gentiles" (1 Peter 2:12 nkjv).
Pharaoh and Joseph's brothers (46:31—47:6). Joseph was careful to brief his family on what it meant to be a shepherd in Egypt. The fact that Jacob's sons had brought their flocks and herds along indicated clearly that they were planning to stay in Egypt and continue their occupation. Knowing that the Egyptians were prejudiced against shepherds, Joseph's emphasis was on the herds of cattle and not the flocks of sheep. However, they didn't lie about their occupation but were honest and aboveboard in all their dealings with Pharaoh.
Pharaoh and Joseph's people (47:11–27). Pharaoh allowed Joseph's family to settle in the best part of the land of Egypt, where they were more than adequately cared for, and yet the native Egyptians had to pay dearly to sustain their lives. As the remaining five years (45:6) of the famine came and went, the Egyptian people became poorer and poorer, until finally they had to sell themselves into slavery in order to live. To make food distribution easier, many of the farm workers were moved into the cities until such time as seed would be available for planting.
We don't know which five of his brothers Joseph selected to represent the family or why they were chosen. A keen student of human nature and a discerning man, Joseph knew which of his brothers could best meet Pharaoh and make a good appearance. But
By the time the famine ended and farming could begin again, Pharaoh possessed all the money in Egypt and owned all the people and all their property, except the land of the priests, and the farmers had to pay a
Genesis 47—48
Jacob adopts his grandsons (48:1–20). Jacob was bedfast, his sight was failing (v. 8), and he knew that the end was near. But when Joseph walked into the room, Jacob mustered enough strength to sit up on the side of his bed and talk with his son about matters that were too important to delay. He didn't talk about the difficulties of his life; he spoke about God Almighty (vv. 3, 11, 15, 20–21) and what He had done for His servant.
fifth of the harvest to Pharaoh as an annual tax. Not only had Joseph saved the nation from starvation, but also he had set up an economic system that enabled Pharaoh to control everything.
And what were the people of Israel doing? Multiplying! (See Ex. 1:7.) By the time Moses led the nation out of Egypt, the Jews numbered at least 2 million people.6 God had promised that He would make them a great nation, and He kept His promise.
When Abraham was nearing death, his desire was to find a wife for Isaac and transfer to him the blessings of the covenant (chap. 24). Sad to say, when Isaac thought he was going to die, he wanted to eat his favorite meal and then bless his favorite son, who was not God's choice to bear the covenant blessings (chap. 27). Jacob's concern was to bless Joseph, whom he had made his firstborn, and then adopt Joseph's two sons as his own and make them "sons of Israel." It's a good thing to be able to end your life knowing you've completed God's business the way He wanted it done.
Pharaoh was a pagan ruler who worshipped a multitude of false gods, and yet the Lord worked in his heart and used him to care for Jacob and his family (Prov. 21:1). Too many Christian believers today think that God can use only His own people in places of authority, but He can work His will even through unbelieving leaders like Pharaoh, Cyrus (Ezra 1:1ff.; Isa. 44:28), Nebuchadnezzar (Jer. 25:9; 27:6), and Augustus Caesar (Luke 2:1ff.).
A grandfather's inheritance (47:28—48:22) Jacob had enjoyed Joseph for seventeen years in Hebron (37:2), and now he would enjoy Joseph and his sons for seventeen years in Egypt (48:28). It was tragic that the sins of his sons had robbed their father of twenty-two years of Joseph's life, but even in this sacrifice, God had beautifully worked out His plan and cared lovingly for His people.
Jacob reviewed some of the experiences of his pilgrimage with God, beginning with the promises God had given him at Bethel (vv. 3–4; see 12:1–3) and including the death of his beloved Rachel, Joseph's mother (48:7). Jacob assured Joseph that God would multiply their number and one day take them out of Egypt into their inheritance in the land of Canaan. Joseph's two sons, Manasseh and Ephraim, would have an inheritance in that land, because their grandfather was adopting them.
Jacob plans his burial (47:28–31). Since Jacob had rejected Reuben, Joseph was now performing the duties of the firstborn son, including the burial of the father. Jacob knew that his days were numbered, and he wanted to be sure that he would be buried in the Promised Land and not in Egypt. Someone might argue that Jacob was making a mistake, because the Egyptians were experts at interring bodies, but that wasn't the issue. Jacob was one of God's pilgrims, and he wanted to be buried with his family in the land that would one day be home for his descendants (49:29–32; 23:1ff.). Jacob's desire was that his funeral would be a clear witness that he was not an idol-worshipping Egyptian but a believer in the true and living God. When you stop to think that your funeral and burial are the last public testimonies you will ever give, it makes you want to plan carefully. Making your last will and testament is important, but don't neglect your last witness and testimony.
As we've seen, Joseph replaced Reuben, Jacob's firstborn (49:3–4; 1 Chron. 5:2), and now Joseph's sons would replace Simeon and Levi (Gen. 49:5–7), Jacob's second and third sons. The Levites were given no inheritance in the Promised Land but lived in fortyfour cities scattered throughout Israel (Num. 18:20; Deut. 18:2; Josh. 13:33; 14:4; 21:1ff.); and Simeon was eventually absorbed into the tribe of Judah (Judg. 19:1–9). In this way, God punished Levi and Simeon for their anger and violence at Shechem (Gen. 34).
Not only did Jacob adopt his two grandsons, but he also gave them his special blessing. Jacob was probably sitting on the side of the bed and the boys were standing before him, while Joseph was bowed down with his face to the ground.7 Whether the boys realized it or not, it was indeed a solemn occasion.8
For the fifth time in the book of Genesis, we meet a reversal of the birth order. God had chosen Abel, not Cain; Isaac, not Ishmael; Jacob, not Esau; and Joseph, not Reuben;9 and now He would choose Ephraim over Manasseh. Joseph was upset with what his father did and tried to change his hands, but Jacob was guided by God and knew what he was doing. (This is the only recorded instance of Joseph being displeased with his father or anybody else.)10
During my pastoral ministry, I've seen professed Christians make all kinds of ill-advised plans for their funerals, including selecting songs and readings that had no relationship to the Bible or the Christian life. Some of these choices were out-and-out pagan, and the only reason given was that they were favorites of the deceased. It hasn't been easy to preach the gospel after such performances. Let's follow the example of Jacob and carefully plan our funeral to the glory of God. Joseph not only promised to fulfill his father's wishes, but later he also asked his brothers to make the same promise to him that he made to their father (50:24–26).
In blessing Joseph's sons, Jacob also blessed Joseph, for the tribes of Ephraim and Manasseh became strong leaders in Israel. Jacob gave all the glory to God, the God who called his fathers and blessed them, who
Genesis 48—49
9 In so doing, God was replacing Leah (the elder) with Rachel (the younger). It was another reversal of birth order. 10 While we have no biblical grounds for doing it, one is tempted to see the cross pictured in the crossing of Jacob's hands. The sinner's birth order is reversed when he or she trusts Jesus Christ, for it's the second born whom God receives, not the firstborn. All of this is made possible because of our Lord's sacrifice on the cross. 11 This piece of property must not be confused with the one that Jacob had purchased (33:19) and where he was finally laid to rest (Josh. 24:32).
shepherded him all his life and cared for him, and who saved him from evil and harm even though he had experienced great difficulty.
Jacob shares his wealth (vv. 21–22). Joseph received an unexpected gift that day, a piece of land that Jacob had taken in battle from the Amorites. This is the only evidence we have that Jacob was an accomplished warrior. This victory may have occurred during the painful Shechem affair (34:25–29).11 Jesus would meet the woman of Sychar there and lead her to saving faith (John 4:15). Being now the firstborn, Joseph was eligible for a double portion of the blessing (Deut. 21:15–17), and Ezekiel 47:13 indicates that in the future kingdom, Joseph will have two portions of land.
CHAPTER THIRTY-SIX Genesis 49 THE FAMILY WITH A FUTURE G
Jacob had now blessed Joseph's sons, and now it was time to meet all his sons and bless them.
enesis 49 is usually titled "Jacob Blesses His Sons," but Jacob used the word "bless" only with reference to Joseph (vv. 25–26). Three times in verse 28 we're told that Jacob's words were "a blessing" upon the sons, and in a prophetic sense, they certainly were, for Jacob announced what the Lord had in store for them in the future.1 But Jacob's "blessing" was much more than that.
1 The familiar phrase "from Dan to Beersheba" meant "from the northernmost border of Israel to the southernmost border" (Judg. 20:1; 1 Sam. 3:20; 2 Sam. 3:10; etc.). 2 God had revealed Himself to Jacob and spoken to him when he left home to go to Haran (28:10ff.) and when he left Haran to go back to Bethel (35:9ff.). 3 The nearest relative had the task of closing the loved one's eyes at the time of death. Thus this statement is the first hint that Joseph would be named Jacob's firstborn in the place of Reuben (1 Chron. 5:1–2). 4 Leah's 33 + Zilpah's 16 + Rachel's 14 + Bilhah's 17 = 70, and Dinah makes 71. But Er and Onan had died (v. 12), and Joseph and his two sons were already in Egypt; so the number of people who went with Jacob was 71–5 = 66, as stated in verse 26. When you add Jacob, Joseph, and Joseph's two sons, you have a grand total of seventy (see Ex. 1:1–5). In his address before the Jewish council, Stephen said there were seventy-five persons in the company (Acts 7:14), a number found in the Greek translation of the Old Testament known as the Septuagint, which was popular among Hellenistic Jews in that day. The Septuagint text included the three sons of Ephraim and the two sons of Manasseh (Num. 26:28–37; 1 Chron. 7:14–15, 20–25). 5 Jacob often mentioned his bereavement and spoke of his death and burial (42:36, 38; 37:35; 44:22, 29, 31; 45:28; 46:30; 47:29; 48:21; 49:29–32). Perhaps he inherited this disposition from Isaac, who announced his "imminent" death many years before it occurred (27:1–4). Yet Isaac lived to be 180 years old, longer than either Abraham or Jacob. 6 At the time of the Exodus, there were 600,000 adult males in the nation (Ex. 12:37). So when you add women and children, the total population would be 2 million or more. 7 The mentioning of the knees in 48:12 reminds us that to "bear a child upon one's knees" is a phrase referring to adoption (30:33). Later, Joseph would adopt the children of his grandson Machir to replace Ephraim and Manasseh (50:23). 8 Joseph was married at age thirty (41:45–52) and was thirtynine years old when he was reunited with Jacob, who was 130 when he came to Egypt. Joseph was then fifty-six years old when his father died at 147. His sons were both young men at the time and not little children.
For one thing, Jacob's words were a revelation of human character and conduct as well as of divine purposes. Three of the sons learned that their past conduct had cost them their future inheritance (vv. 3–7), for we always reap what we sow. But something else was true: Jacob's prophetic words must have given great encouragement to his descendants during their difficult time of suffering in Egypt, as well as during their unhappy years wandering in the wilderness. Jacob assured each tribe of a future place in the Promised Land, and that meant a great deal to them.
But even more, you find in Jacob's "last witness and testimony" a beautiful revelation of the gracious Lord who had cared for His servant for so many years. There's also a revelation of the Messiah, who had been promised to Jacob's people. In these words of Jacob, you meet Shiloh (v. 10), Salvation (Yeshua, v. 18), the Mighty One, the Shepherd, and the Stone (v. 24), and the Almighty (v. 25), all of which point to our Savior, Jesus Christ.
As he addressed them, Jacob followed the birth order of the sons, beginning with Leah's six sons2 and closing with Rachel's two sons, Joseph and Benjamin.
The sons of Leah (49:3–15) God gave Jacob six sons by Leah, the wife whom he didn't want (Gen. 29:31–35; 30:14–21). She was distinguished by being the mother of Levi, who founded the priestly tribe, and Judah, the father of the royal tribe.
Reuben (vv. 3–4). Jacob spoke directly to Reuben, his eldest son, but what he had to say wasn't very complimentary. An old sin he'd committed finally caught
Genesis 49
and his family, and that was the difference between him and his three elder brothers.
up with Reuben (35:22; Num. 32:23), and he lost his privileges as the firstborn son. Jacob gave that blessing to Joseph and his two sons (1 Chron. 5:1–2). As Jacob's firstborn son, Reuben should have been a strong man with dignity, who brought honor to his father and family, but he turned out to be a weak man, who disgraced his family by defiling his father's bed.
The name Judah and the Hebrew word for "praise" are very similar (29:35), and Judah did live up to his name.5 He founded the royal tribe that gave Israel their kings, some of whom were godly leaders, and that ultimately brought Jesus Christ into the world (Heb. 7:14). Judah was a conquering tribe and a ruling tribe, and it stayed faithful to the Davidic line when the nation divided.
"Unstable as water" (Gen. 49:4) speaks of both turbulence and weakness. Reuben's arrogant attitude and reckless way of life weren't fitting for a firstborn son. Water is certainly weak in itself, but turbulent water can be very destructive. It's difficult to find in Scripture any member of the tribe of Reuben who distinguished himself as a leader. The tribe declined in numbers between the Exodus and the entrance into the Promised Land (Num. 1:20–21; 2:11; 26:7), moving from seventh to ninth place.3 Dathan and Abiram were Reubenites who gave leadership in the rebellion of Korah (Num. 16:1), which led to the deaths of thousands of people.
Since God appointed Judah to be the royal tribe, it was logical to associate the tribe with the lion, the king of the beasts.6 (See also Num. 24:9; Ezek. 19:1–7; Mic. 5:8; Rev. 5:5.) Jacob compared Judah to a lion's cub, a lion, and a lioness (Gen. 49:9). Who would dare rouse a lion when he's resting after feeding on the kill, or a lioness while she's guarding her cubs?
The name "Shiloh" in verse 10 has given rise to many interpretations and speculations, but the most reasonable is that it refers to the Messiah (Num. 24:17). The phrase could be translated "until he comes whose right it is [the scepter, i.e, the rule]," because the word Shiloh means "whose it is." The ancient rabbinical scholars took Shiloh to be a name of the promised Messiah, who alone had the right to claim rule over God's people Israel.
The tribe of Reuben settled on the east side of Jordan with the tribe of Gad and the half tribe of Manasseh, because the land there was good for their flocks and herds. The army of Reuben didn't heed the call of Deborah and Barak when they fought the Canaanites (Judg. 5:15–16). Apparently they didn't have the resolute courage to enter the battle, but years later they did send soldiers to assist David at Hebron (1 Chron. 12:37).
The description in verses 11–12 certainly goes beyond Judah's time and speaks of the blessings of the kingdom age when the Messiah shall reign over Israel. Nobody in Old Testament times would use a choice vine for a hitching post for his donkey, because such an act would certainly ruin the vine and probably cause the loss of the animal. Nor would the man's wife waste their precious wine by washing clothes in it! This is the language of hyperbole. It describes a land so wealthy and a people so prosperous that they can do these outrageous things and not have to worry about the consequences. During the Kingdom Age, when the Messiah reigns, people will enjoy health and beauty (v. 12), because the devastating enemies of human life will have been removed.
Simeon and Levi (vv. 5–7). Reuben's costly sin was lust, but Simeon and Levi were guilty of anger and violence in their unrestrained massacre of the Shechemites (Gen. 34:25–31). It was right to avenge the raping of their sister Dinah, but it wasn't necessary to wipe out innocent people just to gratify their own desire for revenge.4
Since it was dangerous to be "in their assembly," God arranged that the two tribes would not be able to assemble or do anything together. The tribe of Simeon was eventually absorbed into the tribe of Judah (Josh. 19:1, 9), and the tribe of Levi was given forty-eight towns to live in, scattered throughout the land (chap. 21). Indeed, the brothers were "divided in Jacob and scattered in Israel."
Zebulun (v. 13). While not directly on the Mediterranean coast, the tribe of Zebulun was assigned land close enough to the sea to make the transport of goods profitable for the people. Zebulun was located on an important route that carried merchandise from the coast to the Sea of Galilee and to Damascus. Moses said, "For they shall partake of the abundance of the seas" (Deut. 33:19 nkjv; see Josh. 19:10–16). For the most part, the Jews weren't a seafaring people, but the tribe of Zebulun did business with the Phoenicians east of them and provided imported goods to the people west of them.
Judah (vv. 8–12). Jacob had paraded the sins of Reuben, Simeon, and Levi, but he said nothing about Judah's suggestion that the brothers sell Joseph as a slave (37:26–27). Jacob realized now that what Judah did at least saved Joseph's life and got him to Egypt, where God had a work for him to do. Jacob also said nothing about Judah's sin with Tamar (Gen. 38).
Jacob's estimation of Judah had gradually risen higher, especially since Judah had offered himself as surety for Benjamin, and surely Joseph had told Jacob about Judah's compassionate plea on behalf of his youngest brother. When Jacob and the family moved to Egypt, it was Judah whom Jacob sent ahead to make things ready (46:28). Judah had made some mistakes, but he had also made some things right with his father